Christian Arabic Versions of Daniel: A Comparative Study of by Miriam Lindgren Hjalm

By Miriam Lindgren Hjalm

In Christian Arabic types of Daniel, Miriam L. Hjälm presents an perception into the Arabic transmission of the biblical ebook of Daniel. This publication bargains a listing and a class of extant manuscripts in addition to an in depth account of the interpretation thoughts hired within the early manuscripts. using the texts is mentioned and many of the types are in comparison with liturgical Bible material.

Miriam L. Hjälm indicates the significance of Arabic as a device for knowing the improvement of the non secular history of Christian groups lower than Muslim rule. Arabic turned an critical a part of the typical lifetime of many close to japanese Christians and was once more and more used subsequent to the demonstrated liturgical languages, which remained the normal degree of the biblical text.

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Extra resources for Christian Arabic Versions of Daniel: A Comparative Study of Early MSS and Translation Techniques in MSS Sinai Ar. 1 and 2

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This kind of bilingual trend is not uncommon for, as some modern socio-linguists have shown, a language does not only serve semantic (communicative) purposes but also fulfills other social needs. 37 Similar bilingual trends distinguished other communities of the region as well. 38 While the main liturgical languages among Jews were still Hebrew and Aramaic, important texts were translated and explained in Arabic for the benefit of the community. Their motivation was likewise to defend their creed and provide access to it in an increasingly attractive Islamic milieu.

The situation was similar in Antioch, see Todt, “Griechisch-orthodoxe (Melkitische)”, pp. 51–52. Leeming makes a valuable observation concerning the late attestation of Arabic hymnbooks. In the ninth century, the Byzantine rite underwent many changes and Greek manuscripts containing the old rite were often written over by new liturgical texts. Thus, if Arabic was used more frequently in liturgy than is evident from the sources, it is “very probable that Arabic liturgical texts survive unidentified as the underwriting of palimpsests”, see “The Adoption of Arabic”, p.

The situation was similar in Antioch, see Todt, “Griechisch-orthodoxe (Melkitische)”, pp. 51–52. Leeming makes a valuable observation concerning the late attestation of Arabic hymnbooks. In the ninth century, the Byzantine rite underwent many changes and Greek manuscripts containing the old rite were often written over by new liturgical texts. Thus, if Arabic was used more frequently in liturgy than is evident from the sources, it is “very probable that Arabic liturgical texts survive unidentified as the underwriting of palimpsests”, see “The Adoption of Arabic”, p.

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