By Janet W. Dyk
Utilizing the VU college syntactically analyzed, hiearchically dependent database of historical languages, the authors in comparison the Masoretic textual content of Kings to the Syriac Peshitta translation. The middle query during this comparability is: which deviations among the 2 texts are regarding the necessities of the exact language platforms, that are on the topic of different elements of the interpretation strategy, and that are relating to the transmission historical past of the translated textual content? notwithstanding linguistic and text-historical methods range in approach and concentration, study into historic biblical translations needs to take either into consideration. at the foundation of a synoptic matching at clause point, corresponding words in the clauses are matched, and corresponding phrases inside of words. a call out of a wealth of targeted transformations therefore delivered to mild are mentioned on the syntactic point at which the phenomenon most closely fits: observe, word, clause and above the clause.
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Extra info for Language System, Translation Technique, and Textual Tradition in the Peshitta of Kings
18. 1Kgs 2:8 (btr) 9a1 ܘܝܡܝܬ ܠܗ ܒܡܪܝܐ ‘and I swore to him by the Lord’ btr ‘ ܘܝܡܝܬ ܠܗ ܒܡܪܝܐ ܐܠܗܐand I swore to him by the Lord God’ ואשׁבע לו ביהוה ‘and I swore to him by yhwh’ In the Peshitta of Kings a number of instances of ( ܐܠܗܐwith or without possessive suffix pronouns) after references to the Lord have no counterpart in the Masoretic text and other versions. Common to all manuscripts of the Peshitta are pluses in 1Kgs 8:54, 56; 15:14; 20:36, where ܐܠܗܐfollows ܡܪܝܐ. Unique to the btr are the pluses in 1Kgs 1:47; 2:8; 15:5; 18:24, all after ܡܪܝܐ, and in 1Kgs 8:30; 2Kgs 19:15, after other references to the Lord.
20 With regard to references to God, p exhibits only one minus (in 1Kgs 8:23). Nonquantitative differences in the designations used occur in p 1Kgs 3:11; 12:22 ( ܡܪܝܐfor אלהיםof mt), and 1 Kgs 8:53 ( ܡܪܝܐ ܐܠܗܐfor אדני יהוהof mt); moreover, 9a1 alone has ܪܘܚܗ ܕܐܠܗܐ, ‘the spirit of God’, in accordance with רוח יהוהin 1 Kgs 18:12 (btr )ܪܘܚܗ ܕܡܪܝܐand ܡ????ܟܗ ܕܐܠܗܐ, ‘the messenger of God’, in accordance with מלאך יהוהin 2Kgs 1:15 (btr )ܡ????ܟܗ ܕܡܪܝܐ. exegesis and textual development in 1 kings 1 and 2 35 it probably represents a harmonization with the latter passage.
In Hebrew the ‘high places’ which were defiled are plural, while in Syriac the noun is singular. Repeatedly the question arises: what is the nature of these differences? Should they be accounted for on the basis of a shift from one language system to another, are they to be explained in terms of general tendencies inherent to the translation process itself, or should they be assigned to text-historical factors? In this book we focus on differences of semantic consequence and try to expose the rationale behind them where possible.