By Janet W. Dyk
Utilizing the VU college syntactically analyzed, hiearchically based database of old languages, the authors in comparison the Masoretic textual content of Kings to the Syriac Peshitta translation. The middle query during this comparability is: which deviations among the 2 texts are on the topic of the necessities of the certain language structures, that are on the topic of different features of the interpretation strategy, and that are on the topic of the transmission background of the translated textual content? even though linguistic and text-historical ways range in technique and concentration, learn into historic biblical translations needs to take either into consideration. at the foundation of a synoptic matching at clause point, corresponding words in the clauses are matched, and corresponding phrases inside words. a decision out of a wealth of targeted alterations therefore dropped at mild are mentioned on the syntactic point at which the phenomenon most closely fits: notice, word, clause and above the clause.
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Additional resources for Language System, Translation Technique, and Textual Tradition in the Peshitta of Kings
The case and the method 11 Taking one chapter at a time, coding symbols were inserted into the linear text to isolate the morphemes. With the aid of computer programs, patterns of morphemes are recognized as yielding particular grammatical functions within a word, patterns of words as forming phrases, and combinations of phrases as forming clauses. Strategies were developed whereby these isolated formal units could be meaningfully compared with one another. A linear comparison of words or even of lexical entries (to allow for the elements which are not written independently but are attached to another form) soon runs aground because of the differing number of items needed in the separate languages to represent a corresponding unit.
50, both the Peshitta and the Masoretic text use ‘Solomon’, though at that point in the narrative Solomon could already be designated as ‘King Solomon’. This suggests that in v. 51 the addition of ‘King’ in the Syriac text does not merely highlight the beginning of Solomon’s kingship, but also brings the narrator’s designation of Solomon into alignment with the designation used in the quotation of Adonijah’s words later in the verse. An alternative explanation is that it is an anticipatory harmonization with 1Kgs 2:29, where a partial parallel to 1Kgs 1:51 occurs, though the Peshitta does not harmonize other elements in these verses.
Lxx B οὕτω) ποιήσει ὁ δοῦλός σου ‘The word is good which you have spoken, my lord, the king. ’ The absence of ܕܫܡܥܬin the btr of 1Kgs 2:42 could be the result of further inner-Syriac harmonization, involving removal of the element that has no counterpart in v. 38. 26 In Hebrew, finite clauses can be used attributively and apparently שׁמעתיwas interpreted in that sense. Interestingly, the presence of ܕܫܡܥܬin 9a1 brings v. 42 into closer conformity to the Syriac of v. 38 since there is a correspondence between ‘The word is good which I have heard’ in v.