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Peshitta Manuscript
#1
Hello Forum,

Anybody knows this manuscript: <!-- m --><a class="postlink" href="http://cdm.csbsju.edu/cdm4/document.php?CISOROOT=/SJRareBooks&CISOPTR=2893&REC=10">http://cdm.csbsju.edu/cdm4/document.php ... 893&REC=10</a><!-- m --> I think it is an Eastern PeshittA. It have the 22 eastern books and it is very similar to Khabouris Codex, except for the Serto script. Below are some comparisons I have made with the Khabouris and the 1905 Peshita from British and Foreign Bible Society.

British and Foreign Bible Society - BFBS
Khabouris - Kh
Peshitta Manuscript - P

Matthew 6:32
[Image: mat_06_32.png]

Mathew 21:4
[Image: mat_21_04.png]

Mathew 21:25
[Image: mat_21_25.png]

Acts 20:28
[Image: acts_20_28.png]

John 7:53 - 8:11 Pericope Adulterae
Is not there, like Khabouris. See folio 135 r

Shlama
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#2
Phil Wrote:Hello Forum,

Anybody knows this manuscript: <!-- m --><a class="postlink" href="http://cdm.csbsju.edu/cdm4/document.php?CISOROOT=/SJRareBooks&CISOPTR=2893&REC=10">http://cdm.csbsju.edu/cdm4/document.php ... 893&REC=10</a><!-- m --> I think it is an Eastern PeshittA. It have the 22 eastern books and it is very similar to Khabouris Codex, except for the Serto script. Below are some comparisons I have made with the Khabouris and the 1905 Peshita from British and Foreign Bible Society.

British and Foreign Bible Society - BFBS
Khabouris - Kh
Peshitta Manuscript - P

Matthew 6:32
[Image: mat_06_32.png]

Mathew 21:4
[Image: mat_21_04.png]

Mathew 21:25
[Image: mat_21_25.png]

Acts 20:28
[Image: acts_20_28.png]

John 7:53 - 8:11 Pericope Adulterae
Is not there, like Khabouris. See folio 135 r

Shlama

Shlama Akhi Phil:
I have verified that each one of these examples given are unique to both the Khabouris Codex as well as the Crawford Codex Vis-a-vis the 1905 UBS. Also, this manuscript follows the UBS in Matthew 1:6. The Khabouris is unique with a proclitic Vav in the second use of Dawid.

Shlama,
Stephen
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#3
Stephen Silver Wrote:Shlama Akhi Phil:
I have verified that each one of these examples given are unique to both the Khabouris Codex as well as the Crawford Codex Vis-a-vis the 1905 UBS. Also, this manuscript follows the UBS in Matthew 1:6. The Khabouris is unique with a proclitic Vav in the second use of Dawid.

Shlama,
Stephen

Shlama Mr. Silver
The only information I have is the one provided by the site (on the left menu):
Quote:Title Liber Sacrosancti Evangelii de Iesu Christo Domino & Deo nostro
Subject Bible. New Testament. Gospels and Epistles. Syriac (Peshitta version).
Description Liber Sacrosancti Evangelii de Iesu Christo Domino & Deo nostro. Reliqua hoc Codice comprehensa pagina proxima indicabit. Div. Ferdinandi Rom. Imperatoris designati iussu & liberalitate, characteribus & lingua Syra, Iesu Christo vernacula, Divino ipsius ore co[n]secrata, et a Ioh. Eva[n]gelista Hebraica dicta, Scriptorio Prelo dilige[n]ter Expressa.

(Book of the Holy Gospel of Jesus Christ, Our Lord and God. The following pages indicate the rest of the contents in this book. By the command and generosity of the Divine Ferdinand Emperor of Rome, expressed in the letters and Syriac language, the vernacular of Jesus Christ, made holy by his divine mouth, and and spoken by John the Hebrew Evangelist, carefully presented by the printing press.)

a*1r (=SYR2_001r): red/black woodcut for Syriac title, with Latin + Syriac type

k4r (=SYR2_062r): woven cross with heraldic shields, Syriac inscription of Ps. 34:6-7

k4v (=SYR2_062v), q4v (=SYR2_086v), Xx6v (=SYR2_244v), ll4v (=SYR2_284v): two crossed poles, three crowns, four hearts with repeated Greek word for "King"

q3v (=SYR2_085v): woven cross with heraldic shields, Syriac inscription of Ps. 44:6-8

D2v (=SYR2_124v): The visions of St. John the Evangelist in black and red, with Latin inscriptions from the liturgy, "[You] who stretched out [your] hands on the Cross have drawn all the ages to you" and the opening of John's Gospel, "In the beginning was the Word".

L3r (=SYR2_153r), Bb1v (=SYR2_163v), bb1v (=SYR 2_245v), BB1v (=SYR2_285v): cross, crown, shield, lion, dragon, and inscription in both Syriac and Latin, combining Constantine's vision and Ps. 91:13b: "Conquer in this sign, and you will crush the lion and the dragon."

Aa.*.1.r (=SYR2_155r): woodcut Syriac title for Epistles of Paul

Aa.**.4.v (=SYR2_162v): woodcut errata sheet for Epistles of Paul

Xx6r (=SYR2_244r): pieta at foot of Cross, Syriac inscription of Ps. 33(34):6-7

EE-LL4 (=SYR2_297r-323r): table of liturgical use of New Testament readings in Syrian liturgy

LL4v (=SYR2_324v): cherub with Syriac/Latin inscriptions: "Charity is the end of the Law"

Edited by J.A. Widmanstetter. Vienna: Michael Zimmermann [Cymbermannus], 1555.

(25) (1) 35 (1) 131 (9) lxxxi (1) 39 (1) 11 (28) ff. = 363 ff.

Modern red calf binding.
Publisher Edited by J.A. Widmanstetter. Vienna: Michael Zimmermann [Cymbermannus], 1555.
Date 1555
Language Syriac; Latin
Rights Copyright?? 2005 Hill Museum & Manuscript Library. All rights reserved.
Genre Printed Books; Prints; Book Illustrations;
City Vienna
Country Austria
Further Information For further information and to obtain complete manuscripts visit <!-- m --><a class="postlink" href="http://www.hmml.org/about06/staff_board.htm">http://www.hmml.org/about06/staff_board.htm</a><!-- m -->
Folio (25) (1) 35 (1) 131 (9) lxxxi (1) 39 (1) 11 (28) ff. = (363) ff.
Dimensions 210 x 148 x 54mm

And there is a lot of more similaritys. Right now I'm comparing Khabouris' Mark with this manuscript and they are identical <!-- sConfusedhocked: --><img src="{SMILIES_PATH}/shocked.gif" alt="Confusedhocked:" title="Shocked" /><!-- sConfusedhocked: --> (see folio 64 r).

BTW: I don't know why I'm calling this a Manuscript, if it is a printed book <!-- s:tellme: --><img src="{SMILIES_PATH}/tellme.gif" alt=":tellme:" title="Tell Me" /><!-- s:tellme: -->
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#4
Shlama Akhi Phil:
There is more information on ordering microfilm of the manuscript here. By "manuscript" I suppose they mean "textual transcription".
<!-- m --><a class="postlink" href="http://www.hmml.org/about06/staff_board.htm">http://www.hmml.org/about06/staff_board.htm</a><!-- m -->

Notice the picture on SYR2_124v. At the bottom is the seven branched menorah. In the centre is Jacob's ladder.

SYR2_62v This appears to be the "two sticks" of Ezekiel 37:15-22 as symbolized in Romans chapter 11. (in my honest opinion) <!-- sBig Grin --><img src="{SMILIES_PATH}/happy.gif" alt="Big Grin" title="Happy" /><!-- sBig Grin -->

Shlama,
Stephen
<!-- m --><a class="postlink" href="http://www.dukhrana.com">http://www.dukhrana.com</a><!-- m -->
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#5
Hello,
I have found a little more information about this manuscript.
On this book: Our Bible and Ancient Manuscripts, on page 157:
Quote:The Peshitto was first printed by Widmanstadt, in 1555, from only two manuscript, both of late date. It is now being re-edit by Mr. Gwilliam from some forty manuscripts, many of them of very early date, as shown above; but so carefully were the early copies of the Peshito made, between the fifth and twelfth centuries, that the substantial diferencce between these two editions is very slight.

And this book, An Introduction to the Critical Study and Knowledge of the Holy Scriptures, pointed by Paul Younan on this thread:

p. 260 -261

Quote:John Albert Widmanstadt, the chancellor of Ferdinand I (brother and successor of Charles V.), had learned Syriac several years before of Theseus Ambrosius; and through his endeavours Ferdinand defrayed the expense of an edition. Widmanstadt, Moses, and Postell laboured in its preparation. It was completed in 1555.
[...]
The Syriac version which had thus appeared was without those Catholic Epistles the absence of which had been noticed by Cosmas, and it also wanted the Apocalypse and the history of the woman taken in adultery in John viii. : the absence of this last-mentioned passage, and some other variations from the readings then current, were noticed in a list of errata
[...]
The text of this edition has been highly and justly valued; for, although it was not based on the collation of many MSS., those which the editors had (two containing the New Testament in whole or in part) were honestly and carefully used; and thus nothing having been introduced from conjecture, the text of this edition stands higher than that of many others in which changes have been made, such as the interpolation of 1 John v. 7.

The site where the manuscript is hosted, provide this information:
Quote:Description Liber Sacrosancti Evangelii de Iesu Christo Domino & Deo nostro. Reliqua hoc Codice comprehensa pagina proxima indicabit. Div. Ferdinandi Rom. Imperatoris designati iussu & liberalitate, characteribus & lingua Syra, Iesu Christo vernacula, Divino ipsius ore co[n]secrata, et a Ioh. Eva[n]gelista Hebraica dicta, Scriptorio Prelo dilige[n]ter Expressa.

(Book of the Holy Gospel of Jesus Christ, Our Lord and God. The following pages indicate the rest of the contents in this book. By the command and generosity of the Divine Ferdinand Emperor of Rome, expressed in the letters and Syriac language, the vernacular of Jesus Christ, made holy by his divine mouth, and and spoken by John the Hebrew Evangelist, carefully presented by the printing press.)
Publisher Edited by J.A. Widmanstetter. Vienna: Michael Zimmermann [Cymbermannus], 1555.
Date 1555

Shlama
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#6
shlom lokh Phil,

The Peshitto manuscript that you had linked to at the begining of this thread is actually based on a Maronite Peshitto Manuscript, and the lectionary entries in this Text match those of the Maronite Church during that time period. <!-- sSmile --><img src="{SMILIES_PATH}/smile.gif" alt="Smile" title="Smile" /><!-- sSmile -->

push bashlomo,
keefa-morun
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#7
abudar2000 Wrote:shlom lokh Phil,

The Peshitto manuscript that you had linked to at the begining of this thread is actually based on a Maronite Peshitto Manuscript, and the lectionary entries in this Text match those of the Maronite Church during that time period. <!-- sSmile --><img src="{SMILIES_PATH}/smile.gif" alt="Smile" title="Smile" /><!-- sSmile -->

push bashlomo,
keefa-morun

Shlama Akhi:
Quite simply this means that the Maronites use the Peshitta text and the only substantial difference between the reading of the Maronites and the CoE is Hebrews 2:9.

Shlama,
Stephen
<!-- m --><a class="postlink" href="http://www.dukhrana.com">http://www.dukhrana.com</a><!-- m -->
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#8
shlom lokh akh Stephen,

In regards to ( 'evroye 2:9 ) the only difference in sentence is the following, and they are in the same position:
A) khabouris => sTar m??n
B) official Peshitto => bTaybooth??h

A) ...for He, with the exception of God, for all mankind had tasted death.
B) ...for He, by the grace of God, for all mankind had tasted death.

-Assuming I translated (A) properly; it indicates that msheeho's second person tasted death, but not His first person. This further indicates that msheeho without His first person tasted death for us and showed us how to overcome death.
-Assuming I translated (B) properly; it indicates that msheeho tasted death for us, by a grace from God, to help us overcome death.

I think they both end up saying the same thing, but I leave it to theologians and better translators than my self to figure this one out.

push bashlomo,
keefa-morun
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#9
Let me give this a shot.

A few weeks ago Paul Younan challenged me to separate true Christianity/Messiah's Way, from the PAGAN "idea" that "God can DIE".

CAN GOD DIE?

Maybe better yet, DID GOD DIE?

NO, but Messiah DID.

If these verses are right:

A) ...for He, with the exception of God, for all mankind had tasted death.
B) ...for He, by the grace of God, for all mankind had tasted death.

Perhaps ONLY PART of Messiah Died.

And only THEN, to show US how to do the same.

I had to really think through, that God DID NOT DIE.

That GOD CANNOT DIE.

Perhaps, I'll make a Nestorian Yet....................Albion




abudar2000 Wrote:shlom lokh akh Stephen,

In regards to ( 'evroye 2:9 ) the only difference in sentence is the following, and they are in the same position:
A) khabouris => sTar m??n
B) official Peshitto => bTaybooth??h

A) ...for He, with the exception of God, for all mankind had tasted death.
B) ...for He, by the grace of God, for all mankind had tasted death.

-Assuming I translated (A) properly; it indicates that msheeho's second person tasted death, but not His first person. This further indicates that msheeho without His first person tasted death for us and showed us how to overcome death.
-Assuming I translated (B) properly; it indicates that msheeho tasted death for us, by a grace from God, to help us overcome death.

I think they both end up saying the same thing, but I leave it to theologians and better translators than my self to figure this one out.

push bashlomo,
keefa-morun
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#10
I think what Akhan Abudar is saying is that both texts read the same in Christological terms. In other words, both the Maronites (Catholic) and the Church of the East are, Christologically speaking, Diophysite (those who hold to 2 natures in 1 person.)

Therefore, the text in Acts 20:28 is identical....and the text in Hebrews 2:9 is (Christologically-speaking), identical, between the text of these two communities.

It is the texts and manuscripts of the Monophysites, also incidentally written in the Serto script, that have a totally different meaning in Acts 20:28 and Hebrews 2:9.

To my knowledge no Maronite, or any of the other 21 branches of the Catholic Church for that matter, believes that God died or suffered in the Deity.

+Shamasha Paul
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#11
Thank you all for your clarifications!!! <!-- sSmile --><img src="{SMILIES_PATH}/smile.gif" alt="Smile" title="Smile" /><!-- sSmile -->
Hey, brother abudar, what lectionary entries are you refering to?

Shlama to all!!
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#12
shlom lokh oH Phil,

On page 028r, you'll see a header => "dHad bSHabo daqdom yaldo"

This is a lectionary entry, for the Sunday prior to the Nativity. If you go through the whole Peshitto you'll notice plenty of these types of entries. These are not part of the Peshitto, but they were added as a way to produce a Peshitto that is usable during Liturgies without breaking the bank (i.e. giving printing cost.)

P.S. in Syriac we don't have titles, we use the first few words of a section to identify it.

push bashlomo,
keefa-morun
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