Greek vs. Aramaic

[yuku]

Shlama Akhi Paul,

PAUL: I never said anyone was "disunited" - what I said, verbatim, was that these communities were independent of one another in scriptures, history, language, ecclesial authority, etc.

YURI: Well, I though that "independent of one another" means "disunited", but I guess I was wrong...

Also, Re: the later Church authorities making efforts to destroy the Diatessaron.

According to his own account, in the late 4th century, Theodoret of Cyrus gathered and destroyed over 200 copies of the Diatessaron, and replaced them with copies of the individual Gospels. I can provide an exact citation if you wish.

PAUL: Then show me direct quotes from either the Diatesseron or Old Scratch in any writing from Mar Aphrahat.

YURI: How about this case, Lk 1:13?

Here, the Peshitta reads exactly like the canonical Greek,

(Greek Lk 1:13) dioti eishkousqh h dehsiV sou
"for thy prayer is heard"

(Peshitta Lk 1:13) mTl d)$tm(t clwtk
"for thy prayer is heard"

But, on the other hand, Aphrahat and Ephrem read differently here, and they agree exactly with each other. (Actually, Ephrem uses this same phrase 3 times!)

(Aphrahat, Demonstrations 57:04) )$tm(t clwtk qdm )lh)
"Thy prayer hath been heard _before God_."

So this obviously comes from the Diatessaron, and God is mentioned here explicitly.

And the OS Sinaitic agrees with Aphrahat here, because, in the OS, God is also explicitly mentioned as hearing Zacharias' prayer.

(Old Syriac Luke 1:13) h) gyr $m( )lh) bql clwtk
_God_ hath hearkened to the voice of thy prayer.

So what we see in this case is that Aphrahat, Ephrem, the Diatessaron, and the OS all agree, because they all mention God in this verse. But the Peshitta agrees with the Greek, and neither mentions God in this verse.

I'm sure there are a lot more such cases that could be found.

Shlama,

Yuri.