Announcement from Thesaurus Linguae Graecae 23 February:
The TLG is pleased to announce the release of the Online Liddell-Scott Jones, the premier lexicon for ancient Greek. All lemmata and word forms in the TLG corpus are now linked to a new dictionary page that contains links to LSJ. The lexicon is open to the public.
Read more about this completed five-year project here.
Access the Online Liddell-Scott Jones lexicon here.
Claire Clivaz - Jean Zumstein (eds.), in collaboration with Jenny Read-Heimerdinger and Julie Paik, Reading New Testament Papyri in Context - Lire les papyrus du Nouveau Testament dans leur contexte. Actes du colloque des 22-24 octobre 2009 à l'Université de Lausanne. BETL 242. Louvain: Peeters, forthcoming.
Clivaz also freely offers her own chapter, "The New Testament at the Time of the Egyptian Papyri. Reflections Based on P12, P75 and P126 (P. Amh. 3b, P. Bod. XIV-XV and PSI 1497)" here.
Today begins the 2011 Greer-Heard Point-Counterpoint Forum at New Orleans Baptist Theological Seminar.
This year's forum is on the topic, "Can we trust the Bible on the historical Jesus?" featuring main speakers Bart D. Ehrman and Craig A. Evans, and four other speakers: Jennifer Wright Knust, Dale B. Martin, Charles Quarles and Ben Witherington III.
In light of recent studies that demonstrate how users/readers of texts were much more typically the ones who introduced changes to the texts, rather than the copyists who generally aimed to copy their exemplar with fidelity, Larry Hurtado proposes that text-critics drop the term “scribe.” In this way, Hurtado urges for less emphasis on “scribes” and “scribal purposes/changes/tendencies”, and more allowance for the role of readers/users.
Do you agree with Hurtado's proposal to drop the term "scribe" and simply use "copyist"? Answer the poll in the right sidebar.
Update: Results of the poll: Yes 18 (33%); No 29 (53%); I don't know 7 (12%). Total votes 54.
A few days ago, one of our regular readers, Brice Jones, went to the Beinecke library at Yale to examine P49 (P.CtYBR inv. 415) and P50 (P.CtYBR inv. 1543). Brice focused especially on the latter, containing Acts 8:26-32 and 10:26-31. Read his report here.
Further, Brice reports here on his work to transcribe another MS, a Fayumic Coptic MS of the Gospel of John, P. Mich. 3521, for the International Greek New Testament Project (IGNTP). During this examination, Brice has identified some errors in the editio princeps: Elinor M. Husselman, The Gospel of John in Fayumic Coptic (P. Mich. INV. 3521) (KMA 2; Ann Arbor: University of Michigan, 1962).
A student who examines physical manuscripts and scrutinizes manuscript editions? I suspect we have a budding TC scholar here. Now I wonder where he will write his PhD – I have heard he has had several offers.
Information Students from European and other universities who are interested in the development and history of biblical texts will be given the opportunity to study selected passages of the David and Batseba narratives (2 Sam 11-12) and to form themselves a detailed and nuanced impression of this book’s text history, which is as complex as it is fascinating.
This year‘s lecturer of the summer school is Kristin De Troyer, Professor for Old Testament and Hebrew Bible at St. Mary‘s College of the University of St. Andrews, Scotland.
Today we had a look at minuscule 223, dated to the XIVth century in the Kurzgefasste Liste. Metzger mentions that the same scribe was also responsible for lect. 279 and minuscule 1305. Interestingly, in the same Kurzgefasste Liste the first is dated to the XIIth century and the later to the XIIIth century (AD 1244 to be exact). Either the scribe, Antonios, had a remarkably long career spanning three centuries, or there is some problem.
Since the images of both minuscule 223 and 1305 are available on the CSNTM website it shouldn't be too hard to establish what is going on. Or is it?
Colophon of 223 (folio 267 verso):
Colophon of 1305 (folio 269 verso):
The two colophons are very much alike in lettering and content. Ἀντώνιος ὁ Μαλάκης τάχα καὶ μοναχός (the full name as in Vogel and Gardthausen) knows himself as both the serial sinner (πολιαμάρτητος colophon of 223) and as a bigger sinner than any other sinner (ἁμαρτωλότερος πάντων τῶν ἁμαρτωλῶν colophon of 1305); in all other details the colophons are identical. I happily admit that knowledge of one's own sin is a good step towards obtaining eternal life, yet this seems not sufficient to explain the dating of his work to the 12th, 13th, and 14th century. Note also the year in the colophon of 1305.
Though the form of minuscule script used in the colophon is not much different, that of the main text is. Minuscule 223 is very neat (neater than the colophon, in fact), while 1305 is wilder, more flourishes and uses more abbreviations.
If we assume the year AD 1244 is correct, it seems that a scribe could use a variety of scripts during his lifetime and that the range of scripts are extremely tricky to date with any precision.
Papers from the Greer-Heard Forum in 2010 (noted then here and here) have now been published in: The Reliability of the New Testament: Bart Ehrman and Daniel Wallace in Dialogue, ed. Robert B. Stewart (Minneapolis: Fortress Press, 2011). Among samples available on the Fortress website is chapter one, a transcript of the original debate between Ehrman and Wallace. Other chapters are by Holmes, Martin, Parker, Warren, Heide, Evans, Raquel. (These I have not seen as yet.)
For a brief discussion of Martin Heide's paper, “Assessing the Stability of the Transmitted Texts of the New Testament and the Shepherd of Hermas”, (pp. 111-145) see Larry Hurtado's Blog.
The Medieval and Earlier Manuscripts blog hightlights what could be the oldest valentine.
In February 1477, Margery Brews, a Norfolk gentlewoman, sent her beloved John Paston two Valentine letters. They were written on the eve of their marriage and, besides expressing Margery's undying love for John, reveal the couple's concerns for their future.
The letter (written on Margery's behalf by Thomas Kela, a clerk of Sir Thomas Brews), is signed
"Be your Voluntyne / Mergery Brews"
Read the whole story include image of one letter here.
Today there are over 180 extant Coptic MSS of the Gospel of John in the Sahidic Coptic dialect, as reported by Karlheinz Schüssler in his overview, “Some Pecularities of the Coptic (Sahidic) Translations of the Gospel of John,” Journal of Coptic Studies 10 (2008): 41-62.
Most of these MSS are fragmentary, but there are five complete MSS of John (i.e., sa 505, 506, 508, 561, 600), thirty-eight lectionaries, and three other liturgical MSS. Schüssler has published facsmile editions and transcriptions of sa 505 and sa 506 online on his website Biblica Coptica.
Both MSS are from the Monastery of Apa Jeremias (Saqqara) dated to around 600 C.E. These editions contain images facing transcriptions presented in a convenient e-book format.
Recently the RBECS (Reviews of Biblical and Early Christian Studies) blog published two reviews of H. A. G. Houghton Augustine’s Text of John. Patristic Citations and Latin Gospel Manuscripts (Oxford: OUP, 2008) written by Dan Batovici, Peterhouse, University of Cambridge (here), and J. Cornelia Linde, Department of History, University College London (here). RBECS has also published Houghton's response (here).
The reviews and the author's response were first presented in a review-session dedicated to Houghton’s monograph at the International Medieval Congress, Leeds, July 2010,(session 1630).
The Observer (a newspaper serving Notre Dame and Sait Mary's newspaper) recently reported that Notre Dame professor Eugene Ulrich has received a fellowship from the National Endowment for the Humanities (NEH) to pursue his book entitled "The Bible in Light of the Dead Sea Scrolls."
Eisenbrauns features a 10-days sale on three works by Emanuel Tov on textual criticism:
Textual Criticism of the Hebrew Bible by Emanuel Tov Fortress Press, 2001. Cloth. English. ISBN: 9780800634292 List Price: $55.00 Your Price: $38.45
Now available in an updated second edition, this classic will prove an indispensable addition to the scholar's library. Emanuel Tov offers extensive descriptions of the major witnesses to the text of the Hebrew Bible, the Hebrew texts from Qumran, the Septuagint, the Masoretic Text, the Aramaic Targumin, the Syriac translations, the Vulgate, and others.
Scribal Practices and Approaches Reflected in the Texts Found in the Judean Desert by Emanuel Tov Studies on the Texts of the Desert of Judah - STDJ 54 Society of Biblical Literature -SBL, 2009. Paper. English. ISBN: 9781589834293 List Price: $49.95 Your Price: $37.46
This monograph is written in the form of a handbook on the scribal features of the texts found in the Judean Desert, the Dead Sea Scrolls. It details the material, shape, and preparation of the scrolls; scribes and scribal activity; scripts, writing conventions, errors and their correction, and scribal signs; scribal traditions; differences between different types of scrolls (e.g., biblical and nonbiblical scrolls); and the possible existence of scribal schools such as that at Qumran. In most categories, the analysis is meant to be exhaus... (more)
The Text-Critical Use of the Septuagint in Biblical Research The Text-Critical Use of the Septuagint in Biblical Research by Emanuel Tov Jerusalem Biblical Studies - JBS 8 Simor, Ltd., 1997. Cloth. English. ISBN: List Price: $51.00 Your Price: $40.80
Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence
Edited by Daniel B. Wallace
Kregel Publications, 2011
Publisher's description Revisiting the Corruption of the New Testament is the inaugural volume of The Text and Canon of the New Testament series, edited by Daniel B. Wallace. This first volume focuses on issues in textual criticism—in particular, to what degree did the scribes, who copied their exemplars by hand, corrupt the autographs? All but one of the chapters deals specifically with New Testament textual criticism. The other addresses textual issues related to an early apocryphal work, the Gospel of Thomas.
The book begins with the full transcription of Wallace’s presentation at the Fourth Annual Greer-Heard Forum, in which he and Bart Ehrman debated over the reliability of the New Testament manuscripts. Adam Messer looks at the patristic evidence of “nor the Son” in Matthew 24:36 in a quest to determine whether the excision of these words was influenced by orthodox Fathers. Philip Miller wrestles with whether the “least orthodox reading” should be a valid principle for determining the autographic text. Matthew Morgan focuses attention on the only two Greek manuscripts that have a potentially Sabellian reading in John 1:1c. Timothy Ricchuiti tackles the textual history of the Gospel of Thomas, examining the Coptic text and the three Greek fragments, using internal evidence in order to determine the earliest stratum of Thomas. Brian Wright thoroughly examines the textual reliability of the passages in which Jesus appears to be called God, concluding that “the textual proof of the designation ?e?? as applied to Jesus in the NT merely confirms what other grounds have already established.”
Revisiting the Corruption of the New Testament will be a valuable resource for those working in textual criticism, early Christianity, New Testament apocrypha, and patristics.
The membership of this blog is made up of evangelicals involved in academic study of textual criticism. Those with appropriate expertise and theological convictions who wish to be considered
for membership should contact Peter Head or Tommy Wasserman. Those applying for membership must indicate that they have
read either the OT or the NT in its original language(s), should be actively involved in text-critical research, and should be already contributing to the blog through comments. They should give e-mail details of an academic and a pastoral referee, a summary of their academic and/or ministry involvement,
a statement of their doctrinal commitment (which may be by reference to various classic evangelical statements of faith, e.g. 39 Articles, Westminster Confession),
and an indication of their area of interest within textual criticism.
Non-members who wish to comment are not expected to be evangelical, but they are requested to respect the blog's ethos.