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11

The Idea in Brief Before the appearance of the Masoretic Text in the Tenth Century, at least three early witnesses attest to the forty day period in Jonah: the Dead Sea Scrolls at both Wadi Murabba'at and at the so-called "Cave of Horrors" in Nahal Hever, which both date to the First Century; and, thirdly, the Targum Jonathan, which dates to the Second to ...


9

Textual Witness Analysis Here is what the Apparatus to NA28 (which omits the verse) indicates:1 ουαι δε (− 700. 892c) υμιν γραμματεις και Φαρισαιοι υποκριται οτι κατεσθιετε τας (− Δ) οικιας των χηρων και (− 1424) προφασει μακρα προσευχομενοι δια τουτο ληψεσθε περισσοτερον κριμα ƒ13 it vgcl syc bomss (p. vs 12 K W Γ Δ 0102. 0107. 565. 579. 700. ...


7

It's probably αὐτὴν, as the modern critical editions have it. The witnesses The genitive pronoun αυτης is found (among consistently cited witnesses) only in the 4th-6th Century "correction" of Sinaiticus and the f1 group of miniscules ("Lake Group") from the 12th Century. The original (fourth C.) Sinaiticus and 𝔓64/67 omit the pronoun, a reading ...


7

The Idea in Brief Very able Bible scholars in years past have addressed this question. Both the United Bible Society 4th Edition Greek New Testament (UBS4) and the Nestle-Aland 28th Edition (NA28) indicate that the verse in question would not appear to have appeared in the original versions of the text. There appear several reasons for this conclusion. ...


6

Matthew 23:14 is absent from some earlier manuscripts, which is a clue that it was not in the autograph, but not actual proof of this. David E. Garland (The Intention of Matthew 23, pages 15-16, footnote) says the evidence against its inclusion is strong, including text type and broad geographic base, while the evidence for its inclusion is weakened by ...


4

Letter Exchange? I cannot address with any certainty the "regularity" of "a כ/ך interchange with מ/ם," other than to state that such seems unlikely from a square script view (the letters look nothing alike), but at least feasible to me from a paleo-script comparison, which appears to show more similarity of the letters. Since the paleo-script is believed to ...


4

The very short answer is: "no". For the Greek Septuagint see NETS; for the Aramaic Targumim see the Aramaic Bible series; for the Hebrew Masoretic Text, any reliable public translation will do. These textual traditions are sufficiently distinct that it would not make sense to have an amalgamated edition (which is what I take it is meant by "all combined ...


4

From the NET footnotes: 55 tc A few MSS (𝔓115 C, along with a few MSS known to Irenaeus {and two minuscule MSS, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of MSS that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the ...


3

I did a little google search and found that there is also a mention of a Jozabad in 1 Chronicles 12:4 and it appears that this is one of the Benjamite archers who joined David at Ziklag and in 1 Chronicles 12:20 it(my source) only gives a definition for one of them (I assume the other Jozabad), a chief of the tribe of Manasseh. I looked at other versions ...


3

Short Answer: The MT's base text is to be preferred. The passage is best understood as a lament by God about the oppression of His tribe. His tribe is like a child oppressed by women. (The statement about "women ruling" should not be taken as a literal description of the historical situation.) MT Text and Analysis The MT records the following: עַמִּי ...


3

It is probably easier to address the questions in reverse order. Question 2) Why the significant difference between the NA27 and TR in Matthew, but not in Luke? Comfort and Metzger both explain that the reading τέκνων most likely originated as a scribal emendation intended to harmonize this text with the parallel in Luke 7:35. Metzger for example ...


3

Susan asked: Is the answer to the above different if we’re talking about variations for which there is manuscript support (DSS, Samaritan Pentateuch, ancient translations) or emendations that are purely conjectural? Yes, the answer is very different. A conjecture is not a lectio. A reading attested in a manuscript is by definition intrinsically ...


3

Early period The story of the standardization of the Hebrew Bible begins in late second Temple times, as evidenced by the Talmud (Ketubot 106a) attesting to scribes that were paid by the Temple to periodically compare the official scrolls to other copies and make corrections. Before this time, it is evident that significant variation in copies existed as ...


2

The Targum Psalms provides some clues. The Targums were amplified translations of the Hebrew Scriptures into Aramaic. That is, they provide some nuance as to how the Hebrew Scriptures were understood by Jewish scholars who translated the texts from Biblical Hebrew into Aramaic. The Targum Psalms is Late Jewish Literary Aramaic, and therefore appeared as ...


2

As I said in the comments, the dictionary (LSJ) suggests that this is a matter of changing usage. Originally, ἐπιθυμέω took the genitive for its direct object, but in later antiquity we also see the accusative used in this role. So grammatically speaking, there wouldn't be any difference, and the variant αὐτὴν merely seems to reflect the change in usage ...


2

As the OP correctly notes, Hebrews 1:6: ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ. (Westcott and Hort) And again, when he brings the firstborn into the world, he says, “Let all God's angels worship him.” (ESV) is most likely a quote of an LXX version of Deuteronomy 32:43 ...


2

Paul mentions sons of disobedience in one other epistle, namely Ephesians. And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying ...


2

The Hebrew Phrase נִשְׁמַת חַיִּים In Gen. 2:7, it is written, And Yahveh God formed the man from the dust of the earth, and He blew into his nostrils the (נִשְׁמַת חַיִּים), and the man became a living soul. וַיִּיצֶר יַהְוֶה אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה Whatever ...


1

Joshua 21:36-37 (KJV): And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs, Kedemoth with her suburbs, and Mephaath with her suburbs; four cities. These words do appear appear in the LXX and the Vulgate, but not in the Masoretic text of the Second Rabbinic Bible, edited by Jacob Ben Chayyim and printed by Daniel Bomberg ...


1

The Idea in Brief The best reading for this verse would accept the qere as suggested by the Masoretic editors. That is, the following translation would capture the full essence of this verse: Job 13:15 15 Look, he is going to kill me: I wait for him [to strike]; in the meantime, I am going to argue [my case] before Him. Why does the ketiv or qere ...


1

עמי נגשיו מעולל [נגש] is nifal = simple passive = being approached and apprehended. [עולל] = suckling baby [מְעֹולֵל] = intensive = being a suckling baby = childish, raucous Usable as a participle - the childish and raucous = hooligans My people are apprehended of the childish and raucous. My people are mugged by hooligans. ונשים משלו בו And ...


1

Whether or not there was a formal Matthean Community, I think it is reasonable to speak of a "Matthean Community" because the Gospel seems to have been unknown to the authors of Luke and John, suggesting a community isolated from broader Christianity. If it can be shown that the author of Luke did know of Matthew's Gospel, as Dennis R. MacDonald has sought ...


1

The New Testament gospels were not written to be historical books. Subsequent scribes did not in general attempt to ensure changes were not introduced.. Starting with Mark's Gospel, Rhoads, Joanna Dewey and Donald Michie say in Mark as Story (third ed, page 5) Mark should be read as story rather than as history. They say (page 1), the composer of this ...



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