The Old Testament and its ancient versions in manuscript and print in the West, from c . 1480 to c . 1780

AN INVESTIGATION OF THE CHRONOLOGY OF DANIEL 9:24-27 by Brempong Owusu-Antwi Adviser: Gerhard F. Hasel Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. ABSTRACT OF GRADUATE STUDENT RESEARCH DissertationOF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: AN INVESTIGATION OF THE CHRONOLOGY OF DANIEL 9:24-27 Name of researcher: Brempong Owusu-Antwi Name and degree o f faculty adviser: Gerhard F. Hasel. Ph.D. Date completed: October 1993 This study attempted to investigate the chronological issues of Dan 9:2427. Its main objective was to provide an interpretation based on textual, linguistic, literary, grammatical-syntactical, structural, and contextual study of the major terms and expressions in Dan 9:24-27. Chapter 1 surveys the chronological interpretations o f Dan 9:24-27. Four major schools o f interpretation emerged (Historicist-Messianic Interpretation. Historical-Critical Interpretation, Futurist-Dispensational Interpretation, and Symbolic-Amillennialist Interpretation) under the main categories of continuous and noncontinuous interpretations. Major chronological issues emerged from these interpretations and set the stage for this study.

An Investigation of the Chronology of Daniel 9:24-27

Latin Bibles in the early modern period

Introduction The Polyglot Bibles published in Europe between 1500 and 1700 offer some of the best expressions of the objectives of late Renaissance humanism. Exquisitely printed, in an increasing number of ancient and Eastern languages, edited by the greatest biblical scholars of the day, they combined the ideals of the bibliophile with those of the philologist. The production of parts of the Bible in various languages was by no means new. Bilingual texts appear throughout the Middle Ages. They served various purposes. They could assist students of the languages or simply provide the translation into a known language of a liturgy in one no longer spoken. The Coptic monasteries of Egypt held versions of the Bible in their libraries which were in more than two languages and intended for visitors from the different parts of the vast Monophysite world. By the twelfth century, when Coptic was being replaced by Arabic, we find fragments of the New Testament in Coptic, Ethiopic, Syriac, Arabic and Armenian. The tradition continued well into the fourteenth century, as we see from the polyglot fragments of the New Testament from the Baramus monastery in the Wadi Natrun north-west of Cairo, and the Psalter at the Macarius monastery in the same area, purchased (but never received) in the early seventeenth century by the French antiquarian Nicolas Fabri de Peiresc, involved in the preparation of the Paris Polyglot Bible. Yet another contemporary polyglot manuscript, however, also from the Monophysite world, a psalter now in the Cambridge University Library, in Hebrew, Greek, Syriac and Arabic, was intended for a more scholarly end. The compiler clearly wished to correct the Syriac version on the basis of the Hebrew. He thus seems to have been following a different tradition – one which was known in the West – and which dates back to the early third century when Origen prepared his Hexapla , an edition of the Old Testament in six different versions presented in parallel columns: the Hebrew text, the Hebrew text transcribed in Greek characters, and the four Greek versions of Aquila, Symmachus, Theodotion and the Septuagint.

In search of the most perfect text: The early modern printed Polyglot Bibles from Alcalá (1510–1520) to Brian Walton (1654–1658)

The Luther Bible

Mancher, der sich nicht von Berufs wegen mit der einschl gigen Materie befa t hat, wird sich schon gefragt haben, warum die beiden Teile der Heiligen Schrift der Christenheit als »Testamente« bezeichnet werden: Altes Testament, Neues Testament. Was hat dieser Terminus, den wir blicherweise in der Bedeutung von »letztwilliger Verf gung« gebrauchen, mit dem Inhalt der beiden Bibelteile zu tun ? Offensichtlich ist hier das Wort »Testament« in einer anderen Bedeutung verwendet. In der Tat: das lateinische testamentum (auf das ja unser »Testament« zur ckgeht) ist in diesem Zusammenhang lediglich bersetzung des griechischen Wortes διαθήκη. Aber auch dieses erscheint hier nicht in der sonst am h ufigsten vorliegenden Bedeutung »letztwillige Verf gung, Testament«, sondern ist in seinem Inhalt gepr gt durch den hebr ischen Begriff der ΠΉ3, f r dessen Wiedergabe die Septuaginta in nahezu allen F llen eben das Wort διαθήκη verwendet. Dieses hebr ische Wort JV^a wird — bei unmittelbarer bersetzung ins Deutsche — gemeinhin mit »Bund« wiedergegeben. Aber keiner der beiden Termini — διαθήκη und »Bund« — ist dem hebr ischen JV^a wirklich ad quat; ihre Bedeutungsfelder, untereinander verschieden, decken sich nicht mit dem Bedeutungsfeld von JVH3, sondern berschneiden sich h chstens damit.

Ernst Kutsch

Papers

Gesetz und Gnade