Benne volt Isten neve a korai keresztény szövegekben?

 

Ismered Isten szent nevét?

Ott van Isten pecsétje (jele) a homlokodon?

Szent Biblia, Máté 6:9 

Így imádkozzatok tehát: Mi Atyánk, aki a mennyekben vagy! Szenteltessék meg a te neved! 

Szent Biblia, Jelenések 22:4

És látni fogják az ő arcát, és az ő neve a homlokukon lesz.

Beküldök egy kapott  kis tanulmányt egy Biblia-versel kapcsolatban. Én és mások abból indulunk ki, hogy a Talmud tilalmi listája szerint az eredeti keresztény szövegekben benne volt az Isten neve, egészen a Bar Kochba felkeléséig. Egy nem tanú magyar kutató lexikonja azt közölte, hogy az AD 130-as években a zsidó és görög keresztények szétváltak, mert a zsidó-keresztények nem ismerték el a gnosztikusok által bevezetett Jézus istenségét és jól tudott, hogy a gnosztikusok nem ismerték el az Ótestamentum Istenét. Egy USA-beli kutató szerint pedig, e felkelés alkalmával Markion összegyűjtötte az eredeti zsidó-keresztény szövegeket és elégette, helyükbe pedig egy ollozott gnosztikus-orientált szöveget vezetett be (Markion, az eretnek, akit az Egyház követ, könyv). Ezt a szöveget vették és dolgozták át azután különböző közösségek, és ezt a szöveget dolgozta át a 268-as Atiókiai zsinat. De ez már nem volt az eredeti. 

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Re: Grzegorz Kaszyński --- Jude 5

Various textual variants appear in the available manuscripts:  (without article) „Lord” (' C Ψ syrh Ephraem) || o „Lord” (C* Byz) || is „Jesus” (cop(sa), bo A B Ephraem Wlg eth) || oqs „God” (C2) || qs crs „God Christ”[1] (¸72).[2]

¸72

Currently, many scholars accept—or lean toward accepting—the "Jesus" variant as the original. [3] However, the is "Jesus" variant contradicts the numerous Old Testament references stating that "YHWH," "YHWH, your God," or "YHWH, the God of Israel" brought the Jews out of Egypt (Exod. 20:2; Lev. 11:45; 25:38; 26:13; Deut. 5:6, 15; 6:12; 13:5, 10; 20:1; Josh. 2:1; 6:8; Amos 2:6; cf. v. 10). Proponents of the "Jesus" variant claim that Jesus is the YHWH of the Old Testament. This argument is invalid, as it contradicts the words found in Acts 4:26: "they gathered together against the Lord and His Anointed One" (NT-Popowski). These words originate from Psalm 2:2, where the Tetragram YHWH appears in the Hebrew text; thus, the "Lord" mentioned in Acts 4:26 is YHWH, and "His Anointed One" is Jesus—an interpretation confirmed by the divinely inspired apostles, who declared: "Indeed, they conspired... against Your holy servant and Anointed One, Jesus" (Acts 4:27, NT-Kowalski). This passage clearly teaches that Jesus is YHWH’s "holy servant" and "His Anointed One," a fact that completely rules out the view that Jesus is YHWH. Moreover, the use of the variant "Jesus" in the original New Testament text would be anachronistic, and there is no rational motive for subsequently changing it to "Lord" or "God." Professor Emeritus Joseph B. Mayor (King’s College, London) rightly observes:

"There is no instance in the New Testament of the personal name ‘Jesus’ being used of the pre-existent Messiah." [4]

One of the principles of textual criticism—aimed at determining which of a series of textual variants represents the original reading—states that the variant best explaining the origin of the other variants has the strongest claim to being the original. In my humble opinion, the following reconstruction best explains the situation in the manuscripts:

YHWH

È

LORD (the referent becomes ambiguous.) [5]

È

JESUS / GOD / GOD CHRIST (interpretative variants)

Anglican biblical scholar and church historian Professor Charles Bigg (University of Oxford) shares the view that

The variants Θεός and ‘Iησoύς for Κύριος are also emendations; the copyists did not feel quite certain what Jude meant. [6]

And Prof. George Howard, who considered the textual aspect of this verse, wrote on the subject:

It is possible, therefore, that the Tetragram stood in the original text which in turn gave rise to θεός and κύριος and then to interpretive variants. [7]

Following this line of reasoning, at least 200 translators decided to include God’s name in Jude 5.

P. O. Agyeman, Y. Aharoni?, M. S. Alexander, S. Altaf, J. A. Álvarez RiveraCh. Ed., J. A. Anderson, E. S. G. Araújo, D. Ascunce, J. Atzmon – J. ElichayChł. Ed., D. D. Aurel, J. Ayers, A. Belinskiy (Белинский), G. Benjamin II, , Y. E. Ben Avraham, Y. ben-Dawiyd, B. Ben Daniel, O. BenYah, F. C. Bereano, J. H. R. Biesenthal, J. Biermanski, A. W. BoelterEd., B. H. Boerger, J. A. Brown, C. Bucherer, G. Card (J. Cardenas), J. Calvert – R. B. LythEd.1886-Fiji, R. P. Carroll, I. F. de Carvalho – D. Soares, C. F. Castleberry jr., A. Ceballos, G. Chaves, M. W. Corneillie, A. M. Cox, D. CrawfordLuba-Sanga, C. Cunha, R. C. de Cunha, F. Daniels, Y. DehnenFrench, F. J. DelitzschEd.1901, M. Dias, J. T. Dickey, L. DivišCzech, H. & F. B. Edwards, M. D. Eldridge, J. EliJah, E. Esien – A. Robb, D. Esposito, R. Estes, K. Fannin, R. Favitta – L. D. Snow, R. Ferreira, J. P. Foxx, T. C. Fry, A. Z. Gabe, D. Garcia, K. J. P. Gavazza, C. D. Ginsburg, D. R. Gregg, W. Greenfield, J. Guyse, Y. Hawkins, D. A. Hayyim, S. Hoge, B. D. Hooper, C. R. Hopgood, A. E. HortonLuvale, J. Hurt, E. Hutter, Y. Jaím, H. Jahn, T. Jelinek?, P. JonathanEd. Tamil & English, A. JordlyEnglish, B. KatzirEd.2017, M. Kibutz, M. Y. Koniuchowsky, C. J. Koster, F. LanghamFiji-Bau, R. Lattier, G. N. LeFevre, W. G. MacDonald, E. Margoliouth, L. W. Martin, J. G. Martínez, A. McCaul, T. G. McElwain, L. Mebust, J. Meyer, J. O. Meyer, M. H. Miller, P. & L. Miller-Russo, W. A. Mitchell, M. Moreno, J. Morgan, S. MutschelleCATHOLIC, K. M. Niedenführ, T. Nilsson, Y. E. Ogando, E. S. Oliveira, J. Parker, R. Parrarubi, J. Pelletier, Y. ben Peretz, R. H. Perry, E. Pinhocoord., A. Pfleiderer, S. Pidgeon, E. T. Pooler, J. B. Prendes – A. L. Piedra, D. L. Purkey, H. Ramirez, J. C. Reichardt, L. R. Riehl, A. RobbEfik, J. A. Robertson, W. Robertson, A. N. Da Silva Rocha, A. H. Roosma, R. S. & A. Sipos-Szabó, I. E. Salkinson, J. Sherman?, L. E. A. Serrano, S. & P. SeruFiji-Bau, J. Shepreve, P. A. Siebesma, V. Silion, S. da Silva, J. D. T. da Silveira, W. C. Smith, P. Stanford, P. Stevenson, J. J. StolzEd.1-4, A. A. Sturges – E. T. Doane, S. Ben Shimon (Бен Шимон), H. A. Tófolo, A. J. Tolissano, J. L. Torres?, A. B. Traina, J. S. Trimm, D. H. Tucker, W. A. van VlotenCATHOLIC, J. WahlAfrikaans & Xhosa, J. W. C. WandCATHOLIC, J. WheelerCh. Ed., L. White, D. Whitestone, G. Wilson, H. ZanusoCATHOLIC, Y. Zeev, W. R. Żyromskiy (Журомский), ENGLISH: Apostolic Scriptures • Dabar HWHY - The Word of Yahuah • Disciples and Apostles of Yahshua • Divine Name Holy Bible2024 • HaBrit Chadashah or Renewed Covenant • The Halleluyah Scriptures • Hebrew Roots Bible - Qodesh Cepher • • Magalah hlGMh XA (NT) • Messianic Authorised Version • Messianic Scriptures Sacred Names Edition • Septuagint-Peshitta Scrolls • The Letters of Yehudah and Yaakob and Yochanan2009 • Praise Yahuwah Scriptures • Pure Scriptures for the Remnant • Restoration Study Bible • Scriptures (html)2025? • The Original-Thought Sacred-Scriptures: The-Æver-Lasting-Covenant, or The-New-Testament In A-Chord with The-Æstern-Tongue • The Word of Yahweh Yah Scriptures • Yahweh’s Scriptures For Salvation, HISZPAŃSKI przekład Biblia Torá Viviente v2018 - Am Israel Jai, PORTUGUESE: Bíblia Aberta • Bíblia Livre • Escrituras Sagradas, com os Nomes Sagrados Yauh e Yausha • Escrituras Sagradas Nomes Hebraicos Transliterados, RUSSIAN а-Брит а-Хадаша в редакции NEV, ROMANIAN Scriptura, ITALIAN Brit Hadashah. Il Patto Rinnovato (Nuovo Testamento) di nostro Salvatore Yahshua HaMashiah, the translator of the NT into Batak-Toba1989, Bunama, Chewa2025, Galisian, Hmong, Igbo2026, Indonesian2007, Kajuk2024, Kashinawa, Pashto1818, Sotho-Sepedi (N.)2024, Tagbanwa-Calamian1987, Tsonga2024, Tswana1993, Xhosa1846, Xhosa1853.

[1] "It therefore seems we are compelled to conclude that here, too, the writer deliberately introduced this variant in order to ascribe divinity to Christ." (James R. Royse, Texts Scribal Habits in Early Greek New Testament Papyri, Society of Biblical Literature, Atlanta 2008, p. 611, https://archive.org/details/scribalhabitsine0000roys 18-11-2023).

[2] In the writings of Clement of Alexandria, we also encounter the variant "Lord God." (Dominus Deus) (Adumbrationes in epistola Judæ w: Operum Clementis Alexandrini Supplementum, Friderici Lanckisii Hæred, Lipsiae 1700, p. 136, http://resolver.sub.uni-goettingen.de/purl?PPN76622967X 16-11-2023).

[3] Proponents of the "Jesus" variant argue that the shift from the "Lord" variant to "Jesus" between the NA-27 (1993) and NA-28 (2012) critical Greek texts indicates progress in biblical scholarship. This is a naive conclusion, however, as no manuscript was discovered between 1993 and 2012 that would alter the textual evidence in favor of this variant in Jude 5. Interestingly, the reverse occurred with the UBS critical Greek text: UBS-1 (1966) featured the "Jesus" variant, whereas UBS-3 (1983) adopted the "Lord" variant. (Philip W. Comfort, Early Manuscripts and Modern Translations of the New Testament, BakerBooks, Grand Rapids /st. Michigan/ 1996, s. 180, https://archive.org/details/earlymanuscripts0000comf 16-11-2023).

[4] Mayor, The Epistle of St. Jude and the Second Epistle of St. Peter: Greek Text with Introduction Notes and Comments, Macmillan and Co., Limited, London 1907, p. clxxxv, https://archive.org/details/cu31924029294984 1-09-2017.

[5] "(…) both Iησoύς and θεός can be viewed as attempts to resolve the ambiguity [suggested by the variant Κύριος]" (Charles Landon, A Text-Critical Study of the Epistle of Jude, Sheffield Academic Press Ltd, Sheffield 1996, p. 75, https://books.google.pl/books?id=ZguaCgAAQBAJ 16-11-2023).

[6] Bigg, The International Critical Commentary: A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, Ed. 2, Charles Scribner’s Sons, New York 1902, s. 328, https://archive.org/details/bwb_P8-CYY-804 15-07-2023.

[7] Howard, „The Tetragram and the New Testament”, Journal of Biblical Literature, Vol. 96, No. 1/1977, p. 82 [81-82].

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