01-25-2012, 03:06 AM
This is Awesome Bros...thanks for pointing all this out and adding to the finds. I'll be doing some serious study on these.
Also, I was talking (email) with Dave Bauscher today about something that touches on this matter...I'll show what he said in response below, which I thought was interesting. I too have a number of Dave's editions, but have learned over time that he has some strange and wrong ideas/doctrines. Some very serious... and I have seen that his personal interpretations of these things have crept into his translation, which is sadly all too easy to do, as is seen with other translations.
I don't believe, as he does, that the 1905/20 UBS crittical text, which has the Western 5 and the Western readings of the Peshitto in its edition, is the most ancient form of The Peshitta...that being the Eastern Text. Nor that it is an "inspired" text in its verbage...I have proven to myself, through comparing its readings, with that of the early Church fathers/teachers, that the Eastern Text is as close to the Original Aramaic Scriptures that was given to the Church of the East by The Apostles as can be found/read today. But as is pointed out above, THE MESSAGE is loud and clear in both texts...and also in the Greek and Latin versions. I believe that The Message is Inspired, and has been presurved by God, but that on word and letter level, because men wrote down the words and copied them through the centuries, no one manuscript is going to be without some error of transmission. If we had each of the Autographs to look at, perhaps we would see no errors at all, but even then, its the Message that really matters, for you can have a perfect text, but have an error in the Message, if God was not the source of what is relayed.
Anyway, here is the email...
"You are right about Hebrews 13:6 having "Mari" instead of "Marya", which is found in Ps. 118:6 in Peshitta; "Yehovah" occurs in the Hebrew mss. There are other places where "Mari" apparently is used for "Marya". This may explain the difference between Luke 20:44 and Mat. 22:45. When "Mari" is used as direct address- for example, Shimei said to David the King, "May your servant find grace in the sight of my Lord", it may refer to a human being. Here "Mari" is referring to King David, as it is direct address to a mortal man.In direct address to God, of course, it is a title for God.
If it is direct address to God, then, of course, it is a reference to The Deity, and the context will determine this.
But when "Mari" is not direct address, but a third person reference to no known human, it refers to God.
This is why "Mari" and "Marya" seem to be equivalent terms in Luke 20:43 & Mat. 22:44 -"Marya said to Mari, sit at my right until..." If David called Him, Marya, how is He his son?" Notice, "Mari" is not a direct address in Psalm 110:1; it is an indirect reference to a third person, and since King David writes this, it is referring to a Person higher in authority than a King. Yeshua said that "Mari" is "Marya" in this instance. Ps. 110:5 confirms this as there we read "Marya at your right hand will defeat kings...", showing that the One seated at Marya's right is named Marya.It also explains why Luke's account says Messiah is called "Mari" whereas Matthew's account syas He is "Marya". In this case of Psalm 110:1, both terms are equivalent.
Matthew's account makes it plain that "Mari" in Psalm 110:1 is the same as "Marya" in that particular usage, which agrees with what I outlined above.
I hope that makes sense."
Dave
Also, I was talking (email) with Dave Bauscher today about something that touches on this matter...I'll show what he said in response below, which I thought was interesting. I too have a number of Dave's editions, but have learned over time that he has some strange and wrong ideas/doctrines. Some very serious... and I have seen that his personal interpretations of these things have crept into his translation, which is sadly all too easy to do, as is seen with other translations.
I don't believe, as he does, that the 1905/20 UBS crittical text, which has the Western 5 and the Western readings of the Peshitto in its edition, is the most ancient form of The Peshitta...that being the Eastern Text. Nor that it is an "inspired" text in its verbage...I have proven to myself, through comparing its readings, with that of the early Church fathers/teachers, that the Eastern Text is as close to the Original Aramaic Scriptures that was given to the Church of the East by The Apostles as can be found/read today. But as is pointed out above, THE MESSAGE is loud and clear in both texts...and also in the Greek and Latin versions. I believe that The Message is Inspired, and has been presurved by God, but that on word and letter level, because men wrote down the words and copied them through the centuries, no one manuscript is going to be without some error of transmission. If we had each of the Autographs to look at, perhaps we would see no errors at all, but even then, its the Message that really matters, for you can have a perfect text, but have an error in the Message, if God was not the source of what is relayed.
Anyway, here is the email...
"You are right about Hebrews 13:6 having "Mari" instead of "Marya", which is found in Ps. 118:6 in Peshitta; "Yehovah" occurs in the Hebrew mss. There are other places where "Mari" apparently is used for "Marya". This may explain the difference between Luke 20:44 and Mat. 22:45. When "Mari" is used as direct address- for example, Shimei said to David the King, "May your servant find grace in the sight of my Lord", it may refer to a human being. Here "Mari" is referring to King David, as it is direct address to a mortal man.In direct address to God, of course, it is a title for God.
If it is direct address to God, then, of course, it is a reference to The Deity, and the context will determine this.
But when "Mari" is not direct address, but a third person reference to no known human, it refers to God.
This is why "Mari" and "Marya" seem to be equivalent terms in Luke 20:43 & Mat. 22:44 -"Marya said to Mari, sit at my right until..." If David called Him, Marya, how is He his son?" Notice, "Mari" is not a direct address in Psalm 110:1; it is an indirect reference to a third person, and since King David writes this, it is referring to a Person higher in authority than a King. Yeshua said that "Mari" is "Marya" in this instance. Ps. 110:5 confirms this as there we read "Marya at your right hand will defeat kings...", showing that the One seated at Marya's right is named Marya.It also explains why Luke's account says Messiah is called "Mari" whereas Matthew's account syas He is "Marya". In this case of Psalm 110:1, both terms are equivalent.
Matthew's account makes it plain that "Mari" in Psalm 110:1 is the same as "Marya" in that particular usage, which agrees with what I outlined above.
I hope that makes sense."
Dave