By Ronny Vollandt
This paintings bargains a seminal study into Arabic translations of the Pentateuch. it's no exaggeration to talk of this box as a terra incognita. Biblical models in Arabic have been produced over many centuries, at the foundation of quite a lot of resource languages (Hebrew, Syriac, Greek, or Coptic), and in various contexts. The textual proof for this learn is completely in keeping with a corpus of approximately a hundred and fifty manuscripts, containing the Pentateuch in Arabic or elements thereof.
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Extra info for Arabic Versions of the Pentateuch: A Comparative Study of Jewish, Christian, and Muslim Sources
Nusakh ukhrā “variant readings from other manuscripts”) refers to simple textual variants. , Arab. ziyāda, “translational addition”) indicates exegetical expansions in Saadiah’s translation, such as wa-qāla lahum ḥākiman “and he said to them commanding” (Gen 1:22). Its purpose is to highlight parts of the translation that have no counterpart in the source text. The letter /ʿayn/ (ʿibrānī) designates a correction based on collation with the Hebrew and usually introduces a more literal translation of the source text.
35 Based on the same manuscript used by Spey; see above. 40 Moreover, it was from these Arabic print versions of the Bible that early dictionaries, such as Bedwell’s unpublished work,41 Raphelengius’ Lexicon Arabico-Latinum,42 Schindler’s Lexicon Pentaglotton,43 and Duval’s Dictionarium Latino-Arabicum,44 drew much of their lexicographic material. A third factor is that Arabic biblical translations were perceived as a necessary instrument for missionary work in the Near East. The idea of printing an entire Arabic Bible for this purpose found a powerful sponsor in Pope Gregory XIII (1502–1585).
Hofmann, 1886). The copy that Schwarzstein used had the shelf mark Df. 118 at the Badische Landesbibliothek Karlsruhe before it fell victim to the war in 1942. 46 Wilhelm Gesenius, Der Prophet Jesaia: uebersetzt und mit einem vollständigen philologischkritischen und historischen Commentar begleitet (Leipzig: Friedr. Christ. Wilh. C. Hinrichs, 1886): 49–56; Samuel Gottlieb Wald, “Über die Arabische Übersetzung des Daniel in den Polyglotten,” Repertorium für Biblische und Morgenländische Litteratur 14 (1784): 204–210; Henry S.