Students of the Bible in 4th and 5th Century Syria by Henning Lehmann

By Henning Lehmann

After the Council of Chalcedon in advert 451, church buildings utilizing the Syriac language got here to symbolize the unorthodox. ahead of this epoch-making Council, a hundred and fifty years had prior during which the church language in Syria have been essentially Greek, yet while the range of languages, cultures and theologies have been large - occasionally growing stress, particularly whilst biblical texts have been to be translated or interpreted. This early interval and the various assorted resources to the knowledge of it (in Greek, Syriac, Latin and Armenian) were the topic of a very good a part of Henning Lehmann's learn, and this quantity offers 15 of his articles from the interval 1969-2008.

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45 46 s t u d e n t s o f t h e b i bl e i n 4 t h a n d 5 t h c e n t u r y s y r i a judgement is used twice, and the Greek has the definite article in the first place, but no article in the second, whereas the opposite is true about the Armenian. To me it is difficult to find any “désir de netteté” in this difference, as does Leloir. 3. 10 While it might be maintained that it is a question of a technical character and a limited scope, whether Leloir’s rendering of առ + instr. through ad + acc.

Re 2: The phrase, in which Leloir comments upon the preposition ad used in his Latin translation is not very informative; “ ad précise la valeur du génitif κρίσεως”, it runs. To me it is difficult to see what kind and degree of “précision” is contained in the preposition; and rather than Leloir’s paraphrase gloriatur ad + acc. it would have been preferable to translate for example: superexultare + dat. or gloriari adversus + acc. I have deliberately chosen the translations to be found in the Vulgate in Js.

The text in question is the so-called Commentary on the Octateuch by Eusebius of Emesa. It may be added here, that it is no wonder that this text has not been taken into consideration by commentators on St. Augustine and St. Basil, as the passage in question is not represented among the Greek catena fragments that are attributed to Eusebius32. It is to be found, however, in the Armenian version that exists under the name of Cyril of Alexandria in two Armenian manuscripts33. Theoretically, the passage dealing with Gen 1,2c might have been known to patristic and biblical scholars writing later than 1938, since at that time a Latin translation of the passage was included in Almo Zanolli’s book on the Armenian transmission of catenae, esp.

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