By William Albert Graham
The concept that of "scripture" as written non secular textual content is reexamined during this shut research of the traditions of oral use of the sacred writings of religions world wide. stating the important significance of the oral and aural adventure of spiritual texts within the lifetime of non secular groups of either japanese and Western cultures, William Graham asserts the necessity for a brand new viewpoint on how scripture has been appropriated and utilized by the majority of everybody who've been spiritual, so much of whom may possibly neither learn nor write.
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Extra resources for Beyond the Written Word: Oral Aspects of Scripture in the History of Religion
The Tafsīr in Arabic script was transmitted in two Christian branches, by the Coptic Church and by the Syriac Churches. 48 The most important manuscripts of the Coptic transmission of the Tafsīr are MS Florence BML 112 (copied 1245/46), which is the earliest representative of a Coptic version of the Tafsīr and contains the entire Pentateuch, and MS Paris BNF Arabe 1, whose revised version served as the copy text of the Paris and London Polyglots; it, too, contains the entire Pentateuch. 49 Below, MS Florence BML 112 and the printed text of MS Paris BNF Arabe 1 in the London Polyglot serve for comparison with MS London BL OR7562.
See Loewenstamm 1964 on an 11th-century Karaite commentary on Genesis, which was used and adapted by the Samaritans. She states that it is impossible to tell whether the Samaritans were aware of the origins of this commentary (Loewenstamm 1964:199). Subsequently she identified the Karaite author of this commentary as Yeshuˁa ben Yehuda (Loewenstamm 1971–1972). For other examples of literary contacts between the Samaritans and the Karaites between the 11th and 13th centuries, see Schwarb 2013:128–135.
After leaving Egypt he settled in Palestine, where he spent most of his time in the main Jewish center in Tiberias. From there he went to Syria, where he lived for some time in Aleppo, and thence to Babylonia. Eventually he settled in Baghdad, where he was appointed Gaon or head of the Sura academy in 928. Saadya Gaon made major contributions in a variety of fields. His work encompassed halakhic, philosophical, and rabbinical studies, grammatical writings (including Haˀegron, a treatise on Hebrew language and poetry), liturgical poems, a prayer book, and an influential Arabic Bible translation plus commentary.