Variant Readings Research Articles

Textual studies of the era of big data and neural networks

This article analyses the emergence of new technologies for working with big data which can be highly helpful to philologists, studying the diachronic development. First of all, that applies to the study and publication of Old Russian manuscripts with traditional liturgical texts used for church service. These manuscripts existed in a huge number of folios, and in the process of copying were subjected to considerable textual unification. That makes it very difficult to study them by the laborious methods of traditional textual criticism. Now, when the full text of the monuments can be automatically processed, the creation of the Linguistic intellectual environment (LIE) has been lounged. This tool will provide new opportunities for the study of Slavonic liturgical texts from different historical periods. As a result, we will create a corpus of liturgical texts of the 11th–17th centuries, obtained using a program for automatic text recognition of manuscripts, with annotation und search module. The user of the LIE will be able to receive a complete list of variant readings for each fragment of a liturgical book of the widest range of manuscripts. In fact, we are talking of a new type of publication of traditional liturgical texts, when the user can set the parameters for the edition in accordance with his research interests.

The Book of the Daughters of Adam in the Gelasian Decree

Abstract In the list of canonical, received, and apocryphal writings known as the Gelasian Decree, we find mention of a book that is known only by its title: The Book of the Daughters of Adam, of Leptogenesis. Modern scholars see an obvious connection to the book of Jubilees, although there is no other evidence of Jubilees being known as “The Book of the Daughters of Adam” in antiquity. In this article, I discuss the manuscript evidence for this entry in the Gelasian Decree, showing a wide range of variant readings. I postulate that ancient scribes lacked a clear understanding of what they were copying. Further, through a discussion of the history of scholarship on the text in the Gelasian Decree and Jubilees, I show that the modern discussion has turned away from an analysis of the manuscript evidence to a defense of the connection between this otherwise unattested title and Jubilees.

Variant Readings of Luke 22:15-20 and the Relationship of Codex Bezae to Curetonian Syriac

Variant Readings of Luke 22:15-20 and the Relationship of Codex Bezae to Curetonian Syriac

QUOTATIONS OF LUCAN AND THE INDIRECT TRADITION: TEXTUAL NOTES ON THE BELLVM CIVILE

Abstract This article deals with the contribution of the indirect tradition to establishing the text of Lucan's Bellum ciuile. First, the methodological basis for the use of quotations is outlined, and then five passages from the Bellum ciuile are discussed. The variant readings which appear in the indirect tradition constitute important points that have been wrongly neglected by most editors of Lucan's poem.

The Notion of Textual Comparison between the Judean Desert Biblical Texts and of Variant Readings

Abstract Were there any so-called “variants” in the scrolls? The assumption of contact between any two scrolls has been inferred from corrective additions and deletions. It has usually been claimed that corrections were based on MT. I divide the scrolls into different groups because in each group there could have been a different incentive for correction towards an external source. The strength of the argument depends on this division. In an analysis of the evidence (see the Appendix) in each of the groups, a different correction pattern was detected, and often the corrections were revised towards a text different from MT. In all these cases, the corrections were not made towards external sources, but the source of the scrolls. Strengthened by theoretical arguments, we suggest that the scrolls contain no notations of variants, that is, elements that were copied as variants from other scrolls or were corrected according to external sources.

The Impact of Omission in the Books of Usul Al-Nashr on Badai Al-Burhan of Al-Izmiri and Faridat Al-Dahr of Muhammad Salim: The Contrast Between References in Badai Al-Burhan and Faridat Al-Dahr with Jami Ibn Faris as a Case Study

The research deals with a situation related to one of the edited subjects in the study of variant readings of the Quran, especially concerning Sheikh Al-Azmiri's school and their method in editing subjects mentioned by Ibn Al-Gozi in his books: 'Tibb Al-Nashr' and 'Al-Nashr'. Those affected by this school include Sheikh Mohamed Ibrahim Salem and his book 'Faridat Al-Dahr', which has gained popularity recently as he followed the same path as Sheikh Al-Azmiri in his edits. In this research, I will discuss the attribution of letters of readings in the books of publishing principles and the method used by the author of the book 'Time Unique' in this subject. I will compare what he mentioned in his book to one of the books about publishing principles, namely the collection of the ten readings by Ibn Al-Faris, including what is mentioned in the same book, then I will state the effect of the missing attributions on the edits of readings. This omission caused a flow in attribution, leading to the conclusion that some edits are incorrect, which prevented the right methods of goodness that were approved by famous readers before the time of Imam Al-Azmiri.

The Intrinsic Probability of τοῖς ἰδίοις ἀνδράσιν ὑποτασσέσθωσαν in Eph. 5.22

This study revisits a contested textual variant concerning the presence, placement, and person of an imperative directed at wives in Eph. 5.22. Most previous treatments of this variant have decided the matter (typically in favor of the reading without an imperative) on the basis of manuscript support and transcriptional arguments about how readers and copyists of the text would have changed it, but the intrinsic probabilities of what the author would have written based on his argument and style have generally been neglected. This study fills this gap by assessing the intrinsic probabilities of the variant readings in Eph. 5.22 using discourse and information structure, the pragmatics of the Greek imperative, and stylistic observations in Ephesians. As a result of this analysis, the reading with the highest intrinsic probability is shown to be τοῖς ἰδίοις ἀνδράσιν ὑποτασσέσθωσαν, which bolsters the recent case made by Gurry (2021) for the same reading.

토욕혼(吐谷渾) 명칭 재고찰

The naming issues of the Tuyuhun tribe has long been a focus of academic research on Tuyuhun history, with abundant research findings both domestically and internationally. On the basis of previous research, this article employs methods such as Chinese phonology, ethnic history and literature to study the pronunciation of terms such as “吐谷渾(Tuyuhun)”, “退渾(Tuihun)”, “吐渾(Tuhun)”, “吐谷(Tuyu)”, and “渾(Hun)”. It reconstructs their pronunciation and studies the meanings behind terms such as “阿柴虜(A-chailu)”, “貲虜(Zilu)”, “河南(Henan)”, “阿貲虜(A-zilu)”, “野虜(Yelu)”, and “va zha(A-za)”, which may increase the understanding of ethnic nomenclature. In fact, “退渾(Tuihun)”, “吐渾(Tuhun)”, “渾(Hun)”, and “吐谷”(Tuyu)” are all variant readings and abbreviations of “吐谷渾”(Tuyuhun). “阿貲”(A-zi) and the ancient Tibetan A-za(also written as va zha, translated as “阿夏” in Chinese) share the same pronunciation but differ in translations of the name “阿柴 (A-chai)”. “阿柴虜(A-chailu)”, “貲虜(Zilu)”, “阿貲虜(A-zilu)”, and “野虜(Yelu)” are surnames of some Xianbei people who settled in the Hexi region. These surname also serve as derogatory terms for “吐谷渾(Tuyuhun)”. However, a cautious attitude should be taken in the interpretation of the name “吐谷渾(Tuyuhun)”. In the absence of clear and direct interpretation records, premature conclusions are not advisable.

Textual Criticism, Literary Criticism, and State Capture: Returning 3 Reigns 12:24p–t to the Canon of Local African Communities

This article begins by considering the relationship between textual variants and the canonical text, arguing for a fuller presence of significant variant readings alongside the canonical text, in line with contemporary textual critical scholarship and their associated eclectic critical editions. Alongside such eclectic critical editions and their appropriation within Bible translation, this article suggests that a community-based approach like Contextual Bible Study could be used to return significant and relevant variants to ordinary African readers and hearers of the Bible. The article argues that LXX 3 Reigns 12:24p–t is such a significant and relevant textual variant, offering as it does a remarkable resonance with contemporary South African concerns about state capture. The article analyses 24p–t as a significant textual variant in text critical terms, as significant narrative literature in its own right, as a coherent economic narrative analysis concerning the cause of the division of the united monarchy, and as a potential resource for Contextual Bible Study work within the contemporary South African context of state capture.

Do Counterexamples on the Kāraka Rules A. 1.4.33–36 in the Kāśikāvr̥tti Serve Any Purpose?

Ajotikar et al. (2016) claim that most of the counterexamples provided in the Kāśikāvr̥tti conform to the distinctive feature of a counterexample, namely, having all the conditions stated in the rule except one (ekāṅgavikalatā). Ajotikar (2021) discusses how a variant reading for a counterexample helps understand the relation between two operational rules. This article adds one more aspect to the importance of counterexamples. However, there are some cases where the purpose of the counterexample of a complex semantic condition is not clear. In this article, I study counterexamples provided on the sūtras, A. 1.4.33-36, in the kāraka section, on which Patañjali did not comment. These sūtras are chosen for discussion because the counterexamples available on these sūtras are first provided in the Kāśikāvr̥tti. When it comes to the issue of complex semantic conditions (priyamāṇa, jñīpsyamāna, īpsita or uttamarṇa) stated in A. 1.4.33-36, it is difficult to justify the usefulness of the available counterexamples. After carefully examining Bhatr̥hari’s views along with Helārāja’s explanation, it is evident that these counterexamples must have been included in order to fulfil the criteria of a vr̥tti. A vr̥tti typically includes an example, a counterexample and a supplementary word, which are necessary to complete the meaning of the rule. However, these counterexamples fail to justify the significance of the semantic conditions stated in the rule for which they are provided. Hence they do not serve any purpose.

Kurra ve müfessirler arasında geç döneme kadar Kur'an kıraatlerinde fluluk: Ebussuud ve tefsiri örneği

A significant topic of the Qur’anic studies is the subject of variant readings. According to Muslim tradition, the Qur’ān can be read at least in seven variant readings. Primary sources of Muslim scholarly tradition on the history of the Qur’ān exhibit, to some degree of variance, two distinct historical tiers: one is on the written form of the Qur’ān; and the other is on the oral features of the Qur’ān. Although the history of the written form of the Qur’ān seems to have culminated with the collection of the caliph ‛Uthmān (r. 26-36/646-656), the oral character of it continued to entertain variances in unspcified numbers. Attempts to limit, systematize, and cononize these variances, despite political backing at times, have failed to find reception with the scholars of Qur’anic readings and the scholars of Qur’anic exegesis well into the late middle ages. The latter, in their exegetical works, have continued to revive, utilize, and assess the readings that had been deemed non-canonical by the former. The Muslim tradition in general purports that the Qur’anic readings have been limited and systematized in non-exegetical settings, and the scholars of Qur’anic readings have allowed for the utilization of non-canonical readings for exegetical purposes. Our study here aims to assess this claim and reexamine if it can be corroborated with historical developments. We hope to demonstrate that not only does this claim stand on shaky grounds, but the exegetical literature well into the late middle ages strove to maintain the liberal ground for the oral aspect of the Qur’ān. We have tackled the issue through the exegetical work of Abū al-Su‛ūd al-‛Īmādī, Irshād al-‛aql al-salīm ilā mazāyā al-Kitāb al-Karīm, with references to earlier exegetical works on which Abū al-Su‛ūd seems to have drawn. We would like to demonstrate that the exegetes contested the Qur’anic readers in the oral features of the Qur’ān and stood their ground in keeping the liberal approach that allowed for some degree of fluidity and which was guided and governed by several different and non-fixed criteria such as tradition, meaning, literary excellence, linguistic reasoning, etc.

The Text of Aristotle’s Poetics and its Arabic Translation

Abstract This contribution highlights the importance of the Arabic version of the Poetics in establishing the text of this work. This is a well-known fact, expressly considered in the most recent editio maior of the Poetics. Nonetheless, the latter edition does not discuss all the evidence relating to the Arabic translation. This article examines two much-discussed passages of the Poetics (1454b30-32, 1448a25-28). In the first case, the Arabic testimony, despite not transmitting the text that should be edited, helps to elucidate which variant is preferred. In the second case, the text of the Arabic translation raises the question of whether its variant reading should replace the text accepted in all the editions published over the last two centuries.

Pericope of the Canaanite Woman (Matthew 15:21–28) in a Byzantine Lectionary of the 12th c. from the IOM RAS Collection

The article describes a liturgical note in the Lectionary D 227 from the IOM RAS collection. The manuscript has an interesting variant reading: instead of the conjunction (for, because) we found the numeral (fifty-four). It can be assumed that the variant is not only a scribal error. It is possible that the original manuscript was corrupt at this point and the scribe instead of the conjunction used the numeral denoting the number of weeks of the liturgical year. The article explains the reason for such use.

Textual criticism and Old Norse philology

ABSTRACT Old Norse editors typically apply the principles of textual criticism with moderation, mainly correcting obvious errors. The exception is poetry, where the introduction of variant readings and emendations is often necessary. This two-pronged and overall restrictive approach is based on the characteristics of the corpus, but in recent decades, some scholars have called its premises into question, either in theory or in practice. In most examples discussed in this article, arguments against textual criticism are paired with disregard for or misrepresentation of its aims and methods. In other instances, scholars who attempt a reconstructive approach neglect the epistemological preconditions of textual criticism, even when drawing on its assumptions. In order to address these issues, the present article discusses the goals and principles of textual criticism with reference to examples from Old Norse scholarship. Specifically, it explores how scholars relate to scribal errors.

The Variant Readings in Islamic Law

Abstract The accepted variant readings (qirāʾāt) of the Qurʾān have often been characterized as those that may be recited in the course of the ritual prayer. However, it appears on examination that premodern juridical handbooks laying out the rules governing the ritual prayer rarely discuss textual variants. When they do, it is almost always to rule out variants reportedly recited by Companions before the caliph ʿUthmān promulgated a single orthodox text. Also, contrary to what some scholars continue to allege, it is doubtful whether the acceptance of seven, ten, or any other number of accepted variant readings has been affected by judicial rulings or fatwas from jurisprudents backed by state power. What constrained specialists to restrict themselves to widely accepted variants was evidently fear not of the state but of disapproval from fellow specialists.

George Kiraz and Sabine Schmidtke, eds. Scribal Habits in Near Eastern Manuscript Traditions

George Kiraz and Sabine Schmidtke, eds. <i>Scribal Habits in Near Eastern Manuscript Traditions</i>

Would Paul Have Written Something Like This? The Justification Clause of Philippians 3:12 and the Last Judgment

Abstract A reading that has Paul claiming he has not already been justified (οὐχ … ἢ ἤδη δεδικαίωμαι) appears in some important witnesses to the text of Phil 3:12 (e.g., P46, 06, Irenaeus [Latin translation], Ambrosiaster). Known as “the justification clause,” this variant reading is often dismissed as spurious based (in part) on the assumption that Paul would not have written any such thing. In this article the author challenges this assumption. Included is an overview of Paul’s wider theology of justification, an examination of the four texts in the Pauline Letters in which verbal forms of justification terminology appear in the future tense, and a discussion of three additional Pauline texts in which future justification is implied. These analyses clarify that the reading is compatible with Paul’s use of justification language elsewhere and is coherent as a reference to final justification at the last judgment.

A comprehensive review of Pāṭhabheda (variant readings) in Carakasaṁhitā

Carakasaṁhitā (1500 BCE) is the most important and widely popular classical compendium of Ayurveda written by Ācārya Agniveśa based on the preaching of Lord Ātreya. The text underwent various forms of metamorphosis at the various points of time over the period of three and half millennium years. Various portions of the texts were added and some other alterations have been done to the text. Pāṭhabheda or variant readings refer to differences in the text that appear in multiple copies of a manuscript. This helps to reconstruct the history of a text and gain a deeper understanding of the cultural and historical context in which it was produced and transmitted. Four commentaries were taken into consideration for the current study. The total number of variants of readings found was 3656, which were categorized into six subgroups namely Pañcanidāna (related to diagnosis), Dravya (related to drugs of different sources like minerals, animals, and plants), Siddhānta (related to principles), Cikitsā (modality, methods of treatment), Auṣadha yoga (related to formulations), and Samanya (general terms). The Pāṭhabheda (variant readings) found in Carakasaṁhitā should be analyzed scientifically and those are to be considered as a part to enrich the wisdom and as tools to understand the wide range of practical implementations of all aspects and clinical practice in a better way.

The firmness N and its declension effect in the Holy Quran

The aim of this research is to highlight the role of the Holy Quran throughout the five forms of the verbs (yafa'loon, tafa'loon, yafa'lan, tafa'lan, and tafa'leen) as they will be discussed later, these forms are clearly obvious in the firmness of N because they have the same declension ending of the verbs. Also, its the most apparent in the Holy Quran.&#x0D; The noticeable difference between the five forms of the verbs is that (yafa'loon and tafa’loon) are linked to the vowel that pronounced /u:/, both are a plural form which are used for more than two people and have the same meaning (they do). Then comes the dual forms which are (yafa’lan and tafa’lan) with an /a/, the meaning of the first one is (they do) and the second is (you do). The last form is (Tafa’leen) which is slightly different, its singular, only for feminine use, and means (you do). This form uses E pronounced as /’i:/ to highlight the uses of the feminization. Each one of these five forms have a different use. In addition to that, the first two forms that were mentioned above are the most commonly used because they indicate the importance of the discourses in every place and time.&#x0D; Some of the Arabic accents were contributed the importance of the discourses, also due to its mention in some of the variant readings of the Holy Quran, the hadiths (prophetic traditions), and the poem of the Arabs.&#x0D; Additionally, and beyond all what were mentioned, discourses were shown in the Holy Quran to denote the perfectionist of the divine message that was sent to all mankind.

:The Transmission of the Variant Readings of the Qurʾān: The Problem of Tawātur and the Emergence of Shawādhdh

Previous articleNext article No AccessBook ReviewThe Transmission of the Variant Readings of the Qurʾān: The Problem of Tawātur and the Emergence of Shawādhdh. By Shady Nasser. Leiden: Brill, 2013. Pp. ix + 252. $160 (cloth); and The Second Canonization of the Qurʾān: Ibn Mujāhid and the Founding of the Seven Readings. By Shady Nasser. Leiden: Brill, 2020. Pp. xiii + 914. $218 (cloth).Tynan KellyTynan KellyUniversity of Chicago Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 82, Number 1April 2023 Article DOIhttps://doi.org/10.1086/723881 For permission to reuse a book review in this section, please contact [email protected]PDF download Crossref reports no articles citing this article.