Utilisateur:ChercheTrouve/Brouillon5

Sources

Déjà utilisées

• Thomas Römer, [1]
• Paul Lamarche dans Le Monde grec ancien et la Bible, sous la direction de Claude Mondésert, 1984, pages 30-32
• Albert Pietersma, 1984, Kyrios or tetragram: a renewed quest for the original LXX (PDF). Mississauga: Benben Publications. pp. 91−92
  • the claim for an original tetragram, either in Semitic guise or in Greek transliteration, is being reasserted by an increasingly growing number of scholars. Kyrios or tetragram: a renewed quest for the original LXX, page 85
  • Important early Greek texts have recently come to light on both Egyptian and Palestinian soil, which give us proof positive that the tetragram was indeed employed in pre-Christian biblical manuscripts. Idem, page 85
  • The translators felt no more bound to retain the tetragram in written form than they felt compelled to render distinctively Hebrew el, elohim or shaddai - pages 98, 99

A ajouter

Voir [2]

• Martin Rösel, The Reading and Translation of the Divine Name in the Masoretic Tradition and the Greek Pentateuch, 2007, Journal for the Study of the Old Testament
  • the replacement by the Hebrew tetragrammaton in some Greek manuscripts is not original - Abstract
  • As a result of the foregoing, it seems clear to me that from the very beginnings of the translation of the Pentateuch, the translators were using "kurios" as an/the equivalent for the Hebrew name of God, following a principle of replacing the sacred name with the word ????. In a Jewish monotheistic milieu, this development is easily understandable, since the use of a name as a means of identifying (and distinguishing) one god from others was now no longer needed—there was but one God. - page 16

• E. Tov, P. Vindob. G 39777 (Symmachus) and the Use of the Divine Names in Greek Scripture Texts
  • I thus retain my view that the [Old Greek] contained the Greek transliterated divine name Ιαω as in the Qumran fragment 4QpapLXXLev b. [3]

• Frank Shaw, The Earliest Non-Mystical Jewish Use of Ιαω (Contributions to Biblical Exegesis and Theology, 70; Leuven/Paris/Walpole, MA: Peeters, 2014). Pp. x + 431. Hardcover. €60.00. ISBN 978-90-429-2978-4.
• Didier Fontaine, Review de F. Shaw, The Earliest Non-Mystical Jewish Use of Ιαω (2014)

• J. W. Wevers
  • 1990 Notes on the Greek Text of Exodus (SBLSCS, 30; Atlanta: Scholars Press).
  • 1999 ‘The Balaam Narrative According to the Septuagint’, in Lectures et Relectures de la Bible (FS P.-M. Bogaert; BEThL, 144: Leuven: Peeters): 133-44.
  • 2001 ‘The Rendering of the Tetragram in the Psalter and Pentateuch: A Comparative Study’, in R.J.V. Hiebert, C.E. Cox and P.J. Gentry (eds.), The Old Greek Psalter: Studies in Honor of Albert Pietersma (JSOTSup, 332; Sheffield: Sheffield Academic Press): 21-35.

• Jan Joosten, LE DIEU IAÔ ET LE TRÉFONDS ARAMÉEN DES SEPTANTE
• Meyer, Anthony, The Divine Name in Early Judaism: Use and Non-Use in Aramaic, Hebrew, and Greek

• Patrick W. Skehan
  • 1957 ‘The Qumran Manuscripts and Textual Criticism’, in G.W. Anderson et al. (eds.), Congress Volume: Strasbourg, 1956 (VTSup, 4; Leiden: E.J. Brill): 148-60.
  • 1980 ‘The Divine Name at Qumran, in the Masada-Scroll, and in the Septuagint’, BIOSCS 13: 14-44. [4]
    • p. 38: [Kyrios has replaced the tetragram]. "This cannot have come about as exclusively the work of Christian scribes."

• Rolf Furuli
  • 1999 The Role of Theology and Bias in Bible Translations: With a Special Look at the New World Translation of Jehovah’s Witnesses (Huntington Beach: Elihu Books).

• Edward D. Andrews, [5]

• The pathway, [6]

Source fiable ?

• Robert J. Wilkinson, Tetragrammaton: Western Christians and the Hebrew Name of God: From the...
• A. Tim Span, 2018, The Divine Name in the New Testament: Tetragrammaton or Surrogate?
  • p. 230: "The New Testament manuscript tradition bears no documentary evidence of the use of the Tetragrammaton whether in Hebrew characters or in phonetic equivalent. In early papyri like P46 and P66 dated to the early second century (possibly a first century date for P46), there is no evidence that the Tetragrammaton was used in these manuscripts. The situation is the same with New Testament citations in 1 Clement. The New Testament manuscript tradition supplies no examples of manuscripts where the Tetragrammaton is preserved in quotations from the Old Testament."
  • p. 231: "Placing Christ in the Divine identity was not a later mistake but rather was intentional and supported by the earliest witnesses."
  • p. 232: "What was reserved for YHWH alone is applied to Jesus."

Ne pas ajouter pour l'instant

• Hengel, Martin, 2005, The Septuagint as Christian Scripture: Its Prehistory and the Problem of Its Canon

• Pavlos Vasileiadis, Pavlos Vasileiadis publications A vérifier, seulement 2 publications
  • Evidence coming from Christian writers shows that for few centuries CE Bible manuscripts that contained the theonym Iao were circulating among them and even possibly produced by them. The god Iao and his connection with the Biblical God, with special emphasis on the manuscript 4QpapLXXLevb, Abstract