The Septuaginta-Unternehmen of the Academy of Sciences and Humanities of Göttingen offers an "International Septuaginta Summer School" from June 27 to July 1, 2011 in Göttingen.
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.
Flyer with further details here.
Tuesday, February 22, 2011
Thursday, February 17, 2011
A scribe with a very long life
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.
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.
Tuesday, February 15, 2011
The Reliability of the New Testament
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 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.
Monday, February 14, 2011
The Oldest Valentine?
The Medieval and Earlier Manuscripts blog hightlights what could be the oldest valentine.
Read the whole story include image of one letter here.
And Happy 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.
And Happy Valentine
Friday, February 11, 2011
Online Facsmiles of Sahidic Coptic MSS
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.
Karlheinz Schüssler is editor of Journal of Coptic Studies, and Biblia Coptica, a series which lists all the Coptic biblical mss. He is currently working on a text of John in Sahidic for the International Greek New Testament Project.
More on Schüssler's personal webpage.
For Coptic resources on-line, see here (Coptica) and here (compiled by co-blogger Askeland).
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.
Karlheinz Schüssler is editor of Journal of Coptic Studies, and Biblia Coptica, a series which lists all the Coptic biblical mss. He is currently working on a text of John in Sahidic for the International Greek New Testament Project.
More on Schüssler's personal webpage.
For Coptic resources on-line, see here (Coptica) and here (compiled by co-blogger Askeland).
Tuesday, February 08, 2011
Comma Johanneum new data
Daniel Wallace reports a further ms with the Comma Johanneum in the margin here. [ref from Daniel Hill]
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