Critique of the Ethiopian Bible's Translation and Textual Issues
The Ethiopian Bible, also known as the Ethiopic Version, is a significant ancient translation of the scriptures. Christianity was introduced into Ethiopia in the fourth century CE through the efforts of Frumentius and Aedesius of Tyre [2]. The Ethiopic version that exists today is written in the ancient dialect of Axum. While some scholars have attributed its origin to the time of these early missionaries, it is more likely of a later date [2].
The term "Ethiopia" itself, or "Cush" in Hebrew, refers to "blackness" or "heat" [1, 6]. Biblical references to "Ethiopian" often denote a "Cushite" [5], as seen in Jeremiah 13:23, which speaks of the "Cushite of Abyssinia" [7]. This geographical and ethnic context is important for understanding the cultural milieu in which the translation developed.
Textual issues and critiques of ancient versions often arise from comparisons with other early translations and original language texts. For instance, the Syriac version of the Old Testament, known as the Peshitto, was made early in the second century and contains all canonical books along with some apocryphal ones [3]. The Syriac language itself, also called Aramaic, appears in the New Testament with words like "Eloi, Eloi, lama sabachthani?" (Mark 15:34) and "Raca" (Matthew 5:22) [3].
When evaluating translations, scholars consider the fidelity to the source text and potential interpretive biases. For example, some have critiqued the Geneva Bible, an English translation, for being "too deeply imbued with Calvin’s sentiments" in its notes and illustrations [9]. Similarly, the interpretation of certain Hebrew words can lead to different renderings; for instance, the Hebrew word often translated as "Woe" in Isaiah 18 is argued by some to be an appeal calling attention ("Ho") rather than a threat [8].
The process of translation and textual transmission is complex, as evidenced by issues in other ancient texts, such as the Epic of Gilgamesh, where missing lines and inaccurate space indications have been noted [4]. Such challenges highlight the difficulties inherent in reconstructing and interpreting ancient texts, including biblical versions.
Sources
- Hitchcock's Bible Names “Hitchcock's Bible Names: Ethiopia — blackness; heat”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Versions, Ancient, Of The Old And New Testaments — In treating of the ancient versions that have come down to us, in whole or in part, they will be described in the alphabetical order of the languages. AETHIOPIC VERSION.--Christianity was introduced into AEthiopia in fourth century through the labors of Frumentius and AEdesius of Tyre, who had been made slaves and sent to the king. The AEthiopic version which we possess is in the ancient dialect of Axum; hence some have ascribed it to the age of the earliest missionaries, but it is probably of a later date. In 1548-9 ”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Syriac — (2 Kings 18:26; Ezra 4:7; Dan. 2:4), more correctly rendered "Aramaic," including both the Syriac and the Chaldee languages. In the New Testament there are several Syriac words, such as "Eloi, Eloi, lama sabachthani?" (Mark 15:34; Matt. 27:46 gives the Heb. form, "Eli, Eli"), "Raca" (Matt. 5:22), "Ephphatha" (Mark 7:34), "Maran-atha" (1 Cor. 16:22). A Syriac version of the Old Testament, containing all the canonical books, along with some apocryphal books (called the Peshitto, i.e., simple translation, and not a paraphrase), was made early in the second cent”
- Project Gutenberg “Epic of Gilgamesh, section 84: number of lines missing at the bottom of columns 1-3 and at the top of columns 4-6 as given by Langdon are misleading. Nor should he have drawn any lines at the bottom of columns 1-3 as though the tablet were complete. Besides in very many cases the space indications of what is missing within a line are inaccurate. Dr. Langdon also omitted to copy the statement on the edge: _4 sú-si_, i.e., "240 lines;" and in the colophon he mistranslates _sú-tu-ur_, "written," as though from _satâru_, "write," whereas the form is the permansive III, 1, of _atâru_, "to be in exc”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Ethiopian — properly "Cushite," (Jeremiah 13:23) used of Zerah, (2 Chronicles 14:9) (8), and Ebed-melech. (Jeremiah 38:7,10,12; 39:16)”
- Job (Presbyterian) “Jamieson, Fausset & Brown on Job 28:19: Ethiopia--Cush in the Hebrew. Either Ethiopia, or the south of Arabia, near the Tigris.”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 13:23: Ethiopian--the Cushite of Abyssinia. Habit is second nature; as therefore it is morally impossible that the Jews can alter their inveterate habits of sin, nothing remains but the infliction of the extremest punishment, their expatriation (Jer 13:24).”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 18 (introduction): (Isa 18:1-7) Woe--The heading in English Version, "God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention (Isa 55:1; Zac 2:6): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies. shadowing with wings--rather, "land of the winged bark"; that is, "barks with wing-like sails, answering to vessels of bulrushes" in Isa 18:2; the word "”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.11: on account of the rendering of Genesis 3:7 . 11 11 Prejudice has existed in some quarters against this version of the Holy Scriptures, on the ground that its Authors were too deeply imbued with Calvin’s sentiments. Bishop Horsley thus speaks of it: — “This English translation of the Bible, which is indeed upon the whole a very good one, and furnished with very edifying notes and illustrations, (except that in many points they savor too much of Calvinism,) was made and first published at Geneva, by the English Protestants, who fled”