KVSA VERTAALPRYS / CASA TRANSLATION PRIZE

IF 0.1 0 CLASSICS
Sihe Khumalo
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引用次数: 0

Abstract

The primary source that will be used in this translation is The prayer of Jacob chapter 1. The selected text is from Henrichs and Preisendanz 1974:148–149. I will also make reference to the translation of the text in Charlesworth’s Old Testament Greek pseudepigrapha with morphology (1983).1 According to Penner and Heiser (2008), the term pseudepigrapha does not mean ‘false books’ or ‘false writings’, but rather refers to writings that were not written by those whose names appear in them (falsely attributed writings). The Old Testament pseudepigrapha builds on the narratives, themes, and worldview of the canonical books of the Old Testament. This explains why books may be attributed to significant Old Testament figures. This source was selected because it demonstrates dramatically the enduring influence of the Old Testament on Jewish thinking after the exile. The prayer of Jacob is included in collections of Old Testament pseudepi-grapha though it is preserved in only one Greek manuscript (papyrus XXIIb)2 and its original composition dates sometime before the fourth century CE (Charlesworth 1983). However, the meaningless mystical words (voces mystica)3 reflect earlier (first century) Jewish prayers (Van der Horst and Newman 2008:217). Although it is said to be a Jewish prayer from the patriarch Jacob, it is often categorized as a magical incantation belonging to the genre of magical texts. The prayer’s themes and language may reflect influences from the Hebrew Bible, Hellenistic Jewish literature, ancient Jewish prayers, and Greek magical papyri (Reif and Egger-Wenzel 2016:609). In this prayer, the patriarch Jacob summons God and requests wisdom and deification. Is it Jewish or pagan? The prayer mentions that the one who recites this prayer should be from the race of Israel but also refers to the serpent
KVSA VERTAALPRYS/CASA翻译奖
在这个翻译中使用的主要来源是雅各的祷告第1章。本文选自Henrichs and Preisendanz 1974:148-149。我还将参考查尔斯沃斯的《旧约希腊语伪典》(1983)中的文本翻译根据Penner和Heiser(2008)的说法,“伪典”一词并不是指“假书”或“假作品”,而是指那些不是由名字出现在其中的人写的作品(错误署名的作品)。《旧约》伪典建立在《旧约》正典书卷的叙述、主题和世界观之上。这就解释了为什么这些书可能是由旧约中的重要人物写的。之所以选择这个来源,是因为它戏剧性地证明了《旧约》对犹太人流亡后思想的持久影响。雅各的祷告被收录在《旧约》伪手稿中,尽管它只保存在一份希腊手稿中(莎草纸xxib),它的原始写作日期是公元四世纪之前的某个时候(查尔斯沃思1983年)。然而,无意义的神秘话语(神秘之声)3反映了早期(一世纪)犹太人的祈祷(Van der Horst and Newman 2008:217)。虽然据说它是族长雅各的犹太祈祷文,但它通常被归类为魔法咒语,属于魔法文本的类型。祈祷文的主题和语言可能反映了希伯来圣经、希腊化犹太文学、古代犹太祈祷文和希腊神奇纸莎草纸的影响(Reif and Egger-Wenzel 2016:609)。在这个祈祷中,族长雅各召唤上帝并请求智慧和神化。是犹太人还是异教徒?祷文提到,诵读这段祷文的人应该来自以色列族,但也指的是蛇
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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