The manuscript Add. 1570 (Cambridge) has been chosen as the base text for this edition of Proverbs. Against it twenty one Ethiopic manuscripts have been collated, as well as the printed texts of the Bassano edition and the and'm commentary. Add. 1570 has been selected as the base for reasons of date and textual type. The base text has been translated in a literal manner to retain, where possible, the idiosyncrasies of the Ethiopic version. The apparatus criticus records all the significant variants of the twenty one manuscripts and two printed texts. Points of interest relating to matters within Ethiopic, as well as to the relationship of one group of manuscripts to another and of these groups to likely original texts, are dealt with verse by verse in the notes. The data in the apparatus provide evidence for four distinct textual traditions. The introduction brings together and analyses the data from these traditions, in relation to the antecedents and history of the Ethiopic Old Testament version. The following conclusions are drawn;- No "pure" Ethiopic text is found – namely one which can be related to one textual Vorlage only. All groups of manuscripts Show a deep and thorough-going amalgamation of Greek and Semitic textual features. The Semitisms are found to be Hebraisms, with very scarce evidence of Syriac influences. The nature of the Hebraic element is considered such an integral part of the Ethiopic tradition that it cannot be considered to be the product of revision alone, but must go back to the earliest stage of translational activity. No evidence is found to prove that the Hebrew sources used in Ethiopic were different from the Masoretic text known to us. The structure and layout of the book are found to depend on the LXX (arrangement of chapters and verses). The Greek source used in the translation is identified with the main LXX tradition; influence from the versions of Aquila, Symmachus, and Theodotion is not found. But no particular strand of the LXX tradition is identified as influential upon Ethiopic. The particular Ethiopia tradition in the text of Proverbs is investigated. An editorial process of implification (even at the expense of fidelity to the original texts) is noticed in later manuscripts; this takes the form of additions, explanation— and a tendency to make explicit what is thought to be implicit in the text. Questions which remain unanswered include the date and authorship of the Ethiopic text, and the reconstruction of the plurality of stages through which the text must have passed. These questions, it is thought, cannot be answered in isolation for the Book of Proverbs alone; even tentative conclusions must await further analysis of the data in many more books of the Ethiopic Old Testament.

The Amharic language is the Official language of over 70 million people mainly in Ethiopia. An extensive literature survey and the government report reveal no single Amharic character recognition is found in the country. The Amharic script has 33 basic characters each with seven orders giving 310 distinct characters, including numbers and punctuation symbols. The characters are visually similar; there is a typeface, but no capitalization. Beside this there is no any standard font to use the language in the computer but they use different fonts developed by different stakeholders without keeping a standard on their own way and interest and this create a problem of incompatibility between different fonts and documents.This project is to investigate the reason why Amharic optical character recognition is not addressed by local and international researchers and developers and finally to develop Amharic optical character recognition uses the features and facilities of Microsoft windows Vista or 7 using Unicode standard.

Inaug.-diss.--Heidelberg. / Vita.

Thesis (doctoral)--Friedrich-Wilhelms-Universität zu Berlin, 1913. / Vita. Includes bibliographical references.

Biblical and Ancient Studies / D. Th. (New Testament)

In this thesis I attempt to model, that is, computationally reproduce, the natural transmission (i.e. inflectional regularities) of twenty present tense Amharic verbs (i.e. triradicals beginning with consonants) as used by the language’s speakers. I root my approach in the linguistic theory of network morphology (NM) and model it using the DATR evaluator. In Chapter 1, I provide an overview of Amharic and discuss the fidel as an abugida, the verb system’s root-and-pattern morphology, and how radicals of each lexeme interacts with prefixes and suffixes. I offer an overview of NM in Chapter 2 and DATR in Chapter 3. In both chapters I draw attention to and help interpret key terms used among scholars doing work in both fields. In Chapter 4 I set forth my full theory, along with notation, for generating the paradigms of twenty present tense Amharic verbs that follow four different patterns. Chapter 5, the final chapter, contains a summary and offers several conclusions. I provide the DATR output in the Appendix. In writing, my main hope is that this project will make a contribution, however minimal or sizeable, that might advance the field of Amharic studies in particular and (computational) linguistics in general.

Thesis (Th. D.)--Concordia Seminary, 1988. / Contains Greek, Ethiopic and English translations. Includes bibliographical references (leaves 202-210).

Biblical and Ancient Studies / D. Th. (New Testament)

No description available.

Angelology emerged under the domination of Jewish groups. Reconstructing a brief history for Jewish groups of the Second Temple Period is necessary to ascertain which Jewish group may be aligned with the angelology of 1 Enoch. Moreover, angelology developed within this natural historical context. An exploration of the tradition of angelology includes angelic origins, their functions in the Hebrew Bible and the Septuagint, possible mythical associations, and speculation about why angels surfaced within Israelite religion. Examining the background, structure, and contents of 1 Enoch will ensconce the Enochic writings, within the Second Temple Period. Various theories exist concerning the origins, genre, and characteristics of the apocalyptic. Although there is no agreement about these issues, I propose that 1 Enoch exhibits an apocalyptic perspective. While the notion of angels possibly appeared early in Semitic literature, a proliferation of angelology developed by the time of the writing of the books of I Enoch. It is judicious to examine which group possibly produced the Enochic corpus and pos&1"ble reasons for an increase in angelic speculation within these writings. It is my conviction that 1Enoch6 was dependent upon Genesis 6:1-4, which seived as a midrash of this earlier mythical tradition. I aspire to validate that both Genesis 6: 1-4 and the Book ofW atchers exhibits priestly concerns that are in sync with the Pentateuch. Priestly interests evident in the Enochic tradition may suggest the writer was a priest, who sought to address contentious issues involving the Jerusalem priesthood of his time. I believe this research is necessary to establish that Enoch's angelology influenced late Second Temple Jewish society. This is evidenced within subsequent Jewish literatures, which display Enochic angelic concepts, and reflects the belief system of a segment of Jewish society during that time. I am appreciative of the University of South Africa, the examining committee, and professor Spangenberg for their guidance. / Biblical and Ancient Studies / D.Litt. et Phil. (Biblical Studies)