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Journal articles on the topic 'Coptic (Sahidic)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Bąk, Tomasz Bartłomiej. "Critical Edition and Philological Analysis of Isa 49–50 based on Coptic Manuscript sa 52 (M 568) and Other Coptic Manuscripts in the Sahidic Dialect and the Greek Text of the Septuagint." Biblical Annals 13, no. 1 (January 27, 2023): 1–36. http://dx.doi.org/10.31743/biban.13804.

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The following article constitutes a critical edition, translation and philological analysis of Isa 49–50 based on Coptic manuscript sa 52 and other available manuscripts in the Sahidic dialect. The first part outlines general information about the section of codex sa 52 (M 568) that contains the analysed text. This is followed by a list and brief overview of other manuscripts featuring at least some verses from Isa 49–50. The main part of the article focuses on the presentation of the Coptic text (in the Sahidic dialect) and its translation into English. The differences identified between the Sahidic text and the Greek Septuagint, on which the Coptic translation is based, are illustrated in a tabular form. It includes, for example, additions and omissions in the Coptic translation, lexical changes and semantic differences. The last part of the article aims to clarify more challenging philological issues observed either in the Coptic text itself or in its relation to the Greek text of the LXX.

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Bąk, Tomasz Bartłomiej. "Critical Edition and Philological Analysis of Isa 51–52 based on Coptic Manuscript sa 52 (M 568) and Other Coptic Manuscripts in the Sahidic Dialect and the Greek Text of the Septuagint." Biblical Annals 14, no. 1 (January 30, 2024): 17–46. http://dx.doi.org/10.31743/biban.14488.

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This article constitutes a critical edition, translation and philological analysis of Isa 51–52 based on Coptic manuscript sa 52 and other available manuscripts in the Sahidic dialect. The first part outlines general information about the section of codex sa 52 (M 568) that contains the analysed text. This is followed by a list and brief overview of other manuscripts featuring at least some verses from Isa 51–52. The main part of the article focuses on the presentation of the Coptic text (in the Sahidic dialect) and its translation into English. The differences identified between the Sahidic text and the Greek Septuagint, on which the Coptic translation is based, are illustrated in a tabular form. It includes, for example, additions and omissions in the Coptic translation, lexical changes and semantic differences. The last part of the article aims to clarify more challenging philological issues observed either in the Coptic text itself or in its relations to the Greek text of the LXX.

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Bąk, Tomasz Bartłomiej. "A Critical Edition and Philological Analysis of the Text of Isa 46–48 on the Basis of the Coptic Manuscript sa 52 (M 568) and other Coptic Manuscripts in the Sahidic Dialect and the Greek Text of the Septuagint." Biblical Annals 11, no. 4 (October 28, 2021): 597–635. http://dx.doi.org/10.31743/biban.12436.

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The article constitutes a critical edition and a philological analysis of the text of Isa 46-48, based on the Coptic manuscript sa 52 and other available manuscripts in the Sahidic dialect. The first part provides general information on this fragment of the codex sa 52 (M 568), which includes the text being elaborated. This is followed by a list and a brief description of the remaining manuscripts, containing at least some verses from Isa 46-48. The most significant part of the article is the presentation of the Coptic text (in the Sahidic dialect) as well as its translation into English. The differences noted between the Sahidic text and the Greek Septuagint, on which the Coptic translation is based, are presented in a tabular form. It includes, i.a., additions and omissions in the Coptic translation, lexical changes and semantic differences. The last part of the article is devoted to more difficult philological issues, observed either in the Coptic text itself or in its relation to the Greek text LXX. Particularly noteworthy are those verses of Isa 46-48, which appear only in the manuscript sa 52.2 and have not been published anywhere so far.

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Bąk, Tomasz Bartłomiej. "A Critical Edition and Philological Analysis of the Text of Isa 42:1–44:5 on the Basis of the Coptic Manuscript sa 52 (M 568) and Other Coptic Manuscripts Written in the Sahidic Dialect of Coptic and the Greek Text of the Septuagint." Biblical Annals 10, no. 2 (February 8, 2020): 225–60. http://dx.doi.org/10.31743/biban.5548.

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This paper provides a critical edition and philological analysis of Isa 42:1–44:5, which were worked out on the basis of the Coptic manuscript sa 52.2 and other available manuscripts of the Sahidic dialect. The first part presents general information on the fragment of codex sa 52 (M 568) that includes the discussed text. The next part gives a list and brief characteristics of the other manuscripts containing at least some verses of Isa 42:1–44:5. The focal section of the paper is a presentation of the Sahidic text and its translation into English. The differences between the Sahidic text and the Septuagint, on which the Coptic translation is based, have been presented in tables. They include additions and omissions in the Coptic translation, lexical changes and semantic differences. Finally, the paper examines difficult philological questions observed in the Coptic text. Of special attention are the verses of Isa 42:1–44:5, which occur only in manuscript sa 52.2, and so far have not been published.

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5

Blumenthal, Christian. "„Wenn ein Mensch seinem Nächsten Gewalt antun will . . .“." Vetus Testamentum 67, no. 3 (July 3, 2017): 372–86. http://dx.doi.org/10.1163/15685330-12341258.

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The coptic sahidic version of the Fourth Book of Maccabees was discovered by Enzo Lucchesi in the nineteen eighties and published by Ivan Miroshnikov in 2014, who observed that the Coptic version is sometimes significantly different from the Greek one. This article examines the peculiarities of this translation and tries to show that the Sahidic version has an own paraenetic aim which is quite different from that one of the Greek text.

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Bąk, Tomasz Bartłomiej. "Critical Edition and Philological Analysis of the Isa 53 Text Based on the Coptic Manuscript of sa 52 (M 568) and Other Coptic Manuscripts of the Sahidic Dialect and the Greek Text of the Septuagint." Verbum Vitae 41, no. 4 (December 19, 2023): 859–79. http://dx.doi.org/10.31743/vv.16174.

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The article is a critical edition, translation, and philological analysis of the Isa 53 text, prepared on the basis of the Coptic manuscript of sa 52 and other available manuscripts, written in the Sahidic dialect. Its first part outlines general information about the section of codex sa 52 (M 568) that contains the analyzed text. This is followed by a list and brief description of other manuscripts that contain at least some verses from sa 53. The most important part of the article is the presentation of the Sahidic text and its translation into English. The differences identified between the Coptic translation and the Greek Septuagint were presented in a table. It includes, for example, additions and omissions in the Sahidic translation, lexical changes, and semantic differences. The final part of the article aims to clarify more challenging philological issues observed either in the Coptic text itself or in its relation to the Greek text of the LXX.

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7

Peust, Carsten. "Notizen zum koptischen Dialekt H." Lingua Aegyptia - Journal of Egyptian Language Studies, no. 29 (2021): 149–92. http://dx.doi.org/10.37011/lingaeg.29.05.

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“Notes on the Coptic dialect H” - The sole witness of the little-known Coptic dialect H still remains unpublished, but quite a bit of information is nevertheless scattered in various published sources and is assembled here, including a glossary of almost 600 lexical items provided at the end of this paper. The evidence of lexical and morphological isoglosses shows that H does not belong to the Fayyumic dialect cluster, as has been suggested, but must be considered a late, vulgar offshoot of Sahidic, possibly of a northern subvariety of Sahidic. A number of sound laws and morphological issues are discussed, which also bear on the understanding of Coptic dialects other than H.

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8

Miyagawa, So, Kirill Bulert, Marco Büchler, and Heike Behlmer. "Optical character recognition of typeset Coptic text with neural networks." Digital Scholarship in the Humanities 34, Supplement_1 (April 22, 2019): i135—i141. http://dx.doi.org/10.1093/llc/fqz023.

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Abstract Digital Humanities (DH) within Coptic Studies, an emerging field of development, will be much aided by the digitization of large quantities of typeset Coptic texts. Until recently, the only Optical Character Recognition (OCR) analysis of printed Coptic texts had been executed by Moheb S. Mekhaiel, who used the Tesseract program to create a text model for liturgical books in the Bohairic dialect of Coptic. However, this model is not suitable for the many scholarly editions of texts in the Sahidic dialect of Coptic which use noticeably different fonts. In the current study, DH and Coptological projects based in Göttingen, Germany, collaborated to develop a new Coptic OCR pipeline suitable for use with all Coptic dialects. The objective of the study was to generate a model which can facilitate digital Coptic Studies and produce Coptic corpora from existing printed texts. First, we compared the two available OCR programs that can recognize Coptic: Tesseract and Ocropy. The results indicated that the neural network model, i.e. Ocropy, performed better at recognizing the letters with supralinear strokes that characterize the published Sahidic texts. After training Ocropy for Coptic using artificial neural networks, the team achieved an accuracy rate of >91% for the OCR analysis of Coptic typeset. We subsequently compared the efficiency of Ocropy to that of manual transcribing and concluded that the use of Ocropy to extract Coptic from digital images of printed texts is highly beneficial to Coptic DH.

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9

Miroshnikov, Ivan. "TheActs of Andrew and Philemonin Sahidic Coptic." Apocrypha 28 (January 2017): 9–83. http://dx.doi.org/10.1484/j.apocra.5.115427.

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10

Johnson, Janet H. "Introduction to Sahidic Coptic. Thomas O. Lambdin." Journal of Near Eastern Studies 45, no. 2 (April 1986): 158–60. http://dx.doi.org/10.1086/373181.

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Miroshnikov, Ivan. "The Sahidic Coptic Version of 4 Maccabees." Vetus Testamentum 64, no. 1 (January 20, 2014): 69–92. http://dx.doi.org/10.1163/15685330-12301144.

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AbstractThe Coptic Sahidic version of the Fourth Book of Maccabees was discovered by Enzo Lucchesi in the nineteen eighties, but up to this day has not been published. This article presents the extant fragments of the manuscript, stored at the National Library in Paris and the library of the University of Michigan. The paleography of the manuscript and the contents of the version are discussed in the introductory remarks, which are followed by a transcription and English translation of the fragments.

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Miroshnikov, Ivan, and Erja Salmenkivi. "A List of Names and Sums of Money in Sahidic Coptic (P.Ilves Copt. 12)." Archiv für Papyrusforschung und verwandte Gebiete 68, no. 1 (August 1, 2022): 184–96. http://dx.doi.org/10.1515/apf-2022-0010.

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Abstract This article comprises the editio princeps of P.Ilves Copt. 12, a list of payments in Sahidic Coptic in which each entry indicates the name of the payer and the sum paid. The papyrus witnesses several personal names hitherto unattested in Coptic.

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13

Suciu, Alin. "Coptic Vestiges of Basil of Caesarea’s Asceticon Magnum (CPG 2875)." Vigiliae Christianae 73, no. 4 (August 31, 2019): 359–84. http://dx.doi.org/10.1163/15700720-12341404.

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Abstract This paper introduces the Sahidic Coptic fragments of Basil of Caesarea’s Asceticon Magnum (CPG 2875). The first part of the article is devoted to the study of a Sahidic fragment of the Prooemium to Basil’s Long Rules. The author demonstrates that the Sahidic text did not serve as a basis for the Arabic translation of the Prooemium, as some scholars assumed in the past. In the second part, a newly identified fragment of the Short Rules is presented.

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14

Youssef, Youhanna Nessim. "A lost manuscript of the Book of Philalethes by Severus of Antioch." Collectanea Christiana Orientalia 20 (July 31, 2023): 285–91. http://dx.doi.org/10.21071/cco.v20i.15728.

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Severus of Antioch is by far the most important author of the non-Chalcedonian churches. However, his life attributed to Athanasius of Antioch survived in few Coptic Sahidic texts and a single folio in Coptic Bohairic and three manuscripts in Arabic while there are other manuscripts that did not survive.

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15

Kaler, Michael. "Coptic in Twenty Lessons: Introduction to Sahidic Coptic with Exercises and Vocabularies." Studies in Religion/Sciences Religieuses 37, no. 3-4 (September 2008): 559. http://dx.doi.org/10.1177/000842980803700335.

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16

Bąk, Tomasz Bartłomiej. "A Critical Edition and Philological Analysis of the Second Chapter of Deutero-Isaiah (Isa 41) on the Basis of the Coptic Manuscript sa 52 (M 568) in Light of Other Coptic Manuscripts Written in the Sahidic Dialect and the Greek Text of the Septuagint." Biblical Annals 10, no. 1 (October 9, 2019): 63–91. http://dx.doi.org/10.31743/biban.4842.

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The paper contains a critical edition and philological analysis of the second chapter of Deutero-Isaiah worked out on the basis of the Coptic manuscript sa 52.2 and other available manuscripts written in the Sahidic dialect. Firstly, it presents general information on the fragment of codex sa 52 containing the text of Isa 41. It is followed by a list of brief characteristics of the remaining witnesses that include at least some verses of the second chapter of Deutero-Isaiah. The most important part is a presentation of the Sahidic text of Isa 41, its translation into English and tables of linguistic differences between the text of the LXX and its Coptic rendering. The last part explains difficult philological questions observed in the Coptic text. The focus will be on Isa 41:11-27 since they appear only in manuscript 52.2 and have not been published so far.

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17

Miroshnikov. "Fourth Maccabees 1:1–6 in Sahidic Coptic." Journal of Biblical Literature 138, no. 3 (2019): 625. http://dx.doi.org/10.15699/jbl.1383.2019.524207.

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18

Miroshnikov, Ivan. "Fourth Maccabees 1:1–6 in Sahidic Coptic." Journal of Biblical Literature 138, no. 3 (2019): 625–42. http://dx.doi.org/10.1353/jbl.2019.0025.

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19

Speransky, Nina. "Notes on Coptic Possessive Predication." Zeitschrift für Ägyptische Sprache und Altertumskunde 147, no. 2 (November 1, 2020): 188–96. http://dx.doi.org/10.1515/zaes-2020-0038.

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SummaryThe aim of this paper is to present a linguistically valid description of Coptic (or, more precisely, Sahidic) possessive predication construction, both from the diachronic and the synchronic points of view. The first section treats the complex possessive predication system in Demotic, largely based upon Quack 2020 with some additional observations. The second section discusses possible causes for the shift of the possessor-argument, introduced by the preposition mtw-, to the immediate proximity of the existential verboid wn-. Section 3 aims to explain the origin and the usage of the double suffix possessive pattern (ⲉⲧⲉⲟⲩⲛⲧⲁ-ⲓ-ϥ). Section 4 deals with argument marking in the Sahidic possessive predication, looking for the features that speak for or against the ‘have-drift’. Section 5 discusses the syntactic alternatives of the ⲟⲩⲛⲧⲁ-pattern. The final section attempts to find the semantic mechanisms behind the use of the adverb ⲙⲙⲁⲩ in the basic possessive predication pattern.

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Peust, Carsten. "Die Morphologie der Verben für “sitzen” und “stehen” in den oberägyptischen koptischen Dialekten." Zeitschrift für Ägyptische Sprache und Altertumskunde 149, no. 1 (June 1, 2022): 80–90. http://dx.doi.org/10.1515/zaes-2020-0034.

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Summary Unlike the principal Coptic dialects Sahidic and Bohairic, in which the two verbs for “to sit” and “to stand” possess just a single form each, the Southern Coptic dialects (Akhmimic, Lycopolitan, dialect P) have preserved a formal distinction between the infinitive and the stative in both verbs. This information remains hidden in a few text editions, is not widely known and not reflected in current handbooks. The present paper traces the original morphological distinction for both verbs in the major textual witnesses of the South, as well as the progressive morphological collapse that lead to the uniform shapes of these verbs in the dominant dialects. Finally, an etymology is suggested for the puzzling Sahidic standard form ϩⲙⲟⲟⲥ “to sit”.

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21

Suciu, Alin. "The Sahidic Tripartite Isaiah: Origins and Transmission within the Coptic Manuscript Culture." Archiv für Papyrusforschung und verwandte Gebiete 66, no. 2 (December 1, 2020): 377–406. http://dx.doi.org/10.1515/apf-2020-0027.

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Abstract This study shows that the book of Isaiah was sometimes divided by Coptic scribes into three parts, each of them being copied individually into a separate manuscript. By surveying the available evidence, the author argues that this practice originated in the 4th century CE and was in use until the 8th century CE. The origins and eventual disappearance of tripartite Isaiah must be connected with the transformations that affected Coptic codices and scribal traditions from late antiquity to the medieval period.

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Peust, Carsten. "Die Urheimat des Sahidischen." Lingua Aegyptia - Journal of Egyptian Language Studies 28 (November 2020): 191–232. http://dx.doi.org/10.37011/lingaeg.28.06.

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“The homeland of Sahidic”: Almost every region of Egypt has already been suspected to be the original homeland of the Sahidic dialect of Coptic. This paper reviews the various proposals and provides new support for a location in Middle Egypt around Hermopolis. This support comes from localized prosopographical and (to a lesser degree) topographical data, as well as from the hitherto much neglected field of lexical isoglosses or word geography. It is also explained why the evidence of the Sahidic vowel system, which seemed to contradict a Middle Egyptian location, has been misinterpreted in the past.

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Pedersen, Nils Arne, and Lasse Løvlund Toft. "Athanasios af Alexandrias 39. Påskebrev fra påsken 367." Dansk Teologisk Tidsskrift 83, no. 3-4 (May 7, 2021): 120–52. http://dx.doi.org/10.7146/dtt.v83i3-4.125883.

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This is the first translation into Danish of the Coptic Sahidic version of Athanasius’ famous 39th Festal Letter from AD 367, which established the Biblical Canon and contained for the first time precisely those 27 New Testament scriptures which are still the Christian norm today. The translation is introduced, annotated, and based on the two existing Coptic manuscripts. The Greek excerpt of a part of the Festal Letter is also translated.

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24

Malik, Peter. "On Citing the Sahidic Version of Hebrews: Theoretical Reflections and Examples from Textual Practice." New Testament Studies 68, no. 1 (December 9, 2021): 61–75. http://dx.doi.org/10.1017/s0028688521000308.

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AbstractThe Sahidic Coptic is one of the earliest and most important versions of the New Testament. Thus, it is essential that its witness be related to the Greek tradition with adequate methodological precision. This article attempts to pave the way for such an undertaking in the Epistle to the Hebrews, a New Testament book which, currently, lacks a major critical edition of its Greek text or an edition of its Sahidic version. Firstly, the present study offers methodological reflections on citing the Sahidic version, with a particular focus on transmissional, editorial, linguistic and translation-technical issues. And secondly, a selection of the most significant variant units in Hebrews is examined with a view to relating the Sahidic evidence to the Greek variant spectrum at each point.

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Elliott, J. K. "A Greek-Coptic (Sahidic) Fragment of Titus-Philemon (0205)." Novum Testamentum 36, no. 2 (1994): 183–94. http://dx.doi.org/10.1163/156853694x00058.

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Mihálykó, Ágnes T. "Two Coptic Prayers on Ostracon (P.Berol. 709 and 9444+4790)." Archiv für Papyrusforschung und verwandte Gebiete 65, no. 1 (June 1, 2019): 133–55. http://dx.doi.org/10.1515/apf-2019-0008.

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Abstract Edition, with philological and liturgical commentary, of two Theban 7th/8th century liturgical prayers in Sahidic Coptic from the Berlin Papyrus Collection. The first prayer is an unattested redaction of the intercession for peace, related to the wording of the anaphora of St. Mark. The second is a long and elaborate prayer of thanksgiving, asking for protection. It parallels the first prayer of the morning of the present-day Coptic rite.

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Bąk, Tomasz Bartłomiej. "A Critical Edition and Philological Analysis of the First Chapter of Deutero-Isaiah (Isa 40) on the Basis of the Coptic Manuscript sa 52 (M 568) in Light of Other Coptic Manuscripts Written in the Sahidic Dialect and the Greek Text of the Septuagint." Biblical Annals 9, no. 1 (January 18, 2019): 73–100. http://dx.doi.org/10.31743/biban.3242.

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The article presents a critical edition and philological analysis of the first chapter of Deutero-Isaiah worked out on the basis of the Coptic manuscript sa 52.2 and other manuscripts written in the Sahidic dialect. It consists of several parts: 1) general information on the fragment of codex sa 52 containing the text of Isa 40:2), a list and brief characteristics of the remaining witnesses containing at least some verses of the first chapter of Deutero-Isaiah, 3) a presentation of the Sahidic text of Isa 40:4) its translation into English, 5) tables showing linguistic differences between the text of the LXX and its Coptic rendering, and 6) an explanation of the philological problems of the first chapter of Deutero-Isaiah. Of special attention are undoubtedly verses 6, 7 and 8, occurring only in sa 52.2 and have never been published.

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Sowińska, Agata. "Znaczenie Egiptu w apokaliptyce – Λόγος Τέλειος /Asclepius (NHC VI, 8: 70,3-76,1; Ascl. 24-27)." Vox Patrum 57 (June 15, 2012): 551–73. http://dx.doi.org/10.31743/vp.4152.

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The aim of this paper was to present the Egyptian land in two apocalyptic texts both written in a Coptic language. First – the Apocalypse of Elijah (written in two Coptic dialectical versions: Sahidic and Achmimic) – shows a typical biblical meaning of Egypt as a place full of pain, death and fear. On the other hand, in the Codex VI of the Nag Hammadi Library there is the Apocalypse which gives us quite different image of that part of African land. This very Apocalypse is called the Apocalypse of Hermes Trismegistos or the Hermetic Apocalypse (written in Sahidic dialect and partly in the ancient Greek, whole test is composed in a Latin version and attributed to Ps-Apuleius of Madaura). Here, Egypt seems to be a paradise – image of heaven, land of gods and beautiful temples. But suddenly, that peaceful part of the world turns into “hell” with death, blood and pain – just like in the Apocalypse of Elijah. Our purpose was to analyze those two Coptic Apocalypse, compare the results and finally, try to find the answer on the basic questions: Egypt – heaven or hell? Could it be that this land was full of blood because of monotheistic religion?

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Suciu, Alin. "A British Library Fragment from a Homily on the Lament of Mary and the So-Called Gospel of Gamaliel." Aethiopica 15 (December 4, 2013): 53–71. http://dx.doi.org/10.15460/aethiopica.15.1.659.

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The article introduces British Library Or. 7027, f. 75, a previously unidentified fragment from the Sahidic version of a homily on the Lament of Mary, which is attributed in Arabic and Ethiopic manuscripts to the mysterious figure of Cyriacus, bishop of Behnesa. As parts of this text had been ascribed by some scholars to the so-called Coptic Gospel of Gamaliel, our paper reevaluates the dossier, pointing out that this apocryphon is just an imaginary text, which never existed in Coptic.

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Miroshnikov, Ivan Yu. "THE PREACHING OF ANDREW: TRANSLATED FROM ARABIC, WITH AN INTRODUCTION AND NOTES." Studia Religiosa Rossica: Russian Journal of Religion, no. 3 (2023): 80–95. http://dx.doi.org/10.28995/2658-4158-2023-2-80-95.

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The article comprises the first Russian translation of the apocryphal Preaching of Andrew – a fifth- or sixth- century literary work, originally composed in Sahidic Coptic, whose complete text survives in an Arabic translation. The Russian translation is accompanied by a brief commentary and preceded by introductory notes.

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Pearson, Birger A. "Coptic in 20 Lessons: Introduction to Sahidic Coptic with Exercises and Vocabularies – By Bentley Layton." Religious Studies Review 33, no. 3 (July 2007): 228. http://dx.doi.org/10.1111/j.1748-0922.2007.00203_2.x.

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Miroshnikov, Ivan. "The Acts of Andrew and Philemon in Sahidic Coptic: Plates." Apocrypha 29 (January 2018): 29–33. http://dx.doi.org/10.1484/j.apocra.5.116635.

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Suciu, Alin. "The Sermo Asceticus of Stephen the Theban in Sahidic Coptic." Journal of Theological Studies 69, no. 2 (September 26, 2018): 628–73. http://dx.doi.org/10.1093/jts/fly099.

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Suciu, Alin. "A Coptic Fragment from theHistory of Joseph the Carpenterin the Collection of Duke University Library." Harvard Theological Review 106, no. 1 (January 2013): 93–104. http://dx.doi.org/10.1017/s0017816012000302.

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TheHistory of Joseph the Carpenter(BHO 532–533; CANT 60;clavis coptica0037) is readily accessible in many collections of New Testament Apocrypha. The text is fully preserved in Arabic and Bohairic, which was the regional dialect of Lower Egypt, and fragmentarily in Sahidic (i.e., the dialect of Upper Egypt). The present paper introduces P. Duk. inv. 239, a previously unidentified Sahidic fragment of this writing, which surfaced recently among the manuscripts in the Special Collections Library of Duke University. The new textual witness supplies us with a portion of theHistory of Joseph the Carpenterpreviously unattested in Sahidic. Moreover, the Duke fragment displays at least one interesting variant reading, unrecorded in the Bohairic and Arabic versions of the text.

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Breyer, Francis Amadeus Karl. "Die altäthiopischen Monatsnamen ägyptisch-koptischer Herkunft: Beispiele wiederholter Entlehnung aus einer sich verändernden Matrixumgebung." Aethiopica 8 (November 19, 2012): 140–48. http://dx.doi.org/10.15460/aethiopica.8.1.330.

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The amount of different spellings for the Ethiopian month names originally borrowed from Coptic has always been confusing. On a closer look, they can be divided into two groups, whose differences exactly correspond to those between the Coptic dialects Sahidic and Bohairic. Thus, the nouns in question are not only of greatest value for our understanding of Coptic phonology – and through their etymological connections to Old Egyptian even for this very early stage of the language - , they show very clearly, how the successive borrowing of loanwords from changing linguistical environments works. The first Coptic month names were borrowed from the Saidic dialect, but when the patriarch’s see moved from Kairo to Alexandria, the corresponding words were borrowed again, this time from the northern Bohairic dialect. After the Coptic names had been borrowed in Arabic and the Coptic language itself came to be extinct, those words were borrowed a third time, their forms being now taken from Arabic. On the level of phonology, special attention should be given to the consonants, which have been reconstructed as being postglottalized in Old Egyptian, a proposal which is confirmed by the Ethiopian evidence.

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Jones, Brice C. "A New Sahidic Fragment of the Gospel of Luke from the Michigan Collection." Novum Testamentum 56, no. 2 (March 18, 2014): 198–204. http://dx.doi.org/10.1163/15685365-12341434.

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AbstractThis article publishes for the first time the extant remains of a Sahidic Coptic manuscript containing portions of Luke 17-19. Almost all of the special Lukan pericope concerning Jesus and Zacchaeus is preserved (19:1-10), as well as most of the parable of the Dishonest Judge (18:1-8). The edition includes a transcription, translation, palaeographical analysis, critical apparatus, as well as images of the fragment.

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Reintges, Chris H. "Book Review: A Coptic Grammar with Chrestomathy and Glossary. Sahidic Dialect." Journal of Egyptian Archaeology 90, no. 1 (December 2004): 242–48. http://dx.doi.org/10.1177/030751330409000124.

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Dijkstra, Jitse H. F., and Jacques van der Vliet. "The Earliest Manuscript of the Coptic Life of Aaron (British Library, Or. 7558 [89] [93] [150])." Vigiliae Christianae 69, no. 4 (September 16, 2015): 368–92. http://dx.doi.org/10.1163/15700720-12341209.

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In this article, we offer a first edition of three papyrus fragments in Sahidic Coptic from the British Library (Or. 7558 [89] [93] [150]). They can be dated to the sixth or seventh century on palaeographical grounds and belong to the earliest known manuscript of the Coptic Life of Aaron. Since a complete manuscript of the text survives in a tenth-century paper codex, also preserved in the British Library (Or. 7029), the fragments enable us to compare the text of a Coptic hagiographical work as it was fairly close to the date of its composition, in this case probably the sixth century, with a much later version of the same text. A detailed analysis allows conclusions about both the reliability of the medieval witness and the nature of the changes that the text underwent in the course of its transmission.

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Foster, Paul. "Book Review: SAHIDIC COPTIC FOR BEGINNERS Bentley Layton, Coptic in 20 Lessons: Introduction to Sahidic Coptic With Exercises & Vocabularies (Leuven: Peeters, 2007. €27.00. pp. viii + 204. ISBN 978—90—429—1810—8)." Expository Times 119, no. 9 (June 2008): 457–58. http://dx.doi.org/10.1177/00145246081190090806.

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KOYAMA, Akira. "On the Sentence-Focalizing Function of the Focalizing Conversion in Sahidic Coptic." Bulletin of the Society for Near Eastern Studies in Japan 56, no. 2 (2014): 37–52. http://dx.doi.org/10.5356/jorient.56.2_37.

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SCHÜSSLER, Karlheinz. "Some Pecularities of the Coptic (Sahidic) Translations of the Gospel of John." Journal of Coptic Studies 10 (December 31, 2008): 41–62. http://dx.doi.org/10.2143/jcs.10.0.2030846.

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Gardner, Iain, and Jay Johnston. "The Liber Bartholomaei on the Ascension: Edition of Bibliothèque Nationale Copte 1321 f. 37." Vigiliae Christianae 64, no. 1 (2010): 74–86. http://dx.doi.org/10.1163/004260310x12584264874003.

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AbstractThis article publishes the editio princeps (with English translation) of a parchment codex leaf belonging to Ms. A of the Liber Bartholomaei. The text is written in Sahidic Coptic, originates from the White Monastery (ca. Xth A.D.), and is now held in the Bibliothèque Nationale in Paris. The leaf includes the ascension of Jesus sequence from the apocryphon as witnessed by the apostles; and the article provides a synopsis of this section in Ms. A with the published texts of Mss. B-D, together with the parallel from the Gospel of the Savior. The ensuing discussion casts light on the redaction history of the LB, the relative worth of the four known recensions (A-D), and the development of narratives about the ascension of Jesus in the Coptic apocryphal tradition.

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Kotyl, Marcin. "‘God the Father’ or ‘God our Father’? Galatians 1.4–9 on a Miniature Parchment Leaf." New Testament Studies 67, no. 2 (March 4, 2021): 305–13. http://dx.doi.org/10.1017/s0028688520000314.

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This article publishes for the first time a Sahidic parchment leaf containing portions of Gal 1.4–9. Its main interest lies in the omission of the possessive in Gal 1.4d, which reads ‘God the Father’ as opposed to the mainstream ‘God our Father’. Two possible explanations are proposed: scribal error or translational assimilation, involving the more complex question of the relationship between the Coptic and Greek versions. Beyond the biblical textual criticism, this article also adds to the study of miniature codices.

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Georgakopoulos, Thanasis, Eliese-Sophia Lincke, Kiki Nikiforidou, and Anna Piata. "On the polysemy of motion verbs in Ancient Greek and Coptic." Studies in Language 44, no. 1 (May 6, 2020): 27–69. http://dx.doi.org/10.1075/sl.18047.geo.

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Abstract In this paper, we propose a constructional analysis of the meanings of two generic motion verbs in Ancient Greek and Coptic (Sahidic dialect), the verbs baínō and bôk, respectively, both of which are glossed as ‘go’ and are characterized by extensive polysemy. We argue that an adequate analysis of these meanings can only be achieved in a framework that recognizes lexical constructions at the level of the verb sense, showing that each meaning correlates with encoding features (ranging from morpho-syntactic to semantic, discursive, and lexical ones) that are not predictable, or at best are only partially motivated. Through extensive corpus analysis, we identify such significant, frequency-based patterns of correlation, each of which represents a lexical construction. Our data thus argue strongly for an approach to polysemy in which individual meanings are represented as enriched lexical constructions, which include morphological and discursive specifications (in addition to standard valence information).

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Gardner, Iain. "Bentley Layton, Coptic in 20 Lessons: Introduction to Sahidic Coptic with Exercises andVocabularies. Paris, Dudley; Peeters, Leuven, 2006, pp. viii + 204, ISBN 9042918101." Journal for the Academic Study of Religion 21, no. 1 (August 19, 2008): 118–19. http://dx.doi.org/10.1558/jasr.v21i1.118.

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Alin Suciu and Felix Albrecht. "Remarks on a Coptic Sahidic Fragment of 3 Kingdoms, Previously Described as an Apocryphon of Solomon." Journal of Biblical Literature 136, no. 1 (2017): 57. http://dx.doi.org/10.15699/jbl.1361.2017.156806.

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Suciu, Alin, and Felix Albrecht. "Remarks on a Coptic Sahidic Fragment of 3 Kingdoms, Previously Described as an Apocryphon of Solomon." Journal of Biblical Literature 136, no. 1 (2017): 57–62. http://dx.doi.org/10.1353/jbl.2017.0003.

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48

Krueger, Frederic. "Pharaoh’s Sorcerers Revisited: A Sahidic Exodus Apocryphon (P.Lips. Inv. 2299) and the Legend of Jannes and Jambres the Magicians Between Judaism, Christianity, and Native Egyptian Tradition." Archiv für Papyrusforschung und verwandte Gebiete 64, no. 1 (July 1, 2018): 148–98. http://dx.doi.org/10.1515/apf-2018-0008.

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Abstract This article presents an edition of a 4th century Coptic fragment of a hitherto unknown Old Testament apocryphon that gives a non-canonical version of the events of Exodus. It offers a specifically Egyptian literary history of the legendary magicians Jannes and Jambres, which highlights the so far unappreciated dependence of their own Apocryphon on pagan Egyptian tales about magicians.

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Frangulian, Lilia R. "«ANGELIC HYMN» AS AN EXAMPLE OF COPTIC HYMNOGRAPHY." Journal of the Institute of Oriental Studies RAS, no. 3 (21) (2022): 43–53. http://dx.doi.org/10.31696/2618-7302-2022-3-043-053.

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The article is devoted to the philological analysis of poetic passage from the apocrypha «The Investiture of Archangel Michael», which wasto be read on the feast day in honour of the Archistratigus. Coptic hymnography, although derived from Greek, has become distinctive; several collections of ancient hymns are known. The peculiarity of the so-called «angelic hymn» is the fact that it is not included in any collection, but is included in a literary text. The article provides the first Russian translation of this hymn. It differs in style from the entire narrative of «The Investiture». It is sung by Michael himself with the angels. The hymn is framed by references to the righteous and consists of eight stanzas. It, like the text itself, is preserved in three versions, two in Sahidic dialect (manuscripts of the 9th century) and one in Fayymic (manuscripts of the 9th-11th centuries). Anaphora, lexical repetition and parallelism are used in hymn. The three versions identify the following themes: feast, meal and mercy. Analyzing the structure of the hymn, one can conclude that it was preserved in all three versions. However, a study of the themes and literary devices involved shows that in each version of hymn the accents are set in an original way. The inner link between the parts of the hymn can be traced. The passage itself is also logically integrated into the overall narrative. The main distinguishing feature of all the hymns is that some phrases are so brief that the listener is left with a great deal of room for interpretation and conjecture. For a more accurate understanding it is necessary either to know other versions of the hymn, or to refer to the stories in «The Investiture». The apocrypha also stresses the importance of hymn singing. It suggests that the congregation participated in the singing of the hymn during the reading of the text on the feast day.

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van der Vliet, Jacques. "Gregory E. Sterling, Coptic Paradigms. A Summary of Sahidic Coptic Morphology, Louvain-Paris-Walpole MA: Peeters 2008, XIII + 95 pp., ISBN 978-90-429-1872-6, € 12 (pb)." Vigiliae Christianae 66, no. 1 (2012): 109–10. http://dx.doi.org/10.1163/157007212x613500.

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