04-02-2025, 10:26 PM
When Acts 21:7 was originally written, did it have:
Ptolemais?
Akko/ Aku/ Acco/ Acu?
Acts 21:7
https://biblehub.com/acts/21-7.htm
(NIV)
We continued our voyage from Tyre and landed at Ptolemais,
where we greeted the brothers and sisters and stayed with them for a day.
(Aramaic Bible in Plain English)
And we journeyed from Tyre and we came to the city Akko,
and we gave greeting to the brethren there and we lodged with them one day.
https://dukhrana.com/peshitta/analyze_ve...ize=125%25
(Etheridge) But we voyaged from Tsur, and came to Aku the city,
and gave the salutation to the brethren who were there, and abode among them one day.
(Murdock) And we sailed from Tyre, and arrived at the city Acco;
and we saluted the brethren there, and stopped with them one day.
=========================
Michael Grisanti, "Inspiration, Inerrancy, and the OT Canon: The Place of Textual Updating in an Inerrant View of Scripture" (Dec 2001), 577-598, on 584
PDF:
https://etsjets.org/wp-content/uploads/2...8_JETS.pdf
There are five other examples of scribal glosses in Genesis 14 where an updated place name is given instead of an outdated one.^22
This updating of the onomastic entries indicates the antiquity of the source document and was done to make the text intelligible to the reader.
22:
14:2: "Bela (that is, Zoar)";
14:3: "the valley of Siddim (that is, the Salt Sea)";
14:7: "Enmishpat (that is, Kadesh)";
14:8: "Bela (that is, Zoar)";
14:17: "the valley of Shaveh (that is, the King's Valley)."
Hat tip
Douglas Petrovich, _Origin of the Hebrews_ (2021), 314pp., on 35
https://www.amazon.com/Origin-Hebrews-Do...999040952/
=========================
Norton, William. 1889. _A Translation, in English Daily Used, of the Peshito-Syriac Text, and of the Received Greek Text, of Hebrews, James, 1 Peter, and 1 John, With an Introduction on the Peshito-Syriac Text, and the Revised Greek Text of 1881_ (London: W.K. Bloom), ~140pp.
What's below is from a Google books copy; the book is also at
https://archive.org/details/translationineng00nort
In the Introduction, pages l - li:
In the names of places, the Peshito shows the same independence of the Greek. . . . .
in Acts xxi. 7, the Gk. has, Ptolemais; the Syriac has, Acu.
Mr. Jer. Jones, in his work on the Canon, 1798, contends that the use of the name Acu, for Ptolemais, is a decisive proof that the Peshito must have been made not far in time from A.D. 70, when Jerusalem was destroyed. (vol. i. p. 103.)
He says that the most ancient name of this place among the Israelites was Aco, or Acco, Judges i.31;
that this name was afterwards changed to Ptolemais;
that some say it had its new name from Ptolemy Philadelphus, about 250 B.C.
He says it is certain that the old name Aco, was antiquated and out of use in the time of the Romans, and that the use of the old name Acu, in the Peshito, can be accounted for in no other way, but by supposing that the persons for whom the version was made were more acquainted with it, than with the new name Ptolemais;
that upon any other supposition it would have been absurd for him to have used Acu.
He says, that until the destruction of Jerusalem, one may suppose that the Jews may have retained the old name Aco still, out of fondness for its antiquity; but, he says,
"how they, or any other part of Syria, could, after the Roman conquest, call it by a name different from the Romans, seems to me impossible to conceive. . .
To suppose, therefore, that this translation, in which we meet with this old name, instead of the new one, was made at any great distance of time after the destruction of Jerusalem, is to suppose the translator to have substituted an antiquated name known to but few, for a name well known to all" (pp. 104, 105.)
Mr. Jones says that a similar proof that the Peshito cannot have been made much after A.D. 70, is found in the fact that the Peshito often calls the Gentiles, as the Jews were accustomed to do, _profane persons_, where the Greek calls them _the nations_, that is, the Gentiles.
The Peshito calls them profane, in Matt. vi.7; x.5; xviii.17; Mark vii.26; John vii.35; Acts xviii.4, 17; 1 Cor. v.1; x.20, 27; xii.2; 1 Pet. iv.3.
The expression is used, therefore, throughout the Peshito.
Mr. Jones says, that it shows that the writer was a Jew, for no other person would have called all the world profane; and that after the destruction of the temple, all Hebrew Christians must have seen that other nations were not to be reckoned unclean and profane in the Jewish sense, and that therefore this version must have been made either before, or soon after, A.D. 70. (On Canon, Vol. i., pp. 106-110.)
=========================
How do you account for the geographical details present in the Peshitta, but lacking in Greek mss.?
What letters are had in the Old Syriac for these geographical locations?: Capernaum. Bethania. Bethphage. Bethesda in John v.2.
Johann David Michaelis, _Introduction to the New Testament, tr., and augmented with notes (and a Dissertation on the origin and composition of the three first gospels)_ as translated by Herbert Marsh, 4 vols., vol. 2 part 1 (1802), 43-44
https://books.google.com/books?id=Y1gHAAAAQAAJ&pg=PA39
In the Curæ, in Act. Apost. § vi. p. 73, 74. I have taken notice of certain traces in the Syriac version, which lead to the supposition of its having been made by a native Jew.
To the reasons alleged in that treatise, which I submit to the determination of my readers, I will add, that the Syriac translator appears to have been so well acquainted with Palestine, that he must at least have visited that country, for he has frequently restored geographical names in the Greek Testament to their true Oriental orthography.
Capernaum is written in the Syriac Testament ... , that is, the village of Nahum;
Bethania, is written ... ;
Bethphage is written ... , which perfectly corresponds to its situation, for ... , in Arabic, signifies 'a valley between two opposite mountains,' an etymology which alone removes a contradiction which was supposed to exist between the New Testament and the Talmud ;
and Bethesda, John v.2. is written ... , which is probably conformable to the derivation, whether we translate it 'place of favour,' or 'place of the conflux of waters.'
The Syriac version therefore is the surest, and indeed the only guide, in discovering the etymology of geographical names, for the Arabic versions are too modern, and in other translations it was impossible to preserve the orthography of the East.
Ptolemais?
Akko/ Aku/ Acco/ Acu?
Acts 21:7
https://biblehub.com/acts/21-7.htm
(NIV)
We continued our voyage from Tyre and landed at Ptolemais,
where we greeted the brothers and sisters and stayed with them for a day.
(Aramaic Bible in Plain English)
And we journeyed from Tyre and we came to the city Akko,
and we gave greeting to the brethren there and we lodged with them one day.
https://dukhrana.com/peshitta/analyze_ve...ize=125%25
(Etheridge) But we voyaged from Tsur, and came to Aku the city,
and gave the salutation to the brethren who were there, and abode among them one day.
(Murdock) And we sailed from Tyre, and arrived at the city Acco;
and we saluted the brethren there, and stopped with them one day.
=========================
Michael Grisanti, "Inspiration, Inerrancy, and the OT Canon: The Place of Textual Updating in an Inerrant View of Scripture" (Dec 2001), 577-598, on 584
PDF:
https://etsjets.org/wp-content/uploads/2...8_JETS.pdf
There are five other examples of scribal glosses in Genesis 14 where an updated place name is given instead of an outdated one.^22
This updating of the onomastic entries indicates the antiquity of the source document and was done to make the text intelligible to the reader.
22:
14:2: "Bela (that is, Zoar)";
14:3: "the valley of Siddim (that is, the Salt Sea)";
14:7: "Enmishpat (that is, Kadesh)";
14:8: "Bela (that is, Zoar)";
14:17: "the valley of Shaveh (that is, the King's Valley)."
Hat tip
Douglas Petrovich, _Origin of the Hebrews_ (2021), 314pp., on 35
https://www.amazon.com/Origin-Hebrews-Do...999040952/
=========================
Norton, William. 1889. _A Translation, in English Daily Used, of the Peshito-Syriac Text, and of the Received Greek Text, of Hebrews, James, 1 Peter, and 1 John, With an Introduction on the Peshito-Syriac Text, and the Revised Greek Text of 1881_ (London: W.K. Bloom), ~140pp.
What's below is from a Google books copy; the book is also at
https://archive.org/details/translationineng00nort
In the Introduction, pages l - li:
In the names of places, the Peshito shows the same independence of the Greek. . . . .
in Acts xxi. 7, the Gk. has, Ptolemais; the Syriac has, Acu.
Mr. Jer. Jones, in his work on the Canon, 1798, contends that the use of the name Acu, for Ptolemais, is a decisive proof that the Peshito must have been made not far in time from A.D. 70, when Jerusalem was destroyed. (vol. i. p. 103.)
He says that the most ancient name of this place among the Israelites was Aco, or Acco, Judges i.31;
that this name was afterwards changed to Ptolemais;
that some say it had its new name from Ptolemy Philadelphus, about 250 B.C.
He says it is certain that the old name Aco, was antiquated and out of use in the time of the Romans, and that the use of the old name Acu, in the Peshito, can be accounted for in no other way, but by supposing that the persons for whom the version was made were more acquainted with it, than with the new name Ptolemais;
that upon any other supposition it would have been absurd for him to have used Acu.
He says, that until the destruction of Jerusalem, one may suppose that the Jews may have retained the old name Aco still, out of fondness for its antiquity; but, he says,
"how they, or any other part of Syria, could, after the Roman conquest, call it by a name different from the Romans, seems to me impossible to conceive. . .
To suppose, therefore, that this translation, in which we meet with this old name, instead of the new one, was made at any great distance of time after the destruction of Jerusalem, is to suppose the translator to have substituted an antiquated name known to but few, for a name well known to all" (pp. 104, 105.)
Mr. Jones says that a similar proof that the Peshito cannot have been made much after A.D. 70, is found in the fact that the Peshito often calls the Gentiles, as the Jews were accustomed to do, _profane persons_, where the Greek calls them _the nations_, that is, the Gentiles.
The Peshito calls them profane, in Matt. vi.7; x.5; xviii.17; Mark vii.26; John vii.35; Acts xviii.4, 17; 1 Cor. v.1; x.20, 27; xii.2; 1 Pet. iv.3.
The expression is used, therefore, throughout the Peshito.
Mr. Jones says, that it shows that the writer was a Jew, for no other person would have called all the world profane; and that after the destruction of the temple, all Hebrew Christians must have seen that other nations were not to be reckoned unclean and profane in the Jewish sense, and that therefore this version must have been made either before, or soon after, A.D. 70. (On Canon, Vol. i., pp. 106-110.)
=========================
How do you account for the geographical details present in the Peshitta, but lacking in Greek mss.?
What letters are had in the Old Syriac for these geographical locations?: Capernaum. Bethania. Bethphage. Bethesda in John v.2.
Johann David Michaelis, _Introduction to the New Testament, tr., and augmented with notes (and a Dissertation on the origin and composition of the three first gospels)_ as translated by Herbert Marsh, 4 vols., vol. 2 part 1 (1802), 43-44
https://books.google.com/books?id=Y1gHAAAAQAAJ&pg=PA39
In the Curæ, in Act. Apost. § vi. p. 73, 74. I have taken notice of certain traces in the Syriac version, which lead to the supposition of its having been made by a native Jew.
To the reasons alleged in that treatise, which I submit to the determination of my readers, I will add, that the Syriac translator appears to have been so well acquainted with Palestine, that he must at least have visited that country, for he has frequently restored geographical names in the Greek Testament to their true Oriental orthography.
Capernaum is written in the Syriac Testament ... , that is, the village of Nahum;
Bethania, is written ... ;
Bethphage is written ... , which perfectly corresponds to its situation, for ... , in Arabic, signifies 'a valley between two opposite mountains,' an etymology which alone removes a contradiction which was supposed to exist between the New Testament and the Talmud ;
and Bethesda, John v.2. is written ... , which is probably conformable to the derivation, whether we translate it 'place of favour,' or 'place of the conflux of waters.'
The Syriac version therefore is the surest, and indeed the only guide, in discovering the etymology of geographical names, for the Arabic versions are too modern, and in other translations it was impossible to preserve the orthography of the East.