| The New English Translation Bible (http://net.bible.org). Самаритянское Пятикнижие Der Hebräische Pentateuch der Samaritaner/Hrsg. A.E von Gall. Giessen: Töpelmann, 1918. Древние переводы иудейского textus receptus и зависимые от него версии Таргумы Pseudo-Jonathan (Targum Jonathan ben Usiel zum Pentateuch): Nach d. Londoner Handschr./Ed. M. Ginsburger. Berlin: Hildesheim, 1903. Targum Onkelos/Hrsg. von A. Berliner. T. 1–2. Berlin: Gorzelanczyk, 1884. The Targum to ‘The Songs of Songs’; The Book of the Apple; The Ten Jewish Martyrs; A Dialogue on Games of Chance/Transl. from the Hebrew and Aramaic by H. Gollancz. London: Luzac & Co., 1908. Гекзаплы Оригена Origenis Hexaplorum quae supersunt, sive Veterum interpretum graecorum in totum Vetus Testamentum fragmenta/Ed. F. Field. T. 1–2. Oxford: Clarendon, 1875. Вульгата Biblia Sacra iuxta Vulgatam versionem. 4e Aufl. Stuttgart: Deutsche Bibelgesellschaft, 1994. Пешитта Aramaic Old Testament: Commonly known as ‘Peshitta Tanakh’. Trinitarian Byble Society, 1954. Syriac Bible. United Bible Societies, 1979. A Translation of the Syriac Peshito Version of the Psalms of David; with Notes Critical and Explanatory/By A. Oliver. Boston: Dutton and Company, 1861. Кумранские рукописи Тексты Кумрана. Вып. 1/Пер. с древнееврейского и арамейского, введ. и коммент. И.Д. Амусина. М.: Наука, 1971. Тексты Кумрана. Вып. 2. 2-е изд./Введ., пер. с древнееврейского и арамейского и коммент. A.M. Газова-Гинзберга, М.М. Елизаровой и К.Б. Старковой. СПб.: Петербургское востоковедение, 2009. The Dead Sea Scrolls Bible/Transl. Martin Abegg et al. New York: Harper, 1999. The Dead Sea Scrolls. Study Edition/Ed. by F. García Martínez & E.J.C. Tigchelaar. Leiden: Brill, 1999. Vermes G. The Complete Dead Sea Scrolls in English. Revised Edition. London: Penguin Books, 2004. Апокрифы и псевдоэпиграфы Ветхозаветные апокрифы: Книга Еноха; Книга Юбилеев, или Малое Бытие; Заветы двенадцати патриархов; Псалмы Соломона. СПб.: Амфора, 2001. Книги Еноха. Сефер Йецира. Книга Созидания/Пер. И.Р. Тантлевского. М.: Мосты культуры, 2002. |
| Christ the Savior in the Sermon on the Mount quotes, though without any references, the words from the book of Tobit (compare Tob. 4with Math. 7:12 and Luke 4:31, Tob. 4with Luke 14:13), from the book of Sirach (comp. 28with Math. 6and Mark 2:25 ), from the Book of the Wisdom of Solomon (comp. 3with Math. 13:43). The Apostle John in his Revelations takes the words and images from the book of Tobit (comp. Rev. 21:11–24 with Tob. 13:11–18). In Apostle Paul’s Epistles to the Romans (1:21), to the Corinthians ( 1Cor. 1:20–27; 2:78 ), to Timothy ( 1Tim. 1:15 ), we find the words of the Prophet Baruch. Apostle James has many phrases in common with the book of Jesus, Son of Sirach. The Epistles to the Hebrews of the Apostle Paul and the Book of the Wisdom of Solomon are so similar, that some moderately negative critics considered them to be the works of one and the same author. All the countless legions of the Christian martyrs of the first centuries were inspired for their exploit by the holiest example of the Maccabees’ martyrs, which is described in the second book of Maccabees. Metropolitan Anthony absolutely precisely determines: «The holy books of the Old Testament are divided into canonical, which are recognized by Christians and Jews, and non-canonical, which only the Christians recognize, but which the Jews have lost» (The Experience of the Christian Orthodox Catechism, page 16) All this unquestionably testifies to the high authority and Divine inspiration of the holy books of the Bible, which are incorrectly, or to be more precise, ambiguously called non-canonical. We discussed this question in detail, because Protestantism obediently following the Judean canon, rejects all the books, rejected by the Jews. The Language of the Bible The Holy Scripture was originally written in 3 languages: Hebrew, Aramaic, and Greek. The greater part of the Old Testament is written in Hebrew. The following were written in Aramaic: in the Old Testament, chapters 2–8 of the book of the Prophet Daniel, chapters 4–8 of the 1 st book of Ezra and the book of Sirach; and in the New Testament, the Gospel of St. Matthew. |
| Wiping Out the Christians of Syria and Iraq to Remap the Middle East: Prerequisite to a Clash of Civilizations? Part 1 Source: GlobalResearch.ca Church destroyed Historically, the Levant is the birthplace of Christianity and the oldest Christian communities have lived in it and the entire Fertile Crescent since the start of Christian history. Early Christians called themselves followers or people of " the Way " before they adopted the term Christian; in Arabic their antiquated name would be " Ahl Al-Deen " . Traces of this original name are also available in the New Testament of the Bible and can be read in John 14:5-7, Acts 9:1-2, Acts 24:4 and 14. From the Fertile Crescent these Christian communities spread across Africa, Asia, and Europe. Since that time the ancient communities of Christians, many of which still use the Syriac dialects of Aramaic in their churches, have been an integral and important part of the social fabrics of the pluralistic societies of Palestine, Lebanon, Syria, Iraq, Turkey, and Iran. Nevertheless, the Christians of the Levant and Iraq are now in the cross-hairs. Deceit and mischief has been at play. It is no coincidence that Egyptian Christians were attacked at the same time as the South Sudan Referendum, which was supposed to signal a split between the Muslims in Khartoum and the Christians and animists in Juba. Nor is it an accident that Iraq’s Christians, one of the oldest Christian communities in the world, began to face a modern exodus, leaving their homes and ancestral homeland in Iraq in 2003. Mysterious groups targeted both them and Palestinian refugees… Coinciding with the exodus of Iraqi Christians, which occurred under the watchful eyes of US and British military forces, the neighborhoods in Baghdad became sectarian as Shiite Muslims and Sunni Muslims were forced by violence and death squads to form sectarian enclaves. This is all tied to a US and Israeli project of redrawing the map. The Christian communities of the Levant and Iraq have long distrusted the US government for its support of Israel, the Kingdom of Saudi Arabia, and fanatical militants with anti-Christian leanings. Lebanon’s Christians have also been weary of US support for Israeli expansion and ideas about resettling Palestinians into Lebanon. There is also a widely held belief that the US and Israel have been involved in a policy to remove or " purge " the Christians from Iraq and the Levant in some type of Zionist-linked resettlement plan. Since the US-supported anti-government fighters started targeting Christian Syrians, there has been renewed talk about a Christian exodus in the Middle East centering on Washington’s war on Syria. |
| New church a haven for Abu Dhabi’s Armenian population January 6, 2015 Deep inside the alleys of Mussaffah stands the long-awaited Armenian Church, which opened its doors three weeks ago. About 1,000 Armenians living in Abu Dhabi are thrilled to have their own church, and it is one that has been designed according to their traditions and architectural style, reads an article by Haneen Dajani published by The National. The 2,475-square-metre building has three main structures placed in a U-shape. The main church building stands on the right and next to it in the centre stands the archbishopric. On the left is a building partially constructed of glass and decorated with the Armenian alphabet. A statue of Mesrob Mashdots, the theologist and linguist who founded the Armenian alphabet, lies ahead. “Since the letters were founded in 405 they did not change, only two letters were added, the O and the F,” said Raffi Simonian, secretary of the council of the Armenian community of Abu Dhabi. “It (the alphabet) is very important for the Armenian identity. Even the Armenian translation of the bible from Aramaic is considered the queen translation in the Christian world. When there are any doubts they go back to the Armenian copy.” The translation was begun in 406 and took Mashdots and a student three years to finish. Mr Simonian said that the support of governments in the Middle East in general, dating back to the days of Salah Al Deen when he entered Al Quds, helped. “They gave us the best in everything. Arabs and Muslims protected us and gave us support.” When the first Armenians arrived in the capital in 1976, they established the Armenian Sunday school to teach youngsters their language and to keep the community together. In 1980, the Armenian pope in Lebanon established a council, “and since then until 2005, we were trying to have a piece of land from the government [to build a church] but we had a problem; the members were not fixed and they kept coming and going, so the Sunday school was OK for the time being”. |
| Linguistic pitfalls In this chapter, Furuli says little about chronology. He starts by describing some of the basic features of the Akkadian, Aramaic, Hebrew, and Sumerian languages, with a view to discussing “to which extent the signs and peculiarities of a language may be the cause of some of the contradictory chronological evidence that we find.” (p. 47) He gives Akkadian the most space and gives the other three languages just a few paragraphs. On pages 4956, Furuli provides general information about Akkadian signs for words, syllables, and numbers. In the middle of this discussion, on pages 5254, he attempts to identify Marduk, the chief god of Babylon, as a deification of Nimrod. This is an old theory suggested by Julius Wellhausen in the late 19th century and subsequently picked up by many others, including Alexander Hislop in The Two Babylons (1916, 2nd ed. 1959, footnote on p. 44). It was adopted for some time by the Watchtower Society, which presented it in the book “Babylon the Great Has Fallen!” God’s Kingdom Bules! (1963, pp. 33, 34) with arguments similar to those Furuli quotes from The International Standard Bible Encyclopaedia, The Encyclopaedia Britannica, The Jewish Enyclopedia, and The Two Babylons. The theory was included in the Watchtower Society’s Bible dictionary Aid to Bible Understanding (1971, p. 668) but was dropped in the revised 1988 edition, Insight on the Scriptures (Vol. 2, p. 974). It was still briefly mentioned in The Watchtower magazine of April 1, 1999, on page 11. On the modern reading and understanding of Akkadian, Furuli feels that, although, generally speaking, “we can have confidence in the translations of cuneiform tablets that have been published in English, German, French and other languages ... it is important to be aware of the pitfalls” (p. 56). The pitfalls Furuli lists are: (1) the difficulty of piecing together broken tablets, (2) the reconstruction of only partially legible signs, (3) the changed meaning of some signs through time, (4) the confusion of similar signs, and (5) the difficulty of correctly reading very small single signs, (p. 58) |
| Jerus., 1991; idem. Obodas the God in a Nabatean-Arabic Inscription from the Vicinity of Oboda and a Review of Other Nabatean Inscriptions//The Nabateans in the Negev/Ed. R. Rosenthal-Heginbottom. Haifa, 2003. P. 101-105; Starcky J. Petra et la Nabatene//Supplement au Dictionnaire de la Bible. P., 1966. Vol. 7. Col. 886-1017; Miller J. I. The Spice Trade of the Roman Empire, 29 B. C. to A. D. 641. Oxf., 1969; Parr P. J. The Nabataeans and North-West Arabia//Bull. of the Institute of Archaeology of the University of London. 1970. Vol. 8/9. P. 193-242; Winnett F. V., Reed W. L. Ancient Records from North Arabia. Toronto, 1970; Meshorer Y. Nabataean Coins. Jerus., 1975; Milik J. T. Origines des Nabateens//Studies in the History and Archaeology of Jordan/Ed. A. Hadidi. Amman, 1982. Vol. 1. P. 261-265; Charbel A. Matteo 2, 1-12: I Magi nella Cornice del Regno nabateo//Studia Patavina. 1985. Vol. 32. P. 81-88; Knauf E. A. Die Herkunft der Nabataer//Petra: Neue Ausgrabungen und Entdeckungen/Hrsg. M. Linder. Münch., 1986. S. 74-86; Graf D. E. Qura " Arabiyya and Provincia Arabia. P., 1988. P. 171-211; idem. Rome and the Saracens: Reassassing the Nomadic Menace. Leiden, 1989. P. 341-400; idem. The Origin of the Nabataeans//Aram. 1990. Vol. 2. P. 45-75; idem. Nabateans//ABD. Vol. 4. P. 970-973; The Documents from the Bar Kokhba Period in the Cave of Letters. Jerus., 1989. Vol. 2: Greek Papyri, with Aramaic and Nabatean signatures and subscriptions/Ed. N. Lewis; 2002. Vol. 3. [Pt. 1]: Hebrew, Aramaic and Nabatean-Aramaic Papyri/Ed. Y.Yadin, J. C. Greenfield, A. Yardeni, B. Levine; Wenning R. Das Ende des nabataischen Konigreichs//Arabia Antiqua: Hellenistic Centres around Arabia/Ed. A. Invernizzi, J.-F. Salles. R., 1993. P. 81-103; Bowersock G. W. Roman Arabia. New ed. Camb. (Mass.), 1994; Tantlevskij I. R. The Two Wicked Priests in the Qumran Commentary on Habakkuk. Kraków, 1995; idem. The Historical Background of the Qumran Commentary on Nahum//Hellenismus: Beitr. zur Erforschung von Akkulturation und politische Ordnung in den Staaten des hellenistischen Zeitalters/Hrsg. |
| 14 . Bar-Efrat 1989: Narrative art in the Bible/Shimon Bar-Efrat; [tr. by Dorothea Shefer-Vanson in conjunction with the author]. – Sheffield: Almond Press, 1989. – 295 p. – (JSOTSup; 70). – (Bible and literature series; 17). 15 . Barthélemy 1984: L’État de la Bible juive depuis le début de notre ère jusqu’à la deuxième révolte contre Rome/Dominique Barthélemy//La canon de l’Ancien Testament: sa formation et son histoire/Ed. by Jean–Daniel Kaestli and Otto Wermelinger. – Genève: Labor et Fides, 1984. – p. 131–135. 16 . Baskin 2002: Midrashic women: formations of the feminine in rabbinic literature/Judith R. Baskin. – Hannover: Published by University Press of New England for Brandeis University Press, 2002. – XII, 232 p. (Brandeis series on Jewish women). 17 . BDB 1906/2005: The Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon with an Appendix containing the Biblical Aramaic [Electronic resource]/By F. Brown, S. Driver, and C. Briggs. Complete and Unabridged Electronic ed. – [s. 1.]: Varda Books, c2005. – 1200 p. – Electronic ed. based on the printed ed. originally published by Oxford University Press, 1906. 18 . BDB 1996: The Brown-Driver-Briggs Hebrew and English lexicon: with an appendix containing the Biblical Aramaic: coded with the numbering system from Strong’s Exhaustive concordance of the Bible/Francis Brown; with the cooperation of S.R. Driver and Charles A. Briggs. – Peabody, MA: Hendrickson Publishers, – XXI, 1185 p. 19 . Beattie 1977: Jewish exegesis of the Book of Ruth/By D.R.G. Beattie. – Sheffield: Dept. of Biblical Studies, University of Sheffield, 1977. – XII, 251 p. – (JSOTSup; 2). 20 . Beattie 1977a: A midrashic gloss in Ruth 2,7/D.R.G. Beattie//ZAW. – 1977. – Vol. 89. – p. 122–124. 21 . Beattie 1978: Redemption in Ruth, and related matters: a response to Jack M. Sasson/D.R.G. Beattie//JSOT. – 1978. – Vol. 3. – p. 65–68. 22 . Beattie 1978a: Ruth III/D.R.G. Beattie//JSOT. – 1978. – Vol. 5. – p. 39–48. 23 . Beattie 1994: The Targum of Ruth/Tr., with introd., apparatus, and notes by D.R.G. Beattie; The Targum of Chronicles/Tr., with introd., apparatus, and notes by J. Stanley Mclvor. – Edinburgh: T. & T. Clark, 1994. – 258 p. |
| 319 Deissmann G. A. Bible Studies: Contributions Chiefly from Papyri and Inscriptions to the History of Language, the Literature and the Religion of Hellenistic Judaism and Primitive Christianity. Edinburgh. 1909, p. 166–167. 322 Из последних работ можно указать ряд публикаций в журнале «Библика»: 1) Kim Т. Н. The Anarthrous υις θεο in Mark 15,39 and the Roman Imperial Cult//Biblica. #79, 1998, pp. 221–241: 2) Johnson E. S. Mark 15,39 and the So-Called Confession of the Roman Centurion//Biblica, #81,2000, pp. 406–413; 3) Mowery R. L. Son of God in Roman Imperial Titles and Matthew//Biblica. #83, 2002, pp. 100–110. 323 Fitzmyer J. A. The Contribution of Qumran Aramaic to the Study of the New Testament//New Testament Studies, 20, 1974. Статья в несколько переработанном виде была опубликована затем в книге Fitzmyer J. A. A Wandering Aramean: Collected Aramaic Essays,1979, p. 92–93. 329 Перевод по тексту: Martinez F. G., Tigchelaar E. J. C. The Dead Sea Scrolls. Study Edition. 2 vols. Vol. 1, p.134–135. 330 Возможно, имеются в виду ещё 4Q543–548 (разные варианты текста «Видения Амрама» 4QVisAmram) и 4Q175 (4QTestimonia), но в них можно усмотреть настолько отдаленные ассоциации, что они в книге подробно не рассматриваются 331 Hengel М. The Son of God: The Origin of Christology and the History of Jewish- Hellenistic Religion. Philadelphia, 1976, p. 45. 332 Такой вариант перевода на английский язык встречается реже; из использованных для данной работы изданий (см. Библиографию источников и переводов) он принят, например, в издании Wise М., Abegg M.,Cook Е. The Dead Sea Scrolls. A New Translation. San Francisco, 1999, p. 270. Перевод данного свитка подготовлен Э. Куком. 334 Смирнов А., прот. Мессианские ожидания и верования иудеев около времени рождества Христова/Ветхозаветные апокрифы. М., 2001, сс. 413–752; с. 418–419. 336 Evans С. A. A Note on the «First-born Son» of 4Q3691I Dead Sea Discoveries, vol. 2, #2. Leiden-N. Y., 1995, June, pp. 185–201, p. 188. 338 Перевод по: Григорий (Чуков), митр. Мессианские представления иудеев..., с. 64–65. Перевод этого места из таргума Ионафана может быть сделан по-разному. С приведённым вариантом митр. Григория (Чукова) согласен отец Уильям Мост, который переводит по изданию Stenning F. The Targum of Isaiah. Oxford, 1949 следующим образом: «и назовётся имя Его издревле Чудный Советник, Бог крепкий, живущий вовек, Мессия, в дни Которого мир умножится на нас». При этом отец У. Мост замечает, что в издании Levey S. The Messiah. An Aramaic Interpretation. Cincinnati, 1974 даётся иное чтение: «и назовётся имя Его издревле Чудный Советник Богом Крепким, живущим вовек, Мессия, в дни Которого мир умножится на нас». Разница в интерпретации зависит от понимания арамейских слов , которые могут означать «издревле» или «посредством» (кого-либо, чего-либо). (Most W. G., Rev. Messianic Prophecies Lectures. http://www.petersnet.neL» most/getwork.cfm?worknum=131.htm). |
| Yet neither the accurate preservation of individual sayings nor the hypothesis of their transfer and composition explains large discourses like those found in the Fourth Gospe1. Perhaps more relevant, sayings of Jewish teachers could sometimes be expounded mid-rashically. 564 This was less common with recent teachers than with Scripture, of course, and a difference between Scripture and tradition did exist. Although in time the body of earlier rabbinic opinion could be treated as «oral law,» 565 the support for this perspective in our Witherington, Christology, 11), though the earliest traditioning community also spoke Aramaic (Meier, Marginal Jew, 1:178–80). Translation could be very literal (Young, Parables, 180), but Josephus " s claim to have «translated» the Bible (Ag. Ap. 1.1) includes considerable interpretation. earliest sources concerning Pharisaic and rabbinic tradition has been questioned, 566 despite the importance of tradition in ancient Pharisaism. 567 But if John treats Jesus» words (2:22) and works (20:31) as tantamount to Scripture, it is not impossible that he would have midrashically developed traditions available to him. 568 This would have especially been true with regard to the discourses, since early midrash took special (though not exclusive) interest in teaching and, more importantly, ancient literature encouraged creativity in reporting discourse (see below). But other factors must also be considered in the composition of large discourses in the Fourth Gospel, which constitute its most characteristic «form.» 569 Because these discourses include both controversies and extended speech, we must briefly examine the characteristics of, and potential for, redaction in controversy narratives and extended speeches in Mediterranean antiquity. Controversy Forms Much of the speech material of the Fourth Gospel appears in controversy narratives. This form is much briefer in the Jesus tradition reported in the Synoptics, where it resembles other ancient controversy-chreiai–that is, short stories of conflict generally concluding with the protagonist " s wise quip, the «pronouncement-stories» mentioned above. 570 Because John " s material has been transposed into his distinctive idiom it is «less amenable to form-critical analysis» than that of the Synoptics; 571 shorter controversy traditions could stand behind his Gospel, but it is no longer possible to identify them on objective grounds. 572 |
| Phil., 1979. Vol. 1: Chapters 1-24; 1983. Vol. 2: Chapters 25-48; Halperin D. J. The Merkabah in Rabbinic Literature. New Haven, 1980; Greenberg M. Ezekiel 1-20. Garden City, 1983; idem. Ezekiel 21-37. 1997; Dassmann E. Trinitarische und christologische Auslegung der Tronvision Ezechiels in der patristischen Theologie//Im Gesprach mit dem dreieinen Gott: Elemente einer trinitarischen Theologie: FS zum 65. Geburtstag von W. Breuning/Hrsg. M. Bohnke. Düsseldorf, 1985. S. 159-174; Hals R. M. Ezekiel. Grand Rapids, 1989; Allen L. C. Ezekiel 20-48. Dallas, 1990; idem. Ezekiel 1-19. Waco, 1994; Blenkinsopp J. Ezekiel: A Bible Comment. for Teaching and Preaching. Louisville, 1990; Rooker M. F. Biblical Hebrew in Transition: The Language of the Book of Ezekiel. Sheffield, 1990; Bodi D. The Book of Ezekiel and the Poem of Erra. Gött., 1991; Boadt L. Ezekiel, Book of//ABD. 1992. Vol. 2. P. 711-722; Lust J. The Septuagint of Ezekiel according to Papyrus 967 and the Pentateuch//EThL. 1996. Vol. 72. N 1. P. 131-137; Sharon D. M. A Biblical Parallel to a Sumerian Temple Hymn?: Ezekiel 40-48 and Gudea//JANES. 1996. Vol. 24. P. 99-109; Block D. I. The Book of Ezekiel. Grand Rapids, 1997; Vol. 1: 1-24. 1998. Vol. 2: 25-48; Masada. Jerusalem, 1999. Vol. 6: Hebrew Fragments from Masada/Ed. S. Talmon; Dimant D. Pseudo-Ezekiel//EncDSS. 2000. Vol. 1. P. 282-284; Page H. R. Ezekiel, Book of: Biblical Text//Ibid. P. 279-282; Kutsko J. F. Between Heaven and Earth: Divine Presence and Absence in the Book of Ezekiel. Winona Lake, 2000; Albertz R. Israel in Exile: The History and Literature of the 6th Cent. B.C.E. Atlanta, 2003; The Book of Ezekiel: Hebrew Univ. Bible Project/Ed. M. Goshen-Gotshtein, Sh. Talmon. Jerusalem, 2004; Damsma A. An Analysis of Targum Ezekiel and its Relationship to the Targumic Toseftot: Diss. L., 2008; idem. An Analysis of the Dialect and Early Jewish Mystical Lore in a Targumic Tosefta to Ezekiel 1. 1 (Ms Gaster 1478)//Aramaic Studies. L.; N. Y., 2008. Vol. 6. N 1. P. |
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