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Journal articles on the topic 'Greek language Greek language, Biblical'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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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

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2

Berard, Stephen A. "Biblical Gothic and the configurationality parameter." American Journal of Germanic Linguistics and Literatures 5, no. 2 (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

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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 (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.

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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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Vayntrub, Jacqueline. "‘To Take Up a Parable’: The History of Translating a Biblical Idiom." Vetus Testamentum 66, no. 4 (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 au

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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 (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) globa

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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 impo

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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 glos

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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 (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

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Lim, Eunyung. "Teaching "Greek for Ministry" in a Multicultural Classroom." Wabash Center Journal on Teaching 1, no. 2 (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’ motivati

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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 li

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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 in

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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 (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 fir

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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

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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 (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 corresp

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Cirafesi, Wally V. "The Bilingual Character and Liturgical Function of “Hermeneia” in Johannine Papyrus Manuscripts." Novum Testamentum 56, no. 1 (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

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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

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Schmidt, Daryl D. "Semitisms and Septuagintalisms in the Book of Revelation." New Testament Studies 37, no. 4 (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 consider

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Ceulemans, Reinhart. "Hexaplaric Excavations." Vetus Testamentum 69, no. 2 (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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Joseph, John E. "Language-Body Continuity in the Linguistics-Semiology-Poetics-Traductology of Henri Meschonnic." Comparative Critical Studies 15, no. 3 (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 h

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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 linguist

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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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Whitmarsh, Tim. "Josephus, Joseph and the Greek Novel." Ramus 36, no. 1 (2007): 78–95. http://dx.doi.org/10.1017/s0048671x00000801.

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The challenge to classicists to read Josephus ‘as literature’ is an awkward one, because it throws into relief the crooked, appropriative practices we undertake in the name of literary criticism. If Josephus' works are to be seen as ‘literature’—a category closely associated with specifically Hellenic literary ideals, in much of the ancient world as well as the modern academy—then we are also avoiding looking at them as documents of early Jewish cultural history or belief. ‘Literature’ is far from a neutral category.Josephus would, however, have probably approved, at any rate up to a point. In

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Carlson, Reed. "Hannah at Pentecost." Journal of Pentecostal Theology 27, no. 2 (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

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Zajc, Neža. "St Maxim the Greek: Some notes on his understanding of the sacred time." Slavia Meridionalis 16 (October 21, 2016): 329–68. http://dx.doi.org/10.11649/sm.2016.017.

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St Maxim the Greek: Some notes on his understanding of the sacred timeBased on a manuscript by St Maxim the Greek, this article explores his specific understanding of the relationship between language and biblical tradition. It gives some answers to questions concerning his theology, which are posed by his liturgical experience of the sacred time, which is based not on repeating the excerptions from the patristic authors, but is primarily founded on his accurate reading and in-depth perception of the Holy Bible. Maxim the Greek, who in his personal writings showed a detailed knowledge of both

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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 m

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Katz, Steven B. "Sonic Rhetorics as Ethics in Action: Hidden Temporalities of Sound in Language(s)." Humanities 9, no. 1 (2020): 13. http://dx.doi.org/10.3390/h9010013.

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Sonic rhetorics has become a major area of study in the field of rhetoric, as well as composition and literature. Many of the underlying theories of sonic rhetorics are based on post-Heideggerian philosophy, new materialism, and/or posthumanism, among others. What is perhaps similar across these theories of sonic rhetoric is their “turn” from language and the human in general. This short essay explores sonic rhetorics by examining three temporal dimensions found in language. Specifically, the essay focuses on the more obvious sonic dimensions of time in prosody, and then at deeper levels tempo

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Dobrodomov, Igor G. "Some Etymological Notes on the Russian Seminarian Slang: VZʺEFANTULITʹ, SMOROZITʹ, AKSIOS(Y)". Slovene 2, № 2 (2013): 143–71. http://dx.doi.org/10.31168/2305-6754.2013.2.2.6.

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These three separate notes are united by the fact that the words considered originated from Russian seminarian slang and borrowed from Greek, with the first two words illustrating unobvious, punning Graecism. The rare verb vz"efantúlit' ‘to subject smb. to cruel punishment’ (and its derivatives vz"efantúlka, vz"efantúlivan'e) is related to the Biblical Semitism ἐφφαθά (Mark 7.34), which was read “by Erasmus spelling” (cf. Latin eppheta) and passed through a series of word-building transformations. The verb smorozit' ‘to say smth. stupid or inappropriate’ has additional arguments in favor of it

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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 betwee

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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 re

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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 (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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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 t

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Teets, Sarah Christine. "The Trauma of Autopsy and the Transgression of History in Josephus’ Jewish War." Journal for the Study of Judaism 51, no. 2 (2020): 261–84. http://dx.doi.org/10.1163/15700631-bja10003.

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Abstract In the opening of the Jewish War, Josephus claims not only that his history represents the true and full account of the war, but that, in violation of Greek historiographical conventions, its language expresses his personal grief. Josephus’ expression of personal emotion differentiates him from the Greek tradition, in which lament is customarily expressed in other genres. Josephus borrows instead from the biblical tradition of lament to mourn the fall of Jerusalem. The concept of moral injury from trauma studies describes the psychological damage caused by betrayal in combat settings,

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Rouwhorst, G., and R. B. ter Haar Romeny. "The Use of Greek, Hebrew, and Syriac Biblical Texts in Eusebius of Emesa's Commentary on Genesis." Vigiliae Christianae 53, no. 4 (1999): 434. http://dx.doi.org/10.2307/1584492.

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Hale, Frederick. "Universal Salvation in a Universal Language? Trevor Steele’s Kaj staros tre alte." Religion & Theology 20, no. 1-2 (2013): 19–35. http://dx.doi.org/10.1163/15743012-12341249.

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Abstract Extensive secularisation in Europe and several other parts of the world in recent decades has not diminished the attractiveness of Jesus as a theme in contemporary fiction internationally. Fictional biographies of him continue to appear in many languages. Among the novelists who have tapped their imaginations to fill in gaps in the canonical gospels and construct a Jesus who fits their own agenda is the Australian Trevor Steele. His work of 2006, Kaj staros tre alte, presents Jesus as essentially a supernaturally gifted healer but also as a teacher of universal brotherhood. Steele arg

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Kulik, Alexander. "The господь–господинъ Dichotomy and the Cyrillo-Methodian Linguo-Theological Innovation". Slovene 9, № 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 t

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Giulea, Dragoş-Andrei. "The Watchers' Whispers: Athenagoras's Legatio 25,1-3 and the Book of the Watchers." Vigiliae Christianae 61, no. 3 (2007): 258–81. http://dx.doi.org/10.1163/157007207x218875.

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AbstractThe passage 25,1-3 in Athenagoras's Legatio pro christianis, a writing replete with Greek philosophical and mythological material, seems to represent a retelling of a Jewish narrative, both biblical and pseudo-epigraphic, namely the myth of the Watchers. A thorough investigation of the passage from Legatio discloses that Athenagoras's version of the myth is closest to the first version of the narrative, namely to the Book of the Watchers. At the same time, the Athenian introduces Greek philosophical terminology and problems within his retelling of the myth. However, the most significan

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Τσιότρας, Βασίλειος Ι. "Ο «Εις κοιμηθέντας» λόγος του Θεοφίλου Κορυδαλλέως και η αριστοτελική περί ψυχής θεματική του". Gleaner 29 (30 вересня 2019): 5. http://dx.doi.org/10.12681/er.21049.

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Among the various writings of Theophilos Corydalleus, focusing on the Aristotelian interpretation and teaching practice at the major Academies of the Hellenic world under Ottoman rule, we find a unique work, a Funeral Oration. It was performed by Corydalleus himself in Constantinople in the decade of 1630-40 in honor of Poulcheria, a young woman who passed away in her youth. The departed came from an aristocratic family of the Phanariotic society, since her father, Michael Vlastos was a high-ranking officer of the Ecumenical Patriarchate. This discourse is preserved by five manuscripts and it

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Margulies, Zachary. "Aesop and Jotham’s Parable of the Trees (Judges 9:8-15)." Vetus Testamentum 69, no. 1 (2019): 81–94. http://dx.doi.org/10.1163/15685330-12341350.

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AbstractRecent scholarship has entertained the possibility that Jotham’s Parable of the Trees (Judg 9:8-15) is derived from the Greek text of one of Aesop’s Fables (Perry 262). This article refutes this notion, tracing the dependence of Aesop’s fable on one Septuagint tradition, which itself is a translation of the Hebrew. The article goes on to propose a pre-exilic setting for the biblical fable, based not on its foregrounded opinion of monarchy, but on its background assumptions of deity.

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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, № 1 (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 co

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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

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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 (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

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Daniels, Peter T. "The Native Syriac Linguistic Tradition." Historiographia Linguistica 39, no. 2-3 (2012): 327–40. http://dx.doi.org/10.1075/hl.39.2-3.07dan.

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Summary The native Syriac linguistic tradition comprises annotations to the biblical text (‘masorah’), lexica, and grammars created between the 6th and 13th centuries; 24 Syriac scholars are known by name. Syriac grammarians have been considered to be mere imitators, of both Greek and Arab grammarians, but this is a severe exaggeration; they were, however, the source of much that is found among the Arabs. The first, Jacob of Edessa (640–708 A.D.), and the last, Gregory Bar Hebraeus (1225/26–1286), have received the most attention. Much needs to be done, both in publishing and evaluating Syriac

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Caruso, Giuseppe. "Agustín y la Biblia griega en las 'Enarrationes in Psalmos'." Augustinus 66, no. 1 (2021): 7–20. http://dx.doi.org/10.5840/augustinus202166260/2612.

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The article presents a summary of the ideas of different scholars concerning the real knowledge that Saint Augustine had of the Greek Language, to point out that the competence of Saint Augustine was increasing over the years. It also addresses the relationship between Saint Augustine and Saint Jerome regarding the translations of the Bible, and the value that Saint Augustine attributed to the LXX text. Subsequently, some examples taken from the 'enarrationes in Psalmos' help to stress the work of the augustinian emendatio of the Latin text, taking as point of departure the Greek text, as well

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Lettsome, Raquel S. "Mary’s Slave Song: The Tensions and Turnarounds of Faithfully Reading Doulē in the Magnificat." Interpretation: A Journal of Bible and Theology 75, no. 1 (2020): 6–18. http://dx.doi.org/10.1177/0020964320961670.

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This article traces the enduring legacy of slavery in the United States and its biblical foundations that create interpretive tension around the Greek words doulos/doulē for readers and translators. Following Clarice Martin’s lead, I advocate for a faithful reading of doulē as “slave” in Luke 1:38, 48 and draw parallels between African-American slave songs and Mary’s Magnificat. I then explicate the tensions inherent in reading Mary as “the slave of the Lord” and “his [God’s] slave” against the socio-historical backdrop of U.S. slavery and explore how Mary’s slave song and narrative depiction

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Radeta, Igor. "Ontological hermeneutics as a catalyst of musicological discourse: A few sketches." Muzikologija, no. 26 (2019): 183–92. http://dx.doi.org/10.2298/muz1926183r.

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From the invention of language, the phenomenon of Greek herm?neia to biblical exegesis, interpretation is one of the crucial paradigms of culture and civilization. Joined with general ontology, hermeneutics offers original and intuitive theoretical insights. In this paper the author proposes and examines several possibilities of productive influence of ontological hermeneutics on musicological discourse. Starting with the dilemma concerning the relationship on the axis text-being, the first answers have been found in different definitions of discourse. A more elaborate debate continues in the

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Jonczyk, Wiesław. "The Inspiration of Zechariah in the Gospel According to Matthew." Studia Bobolanum 32, no. 1 (2021): 193–213. http://dx.doi.org/10.30439/2021.1.10.

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This article, dealing in parallel with The Book of Zechariah and The Gospel of Mathew, is focused on the similarity of ideas and expressions common to both books. It concentrates on an analysis of the biblical text and the most significant allusions, highlighting the connection between the prophesies of Zechariah and their use in Matthew. In the Gospel, that which comes from Zechariah is focused upon Jesus, who is depicted as a humble king who redeems his people and is presented like an abandoned shepherd. The language and concepts through which Jesus is described are closer to the Hebrew thou

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Andoková, Marcela. "“ut nos simus codex ipsorum” The Interpretation of verba dubitationis in St. Augustine’s Homiletic Œuvre*." Acta Antiqua Academiae Scientiarum Hungaricae 59, no. 1-4 (2020): 341–51. http://dx.doi.org/10.1556/068.2019.59.1-4.30.

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Summary:St. Augustine as a preacher used a language close to his multi-ethnic North-African audience who were often poorly educated in Latin, if not illiterate. So when explaining difficult biblical passages translated from Greek into Latin, he had to search for appropriate expressions which, in many cases, were not conform with standard Latin taught at schools. Therefore, this paper focuses on some aspects of Late Latin present in old Latin translations of Scriptures and explained by Augustine in his exegetical homilies, mainly in his Commentaries on the Psalms, paying particular attention to

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Chalier, Catherine. "Emmanuel Levinas: Responsibility and Election." Royal Institute of Philosophy Supplement 35 (September 1993): 63–76. http://dx.doi.org/10.1017/s1358246100006251.

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Although some people argue Emmanuel Levinas is a Jewish thinker because he introduces in his philosophical work ideas which come from the Jewish tradition, I want to present him as a philosopher. A philosopher who tries to widen the philosophical horizon which is traditionally a Greek one but, at the same time, a philosopher who does not want to abandon it. In one of his main books Totality and Infinity (1969), he describes western civilization as an hypocritical one because it is attached both to the True and to the Good, but he adds:It is perhaps time to see in hypocrisy not only a base cont

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Silva, Moisés. "Book Reviews: Biblical Greek Language and Lexicography: Essays in Honor of Frederick W. Danker, A History of New Testament Lexicography." Journal for the Study of the New Testament 28, no. 1 (2005): 125–27. http://dx.doi.org/10.1177/0142064x05057912.

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