The Tetragram and the New Testament

Howard, George Elliott

doi:10.2307/3265328

Cited by 7 publications

(9 citation statements)

References 2 publications

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“…42 Cf. Traube 1907Howard 1977;Roberts 1979;Hurtado 1998;Hurtado 2006, 96-98;Kraft 2003. 43 Already Treu 1973, wrote: "Wie steht es mit jüdischen Texten aus christlicher Zeit?…”

Section: Nomina Sacra In Jewish Artefactsunclassified

“…research include chronologically Traube 1907;Paap 1959;Skeat 1969;Brown 1970;Treu 1973;Turner 1977;Howard 1977;Roberts 1979;Gamble 1995;Hurtado 1998;Hurtado 2000;Kraft 2003 Possibly Jewish Greek Bible codices will be discussed in the next chapter. Deconstructing nomina sacra as being an exclusively Christian marker of a manuscript's identity, has important implications on our understanding of (also possibly Greek mono-lingual) reading practices in ancient synagogues, and highlights the possibly Jewish use of the codex and the ongoing Jewish usage of Greek translations (LXX/ Jewish recensions).…”

Section: Nomina Sacra In Jewish Artefactsmentioning

confidence: 99%

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Ancient Jewish Greek Practices of Reading and Their Material Aspects

2020

Material Aspects of Reading in Ancient and Medieval Cultures

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The traditional characterisation of ancient Judaism as text-centred and thus as a 'religion of the book' is a common narrative: The 'old' sacrificial cult of the temple was substituted after 70 CE by a 'literary cult' with the rabbinic emphasis on prayer and especially on studying and reading Hebrew Scripture. The resulting 'bookish' nature of Rabbinic Judaism remains mostly unchallenged in recent scholarship and this is partly also true for biblical Judaism. Studies both on historical reading practices and on other forms of textual reception have long been neglected in Biblical Studies and scholarship of Second Temple Judaism due to their focus mainly on the development of what would later become the Jewish Bible, on textual criticism and scribal practices. However, the afore-mentioned 'literary cult' and practices of reading in communities of ancient Judaism have to be put into their historical context of reception and mapped more precisely. The following issues have to be examined: The preconditions of reading (presence and distribution of texts; literacy; orality and textuality; secondary and magical use of Scripture); the texts read in ancient Jewish literature, also with regard to languages and translations; the material aspects of reading (esp. format: scroll); and the identification of different communities of reading. The basic assumption of my paper as part of my PhD project on mapping reading practices in ancient Judaism is that reading practices and textual reception differ in various sociocultural contexts, epochs, and geographical areas. Reading is understood as a "complex sociocultural construction that is tied, essentially, to particular contexts".1 In order to contextualise ancient Jewish reading practices, my paper focuses on three different topics against the background of Hellenistic and Greek speaking Jewish communities in antiquity: (1) It will briefly question the perception of ancient Judaism as a 'religion of the book' since it can be argued that neither broad knowledge nor distribution of Scripture, nor Torah reading as lectio continua in synagogues can be taken for granted in ancient Judaism.

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“…42 Cf. Traube 1907Howard 1977;Roberts 1979;Hurtado 1998;Hurtado 2006, 96-98;Kraft 2003. 43 Already Treu 1973, wrote: "Wie steht es mit jüdischen Texten aus christlicher Zeit?…”

Section: Nomina Sacra In Jewish Artefactsunclassified

Section: Nomina Sacra In Jewish Artefactsmentioning

confidence: 99%

Ancient Jewish Greek Practices of Reading and Their Material Aspects

2020

Material Aspects of Reading in Ancient and Medieval Cultures

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“…There is no manuscript support for the Tetragrammaton here. Howard (1977) knows this, but would add that when the Tetragrammaton in the Greek manuscripts of the New Testament fell into the hands of 2nd-century scribes who had no knowledge of the Tetragrammaton, κύριος was substituted instead. Now passages such as Romans 10:13, through the κύριος substitution, are not necessarily appropriate only to the Lord God, but may refer to the Lord Christ.…”

Section: The Reading With the Greatest Claim To Authenticitymentioning

confidence: 99%

“…(NA28)]). Since this LXX/OG quotation includes a reference to the Tetragrammaton in the Hebrew Vorlage, Howard (1977) 4 would have us consider that the Divine Name was likely in the earliest LXX/OG manuscripts which presumably Paul used and, as such, he would have retained the Divine Name in his citation of Joel 2:32 (3:5). According to Howard's proposal (1977), ‫יהוה‬ in some form would have been found in the place where κυρίου appears in our Greek text.…”

Section: Introductionmentioning

confidence: 99%

Rendering the Divine Name in Romans 10:13

Span

Rochester

Rensburg

2020

In die Skriflig / In Luce Verbi

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“…То, что эта проблема осознавалась с самых ранних времен, подтверждается использованием тетраграмматона в еврейской графике в ряде ранних рукописей Септуагинты (см. также гипотезу о возможной первичности такого употребления даже в НЗ[Howard 1977]) и уже упомянутым непоследовательным употреблением κύριος без артикля. В западной традиции, насколько мне известно, в дополнение к использованию формы Jehovah в некоторых ранних протестантстких переводах первой последовательной попыткой внедрения уникального имени Бога, хотя и осуществленной графическими средствами, стала капитализация (изображение заглавными буквами) эквивалентов слова «Господь» -как, например, в Библии Лютера (изд.…”

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The господь–господинъ Dichotomy and the Cyrillo-Methodian Linguo-Theological Innovation

Kulik

2019

slov

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This article investigates early Slavic exegesis and its influence on Slavic languages (and, more broadly, models for transferring Judeo-Christian thought onto the Slavic soil). The investigation is based on an example of a unique phenomenon related to the sacro-secular homonymy in the terminology defining the God of monotheistic religions. Out of all the languages of Christian civilization, only the languages belonging to Slavia Orthodoxa depart from this general pattern. The development of a dichotomy between the forms gospod’ (“lord”) and gospodin” (“master”) is connected with a particular translational exegesis unknown in other early ecclesiastical traditions. This therefore stands as a unique and, at any rate, independent Slavic innovation in the interpretation of the biblical text. This new Slavic dichotomy compensated for the ambiguous polysemy of the underlying Greek term, κύριος (kyrios), and restored a semantic distinction present in the original Biblical Hebrew text. This phenomenon represents one of the not yet completely elucidated and comprehended cases of independent Slavic exegetical thought, which at this early stage manifested itself not so much in the composition of biblical commentaries and theological works as in translational and editorial choices. It is also significant that certain processes in the allocation of meanings depending on the grammatical form, attested already in early Slavic biblical texts, are cognate with analogous processes in contemporary Slavic languages. Moreover, such semantic distinction between related and highly cognate forms has even enriched the modern Slavic languages connected to this tradition, thus creating means of artistic expression that remain impossible in most other languages of Christian civilization.

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The Tetragram and the New Testament

Cited by 7 publications

References 2 publications

Ancient Jewish Greek Practices of Reading and Their Material Aspects

Ancient Jewish Greek Practices of Reading and Their Material Aspects

Rendering the Divine Name in Romans 10:13

The господь–господинъ Dichotomy and the Cyrillo-Methodian Linguo-Theological Innovation

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