{"id":9727,"date":"2023-09-18T19:45:06","date_gmt":"2023-09-19T00:45:06","guid":{"rendered":"https:\/\/abudinen.com\/blog\/?p=9727"},"modified":"2023-09-18T19:45:08","modified_gmt":"2023-09-19T00:45:08","slug":"galilean-aramaic","status":"publish","type":"post","link":"https:\/\/abudinen.com\/blog\/2023\/09\/18\/galilean-aramaic\/","title":{"rendered":"Galilean aramaic"},"content":{"rendered":"\n

It is true that many of the phenomena present in the Peshitta are due to the fact that the tradition they represent dates back to an Aramaic source that was translated and incorporated to the New Testament some time during its transmission. Since the Peshitta is in a dialect of Aramaic they come across more clearly than they do in the Greek simply by virtue of being an Aramaic language; however, this does not necessarily point to the Peshitta being the original<\/em>.<\/p>\n\n\n\n

When we look at the New Testament in light of the time period, we find places where the Peshitta doesn\u2019t quite match. It is written in a language that is 200-300 years too young and whose ancestor was difficult for Jews in the 1st century to comprehend. When we look at the New Testament in light of Jesus\u2019 own dialect (early Galilean Aramaic, a dialect quite different from Syriac), we can find places where such phenomena  as wordplay, puns, and potential mistranslations exist that are not present in the Peshitta<\/em>.<\/p>\n\n\n\n

http:\/\/aramaicnt.org\/articles\/problems-with-peshitta-primacy\/<\/p>\n\n\n\n

The Galilean dialect<\/strong> was the form of Jewish Palestinian Aramaic<\/a> spoken by people in Galilee<\/a> during the late Second Temple period<\/a>, for example at the time of Jesus and the disciples<\/a>, as distinct from a Judean dialect spoken in Jerusalem<\/a>.[1]<\/a>[2]<\/a><\/sup><\/p>\n\n\n\n

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  1. Allen C. Myers, ed. (1987). “Aramaic”. The Eerdmans Bible Dictionary<\/em>. Grand Rapids, Michigan: William B. Eerdmans. p. 72. ISBN<\/a> 0-8028-2402-1<\/bdi><\/a>. It is generally agreed that Aramaic was the common language of Israel in the first century CE. Jesus and his disciples spoke the Galilean dialect, which was distinguished from that of Jerusalem (Matt. 26:73).<\/q><\/li>\n\n\n\n
  2. ^<\/a><\/strong> “Aramaic language”<\/a>. Encyclop\u00e6dia Britannica<\/em>.<\/li>\n<\/ol>\n\n\n\n

    Chatgpt<\/p>\n\n\n\n

    The differences in numbers between the genealogies in Genesis 5 in the Peshitta and Septuagint versions of the Bible can be attributed to variations in the manuscripts and translation traditions. Here are a few key points to consider:<\/p>\n\n\n\n

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    1. Manuscript Differences<\/strong>: The Peshitta is the primary Syriac translation of the Old Testament, while the Septuagint is a Greek translation of the Hebrew Scriptures. Both were translated from different Hebrew source texts, and over time, variations in the Hebrew manuscripts occurred. These variations could lead to differences in numbers and genealogical details.<\/li>\n\n\n\n
    2. Translation Choices<\/strong>: The translators of the Peshitta and Septuagint may have made different choices when it came to translating specific numbers or names. This could result in variations in the genealogy.<\/li>\n\n\n\n
    3. Theological or Literary Considerations<\/strong>: Sometimes, variations in genealogies are introduced for theological or literary reasons. Translators or scribes may have altered the numbers to fit a particular theological framework or to emphasize certain aspects of the narrative.<\/li>\n\n\n\n
    4. Copyist Errors<\/strong>: Copying manuscripts by hand was a common practice in ancient times, and errors could easily creep in during this process. A mistake made by a scribe in copying one manuscript could propagate to later versions, leading to discrepancies.<\/li>\n\n\n\n
    5. Cultural and Linguistic Differences<\/strong>: Differences in how numbers were represented or understood in different cultures and languages of the time could also contribute to variations in genealogies.<\/li>\n<\/ol>\n\n\n\n

      It’s essential to remember that both the Peshitta and Septuagint are translations of the original Hebrew Bible, and variations are not uncommon across different translations and manuscript traditions. Scholars and theologians often study these differences to gain insights into the history of biblical texts and the translation process.<\/p>\n\n\n\n

      REVIEW<\/p>\n\n\n\n

      Birth of the Masoretic Text (MT)<\/strong> By Rabbi Yose ben Halafta in 160 AD at Zippori<\/strong> Jews deliberately corrupted their Hebrew Tanakh<\/strong> to counter Christian theology and the Masoretic Text was born<\/strong><\/p>\n\n\n\n

      “My word will accomplish what I desire and succeed in the purpose for which I sent it.” (Isa 55:11)<\/p>\n\n\n\n

      “Scripture cannot be broken<\/strong>” (Jesus, John 10:35) Steve Rudd 1017<\/p>\n\n\n\n

      On two different historic occasions, the Jews corrupted their own Bible to counter theological adversaries. The Jews in 160-200 AD corrupted the Genesis chronology for anti-Christian purposes unknowingly following in the footsteps of Ezra in 458 BC who, for anti-Samaritan purposes, changed the location of Joshua\u2019s alter from Mt. Gerizim to Mt Ebal as he converted the Paleo-Hebrew Tanakh into Aramaic Hebrew. Noah got drunk, David committed adultery. Perhaps this one textual corruption was Ezra\u2019s great sin. Notice that in both cases, the entire collection of Hebrew manuscripts were entrusted into the hands of a small number of Jews who created a single manuscript that would come to dominate the world, all within a population who were Hebrew illiterate and would be unable to detect the changes.<\/p>\n\n\n\n

      Masoretic Text (MT) born in 160 AD at Zippori<\/strong><\/p>\n\n\n\n

      Six Manuscripts of the Old Testament<\/strong><\/td><\/tr>
      Name<\/strong><\/td>Date<\/strong><\/td>Authors<\/strong><\/td>Place<\/strong><\/td>Content<\/strong><\/td>Language<\/strong><\/td><\/tr>
      Mosaic<\/a> (ST)<\/strong><\/td>1446 BC<\/td>Moses<\/td>Sinai<\/td>Book of the Law, Torah<\/td>Hieroglyphic Hebrew<\/td><\/tr>
      Naiothic<\/a> (SNT)<\/strong><\/td>1050 BC<\/td>Samuel<\/td>Naioth, Ramah<\/td>Torah, Joshua<\/td>Paleo-Hebrew<\/td><\/tr>
      Samaritan<\/a> Pentateuch (SP)<\/strong><\/td>623\/610 BC<\/td>Samuel<\/td>Naioth, Ramah<\/td>Torah(copy from Josiah)<\/td>Paleo-Hebrew<\/td><\/tr>
      Quattuordecim<\/a> (XIV)<\/strong><\/td>458-445 BC<\/td>Ezra \u201cthe 14\u201d<\/td>Jerusalem<\/td>Tanakh,(Except Neh., Mal.)<\/td>Aramaic-Hebrew<\/td><\/tr>
      Septuagint<\/a> (LXX)<\/strong><\/td>282 BC<\/td>\u201cthe 70\u201d<\/td>Alexandria<\/td>Tanakh<\/td>Greek<\/td><\/tr>
      Masoretic<\/a> (MT)<\/strong><\/td>160 AD<\/td>Rabbi Yose ben Halafta<\/td>Zippori<\/td>Tanakh<\/td>Aramaic-Hebrew<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

      https:\/\/www.bible.ca\/manuscripts\/Masoretic-Text-MT-Leningrad-Codex-Bible-manuscripts-Old-Testament-Torah-Tanakh-Hebrew-Rabbi-Yose-ben-Halafta-Zippori-160AD.htm<\/a><\/p>\n\n\n\n

      Mount Gerizim<\/strong> (\/\u02c8\u0261\u025br\u026a\u02ccz\u026am\/<\/a>; Samaritan Hebrew<\/a>: \u0804\u081f\u0813\u082c\u0802\u081f\u0813\u0829\u0806\u081d\u0809\u080c\u200e \u02be\u0100\u030arg\u0101\u030ar\u012bzem<\/em>; Hebrew<\/a>: \u05d4\u05b7\u05e8 \u05d2\u05b0\u05bc\u05e8\u05b4\u05d6\u05b4\u05d9\u05dd\u200e Har G\u0259r\u012bz\u012bm<\/em>; Arabic<\/a>: \u062c\u064e\u0628\u064e\u0644 \u062c\u064e\u0631\u0650\u0632\u0650\u064a\u0645 Jabal Jariz\u012bm<\/em> or \u062c\u064e\u0628\u064e\u0644\u064f \u0671\u0644\u0637\u064f\u0651\u0648\u0631\u0650 Jabal at-\u1e6c\u016br<\/em>) is one of two mountains in the immediate vicinity of the Palestinian city of Nablus<\/a> and the biblical city of Shechem<\/a>.[1]<\/a><\/sup> It forms the southern side of the valley in which Nablus is situated, the northern side being formed by Mount Ebal<\/a>.[2]<\/a><\/sup> The mountain is one of the highest peaks in the West Bank<\/a> and rises to 881 m (2,890 ft) above sea level, 70 m (230 ft) lower than Mount Ebal.[3]<\/a><\/sup> The mountain is particularly steep on the northern side, is sparsely covered at the top with shrubbery, and lower down there is a spring<\/a> with a high yield of fresh water.[4]<\/a><\/sup> For the Samaritan<\/a> people, most of whom live around it, Mount Gerizim is considered the holiest place on Earth.[5]<\/a><\/sup><\/p>\n\n\n\n

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      1. “3. The Votive Inscriptions from Mount Gerizim”<\/a>. Before the God in this Place for Good Remembrance<\/em>. De Gruyter. 2013-05-28. pp. 52\u201390. doi<\/a>:10.1515\/9783110301878.52<\/a>. ISBN<\/a> 978-3-11-030187-8<\/bdi><\/a>.<\/li>\n\n\n\n
      2. ^<\/a><\/strong> “Mount Gerizim”<\/a>. Encyclopedia Britannica<\/em>. Retrieved December 24, 2020.<\/li>\n\n\n\n
      3. ^<\/a><\/strong> Matthew Sturgis<\/a>, It aint necessarily so<\/em>, ISBN<\/a> 0-7472-4510-X<\/a><\/li>\n\n\n\n
      4. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> c<\/strong><\/em><\/sup><\/a> d<\/strong><\/em><\/sup><\/a> e<\/strong><\/em><\/sup><\/a> f<\/strong><\/em><\/sup><\/a> Jewish Encyclopedia<\/a><\/em><\/li>\n\n\n\n
      5. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> UNESCO World Heritage Centre (11 October 2017). “Mount Gerizim and the Samaritans”<\/a>. Retrieved 24 December 2020.<\/li>\n<\/ol>\n\n\n\n

        REVIEW The mountain is mentioned in the Bible<\/a> as the place where, upon first entering the Promised Land<\/a> after the Exodus<\/a>, the Israelites<\/a> performed ceremonies of blessings, as they had been instructed by Moses<\/a>.[6]<\/a><\/sup><\/p>\n\n\n\n

        [6]<\/sup>Deuteronomy 11:29\u201330<\/a><\/p>\n\n\n\n

        The Masoretic Text<\/a>, compiled between the 7th and 10th centuries of the Common Era<\/a>, says that Moses had also commanded the Israelites to build an altar on Mount Ebal, constructed from natural (rather than cut) stones, to place stones there and whiten them with lime<\/a>,[4]<\/a><\/sup> to make sacrificial offerings on the altar<\/a>, eat there, and write the Mosaic Law<\/a> in stones there.[14]<\/a>[better source needed<\/a><\/em>]<\/sup> The Samaritan Pentateuch<\/a>, as well as an ancient manuscript of the biblical text found in Qumran<\/a>,[15]<\/a><\/sup> both bring the same excerpt as the Masoretic Text, with the only difference being the name “Gerizim”, instead of “Ebal”, therefore stating that Moses commanded the building of the altar on Mount Gerizim.[11]<\/a>[16]<\/a><\/sup> Recent work on the Dead Sea Scrolls<\/a>, which include the oldest surviving manuscripts of the biblical text, further supports the accuracy of the Samaritan Pentateuch’s designation of Mount Gerizim, rather than Mount Ebal, as the first location in the Promised Land<\/a> where Moses commanded an altar to be built.[17]<\/a><\/sup><\/p>\n\n\n\n

          \n
        1. Yitzakh Magen, ‘The Dating of the First Phase of the Samaritan Temple on Mt Gerizim in Light of Archaeological Evidence,’ in Oded Lipschitz, Gary N. Knoppers, Rainer Albertz (eds.) Judah and the Judeans in the Fourth Century B.C.E.,<\/em> Eisenbrauns, 2007 pp. 157ff, 183.<\/li>\n\n\n\n
        2. ^<\/a><\/strong> Smith, G. A., Cambridge Bible for Schools and Colleges<\/a> on Deuteronomy 11, accessed 2015-11-25.<\/li>\n\n\n\n
        3. ^<\/a><\/strong> Pulpit Commentary on Deuteronomy 11<\/a>, accessed 2015-11-25.<\/li>\n\n\n\n
        4. ^<\/a><\/strong> “D’varim (Deuteronomy): Full Text”<\/a>. www.jewishvirtuallibrary.org<\/em>. Retrieved 2022-01-13.<\/li>\n\n\n\n
        5. ^<\/a><\/strong> “An Unknown Dead Sea Scrolls Fragment of Deuteronomy James H. Charlesworth”<\/a>. Ijco.org. Archived from the original<\/a> on 2011-12-10. Retrieved 2014-05-01.<\/li>\n\n\n\n
        6. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> c<\/strong><\/em><\/sup><\/a> Peake’s Commentary on the Bible<\/a><\/em><\/li>\n\n\n\n
        7. ^<\/a><\/strong> Charlesworth, James H. (2012-07-16). “The Discovery of an Unknown Dead Sea Scroll: The Original Text of Deuteronomy 27?”<\/a>. OWU Magazine<\/em>. Archived from the original<\/a> on 2015-11-26.<\/li>\n<\/ol>\n\n\n\n

          Regarding the controversy between the Samaritan and Masoretic versions of Deuteronomy 27:4\u20137<\/a>, the Dead Sea Scrolls texts agree with the Samaritan version, in that, in them, the Israelites were instructed to build their first altar in the Promised Land on Mount Gerizim, as stated in the Samaritan Torah, and not on Mount Ebal, as stated in the Masoretic text.[28]<\/a>[32]<\/a><\/sup><\/p>\n\n\n\n

            \n
          1. Soggin, J. Alberto (1989). Introduction to the Old Testament: From Its Origins to the Closing of the Alexandrian Canon<\/em><\/a>. Westminster John Knox Press. p. 26<\/a>. ISBN<\/a> 9780664221560<\/bdi><\/a>. “But there is at least one case, Deut.27.4\u20137, in which the reading ‘Gerizim’ in the Samaritan Pentateuch, confirmed by \u03a3 and by the Old Latin, seems to be preferable to that of the Massoretic text, which has Ebal, the other mountain standing above Nablus.”<\/li>\n\n\n\n
          2. ^<\/a><\/strong> “Exodus \u2013 Interlinear Pentateuch”<\/a>. Retrieved 2014-01-05.<\/li>\n\n\n\n
          3. ^<\/a><\/strong> Deuteronomy 27:4<\/a><\/li>\n\n\n\n
          4. ^<\/a><\/strong> Deuteronomy 27:4\u20137<\/a><\/li>\n\n\n\n
          5. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> Charlesworth, James H. “The Discovery of an Unknown Dead Sea Scroll: The Original Text of Deuteronomy 27?”<\/a>. Ohio Wesleyan Magazine. Archived from the original on 26 November 2015. Retrieved 11 October 2017. A newly published Dead Sea Scroll fragment of Deuteronomy has “Gerizim” instead of “Ebal” in Deuteronomy 27:4.<\/li>\n<\/ol>\n\n\n\n

            So could it be that sp was changed to agree with jubilee and Ezra mss to disagree with samaritans and Mt to disagree with christianity?<\/p>\n\n\n\n

            In the Book of John<\/a> in the New Testament<\/a>, in his discussion with the Samaritan woman at the well<\/a>, Jesus<\/a> reveals his feeling about worshipping in either Mount Gerizim (as the Samaritans did) or Jerusalem (as then did by the Jews):<\/p>\n\n\n\n

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            Jesus said to her, “Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such as these to worship him. God is spirit, and those who worship him must worship in spirit and truth.”<\/p>\n\n\n\n

            \u2014\u200aJohn 4:21\u201324<\/a><\/p>\n<\/blockquote>\n\n\n\n

            Eventually, when Christianity<\/a> became the state church of the Roman Empire<\/a>, Samaritans were barred from worshiping on Mount Gerizim. In 475 CE a Christian church<\/a> was built on its summit.[29]<\/a><\/sup> In 529, Justinian I<\/a> made Samaritanism<\/a> illegal, and arranged for a protective wall to be constructed around the church.[4]<\/a>[29]<\/a><\/sup> As a result, the same year, Julianus ben Sabar<\/a> led a pro-Samaritan revolt, and by 530 had captured most of Samaria<\/a>, destroying churches and killing the priests and officials. However, in 531, after Justinian enlisted the help of Ghassanids<\/a>, the revolt was completely quashed, and surviving Samaritans were mostly enslaved or exiled. In 533 Justinian had a castle constructed on Mount Gerizim to protect the church from raids by the few disgruntled Samaritans left in the area.[4]<\/a>[29]<\/a><\/sup><\/p>\n\n\n\n

            [4]<\/sup>Jewish Encyclopedia<\/a><\/em><\/p>\n\n\n\n

            [29]<\/sup> Cheyne and Black, Encyclopedia Biblica<\/a><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

            It is true that many of the phenomena present in the Peshitta are due to the fact that the tradition they represent dates back to an Aramaic source that was translated and incorporated to … Leer m\u00e1s<\/a><\/p>\n