2 rEYES 2: 16 \u2014Se\u00f1or\u2014le dijeron\u2014, usted tan solo d\u00e9 la orden y cincuenta de nuestros hombres m\u00e1s fuertes buscar\u00e1n a su amo por todo el desierto. Tal vez el Esp\u00edritu del Se\u00f1or lo haya dejado en alguna monta\u00f1a o en alg\u00fan valle.<\/p>\n\n\n\n
\u2014No\u2014respondi\u00f3 Eliseo\u2014, no los manden.<\/p>\n\n\n\n
17 Pero ellos insistieron tanto que \u00e9l, avergonzado, finalmente acept\u00f3:<\/p>\n\n\n\n
\u2014Est\u00e1 bien\u2014les dijo\u2014, m\u00e1ndenlos.<\/p>\n\n\n\n
As\u00ed que cincuenta hombres buscaron a El\u00edas durante tres d\u00edas, pero no lo encontraron. 18 Eliseo a\u00fan estaba en Jeric\u00f3 cuando los hombres regresaron. \u00ab\u00bfAcaso no les dije que no fueran?\u00bb, pregunt\u00f3.
[14\/12, 12:59] Miguel Caldero: HECHOS 8: 37 Felipe dijo: Si crees de todo coraz\u00f3n, bien puedes. Y respondiendo, dijo: Creo que Jesucristo es el Hijo de Dios. 38 Y mand\u00f3 parar el carro; y descendieron ambos al agua, Felipe y el eunuco, y le bautiz\u00f3. 39 Cuando subieron del agua, el Esp\u00edritu del Se\u00f1or arrebat\u00f3 a Felipe; y el eunuco no le vio m\u00e1s, y sigui\u00f3 gozoso su camino. 40 Pero Felipe se encontr\u00f3 en Azoto; y pasando, anunciaba el evangelio en todas las ciudades, hasta que lleg\u00f3 a Cesarea.
[14\/12, 13:02] Miguel Caldero: 1. SE ROBARON LAS COSAS SANTAS, ENTRE ELLAS EL ARCA (Y AL PASAR ESO LAS COSAS QUEDAN DESACRADAS):<\/p>\n\n\n\n
6 Entonces Josu\u00e9 y los ancianos de Israel rasgaron sus ropas en se\u00f1al de aflicci\u00f3n, se echaron polvo sobre la cabeza y se inclinaron rostro en tierra ante el arca del Se\u00f1or hasta que cay\u00f3 la tarde. 7 Entonces Josu\u00e9 clam\u00f3:<\/p>\n\n\n\n
\u2014Oh Se\u00f1or Soberano, \u00bfpor qu\u00e9 nos hiciste cruzar el r\u00edo Jord\u00e1n si vas a dejar que los amorreos nos maten? \u00a1Si tan solo nos hubi\u00e9ramos conformado con quedarnos del otro lado! 8 Se\u00f1or, \u00bfqu\u00e9 puedo decir ahora que Israel tuvo que huir de sus enemigos? 9 Pues cuando los cananeos y todos los dem\u00e1s pueblos de la regi\u00f3n oigan lo que pas\u00f3, nos rodear\u00e1n y borrar\u00e1n nuestro nombre de la faz de la tierra. Y entonces, \u00bfqu\u00e9 pasar\u00e1 con la honra de tu gran nombre?<\/p>\n\n\n\n
10 Pero el Se\u00f1or le dijo a Josu\u00e9:<\/p>\n\n\n\n
\u2014\u00a1Lev\u00e1ntate! \u00bfPor qu\u00e9 est\u00e1s ah\u00ed con tu rostro en tierra? 11 \u00a1Israel ha pecado y ha roto mi pacto! Robaron de lo que les orden\u00e9 que apartaran para m\u00ed. Y no solo robaron, sino que adem\u00e1s mintieron y escondieron los objetos robados entre sus pertenencias. 12 Por esa raz\u00f3n, los israelitas huyen derrotados de sus enemigos. Ahora Israel mismo ser\u00e1 apartado para destrucci\u00f3n. No seguir\u00e9 m\u00e1s con ustedes a menos que destruyan esas cosas que guardaron y que estaban destinadas para ser destruidas.<\/p>\n\n\n\n
–<\/p>\n\n\n\n
LO QUE MUESTRAN ESOS PASAJES ES QUE INCLUSO, SIENDO LOS UTELCILIOS QUE DIOS SI MANDO A CONSTRUIR PARA EL SERVICIO AL TEMPLO, ESTO NO SERVIA DE VINCULO CON DIOS SI NO EL ARREPENTIMIENTO GENUINO Y LA DESTRUCCION DE LA IDOLATRIA:<\/p>\n\n\n\n
\u2014Hijo m\u00edo, da gloria al Se\u00f1or, Dios de Israel, y di la verdad. Confiesa y dime lo que has hecho. No me lo escondas.<\/p>\n\n\n\n
20 Ac\u00e1n respondi\u00f3:<\/p>\n\n\n\n
\u2014\u00a1Es cierto! He pecado contra el Se\u00f1or, Dios de Israel. 21 Entre el bot\u00edn, vi un hermoso manto de Babilonia,[d] doscientas monedas de plata[e] y una barra de oro que pesaba m\u00e1s de medio kilo.[f] Los deseaba tanto que los tom\u00e9. Est\u00e1 todo enterrado debajo de mi carpa; la plata la enterr\u00e9 a\u00fan m\u00e1s profundo que el resto de las cosas.<\/p>\n\n\n\n
The Syriac language<\/strong> (\/\u02c8s\u026ari\u00e6k\/<\/a>SIH-ree-ak<\/em><\/a>; Classical Syriac<\/a>: \u0720\u072b\u0722\u0710 \u0723\u0718\u072a\u071d\u071d\u0710, romanized: <\/small>Le\u0161\u0161\u0101n\u0101 S\u016bry\u0101y\u0101, Leshono Suryoyo<\/em>),[a]<\/a><\/sup> also known as Syriac Aramaic<\/strong> (Syrian Aramaic<\/strong>, Syro-Aramaic<\/strong>) and Classical Syriac<\/strong> \u0720\u072b\u0722\u0710 \u0725\u072c\u071d\u0729\u0710 (in its literary and liturgical form), is an Aramaic<\/a> dialect that emerged during the first century AD from a local Aramaic dialect that was spoken in the ancient region of Osroene<\/a>, centered in the city of Edessa<\/a>. During the Early Christian<\/a> period, it became the main literary language<\/a> of various Aramaic-speaking Christian communities in the historical region of Ancient Syria<\/a> and throughout the Near East<\/a>. As a liturgical language<\/a> of Syriac Christianity<\/a>, it gained a prominent role among Eastern Christian<\/a> communities that used both Eastern Syriac<\/a> and Western Syriac<\/a> rites. Following the spread of Syriac Christianity, it also became a liturgical language of eastern Christian communities as far as India<\/a> and China<\/a>. It flourished from the 4th to the 8th century, and continued to have an important role during the next centuries, but by the end of the Middle Ages<\/a> it was gradually reduced to liturgical use, since the role of vernacular language<\/a> among its native speakers was overtaken by several emerging Neo-Aramaic<\/a> dialects.[4]<\/a><\/sup>[5]<\/a><\/sup>[2]<\/a><\/sup>[6]<\/a><\/sup>[7]<\/a><\/sup><\/p>\n\n\n\n Classical Syriac is written in the Syriac alphabet<\/a>, a derivation of the Aramaic alphabet<\/a>. The language is preserved in a large body of Syriac literature<\/a>, that comprises roughly 90% of the extant Aramaic literature.[8]<\/a><\/sup> Along with Greek<\/a> and Latin<\/a>, Syriac became one of the three most important languages of Early Christianity<\/a>.[9]<\/a><\/sup> Already from the first and second centuries AD, the inhabitants of the region of Osroene<\/a> began to embrace Christianity<\/a>, and by the third and fourth centuries, local Edessan Aramaic language became the vehicle of the specific Christian culture that came to be known as the Syriac Christianity<\/a>. Because of theological differences, Syriac-speaking Christians diverged during the 5th century into the Church of the East<\/a> that followed the East Syriac Rite<\/a> under the Persian<\/a> rule, and the Syriac Orthodox Church<\/a> that followed the West Syriac Rite<\/a> under the Byzantine<\/a> rule.[10]<\/a><\/sup><\/p>\n\n\n\n As a liturgical language of Syriac Christianity<\/a>, Classical Syriac language spread throughout Asia<\/a> as far as the South Indian Malabar Coast<\/a>,[11]<\/a><\/sup> and Eastern China<\/a>,[12]<\/a><\/sup> and became the medium of communication and cultural dissemination for the later Arabs<\/a>, and (to a lesser extent) the other peoples of Parthian<\/a> and Sasanian<\/a> empires. Primarily a Christian<\/a> medium of expression, Syriac had a fundamental cultural and literary influence on the development of Arabic<\/a>,[13]<\/a><\/sup> which largely replaced it during the later medieval period.[14]<\/a><\/sup><\/p>\n\n\n\n Syriac remains the sacred language<\/a> of Syriac Christianity<\/a> to this day.[15]<\/a><\/sup> It is used as liturgical language of several denominations, like those who follow the East Syriac Rite<\/a>, including the Assyrian Church of the East<\/a>, the Ancient Church of the East<\/a>, the Chaldean Catholic Church<\/a>, the Syro-Malabar Catholic Church<\/a>, and the Assyrian Pentecostal Church<\/a>, and also those who follow the West Syriac Rite<\/a>, including: Syriac Orthodox Church<\/a>, the Syriac Catholic Church<\/a>, the Maronite Catholic Church<\/a>, the Malankara Mar Thoma Syrian Church<\/a>, the Malankara Orthodox Syrian Church<\/a> and the Syro-Malankara Catholic Church<\/a>. In its contemporary spoken forms, it is known as leshono kthobonoyo<\/strong> (lit.\u2009’the written language’) or simply kthobonoyo<\/strong> or ktovonoyo<\/strong>.[16]<\/a><\/sup>[17]<\/a><\/sup> Classical Syriac was originally the liturgical language of the Syriac Melkites<\/a> within the Greek Orthodox Patriarchate of Antioch<\/a> in Antioch<\/a> and parts of ancient Syria<\/a>. The Syriac Melkites changed their church’s West Syriac Rite<\/a> to that of Constantinople<\/a> in the 9th-11th centuries, necessitating new translations of all their Syriac liturgical books.[18]<\/a><\/sup>[19]<\/a><\/sup>[20]<\/a><\/sup>[21]<\/a><\/sup><\/p>\n\n\n\n memradya<\/a><\/strong> Junior Member<\/p>\n\n\n\n Posts: 31 11-02-2013, 02:59 PM<\/p>\n\n\n\n Shalam lakon<\/p>\n\n\n\n Everybody knows Jesus’ last words on the cross are “My God, My God, why have you forsaken Me” or as Younan said “why have you spared me” (there?s a third possible translation as we will see later). But how did Jesus say that in Aramaic?<\/p>\n\n\n\n We can read in our Bible:”eli eli lema sabachtani” as well as “eloi eloi lama sabaktani”. But it exists the reading of the Peshitta too ” eil eil lmana shvaqtan” and even a Hebrew reading (D 05 Codex): “elei elei lama zaphtanei” (both in Matthew and Mark).<\/p>\n\n\n\n So what? What did he say on the cross ? Let’s find it !<\/p>\n\n\n\n First the linguistic point. We must keep in mind that the language which Jesus spoke is not the Targumins’ one nor the biblical one. Why is it important? Even if the consonantic structure is old, the traditions about the pronunciation date from 7 century AD. It’s not because l-m-h (why) is written lema in massoretic Aramaic, that it was pronounced lema in first century AD. (We have some Aramaic transcription from 2nd century BC in Ugaritic script which give us the pronunciation of Aramaic). “Lama” isn’t also necessarily Hebrew.<\/p>\n\n\n\n Then we can analyze our texts. The D05 (Codex Bezae) reads the sentence in Hebrew. It’s not a possible “Ipsima Verbatim” . Everywhere in the NT, the Aramaic letter “b” is transcribed b, even if it was pronounced “v”. Here, our spirant b is transcribed ph (with a phi), what I think, is not consistent with the gospel’s manner of transcribing. So It was a latter scribe who created this sentence. But why ? Because he read “eli eli lama” which he thought to be Hebrew and “corrected” the “wrong” Aramaic sabachtani in correct Hebrew “zaphtani”<\/p>\n\n\n\n The D 05 has old features known by church father Irenaus, which means that its text is quite old. To support that its reading “eli eli lama” is old too (oldest than the D 05 Codex), I found a interesting lectio in an apocrypha Gospel : the Gospel of Peter. We read: ” My power, my power, thou hast forsaken me”. So,<\/p>\n\n\n\n – “Eli” is Hebrew, but also Aramaic, as this word appears in the Qumran Aramaic text called the Genesis Apocriphon. Jesus said on the cross: ELI ELI LAMA SHAVAQTANI !!!<\/p>\n\n\n\n But why do we have “eloi” in some gospel? The Peshitta gives us the answer: this sentence was “translated” in an other dialect: eil eil lmana shvaqtan (which means) alah alah lmana shvaqtan. There was confusion between the Jesus’ words and its gloss in the greek text. Eloi is the retranscription of elohi which is a Hebraized form of elahi. For its part, the Peshitta kept in record of this gloss (unlike the old syriac following the greek texts) despite of having written in eastern dialect (which explains the difference of pronunciation). Last thing, we’ve said that Jesus’ last words on the cross “My God, My God, why have you forsaken me \/have you spared me”. There’s a third possible translation: I hope you will agree ^^<\/p>\n\n\n\n Salut<\/p>\n\n\n\n +Edit<\/p>\n","protected":false},"excerpt":{"rendered":" 2 rEYES 2: 16 \u2014Se\u00f1or\u2014le dijeron\u2014, usted tan solo d\u00e9 la orden y cincuenta de nuestros hombres m\u00e1s fuertes buscar\u00e1n a su amo por todo el desierto. Tal vez el Esp\u00edritu del … Leer m\u00e1s<\/a><\/p>\n\n
The Syriac writers of Qatar themselves produced some of the best and most sophisticated writing to be found in all Syriac literature of the seventh century, but they have not received the scholarly attention that they deserve in the last half century. This volume seeks to redress this underdevelopment by setting the standard for further research in the sub-field of Beth Qatraye studies.<\/q><\/li>\n\n\n\n
In contrast to “Nestorians” and “Jacobites”, a small group of Syriacs accepted the decisions of the Council of Chalcedon. Non-Chalcedonian Syriacs called them “Melkites” (from Aramaic malka “king”), thereby connecting them to the Byzantine Emperor’s denomination. Melkite Syriacs were mostly concentrated around Antioch and adjacent regions of northern Syria and used Syriac as their literary and liturgical language. The Melkite community also included the Aramaic-speaking Jewish converts to Christianity in Palestine and the Orthodox Christians of Transjordan. During the 5th-6th centuries, they were engaged in literary work (mainly translation) in Palestinian Christian Aramaic, a Western Aramaic dialect, using a script closely resembling the Estrangela cursive of Osrhoene.<\/q><\/li>\n\n\n\n
The main center of Aramaic-speaking Melkites was Palestine. During the 5th-6th centuries, they were engaged in literary, mainly translation work in the local Western Aramaic dialect, known as “Palestinian Christian Aramaic”, using a script closely resembling the cursive Estrangela of Osrhoene. Palestinian Melkites were mostly Jewish converts to Christianity, who had a long tradition of using Palestinian Aramaic dialects as literary languages. Closely associated with the Palestinian Melkites were the Melkites of Transjordan, who also used Palestinian Christian Aramaic. Another community of Aramaic-speaking Melkites existed in the vicinity of Antioch and parts of Syria. These Melkites used Classical Syriac as a written language, the common literary language of the overwhelming majority of Christian Arameans.<\/q><\/li>\n<\/ol>\n\n\n\n
Threads: 6
Joined: Feb 2013
Reputation:\u00a00<\/strong><\/a> #1<\/a><\/strong><\/p>\n\n\n\n
How “my God” became “my power” ? Simply because ‘el means God\/god but also power as we can see it in Genesis. The scribe reading “eli” understood my power instead of my God.<\/p>\n\n\n\n
– “Lama” is Hebrew, but as the vowel reduction had not yet been completed in First Century the latter distinction with the Aramaic “lema” had not yet existed (= it was pronounced lama in Aramaic, as we see a parallel in a Greek transcription where “for whoever” is written “laman” instead of the well known leman)
– “Sabaktani” is Aramaic, (the s transcribes the “sh” sound and the b the bilabial “v” sound), there’s no problem with that.<\/p>\n\n\n\n
This gloss was necessary, because of the polysemy of ‘eli (As we saw in the Gospel of Peter).<\/p>\n\n\n\n
Eli eli la-ma shavaqtani : “My God, my God, for that (with this purpose i.e. the crucifixion) you have left me”. Instead of lama -( why ?), we can read la ma (l+ma) for that, and no longer have a question where God was asked why he did something, but the last testimony of Jesus about his mission.<\/p>\n\n\n\n