joi, 17 august 2017

Cornilescu vs NTR: îndrăzneală vs îngâmfare

Buna dimineata prieteni,

Cornilescu vs NTR: îndrăzneală vs îngâmfare

La Deuteronom 18:22 avem un cuvant tradus prea bland de Dumitru Cornilescu; acest cuvant arata o caracteristica importanta a tuturor profetilor falsi: ingamfarea.

Noua Traducere Romana

Deuteronom 18:22 Dacă cuvântul pe care-l va rosti profetul în Numele Domnului nu se va adeveri sau nu se va împlini, acel cuvânt nu a fost rostit de Domnul. Profetul a vorbit din îngâmfare; să nu vă fie teamă de el.

Traducerea Dumitru Cornilescu

Deuteronom 18:22 Când ceea ce va spune prorocul acela în Numele Domnului nu va avea loc şi nu se va întâmpla, va fi un cuvânt pe care nu l-a spus Domnul. Prorocul acela l-a spus din îndrăzneală: să n-ai teamă de el

Traducerea Ortodoxa

Deuteronom 18:22 Daca proorocul vorbeste in numele Domnului, dar Cuvantul acela nu se va implini si nu se va adeveri, atunci nu graieste Domnul Cuvantul acela, ci-l graieste proorocul din indrazneala lui; nu te teme de el".

Traducerea Karoli Graspar (maghiara)

5Mozes 18:22. Ha a próféta az Úr nevében szól, és nem lesz meg, és nem teljesedik be a dolog: ez az a szó, a melyet nem az Úr szólott; elbizakodottságból mondotta azt a próféta; ne félj attól!

Traducerea Literala Young

Deutoronomy 18:22 that which the prophet speaketh in the name of Jehovah, and the thing is not, and cometh not -- it is the word which Jehovah hath not spoken; in presumption hath the prophet spoken it; -- thou art not afraid of him.

JPS Tanakh 1917

Deutoronomy 18:22 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him.

Englishman's Concordance
bə·zā·ḏō·wn — 2 Occurrences

Deuteronomy 18:22
HEB: דִבְּר֖וֹ יְהוָ֑ה בְּזָדוֹן֙ דִּבְּר֣וֹ הַנָּבִ֔יא
NAS: has spoken it presumptuously; you shall not be afraid
KJV: hath spoken it presumptuously: thou shalt not be afraid
INT: spoken the LORD presumptuously has spoken the prophet

Proverbs 13:10
HEB: רַק־ בְּ֭זָדוֹן יִתֵּ֣ן מַצָּ֑ה
NAS: Through insolence comes nothing
KJV: Only by pride cometh contention:
INT: but insolence comes strife

presumptuous = încrezut

adjectiv
încrezut
opinionated, conceited, presumptuous, cocky, supercilious, arrogant
obraznic
naughty, insolent, nasty, cheeky, cocky, presumptuous
îngâmfat
conceited, presumptuous, arrogant, perky, snooty, supercilious


joi, 18 mai 2017

Marturii cu privire la modificarea textului din Matei 28:19

Marturii cu privire la modificarea textului din Matei 28:19
 
Istoricii au consemnat ca in timpurile indepartate a fost o disputa intre episcopii de atunci, cu privire la "formularea" de botez. Protagonistii principali ai disputei au fost episcopul de Roma, Stefan si episcopul de Cartagina, Ciprian (200-258). Si probabil nu ei au inceput-o, ci a fost o disputa ce avea radacini mai adanci, ei numai au continuat-o:
Encyclopedia Britannica, 11th ed. (1920), II 365 declară: „Formula trinitariană şi scufundarea de trei ori n-a fost o practică uniformă de la început... Botezul în Numele lui Isus este formula din Noul Testament. În secolul trei, botezul în Numele lui Christos era încă la fel de răspândit încât papa Stefan l-a declarat valid, opunându-se lui Ciprian din Cartagina”.
În Hastings Encyclopedia of Religion, Vol. 2, pag. 377, 389, se spune: "Botezul creştin a fost întotdeauna realizat folosind cuvintele „în Numele lui Isus”...până pe vremea lui Iustin Martirul."
În A History of Christian Thought; Otto Hieck; Vol. 1, pag. 53, se precizează: „la început botezul era realizat (administrat) în Numele lui Isus, apoi gradual în Numele Tatălui, Fiului, şi Duhului Sfânt.” A existat cel putin un episcop care a botezat chiar si in numele Mariei.
Tot la fel în Canney Encyclopedia of Religion, pag. 53 se susţine că – "La început biserica boteza în Numele Domnului Isus până în secolul al doilea."
Alte studii în acest sens mai declară:
Dicţionarul Biblic explicativ (1962), vol.I, pag. 351: „Dovezile... Sugerează că botezul în creştinismul timpuriu a fost administrat, nu în întreitul nume, ci în Numele lui Isus Christos sau în Numele Domnului Isus”.
Acelas lucru confirma si Dictionarul Biblic editia 1995 pagina 164 referitor la
botezul primilor crestini.
Otto Heick, un istoric creştin de renume (1947), pag. 58: „formula trinitariană de botez...a luat locul vechii formul de botez „în Numele lui Isus”.
Williston Walker, un istoric al bisericii creştine (1947), pag. 58: „Formula de botez trinitarian ... a luat locul vechiului botez în Numele lui Hristos”
Canney's Encyclopedia of Religions (1970), pag. 53: „Persoanele au fost botezate la început în „numele lui Isus Christos” ... Sau „în numele Domnului Isus”... După acea, odată cu dezvoltarea doctrinei Trinităţii, ei erau botezaţi în numele Tatălui şi al Fiului şi al Duhului Sfânt”.
Encyclopedia Biblică (1899), I, 473: „Este normal să concluzionăm că botezul a fost administrat iniţial „în Numele lui Isus Hristos”, sau „în numele Domnului Isus”. Această opinie este confirmată de faptul că formele timpurii ale mărturiei baptismale era singulară nu întreită, cum a fost crezul ulterior”.
"Înainte de moartea sa, în 560 d.Hr., Papa Pelagius a spus:
"Există mulți care spun că botează numai în numele lui Christos și printr-o singură scufundare".
Codexuri vechi (manuscrise biblice) in care nu exista Matei 28:19 sunt Codex Sinaiticus (grec), Codex Curetonianus (siriac), Codex Bobiensis (latin), disparitia fiind ori accidentala ori partinica pentru a se ascunde adevarata formulare de botez.
http://codexsinaiticus.org/en/manuscript.aspx?book=33&chapter=28&lid=en&side=r&verse=19&zoomSlider=0
 
Reconstituirea textului de la Matei 28:19 pe baza marturiei istorice si a marturiei interioare a Bibliei, a se vedea consecventa formularii cu care botezau primi discipoli ai Domnului nostru Isus Christos:

"Duceti-va si faceti ucenici din toate neamurile, botezandu-i in numele Meu". A se compara cu: Luca 24:47, 1Corinteni 10:2, Coloseni 3:17, Fapte 2:38; 8:16; 10:48; 19:5, etc..

marți, 9 mai 2017

Resurse biblice pentru cercetare-comparare texte


Танах


Ветхий завет на языке оригинала. Открыть  

Biblia Hebraica

Ad optimas editiones imprimis Everardi van der Hooght acurate recensa et expressa. Curavit argumentique notationem et indices nec non clavem Masorethicam addidit Car. Godofr. Guilielmus Theile. Editio stereotypa quinta. Lipsiae: Ex officina Bernhardi Tauchnitz, 1878. Открыть  

Der Hebräische Pentateuch der Samaritaner

Hrsg. August Freiherrn von Gall. Открыть  

Таргум Онкелоса

Полное издание תרגום אונקלוס — перевод Торы на арамейский язык. (С диакритическими знаками.) Открыть  

The Targum of Onkelos to Genesis. A Critical Enquiry into the value of the text exhibited by Yemen MSS

By Henry Barnstein. London, 1896. Открыть  

Targum Jonathan to the Prophets

By Pinkhos Churgin. New Haven, 1907 Открыть  

The Book of Jonah in four oriental versions, namely Chaldee, Syriac, Aethiopic and Arabic

Edited by W. Wright. London: Williams and Norgate, 1857. Открыть  

An Explanatory Commentary on Esther

By P. Cassel and A. Bernstein. Edinburgh: Clark, 1888. Открыть  

The Book of Tobit: a Chaldee text from a unique MS. in the Bodleian library

With other rabbinical texts, English translations and the Itala. Edited by Ad. Neubauer. Oxford: Clarendon Press, 1878. Открыть  

The Wisdom of Ben Sira: portions of the Book Ecclesiasticus from Hebrew manuscripts in the Cairo Genizah collection

Edited by S. Schechter and C. Taylor. Cambridge: Cambridge University Press, 1899. Открыть  

The Hebrew Text of the Book of Ecclesiasticus

Edited by Israel Lévi. // Semitic Study Series 3. Leiden: Brill, 1904. Открыть  

Септуагинта

Септуагинта (Septuaginta), или перевод Семидесяти (LXX), — Ветхий завет на греческом языке. Канонические и второканонические книги. Открыть  

Гексапла

  Открыть  

Греческий Новый завет

Новый завет на языке оригинала. Textus Receptus. (С диакритическими знаками.)   Скачать

The Greek New Testament

Критическое издание Нового завета на греческом языке, исправляющее многие интерполяции принятого текста (Textus Receptus). Открыть  

The New Testament in the original Greek

By B. F. Westcott and F. J. A. Hort. New York: Harper and brothers, 1881. Открыть  

H kainh diaqhkh

Text with Critical Apparatus. Published by the British and Foreign Bible Society (ed. Eberhard Nestle). London, 1904. Открыть  

The Interlinear Literal Translation of the Greek New Testament

New York: Hinds and Noble, 1897. Открыть  

Codex Vaticanus. Novum Testamentum Graece

Новый завет Ватиканского кодекса. Открыть  

Evangelium secundum Matthaeum ex versione Aethiopici interpretis in Bibliis polyglottis Anglicanis editum

Cum Graeco ipsius fonte studiose contulit atque plurimis tam exegeticis quam philologicis observationibus textum partim, partim versionem illustravit auctor Christophorus Augustus Bode. Magdeburg: Libraria Baveriana, 1749. Открыть  

Codex Colbertinus Parisiensis. Quatuor Evangelia

Edidit J. Belsheim. Kristiania: Cammermeyer, 1888. (Vetus Latina, itc.)
Открыть  

Biblia Sacra Vulgatae editionis

Ex tribus editionibus Clementinis critice descripsit, dispositionibus logicis et notis exegeticis illustravit, appendice lectionum Hebraicarum et Graecarum auxit P. Michael Hetzenauer. Ratisbonae et Romae: Sumptibus et typis Friderici Pustet, 1914. Открыть  

A Greek Fragment of Tatian’s Diatessaron from Dura

Ed. C. H. Kraeling. (Studies and Documents 3.) London: Christophers, 1935. Открыть  

Syriac Sinaitic

Древняя Сиро-Синайская версия Евангелий. Открыть  

Пешитта. Ветхий завет

Ветхий завет на сирийском языке. Открыть  

Пешитта. Новый завет

Новый завет на сирийском языке. Открыть  

The Palestinian Syriac Version of the Holy Scriptures

Four Recently Discovered Portions. (Together with verses from the Psalms and the Gospel of St. Luke). Edited by G. Margoliouth. London: Society of Biblical Archaeology, 1897. Открыть  

Palestinian Syriac Texts from Palimpsest Fragments in the Taylor-Schechter Collection

Edited by A. S. Lewis and M. D. Gibson. London: Clay and Sons, 1900. Открыть  

The Coptic (Sahidic) Version of Certain Books of the Old Testament

Edited by H. Thompson. Открыть  

The Ancient Coptic Version of the Book of Job the Just

Translated into English, and edited, by Henry Tattam. Открыть  

Coptic Version of the New Testament

Новый завет на коптском языке. Открыть  

Biblia Veteris Testamenti Aethiopica

Ad librorum manuscriptorum fidem edidit et apparatu critico instruxit Augustus Dillmann. Leipzig: Vogelius, 1853–1871. Berlin: Asher, 1894. (Ветхий завет на эфиопском языке.) Открыть  

Evangelia sacra domini nostri et salvatoris Jesu Christi: Aethiopice et Amharice

Basel: Spittler, 1874. (Евангелия на эфиопском и амхарском языках.) Открыть  

Hebrew New Testament

ברית חדשה על פי משיח   Edited Legh Richmond. London: MacIntosh, 1817. Открыть  

Hebrew New Testament

הברית החדשה. Перевод Нового завета на еврейский язык. Перевод Франца Делицша (Franz Delitzsch), выполненный им в 1877 году. Публикуется по лондонскому изданию 1937 года.
Открыть  

Hebrew New Testament

הברית החדשה. Перевод Нового завета на еврейский язык. Перевод И. Э. Салкинсона (Salkinson) и К. Д. Гинсбурга (Ginsburg), выполненный в период 1877–1885 гг.
Открыть  

Hebrew New Testament

הברית החדשה. Перевод Нового завета на современный иврит (The Bible Society in Israel, 1976).
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Елисаветинская Библия

Библия на церковнославянском языке. Канонические и второканонические книги. Открыть  

Библия. Синодальный перевод

Канонические и второканонические книги.   Скачать

Евангелие от Марка в переводе С.С.Аверинцева

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Новый Завет в переводе епископа Кассиана (Безобразова)

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Христианские Греческие Писания — Перевод нового мира

Перевод Нового завета на русский язык Обществом Watch Tower (Свидетели Иеговы).   Скачать

Четвертая книга Маккавейская

На греческом и латинском языках. Из сборника сочинений Иосифа Флавия 1611 года (ранее эта книга приписывалась Иосифу). Открыть  

Esdra Propheta

Edidit G. Volkmar. Tübingen: Fues, 1863. Открыть  

The Apocalypse of Ezra (II Esdras III–XIV)

Translated from the Syriac Text, with brief annotations by G. H. Box. London: Clay and Sons, 1917. Открыть  

Esdrae liber quartus

  Открыть  

The Missing Fragment of the Latin Translation of the Fourth Book of Ezra

Edited by Robert L. Bensly. Cambridge: Cambridge University Press, 1875. Открыть  

Третья (четвертая) книга Ездры

Учтены стихи, сохранившиеся в Амьенском манускрипте. Открыть  

 SURSA:
http://khazarzar.skeptik.net/biblia/

joi, 9 februarie 2017

The Berean Interlinear Bible

 The Berean Interlinear Bible

 Mostra:

The Genealogy of Jesus
(Ruth 4:18-22; Luke 3:23-38)
1Βίβλος (The book) γενέσεως (of the genealogy) Ἰησοῦ (of Jesus) Χριστοῦ (Christ), υἱοῦ (son) Δαυὶδ (of David), υἱοῦ (son) Ἀβραάμ (of Abraham):
2Ἀβραὰμ (Abraham) ἐγέννησεν (begat) τὸν (-) Ἰσαάκ (Isaac),
Ἰσαὰκ (Isaac) δὲ (then) ἐγέννησεν (begat) τὸν (-) Ἰακώβ (Jacob),
Ἰακὼβ (Jacob) δὲ (then) ἐγέννησεν (begat) τὸν (-) Ἰούδαν (Judah) καὶ (and) τοὺς (the) ἀδελφοὺς (brothers) αὐτοῦ (of him)

Read more, citeste mai mult pe: 

http://biblehub.com/bib/matthew/1.htm

joi, 22 decembrie 2016

Manuscris fara Ioan 21?


"The John manuscript 'without John 21'

"The first edition of a Coptic manuscript which is bound to generate a certain amount of discussion has now appeared. This manuscript could be seen as giving support to the scholars who have long suggested that ch. 21 is a later addition to the Fourth Gospel.

Publication details: Gesa Schenke, 'Das Erscheinen Jesu vor den Jüngern und der ungläubige Thomas: Johannes 20,19-31' in Louis Painchaud and Paul-Hubert Poirier, eds, Coptica - Gnostica - Manichaica: Mélanges offerts à Wolf-Peter Funk (Les presses de l'Université Laval / Peeters, 2006) pp. 893-904.

The article gives a basic description of the manuscript, a transcription, commentary and photos (which are not clear enough for me to be able to make any decision independent of the author).

The papyrus is in the Bodleian Library in Oxford and is registered as MS Copt.e.150(P) (perhaps some of our bloggers in Oxford, with their newly acquired palaeographical skills, can toddle along and give us more information based on autopsy). It is a single leaf, written on both sides and contains John 20:19-31 with some nice clean space under v. 31 showing that John 21 was not written thereunder. Hence Hans-Gebhard Bethge at the recent SNTS congress seemed pretty certain that this is part of a manuscript of John without the final chapter, demonstrating that the Gospel originally lacked ch. 21.

The handwriting is claimed to place the manuscript in the fourth century.

The papyrus was apparently known to Paul Kahle as far back as 1953 since he made a transcription of it.

A significant issue is how to reconstruct the opening of the page. If it really does begin with the opening word of v. 19 at the top of the page then the page beginning coincides precisely with a new pericope in John. This might lend support to the view that the papyrus is an extract from John (a position shared by Mink at INTF). The view that the first word of the page is also the first word of v. 19 appears to me to have much to commend it.

Clearly much work is to be done on the manuscript, but I would like to mention five preliminary reasons why this manuscript should not be held as evidence that John originally lacked ch. 21:

The manuscript lacks a subscriptio, which would be the most common way of ending a Gospel.

It is not very likely that the last leaf of a codex survives, while the rest is lost or perishes.

If this ms did come from a codex then the codex would have been of a non-standard size.

The final verse of the text is in a very confused state, without even the last letter of the last word being present. The space at the end of the page therefore needs to be interpreted with some caution.

If there really were manuscripts circulating as late as the fourth century without ch. 21 then we should expect some patristic evidence of this."
 http://evangelicaltextualcriticism.blogspot.ro/2006/09/john-manuscript-without-john-21.html


 http://en.wikipedia.org/wiki/John_21#cite_note-6

Recenzie negativa facuta de soferimi (ex. Numeri 11:15)

 C. D. Ginsburg, E. W. Bullinger, etc.Bullinger's Bible, Appendix 33.
Numeri 11:15. Decât să Te porţi aşa cu mine, mai bine omoară-mă, Te rog, dacă mai am vreo trecere înaintea Ta, ca să nu-mi mai văd nenorocirea." "și nu mă lăsa să văd răul tău. "

"And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness."
Originally:
"And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see thy evil."
Apparently, God should not be able to possess evil.

Let’s look next at some of the 18 emendations listed in Bullinger's Bible, Appendix 33.
 
1. Genesis 18:22 (KJV):
"And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD."
Originally:
"And the men turned their faces from thence, and went toward Sodom: but the LORD stood yet before Abraham."
Apparently, it was demeaning to God to have Him stand before Abraham, so the Sopherim turned it around so that the lesser, Abraham, would stand before the greater, God.
 2. Numbers 11:15
"And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness."
Originally:
"And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see thy evil."
Apparently, God should not be able to possess evil.

3. 1 Samuel 3:13:
"For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not."
Originally:
"For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons cursed God, and he restrained them not."
This text was softened because it was a harsh thing to think of someone cursing God.
 
4. 2 Samuel 12:14:
"Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die."
Originally:
"Howbeit, because by this deed thou hast greatly blasphemed the LORD, the child also that is born unto thee shall surely die."
How could King David be a blasphemer? A man after God’s own heart! So this was changed so that David would be the vehicle through which others -- enemies -- might blaspheme God. Yet, the original shows that God forgives blasphemy upon repentance, and that adultery and murder -- David’s sins in question here -- are considered blasphemy.
 
5. I Kings 12:16:
"So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents."
Originally:
"So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your gods, O Israel: now see to thine own house, David. So Israel departed unto their tents."

6. Job 7:20:
"I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?"
Originally:
"I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to thee?"
Could a mere mortal be a burden to God? The Sopherim thought not, but that is what Job said about himself.

7. Job 32:3:
"Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job."
Originally:
"Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned God."
But if Job’s three friends had only condemned Job, that wasn’t such a big deal. But if what they had said had condemned God, as it says in the original, we might want to study what they had said, so we can avoid condemning God ourselves!

8. Psalm 10:3:
"For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the LORD abhorreth."
Originally:
"For the wicked boasteth of his heart's desire, and the covetous man blasphemeth, yea, abhoreth the LORD."
Here is another place where a derogatory reference to God was changed.

9. Psalm 106:20:
"Thus they changed their glory into the similitude of an ox that eateth grass."
Originally:
"Thus they changed My glory into the similitude of an ox that eateth grass."
Again, a derogatory comment about God is altered.

10. Ezekiel 8:17:
"Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose."
Originally:
"Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to My nose."
It makes no sense that they would try to spite themselves. Whatever the phrase may mean, putting the branch to God’s nose is definitely an act of rebellion and mischief against God. But the Sopherim apparently felt that it was derogatory to God to refer to Him as having a nose, even when using hyperbole, as this verse does.

11. Hosea 4:7:
"As they were increased, so they sinned against me: therefore will I change their glory into shame."
Originally:
"As they were increased, so they sinned against me: My glory have they changed into shame."
The real meaning of the verse is that when men sin, they bring shame to God’s glory.

12. Habbakuk 1:12:
"Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction."
Originally:
"Art thou not from everlasting, O LORD my God, mine Holy One, who diest not? O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction."
The emendation transferred immortality from God to men. It makes no sense, and has no bearing on the context. In its original form, it glorifies God who is immortal.

13. Malachi 1:11-12:
"For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts. But ye have profaned it, in that ye say, The table of the LORD is polluted; and the fruit thereof, even his meat, is contemptible."
Originally:
"But ye have profaned Me, in that ye say, The table of the LORD is polluted; and the fruit thereof, even his meat, is contemptible."
The Sopherim wanted to protect God against men, and made it seem that men were profaning God’s name, rather than profaning God Himself.

14. Malachi 3:9:
"Ye are cursed with a curse: for ye have robbed me, even this whole nation."
Originally:
"Ye have cursed Me with a curse: for ye have robbed me, even this whole nation."