Uncial 0184 (in the Gregory-Aland numbering), is a Greek-Coptic diglot uncial manuscript of the New Testament, dated paleographically to the 6th century.
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Uncial 0204 (in the Gregory-Aland numbering), is a Greek-Coptic diglot uncial manuscript of the New Testament, dated paleographically to the 7th century.
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Uncial 0290 (in the Gregory-Aland numbering), is a Greek-Arabic diglot uncial manuscript of the New Testament. Palaeographically it has been assigned to the 9th-century.
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Uncial 0301 (in the Gregory-Aland numbering), is a Greek-Coptic diglot uncial manuscript of the New Testament. Paleographically it has been assigned to the 5th century.
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The primary language used in the novel. In the novel, prince Marthanda Varma mentions that the diglot at the pathan camp seems to very good in Malayalam.
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Uncial 086 (in the Gregory-Aland numbering), ε 35 (Soden), is a Greek — Coptic diglot, uncial codex of the New Testament, dated paleographically to the 6th century.
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Codex Claromontanus, symbolized by Dp or 06 (in the Gregory-Aland numbering), δ 1026 (von Soden), is a Greek-Latin diglot uncial manuscript of the New Testament, written in an uncial hand on vellum. The Greek and Latin texts are on facing pages, thus it is a "diglot" manuscript, like Codex Bezae Cantabrigiensis. The Latin text is designated by d (traditional system) or by 75 in Beuron system.
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Uncial 0114 (in the Gregory-Aland numbering), ε 53 (von Soden); is a Greek- Coptic diglot uncial manuscript of the New Testament, dated palaeographically to the 8th-century.
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Lectionary 1575 (in the Gregory-Aland numbering), α 1037 (Soden), is a Greek- Coptic diglot lectionary manuscript of the New Testament, dated paleographically to the 9th-10th century.
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Uncial 0100 (in the Gregory-Aland numbering), ε 070 (Soden), is a Greek-Coptic diglot uncial manuscript of the New Testament. It is dated palaeographically to the 7th-century.
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Uncial 0299 (in the Gregory-Aland numbering), is a Greek-Coptic diglot uncial manuscript of the New Testament. Palaeographically it has been assigned to the 10th or 11th century.
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In 2002 an edition of the Scots Gaelic New Testament was produced as a diglot with the English New King James Version (NKJV) along with the 1826 Metrical Psalms, with updated orthography.
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Uncial 0136 (in the Gregory-Aland numbering), ε 91 (Soden), is a Greek-Arabic diglot uncial manuscript of the New Testament, dated palaeographically to the 9th century. Formerly it was labelled by Θh.
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Uncial 0200 (in the Gregory-Aland numbering), is a Greek-Coptic diglot uncial manuscript of the New Testament, on parchment. Palaeographically it has been assigned to the 7th century. The manuscript has survived in a very fragmentary condition.
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Codex Augiensis, designated by Fp or 010 (in the Gregory-Aland numbering), α 1029 (von Soden) is a 9th-century diglot uncial manuscript of the Pauline Epistles in double parallel columns of Greek and Latin on the same page.
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Codex 0205 (in the Gregory-Aland numbering). It is a diglot Greek-Coptic (Sahidic) uncial manuscript of the Epistle to Titus and the Epistle to Philemon, dated paleographically to the 8th-century (J. M. Plumley proposed 7th or 6th-century).
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Uncial 0320 (in the Gregory-Aland numbering), is a diglot Greek-Latin uncial manuscript of the New Testament on parchment. Palaeographically it has been assigned to the 10th-century. Formerly it was designated by Dabs2. The manuscript is very lacunose.
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Minuscule 629 (in the Gregory-Aland numbering), α 460 (von Soden), is a Latin–Greek diglot minuscule manuscript of the New Testament, on parchment. It is known as Codex Ottobonianus. Palaeographically it has been assigned to the 14th century. The manuscript is lacunose.
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Minuscule 16 (in the Gregory-Aland numbering), ε 449 (Soden). It is a diglot Greek-Latin minuscule manuscript of the New Testament, on 361 parchment leaves (), dated palaeographically to the 14th-century. It has full marginalia and was prepared for liturgical use.
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It is Greek-Arabic diglot. It was found by Rendel Harris at Sinai. Currently it is dated by the INTF to the 9th century. Uncial 0137 is still located in Sinai Harris 9 in the Saint Catherine's Monastery in Mount Sinai in Egypt.
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Minuscule 525 (in the Gregory-Aland numbering), ε 513 (in the Soden numbering), is a Greek-Slavic diglot minuscule manuscript of the New Testament, on a parchment. Palaeographically it has been assigned to the 15th century. It has marginalia. Scrivener labelled it by number 491.
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Codex Laudianus, designated by Ea or 08 (in the Gregory-Aland numbering), α 1001 (von Soden), called Laudianus after the former owner, Archbishop William Laud. It is a diglot Latin — Greek uncial manuscript of the New Testament, palaeographically assigned to the 6th century. The manuscript contains the Acts of the Apostles.
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Sefer Haftarah written in Yemen (ca. 19th century) Diglot Hebrew-English Haftarah sample, showing how Sephardic and Ashkenazi traditions differ in their section boundaries The haftarah or (in Ashkenazic pronunciation) haftorah (alt. haphtara, Hebrew: הפטרה; "parting," "taking leave"),Rabbi Samson Raphael Hirsch, The Hirsch Siddur (orig. German 1868, English transl.
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This was however published in 1629 in the Latin script as a Dutch-Malay diglot. This was followed by a translation of the Gospel of Mark that was also published as a Dutch-Malay diglot in 1638 which also included translations of the Ten Commandments, the Benedictus, the Greater Doxology, the Magnificat, the Nunc dimittis, the Apostles Creed, the Lord's Prayer, and a few other liturgical prayers and canticles. This work was later published together with the translation of the Gospels of John and Luke that was done by a VOC clerk, Jan Van Hasel in 1646. Ruyl's translations were based on early Dutch translations of the Bible that were themselves based on translations of the Vulgate and Martin Luther's translation.
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Codex Sangallensis, designated by Δ or 037 (in the Gregory-Aland numbering), ε 76 (von Soden), is a diglot Greek-Latin uncial manuscript of the four Gospels. Usually it is dated palaeographically to the 9th, only according to the opinions of few palaeographers to the 10th century. It was named by Scholz in 1830.
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Uncial 070 (in the Gregory-Aland numbering), ε 6 (Soden), is a Greek-Coptic diglot uncial manuscript of the New Testament. Palaeographically it has been assigned to the 6th century. Uncial 070 belonged to the same manuscript as codices: 0110, 0124, 0178, 0179, 0180, 0190, 0191, 0193, 0194, and 0202. The manuscript is very lacunose.
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Di Jamiekan Nyuu Testiment (Jamaican Diglot New Testament with KJV), British & Foreign Bible Society. Retrieved 24 March 2013. A comparison of the Lord's Prayer : ...as it occurs in Di Jamiekan Nyuu Testiment: : Wi Faada we iina evn, : mek piipl av nof rispek fi yu an yu niem. : Mek di taim kom wen yu ruul iina evri wie.
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Minuscule 694 (in the Gregory-Aland numbering), ε502 (von Soden),Hermann von Soden, Die Schriften des neuen Testaments, in ihrer ältesten erreichbaren Textgestalt / hergestellt auf Grund ihrer Textgeschichte (Berlin 1902), vol. 1, p. 187. is a Greek–Latin diglot minuscule manuscript of the New Testament, on paper. Palaeographically it has been assigned to the 15th century.
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Lectionary 6, designated by siglum ℓ 6 (in the Gregory-Aland numbering). It is a Greek-Arabic diglot manuscript of the New Testament, on paper leaves, dated by a colophon to the year 1265.K. Aland, M. Welte, B. Köster, K. Junack, Kurzgefasste Liste der griechischen Handschriften des Neues Testaments, (Berlin, New York: Walter de Gruyter, 1994), p. 219.
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Minuscule 609 (in the Gregory-Aland numbering), ε 161 (von Soden), is a Greek–Arabic diglot minuscule manuscript of the New Testament, on parchment. It is dated by a colophon to the year 1043. The manuscript is lacunose.K. Aland, M. Welte, B. Köster, K. Junack, "Kurzgefasste Liste der griechischen Handschriften des Neues Testaments", Walter de Gruyter, Berlin, New York 1994, p. 83.
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Minuscule 621 (in the Gregory-Aland numbering), O 46 (von Soden), is a Greek diglot minuscule manuscript of the New Testament, on parchment. Palaeographically it has been assigned to the 11th century. The manuscript is lacunose.K. Aland, M. Welte, B. Köster, K. Junack, "Kurzgefasste Liste der griechischen Handschriften des Neues Testaments", Walter de Gruyter, Berlin, New York 1994, p. 83.
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Minuscule 622 (in the Gregory-Aland numbering), O π23 (von Soden), is a Greek diglot minuscule manuscript of the New Testament, on parchment. Palaeographically it has been assigned to the 12th century. The manuscript is lacunose.K. Aland, M. Welte, B. Köster, K. Junack, "Kurzgefasste Liste der griechischen Handschriften des Neues Testaments", Walter de Gruyter, Berlin, New York 1994, p. 83.
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Minuscule 623 (in the Gregory-Aland numbering), α 173 (von Soden), is a Greek diglot minuscule manuscript of the New Testament, on parchment. It is dated by a colophon to the year 1037. The manuscript is lacunose.K. Aland, M. Welte, B. Köster, K. Junack, "Kurzgefasste Liste der griechischen Handschriften des Neues Testaments", Walter de Gruyter, Berlin, New York 1994, p. 84.
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Minuscule 620 (in the Gregory-Aland numbering), α 207 (von Soden), is a Greek–Latin diglot minuscule manuscript of the New Testament, on parchment. Palaeographically it has been assigned to the 12th century.K. Aland, M. Welte, B. Köster, K. Junack, "Kurzgefasste Liste der griechischen Handschriften des Neues Testaments", Walter de Gruyter, Berlin, New York 1994, p. 83. The manuscript is lacunose.
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Minuscule 628 (in the Gregory-Aland numbering), α 400 (von Soden), is a Greek–Latin diglot minuscule manuscript of the New Testament, on paper. Palaeographically it has been assigned to the 14th century. The manuscript is lacunose.K. Aland, M. Welte, B. Köster, K. Junack, "Kurzgefasste Liste der griechischen Handschriften des Neues Testaments", Walter de Gruyter, Berlin, New York 1994, p. 84.
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Minuscule 211 (in the Gregory-Aland numbering), ε 234 (Soden), is a Greek- Arabic diglot minuscule manuscript of the New Testament, on parchment. Palaeographically it has been assigned to the 12th century.K. Aland, M. Welte, B. Köster, K. Junack, "Kurzgefasste Liste der griechischen Handschriften des Neues Testaments", Walter de Gruyter, Berlin, New York 1994, p. 59 The manuscript is lacunose.
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Ananthapadmanabhan is also mentioned as Mad Channan / The Beggar / The Diglot / Dweller of Kasi / Shamsudeen. Ananthapadmanabhan is described as a young man of 22 years of age and an expert in disguise with superior fighting skills. He is the son of Thurumukhathu Pillai from his father's relationship with another spouse following the relationship with Kudaman Pillai's maternal niece. He is the half-brother (younger) of Subhadra.
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Also in 1538, editions were published, both in Paris and in London, of a diglot (dual-language) New Testament. In this, Coverdale compared the Latin Vulgate text with his own English translation, in parallel columns on each page.General Note (by Bodleian Library): English and Latin in parallel columns; the calendar is printed partly in red; this edition repudiated by Coverdale on account of the faulty printing.
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Nor is it in two important manuscripts produced in the early/mid 300s, Sinaiticus and Vaticanus. The first surviving Greek manuscript to contain the pericope is the Latin/Greek diglot Codex Bezae, produced in the 400s or 500s (but displaying a form of text which has affinities with "Western" readings used in the 100s and 200s). Codex Bezae is also the earliest surviving Latin manuscript to contain it.
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The manuscript is a diglot, with Greek and Latin in parallel columns on the same page, with the Latin in the left- hand column. The codex contains 227 parchment leaves, sized , with almost the complete text of the Book of Acts (lacuna in 26:29-28:26). It is the earliest known manuscript to contain Acts 8:37. The text is written in two columns per page, 24 and more lines per page.
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The uncial 0205 was possibly a complete codex of the Pauline epistles, of which only 2 leaves survived (32 cm by 22.5 cm). Each page contains two parallel columns with 35 lines, and 12-13 letters per line. The codex is written in Greek and Coptic, but it is not a genuine diglot manuscript. On the first page, the first column and the first seven lines of the second column contains Titus 2:15b-3:7 in Greek.
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Robert Lindsey is the author of A Hebrew Translation of the Gospel of Mark.Robert L. Lindsey, A Hebrew Translation of the Gospel of Mark: A Greek-Hebrew Diglot with English Introduction, 2nd Ed. forward by David Flusser Jerusalem: Dugith Publishers, 1973. This book is famous for the solution mentioned above. He argues the existence of a Proto- Mark gospel ('Ur Markus'), which was a highly literal translation from an originally Hebrew source into Greek, which he calls the Proto-Narrative.
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The Jerusalem School group has a number of scholars in Israel, most importantly Professor David Flusser of the Hebrew University, who has, at least in part, agreed with Lindsey's source theory.See especially Flusser's extensive forward to Robert L. Lindsey's, A Hebrew Translation of the Gospel of Mark: A Greek-Hebrew Diglot with English Introduction, 2nd Ed. forward by David Flusser Jerusalem: Dugith Publishers, 1973. Cf. also the introduction in Jesus' Last Week: Jerusalem Studies on the Synoptic Gospels. R. Steven Notley, M. Turnage, and B. Becker, eds.
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In 1823, the Danish Bible Society published a diglot of the Gospel of Matthew, with Faroese on the left and Danish on the right. Venceslaus Ulricus Hammershaimb and the Icelandic grammarian and politician Jón Sigurðsson published a written standard for Modern Faroese in 1854, which still exists. They set a standard for the orthography of the language, based on its Old Norse roots and similar to that of Icelandic. The main purpose of this was for the spelling to represent the diverse dialects of Faroese in equal measure.
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Di Jamiekan Nyuu Testiment is a translation of the bible into Jamaican Patois prepared by the Bible Society of the West Indies in 2012. In advance of the publication, a translation of the Gospel of Luke was published in 2010 as Jiizas: di Buk We Luuk Rait bout Im. The translation has been seen as a step towards gaining official recognition for patois, but has also been viewed as detrimental to efforts at promoting the use of English.Di Jamiekan Nyuu Testiment (Jamaican Diglot New Testament with KJV), British & Foreign Bible Society. Retrieved 24 March 2013.
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The first enterprise of this kind is the famous Hexapla of Origen of Alexandria, in which the Old Testament Scriptures were written in six parallel columns, the first containing the Hebrew text, the second a transliteration of this in Greek letters, the third and fourth the Greek translations by Aquila of Sinope and by Symmachus the Ebionite, the fifth the Septuagint version as revised by Origen, and the sixth the translation by Theodotion. However, as only two languages, Hebrew and Greek, were employed, the work should perhaps be called a diglot rather than a polyglot in the usual sense.
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A translation of the Gospel of Matthew was completed by Van Hasel as early as 1602 but was not published as the 1612 translation by Albert Cornelius Ruyl was preferred by the VOC. As Ruyl was unable to complete his translation of all four Gospels before he died, Van Hasel persevered with his translation work and the Gospels of Luke and John was published in Amsterdam in a Dutch-Malay diglot in 1646. Both Ruyl and Van Hasel's translations were then compared to the Dutch Statenvertaling, the 1637 official Dutch translation of the Bible, revised by Daniel Brouwerious and published in a single volume in 1651 in Amsterdam.
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Especially in the "minor agreements" between Matthew and Luke against Mark, it is evident that Mark deviates paraphrastically from the Proto-Narrative. Mark's paraphrases Graecize the text, including many phrases that are "non-Hebraic", being common in Greek but lacking an idiomatic counterpart in Hebrew. Luke knows this Mark- like Hebraic Proto-Narrative, but does not know the Gospel of Mark as we know it today.A Hebrew Translation of the Gospel of Mark: A Greek-Hebrew Diglot with English Introduction, Second Edition, Jerusalem: Dugit, 1973 While it is easy to show that Luke knows a Proto-Mark (which happens to be closer to Hebrew) and not Mark, Lindsey speculates further with more surprising conclusions, and argues for Lucan priority.
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Sagada, Mountain Province, Philippines. The diglotic English–Chinese Book of Common Prayer used by the Filipino–Chinese community of St Stephen's Pro-Cathedral in Manila, Philippines. As the Philippines is connected to the worldwide Anglican Communion through the Episcopal Church in the Philippines, the main edition of the Book of Common Prayer in use throughout the islands is the same as that of the United States. Aside from the American version and the newly published Philippine Book of Common Prayer, Filipino-Chinese congregants of Saint Stephen's Pro-Cathedral in the Diocese of the Central Philippines uses the English-Chinese Diglot Book of Common Prayer, published by the Episcopal Church of Southeast Asia.
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As such, many of the Vetus Latina "versions" were generally not promulgated in their own right as translations of the Bible to be used in the whole Church; rather, many of the texts that form part of the Vetus Latina were prepared on an ad hoc basis for the local use of Christian communities, to illuminate another Christian discourse or sermon, or as the Latin half of a diglot manuscript (e.g. Codex Bezae). There are some Vetus Latina texts that seem to have aspired to greater stature or currency; several Vetus Latina manuscripts Gospels exist, containing the four canonical Gospels; the several manuscripts that contain them differ substantially from one another. Other biblical passages, however, are extant only in excerpts or fragments.
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While most translations attempt to synthesize the various texts in the original languages, some translations also translate one specific textual source, generally for scholarly reasons. A single volume example for the Old Testament is The Dead Sea Scrolls Bible () by Martin Abegg, Peter Flint and Eugene Ulrich. The Comprehensive New Testament () by T. E. Clontz and J. Clontz presents a scholarly view of the New Testament text by conforming to the Nestle-Aland 27th edition and extensively annotating the translation to fully explain different textual sources and possible alternative translations. A Comparative Psalter () edited by John Kohlenberger presents a comparative diglot translation of the Psalms of the Masoretic Text and the Septuagint, using the Revised Standard Version and the New English Translation of the Septuagint.
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In the ensuing years, four more stations were established: Cunjamba, N'inda, Casuango and Catota all in the fallen Mbundaland. The book of John, was translated by the Rev Albert W Bailey known as (Avele), it was printed at Kamundongo Mission of United Church of Canada, now IECA- Igreja Evangelica Congregacional em Angola, in 1919; The book of Matthew in Mbunda and Portuguese was translated by Abraham at Muie in 1925; The book of Mark was translated by Rev. John C Procter at Muie also in 1925 and another edition of Rev Bailey's translation was published in diglot at Muie in 1928; The book of Luke was by Mateo at Muie in 1927 and also Hymnal in Portuguese and Mbunda. The Committee of reviewers consisted of Rev.
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In 1651, all these translations were revised by Heurnius and published as a single volume in Amsterdam. Leydekker's Malay translation of the Book of Judges in the Jawi script (1733)The complete New Testament was translated by Daniel Brouwerious, a pastor in Batavia and published as a diglot in 1668 in Amsterdam. The use of many transliterated Portuguese terms like Baptismo (Baptism), Crus (Cross), Deos (God), Euangelio (Gospel), and Spirito Sancto (Holy Spirit) meant that this translation remained inaccessible to native speakers of the Malay language except for the Catholic Malays that have earlier been converted by the Portuguese. The first complete translation of the Bible in Malay was begun by Melchior Leydekker on the order of the church authorities in Batavia and was officially sponsored by the VOC from 1691.
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An exhibition curated and researched by Welsh Group member Dr Ceri Thomas and funded by The National Library of Wales, Arts Council of Wales, Contemporary Art Society for Wales and the Welsh Group, was launched at the National Library of Wales, (Aberystwyth), before touring to the Royal Cambrian Academy, and Newport Museum & Art Gallery. The exhibition, Mapping The Welsh Group at 60, included work by current and past members spanning a period from soon after the second world war to work completed in the twenty-first century, just after Welsh devolution. At the exhibition launch Welsh Government Heritage Minister at the time Alun Ffred Jones highlighted the group's importance: "The Welsh Group's 60th anniversary exhibition is a major event for the arts in Wales, bringing together work from talented Welsh artists old and new". A fully illustrated colour book published by Diglot Books accompanied the exhibition.
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Leydekker's Malay translation open to the first page of Psalms (1733)The first systematic attempt to translate the Bible into Malay was by a Dutch trader of the Dutch East India Company (VOC), Albert Cornelius Ruyl, who finished his translation of the Gospel of Matthew in 1612. The translation was published in 1629 in Enkhuizen in the form of a Malay-Dutch diglot which also included translations of the Ten Commandments, the Benedictus, the Greater Doxology, the Magnificat, the Nunc dimittis, the Apostles Creed, the Lord's Prayer, and a few other liturgical prayers and canticles. This was followed by the publication of his translation of the Gospel of Mark together with his earlier translation of Matthew in a single volume in 1638. Contemporary translations of the Gospel of John and the Gospel of Luke was being done by a VOC officer named Jan Van Hasel while a translation of the Acts of the Apostles was being done by the chaplain of Batavia, Justus Heurnius.
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The Douay-Rheims Bible is a translation of the Latin Vulgate, which is itself a translation from Hebrew, Aramaic, and Greek texts. The Vulgate was largely created due to the efforts of Saint Jerome (345-420), whose translation was declared to be the authentic Latin version of the Bible by the Council of Trent. While the Catholic scholars "conferred" with the Hebrew and Greek originals, as well as with "other editions in diverse languages",1582 Rheims New Testament, "Preface to the Reader." their avowed purpose was to translate after a strongly literal manner from the Latin Vulgate, for reasons of accuracy as stated in their Preface and which tended to produce, in places, stilted syntax and Latinisms. The following short passage (Ephesians 3:6-12), is a fair example, admittedly without updating the spelling conventions then in use: Other than when rendering the particular readings of the Vulgate Latin, the English wording of the Rheims New Testament follows more or less closely the Protestant version first produced by William Tyndale in 1525, an important source for the Rheims translators having been identified as that of the revision of Tyndale found in an English and Latin diglot New Testament, published by Miles Coverdale in Paris in 1538.
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