THE NEW SCHAFF-HERZOG
torius from South Arabian MSS., Berlin, 1899-1900; Jonah and Micah by Merx, in his Chrestomathia, ut sup.; Nahum by Adler, in JQR. vii (1895). 630-657; Jer. i-xii by Wolfsohn, 1903; Ezekiel, i-x by Silbermann, 1902; the Haftaroth in the Hebrew Pentateuch <Sefer keter torah, ut sup. Consult also: C. W. H. Pauli, The Chaldee Paraphrase on the Prophet Isaiah, London, 1871; Z. Frankel, Zu dem Targum der Propheten, Breslau, 1872; W. Bacher, in ZDMG, xxviii (1874), 1-72, 157, 319; H. S. Levy, Targum on Isaiah, with Commentary, London, 1889.
Yerushalmi I and II were first published in Bomberg's Rabbinic Bible, Venice, 1517. The best editions of both are by M. Ginsburger, Pseudo-Jonathan, Berlin, 1903, and Das Fragmententhargum, 1899 (cf. Barnstein, in JQR, xiii, 1899, 167; ZDMG, lviii, 1904, 374-378). On both Targums, cf. Dalman, Grammatik, § 6, 1-2; on an important manuscript of Yerushalmi II at Nuremberg, cf. Lagarde, Mittheilungen, iii, Gottingen, 1889, 87.
The Targum of the Hagiographa: The first edition of Job, Ps., Prov., and the Rolls was in the Rabbinic Bible, Venice, 1517, which books were reprinted by Lagarde in 1873; the best edition of the Targum on Esther is by M. David, Berlin, 1898 (cf. Posner, Das Targum Rischon zu Esther, Breslau, 1896); Ecclesiastes, from South Arabian MSS., by A. Levy, ib. 1905. Consult E. Brederek, Kcnkordanz zum Targum Onkelos, Giessen, 1906; H. L. Strack, Einleitung in das A. T., § 84, Munich, 1906.
VI. The Armenian Version : The Armenian translation of the Old Testament rests on the Greek, thoughit shows in certain passages and books traces of revision either from the Syriac or from the Hebrew. The Greek text used seems to have been dependent on Origen, for in some Armenian manuscripts hexaplaric marks are found. In the manuscripts (not in the printed editions) various pseudepigraphic books appear. The Armenian Psalter printed for the British and Foreign Bible Society at Venice, 1850, was rejected in consequence of these additions. Ecclesiasticus has been translated twice, first in the fifth century, this version being printed in the Venice Bible, 1860; again probably in the eighth century, found in Zohrab's edition of the Armenian Bible of 1805. On the statements of Koriun, Lazar of Parpi, and Moses of Chorene, that the Scriptures were translated by Mesrob, Sahag, Eznik, and others between 396 and 430 from manuscripts brought from Edessa, Constantinople, and Alexandria, cf. Conybeare, DB,i, 152 (see Armenia, II, §§ 2-3). A collation of the Armenian version was made for Holmes-Parsons (see above, I, 1, § 2), and is being made afresh for the forthcoming Cambridge Septuagint by McLean (cf. Swete, Introduction, London, 1900, p. 118). Theodoret states that in his time the language of the Hebrews was translated into that of the Armenians, Scythians, and Sauromatians. A concordance to the Armenian Bible has been printed in the cloister of San Giacomo at Jerusalem (1895). The uncanonical writings of the Old Testament found in Armenian manuscripts in the library of San Lazzaro were translated into English by J. Issaverdens (Venice, 1901); on Ter Moosesjan's History of the Translation of the Bible into Armenian, cf. H. Goussen,in Nouvelle Revue de Thiologie, 1904, p. 9.
For the New Testament Mill used some notes on the Armenian version by W. Guise and L. Piques. For Tregelles C. Rieu collated Zohrab's edition of 1805. His notes were used by Tischendorf in the eighth edition of his New Testament; Gregory
catalogued sixty-four manuscripts in Europe (outside of Russia) and America. At Moscow is a copy of the Gospels dated 887, at Echmiadzin is the manuscript 222 written in 989, but with an ivory binding which is much older. Conybeare discovered in this manuscript, after Mark xvi, 8, the words Ariston eritzou ("of the presbyter Arist[i]on"), which probably preserve the name of the author of the close of the second Gospel. The Gospels have invariably the so-called Ammonian sections; the Acts and Epistles of Paul, the Euthalian additions (see Ammonius of Alexandria; Etjthalius); at their end is found the apocryphal correspondence of Paul with the Corinthians. After John follows sometimes the apocryphal " Rest of John." The Apocalypse is said to be a recension made by Nerses Lambron in the twelfth century; a much older version is indicated by H. Goussen (cf. Gregory, Textkritik, Leipsic, 1902, p. 568). The inclusion of the apocryphal correspondence of Paul with the Corinthians and other characteristics of this version and the whole history of the Armenian Church confirm the view that the Armenian version was first based on the Syriac Bible and afterward revised from the Greek; cf. on this question Conybeare and Burkitt. E. Nestle.
Bibliography: The Armenian Bible was first printed, Amsterdam, 1666, from a single MS.; of this the edition by Mechitar, Venice, 1733, was in the main a reprint; the first critical edition was by Zohrab, Venice, 1805. Consult Scrivener, Introduction, ii, 148-154; Gregory, Textkritik, i, 565-573; F. C. Conybeare, in DB, i, 151- 154, and in The Expositor, 1893, pp. 242 sqq., and Dec, 1895; F. C. Burkitt, in EB, iv, 5011, 5028; A. Abeghian, Vorfragen zur Entstehungsgeschichte der altarmenischen Bibelubersetzungen, Marburg, 1906; idem, Zur Entstehungsgeschichte der altarmenischen Bibelubersetzungen, Tubingen, 1907.
VII. Egyptian Coptic Versions: According to Zosimus Panopolitanus, the Hebrew Bible was translated into Egyptian at the same time as the Septuagint (see above, I, 1, § 6); according to the life of St. Anthony, he heard the Gospel read in church in the Egyptian language. But the latter statement is not certain enough to justify the supposition that the Egyptian version of the New Testament goes back to the middle of the third century. At that time Christianity in Egypt seems to have been restricted to the Greek-speaking towns. Modern scholars distinguish linguistically as many as five or six Coptic dialects; for the textual critic the Coptic versions fall into three divisions, although a former generation knew only one and called it the Coptic, i.e., the Egyptian, version. These divisions are: (1) The Saidic or the version of Upper Egypt, sometimes called the Thebaic; (2) the Fayyumic (formerly called the Bashmuric), with which text the fragments in the Middle-Egyptian dialect agree; (3) the version now in ecclesiastical use among all Copts or Egyptian Christians, called Bohairic. The Bohairah (" Lake ") is a district near Alexandria and Lake Mareotis, the modern Beherah. There is a fourth dialect called Akhmimic; but the version of the Catholic Epistles in this dialect, preserved in a very ancient manuscript, is properly