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“Moses Received Torah . . .” (M. Avot 1,1): Rabbinic Conceptions of Revelation “摩西领受律法……”(M. Avot 1,1):拉比的启示观念
Pub Date : 2003-01-01 DOI: 10.1163/9789047402794_023
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引用次数: 0
Between Old and New: The Problem of Acculturation Illustrated by the Early Christian Use of the Phoenix Motif 新旧之间:由早期基督教使用凤凰母题所说明的文化适应问题
Pub Date : 2003-01-01 DOI: 10.1163/9789047402794_014
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引用次数: 0
Βεθαβαρα Τò Του̑ Άγίου ’Ιωάννου Του̑ Βαπτίσματος Remarks About Storied Places at the Jordan, John the Baptist and the Madaba Mosaic Map ΒεθαβαραΤoΤου̑Άγίου的ΙωάννουΤου̑Βαπτίσματος评论乔丹传奇的地方,施洗约翰和Madaba马赛克地图
Pub Date : 2003-01-01 DOI: 10.1163/9789047402794_019
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引用次数: 0
Life After Death in Pseudo-Phocylides 伪phocyides的死后生命
Pub Date : 2003-01-01 DOI: 10.1163/9789047402794_009
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引用次数: 0
Illitteratus in Early Christian and Medieval Texts: Church And Illiteracy 早期基督教和中世纪文献中的文盲者:教会与文盲者
Pub Date : 2003-01-01 DOI: 10.1163/9789047402794_004
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引用次数: 0
The Eagle on the Tree: A Homeric Motif in Jewish and Christian Literature 树上的鹰:犹太和基督教文学中的荷马母题
Pub Date : 2003-01-01 DOI: 10.1163/9789047402794_010
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引用次数: 2
Greek Loanwords in the Copper Scroll 《铜卷》中的希腊外来词
Pub Date : 2003-01-01 DOI: 10.1163/EJ.9789004156838.I-306.50
E. Tigchelaar, F. G. Martínez
The Copper Scroll (3Q15) is certainly the most remarkable manuscript of the whole collection known to us under the name “Dead Sea Scrolls.” Its unique support and its language, place it in a unique position among the collection of manuscripts from the Dead Sea. Greek loanwords are nothing unusual in the Hebrew and Aramaic literature of the time, and they represent a constant feature in later Rabbinic literature. In the Qumran collection of manuscripts, however, the Copper Scroll is the only place in which they appear. There can be no doubt that both the author and the engraver of the Copper Scroll were somehow familiar with the Greek language, a fact made evident by the presence of groups of Greek letters at the end of certain entries in the first columns of the Scroll. This chapter considers the possible presence of Greek loanwords in the Copper Scroll . Keywords: Copper Scroll (3Q15); Dead Sea Scrolls; Greek language; Greek loanwords; Qumran collection; Rabbinic literature
《铜卷》(3Q15)无疑是我们所知的“死海古卷”中最引人注目的手稿。它独特的支持和语言,使它在死海手稿收藏中处于独特的地位。希腊外来词在当时的希伯来语和阿拉姆语文学中并不罕见,它们在后来的拉比文学中也一直是一个特征。然而,在库姆兰的手抄本收藏中,铜卷是它们唯一出现的地方。毫无疑问,《铜卷》的作者和雕刻者都不知何故熟悉希腊语,这一点从《铜卷》第一列某些条目末尾出现的希腊字母组就可以明显看出。本章探讨了《铜卷》中可能存在的希腊外来词。关键词:铜卷(3Q15);死海古卷;希腊的语言;希腊外来词;谷木兰集合;拉比文学
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引用次数: 4
The Three Nets of Belial From Qumran to the Opus Imperfectum in Matthaeum 从库姆兰到马泰厄姆的《不完美作品》
Pub Date : 2003-01-01 DOI: 10.1163/9789047402794_020
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引用次数: 0
Erasmus’ Note on Gal 4:25: The Connection Between Mount Sinai and Jerusalem 伊拉斯谟对加拉太书4:25的注解:西奈山和耶路撒冷之间的联系
Pub Date : 2003-01-01 DOI: 10.1163/9789047402794_021
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引用次数: 0
The Use of Scripture In 1 Enoch 17–19 以诺书17-19节经文的使用
Pub Date : 2003-01-01 DOI: 10.1163/9789047402794_015
Lars Hartman
In an important monograph entitled Asking for a Meaning, Lars Hartman demonstrated that 1 Enoch 1–5 had “grow[n] out of a soil consisting of an interpreted Old Testament,”1 and he went on to show how the meaning of the text was bound up with recognition of it as interpretation of the biblical material on which it drew. What Lars Hartman showed in the case of 1 Enoch 1–5 is of course more generally true of the Book of Enoch, namely that in many respects it represents a form of interpretation, and my purpose in what follows is to see what light is cast on the meaning of another passage in the book, chapters 17–19, by its use of scripture. In chapters 17–19, as elsewhere throughout 1 Enoch, there are no explicit quotations from the Hebrew Bible, but it is not hard to recognise numerous allusions to passages in the Hebrew Bible and numerous parallel passages, and the commentaries are full of such references; the diffi culty is to know whether we have to do with a conscious allusion, unconscious use of parallel phraseology, or merely an interesting parallel.2 This problem is linked to the fact that it is hard to determine the extent to which we have exact quotation from the biblical text because for the most part we have to do only with a translation into Greek of the Aramaic original3 or (for some three of the fi ve sections of which the book was ultimately composed) with a daughter translation of the Greek, the Ethiopic version.4 Notwithstanding these
在一篇名为《寻求意义》的重要专著中,拉尔斯·哈特曼论证了《以诺记》1 - 5是“从被解读的《旧约》的土壤中生长出来的”,他接着展示了经文的意义是如何与人们对它所引用的圣经材料的解读联系在一起的。拉尔斯·哈特曼在《以诺书》1章1 - 5节的例子中所展示的,当然更普遍地适用于《以诺书》,也就是说,在许多方面,它代表了一种解释形式,我接下来的目的是,通过对经文的使用,看看这本书中另一段,17-19章,的意义是什么。在17-19章,和《以诺书》的其他地方一样,没有明确引用希伯来圣经,但不难看出,希伯来圣经中有许多段落的典故和许多平行的段落,注释中也充满了这样的引用;难点在于,我们要弄清楚这是一种有意识的影射,还是一种无意识的平行用语的使用,或者仅仅是一种有趣的平行这个问题与这样一个事实有关,即很难确定我们从圣经文本中确切引用的程度,因为在大多数情况下,我们只需要将阿拉姆语原文翻译成希腊语,或者(在本书最终组成的五个部分中,有三个部分)使用希腊语的子翻译,即埃塞俄比亚语版本尽管这些
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引用次数: 0
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Jerusalem, Alexandria, Rome
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