The mother of Yahweh: One more example of asemitic reading of the Greek New Testament /Γιαχβεμήτωρ: Ακόμη ένα παράδειγμα ασημιτικής ανάγνωσης της Καινής Διαθήκης

 

 

Diego Velázquez, Coronation of the Virgin, Prado.

 

 

 

* Manfred Hauke, Introduction to Mariology,
The Catholic University of America Press 2021, p. 46.

 

The Tetragrammaton as the name of the Father in Peter Canisius's, A Catechism in pictures (1613), translated by Georg Meyr / Το Τετραγράμματο ως το όνομα του Πατέρα στον Κατηχισμό εικονισμένο (1613) του Πέτρου Κανίσιου, σε μεταφράση Γκέοργκ Μέιρ (Γεωργίου Μάριου)

 

 

 

* Peter Canisius / Πέτρος Κανίσιος
(Gr. transl. Georg Meyr / ελλ. μετάφρ. Γεώργιος Μάριος),
Κατηχισμός εικονισμένος, 1613.

 

 

Wolfram Slupina on Jehovah’s Witnesses under ban in Russia with criminal charges /Ο Βόλφραμ Σλουπίνα περί των Μαρτύρων του Ιεχωβά υπό απαγόρευση στη Ρωσία με ποινικές διώξεις

 

 

 

 amnesty.org

Wolfram Slupina, "'Every day it just gets worse"': Jehovah’s Witnesses Under Ban in Russia Facing Criminal Charges," Zeitschrift für Glaubensformen und Weltanschauungen // Journal for the Study of Beliefs and Worldviews 20. Jahrgang (2019), Heft 1-2, 2021, pp. 93-116.

 

 

 

Consequences of replacing the divine name in the Bible with a subsitute /Συνέπειες της αντικατάστασης του θεϊκού ονόματος στη Βίβλο με υποκατάστατο

 

 

 *  Julie Galambush, Reading Genesis: A Literary and Theological Commentary, Smyth & Helwys Publishing, 2018, pp. 13, 14.

 

Non-Semitic loanwords in the Hebrew Bible /Μη σημιτικά γλωσσικά δάνεια στην Εβραϊκή Βίβλο

 

 

 

 

 

The above data, combined with the other data surfaced by my study, reveal some interesting patterns in the Hebrew Bible’s distribution of loanwords. These patterns include the following:

• The two most common donor languages are Egyptian and Old Iranian, but words from these languages are concentrated in certain places. Egyptian terminology particularly appears in the Joseph Cycle (Genesis 37–50) and the book of Exodus. The vast majority of Old Iranian loanwords appear in the books of Esther, Daniel, and Ezra.
• In general, the Hebrew Bible’s source-critical divisions do not possess a distinctive loanword vocabulary. Thus, whereas vocabulary has played a significant role historically in the practice of source criticism, non-Semitic loanwords can offer little help in this regard.
• The distribution of non-Semitic loanwords roughly corresponds to the date of the individual books’ composition. On the one hand, the number of Egyptian, Hittite and Luvian, and Hurrian loans is greater in texts traditionally attributed to earlier periods. On the other hand, the number of Greek, Old Indic, and Old Iranian loanwords is greater in texts traditionally attributed to later periods.
• Almost all the foreign loanwords (approximately 96%) in the Hebrew Bible are nouns. This pattern reflects the cross-linguistic tendency for nouns to be borrowed more frequently than other parts of speech. It also indicates that the Hebrew Bible’s non-Semitic loanwords are primarily cultural (rather than core) terms.

 

* Benjamin Noonan, "Non-Semitic Loanwords in the Hebrew Bible: A Lexicon of Language Contact," ASOR, June 2020, Vol. VIII, No. 6.

 

 

Ο Μαρτίνος Κρούσιος μεταφράζει το “Iehovah” ως «Ἰεωβά» το 1582 /Martin Crusius translating “Iehovah” as «Ἰεωβά» in 1582

 

 

 

 

 Ἰεωβά

 

 

 

Jacob Heerbrand,
Compendium Theologiae: Methodi quaestionibus tractatum
[Επιτομή Θεολογίας],
Greek translation by Martin Crusius,
Witebergae, Excudebant Haredes Joannis Cratonis, 1582.

 

Ὁ Γερμανὸς λόγιος Μαρτῖνος Κρούσιος, υἱὸς εὐαγγελιστοῦ ἱερέως, καθηγητὴς ἑλληνικῆς καὶ λατινικῆς φιλολογίας τοῦ πανεπιστημίου τῆς Τυβίγγης, ὑπῆρξε ἕνας ἀπὸ τοὺς ἐπιφανέστερους μελετητὲς καὶ ἀποθησαυριστὲς («Turcograecia» (1584) κ.ἄ.) τῆς βυζαντινῆς γραμματείας ἀλλὰ καὶ συγχρόνων του Ἑλλήνων λογίων τῆς ὑποδούλου Κωνσταντινουπόλεως (ὅπως τοὺς ἀδελφοὺς Ἰωάννη καὶ Θεόδωρο Ζυγομαλᾶ, μὲ τοὺς ὁποίους διατηροῦσε στενὴ ἀλληλογραφία) καὶ τῆς διασπορᾶς, συνέβαλε στὸν διάλογο μεταξὺ προτεσταντῶν θεολόγων καὶ Οἰκουμενικοῦ Πατριαρχείου ἐπὶ Ἱερεμίου Β' τοῦ Τρανοῦ, ὑπερασπίσθηκε δὲ παντὶ τρόπῳ τὸ ὑπόδουλον Γένος.

...

As a dogmatician [Jacob Heerbrand] exerted influence through his disputations and his Compendium theologicae methodi quaestionibus tradatum (Tübingen, 1573). During the negotiations of the Tübingen theologians with Patriarch Jeremias II of Constantinople, it was translated by Martin Crusius into Greek, and circulated to Constantinople, Alexandria, Greece, and Asia Minor.