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A Study of Psalms 90-150 in the Peshitta
This book investigates the character of the Peshitta in Psalms 90-150 in order to facilitate the proper use of this version in textual criticism. It identifies the Peshitta’s translation techniques and it discusses the version’s interpretation of difficult passages in the Hebrew text. The question of the Hebrew Vorlage behind the Peshitta Psalter is raised. Also investigated here is the relationship between the Peshitta Psalms and the LXX and Targum, and an assessment of the supposed influence of these versions on the Peshitta Psalter is offered. Inquiry is made into the theology of the translation, the identity of the translators, and the relationships among the manuscripts of the Peshitta Psalter. This text is designed as a tool for scholars who, when confronted by critical questions in the Psalter, seek to understand the readings preserved in the Peshitta.
A Study of Psalms 90-150 in the Peshitta
This book investigates the character of the Peshitta in Psalms 90-150 in order to facilitate the proper use of this version in textual criticism. It identifies the Peshitta’s translation techniques and it discusses the version’s interpretation of difficult passages in the Hebrew text. The question of the Hebrew Vorlage behind the Peshitta Psalter is raised. Also investigated here is the relationship between the Peshitta Psalms and the LXX and Targum, and an assessment of the supposed influence of these versions on the Peshitta Psalter is offered. Inquiry is made into the theology of the translation, the identity of the translators, and the relationships among the manuscripts of the Peshitta Psalter. This text is designed as a tool for scholars who, when confronted by critical questions in the Psalter, seek to understand the readings preserved in the Peshitta.
Abstract
The role that the prophets play in the divine design is marked by the decay of the historical order under God that Israel was experiencing as the protagonist of the leap in being and, therefore, as the chosen people. That order, now threatened, was destined to be the order of all nations. The unfaithfulness of Israel to the covenant leads it toward disaster and disappearance. But then, how will the new order reach the rest of the peoples? It is then that what Voegelin calls the “Exodus of Israel from itself” begins, an apt expression that captures the movement that goes from Israel, the chosen people, to the prophet and from the prophet to the servant of Yahweh who, as the last representative of Israel, will take salvation to all nations. Isaiah and Jeremiah are the two great prophets in whom the first step of this transition takes place. In the very experience of these prophets, the order and the faithfulness of Israel to the covenant are preserved. At the same time, new symbolizations flow from their lips which are destined to define the outlines of the future historical form of the present under God. The transition from the prophet Jeremiah to Deutero-Isaiah, the first incarnation of the suffering servant of Yahweh, marks the final stage of this exodus. The servant is the representative of Israel to take salvation to the nations, although his work will remain incomplete in his lifetime. Second Isaiah introduces a new typos into the history of order, a typos that other successors of the prophet will incarnate until the work is carried to its fulfillment. The task of the servant inaugurates the third stage of world history: the creation of salvation. In it, Yahweh will show himself as the God of all nations.
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