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By M. P. Weitzman

Whereas the Syriac model of the outdated testomony, referred to as the Peshitta, was once translated from a Hebrew textual content, it was once, strangely, preserved by means of the japanese church buildings by myself. In his ebook, M. W. Weitzman argues that the interpretation was once prepare in round 2 hundred CE via a small Jewish neighborhood estranged from the Rabbinic majority. This group ultimately embraced Christianity and taken the Peshitta with them. This notable thought is the prelude to a finished research of the Peshitta itself, which covers all of the books within the Bible, surveys the prevailing scholarship and explores the connection among the interpretation and the unique Hebrew textual content. except the philological aspect, the publication additionally examines the translation's historic hyperlinks with Judaism and early Christianity. As a wide-ranging creation to the topic, the publication will attract philologists and ancient linguists, in addition to to bible study students and theologians.

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Occasionally one metaphor is replaced by another less colourful. Thus at Isa. 66:14 the bones of the Israelites will exult rather than sprout, and at Job 40:11 wrath is poured out rather than scattered. In the same way, bodily terms in relation to God do not in themselves trouble the translators. Thus P preserves references to God's hand and voice, although of God's nostril is instead taken as "anger" (Deut. 33:10, 2 Sam. 22:9, Isa. 65:5). God hears and even smells (Gen. 8:21), and men see him and the pavement beneath his feet (Exod.

Did the translators proceed phrase by phrase, in which case the word-by-word correspondences are a by­ product, due to the similarity of structure of the two languages? Or did they proceed primarily on a word-by-word basis, in which case the general clarity of the translation is a happy by-product of that similarity between Hebrew and Syriac? On balance, the phrase-by-phrase approach seems likelier. First, as already noted, this is the usual approach in Syriac translations from Greek down to about the sixth century.

B) In Gen. *) r e s ^ t f in v. 10 but t v * in v. 12. At 19:25 the rendering is different again: K ' k v u i a . (c) Again in Gen. 13, the verb ^HK becomes Xi, in v. 12 and K ' W in v. 18. Evidently the meaning was unknown, and P guessed differently on these two occasions. (d) In Exod. i) in their sight, they will stone us. Although from an Israelite viewpoint the fear-objects of heathens are indeed abomina­ tions, the two Syriac phrases must have borne different meanings in this context, since Pharaoh - who is here addressed - would not have made that identification.

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