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Authoritative, and Fully Annotated, based on the best Syriac Text
The Bible of Edessa is an authoritative translation of the Peshitta, the Syriac version of the Hebrew Bible. Syriac was the form of Aramaic used in the city of Edessa in upper Mesopotamia the birthplace of the Peshitta.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as published in the Leiden–Amsterdam Peshitta edition. The translation are also furnished with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
The Bible of Edessa is an authoritative translation of the Peshitta, the Syriac version of the Hebrew Bible. Syriac was the form of Aramaic used in the city of Edessa in upper Mesopotamia the birthplace of the Peshitta.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as published in the Leiden–Amsterdam Peshitta edition. The translation are also furnished with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
Chronicles
Authoritative, Based on the Best Syriac Text, and Fully Annotated The Bible of Edessa is an authoritative translation of the Peshitta, the Syriac version of the Hebrew Bible. It is named after the city of Edessa in upper Mesopotamia, the birthplace of the Peshitta and home to the form of Aramaic now called Syriac.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as made available in the Leiden–Amsterdam Peshitta edition. Its volumes also come with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as made available in the Leiden–Amsterdam Peshitta edition. Its volumes also come with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
Chronicles
Authoritative, Based on the Best Syriac Text, and Fully Annotated The Bible of Edessa is an authoritative translation of the Peshitta, the Syriac version of the Hebrew Bible. It is named after the city of Edessa in upper Mesopotamia, the birthplace of the Peshitta and home to the form of Aramaic now called Syriac.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as made available in the Leiden–Amsterdam Peshitta edition. Its volumes also come with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as made available in the Leiden–Amsterdam Peshitta edition. Its volumes also come with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
An Analysis of the Revisional Process and Its Semitic Source
This study advances our knowledge regarding the character of the version of Daniel attributed to Theodotion within the larger framework of the Theodotionic problem in Septuagint research. This is achieved in two ways. In addition to demonstrating the recensional character of Theodotion-Daniel and describing its revising techniques, it also breaks new ground on Theodotion’s Hebrew-Aramaic source. The findings compellingly argue for the theory that Theodotion-Daniel is a systematic revision of the Old Greek in conformity with a Semitic text form which often preserved original readings against the Masoretic Text and the Qumran scrolls.
An Analysis of the Revisional Process and Its Semitic Source
This study advances our knowledge regarding the character of the version of Daniel attributed to Theodotion within the larger framework of the Theodotionic problem in Septuagint research. This is achieved in two ways. In addition to demonstrating the recensional character of Theodotion-Daniel and describing its revising techniques, it also breaks new ground on Theodotion’s Hebrew-Aramaic source. The findings compellingly argue for the theory that Theodotion-Daniel is a systematic revision of the Old Greek in conformity with a Semitic text form which often preserved original readings against the Masoretic Text and the Qumran scrolls.
A Lukan Form of Israel’s Restoration Hope
This book addresses the dearth of study in Lukan scholarship on the transfiguration account and provides a model of new exodus based on the Song of the Sea (Exod 15) beyond the two major—Deuteronomi(sti)c and Isaianic—models. The proposed Exodus 15 pattern explicates the enigmatic phrase “his ‘exodus’ in Jerusalem” in the transfiguration account. It also elucidates how the seemingly discordant motifs of Moses and David are conjoined within a larger drama of the (new) exodus and the subsequent establishment of Israel’s (eschatological) worship space. This shows how Luke deals with the issues of temple (Acts 7), circumcision (Acts 15), and the ambivalent nature of Jerusalem.
A Lukan Form of Israel’s Restoration Hope
This book addresses the dearth of study in Lukan scholarship on the transfiguration account and provides a model of new exodus based on the Song of the Sea (Exod 15) beyond the two major—Deuteronomi(sti)c and Isaianic—models. The proposed Exodus 15 pattern explicates the enigmatic phrase “his ‘exodus’ in Jerusalem” in the transfiguration account. It also elucidates how the seemingly discordant motifs of Moses and David are conjoined within a larger drama of the (new) exodus and the subsequent establishment of Israel’s (eschatological) worship space. This shows how Luke deals with the issues of temple (Acts 7), circumcision (Acts 15), and the ambivalent nature of Jerusalem.
Ihre Legende und die exegetische Praxis im hellenistischen Judentum
The translation of the Torah into Greek in Alexandria is an intriguing puzzle. Why was it undertaken at all? Was it a need of the Alexandrian Jews? Or did the Jewish wisdom intrigue the Egyptian ruler? Is the legend of the miraculous creation of the Septuagint a manifesto of cultural assimilation into the Hellenic culture? Does the Alexandrian Greek biblical exegesis, especially that of Philo, aim to break with the Hebrew tradition? According to this book, Philo, although not fluent in Hebrew himself, moves in the same shared Hebrew-Greek Torah universe that a closer look on the Septuagint legend reveals as well.
Die Übersetzung der Tora ins Griechische in Alexandrien ist ein intrigierendes Rätsel. Warum wurde sie überhaupt unternommen? War sie ein Bedürfnis der alexandrinischen Juden? Oder machte die jüdische Weisheit den ägyptischen Herrscher neugierig? Ist die Legende über die wundersame Entstehung der Septuaginta ein Manifest der kulturellen Assimilation an die hellenische Kultur? Bezweckt die alexandrinische griechische Bibelexegese, vor allem diejenige Philons, den Bruch mit der hebräischen Tradition und die Anpassung an die hellenistische Philosophie? Nach Ansicht dieses Buches bewegt sich Philon, obwohl selbst des Hebräischen nicht mächtig, in demselben gemeinsamen hebräisch-griechischen Tora-Universum, welches die Septuaginta-Legende bei näherer Betrachtung beschreibt.
Die Übersetzung der Tora ins Griechische in Alexandrien ist ein intrigierendes Rätsel. Warum wurde sie überhaupt unternommen? War sie ein Bedürfnis der alexandrinischen Juden? Oder machte die jüdische Weisheit den ägyptischen Herrscher neugierig? Ist die Legende über die wundersame Entstehung der Septuaginta ein Manifest der kulturellen Assimilation an die hellenische Kultur? Bezweckt die alexandrinische griechische Bibelexegese, vor allem diejenige Philons, den Bruch mit der hebräischen Tradition und die Anpassung an die hellenistische Philosophie? Nach Ansicht dieses Buches bewegt sich Philon, obwohl selbst des Hebräischen nicht mächtig, in demselben gemeinsamen hebräisch-griechischen Tora-Universum, welches die Septuaginta-Legende bei näherer Betrachtung beschreibt.
Ihre Legende und die exegetische Praxis im hellenistischen Judentum
The translation of the Torah into Greek in Alexandria is an intriguing puzzle. Why was it undertaken at all? Was it a need of the Alexandrian Jews? Or did the Jewish wisdom intrigue the Egyptian ruler? Is the legend of the miraculous creation of the Septuagint a manifesto of cultural assimilation into the Hellenic culture? Does the Alexandrian Greek biblical exegesis, especially that of Philo, aim to break with the Hebrew tradition? According to this book, Philo, although not fluent in Hebrew himself, moves in the same shared Hebrew-Greek Torah universe that a closer look on the Septuagint legend reveals as well.
Die Übersetzung der Tora ins Griechische in Alexandrien ist ein intrigierendes Rätsel. Warum wurde sie überhaupt unternommen? War sie ein Bedürfnis der alexandrinischen Juden? Oder machte die jüdische Weisheit den ägyptischen Herrscher neugierig? Ist die Legende über die wundersame Entstehung der Septuaginta ein Manifest der kulturellen Assimilation an die hellenische Kultur? Bezweckt die alexandrinische griechische Bibelexegese, vor allem diejenige Philons, den Bruch mit der hebräischen Tradition und die Anpassung an die hellenistische Philosophie? Nach Ansicht dieses Buches bewegt sich Philon, obwohl selbst des Hebräischen nicht mächtig, in demselben gemeinsamen hebräisch-griechischen Tora-Universum, welches die Septuaginta-Legende bei näherer Betrachtung beschreibt.
Die Übersetzung der Tora ins Griechische in Alexandrien ist ein intrigierendes Rätsel. Warum wurde sie überhaupt unternommen? War sie ein Bedürfnis der alexandrinischen Juden? Oder machte die jüdische Weisheit den ägyptischen Herrscher neugierig? Ist die Legende über die wundersame Entstehung der Septuaginta ein Manifest der kulturellen Assimilation an die hellenische Kultur? Bezweckt die alexandrinische griechische Bibelexegese, vor allem diejenige Philons, den Bruch mit der hebräischen Tradition und die Anpassung an die hellenistische Philosophie? Nach Ansicht dieses Buches bewegt sich Philon, obwohl selbst des Hebräischen nicht mächtig, in demselben gemeinsamen hebräisch-griechischen Tora-Universum, welches die Septuaginta-Legende bei näherer Betrachtung beschreibt.
rwḥ and Humanity in Proverbs, Ecclesiastes, and Job
רוח is vital to the Hebrew Bible’s understanding of God, the world, and humanity. However, the word defies easy categorisation or casual analysis, especially when referring to humans and their experiences.
Integrating insights from several sub-fields of Cognitive Linguistics with detailed exegesis, this book examines each anthropological use of רוח in Proverbs, Job, and Ecclesiastes, demonstrating how even complicated words in difficult passages can be fruitfully understood. As well as furthering the application of contemporary linguistics to ancient texts, this study sheds new light on the Hebrew Bible’s understanding of humanity and their relationship to the world and to the divine.
Integrating insights from several sub-fields of Cognitive Linguistics with detailed exegesis, this book examines each anthropological use of רוח in Proverbs, Job, and Ecclesiastes, demonstrating how even complicated words in difficult passages can be fruitfully understood. As well as furthering the application of contemporary linguistics to ancient texts, this study sheds new light on the Hebrew Bible’s understanding of humanity and their relationship to the world and to the divine.
rwḥ and Humanity in Proverbs, Ecclesiastes, and Job
רוח is vital to the Hebrew Bible’s understanding of God, the world, and humanity. However, the word defies easy categorisation or casual analysis, especially when referring to humans and their experiences.
Integrating insights from several sub-fields of Cognitive Linguistics with detailed exegesis, this book examines each anthropological use of רוח in Proverbs, Job, and Ecclesiastes, demonstrating how even complicated words in difficult passages can be fruitfully understood. As well as furthering the application of contemporary linguistics to ancient texts, this study sheds new light on the Hebrew Bible’s understanding of humanity and their relationship to the world and to the divine.
Integrating insights from several sub-fields of Cognitive Linguistics with detailed exegesis, this book examines each anthropological use of רוח in Proverbs, Job, and Ecclesiastes, demonstrating how even complicated words in difficult passages can be fruitfully understood. As well as furthering the application of contemporary linguistics to ancient texts, this study sheds new light on the Hebrew Bible’s understanding of humanity and their relationship to the world and to the divine.
This series is devoted to the study of the LXX, textual criticism, manuscript witnesses and other versions, as well as its literature, historical milieu, and thought. “Cognate studies” refers mainly to the Jewish apocrypha and pseudepigrapha of the Hellenistic period, and the subsequent development of this literature in Judaism and early Christianity. The series is cosponsored by the International Organization for Septuagint and Cognate Studies (IOSCS).
Ancient Judaism & Early Christianity
This series, which began publication with M. Hengel's Die Zeloten in 1976, includes monographs and collections of essays on a range of topics, typically focussing on points of controversy or mutual influence between Judaism and Christianity in the first centuries of our era. Recent titles published in the series have included important studies of Josephus, of the Jewish background of Paul's writings, and of the historical Jesus in his Jewish context.
The Peshitta, the Syriac translation of the Old Testament, was made on the basis of the Hebrew text during the second century CE, whilst some books outside the Hebrew canon may have been translated at a later stage on the basis of a Greek text. It is an important source for our knowledge of the text of the Old Testament. Its language is also of great interest to linguists. Moreover, as Bible of the Syriac Churches it is used in sermons, commentaries, poetry, prayers, and hymns. Many terms specific to the spirituality of the Syriac Churches have their origins in this ancient and reliable version. The present edition, published by the Peshitta Institute of the Vrije Universiteit in Amsterdam on behalf of the International Organization for the Study of the Old Testament, is the first scholarly edition of this text. It presents the evidence of all known ancient manuscripts and gives full introductions to the individual books.
The series published an average of two volumes per year over the last 5 years (update 2017).
The series published an average of two volumes per year over the last 5 years (update 2017).
Streams of Tradition in Mark, Matthew, and Luke
Editors:
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This Synoptikon brings together the Synoptic Gospels, freshly translated, comparing them with materials selected from previous volumes in this series. The aim is to serve commentators who engage the Gospels critically and with the awareness that a consideration of their Judaic environments is crucial. Placing the texts within that setting evokes particular streams of tradition that interacted so as to produce the Gospels. These are set out in distinctive typefaces, so that readers may assess the depth of the Synoptic tradition as well as the breadth of its development.
Streams of Tradition in Mark, Matthew, and Luke
Editors:
, , , , and
This Synoptikon brings together the Synoptic Gospels, freshly translated, comparing them with materials selected from previous volumes in this series. The aim is to serve commentators who engage the Gospels critically and with the awareness that a consideration of their Judaic environments is crucial. Placing the texts within that setting evokes particular streams of tradition that interacted so as to produce the Gospels. These are set out in distinctive typefaces, so that readers may assess the depth of the Synoptic tradition as well as the breadth of its development.