Just for the record. There is another "Herod" in P 45. He is inJoeWallack wrote:I'm Looking For A Herod
P 45
ειπε]ν ο ηρωδης τωι κ[ορασιωι
Just for the record. There is another "Herod" in P 45. He is inJoeWallack wrote:I'm Looking For A Herod
JW:Kunigunde Kreuzerin wrote: Just for the record. There is another "Herod" in P 45. He is in6:22 and when the daughter of Herodias herself came in and danced, she pleased Herod and them that sat at meat with him; and the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.
P 45sai]d the Herod to the d[amsel
ειπε]ν ο ηρωδης τωι κ[ορασιωι
Thanks KK. With the above the Chithemism is complete:Papyrus 45 ( {\displaystyle {\mathfrak {P}}} {\mathfrak {P}}45 or P. Chester Beatty I) is an early New Testament manuscript which is a part of the Chester Beatty Papyri. It was probably created around 250 in Egypt.[1]
Verse | Name | Theme |
3 3:6 And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him. | Herodians | Plotting against |
6 6:14 And king Herod heard [thereof]; for his name had become known: and he said, John the Baptizer is risen from the dead, and therefore do these powers work in him. |
| Rising |
6:16 But Herod, when he heard [thereof], said, John, whom I beheaded, he is risen. |
| Rising |
6:17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip`s wife; for Herod had married her. |
|
Rising Sexual Immorality Righteousness |
6:18 For John said unto Herod, It is not lawful for thee to have thy brother`s wife. |
| Righteousness |
6:19 And Herodias set herself against him, and desired to kill him; and she could not; |
| Passion to Kill |
6:20 for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. |
| Righteousness |
6:21 And when a convenient day was come, that Herod on his birthday made a supper to his lords, and the high captains, and the chief men of Galilee; |
| Righteousness |
6:22 and when the daughter of Herodias herself came in and danced, she pleased Herod and them that sat at meat with him; and Herod/the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. |
| Sexual Immorality |
8 8:15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees and the leaven of Herod. |
| Rising |
12 12:13 And they send unto him certain of the Pharisees and of the Herodians, that they might catch him in talk. | Herodians | Plotting against |
External Manuscript: http://www.laparola.net/greco/index.phpAnd there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet, (ASV)
JW:ὀνόματι Ἰάϊρος] p45 א A B C L N Δ Π Σ Φ Byz itaur itb itc itf itl itq vg syrc syrs syrp syrh syrpal copsa copbo copfay arm geo ς WH
ᾧ ὄνομα Ἰάϊρος] (see Luke 8:41) W Θ 565 700
omit] D ita itd ite itff2 iti itr1
Ἰάϊρος] WH
Ἰάειρος] Byz ς
Good point. I do agree that the possible addition of the name Jairus to the Marcan text has not been given enough consideration. I, too, am somewhat inclined to regard it as secondary.JoeWallack wrote: ↑Sun Aug 06, 2017 8:32 am https://www.youtube.com/watch?v=Wky5LIArS2c
JW:
5:22External Manuscript: http://www.laparola.net/greco/index.phpAnd there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet, (ASV)
JW:ὀνόματι Ἰάϊρος] p45 א A B C L N Δ Π Σ Φ Byz itaur itb itc itf itl itq vg syrc syrs syrp syrh syrpal copsa copbo copfay arm geo ς WH
ᾧ ὄνομα Ἰάϊρος] (see Luke 8:41) W Θ 565 700
omit] D ita itd ite itff2 iti itr1
Ἰάϊρος] WH
Ἰάειρος] Byz ς
The External evidence is similar to 1:41 for "angry". Bezae, as weighty as any Manuscript for Difficult Readings, and early Latin witness omit. The Western readings may have been insulated from the Eastern Lucian Recension. The other External similarity is that GMatthew also lacks "Jairus". In addition, here we have variation in the phrase.
The Difficult Reading Principle clearly supports omission as there is no good reason why "Jairus" would be exorcised.
The Internal evidence looks like, as the Brits say, The Cruncher, as "Mark's" (author) style clearly in general is to avoid naming positive characters and specifically avoids naming the recipient of a healing.
On the other hand, the External evidence for "Jairus" here includes p45, a very brave and influential witness, and "Jairus" does sound deLightfully contrived to pair with "Jerasa" in the preceding story. My guess is that "Jairus" is not original here. It was created by "Luke" (author) (who unlike "Mark" did want positive named witnesses).
Joseph
The Israeli/Arab Conflict - The London Conference - 1939
Verse | Identity | Named | Unnamed | Normal | Unusual | Count | Context | Commentary |
12 41 And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much. 42 And there came a poor widow, and she cast in two mites, which make a farthing. 43 And he called unto him his disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they that are casting into the treasury: 44 for they all did cast in of their superfluity; but she of her want did cast in all that she had, [even] all her living. |
a poor widow | - | Unnamed | - | Unusual | - | - | More irony (surprise). Greater physical acquisition acquires greater spiritual condemnation and while the Scribes physically benefit at The Widow's expense, The Widow spiritually benefits at the Scribes' expense (so to speak). |
JW:Ben C. Smith wrote: ↑Tue Jan 02, 2018 5:23 pm I just ran across this little eventuality and thought this was interesting. Codex Athous Lavrensis (044 or Ψ) is a Greek uncial manuscript from century IX or X. Mark 14.47 reads as follows in the manuscript:
Mark 14.47: 47 Εἷς δέ τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως Καίαφα καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον. / 47 But a certain one of those who stood by drew his sword, and struck the slave of the high priest Caiaphas, and cut off his ear.
Mark famously omits the name of the high priest during the passion of Christ, but in this manuscript the priest is named as Caiaphas. It may be tempting to assume that this is an instance of harmonization with Matthew or John (or less likely Luke, who mentions Caiaphas only in 3.1, and not in connection with the passion), but another reason is at hand. Look at the name in the Greek as compared to the two words immediately following it:
ΚΑΙΑΦΑ
ΚΑΙΑΦΕΙΛΕΝ
This could easily be dittography, the writing of two sequences of letters twice because they are the same (or very close to the same). The opposite of dittography is haplography, which is the omission of a sequence of letters because it is repeated in the text; haplography is what we might have on our hands if this manuscript happened to preserve the original text of the Marcan archetype while all/most other manuscripts omitted the name.
It is funny how close Mark came to actually printing the name of the high priest in his text (assuming that what we find in Ψ is not original), but as the result of the conjunction of two completely unrelated Greek words.
Ben.
3588 [e] | ton | τὸν | the | Art-AMS |
1401 [e] | doulon | δοῦλον | servant | N-AMS |
3588 [e] | tou | τοῦ | of the | Art-GMS |
749 [e] | archiereōs | ἀρχιερέως | high priest, | N-GMS |
2532 [e] | kai | καὶ | and | Conj |
851 [e] | apheilen | ἀφεῖλεν | cut off | V-AIA-3S |
846 [e] | autou | αὐτοῦ | of him | PPro-GM3S |
3588 [e] | to | τὸ | the | Art-ANS |
5621 [e] | ōtarion | ὠτάριον. | ear. | N-ANS |
All Mark had to do to get the correct form of Caiaphas' name into the text is to use the (historic) present ἀφαιρεῖ instead of the aorist ἀφεῖλεν. Even Leviticus can call Caiaphas a priest, at least, if Mark's misspelling be deemed acceptable:
3588 [e] | ton | τὸν | the | Art-AMS |
1401 [e] | doulon | δοῦλον | servant | N-AMS |
3588 [e] | tou | τοῦ | of the | Art-GMS |
749 [e] | archiereōs | ἀρχιερέως | high priest, | N-GMS |
2532 [e] | kai | καὶ | and | Conj |
851 [e] | apheilen | ἀφεῖλεν | cut off | V-AIA-3S |
846 [e] | autou | αὐτοῦ | of him | PPro-GM3S |
3588 [e] | to | τὸ | the | Art-ANS |
5621 [e] | ōtarion | ὠτάριον. | ear. | N-ANS |
"Cut off" may be a mistranslation. The primary meaning is "take away". Other than the verse here and where it was copied was the word ever used for a literal cutting off? This adds to the contrivance of close to Caiphais' name being spelled by consecutive letters after "High Priest".851 [e] apheilen ἀφεῖλεν cut off V-AIA-3S
A quick search yields the following:JoeWallack wrote: ↑Sat Jan 06, 2018 7:19 pm"Cut off" may be a mistranslation. The primary meaning is "take away". Other than the verse here and where it was copied was the word ever used for a literal cutting off?
Verse | Name | Replacement | Commentary |
13
| For full name see next entry | - | Jesus instructs how you identify a false Christ. They say "I am". |
14
| Jesus Bar Abba (son of Father) | - | - |
14
|
Jesus Bar Abbas (Blessed = The Father) | - | Jesus uses his own identification for identifying a False Christ, saying "I am", when asked by The Court if he is The Christ. He has just confessed. What more evidence does the Court need. |
15
|
[Jesus?] BarAbbas | Jesus Bar Abbas, who gave life, will be condemned to die. In his place, BarAbbas, who gave death and was condemned to death, will be given life. | As has been indicated on this Forum, "Jesus Barabbas" is likely original here in "Matthew's" version and GMark was the base for GMatthew. Having Pilate say "the King of the Jews" in order to distinguish the two is also some indication that he couldn't distinguish by saying "Jesus". |