Double Readings in the Text of Jeremiah

Janzen, J. Gerald

doi:10.1017/s0017816000003898

Cited by 15 publications

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“…Janzen's work is valuable here, although his interest was in LXX only and he hardly refers to the Peshitta, for study of the Peshitta translation of the double readings which Janzen identifies shows clearly that this is the work of a translator who did not lightly omit terms present in his Vorlage. Janzen (Janzen, 1967;1973) has identified more than forty double readings. The term "double reading" is taken here as in Janzen's definition (Janzen 1967, p. 434): readings which combine variants from two or more manuscripts" arising from "more or less systematic collation of divergent text traditions", or from "ad hoc comparison of manuscripts, or scribal memory of an alternative reading", or through misreading (Janzen, 1967, e. g. p. 437 n. 12); Janzen suggests that where double readings do not occur purely accidentally, the motive behind their development is often the concern to ensure that the correct reading of the passages is not lost to the text tradition.…”

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confidence: 99%

“…Janzen (Janzen, 1967;1973) has identified more than forty double readings. The term "double reading" is taken here as in Janzen's definition (Janzen 1967, p. 434): readings which combine variants from two or more manuscripts" arising from "more or less systematic collation of divergent text traditions", or from "ad hoc comparison of manuscripts, or scribal memory of an alternative reading", or through misreading (Janzen, 1967, e. g. p. 437 n. 12); Janzen suggests that where double readings do not occur purely accidentally, the motive behind their development is often the concern to ensure that the correct reading of the passages is not lost to the text tradition. Talmon too discusses the development of variants (Talmon, having in mind the critical reader who might find grounds for suspicion in apparently purposeless repetitions suggesting the possibility of underlying deliberate conflations or scribal error, might make omissions to avoid such controversy, particularly if he did not regard himself as bound by the constraints of working with a letter-perfect text.…”

Section: Chaptermentioning

confidence: 99%

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Translation Technique in the Peshitta to Jeremiah

Greenberg¹

2002

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So many people have given me so much help during the time that I have worked on the Peshitta to Jeremiah that it is difficult to know where to start in acknowledging their generosity and support. Selection is always invidious, but there are some in particular to whom I wish to express thanks.Dr. Donald Walter gave me immediate permission to use his collations of the manuscript variants in advance of the publication of his work by the Leiden Peshitta Institute; this was great generosity, and similar generosity was shown me by Dr. Konrad Jenner, Head of the Peshitta Institute, who gave me equally unstinting permission to use this material before its publication. Professor John Klier was, as always, a supportive Head of Department, particularly at the time of Dr. Michael Weitzman's sudden and premature death. Dr. Robert Murray took over the supervision of this thesis after that sad time, and gave me great support at a time when I much needed it, as well as bringing his learning and intellectual rigor to bear on the work. Of Dr. Michael Weitzman there is so much to say: it was his scholarship, outstanding in depth as well as in range, which first inspired me to work in the field of Peshitta studies; it was his generosity, both with his leaming and with his time, which supported me during the work, and it is with enormous sadness that I write these words. Quite simply, no student could ever have had a better teacher. Finally, my husband: without the inspiration of his original thinking, his constant and unbounded enthusiasm, and his unfailing support I would not even have begun this course of study, let alone been able to do the work embodied in this thesis.Chapter I translator of Jeremiah was influenced by work on the Peshitta which had already been completed.Chapter 4: the minuses in the Peshitta in comparison with the MT are analysed here; this analysis, taken together with the text of LXX, gives insight into the Vorlage at certain points. Although, in the absence of ms. evidence, the suggestion is not susceptible to proof, the findings amount to strong evidence that some of these minuses, "true" with respect to NIT, are only "apparent" with respect to the Vorlage.Chapter 5: ms. evidence shows that the Peshitta to Jeremiah has been extensively revised, and the work of the later editors is discussed here. It is apparent that the features which characterise "translation technique" also characterise "revisional activity".Chapter 6: the translator evidently had an excellent knowledge of Hebrew, but there are some passages which he failed to understand, sometimes because the Hebrew was difficult, perhaps using unfamiliar roots, and sometimes because the 0 Hebrew was obscure, perhaps as a result of textual corruption during transmission. These passages are discussed in this chapter, and the influences M,

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Section: Chaptermentioning

confidence: 99%

Section: Chaptermentioning

confidence: 99%

Translation Technique in the Peshitta to Jeremiah

Greenberg¹

2002

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The Synoptic Gospels and the Noncanonical Acts of the Apostles

Bovon

1988

H. Theolo. Review

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At the end of the second century, four gospels became canonical. Today they are present everywhere in the world at the beginning of the New Testament and at the heart of the Christian Bible, side by side and in the same order, endowed with the same authority. The text of these four gospels has been fixed for a long time, notwithstanding the existence of thousands of textual variants which have troubled European scholars since the eighteenth century. Today no one dreams of publishing interpolated versions of these gospels or of doctoring our holy books. Biblical scholarship devoted to the study of these gospels now occupies a firm place in the programs of numerous theological faculties and departments of religious studies.

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The Troubles of Templeless Judah

Middlemas

2005

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The Neo-Babylonian defeat of Judah and destruction of Jerusalem in 587 resulted in an era — commonly, though now anachronistically, known as the ‘exilic age’ — considered to be of fundamental significance in the historical, social, and theological development of ancient Israel. Although perceived by the Hebrew Bible/Old Testament and modern scholarship as a foundational epoch, examinations of the exile tend to focus on the fraction of the community who experienced forced deportation after the collapse of Jerusalem, namely, those members of the community relocated to Babylonia. Since recent scholarship has raised awareness of renewal among the community left in Judah, the book reassesses the historical circumstances and the theological reflection made in the homeland. In drawing together recent analyses of the archaeological data and the strategies of governance adopted by the Neo-Babylonian empire, the evidence points to sufficient infrastructure in sixth-century Judah to allow for communal and religious life. The author then surveys the heterodox and Yahwistic worship practices thought to stem from this community. It is shown that interpreters have accepted perspectives of the religiosity of Templeless Judah generated by ideological stances in the ancient world and in modern scholarship. In order to gain access to the thought and distinguish themes from the people in the homeland, the author studies the book of Lamentations. Rather than formulating great theological constructs, the Judahites agonised over their troubles in prayer. In so doing, the laments attributable to Templeless Judah helpfully provide a means to ascertain other literature with a similar provenance.

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Double Readings in the Text of Jeremiah

Cited by 15 publications

References 3 publications

Translation Technique in the Peshitta to Jeremiah

Translation Technique in the Peshitta to Jeremiah

The Synoptic Gospels and the Noncanonical Acts of the Apostles

The Troubles of Templeless Judah

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