The "Western Text" and its Chief Witnesses in the Gospel of John (original) (raw)
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Biblia et Patristica Thoruniensia 9 (2016), p. 115-130.
In the present article the author tries to answer on the questions: What is the importance of Targum texts for a better understanding of the proclamation of the Gospel according to St. John? Is there any connection between the Targum terms "Memra", "Yeqara", "Shekinah" and the terms which appear in the Prologue and narrative of the Gospel of John: "logos", "doksa", "skenoo"? How did the first followers of Jesus from Nazareth understand these terms? Could the traditions contained in Targum synagogue readings have had a bearing on the thought of the author of the Fourth Gospel? The article consists of two parts: (1) Characteristics of the Targumic tradition based on Targum Neofiti 1; (2) The terminological and conceptual convergence between Targumic tradition and the Fourth Gospel. In the present article the author tries to show that Targumic traditions enables a better perception of the New Testament writings which can often be better explained thanks to Targumic traditions rather than to the Masoretic text.
1. Bilsel Uluslararasi Efes Bilimsel Araştirmalar ve İnovasyon Kongresi, Temmuz 22/23, 2023, İzmir Editörler Doç. Dr. Murat Tastanbekov, Emil Raul Oğlu Ağayev Kongre Kitabi, ISBN: 978-625-99040-4-7, Online publication date: 06 Ağustos 2023, 2023
- The discussion is here: https://www.academia.edu/s/dd8b788ea7?source=link Join the discussion, please! - Slides are here: https://www.academia.edu/ -- The Didactic Gospels were such collections of the Christian Gospels, in which the traditional, sacralized text was accompanied by commentaries and explanations, thus of “teaching” character. These shaped a special genre of semi-liturgical literature in the Ukrainian and Belarusian territories, which were parts of the Polish-Lithuanian Commonwealth (furthermore PLC) in the 16-17th centuries, thus in the epoch that is investigated in this paper, focusing on that special question, whether this literary genre was born under Protestant impacts, or it was already rooted in the earliest culture of Byzantine confession. Didactic Gospels were of great significance in Ukrainian book culture, though they appeared not there but in the much earlier Byzantine tradition of the hand-written (thus manuscript) liturgical books, before the book-printing. As for the printed Didactic Gospels, the archetype was printed by Ivan Fiodoroff in Zabludov, East Poland, in 1769. And the Vilnius/Vilna “Commented Gospel” (Tolkovoe Evangelie) was printed later and may be under the impact of the Didactic Gospel by Fiodoroff. Generally, it was a phenomenon parallel to the Reformation in the West. Therefore, we want to demonstrate in the paper, the “Didactic Gospel” was already an existing genre in Byzantium, too, in the epoch of manuscripts, before book-printing. This was not a Protestant innovation, of course, but appeared before Protestantism. It was a typical Orthodox heritage, as well. However, in Ukrainian book culture, there were different types of the Didactic Gospels according to the Protestant impacts, the Byzantine heritage, and local innovations. That is, the printed “Didactic Gospels” of the Zabludov type were continuations of the earlier Byzantine tradition — while the manuscript gospels were spread on Ukrainian territories and were compiled under Protestant impacts. In conclusion, the author of the paper is of the opinion that Confessionalization went on the Orthodox territories of the Polish-Lithuanian Commonwealth, really, as in Western Protestantism, also in Romanian Orthodoxy, too. “Confessionalization” was the name of those processes, which happened in the 16th century in the religious culture, and resulted in the distinguishing of the religious teachings, also shaping their industrialization, the secular managing of schooling and printing, by communities of secular citizens, by their private capital if they were enough rich. Therefore, the special genre of Didactic Gospels appeared due to the Confessionalization, however, it incorporated earlier Byzantine traditions, too, giving them new forms and new meanings.
Only the first seven folios (121r-127v) remain of the synaxarion to the 13thcentury western Bulgarian liturgical tetraevangelion known as the Dobrejšo Gospel, covering Easter Week through Tuesday of the ninth week in the Matthew cycle. 1 These are sufficient, however, to provide a sense of the place of the Dobrejšo's synaxarion in the medieval Slavic tradition, and to shed light on the relationship between this synaxarion and the synaxarion shared by the Dobrejšo's two later close relatives, the Banica and Curzon gospels, both also liturgical tetraevangelia from western Bulgaria. 2 This paper provides transcriptions of the extant Dobrejšo synaxarion listings that vary most significantly from the Curzon and Banica synaxaria, the Dobrejšo Gospel's books of John and Matthew, and/or the rubrics containing liturgical instructions that are inserted into the Dobrejšo's Gospel text. 3 As Conev's 1906 printed transcription edition of the Dobrejšo Gospel omits the synaxarion and reproduces only certain of the liturgical rubrics, mostly in truncated form, at least some of the Dobrejšo's synaxarion entries and rubrics are published here in transcription for the first time. On the basis of these comparisons, the paper focuses on the implications of these variations for the pre-history of the Dobrejšo manuscript, by seeking to identify which of the Dobrejšo variations reflect the synaxarion in the hypothetical shared ancestor for all three manuscripts ('DBC'). 4 The Curzon and Banica
Didactic Gospels as Byzantine Heritage in Eastern Europe
1. Bilsel International Efes Scientific Researches and Innovation Congress 22-23 July- İzmir/Turkey, 2023
The Various Forms of “Didactic Gospels” in the Polish-Lithuanian Commonwealth, and in Muscovy, as Byzantine Heritage The full paper is here: https://www.academia.edu/105415724/ - The discussion is here: https://www.academia.edu/s/dd8b788ea7?source=link Join the discussion, please! - This published paper is the first half of the topic, although a long text of about 100.000 n. Please contribute with your critics, remarks, and questions, while the second half of the matter has been being completed. That further step will deal with the various types of D.G. and the questions of Confessionalization. Didactic Gospels were such collections of the Christian Gospels, in which the traditional, sacralized text was accompanied by commentaries and explanations, thus of “teaching” character. These shaped a special genre of semi-liturgical literature in the Ukrainian and Belarusian territories, which were parts of the Polish-Lithuanian Commonwealth (furthermore PLC) in the 16-17th centuries, thus in the epoch that is investigated in this paper, focusing on that special question, whether this literary genre was born under Protestant impacts, or it was already rooted in the earliest culture of Byzantine confession. Didactic Gospels were of great significance in Ukrainian book culture, though they appeared not there but in the much earlier Byzantine tradition of the hand-written (thus manuscript) liturgical books, before the book-printing. As for the printed Didactic Gospels, the archetype was printed by Ivan Fiodoroff in Zabludov, East Poland, in 1769. And the Vilnius/Vilna “Commented Gospel” (Tolkovoe Evangelie) was printed later and may be under the impact of the Didactic Gospel by Fiodoroff. Generally, it was a phenomenon parallel to the Reformation in the West. Therefore, we want to demonstrate in the paper, the “Didactic Gospel” was already an existing genre in Byzantium, too, in the epoch of manuscripts, before book-printing. This was not a Protestant innovation, of course, but appeared before Protestantism. It was a typical Orthodox heritage, as well. However, in Ukrainian book culture, there were different types of the Didactic Gospels according to the Protestant impacts, the Byzantine heritage, and local innovations. That is, the printed “Didactic Gospels” of the Zabludov type were continuations of the earlier Byzantine tradition — while the manuscript gospels were spread on Ukrainian territories and were compiled under Protestant impacts. In conclusion, the author of the paper is of the opinion that Confessionalization went on the Orthodox territories of the Polish-Lithuanian Commonwealth, really, as in Western Protestantism, also in Romanian Orthodoxy, too. “Confessionalization” was the name of those processes, which happened in the 16th century in the religious culture, and resulted in the distinguishing of the religious teachings, also shaping their industrialization, the secular managing of schooling and printing, by communities of secular citizens, by their private capital if they were enough rich. Therefore, the special genre of Didactic Gospels appeared due to the Confessionalization, however, it incorporated earlier Byzantine traditions, too, giving them new forms and new meanings.
The Letter of James: Wisdom that Comes from Above , 2021
Controversies regarding the authorship of the Letter of James, the date of its composition, its addressees and, when compared to other biblical writings, similarities and differences on lexical, semantic and theological levels generated debates concerning its literary genre, coherence, its associations with other texts as well as intertextual strategies. This structural commentary is part of this discussion. What is emphasized in the commentary is not the issue of justification and the relationship between deeds and faith but the sapiential character of the Letter of James. The new analytical approach has become possible due to an innovative view of the structure of the letter. The authors propose a structure organized around the catalogue of attributes of wisdom enumerated in James 3:17. The second important value of this study is its ecumenical (Catholic-Lutheran) dimension.
. Fragments of St. John’s Gospel in the Language of the Causasian Albanians
Textual Research on the Psalms and Gospels / Recherches textuelles sur les psaumes et les évangiles, 2012
Dies ist eine Internet-Sonderausgabe des Aufsatzes "Fragments of St. John's Gospel in the Language of the Caucasian Albanians" von Jost Gippert (2011). Sie sollte nicht zitiert werden. Zitate sind der Originalausgabe in Textual Research on the Psalms and Gospels / Recherches textuelles sur les psaumes et les évangiles. papers from the Tbilisi Colloquium on the Editing and History of Biblical Manuscripts / Actes du Colloque de Tbilisi 19-20 septembre 2007, ed. by Christian-B. Amphoux & J. Keith Elliott with Bernard Outtier, Leiden / Boston: Brill 2012, 237-244 zu entnehmen. Attention! This is a special internet edition of the article "Fragments of St. John's Gospel in the Language of the Caucasian Albanians" by Jost Gippert (2011). It should not be quoted as such. For quotations, please refer to the original edition in Textual Research on the Psalms and Gospels / Recherches textuelles sur les psaumes et les évangiles. papers from the Tbilisi Colloquium on the Editing and History of Biblical Manuscripts / Actes du Colloque de Tbilisi 19-20 septembre 2007, ed. by Christian-B.
The Oxford Handbook of Early Christian Biblical Interpretation, 2019
This chapter reviews the significant role played by the Gospel according to John in the early Church, and recent scholarship surrounding this issue. John's importance in the Christological and Trinitarian debates of the fourth and fifth centuries is widely recognized, but controversy has surrounded the question of John's use in the Church prior to Irenaeus. This chapter reviews that academic controversy, particularly the longstanding argument that John won its place in the 'great Church' only after a long battle with heresy (docetism; Gnosticism; Valentinianism) about its true nature and meaning. It then surveys some of the ways in which John's influence was felt in the early period, in the areas of biblical interpretation, in mission, in Christology, and in artistic expression, all of which offer promise for future research.