Biblical and Manichaean Citations in Titus of Bostra's Against the Manichaeans: An Annotated Inventory (Instrumenta Patristica Et Mediaevalia) ... (Instrumenta Patristica Et Mediaevalia, 78) 9782503577678, 2503577679

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BIBLICAL AND MANICHAEAN CITATIONS IN TITUS OF BOSTRA’S AGAINST THE MANICHAEANS: AN ANNOTATED INVENTORY

I N S T R V M E N TA PAT R I S T I C A E T M E D I A E VA L I A

Research on the Inheritance of Early and Medieval Christianity

78

Paul-Hubert P oirier & Timothy P ettipiece

BIBLICAL AND MANICHAEAN CITATIONS IN TITUS OF BOSTRA’S AGAINST THE MANICHAEANS: AN ANNOTATED INVENTORY

2017

I N S T R V M E N TA PAT R I S T I C A E T M E D I A E VA L I A

Research on the Inheritance of Early and Medieval Christianity

Founded by Dom Eligius Dekkers (†1998)

Rita Beyers Alexander Andrée Emanuela Colombi Georges Declercq Jeroen Deploige Paul-Augustin Deproost Anthony Dupont Jacques Elfassi Guy Guldentops Hugh Houghton Mathijs Lamberigts Johan Leemans Paul Mattei Gert Partoens Marco Petoletti Dominique Poirel Kees Schepers Paul Tombeur Marc Van Uytfanghe Wim Verbaal

D/2017/0095/239 ISBN 978-2-503-57767-8 e-ISBN 978-2-503-57768-5 DOI 10.1484/M.IPM-EB.5.114126 © 2017, Brepols Publishers n.v., Turnhout, Belgium All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher.

FOREWORD This volume is the third and final part of a trilogy devoted to Titus of Bostra’s Against the Manichaeans. The first part, the critical edition of the remains of the Greek text and of the complete Syriac version as well as of the excerpts from the Sacra Parallela attributed to John the Damascene, appeared in 2013 as volume 82 in the “Series Graeca” of the Corpus Christianorum. The second part, a French synoptic translation of the Greek and the Syriac, was published in 2015 as volume 21 in the Corpus Christianorum in Translation series. The main objective of this inventory is to make available to specialists and all those interested the rich Biblical and Manichaean documentation used by Titus of Bostra in his refutation. If the term “citation” is to be understood in the strict sense for the Biblical quotations, for the Manichaean material, on the other hand, it designates all the expressions, phrases or sentences attributed by Titus to Mani or his disciples, and/or presented by Titus as a quotation. The Biblical part of the book was compiled by Paul-Hubert Poirier, who is also responsible for the general introduction. The Manichaean part was written by Timothy Pettipiece. Both authors were nevertheless in constant dialogue on all aspects of the project until its final realization. In the Forewords of the edition and of the translation, I have expressed my thanks to all the institutions and persons who have made them possible. Again, I would like to associate them to the completion of this inventory. I am especially grateful to Timothy Pettipiece who has generously accepted to oversee competently the Manichaean section of the book. I thank him and Dr. Kale Coghlan (Laval) for reviewing my English. Finally, both authors express their gratitude to their publisher, Brepols, to the anonymous readers commissioned by Brepols for their remarks, and to Dr. Bart Janssens, managing editor of the Instrumenta Patristica et Mediaevalia series. Paul-Hubert Poirier Québec, June 15, 2017

TABLE OF CONTENTS Foreword . . . . . . . . . . . . . . . . . Table of contents .

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Abbreviations and Bibliography . . . . . . . .

ix

INTRODUCTION 1. Titus of Bostra . . . . . . . . . . . . . . 2. The Against the Manichaeans . . . . . . . . . . 3. The Biblical and Manichaean Citations in the Against the Manichaeans . . . . . . . . . . . . . . . 4. Purpose and Nature of the Inventory . . . . . . .

1 2 4 6

I. THE BIBLICAL CITATIONS Introduction . . . . . . . . . . . . . . . . 11 The Biblical Citations . . . . . . . . . . . . . 23 Index of Passages Containing Biblical Citations . . . . 125 II. THE MANICHAEAN CITATIONS Introduction . . . . . . . . . . . . . . . . The Manichaean Citations . . . . . . . . . . . . Index of Key Terms . . . . . . . . . . . . . . Index of Primary Sources . . . . . . . . . . . .

131 143 201 203

ABBREVIATIONS AND BIBLIOGRAPHY app apparatus BFBS

The British and Foreign Bible Society

CM

Titus of Bostra’s Contra Manichaeos

fem feminine Greek CM

The Greek text of Titus of Bostra’s Contra Manichaeos

LXX

The Septuagint

masc masculine NTG28

Aland, B., Aland, K., Karavidopoulos, J., Martini, C.  M., Metzger, B.  M., 2012. Novum Testamentum Graece, 28. revidierte Auflage, Stuttgart, Deutsche Bibelgesellschaft.

PG

Patrologia Graeca

PL

Patrologia Latina

pl plural sg singular Syriac CM

The Syriac version of Titus of Bostra’s Contra Manichaeos

UBS

The United Bible Society

Vetus Syra C

The Vetus Syra according to the Curetonian version

Vetus Syra S

The Vetus Syra according to the Sinaitic version

Achtemeier, P.  J., 1990. “Omne verbum sonat: The New Testament and the Oral Environment of Late Western Antiquity,” Journal of Biblical Literature 109, p. 3–27. Adam, A., 1954. Texte zum Manichäismus (Kleine Texte für Vorlesungen und Übungen, 175), Berlin, Walter de Gruyter. Aland, B., Aland, K., Karavidopoulos, J., Martini, C.  M., Metzger, B.  M., 2012. Novum Testamentum Graece, 28. revidierte Auflage, Stuttgart, Deutsche Bibelgesellschaft. Aland, B., Juckel, A., 1991. Das Neue Testament in syrischer Überlieferung. II. Die Paulinischen Briefe. Teil 1: Römer- und 1. Korinthierbrief (Arbeiten zur neutestamentlichen Textforschung, 14), BerlinNew York, Walter de Gruyter.

X

abbreviations and bibliography

Aland, B., Juckel, A., 1995. Das Neue Testament in syrischer Überlieferung. II. Die Paulinischen Briefe. Teil 2: 2. Korinthierbrief, Galaterbrief, Epheserbrief, Philipperbrief und Kolosserbrief (Arbeiten zur neutestamentlichen Textforschung, 23), Berlin-New York, Walter de Gruyter. Aland, B., Juckel, A., 2002. Das Neue Testament in syrischer Überlieferung. II. Die Paulinischen Briefe. Teil 3: 1./2. Thessalonicherbrief, 1./2. Timotheusbrief, Titusbrief, Philemonbrief und Hebräerbrief (Arbeiten zur neutestamentlichen Textforschung, 32), Berlin-New York, Walter de Gruyter. Aland, K., 1968. “Eine Untersuchung zu Joh 1 3. 4. Über die Bedeutung eines Punktes,” Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 59, p. 174–209. Alexandre, M., 1988. Le commencement du livre. Genèse I–V. La version grecque de la Septante et sa réception (Christianisme antique, 3), Paris, Beauchesne. Alfaric, P., 1918. Les Écritures manichéennes. I. Vue générale, Paris, Émile Nourry, éditeur. Baker-Brian, N.  J., 2011. Manichaeism. An Ancient Faith Rediscovered, London-New York, T & T Clark. Baumstark, A., 1916. “Ausserkanonische Evangeliensplitter auf einem frühchristlichen Kleinkunstdenkmal,” Oriens christianus n. S. 6, p. 49–64. Baumstark, A., 1931. “Der Text der Mani-Zitate in der syrischen Übersetzung des Titus von Bostra,” Oriens christianus 28, p. 23–42. Baumstark, A., 1933. “Das Problem der Bibelzitate in der syrischen Übersetzungsliteratur,” Oriens christianus 30, p. 208–225. Baumstark, A., 1935. “Die syrische Übersetzung des Titus von Bostra und das ‘Diatessaron’,” Biblica 16, p. 257–299. Bedjan, P., 1892. Acta Martyrum et Sanctorum. Tomus secundus, ParisLeipzig, Otto Harrassowitz. BeDuhn, J.  D., 2000. The Manichaean Body in Discipline and Ritual, Baltimore, John Hopkins University Press. BeDuhn, J.  D., 2007. “Biblical Antitheses, Adda, and the Acts of Archelaus,” in J.  D. BeDuhn, P.  A. Mirecki (ed.), Frontiers of Faith. The Christian Encounter with Manichaeism in the Acts of Archelaus (Nag Hammadi and Manichaean Studies, 61), LeidenNew York-Cologne, Brill, p. 131–147. BeDuhn, J.  D., 2013. The First New Testament. Marcion’s Scriptural Canon, Salem, Oregon, Polebridge Press.

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Bennett, B.  J., 1997. The Origin of Evil. Didymus the Blind’s Contra Manichaeos and its Debt to Origen’s Theology and Exegesis, Ph. D. Thesis, The Faculty of Wycliffe College and the Theology Department of the Toronto School of Theology, University of St Michael’s College, Toronto. Bianchi, U., 1988. “Zoroastrian Elements in Manichaeism: the Question of Evil Substance,” in P. Bryder (ed.), Manichaean Studies. Proceedings of the First International Conference on Manichaeism, August 5–9, 1987, Departement of History of Religions, Lund University, Sweden (Lund Studies in African and Asian Religions, 1), Lund, Plus Ultra, p. 13–18. Boyce, M., 1954. The Manichaean Hymn-Cycles in Parthian (London Oriental Series, 3), London-New York-Toronto, Oxford University Press. Brinkmann, A., 1895. Alexandri Lycopolitani contra Manichaei opiniones disputatio (Bibliotheca scriptorum graecorum et romanorum Teubneriana), Leipzig, B. G. Teubner. British and Foreign Bible Society (The), 1920. The New Testament in Syriac, London, The British and Foreign Bible Society. Brock, S. P., 1987. The Old Testament in Syriac According to the Peshiṭta Version. Part III, fascicle 1. Isaiah, Leiden, Brill. Brock, S.  P., 1992. “Versions, Ancient. Syriac Versions,” in D. N. Freedman (ed.), The Anchor Bible Dictionary, Volume 6, New York, Doubleday, p. 794–799. Burkitt, F.  C., 1903. “The Syriac Interpretation of S. John i 3, 4,” The Journal of Theological Studies 4, p. 436–438. Burkitt, F.  C., 1904a. Evangelion da-Mepharreshe. The Curetonian Version of the Four Gospels, with the Readings of the Sinai Palimpsest and the Early Syriac Patristic Evidence. Volume I. Text, Cambridge, Cambridge University Press. Burkitt, F.  C., 1904b. Evangelion da-Mepharreshe. The Curetonian Version of the Four Gospels, with the Readings of the Sinai Palimpsest and the Early Syriac Patristic Evidence. Volume II. Introduction and Notes, Cambridge, Cambridge University Press. Burkitt, F.  C., 1925. The Religion of the Manichees. Donnellan Lectures for 1924, Cambridge, Cambridge University Press. Canepa, M., 2011. “The Art and Ritual of Manichaean Magic: Text, Object, and Image from the Mediterranean to Central Asia,” in H.  Meredith (ed.), Objects in Motion. The Circulation of Religion and Sacred Objects in the Late Antique and Byzantine World (BAR International Series, 2247), Oxford, Archaeopress, p. 73–88.

XII

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Casey, R.  P., 1934. The Excerpta ex Theodoto (Studies and Documents, 1), London, Christophers. Ceriani, A.  M., 1874. Codex syro-hexaplaris ambrosianus photolithographice editus (Monumenta sacra et profana, 7), Milan/Turin-Florence/London, J. B. Pogliani et socii/Hermann Loescher/Williams and Norgate. Contini, R., 1995. “Hypothèses sur l’araméen manichéen,” in Annali di Ca’ Foscari. Rivista della Facoltà di lingue e letterature straniere dell’Università Ca’ Foscari di Venezia, 34, 3 (Série orientale, 26), Padua, Editoriale Programma, p. 65–107. Coyle, J.  K., 2004. “Foreign and insane: Labelling Manichaeism in the Roman Empire,” Sciences religieuses/Studies in Religion 33, p. 217–234. Coyle, J. K., 2009. Manichaeism and Its Legacy (Nag Hammadi and Manichaean Studies, 69), Leiden, Brill. De Blois, F., Hunter, E.  C.  D., Taillieu, D., 2006. Dictionary of Manichaean Texts. Vol. II. Texts from Iraq and Iran (Texts in Syriac, Arabic, Persian and Zoroastrian Middle Persian) (Corpus Fontium Manichaeorum, Subsidia), Turnhout, Brepols. Deeg, M., Gardner, I., 2009. “Indian Influence on Mani Reconsidered. The Case of Jainism,” International Journal of Jaina Studies 5, p. 1–30. Di Lella, A.  A., Emerton, J.  A., Lane, D.  A., 1979. The Old Testament in Syriac According to the Peshiṭta Version. Part II, fascicle 5. Proverbs – Wisdom of Salomon – Ecclesiastes – Song of Songs, Leiden, Brill. Dodge, B., 1970. The Fihrist of al-Nadīm. A  Tenth-Century Survey of Muslim Culture, Vol. 1–2 (Records of Civilisation, Sources and Studies, 83), New York, Columbia University Press. Dubois, J.-D., Poirier, P.-H., 2012. “‘Le Christ est le cinquième élément’ (Titus de Bostra, Contra Manichaeos IV, 116). Notes de christologie manichéenne,” in M. Knüppel, L.  Cirillo (ed.), Gnostica et Manichaica. Festschrift für Aloïs van Tongerloo. Anläßlich des 60. Geburtstages überreicht von Kollegen, Freunden und Schülern (Studies in Oriental Religions, 65), Wiesbaden, Otto Harrassowitz, p. 39–46. Durkin-Meisterernst, D., Morano, E., 2010. Mani’s Psalms. Middle Persian, Parthian and Sogdian Texts in the Turfan Collection (Berliner Turfantexte, 27), Turnhout, Brepols. Euringer, S., 1922. “Der Locus classicus des Primates (Mt 16, 18) und der Diatessarontext des hl. Ephräm,” in A. Koeniger (ed.),

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Festgabe Albert Ehrhard, Bonn-Leipzig, Kurt Schroeder Verlag, p. 141–171. Field, F., 1875. Origenis Hexaplorum quae supersunt; sive veterum interpretum graecorum in totum Vetus Testamentum fragmenta. Tomus I. Prolegomena. Genesis – Esther, Oxford, Clarendon Press. Fox, G., Sheldon, J.  S., Lieu, S.  N.  C., 2010. Greek and Latin Sources on Manichaean Cosmogony and Ethics (Corpus Fontium Manichaeorum, Series Subsidia, 6), Turnhout, Brepols. Franzmann, M., 2003. Jesus in the Manichaean Writings, Edinburgh, T & T Clark. Frede, H.  J., 1962–1964. Epistula ad Ephesios (Vetus latina. Die Reste der altlateinischen Bibel, 24, 1), Freiburg, Verlag Herder. Frede, H.  J., 1974. Ein neuer Paulustext und Kommentar. Band II. Die Texte (Aus der Geschichte der lateinischen Bibel, 8), Freiburg, Verlag Herder. Gardner, I., 2001. “The Reconstruction of Mani’s Epistles from Three Coptic Codices (Ismant el-Kharab and Medinet Madi),” in P. A. Mirecki, J.  D. BeDuhn (ed.), The Light and the Darkness. Studies in Manichaeism and its World (Nag Hammadi and Manichaean Studies, 50), Leiden-New York-Cologne, Brill, p. 93–104. Gardner, I., 1995. The Kephalaia of the Teacher. The Edited Coptic Mani­chaean Texts in Translation with Commentary (Nag Hammadi and Manichaean Studies, 37), Leiden, Brill. Gardner, I., 1996. Kellis Literary Texts. Volume 1 (Dakhleh Oasis Project: Monograph, 4), Oxford, Oxbow Books. Gardner, I., 2007. Kellis Literary Texts. Volume 2 (Dakhleh Oasis Project: Monograph, 15), Oxford, Oxbow Books. Gardner, I., Lieu, S.  N.  C., 2004. Manichaean Texts from the Roman Empire, Cambridge-New York, Cambridge University Press. Gelston, A., Peshit. ta Institute, Sprey, T., 1980. The Old Testament in Syriac According to the Peshiṭta Version. Part III, fascicle 4. Dodekapropheton – Daniel-Bel-Draco, Leiden, Brill. Gero, S., 1980–1981. “The Gates or the Bars of Hades? A Note on Matthew 16. 18,” New Testament Studies 27, p. 411–414. Gressmann, H., 1992. Eusebius Werke. Dritter Band, zweiter Hälfte. Die Theophanie. Die griechischen Bruchstücke und Übersetzung der syrischen Überlieferung. Zweite, bearbeitete Auflage herausgegeben von Adolf Laminski (Die griechischen christlichen Schriftsteller der ersten Jahrhunderte), Berlin, Akademie Verlag.

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Harnack, A.  von 1924. Marcion. Das Evangelium vom Fremden Gott. Eine Monographie zur Geschichte der Grundlegung der katholischen Kirche. Zweite, verbesserte und vermehrte Auflage (Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, 45), Leipzig, J. C. Hinrichs’sche Buchhandlung. Harrison, G., BeDuhn, J., 2001. “The Authenticity and Doctrine of (Ps.?)Mani’s Letter to Menoch,” in P.  A. Mirecki, J.  D. BeDuhn (ed.), The Light and the Darkness. Studies in Manichaeism and its World (Nag Hammadi and Manichaean Studies, 50), Leiden-New York-Cologne, Brill, p. 128–172. Heikel, I.  A., 1913. Eusebius Werke. Sechster Band. Die Demonstratio evangelica (Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte, 23), Leipzig, J. C. Hinrichs’sche Buchhandlung. Henning, W.  B., 1947. “Two Manichaean Magical Texts, with an Excursus on the Parthian Ending -ēndēh,” Bulletin of the School of Oriental and African Studies 12, p. 39–66. Hiebert, R. J. V., 1989. The “Syrohexaplaric” Psalter (Society and Biblical Literature; Septuagint and Cognate Series, 27), Atlanta, Scholars Press. Holl, K., Dummer, J., 1985. Epiphanius. III. Panarion haer. 65–80. De fide (Die griechischen christlichen Schriftsteller der ersten Jahrhunderte), Berlin, Akademie-Verlag. Hovhanessian, V., 1980. Eusèbe d’Émèse. I. Commentaire de l’Octateuque (Bibliothèque de l’Académie arménienne de saint Lazare, 56), Venise, St Lazare. Jansma 1977: see Jansma, T., Peshit. ta Institute, Koster, M.  D., 1977. Jansma, T., Peshit. ta Institute, Koster, M.  D., 1977. The Old Testament in Syriac According to the Peshiṭta Version. Part I, fascicle 1. Preface. Genesis – Exodus, Leiden, Brill. Joosten, J., 2008. “La Peshitta de l’Ancien Testament et les Targums,” in F. Briquel-Chatonnet, P.  Le Moigne (ed.), L’Ancien Testament en syriaque (Études syriaques, 5), Paris, Geuthner, p. 91–100. Kennedy, G.  A., 1994. A  New History of Classical Rhetoric, Princeton NJ, Princeton University Press. Kerschensteiner, J., 1970. Der altsyrische Paulustext (Corpus scriptorum christianorum orientalium, 315, Subsidia, 37), Louvain, Secrétariat du CorpusSCO. Kiraz, G.  A., 1996a. Comparative Edition of the Syriac Gospels Aligning the Sinaiticus, Curetonius, Peshîṭtâ and Ḥarklean Versions. Volume

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I.  Matthew (New Testament Tools and Studies, 21, 1), Leiden-New York-Cologne, Brill. Kiraz, G.  A., 1996b. Comparative Edition of the Syriac Gospels Aligning the Sinaiticus, Curetonius, Peshîṭtâ and Ḥarklean Versions. Volume Three. Luke (New Testament Tools and Studies, 21, 3), Leiden-New York-Cologne, Brill. Kiraz, G.  A., 1996c. Comparative Edition of the Syriac Gospels Aligning the Sinaiticus, Curetonius, Peshîṭtâ and Ḥarklean Versions. Volume Four. John (New Testament Tools and Studies, 21, 4), Leiden-New York-Cologne, Brill. Kiraz, G.  A., Bali, J., Greenberg, G., Walter, D.  M., 2013. The Syriac Peshiṭta Bible with English Translation. Jeremiah (The Antioch Bible), Piscataway NJ, Gorgias Press. Klimkeit, H.-J., 1993. Gnosis on the Silk Road. Gnostic Texts from Central Asia, San Francisco, Harper. Klostermann, E., Hansen, G. C., 1991. Eusebius Werke. Vierter Band. Gegen Marcell. Über die kirchliche Theologie. Die Fragmente Marcells (Die griechischen christlichen Schriftsteller der ersten Jahrhunderte), Berlin, Akademie Verlag. Koster 1977: see Jansma, T., Peshit. ta Institute, Koster, M.  D., 1977. Kotter, B., 1981. Die Schriften des Johannes von Damaskos. IV. Liber de haeresibus. Opera polemica (Patristische Texte und Studien, 22), Berlin-New York, De Gruyter. Lampe, G.  W.  H., 1961. A  Patristic Greek Lexicon, Oxford, Oxford University Press. Lane 1979: see Di Lella, A.  A., Emerton, J.  A., Lane, D.  A., 1979. Lane, D.  A., Hayman, A.  P., Van Vliet, W.  M., Hospers, J.  H., Drijvers, H.  J.  W., Erbes, J.  E., 1991. The Old Testament in Syriac According to the Peshiṭta Version. Part I, fascicle 2; Part II, fascicle 1b. Leviticus – Numbers – Deuteronomy – Joshua, Leiden, Brill. Lavoie, J.-M., Poirier, P.-H., Schmidt, T.  S., 2008. “Les Homélies sur l’Évangile de Luc de Titus de Bostra,” in L. DiTommaso, L.  Turcescu (ed.), The Reception and Interpretation of the Bible in Late Antiquity. Proceedings of the Montréal Colloquium in Honour of Charles Kannengiesser, 11–13 October 2006 (The Bible in Ancient Christianity, 6), Leiden-Boston, Brill, p. 253–285. Leclercq, J., 1961. The Love of Learning and the Desire for God. A Study of Monastic Culture, New York, Fordham.

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Lee, S., 1842. Eusebius Bishop of Caesarea, on the Theophania or Divine Manifestation of Our Lord and Saviour Jesus Christ. A Syriac Version Edited from an Ancient Manuscript recently Discovered, London, The Society for the Publication of Oriental Texts. Lee, S., 1843. Eusebius Bishop of Caesarea, on the Theophania or Divine Manifestation of Our Lord and Saviour Jesus Christ, Translated into English with Notes, from an Ancient Syriac Version of the Greek Original Now Lost, Cambridge, Duncan and Malcolm. Leloir, L., 1958. L’Évangile d’Éphrem d’après les œuvres éditées. Recueil des textes (Corpus Scriptorum Christianorum Orientalium, 180, Subsidia, 12), Louvain, Secrétariat du CorpusSCO. Leloir, L., 1962. “Le Diatessaron de Tatien et son commentaire par Éphrem,” in É. Massaux (ed.), La Venue du Messie: Messianisme et Eschatologie (Recherches Bibliques, 6), Bruges, Desclée de Brouwer, p. 243–260. Leloir, L., 1963. Saint Éphrem. Commentaire de l’Évangile concordant. Texte syriaque (manuscrit Chester Beatty 709) (Chester Beatty Monographs, 8), Dublin, Hodges Figgis & Co. Ltd. Lieu, S. N. C., 1985. Manichaeism in the Later Roman Empire and Medieval China. A Historical Survey, with a Foreword by Mary Boyce, Manchester, Manchester University Press. Lieu, S.  N.  C., 1994. Manichaeism in Mesopotamia and the Roman East (Religions in the Greco-Roman World, 118), Leiden-New York-Cologne, Brill. Lightfoot, J.  B., 1889. The Apostolic Fathers. Part II. S. Ignatius. S. Polycarp, Vol. II, London, Macmillan and Co. Lloyd, G. E. R., 1995. “Quotation in Greco-Roman Context,” ExtrêmeOrient, Extrême-Occident 17, p. 141–153 Lyon, J.  P., 1994. Syriac Gospel Translations. A Comparison of the Language and Translation Method Used in the Old Syriac, the Diatessaron, and the Peshitto (Corpus scriptorum christianorum orientalium, 548, Subsidia, 88), Leuven, Peeters. MacKenzie, D.  N., 1979. “Mani’s Šābuhragān,” Bulletin of the School of Oriental and African Studies 42, p. 500–534. Marrou, H.-I., 1982. A  History of Education in Antiquity, Madison, University of Wisconsin Press. Metzger, B.  M., 1994. A  Textual Commentary on the Greek New Testament. A Companion Volume to the United Bible Societies’ Greek New Testament (third edition), Second Edition, Stuttgart/London, Deutsche Bibelgesellschaft/United Bible Societies.

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Mitchell, C.  W., 1912. S. Ephraim’s Prose Refutations of Mani, Marcion, and Bardaisan Transcribed from the Palimpsest B.M. Add. 14623. Volume I. The Discourses Addressed to Hypatius, London-Oxford, Williams and Norgate. Mitchell, C.  W., Bevan, A.  A., Burkitt, F.  C., 1921. S. Ephraim’s Prose Refutations of Mani, Marcion, and Bardaisan Transcribed from the Palimpsest B.M. Add. 14623. Volume II. The Discourse Called “Of Domnus” and Six Other Writings, London-Oxford, Williams and Norgate. Moberg, A., 1922. Le Livre des splendeurs. La grande Grammaire de Grégoire Barhebraeus. Texte syriaque édité d’après les manuscrits avec une introduction et des notes (Skrifter Utgivna av Kungl. Humanistiska Vetenskapssamfundet i Lund, 4), Lund, C. W. K. Gleerup. Muraoka, T., 2009. A  Greek-English Lexicon of the Septuagint, Leuven-Paris-Walpole, MA, Peeters. Murray, R., 1969. “Reconstructing the Diatessaron,” Heythrop Journal 10, p. 43–49. Murray, R., 2004 [1975]. Symbols of Church and Kingdom. A Study in Early Syriac Tradition. Revised Edition, Piscataway NJ, Gorgias Press. Nagel, P., 1966. “Die Paradieserzählung bei Titus von Bostra. Ein Beitrag zur Frühgeschichte der christlich-manichäischen Polemik,” in J. Irmscher (ed.), Studia Byzantina. Beiträge aus der byzantinistischen Forschung der Deutschen Demokratischen Republik zum XIII. Internationalen Byzantinistenkongress in Oxford 1966 (Wissenschaftliche Beiträge der Martin-Luther-Universität Halle-Wittenberg, 1966/23 (K1)), Halle (Saale), Martin-Luther-Universität Halle-Wittenberg, p. 211–219. Nagel, P., 1967. Die antimanichäischen Schriften des Titus von Bostra, Habilitationsschrift, Philosophische Fakultät, Martin-Luther-Universität, Halle-Wittenberg. Nagel, P., 1973. “Neues griechisches Material zu Titus von Bostra (Adversus Manichaeos III 7–29),” in J. Irmscher, P.  Nagel (ed.), Studia Byzantina. Beiträge aus der byzantinistische Forschung der Deutschen Demokratischen Republik zum XIV. internationalen Byzantinistenkongreß, Bukarest 1971 (Berliner byzantinistischen Arbeiten, 44), Berlin, Akademie-Verlag, p. 285–350. Nautin, P., Doutreleau, L., 1976. Didyme l’aveugle, Sur la Genèse. Texte inédit d’après un papyrus de Toura. Introduction, édition, traduction et notes. Tome I (Sources chrétiennes, 233), Paris, Les Éditions du Cerf.

XVIII

abbreviations and bibliography

Nock, A.  D., 1926. Sallustius. Concerning the Gods and the Universe, Cambridge, Cambridge University Press. Ortiz de Urbina, I., 1967. Vetus Evangelium Syrorum et exinde excerptum Diatessaron Tatiani (Biblia Polyglotta Matritensia, series VI), Madrid, Consejo Superior de Investigaciones cientificas. Payne Smith, R., 1879. Thesaurus syriacus. Tomus I, Oxford, The Clarendon Press. Pedersen, N.  A., 1988. “Early Manichaean Christology, primarily in Western Sources,” in P. Bryder (ed.), Manichaean Studies. Proceedings of the First International Conference on Manichaeism, August 5–9, 1987, Departement of History of Religions, Lund University, Sweden (Lund Studies in African and Asian Religions, 1), Lund, Plus Ultra, p. 157–190. Pedersen, N. A., 1993. “Some Comments on the Relationship between Marcionism and Manichaeism,” in P. Bilde, H.  K. Nielsen, J.  Podemann Sørensen (ed.), Apocryphon Severini presented to Søren Giversen, Aarhus, Aarhus University Press, p. 166–177. Pedersen, N.  A., 1996. Studies in The Sermon on the Great War. Investigations of a Manichaean-Coptic Text from the Fourth Century, Aarhus, Aarhus University Press. Pedersen, N.  A., 2004. Demonstrative Proof in Defence of God. A Study of Titus of Bostra’s Contra Manichaeos. The Work’s Sources, Aims and Relation to its Contemporary Theology (Nag Hammadi and Manichaean Studies, 56), Leiden-Boston, E. J. Brill. Pedersen, N.  A., 2006a. Manichaean Homilies, with a Number of hitherto Unpublished Fragments (Corpus Fontium Manichaeorum, Series Coptica, II, The Manichaean Coptic Papyri in the Chester Beatty Library), Turnhout, Brepols. Pedersen, N. A., 2006b. “Titus of Bostra in Syriac Literature,” Laval théologique et philosophique 62, p. 359–367. Pedersen, N.  A., Larsen, J.  M., 2013. Manichaean Texts in Syriac. First Editions, New Editions, and Studies, with contributions by Zsuzsanna Gulácsi, Myriam Krutzsh (Corpus Fontium Manichaeorum, Series Syriaca, 1), Turnhout, Brepols. Peters, C., 1939. Das Diatessaron Tatians. Seine Überlieferung und sein Nachwirken im Morgen- und Abendland sowie der heutige Stand seiner Erforschung (Orientalia Christiana Analecta, 123), Rome, Pont. Institutum orientalium studiorum. Petersen, W.  L., 1994. Tatian’s Diatessaron. Its Creation, Dissemination, Significance, and History in Scholarship (Supplements to Vigiliae Christianae, 25), Leiden, Brill.

abbreviations and bibliography

XIX

Petersen, W. L., 2005a. “Canonicité, autorité ecclésiastique et Diatessaron de Tatien,” in G. Aragione, É.  Junod, E.  Norelli (ed.), Le canon du Nouveau Testament. Regards nouveaux sur l’histoire de sa formation (Le monde de la Bible, 54), Geneva, Labor et Fides, p. 87–116. Petersen, W.  L., 2005b. “Textual Traditions Examined: What the Text of the Apostolic Fathers Tells Us about the Text of the New Testament in the Second Century,” in A. Gregory, C.  M. Tuckett (ed.), The Reception of the New Testament in the Apostolic Fathers, Oxford-New York, Oxford University Press, p. 29–46. Petit, F., 1986. Catenae Graecae in Genesim et Exodum. II. Collectio Coisliana in Genesim (Corpus Christianorum, Series Graeca, 15), Turnhout/Leuven, Brepols/Leuven University Press. Petit, F., 1992. La Chaîne sur la Genèse. Édition intégrale. I. Chapitres 1 à 3 (Traditio Exegetica Graeca, 1), Leuven, Peeters. Petit, F., 1993. La Chaîne sur la Genèse. Édition intégrale. II. Chapitres 4 à 11 (Traditio Exegetica Graeca, 2), Leuven, Peeters. Petit, F., 2000. La Chaîne sur l’Exode. Édition intégrale. II. Collectio Coisliana. III: Fonds caténique ancien (Exode 1,1–15,21) (Traditio Exegetica Graeca, 10), Leuven, Peeters. Petit, F., Van Rompay, L., Weitenberg, J.  J.  S., 2011. Eusèbe d’Émèse, Commentaire de la Genèse. Texte arménien de l’édition de Venise (1980), fragments grecs et syriaques (Traditio Exegetica Graeca, 15), Leuven-Walpole, MA, Peeters. Pettipiece, T., 2009. Pentadic Redaction in the Manichaean Kephalaia (Nag Hammadi and Manichaean Studies, 66), Leiden-Boston, Brill. Pettipiece, T., 2014. “Burn the World Down: Manichaean Apocalyptic in Comparative Perspective,” in K.  B. Bardakjian, S.  La Porta (ed.), The Armenian Apocalyptic Tradition: a Comparative Perspective. Essays Presented in Honor of Professor Robert W. Thomson on the Occasion of his Eightieth Birthday (Studia in Veteris Testamenti pseudepigrapha, 25), Leiden, Brill, p. 657–666. Pettipiece, T., 2015. “Many Faced Gods: Triadic (Proto-)Structure and Divine Androgyny in Early Manichaean Cosmogony,” Open Theology 1, p. 245–254. Poirier, P.-H., 2010. “Pour une étude des citations bibliques contenues dans le Contra Manichaeos de Titus de Bostra,” in F. Briquel Chatonnet, M.  Debié (ed.), Sur les pas des Araméens chrétiens. Mélanges offerts à Alain Desreumaux (Cahiers d’études syriaques, 1), Paris, Geuthner, p. 373–382. Poirier, P.-H., 2017a. “Exégèse manichéenne et antimanichéenne de II Corinthiens 4, 4 chez Titus de Bostra (Contre les Manichéens

XX

abbreviations and bibliography IV, 108),” in A. Van den Kerchove, L.  G. Soares Santoprete (ed.), Gnose et Manichéisme. Entre les oasis d’Égypte et la route de la soie. Hommage à Jean-Daniel Dubois (Bibliothèque de l’École des Hautes Études, Sciences Religieuses, 176), Turnhout, Brepols, p. 273–286.

Poirier, P.-H., 2017b. “Vues manichéennes sur les persécutions,” dans C. Bonnet, F. Briquel Chatonnet (ed.), Ekklèsia. Approches croisées d’histoire politique et religieuse. Mélanges offerts à Marie-Françoise Baslez (Pallas, 104), Toulouse, Presses universitaires du Midi, p. 241-253. Poirier, P.-H., 2017c. «L’obstruction de l’abîme d’après Titus de Bostra (Contre les manichéens I, 42). Un aspect de l’eschatologie manichéenne», in Zur lichten Heimat. Studien zu Manichäismus, Iranistik und Zentralasienkunde im Gedenken an Werner Sundermann (Iranica, 25), Wiesbaden, Harrassowitz Verlag, p. 555-566. Poirier, P.-H., Sensal, C., 1990. « Du grec au syriaque: Quelques réflexions sur la version syriaque du Contra Manichaeos de Titus de Bostra », in R. Lavenant (ed.), V Symposium syriacum 1988. Katholieke Universiteit, Leuven, 29–31 août 1988 (Orientalia christiana periodica, 236), Rome, Pontificum Institutum Studiorum Orientalium, p. 307–319. Puech, H.-C., 1949. Le manichéisme. Son fondateur – sa doctrine (Publications du Musée Guimet; Bibliothèque de diffusion, 56), Paris, Civilisation du Sud (S. A. E. P.). Pusey, P.  E., Gwilliam, G.  H., 1901. Tetraeuangelium sanctum juxta simplicem Syrorum versionem, Oxford, Clarendon Press. Rahlfs, A., 1979. Psalmi cum Odis (Septuaginta. Vetus Testamentum Graecum auctoritate Societatis litterarum Gottingensis editum, X), Göttingen, Vandenhoeck & Ruprecht. Rahlfs, A., Hanhart, R., 2006. Septuaginta id est Vetus Testamentum graece iuxta LXX interpretes, editio altera, Stuttgart, Deutsche Bibelgesellschaft. Reeves, J.  C., 1997. “Manichaean Citations from the Prose Refutations of Ephrem,” in P.  A. Mirecki, J.  D. BeDuhn (ed.), Emerging from Darkness. Studies in the Recovery of Manichaeans Sources (Nag Hammadi and Manichaean Studies, 43), Leiden-New York-Cologne, Brill, p. 217–288. Reeves, J. C., 2011. Prolegomena to a History of Islamicate Manichaeism (Comparative Islamic Studies), Sheffield-Oakville CT, Equinox. Resch, A., 1893. Aussercanonische Paralleltexte zu den Evangelien. Text­ kritische und quellenkritische Grundlegungen (Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, 10, 1), Leipzig, J. C. Hinrichs’sche Buchhandlung.

abbreviations and bibliography

XXI

Resch, A., 1895. Aussercanonische Paralleltexte zu den Evangelien. Zweiter Theil. Paralleltexte zu Lukas (Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, 10, 3), Leipzig, J. C. Hinrichs’sche Buchhandlung. Resch, A., 1896. Aussercanonische Paralleltexte zu den Evangelien. Dritter Theil. Paralleltexte zu Johannes (Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, 10, 4), Leipzig, J. C. Hinrichs’sche Buchhandlung. Resch, A., 1906. Agrapha. Aussercanonische Schriftfragmente (Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, 30, 3–4), Leipzig, J. C. Hinrichs Verlag. Richard, M., Aubineau, M., 1977. Iohannis Caesariensis presbyteri et grammatici opera quae supersunt (Corpus Christianorum, Series Graeca, 1), Turnhout/Leuven, Brepols/Leuven University Press. Roman, A., Poirier, P.-H., Crégheur, É., Declerck, J., Schmidt, T. S., 2013. Titi Bostrensis Contra Manichaeos libri IV (Corpus Christianorum, Series Graeca, 82), Turnhout, Brepols. Roman, A., Schmidt, T.  S., Poirier, P.-H., 2015. Titus de Bostra. Contre les Manichéens (Corpus Christianorum in Translation, 21), Turnhout, Brepols. Romeny, B. ter Haar, 1997. A Syrian in Greek Dress. The Use of Greek, Hebrew, and Syriac Biblical Texts in Eusebius of Emesa’s Commentary on Genesis (Traditio Exegetica Graeca, 6), Leuven, Peeters. Rosenthal, F., 1977. “Die Sprache Mânîs,” in G. Widengren (ed.), Der Manichäismus (Wege der Forschung, 168), Darmstadt, Wissenschaftliche Buchgesellschaft, p. 255–259. Sabatier, P., 1751. Bibliorum Sacrorum latinae versiones antiquae, seu Vetus Italica, et caeterae quaecunque in codicibus mss. & antiquorum libris reperiri potuerunt: quae cum Vulgata latina, & cum textu graeco comparantur. Tomus tertius, Paris, François Didot. Scher, A., 1912. Theodorus Bar Kōnī, Liber Scholiorum II (Corpus Scriptorum Christianorum Orientalium, 69, Scriptores Syri, 26), Louvain, Imprimerie orientaliste L. Durbecq. Schmid, U.  B., 2014. “The Diatessaron of Tatian,” in B.  D. Ehrman, M.  W. Holmes (ed.), The Text of the New Testament in Contemporary Research. Essays on the Status Quaestionis. Second Edition, Leiden-Boston, Brill, p. 115–140. Stählin, O., Früchtel, L., 1960. Clemens Alexandrinus. Zweiter Band. Stromata Buch I–VI (Die griechischen christlichen Schriftsteller der ersten Jahrhunderte, 15), Berlin, Akademie-Verlag.

XXII

abbreviations and bibliography

Stählin, O., Treu, U., 1972. Clemens Alexandrinus. Erster Band. Protrepticus und Paedagogus (Die griechischen christlichen Schriftsteller der ersten Jahrhunderte), Berlin, Akademie-Verlag. Sundermann, W., 2009. “A Manichaean Collection of Letters and a List of Mani’s Letters in Middle Persian,” in J.  D. BeDuhn (ed.), New Light on Manichaeism. Papers from the Sixth International Congress on Manichaeism Organized by The International Association of Manichaean Studies (Nag Hammadi and Manichaean Studies, 64), Leiden-Boston, Brill, p. 259–277. Swete, H. B., 1907. The Old Testament in Greek According to the Septuagint. Vol. II. 1 Chronicles–Tobit, Cambridge, Cambridge University Press. Tardieu, M., 1992. “L’arrivée des manichéens à al-Ḥīra,” in P.  Canivet, J.-P.  Rey-Coquais (ed.), La Syrie de Byzance à l’Islam VIIeVIIIe siècles. Actes du Colloque international Lyon — Maison de l’Orient Méditerranéen, Paris — Institut du Monde Arabe, 11–15 Septembre 1990, Damas, Institut français de Damas, p. 15–24. Tardieu, M., 1997. Le manichéisme (Que sais-je?, 1940), Paris, Presses universitaires de France. Tardieu, M., 2008. Manichaeism, Urbana-Chicago, University of Illinois Press. Taylor, D., 2002. “Bilingualism and Diglossia in Late Antique Syria and Mesopotamia,” in J.  N. Adams, M.  Janse, S.  Simon (ed.), Bilingualism in Ancient Society. Language Contact and the Written Word, Oxford-New York, Oxford University Press, p. 298–331. TeSelle, E., 1996–2002. “Credo ut intellegas,” in C. Mayer (ed.), Augustinus-Lexikon, Vol. 2, Basel, Schwabe & Co. AG, c. 116–119. Thackeray, H.  S.  J., 1909. A  Grammar of the Old Testament in Greek According to the Septuagint. Vol. I. Introduction, Orthography and Accidence, Cambridge, Cambridge University Press. Tischendorf, K., 1869. Novum Testamentum Graece. Editio octava critica major. Volumen I, Leipzig, Giesecke & Devrient. Tischendorf, K., 1872. Novum Testamentum Graece. Editio octava critica major. Volumen II, Leipzig, Giesecke & Devrient. Tubach, J., Zakeri, M., 2001. “Mani’s Name,” in J. Van Oort, O.  Wermelinger, G.  Wurst (ed.), Augustine and Manichaeism in the Latin West. Proceedings of the Fribourg-Utrecht Symposium of the International Association of Manichaean Studies (IAMS) (Nag Hammadi and Manichaean Studies, 49), Leiden, Brill, p. 272–286.

abbreviations and bibliography

XXIII

Van den Berg, J.  A., 2010. Biblical Argument in Manichaean Missionary Practice. The Case of Adimantus and Augustine (Nag Hammadi and Manichaean Studies, 70), Leiden-Boston, Brill. Van Rompay, L., 1986a. Le Commentaire sur Genèse-Exode 9,32 du manuscrit (olim) Diyarbakir 22 (Corpus scriptorum christianorum orientalium, 483, Scriptores syri, 205), Leuven, Peeters. Van Rompay, L., 1986b. Le Commentaire sur Genèse-Exode 9,32 du manuscrit (olim) Diyarbakir 22 (Corpus scriptorum christianorum orientalium, 484, Scriptores syri, 206), Leuven, Peeters. Van Vliet, Hospers, Drijvers 1991: see Lane, D.  A., Hayman, A.  P., Van Vliet, W.  M., Hospers, J.  H., Drijvers, H.  J.  W., Erbes, J.  E., 1991. Vermes, M., Lieu, S.  N.  C., 2001. Hegemonius, Acta Archelai (Manichaean Studies, 4), Turnhout, Brepols. Vogels, H.  J., 1968. Ambrosiastri qui dicitur commentarius in epistulas paulinas. Pars II. In epistulas ad Corinthios (Corpus Scriptorum Ecclesiasticorum Latinorum, 81, 2), Vienna, Hoelder-PichlerTempsky. Vööbus, A., 1948. Researches on the Circulation of the Peshitta in the Middle of the Fifth Century (Contributions of Baltic University, 64), Pinneberg, Baltic University. Vööbus, A., 1975. The Pentateuch in the Version of the Syro-Hexapla. A facsimile Edition of a Midyat MS. discovered 1964 (Corpus scriptorum christianorum orientalium, 369, Subsidia, 45), Louvain-laNeuve, Secrétariat du CorpusSCO. Walter, D.  M., Vogel, A., Ebied, R.  Y., 1980. The Old Testament in Syriac According to the Peshiṭta Version. Part II, fascicle 3. The Book of Psalms, Leiden, Brill. Weber, R., Gryson, R., 2007. Biblia Sacra iuxta vulgatam versionem, Stuttgart, Deutsche Biblegesellschaft. Weitzman, M.  P., 2005. The Syriac Version of the Old Testament. An Introduction (University of Cambridge Oriental Publications, 56), Cambridge, Cambridge University Press. Wevers, J.  W., 1974. Genesis (Septuaginta. Vetus Testamentum Graecum auctoritate Societatis litterarum Gottingensis editum, I), Göttingen, Vandenhoeck & Ruprecht. Wevers, J.  W., 1990. Notes on the Greek Text of Exodus (Society of Biblical Literature Septuagint and Cognate Studies Series, 30), Atlanta, Georgia, Scholars Press.

XXIV

abbreviations and bibliography

Wevers, J.  W., 1993. Notes on the Greek Text of Genesis (Society of Biblical Literature Septuagint and Cognate Studies Series, 35), Atlanta, Georgia, Scholars Press. Wevers, J.  W., Quast, U., 1986. Leviticus (Septuaginta. Vetus Testamentum Graecum auctoritate Societatis litterarum Gottingensis editum, II, 2), Göttingen, Vandenhoeck & Ruprecht. Wevers, J.  W., Quast, U., 1991. Exodus (Septuaginta. Vetus Testamentum Graecum auctoritate Societatis litterarum Gottingensis editum, II, 1), Göttingen, Vandenhoeck & Ruprecht. Wevers, J.  W., Quast, U., 2006. Deuteronomium (Septuaginta. Vetus Testamentum Graecum auctoritate Societatis litterarum Gottingensis editum, III, 2), Göttingen, Vandenhoeck & Ruprecht. Widengren, G., 1965. Mani and Manichaeism (History of Religions Series), London/New York, Weidenfeld & Nicolson/Holt, Rinehart & Winston. Wright, W.  C., 1923. The Works of the Emperor Julian III (Loeb Classical Library, 157), London/New York, William Heinemann/G. P. Putnam’s Sons. Wright, W., McLean, N., 1898. The Ecclesiastical History of Eusebius Pamphili, 265–339, Bishop of Caesarea. Syriac Text, Edited from the Manuscripts in London and St Petersburg, with a Collation of the Ancient Armenian Version by Adalbert Merx and Variant Readings from Other Versions, Cambridge, Cambridge University Press. Wurst, G., 2001. “Bemerkungen zu Struktur und genus litterarium der Capitula des Faustus von Mileve,” in J. Van Oort, O.  Wermelinger, G.  Wurst (ed.), Augustine and Manichaeism in the Latin West. Proceedings of the Fribourg-Utrecht Symposium of the International Association of Manichaean Studies (IAMS) (Nag Hammadi and Manichaean Studies, 49), Leiden, Brill, p. 307–324. Ziegler, J., 1983. Isaias (Septuaginta. Vetus Testamentum Graecum auctoritate Societatis litterarum Gottingensis editum, XIV), Göttingen, Vandenhoeck & Ruprecht. Ziegler, J., 1984. Duodecim prophetae (Septuaginta. Vetus Testamentum Graecum auctoritate Societatis litterarum Gottingensis editum, XIII), Göttingen, Vandenhoeck & Ruprecht. Ziegler, J., 2006. Jeremias. Baruch. Threni. Epistula Jeremiae. 3. Auflage (Septuaginta. Vetus Testamentum Graecum auctoritate Societatis litterarum Gottingensis editum, XV), Göttingen, Vandenhoeck & Ruprecht.

INTRODUCTION With the exception of the Contra Faustum of Augustine, Titus of Bostra’s Against the Manichaeans (or Contra Manichaeos)1 is indisputably the most extensive Christian refutation of Manichaeism.2 Titus’ work is also a goldmine of information on the Manichaean doctrine and a valuable source for the history of the text of the Old and New Testament in Greek and Syriac. The fact that the manuscript of the Syriac version is not only very ancient but also precisely dated (from November 411) adds to its value as a witness of the Syriac biblical text. Titus of Bostra’s testimony on both issues has, however, to be precisely evaluated, which is the endeavor of the present book. 3 1. Titus of Bostra Only a few facts are known of the life and the literary and ecclesiastical career of Titus of Bostra. Emperor Julian, in a letter dated 1 August, 362, addressed from Antioch to the citizens of Bostra, incites them to expel their bishop from the city because he had dared write to the emperor that the good behavior of the Bostrenians towards him was not of their own choice but the

1  The Against the Manichaeans will be cited throughout according to our edition (Roman, Poirier, Crégheur, Declerck, Schmidt 2013, taking into account the corrigenda mentioned in Roman, Schmidt, Poirier 2015: 49, n. 97 and 70–72), by book, chapter and line; for a complete French translation of both the Greek and the Syriac texts, see Roman, Schmidt, Poirier 2015. 2  For more details on Titus of Bostra and his work, see the introductions to our edition and translation, and Pedersen 2004. For an overview of the Anti-Manichaean polemic, see Alfaric 1918: 111–129 and Lieu 1994: 197–202; on Manichaeism in general, see Puech 1949 and Tardieu 2008. 3  Previous studies on Titus of Bostra’s biblical text are limited to those of Anton Baumstark (1933 and 1935). Titus’ testimony on Manichaeism has been more largely, but still insufficiently, exploited; see Baumstark 1931; Adam 1954: 60; Nagel 1966, 1967 and 1973; Pedersen 2004: 177–254; Fox, Sheldon, Lieu 2010: 56–59.

2

introduction

result of the bishop’s admonitions.4 In the fall of 363, according to Socrates of Constantinople and Sozomen, Titus participated in a synod convened at Antioch.5 Another relatively precise date in the biography of Titus refers to the composition of the Against the Manichaeans, which, according to Jerome, took place “under the emperors Julian and Jovinian,” that is, between late 361 and early 364.6 In Against the Manichaeans II,28,1–3, Titus mentions an earthquake that happened “very recently under the reign of who was the most impious.” This earthquake is probably the one mentioned by Ammianus Marcellinus, which destroyed Nicomedia and Nicaea on 2 December, 362.7 Therefore, we may surmise that the Against the Manichaeans was composed in, or around, 363. The earliest mention of the work (377) is by Epiphanius of Salamis, in the section of the Panarion (66,21,3) devoted to the Manichaeans. According to Jerome, Titus died under the emperor Valens, sometime between March 364 and August 378.8 In a letter dated 397–398, Jerome testifies to the importance of the culture and literary activity of Titus.9 Nevertheless, besides the Against the Manichaeans, nothing survived of his works, save for excerpts of his homilies on Luke.10 2. The Against the Manichaeans Everything indicates that Manichaeism had spread very early into Syria, as soon as the last quarter of the 3rd century, shortly after the death of Mani, in 274 or 277, probably from al-Ḥirā, the capital city of the Lakhmids.11 Less than a century later, the new religion had been active enough in the Roman province of 4 

Julian the emperor, Letter 52 Hertlein (114 Bidez, 41 Wright); ed. and trans. Wright 1923: 132–133. 5  Socrates of Constantinople, Ecclesiastical History III, 25; Sozomen, Ecclesiastical History VI,4. 6  Jerome, On Illustrious Men 102. 7  Ammianus Marcellinus, History XXII,13,5. 8  Loc. cit. 9  Letter 70 (4) to Magnus. 10  See Lavoie, Poirier, Schmidt 2008. 11  According to Tardieu 1992 (see the map, p. 20).

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Arabia and at Bostra for Titus to refute it in a massive work, which was almost immediately translated into Syriac. Already in Jerome’s days, Titus was known only as the author of “vigorous books against the Manichaeans.”12 The Against the Manichaeans has been preserved in Greek by seven manuscripts, of which none is complete.13 One of them, the ms. Vatopedinus 236 from Mount Athos (11th century), gives the text down to III,30,5, and a second one, the ms. Biblioteca della Congregazione della Missione Urbana di S. Carlo 27, Genova (11th century), down to III,7,27. Due to a codicological accident, the Genova manuscript incorporates in Titus' Against the Manichaeans, at I,18,15, a significant portion of the Against the Manichaeans of Serapion of Thmuis.14 All the later manuscripts depend on this manuscript, the defective text of which they reproduce. In addition, nine excerpts of Titus’ Against the Manichaeans are cited in the Sacra Parallela attributed to John of Damascus. The Syriac version of the Against the Manichaean is known by the most ancient dated Syriac manuscript, British Library Add. 12150, which was copied in Edessa, towards the end of the year 411. Because of its early date and of the fact that it alone gives the entire text of the work, this manuscript is a key witness of the Against the Manichaeans of Titus. In comparison with the other refutations of Manichaeism, the Against the Manichaeans is distinguished by the originality of its organization. The first two books are devoted to a purely dialectical refutation, in the light of the “common notions”,15 of the Manichaean theses on the two principles, matter, the origin of evil (Book I), and on human freedom, as well as Providence and the diversity and apparent inequality of the creatures (Book II). There is no reference to the Jewish or Christian scriptures in

12 

On Illustrious Men 102. Listed in Roman, Poirier, Crégheur, Declerck, Schmidt 2013: xxii– xxxiii, and li for the stemma codicum. 14  On this, see ibid.: xxxiv–xlv. 15  The “common notions” (κοιναὶ ἔννοιαι) are a key term in Titus’ refutation. According to Sallustius (roughly contemporary with Titus), they are the universal opinions “in which all men, if rightly questioned, would concur” (Concerning the Gods and the Universe I, trans. Nock 1926: 3). 13 

4

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these books.16 As for Books III and IV, they are explicitly devoted to refute the Manichaean interpretation of the Jewish (III) and Christian (IV) scriptures.17 First known in 1604 by a Latin translation due to the Jesuit Francisco Torres and by the editio princeps of the Greek text based on a defective manuscript, published in 1725 by Jacques Basnage, the Greek and Syriac versions of the Against the Manichaeans were properly if not definitively edited by Paul de Lagarde in 1859. The discovery of the Athos manuscript in 1924, partially edited by Peter Nagel in 1973, made it finally possible to produce a critical edition of the remains of the Greek text alongside the Syriac version.18 3. The Biblical and Manichaean Citations in the Against the Manichaeans Both parts of the Against the Manichaeans rely on solid documentation either Manichaean or biblical. If we exclude an unidentified text, 205 biblical texts are cited and about 120 passages are given as Manichaean citations or attributed in one way or another to Mani and/or his disciples. These citations need not be presented here since they will be given in full and commented upon later. Nevertheless, it is necessary to say a few words about the citation markers used by Titus throughout the work. The manuscripts themselves, either Greek or Syriac, do not use any paratextual citation markers, such as diple or other critical device. All indications for the identification of the citations are given – or not – by the author – or the translator, in the case of the Syriac version – in the text. For the biblical citations, the situation is quite simple. With a few exceptions (8 occurrences out of 206 passages), all the biblical texts which are cited by Titus are explicitly introduced as such, 16 

The biblical allusions or reminiscences listed below under no. 96 (John 1:5a), 199 (1 Timothy 4:7) and 200 (1 Timothy 6:10a), are not to be considered strictly speaking as citations. 17  For a detailed outline of the Against the Manichaeans, see Roman, Schmidt, Poirier 2015: 22–31. 18  For the references to the editions previous to our own, see Roman, Poirier, Crégheur, Declerck, Schmidt 2013: lxxxii–lxxxiii.

introduction

5

either by a verb or phrase of enunciation or by the name of the biblical figure to whom they are attributed. For the so-called Manichaean citations – expressions, phrases or sentences attributed to Mani or his disciples, and presented by Titus as quotations –, it is more complicated. This material is variously signaled depending on whether one considers the Greek text or the Syriac translation. In the Greek, there is first of all a group of citations that are explicitly introduced as such by various formulas (for example, in I,22,2: “for the document itself says,” φησὶ γὰρ αὐτὸ τὸ γράμμα). A  second category includes assertions attributed to Mani and/or his followers, be he identified by his name, ὁ Μάνης, or by the nickname that the Christian polemics attached to him early, explained by the homophonous aorist past participle of the verb μαίνομαι, ὁ μανείς, “the madman.”19 However, the vast majority of Manichaean material or citations that are found in the Against the Manichaeans are marked in a simpler and therefore more ambiguous manner, that is, by a verb of enunciation at the 3rd person, more often φησί(ν) or φασί(ν), but also other verbs, such as μυθολογεῖν, ὑπολαμβάνειν, οἴεσθαι, λέγειν, (δι)ορίζεσθαι or γράφειν. Compared with the original Greek text, the Syriac version of the London manuscript reproduced roughly the Greek citation markers, but it also uses a device of its own, the insertion, either at the beginning of a citation or inside of it, in the place of or in addition to the Syriac equivalent(s) of the Greek φησί(ν) or φασί(ν), of the enclitic particle lam (‫)ܠܡ‬. This particle is usually regarded by the grammars and lexicons as a citation marker or introductory of direct speech. But it is far from being an univocal indicator of citations. As the 13th century Syrian encyclopedic author Gregory Bar Hebraeus writes in his “great grammar,” the Book of Splendors, “with the particle lam, one signals that another character is speaking,”20 but he adds: “Even if every lam indicates the discourse of another (character), however, every discourse of another character is not indicated by a lam.”21 In the Syriac version of the Against the Manichaeans, there is a total of 393 occurrences of lam, 19  20  21 

On this, see Roman, Schmidt, Poirier 2015: 48–49. III,2,3, ed. Moberg 1922: 160,27. Ibid.: 161,3–4 Moberg.

6

introduction

including 362 Manichean “citations.” For the portion of the work evidenced by both the Greek and the Syriac, we note 286 instances of the particle lam, of which about a dozen cases where the Syriac indicates a citation in the absence of any citation marker in the Greek, which means either that the Syriac translator decided on his own that it was a citation, or that he was able to identify as a citation the extract he was translating. In the present circumstances, it is difficult to decide one way or the other. In any case, one cannot conclude, as did Anton Baumstark, relying on the fact that the Syriac version is often more developed than the Greek text, that Titus of Bostra had access to original Manichean Syriac sources that he would have translated into Greek and improved the style – as he admits himself, in I,17,45–46, having occasionally done –, sources that the Syriac translator would have reintroduced on his own initiative into the Against the Manichaeans while translating it.22 This highly speculative thesis does not take into account the nature of the Syriac version, which constantly expands its textual source, which means that the impression of a greater clarity in favor of the Syriac that Baumstark got from the comparison with the Greek is mostly attributable to the Syriac translator. The thorny question of the Manichaean sources of Titus of Bostra can only be envisaged in a wider perspective, which takes into account whether or not Christian polemists like Titus actually had access to genuine Manichaean books and had not rather to be satisfied of what they could learn from hearsay or from “exoteric” catechetical preaching, as Timothy Pettipiece concludes from his examination of Titus’ Manichaean “citations.”23 4. Purpose and Nature of the Inventory This inventory of the biblical and Manichaean citations contained in the Against the Manichaeans of Titus of Bostra has been primarily designed as a working tool for all those interested in biblical textual studies or in Manichaeism. Its first objective is to give as fully as possible access to all the documentation. The list of the biblical citations is exhaustive; as for the Manichaean “cita22  23 

Baumstark 1931: 24–28. See p. 141.

introduction

7

tions”, every passage deemed to be pertinent, that is, presented by Titus as expressing Mani’s or Manichaean views, has been considered. The annotation to the citations or the passages which have been selected does not intend to be comprehensive. It is the hope of the authors that the inventory will give rise to further studies that will exploit this raw material.

I. THE BIBLICAL CITATIONS

INTRODUCTION In Titus of Bostra’s Against the Manichaeans, 157 biblical texts are cited, 52 for the Old Testament and 105 for the New Testament. Since several texts are referred to more than once, the total of actual citations amounts to 205, 56 for the Old Testament and 149 for the New Testament, plus an unidentified one. It is to be noted that what appears as a unique and continuous citation for Titus may result from the combination of two or more independent biblical verses (for example, no. 24, 30 and 33 in the inventory). Of these citations, three occur in Books I and II, and the remaining (202) are unevenly spread between Books III and IV, with 49 and 153 occurrences respectively (see the Index of passages containing biblical citations). Considering the biblical books from which they are drawn, the citations are distributed as follows, according to their decreasing frequency: Matthew and Romans: 29 occurrences each; Genesis: 25 occ.; Ephesians: 24 occ.; John: 22 occ.; 1 Corinthians: 21 occ.; Psalms: 10 occ.; Luke: 9 occ.;1 Isaiah: 6 occ.; Exodus, Deuteronomy and 1 Timothy: 4 occ. each; Titus: 3 occ.; Jeremiah, Amos, Mark, Acts, 2 Corinthians and Philippians: 2 occ. each; Leviticus, 2 Ecclesiastes, Hosea, Micah, 2 Timothy and Hebrew: 1 occ. each.

To these occurrences, an unidentified citation has to be added, in IV,94,44–47 (no. 206): “Because it is not by virtue of nature 1  Including two occurrences combined with or parallel to Matthean citations (no. 57 and 68). 2  The citation of Leviticus 19:18c is combined with Deuteronomy 6:5a; 11, 1a (no. 33).

12

the biblical citations

that (sin) prevailed but in virtue of a bad choice, (Paul) says: Who, then, will separate me (from the body)? It is in some way possible that he be separated (from the body) if he says: If a great good casts out the evil that came before.” It is either a Paulinian agraphon or a creation by Titus of Bostra to illustrate his point. Nothing similar is to be found in Resch’s collection (1906) of agrapha. From a textual point of view, the Against the Manichaeans is interesting for two reasons. Firstly, the Greek biblical citations of Titus of Bostra indicate what kind of Septuagint or New Testament texts the author had access to in 362–363, date of composition of the work. Secondly, the fact that the Against the Manichaeans was translated very early into Syriac and that the manuscript which has preserved the Syriac version is precisely dated from 411 gives it a significant value for the history of the Syriac biblical text. Since the Greek text of the treatise breaks off with the second third of the book, at III,30,5, only a minority of citations, 27 out of 205, that is, a little more than 13% of the whole, are extant in the original Greek. For the rest and except for the few passages of Book IV which are cited in the Sacra Parallela (six citations in chap. 91, 99 and 100), we must rely on the Syriac version alone. For the citations in Syriac, we have, on one side, the citations for which the Greek is also extant, which is the case for those down to III,30,5, and, on the other side, the citations which are preserved in Syriac only. For a correct textual evaluation of the citations, we must consider separately (1) the Old Testament citations in the Greek text of the Against the Manichaeans, (2) the Old Testament citations in the Syriac version of the Against the Manichaeans, (3) the New Testament citations in the Greek text of the Against the Manichaeans, (4) the New Testament citations in the Syriac version of the Against the Manichaeans. 3

I would like to thank Michel-Yves Perrin, directeur d’études at the École pratique des hautes études – sciences religieuses, in Paris, who invited me to present the biblical dossier of Titus of Bostra in April 2016, and Martine Dulaey, of the Institut d’études augustiniennes, for her remarks at this occasion. 3 

the biblical citations

13

1. The Old Testament Citations in the Greek Text of the Against the Manichaeans There are nineteen citations in this category: no. 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 30, 44. These citations occur in the thirty first chapters of Book III and, with the exception of two (no. 30, Deuteronomy, and no. 44, Ecclesiastes), they all come from Genesis. Twelve citations (no. 3, 4, 5, 8, 10, 11, 12, 13, 14, 15, 16, 44) conform to the text of the Septuagint as given in the standard editions of Rahlfs-Hanhart (2006) or the Göttingen Septuaginta. The remaining seven present variations of greater or lesser importance: no. 6, 7, 9, 17, 18, 19, 30. These variations result either from an adaptation to the context (no. 17), the integration of variant readings attested elsewhere (no. 7, 9, 19), contamination between two verses (no. 6, 30), or seem to be due to Titus’ own initiative (no. 18). 2. The Old Testament Citations in the Syriac Version of the Against the Manichaeans We will consider separately the citations occurring in passages where the Greek is preserved (that is, down to III,30,5), for which a comparison of Greek and Syriac is possible, and those attested only by the Syriac.4 In the first group, we have the nineteen citations of the previous category. Eight of these citations (no. 3, 4, 11, 12, 15, 16, 19, 20) are very close to the text of the Peshiṭta, without being identical to it. Of the remaining occurrences, nine (no. 5, 6, 7, 9, 10, 13, 17, 18, 44) show clear indications that they are literal translations or transpositions from the Greek and not the reproduction by the translator of a Syriac biblical text. In one case (no. 14), the citation by the Syriac CM is similar neither to the Greek CM nor the Septuagint or the Peshiṭta; one wonders if the Greek text translated by the Syriac CM was different from the one we know.

4  In the following enumerations, numbers connected by a hyphen indicate repetitive or continuing citations of verse(s); some occurrences may fall in more than one category.

14

the biblical citations

In one case (no. 30), the Syriac CM shows some differences with the Peshiṭta. The second group include thirty-seven citations attested only by the Syriac CM. Of these citations, sixteen (no. 8, 26, 27, 31, 35, 36, 37, 39, 41, 42, 45, 46, 47, 48, 50, 51) present a text which is identical, or almost identical, to the Peshiṭta, which is not surprising considering that, even if the Syriac translation of the Old Testament is not homogenous and was not realized in one time, it is considered to have been completed by the beginning of the 3rd century, if not earlier.5 Twenty-one citations (no. 1, 2, 21, 22, 23, 24, 25, 28, 29, 32, 33, 34, 38, 40, 43, 49, 52, 53, 54, 55, 56) differ in one way or another from the text of the Peshiṭta. Since we no longer have Titus’ Greek text, we are left with a comparison between the Syriac citations, the Septuagint and the Peshiṭta. This comparison shows clearly that, in the majority of cases, the divergences between the citations by the Syriac CM and the Peshiṭta are most easily explained by a literal translation from the Septuagint (no. 1, 2 [for the translation of ἦν], 21–22–23, 33, 34, 38, 40, 43, 49, 52, 53, 54, 55). Here are the most obvious examples for such a procedure. In Genesis 1:1 (no. 1), the Syriac CM has the verb ‫ܥܒܕ‬ ܼ , “made,” instead of Peshiṭta ‫ܒܪܐ‬, “created,” which corresponds to the LXX ἐποίησεν;6 in Psalm 109 [110]:4b (no. 40), the phrase ‫ܐܝܟ ܛܟܣܗ ܕܡܠܟܝܙܕܩ‬, “after the order of Melchisedek,” instead of Peshiṭta ‫ܒܕܡܘܬܗ ܕܡܠܟܝܙܕܩ‬, “in the manner of Melchisedek,” translates LXX κατὰ τὴν τάξιν Μελχισεδεκ, “after the order of Melchisedek”; in Psalm 142 [143]:10b (no. 43), the Syriac CM ‫ܒܐܪܥܐ ܫܦܝܬܐ‬, “on level ground,” agrees with LXX ἐν γῇ εὐθείᾳ, “on level ground,” where the Peshiṭta has ‫ܒܐܘܪܚܐ ܕܚ̈ܝܐ‬, “on the road of life”; for Amos 5:25 (no. 55), the addition ‫ܒܡܕܒܪܐ‬, “in the wilderness,” agrees with the Codex Alexandrinus (ἐν τῇ ἐρήμῳ). For the conflated citation of Genesis 6:5b + 8:21c (no. 24), Titus’ text is virtually identical with the reading attributed to the “Syrian” and preserved by Eusebius of Emesa. There are also cases of abbreviated or accommodated citations (no. 25, 32, 33) 5  According to Weitzman 2005: 258–261, and Brock 1992: 794; see Joosten 2008: 92–93. 6 The same preference for ‫ ܥܒܕ‬instead of ‫ ܒܪܐ‬appears in the translation of Gen 1:27 (no. 5).

the biblical citations

15

and others (no. 28, 29, 49, 56) where Titus’ text, as preserved by the Syriac CM, seems to be peculiar to him. In conclusion, we may say that, on the whole, the Old Testament text cited by the Syriac CM either follows the Peshiṭta or may be accounted for within the Greek tradition, be it by a literal translation from the Septuagint or by the incorporation of variant or peculiar readings. 3. The New Testament Citations in the Greek Text of the Against the Manichaeans Only eleven citations fall into this category because the Greek text of the Against the Manichaeans is missing from III,30,5 on, and that the citations of the New Testament are overwhelmingly found in Book IV, devoted to the Manichaean interpretation of the Christian scriptures. Of the three occurrences in Books I and II, two (no. 199 and 200) are rather adaptations than citations and one is a short citation (no. 96) which agrees with the text of the Greek New Testament. Two citations are to be found in Book III, the first of which (no. 183) is an adaptation rather than an actual citation; the second (no. 148) one reproduces the text known from the Greek New Testament but its Syriac version does not correspond to the text of the Peshiṭta and is identical with the Syriac translation of Cyril of Alexandria. The six citations occurring in Book IV (no. 164, 165, 166, 167, 168, 205) have all been transmitted by the Sacra Parallela and five of them quote 1 Corinthians 15:50–53; they are in concord with the Greek text of the New Testament as printed in the NTG28. For five of these eleven citations, the text of the Syriac CM is a rather faithful rendering of the Greek (no. 96, 183, 199, 200, 205). In three cases (no. 165, 167 and 168), we observe that the Syriac translator of the CM does not seem to appreciate the abstract nouns (for example, “what is not corruptible” instead of “incorruptibility”). The Syriac version of citation no. 166 (1 Corinthians 15:51), however, does not agree with either the standard Syriac or Greek text but its form is nevertheless well attested by the Latin biblical versions or by the Fathers. There is no doubt that the text preserved by the Syriac CM reflects Titus’ original reading of the verse, to which the redactor of the Sacra Parallela substituted the text familiar to him.

16

the biblical citations

4. The New Testament Citations in the Syriac Version of the Against the Manichaeans In examining the New Testament citations preserved in the Greek text, in the direct or indirect tradition of the Against the Manichaeans, we have incidentally commented upon their Syriac translation. Therefore, we will consider here the citations (138) attested by the Syriac version only. We will discuss separately the citations from the Gospels and Acts, and those from the Pauline letters. The Gospels and Acts There are fifty-nine citations from the Gospels and two from Acts. Considering the form they take, they can be distributed as follows (numbers connected by a hyphen indicate repetitive or continuing citations of verse(s); some occurrences may fall in more than one category): (1) A certain number of them (18 occurrences) are identical, or very close, to the Peshiṭta (and, for some of them, at the same time, to the Vetus Syra7 ): no. 66, 76–77, 78, 81, 82, 83, 85, 91, 100, 101–102, 103–105, 113, 114, 117. (2) In many cases (25 occ.), the text of the Syriac CM agrees with the Vetus Syra, either the Sinaitic or the Curetonian version, or both: no. 57, 59, 60, 61, 62–63, 66, 67, 68, 69, 70, 71, 83–84, 89–90, 97–98, 99, 100, 101–102, 111, 112, 114. (3) For other occurrences (15) where the Gospel text of Titus shows particularities, these are clearly explained by the adoption of what is considered as variant readings of the Greek New Testament: no. 59, 60, 62–63, 71, 72–73, 82, 86, 88, 95, 99, 107, 108, 110. (4) Sometimes (11 occ.), the text cited by the Syriac CM concords with readings attested by Syriac or Greek writers or sources: no. 64–65, 70, 72–73, 79–80, 94, 97, 99, 106. (5) Some readings (9 occ.), not being attested elsewhere, seem attributable to the Syriac CM, that is, most probably, to Titus of Bostra himself: no. 68, 74, 82, 87, 92, 97, 98, 115, 116.

7  It has to be remembered that the Vetus Syra did not disappear once the New Testament Peshiṭta was in existence, and that the Peshiṭta of the Gospels “is not a new translation, but a revision of the Old Syriac, bringing it more closely into line with the Greek” (Brock 1992: 796–797).

the biblical citations

17

(6) Finally, several citations (11 occ.) of the Syriac CM clearly appear to be, totally or partially, a transposition of or a literal translation from the Greek: no. 58, 61, 75, 85, 89, 93, 103–105, 109, 118. The Pauline Texts The texts of the Pauline – or pseudo-Pauline – corpus are cited 87 times in the Against the Manichaeans. Of these occurrences, ten are attested in Greek and we have discussed them above, making some comments on their Syriac translation. We will consider here the 77 citations attested only by the Syriac version, classifying them as we have done for the Gospel texts (numbers connected by a hyphen indicate repetitive or continuing citations of verse(s); a citation may fall in more than one category). (1) Occurrences (11) where the citations by the Syriac CM are identical, or nearly identical, to the text of the Peshiṭta: 120, 123, 126, 134–135, 146, 149, 157, 184, 196, 197. (2) Occurrences (12) where the peculiarities of the Syriac CM are explained by variants attested in the Greek New Testament textual tradition: 122, 139, 141–142, 166, 169–170, 178, 188, 194, 203–204. (3) Occurrences (12) for which the text given by the Syriac CM is akin to the Syriac tradition, either prior or later than Titus of Bostra: 136–139, 148, 150, 152, 159, 161, 186–187, 195. (4) Occurrences (28) for which the form of the Pauline text seems peculiar to the Syriac CM – or, behind the translator, to the author himself – or which are an adaptation of the cited text to the citing context: 122, 129–133, 142, 143–144, 145, 153, 154, 155, 156 (citation attributed to Mani), 167–168, 176, 184, 188–193, 201, 202, 203–204. (5) Variant readings – these are the most numerous (38 occ.) – resulting clearly from a literal translation from the Greek New Testament: 119, 120, 121, 124, 125, 127–128, 139, 140, 141–142, 143–144, 146, 147, 149, 151, 152, 158, 159, 160, 161, 162–164, 171– 175, 177, 178, 179, 180–182, 185, 198. Concluding Remarks Even if they have never been the subject of a systematic survey, the biblical citations contained in the Against the Manichaeans have nevertheless attracted the attention of a few scholars. As for

18

the biblical citations

the Old Testament citations, the first to be mentioned is Anton Baumstark. In an article on the biblical citations in the Syriac translation literature, Baumstark asks whether the translators who transposed Greek works into Syriac, translated as well the biblical citations occurring in those works, or if they rather substituted to the original citations of their Greek model forms of citations which they, or their intended readership, were familiar with.8 As far as the Old Testament citations of the Against the Manichaeans are concerned, Baumstark concludes that they reproduce the text of the Peshiṭta and that the accuracy of this transposition was only occasionally infringed by “an involuntary influence of the Greek text of the original.”9 Citations which depart from what would “become later the normal text of the Peshiṭta” are to be considered as “old Peshiṭta variant readings.”10 In his Habilitationsschrift of 1967 devoted to the portion of the Against the Manichaeans attested by the sole Athos manuscript (III,7–30), Peter Nagel dealt also with the Old Testament citations. He notices from the outset that, in the Greek text, Titus’ citations strictly conform to the Septuagint even if their wording did not correspond to his own atticizing usage. For what concerns the Syriac version of the tractate, Nagel agrees roughly with Baumstark while at the same time nuancing his conclusions. He observes first that, at the turn from the 4th to the 5th century, the text of the Peshiṭta was still fluid. He distributes the Old Testament citations occurring in the Syriac version of III,7–30 into four categories: a) citations of which the Greek and Syriac texts are identical (in our inventory and in Nagel’s order, citations no. 19–20, 13, 6, 5); b) citations for which the Syriac text, identical with the Peshiṭta, differs from the Greek text, itself identical with the Septuagint (no. 3, 11, 12, 18); c) citations which are the same in the Greek CM, the Septuagint and 8  Baumstark 1933: 208; on this article, see Peters 1939: 37–38. See also Baumstark 1935: 258–262, where the author deals with our citations (in Baumstark’s order) no. 2, 6, 7, 20, 27, 28, 56, 45, 48, 51, 35, 36, 55, 52, 40, 38, 42. 9  “Was die Übersetzung hier bietet, ist in der Tat P.-Text, dessen Wiedergabe nur hin und wieder in ihrer Treue durch unwillkürlichen Einfluß des griechischen Textes der Vorlage beeinträchtigt sein dürfte” (Baumstark 1933: 218). 10  Ibid.

the biblical citations

19

the Peshiṭta, but differ from the Syriac CM (no.  11, 15); d) citations which shows discrepancies both between the Greek CM and the Septuagint, on one side, and the Syriac CM and the Peshiṭta, on the other, that is, citations which correspond neither to the Greek CM when it agrees with the Septuagint nor to the Peshiṭta (no. 7, 14).11 If Nagel’s classification coincides roughly with our own, Baumstark’s hypothesis according to which citations diverging from what would “become later the normal text of the Peshiṭta” are to be considered as “old Peshiṭta variant readings”12 does not hold since, following our comparative analysis, most of the Old Testament citations the text of which differs from the Peshiṭta present features which are best explained as the result of a literal translation from the Greek, that is, from the Septuagint cited by Titus. Baumstark’s contribution has been more massive on Titus’ Gospel citations. In a 1935 article, he conducted a meticulous examination of more than forty-five Gospel citations contained in the Against the Manichaeans.13 I do not think it unfair to this long and sophisticated analysis to summarize its main thesis in Baumstark’s own words: “The Gospel citations of the Syriac translation of Titus of Bostra go back essentially to the Diatessaron itself or to an unattested form of the separate gospel, which, like the Sinaitic and Curetonian versions, and the primitive layer of the Peshiṭta, was influenced by the Diatessaron; but these can be considered strictly literal citations of one or the other source text only to the extent that they are not subject to the suspicion of being themselves influenced by the textual form of the Greek quotations found in the original.”14 The citations which may fall under

Nagel 1967: 21–22. Baumstark 1933: 218. 13  Baumstark 1935: 263–294. 14  “[D]ie Evangelienzitate der syrischen Uebersetzung des Titus von Bostra gehen im wesentlichen entweder unmittelbar aud das Δ selbst oder auf eine nicht erhaltene Textgestalt des Getrennten-Evangeliums zurück, die gleich Ss, Sc und der Grundschicht der P vom Δ beeinflusst war; sie können aber als streng wörtliche Anführungen der einen oder anderen Grundlage nur soweit gelten, als sie dem Verdacht entrückt sind, ihrerseits eine Beeinflussung durch die Textform der griechischen Zitate des Originals erfahren zu haben” (Baumstark 1935: 267–268). 11 

12 

20

the biblical citations

the said suspicion are those which are to be considered as literal transpositions of the Greek (listed above). As for the other citations, most of their singularities in regard to the Peshiṭta or the standard Greek may all be satisfactorily explained by the integration of variant readings attested in one way or another in Greek or in Syriac, or by their proximity to the Old Syriac Gospels. It does not mean that Baumstark’s Diatessaric hypothesis is invalid but, from a methodological point of view, it seems difficult to conclude that everything non-Peshiṭta comes from the Diatessaron, all the more in the absence of any real textual witness of Tatian’s original harmony. Same can be said for Ignacio Ortiz de Urbina’s reconstruction of the Diatessaron, how useful and indispensable it may be.15 Of course, a possible influence of the Diatessaron on the wording of the Gospel citations in the Syriac Against the Manichaeans cannot be ruled out, but, for our part, we prefer to stick to Occam’s principle (entia non sunt multiplicanda praeter necessitatem) and we leave to those more competent than us to decide on this matter.16 The Syriac versions and citations of the Pauline letters have been thoroughly explored by Barbara Aland and Andreas Juckel in the three volumes of Das Neue Testament in syrischer Überlieferung devoted to Paul.17 According to the authors, the Syriac translation of the Against the Manichaeans belongs to the “early translations from the time before the Peshiṭta.”18 Considering the date of the manuscript which contains it (411) and the fact that the translation itself has a good chance of being earlier, this evaluation is certainly correct. But the Pauline citations being chronologically pre-Peshiṭta does not mean that they all represent a pre-Peshiṭta form of the text. Indeed, of the eighty-seven Pauline citations of the Against the Manichaeans, a good forty of them show peculiarities which are obviously the result of a literal translation from the Greek and are therefore of no use for textual criticism. Of the remaining citations, more than twenty witness variant read15  Ortiz de Urbina 1967; for an evaluation of Ortiz de Urbina reconstruction of the Diatessaron, see Murray 1969 and Petersen 1994: 338–340. 16  For an overall and critical appreciation of Diatessaron scholarship, see Schmid 2014. 17  Aland, Juckel 1991, 1995 and 2002. 18  Aland, Juckel 1991: 625.

the biblical citations

21

ings attested in the Greek or Syriac tradition, and about thirty others are specific by their wording to the Syriac version of the Against the Manichaeans. Nevertheless, there is no doubt that, on the whole, the testimony of the Syriac translation of Titus of Bostra has to be taken into consideration for the history of the Syriac version of the Pauline letters. Any further study of the biblical citations in the Syriac version of the Against the Manichaeans will have to take into account the translator’s method, characterized by its literalness.19 A good illustration of his procedure is the double – and triple – translations of a same verse, which are very instructive of how the translator worked.20 For most of them, the translator when repeating a citation, did not do it identically, which means that he did not reproduce scrupulously a Syriac biblical text he would have had before him but translated anew, and differently, from the Greek. This is very close to what Francis C. Burkitt concluded from an examination of the Gospel quotations in the Syriac version of the Theophania of Eusebius of Caesarea (preserved in the same manuscript as the Syriac Against the Manichaeans): “As a general rule we find that translators render the quotations afresh from the original without paying much heed to the current version of the words, while at the same time the use of a word or phrase betrays their acquaintance with the Biblical text in the vernacular.”21 This is especially true for the New Testament citations in the Syriac Against the Manichaeans.

19  On this, see our remarks in Poirier, Sensal 1990 and in Roman, Poirier, Crégheur, Declerck, Schmidt 2013: lxxv–lxxviii. The literal character of the Syriac version of the Against the Manichaeans goes against the accepted view according to which “the earlier works of translation”, among them Titus of Bostra, do not show the “rigidity” typical of later Syriac translations (Lyon 1994: 38). 20  Genesis 3:4b, no. 13; Genesis 3:7b, no. 15–16; Genesis 6:3a, no. 21–22–23; Exodus 8:15a, no. 27–28; Deuteronomy 4:24a and 9:3a, no. 30–31; Matthew 6:24a, no. 64–65; Matthew 13:25b, no. 72–73; Luke 6:45a, no. 89–90; John 17–15, no. 115–116; Romans 7:23a, no. 129–130–131; 1 Corinthians 9:22b, no. 150–151–152; Ephesians 2:2a, no. 171 and 173–174; Ephesians 2:2d, no. 171 and 176–177; Ephesians 2:3b, no. 178 and 180; Ephesians 2:3c, no. 178 and 181–182; Titus 3:11, no. 203–204. 21  Burkitt 1904b: 166.

22

the biblical citations

The Inventory Finally, a few words on the organization of our inventory. It is arranged according to the order of the biblical books. Each entry comprises the following elements: – the citation as it appears in the Greek and/or Syriac version of the Against the Manichaeans, and its translation; – the citation as it appears in the Septuagint (according to the Rahlfs-Hanhart or Göttingen editions) or the Greek New Testament (according to the 28th edition of Nestle-Aland), and its translation; –  the citation as it appears in the Peshiṭta (according to the Leiden, the BFBS, the Antioch Bible or Pusey-Gwilliam editions), and its translation; – a brief annotation. The citations are referenced according to our edition of the Against the Manichaeans, by book, chapter and line (for the passages preserved in Greek and Syriac, the line numbers for the Greek text are given first and, following a slash, the line numbers for the Syriac). The English translations are our own and are as literal as possible. The parallels from the Septuagint or the Greek New Testament, and the Peshiṭta are given only to facilitate comparison with Titus’ citations. The annotation does not pretend to be a textual commentary to the citations. It is intended to provide some basic information on the peculiarities of the citations. The production of such a commentary is left to the specialists of biblical criticism. At the end of the annotation, following a “Cf.”, references are given to publications which list or discuss Titus’ citations, or offer useful comparative material.22 The inventory is followed by an index of the passages of the Against the Manichaeans containing biblical citations, which shows their repartition in the work.23

22  Which is especially the case with the editions of B. Aland and A. Juckel (1991, 1995 and 2002) and the inventories of I. Ortiz de Urbina (1967) and J. Kerschensteiner (1970). 23  The present inventory updates and replaces the provisional list we gave in Poirier 2010.

THE BIBLICAL CITATIONS 1. Genesis 1:1

‫ܥܒܕ ܐܠܗܐ ܫܡܝܐ ܘܐܪܥܐ‬ ̣ ‫( ܒܪܫܝܬ‬IV,111,4).

In the beginning God made the heaven and the earth. LXX Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν (ed. We­vers 1974). In the beginning God made the heaven and the earth.

Peshiṭta ‫ ܝܬ ܫܡܝܐ ܘܝܬ ܐܪܥܐ‬.‫( ܒܪܫܝܬ ܒܪܐ ܐܠܗܐ‬ed. Jansma 1977). In the beginning God created the heaven and the earth. The citation by the Syriac Contra Manichaeos (hereafter CM) is a literal translation of the LXX, and differs from the text of the Peshiṭta (absence of the archaic ‫ܝܬ‬, and the verb ‫ܥܒܕ‬, “to make,” instead of ‫ܒܪܐ‬, “to create”). 2. Genesis 1:2a

̇ ‫ܐܝܬܝܗ ܗܘܬ ܬܘܗ ܘܒܘܗ‬ ‫( ܐܪܥܐ‬IV,111,1–2). The earth was tōh webōh. LXX ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος (ed. Wevers 1974). And the earth was invisible and unformed.

̇ Peshiṭta ‫ܘܒܘܗ‬ ‫( ܐܪܥܐ ܗܘܬ ܬܘܗ‬ed. Jansma 1977). The earth was tōh webōh. With the exception of the rendering of the imperfect ἦν, which agrees with the LXX, the citation by the Syriac CM is identical to the text of the Peshiṭta. It is difficult to imagine that the text actually cited by Titus had anything else than ἀόρατος καὶ ἀκατασκεύαστος; in any case, a Greek transcription of the Hebrew tōhū wābōhū does not seem to be attested. Cf. Baumstark 1935: 258. 3. Genesis 1:26ab Ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν καὶ ἀρχέτωσαν (τῶν ἀλόγων) (III,13,4–5).

24

the biblical citations

Let us make man according to our image and according to the likeness, and let them rule (over the irrational animals).

‫ܢܥܒܕ ܒܪ ܐܢܫܐ ܒܨܠܡܢ ܐܝܟ ܕܡܘܬܢ ܘܢܫܬܠܛܘܢ (ܒܟܠܗܘܢ ̇ܗܢܘܢ ܕܐܠ‬ )‫( ܡܠܬܐ‬III,13,3–4). Let us make man in our image, after our likeness, and let them rule over (all the irrational animals). LXX Ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν, καὶ ἀρχέτωσαν (τῶν ἰχθύων) (ed. Wevers 1974). Let us make man according to our image and according to the likeness, and let them rule (over the fish).

̈ ( ‫ ܘܢܫܠܛܘܢ‬.‫( ܢܥܒܕ ܐܢܫܐ ܒܨܠܡܢ ܐܝܟ ܕܡܘܬܢ‬ed. JanPeshiṭta )‫ܒܢܘܢܝ‬ sma 1977). Let us make man in our image, after our likeness, and let them rule over (the fish). The citation by the Greek CM is identical to the LXX. The citation by the Syriac CM is identical to the Peshiṭta save for two differences which do not affect the meaning of the text: ‫ܒܪ ܐܢܫܐ‬ (CM) instead ‫( ܐܢܫܐ‬Peshiṭta), and ‫( ܢܫܬܠܛܘܢ‬CM) instead of ‫( ܢܫܠܛܘܢ‬Peshiṭta); both forms of the verb ‫ ܫܠܛ‬have the same meaning. Though they are minor, these differences suggest that the Syriac CM does not quote the Peshiṭta but translate the citation from the Greek CM. 4. Genesis 1:26b καὶ ἀρχέτωσαν (III,20,5.10). And let them rule over.

‫( ܢܫܬܠܛܘܢ‬III,20,5.11). Let them rule over. LXX καὶ ἀρχέτωσαν (ed. Wevers 1974). And let them rule over. Peshiṭta ‫( ܘܢܫܠܛܘܢ‬ed. Jansma 1977). And let them rule over. The citation by the Greek CM is identical to the LXX, but the citation by the Syriac CM differs slightly from the Peshiṭta (see above, no. 3).

the biblical citations

25

5. Genesis 1:27ab καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ᾽ εἰκόνα θεοῦ ἐποίησεν αὐτόν (III,28,5–6). And God made the man, according to the image of God he made him.

‫( ܥܒܪܗ ܐܠܗܐ ܠܒܪ ܐܢܫܐ ܘܒܨܠܡ ܐܠܗܐ ̇ܥܒܕܗ‬III,28,5–6). And God made the man and in the image of God he made him. LXX καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ᾽ εἰκόνα θεοῦ ἐποίησεν αὐτόν (ed. Wevers 1974). And God made the man, according to the image of God he made him. Peshiṭta ‫ ܒܨܠܡ ܐܠܗܐ ܒܪܝܗܝ‬.‫ܘܒܪܐ ܐܠܗܐ ܐܠܕܡ ܒܨܠܡܗ‬ ܼ (ed. Jansma 1977). And God created Adam in his image, in the image of God he created him. The citation by the Greek CM is identical to the LXX; the citation by the Syriac CM is a literal translation of the LXX, as reproduced by the Greek CM, instead of the text of the Peshiṭta; the Commentary on Genesis-Exodus 9:32 of the ms. Diabakir gives similarly ‫ܥܒܕ‬ ܼ instead of ‫ܒܪܐ‬ ܼ (ed. Van Rompay 1986a: 22,13; see Van Rompay 1986b: 30, n. 173). 6. Genesis 1:28b αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς· καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ (III,21,2–4). Increase and multiply and fill the earth and subdue it and let them rule over the fish of the sea and the birds of the sky.

̈ ̇ ‫ܘܟܘܒܫܘܗ܁‬ ̇ ‫ܒܢܘܢܐ ܕܒܝܡܐ ܘܒܦܪܚܬܐ‬ ‫ܘܐܫܬܠܛܘ‬ ‫ܪܒܘ ܘܣܓܘ ܘܡܠܘ ܐܪܥܐ‬ ‫( ܕܫܡܝܐ‬III,21,2–4).

Increase and multiply and fill the earth and subdue it and rule over the fish which are in the sea and over the birds of the sky. LXX Αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν καὶ κατακυριεύσατε αὐτῆς καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ (ed. Wevers 1974). Increase and multiply and fill the earth and subdue it and rule over the fish of the sea and the birds of the sky.

26

the biblical citations

̈ ‫ ܘܫܠܛܘ‬.‫ܘܗ‬ ̇ ‫ܦܪܘ ܘܣܓܘ ܘܡܠܘ ܐܪܥܐ ܘܟܘܒܫ‬ Peshiṭta ‫ܒܢܘܢܝ ܝܡܐ ܘܒܦܪܚܬܐ‬ ܼ ‫( ܕܫܡܝܐ‬ed. Jansma 1977). Be fruitful and multiply and fill the earth and subdue it and rule over the fish of the sea and over the birds of the sky. The 3rd plural subjunctive ἀρχέτωσαν, “let them rule over,” of the Greek CM, instead of the imperative ἄρχετε, “rule over,” of the LXX is either an accommodation of the biblical text to the context or, more probably, a contamination by Gen 1:26b (καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ). Such a contamination does not occur in the citation by the Syriac CM which conforms, if not literally, at least for the meaning, to the text of the Peshiṭta; nevertheless, its beginning, ‫ܪܒܘ‬, “increase” instead of ‫ܦܪܘ‬, “be fruitful,” is a literal translation of the LXX αὐξάνεσθε. Cf. Baumstark 1935: 258. 7. Genesis 1:29 ἰδοὺ δέδωκα πάντα χόρτον σπόριμον, σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω τῆς γῆς, καὶ πᾶν ξύλον ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου, ὑμῖν ἔσται εἰς βρῶσιν (III,21,6–9). Behold, I have given every seed-producing plant, yealding seed, which is upon the earth, and every tree which has in itself a fruit of seed sowing seed, to you it will be for food.

‫ܗܐ ̇ܝܗܒܬ ܠܟܘܢ ܟܘܠܗ ܥܣܒܐ ܕܡܙܕܪܥ ܙܪܥܗ ܥܠ ܐܦܝ ܐܪܥܐ܁ ܘܟܠ ܐܝܠܢܐ‬ ‫( ܕܐܝܬ ܒܗ ܦܐ̈ܪܐ ܕܙܪܥܗ ܕܡܙܕܪܥ ܠܟܘܢ ܢܗܘܐ ܠܡܟܘܠܬܐ‬III,21,6–8). Behold, I have given to you every grass whose seed is sown on the face of the earth and every tree in which are fruits of its own seed which is sown, to you it will be for food. LXX Ἰδοὺ δέδωκα ὑμῖν πᾶν χόρτον σπόριμον σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω πάσης τῆς γῆς, καὶ πᾶν ξύλον, ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου  – ὑμῖν ἔσται εἰς βρῶσιν (ed. Wevers 1974). Behold, I have given to you every seed-producing plant, yealding seed, which is upon all the earth, and every tree which has in itself a seed sowing seed, to you it will be for food.

̈ ‫ܝܗܒܬ ܠܟܘܢ ܟܠܗ ܥܣܒܐ ܕܙܪܥܐ ܕܡܙܕܪܥ ܥܠ‬ ̇ ‫ܐܦܝ‬ ̇ ‫ܗܐ‬ Peshiṭta .‫ܟܠܗ ܐܪܥܐ‬

‫ܘܟܠ ܐܝܠܢ ܕܐܝܬ ܒܗ ܦܐ̈ܪܝ ܐܝܠܢܗ ܕܙܪܥܗ ܡܙܕܪܥ ܠܟܘܢ ܢܗܘܐ ܠܡܐܟܘܠܬܐ‬ (ed. Jansma 1977).

the biblical citations

27

Behold, I have given to you every grass of seed that is sown on the face of all the earth and every tree in which are fruits of its (own) tree of which the seed is sown, to you it will be for food. The citation by the Greek CM omits ὑμῖν, “(I have given) to you,” and πάσης, “(over) all (the earth).” Another notable feature of the Greek CM is the reading πάντα χόρτον, which supposes that χόρτος is treated as a masculine, which it is actually, contrary to the LXX πᾶν χόρτος (see Muraoka 2009: 734b; Thackeray 1909: 173–174 [πᾶν for πάντα]); Titus’ reading occurs in some Septuagint manuscripts (Field 1875: 11b; Wevers 1974, ad loc.) and elsewhere, for example in Didymus of Alexandria’s On Genesis (éd. Nautin, Doutreleau 1976: 186, 168; see Alexandre 1988: 204–205). The citation by the Syriac CM renders ὑμῖν, “to you” (‫)ܠܟܘܢ‬, which was perhaps present in its Greek Vorlage, but it is otherwise a rather literal rendering of the citation by the Greek CM: πάσης is left untranslated and a slavish translation of πᾶν ξύλον ὃ ἔχει ἐν ἐαυτῷ καρπὸν σπέρματος σπορίμου is given. Cf. Baumstark 1935: 258. 8. Genesis 1:31a

‫ܕܥܒܕ ܘܗܐ ܛܒ ܫܦܝܪ‬ ̣ ‫( ܚܙܐ ܐܠܗܐ ܟܠ‬IV,84,16–17). God saw everything that he had made, and behold, it was very good. LXX εἶδεν ὁ θεὸς τὰ πάντα, ὅσα ἐποίησεν, καὶ ἰδοῦ καλὰ λίαν (ed. Wevers 1974). God saw all the things that he had made, and behold, they were very good. Peshiṭta ‫ܕܥܒܕ ܘܗܐ ܛܒ ܫܦܝܪ‬ ‫( ܼܚܙܐ ܐܠܗܐ ܟܠ‬ed. Jansma 1977). ܼ God saw everything that he had made, and behold, it was very good. For this short citation, the Syriac CM agrees with both the LXX and the Peshiṭta, which reproduce the word order of the Hebrew. 9. Genesis 2:7b Λαβὼν χοῦν ἀπὸ τῆς γῆς ἔπλασε τὸν ἄνθρωπον (III,14,12). Taking dust from the earth, he formed the man.

‫ܢܣܒ ܥܦܪܐ ܡܢ ܐܪܥܐ ܘܓܒܠ ܒܪ ܐܢܫܐ‬ ̣ (III,14,13–14). He took dust from the earth and formed the man.

28

the biblical citations

LXX ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς (ed. Wevers 1974). God formed the man, dust from the earth. Peshiṭta ‫ܓܒܠ ܡܪܝܐ ܐܠܗܐ ܐܠܕܡ ܥܦܪܐ ܡܢ ܐܕܡܬܐ‬ (ed. Jansma ܼ 1977). The Lord God formed Adam, dust from the soil. The citation by the Greek CM differs significantly from the LXX. The addition of λαβών before or after χοῦν is however well attested (see Field 1875: 13a; Alexandre 1988: 236; Wevers 1993: 24: “A popular variant has clarified χοῦν by adding a participle λάβων; of course to fashion mankind out of dust God first had to take it, but it is hardly necessary to say so”). A catenic fragment of Severian of Gabala gives a similar reading: ἔλαβεν χοῦν ἀπὸ τῆς γῆς (ed. Petit 1992: 143, no. 207, 1). The citation by the Syriac CM is a literal translation from the Greek CM. 10. Genesis 2:17a τὸ ξύλον τοῦ γινώσκειν καλὸν καὶ πονηρόν (III,23,15–16). The tree for knowing good and evil.

‫( ܐܝܠܢܐ ܠܡܕܥ ܛܒܬܐ ܘܒܝܫܬܐ‬III,23,18). The tree for knowing good and evil. LXX (ἀπὸ δὲ) τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν (ed. Wevers 1974). (Of) the tree for knowing good and evil. Peshiṭta ‫( (ܘܡܢ) ܐܝܠܢܐ ܕܝܕܥܬܐ ܕܛܒܬܐ ܘܕܒܝܫܬܐ‬ed. Jansma 1977). (And of) the tree of the knowledge of good and evil. The citation by the Greek CM reproduces, with a slight adaptation to the context, the text of the LXX; the citation by the Syriac CM is a literal transposition of the Greek biblical text and it differs from the Peshiṭta. 11. Genesis 2:23 Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου, αὕτη κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη (III,27,2–4).

the biblical citations

29

This now is bone of my bones, and flesh of my flesh; she will be called woman, because she was taken out of her man.

‫ܗܢܐ ܓܪܡܐ ܡܢ ܓ̈ܪܡܝ ܘܒܣܪܐ ܡܢ ܒܣܪܝ ܗܕܐ ܬܬܩܪܐ ܐܢܬܬܐ ܡܛܠ ܕܡܢ‬ ‫( ܓܒܪܐ ܢܣܝܒܐ‬III,27,2–3). This is bone of my bones, and flesh of my flesh; this one shall be called woman, because she is taken out of man. LXX Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήμφθη (ed. Wevers 1974). This now is bone of my bones, and flesh of my flesh; she will be called woman, because she was taken out of her man. Peshiṭta ‫ ܗܕܐ ܬܬܩܪܐ‬.‫ ܓܪܡܐ ܡܢ ܓ̈ܪܡܝ ܘܒܣܪܐ ܡܢ ܒܣܪܝ‬.‫ܗܢܐ ܙܒܢܐ‬ ‫ ܡܛܠ ܕܡܢ ܓܒܪܐ ܢܣܝܒܐ‬.‫( ܐܢܬܬܐ‬ed. Jansma 1977). This time, it is bone of my bones, and flesh of my flesh; this one shall be called woman, because she is taken out of man. The Greek citation corresponds to the LXX, and the Syriac one to the Peshiṭta, except that νῦν (‫ ܗܢܐ ܙܒܢܐ‬in the Peshiṭta) has been left untranslated. 12. Genesis 2:25 (3:1 Wevers). καὶ ἦσαν οἱ δύο γυμνοί, ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο (III,27,6–7). And both were naked, Adam and his wife, and they were not ashamed.

‫ܗܘܘ ܬ̈ܪܝܗܘܢ ܥ̈ܪܛܠܝܐ ܐܕܡ ܘܐܢܬܬܗ ܘܐܠ ܒܗܬܝܢ‬ ̣ (III,27,6–7). They were both naked, Adam and his wife, and they were not ashamed. LXX Καὶ ἦσαν οἱ δύο γυμνοί, ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο (ed. Wevers 1974). And both were naked, Adam and his wife, and they were not ashamed. Peshiṭta ‫ ܐܕܡ ܘܐܢܬܬܗ ܘܐܠ ܒܗܬܝܢ‬.‫( ܗܘܘ ܬ̈ܪܝܗܘܢ ܥܪܛܠܝܝܢ‬ed. Jansma 1977). They were both naked, Adam and his wife, and they were not ashamed. The Greek citation corresponds to the LXX, and the Syriac one to the Peshiṭta, with a small variation (‫ ܥ̈ܪܛܠܝܐ‬for ‫ܥܪܛܠܝܝܢ‬, more conform to the grammar).

30

the biblical citations

13. Genesis 3:4b οὐ θανάτῳ ἀποθανεῖσθε (III,28,15.16). You will not die of death.

‫( ܐܠ ܗܘܐ ܡܘܬܐ ܬܡܘܬܘܢ‬III,28,16). You will not die of death.

‫( ܐܠ ܗܘܐ ܡܡܬ ܬܡܘܬܘܢ‬III,28,18). You will not die of death. LXX Οὐ θανάτῳ ἀποθανείσθε (ed. Wevers 1974). You will not die of death. Peshiṭta ‫( ܐܠ ܡܡܬ ܬܡܘܬܘܢ‬ed. Jansma 1977). You will not die of death. Both citations by the Greek CM reproduce the LXX; the first citation by the Syriac CM is a literal rendering of the Greek while the second is identical with the Peshiṭta (with the idiomatic absolute infinitive). This variation shows that the Syriac translator of the CM did not conform to a preexisting Syriac biblical text, at least not in every case. 14. Genesis 3:6a εἶδε (γάρ, φησίν,) ἡ γυνή ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν καὶ ὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν (III, 24,9–10). (For, he says,) the woman saw that the tree was good for food, and that it was pleasing to the eyes to look upon.

̈ ‫ܠܥܝܢܐ ܘܪܓܝܓ ܗܘ ܠܡܐܟܠܗ‬ ‫̣ܚܙܬ (ܠܡ ܓܝܪ) ܐܢܬܬܐ ܐܠܝܠܢܐ ܕܫܦܝܪ ܗܘ‬ (III,24,11–12).

(For) the woman saw the tree, that it was good to the eyes and pleasant to eat. LXX εἶδεν ἡ γυνὴ ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν, καὶ ὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν (ed. Wevers 1974). The woman saw that the tree was good for food, and that it was pleasing to the eyes to look upon.

̈ ‫ܚܙܬ ܐܢܬܬܐ ܕܫܦܝܪ ܐܝܠܢܐ ܠܡܐܟܠ ܘܪܓܬܐ ܗܘ‬ Peshiṭta ‫ ܘܪܓܝܓ‬.‫ܠܥܝܢܐ‬ ‫( ܐܝܠܢܐ ܠܡܚܪ ܒܗ‬ed. Jansma 1977).

31

the biblical citations

The woman saw that the tree was good to eat and pleasing to the eyes, and (that) the tree was pleasant to look at. The citation by the Greek CM follows the LXX, while the citation by the Syriac CM corresponds neither to the Greek CM nor to the Peshiṭta. 15. Genesis 3:7ab διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν (III,25,1–2). The eyes of both were opened, and they knew that they were naked.

‫( ܐܬܦܬܚ ܥܝܢܐ ܕܬ̈ܪܝܗܘܢ ܘܝܕܥܘ ܕܥ̈ܪܛܠܝܐ ܐܢܘܢ‬III,25,1–2). The eyes of both were opened, and they knew that they were naked. LXX διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο, καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν (ed. Wevers 1974). The eyes of both were opened, and they knew that they were naked.

̇

̈ ‫( ܐܬܦܬܚ‬ed. Jansma Peshiṭta ‫ ܘܝܕܥܘ ܕܥ̈ܪܛܠܝܝܢ ܐܢܘܢ‬.‫ܥܝܢܐ ܕܬ̈ܪܝܗܘܢ‬ 1977). The eyes of both were opened, and they knew that they were naked. As for no. 12, the Greek citation corresponds to the LXX, and the Syriac one to the Peshiṭta, with a small variation (‫ ܥ̈ܪܛܠܝܐ‬for ‫ܥܪܛܠܝܝܢ‬, more conform to the grammar). The absence of the plural mark (seyome) on ‫ ܥܝܢܐ‬in the Syriac CM can hardly be seen as a variant from the Peshiṭta (pace Nagel 1967: 22). 16. Genesis 3:7b καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν (III,25,9.13). And they knew that there were naked.

‫( ܝܕܥܘ (ܠܡ) ܕܥ̈ܪܛܠܝܐ ܐܢܘܢ‬III,25,9.14). They knew that they were naked. LXX καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν (ed. Wevers 1974). And they knew that they were naked. Peshiṭta ‫( ܝܕܥܘ ܕܥ̈ܪܛܠܝܝܢ ܐܢܘܢ‬ed. Jansma 1977). They knew that they were naked. See the annotation under no. 15.

32

the biblical citations

17. Genesis 3:10b ἐφοβήθη (γὰρ) ὅτι γυμνὸς ἦν (III,27,10–11). (For) he was afraid because he was naked.

‫ܕܚܠ ( ܓܝܪ) ܕܥܪܛܠܝܐ ܗܘ‬ ܼ (III,27,12). (For) he was afraid because he was naked. LXX ἐφοβήθην, ὅτι γυμνός εἰμι (ed. Wevers 1974). I feared because I was naked. Peshiṭta ‫( ̇ܚܙܝܬ ܕܥܪܛܠܝ ܐܢܐ‬ed. Jansma 1977). I saw that I was naked. The citation by the Greek CM is accommodated to the context (transposition from the 1st person to the 3rd), otherwise it is identical to the LXX. The citation by the Syriac CM is a literal rendering of the Greek (that is, the Greek biblical text given by the Greek CM) and corresponds to nothing in the Peshiṭta (which has no equivalent for ἐφοβήθην). 18. Genesis 3:11 Τίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ; […]  εἰ μὴ ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἐξ αὐτοῦ ἔφαγες; (III,27,11.12–14). Who told you that you are naked, […] unless you have eaten from the only tree of which I had ordered you not to eat?

‫ܓܐܠ ܠܟ ܕܥܪܛܠܝܐ ܐܢܬ […] ܗܐ ܡܢ ܐܝܠܢܐ ܕܦܩܕܬܟ ܕܡܢܗ ܒܠܚܘܕ ܐܠ‬ ܼ ‫ܡܢܘ‬ ‫ܐܟܠܬ‬ ‫ܡܢܗ‬ .‫ܬܐܟܘܠ‬ (III,27,12.13–15). ܼ Who revealed you that you were naked? […] Behold, of the only tree that I had ordered you not to eat you have eaten. LXX Tίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ, εἰ μὴ ὰπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν ἀπ᾽ αὐτοῦ, ἔφαγες; (ed. Wevers 1974). Who told you that you are naked, unless you have eaten from the only tree of which I had ordered you not to eat? Peshiṭta ‫ ܗܐ ܡܢ ܐܝܠܢܐ ܕܦܩܕܬܟ ܕܐܠ ܬܐܟܘܠ‬.‫ܡܢܘ ܚܘܝܟ ܕܥܪܛܠܝ ܐܢܬ‬ ‫ܐܟܠܬ‬ ܼ ‫( ܡܢܗ‬ed. Jansma 1977).

the biblical citations

33

Who showed you that you were naked? Behold, of the tree that I had ordered you not to eat you have eaten. With the exception of a small variant (ἐξ αὐτοῦ / ἀπ’ αὑτοῦ), the citation by the Greek CM is identical to the LXX; the citation by the Syriac CM is closer to Greek than to the Peshiṭta, especially for the rendering of μόνου by ‫ܒܠܚܘܕ‬. 19. Genesis 3:22 Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν. Καὶ νῦν μήποτε ἐκτείνας τὴν χεῖρα λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα (III,7,18–22). Behold, Adam has become as one of us, knowing good and evil. And now lest, stretching forth his hand, he take of the tree of life and eat, and he will live for ever.

‫ ܘܗܫܐ ܕܡ ܢܘܫܛ ܐܝܕܗ‬.‫ܗܐ ܐܕܡ ܗܘܐ ܐܝܟ ܚܕ ܡܢܢ ܕܢܕܥ ܛܒܬܐ ܘܒܝܫܬܐ‬ ̈ ‫( ܘܢܣܒ ܡܢ ܐܝܠܢܐ‬III,7,18–20). ‫ܕܚܝܐ ܘܢܐܟܘܠ ܘܢܚܐ ܠܥܠܡ‬ Behold, Adam has become like one of us in that he knows good and evil; now, lest he stretch forth his hand, and take of the tree of life and eat, and live forever. LXX Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν, καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῖρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα (ed. Wevers 1974). Behold, Adam has become as one of us, knowing good and evil, and now, lest he stretch forth his hand, and take of the tree of life and eat, and he will live for ever. Peshiṭta ‫ ܗܫܐ‬.‫ ܠܡܕܥ ܛܒܬܐ ܘܒܝܫܬܐ‬.‫ܗܐ ܐܕܡ ܗܘܐ ܐܝܟ ܚܕ ܡܢܢ‬ ̈ ‫( ܕܠܡܐ ܢܘܫܛ ܐܝܕܗ ܘܢܣܒ ܐܦ ܡܢ ܐܝܠܢܐ‬ed. ‫ܘܢܚܐ ܠܥܠܡ‬ ܼ ‫ ܘܢܐܟܘܠ‬.‫ܕܚܝܐ‬ Jansma 1977). Behold, Adam has become like one of us to know good and evil; now, lest he stretch forth his hand, and take also of the tree of life and eat, and live forever. Save for the variant ἐκτείνας τὴν χεῖρα λάβῃ instead of μήποτε ἐκτείνῃ τὴν χεῖρα καὶ λάβῃ, the citation by the Greek CM is identical to the LXX; this variant reading is close to the text of Symmachus (Field 1875: 17a). The citation by the Syriac CM is almost

34

the biblical citations

identical to the Peshiṭta (omission of ‫ܐܦ‬, and ‫ ܕܡ‬instead of the more usual ‫)ܕܠܡܐ‬. 20. Genesis 3:22a ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν (III,28,1–2). Behold, Adam has become as one of us, knowing good and evil.

‫( ܗܐ ܐܕܡ ܗܘܐ ܐܝܟ ܚܕ ܡܢܢ ܕܢܕܥ ܛܒܬܐ ܘܒܝܫܬܐ‬III,28,1–2). Behold, Adam has become like one of us in that he knows good and evil. LXX Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν (ed. Wevers 1974). Behold, Adam has become as one of us, to know good and evil. Peshiṭta ‫ ܠܡܕܥ ܛܒܬܐ ܘܒܝܫܬܐ‬.‫( ܗܐ ܐܕܡ ܗܘܐ ܐܝܟ ܚܕ ܡܢܢ‬ed. Jansma 1977). Behold, Adam has become like one of us to know good and evil. The citation by the Greek CM is identical to the LXX; the citation by the Syriac CM is almost identical to the Peshiṭta (‫ܕܢܕܥ‬ instead of ‫)ܠܡܕܥ‬. Cf. Baumstark 1935: 258. 21. Genesis 6:3a

̈ ‫( ܐܠ ܬܥܡܪ ܪܘܚܝ‬III,32,11–12). ̇ ‫ܒܒܢܝ ܐܢܫܐ ̇ܗܢܝܢ ܡܛܠ ܕܒܣܪܐ ܐܢܘ‬ ‫ܢ‬ My spirit shall not abide in these men, for they are flesh. LXX Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις (εἰς τὸν αἰῶνα) διὰ τὸ εἶναι αὐτοὺς σάρκας (ed. Wevers 1974). My spirit shall not abide in these men (forever), for they are flesh. Peshiṭta ‫) ܡܛܠ ܕܒܣܪܐ ܗܘ‬.‫ܬܥܡܪ ܪܘܚܝ ܒܐܢܫܐ (ܠܥܠܡ‬ ‫( ܐܠ‬ed. Jansma ܼ 1977). My spirit shall not abide in man (forever), for he is flesh. Even if the citation by the Syriac CM is very close to the Peshiṭta, it shows a clear evidence of being a translation from the LXX ̈ , for ἐν τοῖς ἀνθρώποις τούτοις, instead of the (‫ܒܒܢܝ ܐܢܫܐ ̇ܗܢܘܢ‬ singular ‫)ܒܐܢܫܐ‬. 22. Genesis 6:3a

̇ ‫ܒܐܢܫܐ ̇ܗܢܘܢ ܕܐܝܬܝܗܘܢ ܒܣܪܐ‬ ‫( ܐܠ ܬܥܡܪ ܪܘܚܝ‬III,33,1–2). My spirit shall not abide in these men, who are flesh.

the biblical citations

35

LXX Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις (εἰς τὸν αἰῶνα) διὰ τὸ εἶναι αὐτοὺς σάρκας (ed. Wevers 1974). My spirit shall not abide in these men (for ever), for they are flesh. Peshiṭta ‫) ܡܛܠ ܕܒܣܪܐ ܗܘ‬.‫ܬܥܡܪ ܪܘܚܝ ܒܐܢܫܐ (ܠܥܠܡ‬ ‫( ܐܠ‬ed. Jansma ܼ 1977). My spirit shall not abide in man (forever), for he is flesh. The difference between this citation (‫ܕܐܝܬܝܗܘܢ ܒܣܪܐ‬, “who are flesh”) and the preceeding and following ones (‫ܡܛܠ ܕܒܣܪܐ ܐܢܘܢ‬, “for they are flesh”) shows that the translator did not reproduce scrupulously a Syriac biblical text he had before him but translated anew from its Greek model. 23. Genesis 6:3a

̈ ‫ܬܥܡܪ ܪܘܚܝ‬ ‫ܒܒܢܝ ܐܢܫܐ ̇ܗܢܝܢ܁ ܡܛܠ ܕܒܣܪܐ ܐܢܘܢ‬ ‫( ܐܠ‬IV,55,3–4). ̣

My spirit shall not abide in these men, for they are flesh.

LXX Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις (εἰς τὸν αἰῶνα) διὰ τὸ εἶναι αὐτοὺς σάρκας (ed. Wevers 1974). My spirit shall not abide in these men (for ever), for they are flesh. Peshiṭta ‫) ܡܛܠ ܕܒܣܪܐ ܗܘ‬.‫ܬܥܡܪ ܪܘܚܝ ܒܐܢܫܐ (ܠܥܠܡ‬ ‫( ܐܠ‬ed. Jansma ܼ 1977). My spirit shall not abide in man (forever), for he is flesh. See the annotation under no. 21 and 22. 24. Genesis 6:5b + 8:21c

‫( ܣܝܡ ܗܘ ܝܨܪܗ ܕܒܪ ܐܢܫܐ ܚܦܝܛܐܝܬ ܥܠ ܒܝܫܬܐ ܡܢ ܛܠܝܘܬܗ‬IV,55,4–5). The inclination of man is carefully inclined to evil from his youth. LXX 6:5b πᾶς τις διανοεῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελῶς ἐπὶ τὰ πονηρὰ πάσας τὰς ἡμέρας – 8:21c ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος (ed. Wevers 1974). 6, 5b Every one in his heart was carefully inclined to evil every day – 8, 21c the mind of man is carefully occupied with evil from his youth. Peshiṭta 6:5b ‫ – ܟܠ ܝܨܪܐ ܕܡܚܫܒܬܐ ܕܠܒܗ ܒܝܫ ܒܟܠ ܝܘܡ‬8:21c ‫ܝܨܪܐ‬ ‫( ܕܠܒܗ ܕܒܪ ܐܢܫܐ ܒܝܫ ܡܢ ܛܠܝܘܬܗ‬ed. Jansma 1977). 6:5b Every inclination of the intention of his heart is evil every day – 8:21c the inclination of the heart of the man is evil from his youth.

36

the biblical citations

An accommodated citation combining Gen 6:5b and 8:21c. This citation is virtually identical to the one attributed to the “Syrian” by Eusebius of Emesa in his Commentary on the Octateuch: ամէնայնն մարդ խորհի խնամով ի չարիս ի մանկութենէ իւրմէ, “every man carefully meditates evil from his youth” (ed. Hovhanessian 1980: 47, 949–950; Petit, Van Rompay, Weitenberg 2011: 96); part of the Greek text is preserved by the catenic tradition: τὸ πλάσμα τῆς καρδίας ἀνθρώπου ἐπὶ τὰ πονηρὰ ἐκ νεότητος αὐτοῦ (ed. Petit 1993: 84, no.  632, 7–8; Petit, Van Rompay, Weitenberg 2011: 216, at Gen 8:21). The Collectio Coisliana gives a similar reading under the name of Diodorus of Tarsus: ἡ διάνοια τῶν ἀνθρώπων ἐκ νεότητος ἐγκειμένη ἐπὶ τὰ πονηρά (ed. Petit 1986: 150, no. 150, 6–7). On the reading of the “Syrian,” see Romeny 1997: 277–285 and 250–253. 25. Genesis 17:4b.5c ̈ ̈ ‫ܕܥܡܡܐ‬ ‫ܐܒܗܐ‬ (III,63,16.23). Fathers of nations. LXX 4b πατὴρ πλήθους ἐθνῶν – 5c πατέρα πολλῶν ἐθνῶν (ed. Wevers 1974). 4b a father of a multitude of nations – 5c a father of many nations.

̈ ̈ ‫ – ܐܒܐ ܠܣܘܓܐܐ‬5c ‫ܕܥܡܡܐ‬ Peshiṭta 4b ‫ܕܥܡܡܐ‬ ‫ܐܒܐ ܠܣܘܓܐܐ‬ (ed. Jansma 1977). 4b father for a multitude of nations – 5c father for a multitude of nations. A composite citation combining Gen 17:4b and 5c. 26. Exodus 5:2b

‫( ܐܠ ܝܕܥܢܐ ܠܡܪܝܐ‬III,37,10). I do not know the Lord. LXX οὐκ οἶδα τὸν κύριον (ed. Wevers, Quast 1991). I do not know the Lord.

̇ (ed. Koster 1977). ̇ ‫ܐܠ‬ Peshiṭta ‫ܝܕܥ ܐܢܐ ܠܡܪܝܐ‬ I do not know the Lord.

The citation by the Syriac CM is virtually identical to the Peshiṭta, but it is a very short one and the LXX and the Peshiṭta have the same text.

the biblical citations

37

27. Exodus 8:15a

‫( ܨܒܥܗ ܗܝ ܕܐܠܗܐ‬III,42,10.30). It is the finger of God. LXX Δάκτυλος θεοῦ ἐστιν τοῦτο (ed. Wevers, Quast 1991). This is the finger of God. Peshiṭta ‫( ܨܒܥܗ ܗܝ ܕܐܠܗܐ‬ed. Koster 1977). It is the finger of God. See no. 28. The citation by the Syriac CM is virtually identical to the Peshiṭta, but it is a very short one. Cf.  Baumstark 1935: 258. 28. Exodus 8:15a

‫( ܨܒܥܗ ܕܐܠܗܐ ܐܝܬ‬III,44,7–8). It is the finger of God. LXX Δάκτυλος θεοῦ ἐστιν τοῦτο (ed. Wevers, Quast 1991). This is the finger of God. Peshiṭta ‫( ܨܒܥܗ ܗܝ ܕܐܠܗܐ‬ed. Koster 1977). It is the finger of God. See no. 27. The citation by the Syriac CM does not conform exactly to the Peshiṭta, which suggests that the translator did not reproduce mechanically this version, but it anticipates the Syro-Hexaplaric version: ‫( ܨܒܥܐ ܕܐܠܗܐ ܐܝܬ‬ed. Vööbus 1975, fol. 26r, 26). Cf. Baumstark 1935: 258. 29. Exodus 15:21b

‫ܐܫܬܒܚ‬ ‫( ̣̇ܫܒܚ ܠܡܪܝܐ ܓܐܝܐ ܫܒܝܚܐܝܬ ܓܝܪ‬III,46,19–20). ̣

Glorifymasc sg the proud Lord, for he has been gloriously glorified.

LXX Ἄισωμεν τῷ κυρίῳ, ἐνδόξως γὰρ δεδόξασται (ed. Wevers, Quast 1991). Let us sing to the Lord, for he has been gloriously glorified.

̇ ̈ (ed. Koster 1977). Peshiṭta ‫ ܕܐܬܓܐܝ‬.‫ܓܐܝܐ‬ ‫ܫܒܚܝܢ ܠܡܪܝܐ‬ Glorifyfem pl the proud Lord, because he has magnified himself.

Titus of Bostra attributes the Song of Moses to Miriam (see Roman, Schmidt, Poirier 2015: 349, n. f). This idea was perhaps

38

the biblical citations

suggested to Titus by the reading attributed to Aquila, which has καὶ κατέλεγεν αὐταῖς, “and she recited for them (feminine)” in place of ἐξῆρχεν δὲ αὐτων, “she led them” (see Field 1875: 108b; Petit 2000: 322, no. 464 bis). The citation by the Syriac CM has a masculine singular imperative, while the Peshiṭta has a feminine plural imperative. The Syro-Hexaplaric version translates the complement of verse 21a (ἐξῆρχεν δὲ αὐτῶν) by a masculine (‫ ;ܠܗܘܢ‬ed. Vööbus 1975, fol. 34r, 25) which suggests that Miriam conducts not only the women (the Massoretic text has similarly a masculine). See Wevers 1990: 236–237: Miriam as choirmaster. For the second part of the citation, the translator clearly follows the LXX. 30. Deuteronomy 4:24a; 9:3a θεὸς πῦρ ἀναλίσκον ἐστί (III,7,41). God is a devouring fire.

‫) ܢܘܪܐ ܗܘ ܐܟܠܬܐ‬.‫( ܐܠܗܐ (ܠܡ‬III,7,39–40). God is a devouring fire. LXX 4:24a κύριος ὁ θεός σου πῦρ καταναλίσκον ἐστίν; 9:3a κύριος ὁ θεός σου […] πῦρ καταναλίσκον ἐστίν (ed. Wevers, Quast 2006). The Lord yoursg God is a devouring fire. Peshiṭta 4:24a ‫ ;ܡܪܝܐ ܐܠܗܟܘܢ ܢܘܪܐ ܗܘ ܐܟܠܬܐ‬9:3a: ‫ܡܪܝܐ ܐܠܗܟ‬ ‫( […] ܢܘܪܐ ܗܘ ܐܟܠܬܐ‬ed. van Vliet, Hosper, Drijvers 1991). The Lord yourpl (9:3a: yoursg) God is a devouring fire. This citation by the Greek CM and the following one give ἀναλίσκον instead of LXX καταναλίσκον, which is perhaps the result of a contamination by Joel 2:3 (τὰ ἔμπροσθεν αὐτοῦ πῦρ ἀναλίσκον). The citation by the Syriac CM is identical to the Peshiṭta for its second part. 31. Deuteronomy 4:24a; 9:3a

‫( ܐܠܗܟ ܢܘܪܐ ܗܘ ܐܟܠܬܐ‬III,62,7–8). Yoursg God is a devouring fire. LXX 4:24a κύριος ὁ θεός σου πῦρ καταναλίσκον ἐστίν; 9:3a (κύριος) ὁ θεός σου […] πῦρ καταναλίσκον ἐστίν (ed. Wevers, Quast 2006).

the biblical citations

39

(The Lord) yoursg God […] is a devouring fire. Peshiṭta 4:24a ‫ ;ܡܪܝܐ ܐܠܗܟܘܢ ܢܘܪܐ ܗܘ ܐܟܠܬܐ‬9:3a: ‫ܡܪܝܐ ܐܠܗܟ‬ ‫( […] ܢܘܪܐ ܗܘ ܐܟܠܬܐ‬ed. van Vliet, Hosper, Drijvers 1991). The Lord yourpl (9:3a: yoursg) God is a devouring fire. See the preceeding citation; the citation by the Syriac CM is identical to the Peshiṭta of Deuteronomy 9:3a. 32. Deuteronomy 5:18–20a

‫ ܘ(ܕ)ܐܠ ܬܣܗܕ ܣܗܕܘܬܐ‬20a ‫ ܘ(ܕ)ܐܠ ܬܓܢܘܒ‬19 ‫ ܘ(ܕ)ܐܠ ܬܩܛܘܠ‬18 ‫( ܕܓܠܬܐ‬III,47,21–22). 18 And you shall not kill 19 and you shall not steal 20a and you shall bear not false witness. LXX 18 οὐ φονεύσεις. 19 οὐ κλέψεις. 20a οὐ ψευδομαρτυρήσεις […] μαρτύριαν ψευδῆ. (ed. Wevers, Quast 2006). 18 You shall not kill. 19 You shall not steal. 20a You shall not bear false witness […]. Peshiṭta ‫ ܐܠ ܬܣܗܕ […] ܣܗܕܘܬܐ‬20a .‫ ܐܠ ܬܓܢܘܒ‬19 ‫ ܐܠ ܬܩܛܘܠ‬17 .‫( ܕܓܠܬܐ‬ed. van Vliet, Hosper, Drijvers 1991). 17 You shall not kill. 19 You shall not steal. 20a You shall not bear false witness […]. The order of the prohibitions is that of Deuteronomy instead of Exodus 20 in the LXX (15.14.16). 33. Deuteronomy 6:5a; 11:1a + Leviticus 19:18c

‫ ܐܠܗܟ ܘܠܩܪܝܒܟ ܐܝܟ ܢܦܫܟ‬.‫( ܬܪܚܡ ܠܡܪܝܐ‬III,47,20). You shall love the Lord your God, and your neighbor as yourself. LXX Deut 6:5a; 11:1a ἀγαπήσεις κύριον τὸν θεόν σου – Lv 19:18c καὶ […] τὸν πλησίον σου ὡς σεαυτόν (ed. Wevers, Quast 2006; Wevers, Quast 1986). Deut 6:5a; 11:1a You shall love the Lord your God – Lv 19:18c and […] your neighbor as yourself. Peshiṭta Deut 6:5a; 11:1a ‫ – ܪܚܡ ܠܡܪܝܐ ܐܠܗܟ‬Lv 19:18c ‫[…] ܠܚܒܪܟ‬ ‫( ܐܝܟ ܢܦܫܟ‬ed. van Vliet, Hosper, Drijvers 1991; Lane 1991). Deut 6:5a; 11:1a Love the Lord your God – Lv 19:18c […] your companion as yourself.

40

the biblical citations

A combined citation of Deuteronomy and Leviticus, the beginning of which is closer to the LXX (imperfect 2nd masc. sing. instead of imperative) than to the Peshiṭta. The reading ‫ܠܩܪܝܒܟ‬, “your neighbor”, instead of Peshiṭta ‫ܠܚܒܪܟ‬, “your companion”, is a clear indication of a literal translation from the LXX (τὸν πλησίον σου). 34. Psalm 39 [40]:7

̈ ̈ ‫ܢܩܒܬ ܠܝ܁‬ ̈ ‫ܛܗܐ‬ ‫ܘܝܩܕܐ ̈ܫܠܡܐ ܕܚܠܦ ̈ܚ‬ ̣ ̣ ‫ܕܒܚܐ ܘܩܘ̈ܪܒܢܐ ܐܠ ܨܒܝܬ܁ ܐܕܢܐ ܕܝܢ‬ ‫ܫܐܠܬ‬ ̣ ‫( ܐܠ‬III,59,2–3).

Sacrifices and offerings you did not want, but you have pierced ears for me; and whole burnt offerings for the sins you have not asked.

LXX θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, ὠτία δὲ κατηρτίσω μοι· ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ ᾔτησας (ed. Rahlfs 1979). Sacrifice and offering you did not want, but you restored ears to me; burnt offering and (offerings) for sins you did not require.

̈ .‫ܒܕܒܚܐ ܘܒܩܘ̈ܪܒܢܐ ܐܠ ܨܒܝܬ‬ ̈ .‫ܐܕܢܐ ܕܝܢ ܢܩܒܬ ܠܝ‬ ̈ Peshiṭta ‫ܘܝܩܕܐ ̈ܫܠܡܐ‬ ‫( ܕܚܠܦ ̈ܚܛܗܐ ܐܠ ܫܐܠܬ‬ed. Walter, Vogel, Ebied 1980). In sacrifices and offerings you have not delighted, but you have pierced ears for me; and whole burnt offerings for the sins you have not asked. The citation by the Syriac CM is identical to the Peshiṭta, except for the verb ‫ܨܒܐ‬, which, imitating the Greek ἠθέλησας, is considered as transitive, instead of being constructed with the preposition ‫“( ܒ‬to delight in”). 35. Psalm 49 [50]:7–14

̇ ‫ܘܐܡܪ ܠܟ܁ ܘܐܝܣܪܝܠ‬ ̇ ‫ܐܣܗܕܟ܁ ܐܢܐ ܐܢܐ ܐܠܗܐ ܐܠܗܟ‬ ‫ ܫܡܥ ܥܡܝ‬7 ̈ ̈ ‫ ܐܠ ܐܣܒ ܡܢ‬9‫ܕܒܚܝܟ ܐܟܣܟ܁ ܘܥܠܘܬܟ ܠܘܩܒܠܝ ܐܢܝܢ ܒܟܠܙܒܢ ܁‬ ‫ ܐܠ ܥܠ‬8 ̈ ‫ ܘܐܦܐܠ ܡܢ ܓܙ̈ܪܝܟ‬.‫ܒܝܬܟ ܬܘ̈ܪܐ‬ ̇ ‫ܟܠܗ ܚܝܘܬܐ‬ ‫ ܡܛܠ ܕܕܝܠܝ ܗܝ‬10 ‫ܓܕܝܐ܁‬ ̇ ‫ ܘܝܕܥܢܐ‬11 ‫ܕܕܒܪܐ ܘܒܥܝܪܐ ܕܒܛܘ̈ܪܐ ܘܬܘ̈ܪܐ‬ ‫ܟܠܗ ܦܪܚܬܐ ܕܫܡܝܐ ܘܚܝܘܬܐ‬ ̇ ‫ ܐܢ ܟܦܢ ܐܢܐ ܐܠ‬12 ‫ܕܕܒܪܐ ܕܝܠܝ ܗܝ܁‬ ‫ܐܡܪ ܠܟ܁ ܡܛܠ ܕܕܝܠܝ ܗܝ ܬܒܝܠ‬ ̇ ̈ 14 ‫ ܐܠ ܐܟܠܢܐ ܒܣܪܐ ܕܐ̈ܪܘܢܐ ܘܕܡܐ ܕܓܕܝܐ ܐܠ ܫܬܐ ܐܢܐ܁‬13 ‫ܒܡܐܠܗ܁‬ ‫( ܕܒܚ ܐܠܠܗܐ ܬܘܕܝܬܐ ܘܫܠܡ ܠܡܪܝܡܐ ܢܕ̈ܪܝܟ‬III,59,4–12). 7 Hear, my people, and I will speak to you; Israel, I will testify to you: I am God, your God. 8 I will not rebuke you for your sacrifices and your oblations are in front of me all the time. 9 I will not accept bulls from your house, and no more kids from your flock. 10 For mine are all animals of the field, the cattle which is on the mountains and

the biblical citations

41

the bulls. 11 And I know every bird of the sky and the animals of the field are mine. 12 If I am hungry, I will not tell you, because mine is the inhabitable world in its fullness. 13 I do not eat the flesh of the calves and the blood of kids I do not drink. 14 Sacrifice to God thanksgiving and pay your vows to the Most High. LXX 7 Ἄκουσον, λαός μου, καὶ λαλήσω σοι, Ισραηλ, καὶ διαμαρτύρομαί σοι· ὁ θεὸς ὁ θεός σου εἰμι ἐγώ. 8 οὐκ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε, τὰ δὲ ὁλοκαυτώματά σου ἐνώπιόν μού ἐστιν διὰ παντός· 9 οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους οὐδὲ ἐκ τῶν ποιμνίων σου χιμάρους. 10 ὅτι ἐμά ἐστιν πάντα τὰ θηρία τοῦ δρυμοῦ, κτήνη ἐν τοῖς ὄρεσιν καὶ βόες· 11 ἔγνωκα πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ὡραιότης ἀγροῦ μετ᾽ ἐμοῦ ἐστιν. 12 ἐὰν πεινάσω, οὐ μή σοι εἴπω· ἐμὴ γὰρ ἐστιν ἡ οἰκουμένη καὶ τὸ πλήρωμα αὐτῆς. 13 μὴ φάγομαι κρέα ταύρων ἢ αἷμα τράγων πίομαι; 14 θῦσον τῷ θεῷ θυσίαν αἰνέσεως καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς σου (ed. Rahlfs 1979). 7 Hear, my people, and I will speak to you, Israel, and I will testify to you: I am God, your God. 8 I will not reprove you for your sacrifices; your burnt offerings are continually before me. 9 I will not accept calves from your house or young goats from your flocks. 10 For all the beasts of the wood are mine, the cattle on the mountains and oxen. 11 I know all the birds of the sky, and the beauty of the field is mine. 12 If I were hungry, I would not tell you, for the inhabitable world is mine, and its fullness. 13 Will I eat the flesh of bulls, or drink the blood of goats? 14 Sacrifice to God the sacrifice of praise and pay yours vows to the Most High.

̇ ‫ ܫܡܥ ܥܡܝ‬7 Peshiṭta ‫ ܐܢܐ ܐܢܐ ܐܠܗܐ‬.‫ ܘܐܝܣܪܝܠ ܐܣܗܕܟ‬.‫ܘܐܡܪ ܠܟ‬ ̈ ̈ ‫ ܐܠ‬9 .‫ ܘܥܠܘܬܟ ܠܘܩܒܠܝ ܐܢܝܢ ܒܟܠܙܒܢ‬.‫ܕܒܚܝܟ ܐܟܣܟ‬ ‫ ܐܠ ܥܠ‬8 .‫ܐܠܗܟ‬ ̇‫ ܡܛܠ ܕܕܝܠܝ ܗܝ ܟܠܗ‬10 .‫ܓܕܝܐ‬ ̈ ‫ ܐܦ ܐܠ ܡܢ ܓܙܪܟ‬.‫ܐܣܒ ܡܢ ܒܝܬܟ ܬܘ̈ܪܐ‬ ̇ ‫ܟܘܠܗ ܦܪܚܬܐ‬ ‫ ܝܕܥ ܐܢܐ‬11 .‫ ܘܒܥܝܪܐ ܕܒܛܘ̈ܪܐ ܘܬܘ̈ܪܐ‬.‫ܚܝܘܬܐ ܕܕܒܪܐ‬ ‫ ܡܛܠ ܕܕܝܠܝ‬.‫ ܐܢ ܟܦܢ ܐܢܐ ܐܠ ܐܡܪ ܠܟ‬12 .‫ ܘܚܝܘܬܐ ܕܕܒܪܐ ܕܝܠܝ ܗܝ‬.‫ܕܫܡܝܐ‬ ̇ ̈ ‫ܕܓܕܝܐ ܐܠ‬ ‫ ܘܕܡܐ‬.‫ ܐܠ ܐܟܠ ܐܢܐ ܒܣܪܐ ܕܐ̈ܪܘܢܐ‬13 .‫ܒܡܐܠܗ‬ ‫ܗܝ ܬܒܝܠ‬ .‫ ܘܫܠܡ ܠܡܪܝܡܐ ܢܕ̈ܪܝܟ‬.‫ ܕܒܚ ܐܠܠܗܐ ܬܘܕܝܬܐ‬14 .‫( ܫܬܐ ܐܢܐ‬ed. Walter, Vogel, Ebied 1980). 7 Hear, my people, and I will speak to you; Israel, I will testify to you: I am God, your God. 8 I will not rebuke you for your sacrifices and your oblations are in front of me all the time. 9 I will not accept bulls from your house, no more kids from your flock. 10 For mine are all animals of the field, the cattle which is on the mountains and

42

the biblical citations

the bulls. 11 I know every bird of the sky and the animals of the field are mine. 12 If I am hungry, I will not tell you, because mine is the inhabitable world in its fullness. 13 I do not eat the flesh of the calves and the blood of kids I do not drink. 14 Sacrifice to God thanksgiving and pay your vows to the Most High. The citation by the Syriac CM is identical to the Peshiṭta. The Syriac translator had probably a daily frequentation of the Peshiṭta Psalter, which explains, in this case and others, that his citations from the Psalms agree with the Peshiṭta. Cf. Baumstark 1935: 260. 36. Psalm 50 [51]:18–19

̇ ‫ܫܠܡܐ‬ ̈ ‫ܨܒܝܬ‬ ̈ ̈ ‫ܒܕܒܚܐ ܘܐܦܐܠ‬ ̈ ‫ܕܒܚܘܗܝ‬ 19 ‫ܐܬܪܥܝܬ܁‬ ‫ܒܝܩܕܐ‬ � ܲ ‫ ܡܛܠ ܕܐܠ‬18 ‫( ܕܐܠܗܐ ܪܘܚܐ ܗܝ ܡܟܝܟܬܐ܁ ܘܠܒܐ ܫܚܝܩܐ ܐܠܗܐ ܐܠ ܡܣܐܠ‬III,59,13–

15). 18 Because you have not delighted in sacrifices and no more you have been reconciled by whole burnt offerings; 19 sacrifices for God is a humble spirit and a broken heart God does not despise. LXX 18 ὅτι εἰ ἠθέλησας θυσίαν, ἔδωκα ἄν· ὀλοκαυτώματα οὐκ εύδοκήσεις. 19 θυσία τῷ θεῷ πνεῦμα συντετριμμένον, καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουθενώσει (ed. Rahlfs 1979). 18 For if you wanted sacrifice, I would have given (it); you will not take pleasure in burnt offerings. 19 Sacrifice to God is a broken spirit; a broken and humble heart God will not despise.

̈ ̈ ‫ ܐܦܐܠ‬.‫ܒܕܒܚܐ‬ ̈ ‫ܒܝܩܕܐ‬ ‫ ܡܛܠ ܕܐܠ ܨܒܝܬ‬18 Peshiṭta 19 .‫ܫܠܡܐ ܐܬܪܥܝܬ‬ ̈ ‫ ܠܒܐ ܫܚܝܩܐ ܐܠܗܐ ܐܠ ܡܣܐܠ‬.‫ܕܒܚܘܗܝ ܕܐܠܗܐ ܪܘܚܐ ܗܝ ܡܟܝܟܬܐ‬ (ed. Walter, Vogel, Ebied 1980). 18 Because you have not delighted in sacrifices nor have been reconcil­ed by whole burnt offerings; 19 sacrifices for God is a humble spirit, a broken heart God does not despise. The citation by the Syriac CM is identical to the Peshiṭta, save for the recourse to coordination (‫ )ܘ‬instead of parataxis. Cf. Baum­ stark 1935: 260. 37. Psalm 95 [96]:5a

̈ ̈ ‫ܕܥܡܡܐ‬ ‫ܐܠܗܝܗܘܢ‬ (IV,108,35). The Gods of the nations.

the biblical citations

43

LXX οἱ θεοὶ τῶν ἐθνῶν (ed. Rahlfs 1979). The Gods of the nations

̈ (ed. Walter, Vogel, Ebied 1980). ̈ ‫ܐܠܗܐ‬ Peshiṭta ‫ܕܥܡܡܐ‬ The Gods of the nations. A short citation almost identical to the Peshiṭta, which could be as well a literal rendering of the LXX via the Greek CM. 38. Psalm 109 [110]:2

‫( ܚܘܛܪܐ ܕܥܘܫܢܟ ܢܫܕܪ ܡܪܝܐ ܡܢ ܨܗܝܘܢ‬IV,25,14–15). The Lord will send from Sion a rod of your strength. LXX ῥάβδον δυνάμεώς σου ἐξαποστελεῖ κύριος ἐκ Σιων (ed. Rahlfs 1979). The Lord will send forth a rod of your power out of Sion. Peshiṭta ‫( ܚܘܛܪܐ ܕܥܘܫܢܐ ܢܫܕܪ ܡܪܝܐ ܡܢ ܨܗܝܘܢ‬ed. Walter, Vogel, Ebied 1980). The Lord will send from Sion a rod of strength. By rendering σου, the citation by the Syriac CM is closer to the LXX than to the Peshiṭta. Cf.  Baumstark 1935: 261. 39. Psalm 109 [110]:3bc

‫( ܒܗܕ̈ܪܝ ܩܘܕܫܐ ܡܢ ܡܪܒܥܐ܁ ܡܢ ܩܕܝܡ ܠܟ ܛܠܝܐ ܐܝܠܕܬܟ‬IV,25,19–20). In the splendours of holiness, from the womb, beforetime, I have begotten you, young (man). LXX ἐν ταῖς λαμπρότησιν τῶν ἁγίων· ἐκ γαστρὸς πρὸ ἑωσφόρου ἐξεγέννησά σε (ed. Rahlfs 1979). In the splendours of holiness, from the womb, before dawn, I have begotten you. Peshiṭta ‫ ܡܢ ܩܕܝܡ ܠܟ ܛܠܝܐ ܐܝܠܕܬܟ‬.‫( ܒܗܕ̈ܪܝ ܩܘܕܫܐ ܡܢ ܡܪܒܥܐ‬ed. Walter, Vogel, Ebied 1980). In the splendours of holiness, from the womb, beforetime, I have begotten you, young (man). The citation by the Syriac CM is identical to both the LXX and the Peshiṭta.

44

the biblical citations

40. Psalm 109 [110]:4b

‫( ܐܢܬ ܗܘ ܟܘܡܪܐ ܠܥܠܡ ܐܝܟ ܛܟܣܗ ܕܡܠܟܝܙܕܩ‬IV,25,12–13). You are a priest forever after the order of Melchisedek. LXX Σὺ εἶ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ (ed. Rahlfs 1979). You are a priest forever after the order of Melchisedek. Peshiṭta ‫ ܒܕܡܘܬܗ ܕܡܠܟܝܙܕܩ‬.‫( ܐܢܬ ܗܘ ܟܘܡܪܐ ܠܥܠܡ‬ed. Walter, Vogel, Ebied 1980). You are a priest forever in the manner of Melchisedek The citation by the Syriac CM is clearly dependant upon the LXX (“after the order of”) and not the Peshiṭta (“after the manner of”). The reading ‫ܐܝܟ ܛܟܣܗ‬, “after the order” is also to be found in the Syro-Hexaplaric version (see Ceriani 1874: fol. 31v; Hiebert 1989: 143). Cf. Baumstark 1935: 261. 41. Psalm 109 [110]:6a

̈ ‫( ܢܕܘܢ‬IV,25,34). ‫ܥܡܡܐ‬ He will judge the nations. LXX κρινεῖ ἐν τοῖς ἔθνεσιν (ed. Rahlfs 1979). He will judge among the nations.

̈ Peshiṭta ‫ܠܥܡܡܐ‬ ‫( ܢܕܘܢ‬ed. Walter, Vogel, Ebied 1980). He will judge the nations. A short citation closer to the Peshiṭta than the LXX. 42. Psalm 109 [110]:7

‫( ܡܢ ܢܚܐܠ ܒܐܘܪܚܐ ܢܫܬܐ܁ ܡܛܠ ܗܢܐ ܢܬܪܝܡ ܪܫܗ‬IV,25,26–27). He will drink from the brook on the road; because of that, his head will be lifted up. LXX ἐκ χειμάρρου ἐν ὁδῷ πίεται· διὰ τοῦτο ὑψώσει κεφαλήν (ed. Rahlfs 1979). He will drink from the brook on the road; because of that he will lift up the head.

the biblical citations

45

Peshiṭta ‫܁ ܡܛܠ ܗܢܐ ܢܬܬܪܝܡ ܪܫܗ‬.‫( ܡܢ ܢܚܐܠ ܒܐܘܪܚܐ ܢܫܬܐ‬ed. Walter, Vogel, Ebied 1980). He will drink from the brook on the road; because of that, his head will be lifted up. The citation by the Syriac CM is identical to both the LXX and the Peshiṭta. Cf.  Baumstark 1935: 261. 43. Psalm 142 [143]:10b

‫( ܪܘܚܟ ܛܒܬܐ ܬܕܒܪܢܝ ܒܐܪܥܐ ܫܦܝܬܐ‬IV,84,39). Your good spirit will guide me on level ground. LXX τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ (ed. Rahlfs 1979). Your good spirit will guide me on level ground.

̈ ‫( ܪܘܚܟ ܡܒܣܡܬܐ ܬܕܒܪܢܝ ܒܐܘܪܚܐ‬ed. Walter, Vogel, Peshiṭta ‫ܕܚܝܐ‬ Ebied 1980). Your sweet spirit will guide you on the road of life. The citation by the Syriac CM is a literal rendering of the LXX. 44. Ecclesiastes (Qohelet) 1:18b Ὁ (γὰρ) προστιθεὶς γνῶσιν (φησὶ ἡ γραφὴ ἡ ἑξῆς,) προσθήσει ἄλγημα (III,29,16–17). (For) who increases knowledge, (says afterwards the Scripture,) will increase pain.

̇ ( ‫ ܝܕܥܬܐ‬.‫̇ܗܘ (ܠܡ ܓܝܪ) ܕܩܕܡ ܼܣܡ‬ ‫ ܟܐܒܐ‬.‫) ܕܡܘܣܦ‬.‫ܐܡܪ ܟܬܒܐ ܒܬܪܟܢ‬

(III,29,16–17). (For) who prefered knowledge, (says afterwards the Scripture,) is who increases pain.

LXX ὁ προστιθεὶς γνῶσιν προσθήσει ἄλγημα (ed. Rahlfs, Hanhart 2006). Who increases knowledge will increase pain. Peshiṭta ‫( ܕܡܘܣܦ ܠܡܕܥ ܡܘܣܦ ܟܐܒܐ‬ed. Lane 1979). Who increases knowledge increases pain. The Greek CM reproduces the LXX; with the Codex Alexandrinus, the Syriac translator (‫ )ܩܕܡ ܼܣܡ‬read apparently προτιθεὶς

46

the biblical citations

instead of προστιθεὶς (see Swete 1907, app., ad loc. [προτηθεὶς for προτιθεὶς]; Nagel 1967: 22); the translation of the aorist participle by a perfect and of γνῶσιν by the substantive ‫ ܝܕܥܬܐ‬instead of the infinitive ‫ ܠܡܕܥ‬indicate a literal translation from the LXX. 45. Isaiah 1:11–13

̈ ̇ ̇ ̈ ‫ܥܠܘܬܐ‬ ‫ܐܡܪ ܡܪܝܐ܂ ܣܒܥܬ‬ ‫ܕܕܒܚܝܟܘܢ‬ ‫ܗܘܝܢ ܠܝ ܣܘܓܐܐ‬ ‫ ܠܡܢܐ‬11 ̈ ̈ 12 ‫ܕܕܟ̈ܪܐ ܘܬܪܒܐ ܕܡܦܛܡܐ ܘܕܡܐ ܕܬܘ̈ܪܐ ܘܕܐܡ̈ܪܐ ܘܕܓܕܝܐ ܐܠ ܨܒܝܬ܁‬ ̈ ‫ܟܕ ܬܐܬܘܢ ܠܡܚܙܐ‬ ̈ ‫ ܐܠ‬13 ‫ܐܝܕܝܟܘܢ ܠܡܕܫ ܕ̈ܪܝ‬ ‫ܐܦܝ܁ ܡܢܘ ܒܥܐ ܗܠܝܢ ܡܢ‬ ‫ ܣܘܬܐ ܡܣܠܝܐ ܗܝ ܠܝ‬.‫( ܬܘܣܦܘܢ ܠܡܝܬܝܘ ܩܘ̈ܪܒܢܐ ܣ̈ܪܝܩܐ‬III,51,1–6). 11 What are to me the multitude of your sacrifices, says the Lord? I have been satiated with your oblations of rams and the fat of fattened animals; I did not want the blood of bulls and lambs and kids. 12 When you come to see my face, who required these from your hands, to trample my courts? 13 Do not continue to bring vain offerings, the smell is abomination to me. LXX 11 τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος· πλήρης εἰμὶ ὁλοκαυτωμάτων κρῖων καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, 12 ουδ᾽ ἂν ἔρχησθε ὀφθῆναί μοι. τίς γὰρ ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν τὴν αὐλήν μου 13 οὐ προσθήσεσθε· ἐὰν φέρητε σεμίδαλιν, μάταιον· θυμίαμα βδέλυγμά μοί ἐστι (ed. Ziegler 1983). 11 What to me is the abundance of your sacrifices? says the Lord; I am full of your burnt offerings of rams, and I do not want the blood of bulls and goats, 12 not even if you come to appear before me. For who has required these things from your hands? Tread my courts 13 you will not do it any more. If you bring fine flour, it is vain; incense is an abomination to me.

̇ ‫ ܠܡܢܐ‬11 ̇ ‫ܐܡܪ ܡܪܝܐ܂‬ ̇ ̈ Peshiṭta ‫ܣܒܥܬ‬ ‫ܕܕܒܚܝܟܘܢ‬ ‫ܗܘܝܢ ܠܝ ܣܘܓܐܐ‬

̈ ̈ ‫̈ܥܠܘܬܐ ܕܕܟ̈ܪܐ ܘܬܪܒܐ‬ ‫ܘܕܓܕܝܐ ܐܠ‬ ‫ ܘܕܡܐ ܕܬܘ̈ܪܐ ܘܕܐܡ̈ܪܐ‬.‫ܕܡܦܛܡܐ‬ ̈ ̈ ̇ ‫ ܟܕ ܬܐܬܘܢ ܠܡܚܙܐ ܐܦܝ܉ ܡܢܘ ܒܥܐ ܗܠܝܢ ܡܢ ܐܝܕܝܟܘܢ ܠܡܕܫ‬12 ‫ܨܒܝܬ܁‬ ‫ ܣܘܬܐ ܡܣܠܝܐ ܗܝ ܠܝ‬.‫ ܐܠ ܬܘܣܦܘܢ ܠܡܝܬܝܘ ܠܝ ܩܘ̈ܪܒܢܐ ܣ̈ܪܝܩܐ‬13 ‫( ܕ̈ܪܝ‬ed.

Brock 1987). 11 What are to me the multitude of your sacrifices, says the Lord? I have been satiated with your oblations of rams and the fat of fatten­ed animals; I did not want the blood of bulls and lambs and kids. 12 When you come to see my face, who required these from your hands,

the biblical citations

47

to trample my courts? 13 Do not continue to bring me vain offerings, the smell is abomination to me. Except for the omission of ‫ ܠܝ‬towards the end (“to bring vain offerings” / “to bring me vain offerings”), the citation by the Syriac CM is identical to the Peshiṭta. Cf. Baumstark 1935: 259. 46. Isaiah 7:9c

‫( ܐܢ ܐܠ ܬܗܝܡܢܘܢ ܐܦܐܠ ܬܣܬܟܠܘܢ‬IV,92,15–16). If you do not believe, neither will you understand. LXX ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε (ed. Ziegler 1983). If you do not believe, neither will you understand. Peshiṭta ‫( ܐܐܠ ܬܗܝܡܢܘܢ ܐܦ ܐܠ ܬܣܬܟܠܘܢ‬ed. Brock 1987). If you do not believe, neither will you understand. The citation by the Syriac CM is virtually identical to the Peshiṭta. This verse of Isaiah enjoyed a great fortune in Antiquity (see TeSelle 1996–2002). Cf. Baumstark 1935: 261. 47. Isaiah 7:14b

‫( ܗܐ ܒܬܘܠܬܐ ܒܛܢܐ‬IV,24,11–12). Behold, the virgin conceives. LXX ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει (ed. Ziegler 1983). Behold, the virgin will conceive. Peshiṭta ‫( ܗܐ ܒܬܘܠܬܐ ̇ܒܛܢܐ‬ed. Brock 1987). Behold, the virgin conceives. The citation by the Syriac CM is identical to the Peshiṭta. 48. Isaiah 43:22–24

‫ ܐܠ ܐܝܬܝܬ ܠܝ ܐܡ̈ܪܐ‬23 ‫ ܐܠ ܗܘܐ ܠܝ ܩܪܝܬ ܝܥܩܘܒ ܕܩܪܝܬܟ ܐܝܣܪܐܝܠ܁‬22 ̈ ̈ ‫ ܐܠ ܫܥܒܕܬܟ ܒܩܘ̈ܪܒܢܐ ܘܐܠ ܐܐܠܝܬܟ‬.‫ܝܩܪܬܢܝ‬ ‫ܘܒܕܒܚܝܟ ܐܠ‬ ‫ܕܝܩܕܝܟ‬ ̣ ̈ ‫ܕܕܒܚܝܟ ܐܠ‬ ‫ ܐܠ ܙܒܢܬ ܠܝ ܒܟܣܦܐ ܩܢܝܐ ܕܒܣܡܐ ܘܒܬܪܒܐ‬24 ‫ܒܠܒܘܢܬܐ‬ ̈ ‫( ܐܪܘܝܬܢܝ ܐܐܠ ܫܥܒܕܬܢܝ‬III,53,2–6). ‫ܒܚܛܗܝܟ ܘܒܥܘܠܟ ܐܐܠ ̣ܝܬܢܝ‬ 22 It is not me you called, Jacob, for I have called you, Israel. 23 You have not brought me the sheep of your burnt offerings and you have not honored me with your sacrifices; I have not enslaved you with

48

the biblical citations

offerings, I have not wearied you with frankincense. 24 You have not bought for me, with silver, aromatic cane; you have not satiated me with the fat of your sacrifices, but you have enslaved me with your sins and you have wearied me with your iniquity. LXX 22 οὐ νῦν ἐκάλεσά σε, Ιακωβ, οὐδὲ κοπιᾶσαί σε ἐποίησα, Ισραηλ· 23 οὐκ ἐμοὶ πρόβατα τῆς ὁλοκαρπώσεώς σου, οὐδὲ ἐν ταῖς θυσίαις σου ἐδόξασάς με, οὐδὲ ἔγκοπον ἐποίησά σε ἐν λιβάνῳ, 24 οὐδὲ ἐκτήσω μοι ἀργυρίου θυμίαμα, οὐδὲ τὸ στέαρ τῶν θυσιῶν σου ἐπεθύμησα, ἀλλὰ ἐν ταῖς ἁμαρτίαις σου καὶ ἐν ταῖς ἀδικίαις σου προέστην σου (ed. Ziegler 1983). 22 Now I have not called you, Jacob, neither have I made you become exhausted, Israel. 23 You have not brought me the sheep of your whole burnt offering, neither have you glorified me with your sacrifices, nor have I exhausted you with frankincense, 24 nor have you purchased for me incense for silver, nor have I desired the fat of your sacrifices, but in your sins and in your iniquities I protected you.

̇ ‫ ܐܠ ܗܘܐ ܠܝ ܩܪܝܬ ܝܥܩܘܒ‬22 Peshiṭta ‫ ܐܠ ܐܝܬܝܬ‬23 ‫ܕܩܪܝܬܟ ܐܝܣܪܐܝܠ܁‬

̇ ̈ ̈ ‫ܠܝ ܐܡ̈ܪܐ‬ ‫ ܘܐܠ‬.‫ܫܥܒܕܬܟ ܒܩܘ̈ܪܒܢܐ‬ ‫ܘܒܕܒܚܝܟ ܐܠ ܝܩܪܬܢܝ܇ ܐܠ‬ .‫ܕܝܩܕܝܟ‬ ̇ ‫ ܘܒܬܪܒܐ‬.‫ ܐܠ ܙܒܢܬ ܠܝ ܒܟܣܦܐ ܩܢܝܐ ܕܒܣܡܐ‬24 .‫ܐܐܠܝܬܟ ܒܠܒܘܢܬܐ‬ ̈ ̈ ‫( ܕܕܒܚܝܟ ܐܠ ܐܪܘܝܬܢܝ ܐܐܠ ܫܥܒܕܬܢܝ ܒܚܛܗܝܟ܉ ܘܒܥܘܠܟ ܐܐܠܝܬܢܝ‬ed.

Brock 1987). 22 It is not me you called, Jacob, for I have called you, Israel. 23 You have not brought me the sheep of your burnt offerings and you have not honored me with your sacrifices; I have not enslaved you with offerings, I have not wearied you with frankincense. 24 You have not bought for me, with silver, aromatic cane; you have not satiated me with the fat of your sacrifices, but you have enslaved me with your sins and you have wearied me with your iniquity. The citation by the Syriac CM is identical to the Peshiṭta. Cf. Baumstark 1935: 259. 49. Isaiah 65:15b–16a

̇ ‫ܒܟܠܗ ܐܪܥܐ‬ ‫( ܢܬܩܪܐ ܠܥܡܝ ܫܡܐ ܚܕܬܐ ̇ܗܘ ܕܢܬܒܪܟ‬IV,6,22–23). A new name will be invoked for my people, which will be blessed on the whole earth. LXX 65, 15b (τοῖς δὲ δουλεύουσιν αὐτῷ) κληθήσεται ὄνομα καινόν, 16a ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς (ed. Ziegler 1983).

the biblical citations

49

65, 15b (For those who serve him) a new name will be invoked, 16a which will be blessed on the earth.

̈ Peshiṭta 65, 15b ‫ܠܥܒܕܘܗܝ) ܢܩܪܐ ܫܡܐ ܐܚܪܢܐ‬ ( 16a ‫ܕܡܬܒܪܟ ܒܐܪܥܐ‬ (ed. Brock 1987). 65, 15b (His servants) he will call by a new name, 16a which is blessed on the earth. The verbs in the citation by the Syriac CM translate the LXX (‫ – ܢܬܩܪܐ‬κληθήσεται, ‫ – ܢܬܒܪܟ‬εὐλογηθήσεται); Titus’ text has also two additions (“for my people”, “on the whole earth”). 50. Isaiah 66:3

̇ ‫ܕܢܟܣ ܬܘܪܐ ܐܝܟ ̇ܗܘ ܕܩܛܠ ܓܒܪܐ܁ ܕܕܒܚ ܐܡܪܐ ܐܝܟ ̇ܗܘ‬ ‫ܕܩܛܠ ܟܠܒܐ‬ ‫( ܕܡܩܪܒ ܠܒܘܢܬܐ ܐܝܟ ̇ܗܘ ܕܡܒܪܟ ܠܦܬܟ̈ܪܐ‬III,52,1–3). He who slays a bull is as he who kills a man, he who sacrifices a sheep is as he who kills a dog, he who offers frankincense is as he who blesses idols. LXX (ὁ δὲ ἄνομος) ὁ θύων μοι μόσχον ὡς ὁ ἀποκτέννων κύνα, […]  ὁ διδοὺς λίβανον (εἰς μνημόσυνον) ὡς βλάσφημος (ed. Ziegler 1983). (But the transgressor) who sacrifices a calf to me is as he who kills a dog, […] he who gives frankincense (for a memorial) is as a blasphemer.

̇ ̇ ‫ܕܕܒܚ ܐܡܪܐ ܐܝܟ ̇ܗܘ‬ ̇ .‫ܕܩܛܠ ܓܒܪܐ‬ ̇ ‫ܕܢܟܣ ܬܘܪܐ ܐܝܟ ̇ܗܘ‬ Peshiṭta ‫ܕܩܛܠ‬ ̇ ‫ܕܡܩܪܒ ܠܒܘܢܬܐ܉ ܐܝܟ ܗܘ ܕܡܒܪܟ ܠܦܬܟ̈ܪܐ‬ ]…[ .‫( ܟܠܒܐ‬ed. Brock 1987). He who slays a bull is as he who kills a man, he who sacrifices a sheep is as he who kills a dog, […] he who offers frankincense is as he who blesses idols. The citation by the Syriac CM is identical to the Peshiṭta, with an omission. 51. Jeremiah 7:21–23d

̈ ‫ܥܠܘܬܗܘܢ ܐܘܣܦܘ ܥܠ‬ ‫ܐܡ‍ܪ ܡܪܝܐ܁ ܚܝܠܬܢܐ ܐܠܗܐ ܕܐܝܣܪܐܝܠ‬ ܼ ‫ ܗܟܢܐ‬21 ̈ ̈ ‫ ܘܐܠ ̇ܦܩܕܬ ܐܢܘܢ‬22 ‫ܐܠܒܗܝܗܘܢ‬ ‫ܐܡܪܬ‬ ‫ܕܒܚܝܗܘܢ ܘܐܟܠܘ ܒܣܪܐ܁ ܕܐܠ‬ ܼ ̈ ̈ ‫ܒܝܘܡܐ ܕܐܣܩܬ ܐܢܘܢ ܡܢ ܐܪܥܐ ܕܡܨܪܝܢ܁ ܐܠ ܥܠ ܝܩܕܐ ܫܠܡܐ ܘܐܠ ܥܠ‬ ̈ ‫ܦܩܕܬ ܐܢܘܢ ܕܫܡܥܘ ܒܩܠܝ ܘܐܗܘܐ ܠܟܘܢ‬ ̣ ‫ ܐܐܠ ܗܕܐ ܡܠܬܐ‬23 ‫ܕܒܚܐ‬ ‫( ܐܠܗܐ܁ ܘܐܢܬܘܢ ܬܗܘܘܢ ܠܝ ܥܡܐ‬III,57,1–7).

50

the biblical citations

21 Thus said the mighty Lord, God of Israel: They have added their oblations to their sacrifices, and they have eaten flesh, when I had not spoken to their fathers 22 nor ordered them on the day when I brought them out of the land of Egypt, neither concerning whole burnt offerings nor sacrifices. 23 But this thing I ordered them: Hear my voice, and: I will be to you a God and you will be to me a people. LXX 21 τάδε λέγει κύριος Τὰ ὁλοκαυτώματα ὑμῶν συναγάγετε μετὰ τῶν θυσιῶν ὑμῶν καὶ φάγετε κρέα. 22 ὅτι οὐκ ἐλάλησα πρὸς τοῦς πατέρας ὑμῶν καὶ οὐκ ἐνετειλάμην αὐτοῖς ἐν ἡμέρᾳ, ᾗ ἀνήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου, περὶ ὁλοκαυτωμάτων καὶ θυσίας· 23 ἀλλ᾽ ἢ τὸ ῥῆμα τοῦτο ἐνετειλάμην αὐτοῖς λέγων Ἀκούσατε τῆς φωνῆς μου, καὶ ἔσομαι ὑμῖν εἰς θεόν, καὶ ὑμεῖς ἔσεσθέ μοι εἰς λαόν (ed. Ziegler 2006). 21 Thus says the Lord: Gather your burnt offerings with your sacri­ fices and eat flesh. 22 For I did not speak to your fathers and I did not order them in the day when I brought them out of the land of Egypt concerning burnt offerings and sacrifices; 23 but I ordered them this thing, saying: Hear my voice, and I will be to you a God, and you will be to me a people.

̈ ‫ ܗܟܢܐ ܐܡܪ ܡܪܝܐ܁ ܚܝܠܬܢܐ ܐܠܗܐ ܕܐܝܣܪܐܝܠ܉‬21 Peshiṭta ‫ܥܠܘܬܗܘܢ‬ ̈ ̈ ‫ ܘܐܠ‬22 .‫ܐܡܪܬ ܐܠܒܗܝܗܘܢ‬ ‫ܐܘܣܦܘ ܥܠ‬ ̣ ‫ܕܒܚܝܗܘܢ܉ ܘܐܟܠܘ ܒܣܪܐ܁ ܕܐܠ‬ ‫ܦܩܕܬ ܐܢܘܢ ܒܝܘܡܐ ܕܐܣܩܬ ܐܢܘܢ ܡܢ ܐܪܥܐ ܕܡܨܪܝܢ܁ ܐܠ ܥܠ ܥܠܬܐ ܘܐܠ‬ ̈ ‫ܥܠ‬ ‫ ܐܐܠ ܐܢܐ ܗܢܐ ܦܬܓܡܐ ܦܩܕܬ ܐܢܘܢ܉ ܘܐܡܪܬ ܫܡܥܘ ܒܩܠܝ‬23 .‫ܕܒܚܐ‬ ‫( ܘܐܗܘܐ ܠܟܘܢ ܐܠܗܐ܉ ܘܐܢܬܘܢ ܬܗܘܘܢ ܠܝ ܥܡܐ‬ed. Kiraz, Bali,

Greenberg, Walter 2013). 21 Thus says the mighty Lord, God of Israel: They have added their oblations to their sacrifices, and they have eaten flesh, when I had not spoken to their fathers 22 nor ordered them on the day when I brought them out of the land of Egypt, neither concerning offering(s) nor sacrifices. 23 But this thing I ordered them and I said: Hear my voice, and: I will be to you a God and you will be to me a people. For Jer 7:21, the massoretic text and the LXX have imperatives (“Add your burnt offerings to your sacrifices and eat the flesh […] I did not speak to your fathers” [English Standard Version]). Both the citation by the Syriac CM and the Peshiṭta give these verbs in the perfect; even if the form of the Syriac verbs is identical for the imperative and the 3rd plural masculine, the pronoms suffixed to the complements of the verbs (“their oblations to their

the biblical citations

51

sacrifices […] their fathers”) indicate clearly that the perfect is to be read (pace Kiraz, Bali, Greenberg, Walter 2013: 47). The citation by the Syriac CM shows a few differences with the Peshiṭta, of which the most significant are ‫( ܡܠܬܐ‬for ῥῆμα) instead of ̈ (for ὀλοκαυτωμάτων) instead Peshiṭta ‫ ܦܬܓܐܡܐ‬and ‫ܝܩܕܐ ̈ܫܠܡܐ‬ of Peshiṭta ‫ܥܠܬܐ‬. Cf. Baumstark 1935: 260. 52. Jeremiah 38 LXX (31 Hebrew and Peshiṭta):33b

‫( ܐܬܠ ܢܡܘܣܝ ܒܠܒܗܘܢ‬IV,95,9). I will put my law in their heart. LXX (Διδοῦς) δώσω νόμους μου (εἰς τὴν διάνοιαν αὐτῶν καὶ) ἐπὶ καρδίας αὐτῶν (γράψω αὐτοῦς) (ed. Ziegler 2006). I will (surely) put my laws (into their mind and) on their hearts (I will write them).

̈ Peshiṭta )‫ܠܒܘܬܗܘܢ (ܐܟܬܒܝܘܗܝ‬ ‫ܐܬܠܝܘܗܝ ܠܢܡܘܣܝ (ܒܓܘܗܘܢ ܘ) ܥܠ‬ (ed. Kiraz, Bali, Greenberg, Walter 2013). I will put my law (within them and) on their hearts (I will write it). An accommodated citation by the Syriac CM; Jer 38 (31):33b is cited by Hebrews 8:10b and 10:16b (where it is attributed to the Holy Spirit, as in the CM). The Syriac CM has the singular for “heart”. Cf. Baumstark 1935: 261. 53. Hosea 6:5c–6

̇ ‫ ܡܛܠ ܕܛܝܒܘܬܐ ܨܒܢܐ ܘܐܠ ܕܒܚܬܐ‬6 ‫ ܕܝܢܝ ܐܝܟ ܢܘܗܪܐ ܢܦܘܩ܁‬5 ‫ܘܐܝܕܥܬܗ‬ ̈ ̈ ‫( ܕܐܠܗܐ ܛܒ ܡܢ‬III, 54,1–3). ‫ܝܩܕܐ ܫܠܡܐ‬ 5c My judgment will go forth as light. 6 Because I want goodness and not sacrifice, and knowledge of God rather than whole burnt offerings. LXX 5 τὸ κρίμα μου ὡς φῶς ἐξελεύσεται. 6 διότι ἔλεος θέλω καὶ οὐ θυσίαν καὶ ἐπίγνωσιν θεοῦ ἢ ὁλοκαυτώματα (ed. Ziegler 1984). 5c My judgment will go forth as light. 6 For I want mercy rather than sacrifice, and knowledge of God rather than burnt offerings. Peshiṭta ‫ ܡܛܠ ܕܨܒܝܬ ܒܛܝܒܘܬܐ ܘܐܠ‬6 .‫ ܕܝܢܝ ܐܝܟ ܢܘܗܪܐ ܢܦܘܩ‬5 ̈ ‫ ܘܒܐܝܕܥܬܗ ܕܐܠܗܐ ܛܒ ܡܢ‬.‫( ܒܕܒܚܬܐ‬ed. Gelston 1980). ‫ܝܩܕܐ ̈ܫܠܡܐ‬

52

the biblical citations

5c My judgment will go forth as light. 6 Because I delighted in goodness and not in sacrifice, and in the knowledge of God rather than whole burnt offerings. The citation by the Syriac CM is very close to the Peshiṭta, except for the tense and construction of ‫“( ܨܒܐ‬I want…” / “I delighted in…”), for which the translator conforms to the LXX (θέλω). 54. Amos 5:22a

̈ ‫ܕܒܚܝܟܘܢ ̇ܫܠܡܐ ܐܠ ܡܩܒܠܢܐ‬ ‫( ܐܢ ̇ܬ ̇ܝܬܘܢ ܠܝ‬III,55,1–2). If you would bring me your whole sacrifices, I will not accept. LXX ἐὰν ἐνέγκητέ μοι ὁλοκαυτώματα (καὶ θυσίας) ὑμῶν, οὐ προσδέξομαι αὐτά (ed. Ziegler 1984). If you would bring me your burnt offerings (and your sacrifices), I will not accept them.

̈ ‫( ܐܦܢ ܬܣܩܘܢ ܠܝ‬ed. Peshiṭta ‫ ܒܩܘ̈ܪܒܢܝܟܘܢ ܐܠ ܐܨܛܒܐ‬.‫ܝܩܕܐ ̈ܫܠܡܐ‬ Gelston 1980). Even if you would offer me whole burnt offerings, I will not delight in your offerings. The citation by the Syriac CM agrees with the LXX rather than with the Peshiṭta. Cf.  Baumstark 1935: 262. 55. Amos 5:25

̇ ‫ܕܒܚܐ ܘܩܘ̈ܪܒܢܐ‬ ̈ ‫ܩܪܒܬܘܢ ܠܝ ܒܡܕܒܪܐ ܒܝܬܐ ܕܐܝܣܪܐܝܠ‬ ‫( ܠܡܐ‬III,55,3–4). Have you offered me sacrifices and offerings in the wilderness, house of Israel? LXX μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἐν τῇ ἐρήμῳ (τεσσαράκοντα ἔτη), οἶκος Ισραηλ; (ed. Ziegler 1984app). Have you offered me victims and sacrifices (forty years) in the wilderness, house of Israel?

̈ ‫ܕܠܡܐ‬ Peshiṭta ‫ܕܒܚܐ ܘܩܘ̈ܪܒܢܐ ܩܪܒܬܘܢ ܠܝ (ܐ̈ܪܒܥܝܢ ̈ܫܢܝܢ) ܒܡܕܒܪܐ ܒܝܬ‬ ‫( ܐܝܣܪܝܠ‬ed. Gelston 1980). Have you offered me sacrifices and offerings (forty years) in the wilderness, house of Israel? The citation by the Syriac CM is identical to the Peshiṭta and probably to the Greek CM, since the reading “in the wilder-

the biblical citations

53

ness,” ἐν τῇ ἐρήμῳ, is also attested by the Codex Alexandrinus. Cf. Baumstark 1935: 261. 56. Micah 6:6–8

̈ ‫ܘܐܫܦܪ ܐܠܠܗܐ ܡܪܝܡܐ ܐܩܕܡܝܘܗܝ‬ ‫ܒܝܩܕܐ ̈ܫܠܡܐ‬ ‫ ܒܡܢܐ ܐܩܕܡ݀ ܠܡܪܝܐ܁‬6 ̣ ̈ ̈ ̇ ‫ ܐܠ ̇ܨܒܐ ܡܪܝܐ ܒܐܠܦܐ ܕܕܟ̈ܪܐ ܘܒ̈ܪܒܘܬܐ ܕܚܝܐܠ‬7 ‫ܘܒܥܓܐܠ ̈ܒܢܝ ܫܢܬܐ܁‬ ̈ ̈ ‫ ܘܦܐܪܐ ܕܟܪܣܝ ܚܛܝܬܐ ܐܢܘܢ‬.‫ܕܡܘܫܚܐ ܐܢ ܐܬܠ ܒܘܟܪܝ ܥܘܐܠ ܗܘ ܠܝ‬ ‫ ̇ܚܘܝܬܟ ܒܪ ܐܢܫܐ ܡܕܡ ܕܡܥܕܪ ܕܬܒܥ ܠܟ ܐܠܗܐ ܕܬܪܚܡ ܕܝܢܐ‬8 ‫ܕܢܦܫܝ܁‬ ‫( ܘܬܥܒܕ ܙܕܝܩܘܬܐ ܘܬܗܘܐ ܥܬܝܕ ܠܡܐܙܠ ܒܬܪ ܐܠܗܟ‬III,56,1–7). 6 With what will I come before the Lord and please God the Most High? Will I come before him with whole burnt offerings and with calves a year old? 7 The Lord does not delight in thousands of rams and in the ten thousands of the host of heifers; if I give my first-born, it is iniquity, and the fruits of my womb, they are a sin of my soul. 8 I have shown you, man, that which is helpful, which God seeks from you: that you love judgment and do justice and be ready to follow your God. LXX 6 ἐν τίνι καταλάβω τὸν κύριον, ἀντιλήμψομαι θεοῦ μου ὑψίστου; εἰ καταλήμψομαι αὐτὸν ἐν ὁλοκαυτώμασιν, ἐν μόσχοις ἐνιαυσίοις; 7 εἰ προσδέξεται κύριος ἐν χιλιάσι κριῶν ἢ ἐν μυριάσι χειμάρρων πιόνων; εἰ δῶ πρωτότοκά μου ἀσεβείας, καρπὸν κοιλίας μου ἁμαρτίας ψυχῆς μου; 8 εἰ ἀνηγγέλη σοι, ἄνθρωπε, τί καλόν; ἢ τί κύριος ἐκζητεῖ παρὰ σοῦ αλλ᾽ ἢ τοῦ ποιεῖν κρίμα καὶ ἀγαπᾶν ἔλεος καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ κυρίου θεοῦ σου; (ed. Ziegler 1984). 6 With what will I reach the Lord, will I secure my God most high? Will I reach him by burnt offerings, by calves a year old? 7 Will the Lord accept thousands of rams, or ten thousands of fat goats? Will I give my first-born for impiety, the fruit of my womb for the sin of my soul? 8 Has it been told to you, o man, what is good? Or what does the Lord require of you, but to do justice and love mercy and be ready to walk with the Lord, your God? Peshiṭta ‫ ܐܩܕܡܝܘܗܝ‬.‫ ܒܡܢܐ ܐܩܕܡ݀ ܠܡܪܝܐ܁ ܘܐܫܦܪ ܐܠܠܗܐ ܡܪܝܡܐ‬6 ̈ ‫ ܐܠ ܡܨܛܒܐ ܡܪܝܐ‬7 .‫ܒܥܓܐܠ ̈ܒܢܝ ܫܢܬܐ‬ ̈ ̈ ‫ܒܝܩܕܐ ̈ܫܠܡܐ ܐܘ‬ ‫ܒܐܠܦܐ ܕܕܟ̈ܪܐ‬

̈ ‫ ܘܦܐ̈ܪܐ‬.‫ ܐܢ ܐܬܠ ܒܘܟܪܝ ܥܘܐܠ ܗܘ ܠܝ‬.‫ܕܡܘܫܚܐ‬ ‫ܐܦ ܐܠ ܒ̈ܪܒܘܬܐ ܕܚܝܐܠ‬ ‫ ܚܘܝܬܟ ܒܪ ܐܢܫܐ ܡܕܡ ܕܡܥܕܪ ܕܬܒܥ ܠܟ‬8 .‫ܕܟܪܣܝ ܚܛܝܬܐ ܐܢܘܢ ܕܢܦܫܝ‬ ‫ ܘܬܗܘܐ ܥܬܝܕ ܠܡܐܙܠ ܒܬܪ ܐܠܗܟ‬.‫ ܕܬܥܒܕ ܕܝܢܐ ܘܬܪܚܡ ܛܝܒܘܬܐ‬.‫ܡܪܝܐ‬ (ed. Gelston 1980).

54

the biblical citations

6 With what will I come before the Lord and please God the Most High? Will I come before him with whole burnt offerings or with calves a year old? 7 The Lord is not delighted by thousands of rams nor by the ten thousands of the host of heifers; if I give my first-born, it is iniquity, and the fruits of my womb, they are a sin of my soul. 8 I have shown you, man, that which is helpful, which the Lord seeks from you: that you do justice and love goodness and that you be ready to follow your God. The citation of the Syriac CM is close to the Peshiṭta, but with a few significant variants, especially at verse 8, where it agrees with neither the Peshiṭta nor the LXX. “Justice” (δικαιοσύνην) is however attested as a variant of the LXX (see Ziegler 1984: 221app). Cf. Baumstark 1935: 259. 57. Matthew 3:10b; Luke 3, 9b

̇ ‫( ܟܠ ܐܝܠܢܐ ܕܦܐ̈ܪܐ ܐܠ‬IV,49,9–10). ‫ܥܒܕ ܡܬܦܣܩ ܘܒܢܘܪܐ ܢܦܠ‬ Every tree that does not produce fruit is cut down and falls into the fire. NTG28 πᾶν (οὖν) δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. (Therefore) every tree that does not produce good fruit is cut down and thrown into the fire.

̈ ‫ܟܠ ܐܝܠܢܐ (ܗܟܝܠ) ܕܦܐ̈ܪܐ‬, Peshiṭta ‫ܛܒܐ ܐܠ ܥܒܕ܉ ܡܬܦܣܩ ܘܢܦܠ ܒܢܘܪܐ‬ Luke: ‫( ܘܒܢܘܪܐ ܢܦܠ‬ed. Pusey, Gwilliam 1901). (Therefore) every tree that does not produce good fruit is cut down and falls into the fire. The citation by the Syriac CM corresponds exactly to the text of Matthew according to the Vetus Syra S (ed. Kiraz 1996a: 31): ̈ , and the order of the words at the end omission of ‫ ܗܟܝܠ‬and ‫ܛܒܐ‬ (‫)ܒܢܘܪܐ ܢܦܠ‬. The citation is close to the Vetus Syra text of Luke without being identical to S or C. Cf. Ortiz de Urbina 1967: 19, no. 220; Baumstark 1935: 265 and 266-267. 58. Matthew 4:9b

‫( ̇ܗܢܝܢ ܟܠܗܝܢ ܠܟ ܐܬܠ ܐܢ ܬܦܠ ܬܣܓܘܕ ܠܝ‬IV,74,13–14). All those I will give you, if you will fall down and worship me.

the biblical citations

55

NTG28 ταῦτά σοι πάντα δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι. All these I will give you, if you will fall down and worship me. Peshiṭta ‫ ܐܢ ܬܦܠ ܬܣܓܘܕ ܠܝ‬.‫( ܗܠܝܢ ܟܠܗܝܢ ܠܟ ܐܬܠ‬ed. Pusey, Gwilliam 1901). All these I will give you, if you will fall down and worship me. The citation from the Syriac CM is dependant upon the Greek biblical text of its model instead of the Syriac tradition: ‫ ̇ܗܢܝܢ‬, absent from the Peshiṭta and the Vetus Syra, is a literal rendering of ταῦτα. Cf. Ortiz de Urbina 1967: 24, no. 303; Baumstark 1935: 265 and 267. 59. Matthew 4:10b

‫ܠܟ ܠܒܣܬܪܝ ܣܛܢܐ‬ ̣ ‫( ܙܠ‬IV,78,4–5). Get behind me, Satan! NTG28 ὕπαγε, σατανᾶ. Be gone, Satan! Peshiṭta ‫( ܙܠ ܠܟ ܣܛܢܐ‬ed. Pusey, Gwilliam 1901). Go away, Satan! The citation by the Syriac CM is the translation of a form of the verse contaminated by Matt 16:23 (see below, no. 81): ὕπαγε ὀπίσω μου, σατανᾶ, which is well attested (see NTG28 app), including by the Vetus Syra C: ‫( ܙܠ ܠܟ ܠܒܣܬܪܝ ܣܛܢܐ‬ed. Kiraz 1996b: 39). Cf. Ortiz de Urbina 1967: 25, no. 307; Baumstark 1935: 265. 60. Matthew 5:27–28

̇ ‫ ܐܢܐ ܕܝܢ‬28 ‫ܠܩܕܡܝܐ ܕܐܠ ܬܓܘܪ‬ ̈ ‫ܐܡܪ ܐܢܐ ܠܟܘܢ܁ ܕܟܠ ܡܢ‬ ‫ܐܬܐܡܪ‬ 27 ̣ ̇ ̇ ̇ (III,75,11–13). ‫ܕܚܙܐ ܐܢܬܬܐ ܘܪܐܓ ܠܗ ܓܪܗ ܒܠܒܗ‬ 27 It was said to the ancients: “You shall not commit adultery.” 28 But I say to you that everyone who looks at a woman and desires her has committed adultery with her in his heart. NTG28 27 (Ἠκούσατε ὅτι) ἐρρέθη· οὐ μοιχεύσεις. 28 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.

56

the biblical citations

27 (You have heard that) it was said, “You shall not commit adultery.” 28 But I say to you that everyone who looks at a woman to desire her has already committed adultery with her in his heart. Peshiṭta ‫ܐܢܐ‬ ̱ ‫ ܐܢܐ ܕܝܢ ܐܡܪ‬28 .‫ (ܫܡܥܬܘܢ ܕ) ܐܬܐܡܪ ܕܐܠ ܬܓܘܪ‬27 ̇ ̇ ‫( ܠܟܘܢ ܕܟܠ ܡܢ‬ed. ‫ܓܪܗ ܒܠܒܗ‬ ‫ܕܚܙܐ ܐܢ̱ܬܬܐ ܐܝܟ ܕܢܪܓܝܗ܉ ܡܚܕܐ‬ Pusey, Gwilliam 1901). 27 (You have heard that) it was said: “You shall not commit adultery.” 28 But I say to you that everyone who looks at a woman to desire her has at once committed adultery with her in his heart. The citation by the Syriac CM is identical to the text of the Vetus Syra C (ed. Kiraz 1996a: 58). The addition τοῖς ἀρχαίοις, “to the ancients” is well attested (see NTG28 app). Cf. Ortiz de Urbina 1967: 36, no. 446; Baumstark 1935: 272. 61. Matthew 5:33.34a.37a

̇ )‫ ܫܡܥܬܘܢ (ܠܡ‬33 ‫ܠܡܪܗ‬ ‫ܐܬܐܡܪ ܕܐܠ ܬܐܡܐ ܡܘܡܬ ܫܘܩܪܐ܁ ܐܐܠ ܬܬܠ‬ ̣ ̇ ̇ ‫ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܠܓܡܪ ܐܠ ܬܐܡܘ‬ ‫ ܐܐܠ‬37 ‫ܢ‬ ‫ ܐܢܐ ܕܝܢ‬34 ‫ܡܘܡܬܐ܁‬ ‫( ܬܗܘܐ ܡܠܬܟܘܢ ܐܝܢ ܐܝܢ ܘܐܠ ܐܠ‬III,75,14–17). 33 You have heard that it was said, “You shall not swear perjury, but you shall perform (your) oath for its lord.” 34 But I say to you, “You shall not swear at all. 37 But let your word be ‘Yes, Yes,’ and ‘No, No.’” NTG28 33 (Πάλιν) ἠκούσατε ὅτι ἐρρέθη (τοῖς ἀρχαίοις·) οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 34 ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως· […] 37 ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ. 33 (Again) you have heard that it was said (to those of old), “You shall not swear falsely, but you shall perform to the Lord your oaths.” 34 But I say to you not to take an oath at all […]. 37 But let your word be “Yes, Yes,” “No, No.”

̈ ̈ ‫) ܕܐܠ ܬܕܓܠ‬.‫ܠܩܕܡܝܐ‬ ( ‫ܕܐܬܐܡܪ‬ ‫ (ܬܘܒ) ܫܡܥܬܘܢ‬33 Peshiṭta .‫ܒܡܘܡܬܟ‬ ̣ ̈ ̇ ̇‫ܐܢܐ ܠܟܘܢ܉ ܐܠ ܬܐܡܘܢ‬ ̱ ‫ ܐܢܐ ܕܝܢ ܐܡܪ‬34 ‫ܬܫܠܡ ܕܝܢ ܠܡܪܝܐ ܡܘܡܬܟ܁‬ ‫ ܘܐܠ ܐܠ‬.‫ ܐܐܠ ܬܗܘܐ ܡܠܬܟܘܢ܉ ܐܝܢ ܐܝܢ‬37 ]…[ .‫( ܣܟ‬ed. Pusey, Gwilliam 1901). 33 (Again) you have heard that it was said (to the ancients), “You shall not be false in your vows, but you shall fulfill your vows for the Lord.” 34 But I say to you, “You shall not swear at all […]. 37 But let your word be ‘Yes, Yes,’ and ‘No, No.’”

the biblical citations

57

A simplified citation of the saying on oaths (without vv. 34b, ̇  = τοῖς ἀρχαίοις and 35–36 and 37b). With the omission of ‫ܠܩܕܡܝܐ‬ the rendering of verse 33, the text of the Syriac CM is closer to the Vetus Syra S, but the presence of ‫ܠܓܡܪ‬, “(not) at all,” absent from the Syriac versions, is a literal rendering of the Greek ὅλως. Cf. Ortiz de Urbina 1967: 36, no. 455. 62. Matthew 5:38–39

‫܁ ܐܢܐ ܕܝܢ ܐܡܪܢܐ ܠܟܘܢ‬39 ‫ ܐܬܐܡܪܬ܁ ܕܥܝܢܐ ܚܠܦ ܥܝܢܐ ܘܫܢܐ ܚܠܦ ܫܢܐ‬38 ‫ܕܐܠ ܬܩܘܡܘܢ ܠܘܩܒܠ ܒܝܫܐ܂ ܐܐܠ ܡܢ ܕܡܚܐ ܠܟ ܥܠ ܦܟܟ ̇ܩܪܒ ܠܗ ܐܚܪܢܐ‬ (III,76,1–4).

38 It was said, “An eye for an eye, and a tooth for a tooth.” 39 But I say to you that you shall not stand against the evil one, but anyone that strikes you on your cheek, offer him the other. NTG28 38 (Ἠκούσατε ὅτι) ἐρρέθη· ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 39 ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλ᾽ ὅστις σε ῥαπίζει εἰς τὴν (δεξιὰν) σιαγόνα σου, στρέψον αὐτῷ καὶ τὸν ἄλλην. 38 (You have heard that) it was said, “An eye for an eye, and a tooth for a tooth.” 39 But I say to you, “Do not stand against the evil one, but anyone that strikes you on the (right) cheek, turn to him the other (also).” Peshiṭta 39 .‫ (ܫܡܥܬܘܢ ܕ)ܐܬܐܡܪ܁ ܕܥܝܢܐ ܚܠܦ ܥܝܢܐ ܘܫܢܐ ܚܠܦ ܫܢܐ‬38

‫ܐܢܐ ܠܟܘܢ܉ ܕܐܠ ܬܩܘܡܘܢ ܠܘܩܒܠ ܒܝܫܐ܂ ܐܐܠ ܡܢ ܕܡܚܐ ܠܟ‬ ̱ ‫ܐܢܐ ܕܝܢ ܐܡܪ‬ ‫ܐܚܪܢܐ‬ ‫ܐܦ‬ ‫ܠܗ‬ ‫ܐܦܢܐ‬ ).‫(ܕܝܡܝܢܐ‬ ‫ܦܟܟ‬ ‫ܥܠ‬ (ed. Pusey, Gwilliam 1901). ̱ 38 (You have heard that) it was said, “An eye for an eye, and a tooth for a tooth.” 39 But I say to you that you shall not stand against the evil one, but anyone that strikes you on your (right) cheek, turn to him the other (also). With the omission of ‫ܕܝܡܝܢܐ‬, “(your) right (cheek)” and ‫ ̇ܩܪܒ‬, “offer,” instead of ‫ܦܟܟ‬, “turn,” the citation by the Syriac CM is identical to the text of the Vetus Syra SC. The Codex Bezae omits similarly δεξιάν. The feminine ‫ܐܬܝܡܪܬ‬, “it was said,” instead of the usual masculine, is probably intended as a literal translation for the Greek impersonal ἐρρέθη. Cf. Ortiz de Urbina 1967: 37, no. 461; Baumstark 1935: 274 and 294.

58

the biblical citations

63. Matthew 5:39b

‫( ܡܢ ܕܡܚܐ ܠܟ ܥܠ ܦܟܟ ܩܪܒ ܠܗ ܐܚܪܢܐ‬III,77,32). Anyone that strikes you on your cheek, offer him the other. NTG28 ὅστις σε ῥαπίζει εἰς τὴν (δεξιὰν) σιαγόνα σου, στρέψον αὐτῷ καὶ τὸν ἄλλην. Anyone that strikes you on the (right) cheek, turn to him the other (also). Peshiṭta ‫ܐܚܪܢܐ‬ ̱ ‫) ܐܦܢܐ ܠܗ ܐܦ‬.‫( ܡܢ ܕܡܚܐ ܠܟ ܥܠ ܦܟܟ (ܕܝܡܝܢܐ‬ed. Pusey, Gwilliam 1901). Anyone that strikes you on your (right) cheek, turn to him the other (also). See under no. 62. 64. Matthew 6:24a

‫( ܐܠ ܡܫܟܚܝܢ ܐܢܬܘܢ ܕܬܦܠܚܘܢ ܬ̈ܪܝܢ ܡ̈ܪܘܢ‬IV,45,5–6.11–12). You cannot serve two masters. NTG28 Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν. No one can serve two masters. Peshiṭta ‫ܐܢܫ ܡܫܟܚ ܠܬ̈ܪܝܢ ܡ̈ܪܘܢ ܠܡܦܠܚ‬ ̱ ‫( ܐܠ‬ed. Pusey, Gwilliam 1901). No one can serve two masters. The Syriac CM gives Matt 6:24a in the 2nd person plural. A similar reading is attested in the Acts of the Persian Martyrs (ed. Bedjan 1892: 66, 15–16; see Ortiz de Urbina 1967: 43, no. 538). 65. Matthew 6:24a

‫( ܐܠ ܡܫܟܚܝܢ ܐܢܬܘܢ ܬ̈ܪܝܢ ܡ̈ܪܘܢ ܬܦܠܚܘܢ‬IV,46,12–13). You cannot serve two masters. NTG28 Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν. No one can serve two masters. Peshiṭta ‫ܐܢܫ ܡܫܟܚ ܠܬ̈ܪܝܢ ܡ̈ܪܘܢ ܠܡܦܠܚ‬ ̱ ‫( ܐܠ‬ed. Pusey, Gwilliam 1901). No one can serve two masters.

the biblical citations

59

See under no. 64. The difference between this citation and the preceeding one (order of the words and the absence of the conjunction ‫)ܕ‬ shows that the translator did not reproduce a Syriac biblical text he had before him but translated anew from its Greek model. 66. Matthew 6:24c

‫( ܐܠ ܡܫܟܚܝܢ ܐܢܬܘܢ ܐܠܠܗܐ ܠܡܦܠܚ ܘܠܡܡܘܢܐ‬IV,45,8). You cannot serve God and Mammon. NTG28 οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. You cannot serve God and Mammon. Peshiṭta ‫( ܐܠ ܡܫܟܚܝܢ ܐܢ̱ܬܘܢ ܐܠܠܗܐ ܠܡܦܠܚ ܘܠܡܡܘܢܐ‬ed. Pusey, Gwilliam 1901). You cannot serve God and Mammon. The citation of the Syriac CM is identical to the Peshiṭta and the Vetus Syra. Cf. Ortiz de Urbina 1967: 43, no. 538. 67. Matthew 7:16a

‫( ܡܢ ܦܐ̈ܪܝܗܘܢ ܬܫܬܘܕܥܘܢ ܐܢܘܢ‬IV,48,15). You will recognize them by their fruits. NTG28 ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. You will recognize them by their fruits.

̈ ‫( ܡܢ‬ed. Pusey, Gwilliam Peshiṭta ‫ܦܐܪܝܗܘܢ (ܕܝܢ) ܬܕܥܘܢ ܐܢܘܢ‬ 1901). (Therefore,) you will know them by their fruits. The citation by the Syriac CM is closer to the text of the Vetus Syra C. 68. Matthew 7:18 + Luke 6:44a

̈ ‫ ܐܠ ܡܫܟܚ ܐܝܠܢܐ ܛܒܐ ܕܢܥܒܕ ܦܐ̈ܪܐ‬Matt 7:18 ‫ܒܝܫܐ܁ ܘܐܦܐܠ ܬܘܒ ܐܝܠܢܐ‬ ̈ ‫̣ܒܝܫܐ ܕܢܥܒܕ ܦܐ̈ܪܐ ܛܒܐ‬ ‫ ܟܠ ܐܝܠܢܐ ܕܐܝܬ ܡܢ ܦܐ̈ܪܘܗܝ ܡܬܝܕܥ‬Luke 6:44a (IV,47,2-4). Matt 7:18 A good tree cannot produce bad fruit, nor again a bad tree produce good fruit, Luke 6:44a every tree that exists is recognized by its fruits.

60

the biblical citations

NTG28 Matt 7:18 Οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν. Lc 6, 44a ἕκαστον (γὰρ) δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται. Matt 7:18 A good tree cannot produce bad fruit, nor a bad tree produce good fruit, Luke 6:44a (for) each tree is known by its own fruit.

̈ ‫ܐܠ ܡܫܟܚ ܐܝܠܢܐ ܛܒܐ ܦܐ̈ܪܐ‬ Peshiṭta Matt 7:18 ‫܁ ܘܐܠ‬.‫ܒܝܫܐ ܠܡܥܒܕ‬

̈ ‫ܐܝܠܢܐ ܒ ܼܝܫܐ ܦܐ̈ܪܐ‬ ‫ܛܒܐ ܠܡܥܒܕ‬ Luke 6, 44a ‫ܦܐ̈ܪܘܗܝ ̱ܗܘ ܡܬܝܕܥ‬ ‫( ܟܠ ܐܝܠܢܐ ܓܝܪ ܡܢ‬ed. Pusey, Gwiḻ liam 1901). Matt 7:18 A good tree cannot produce bad fruit nor a bad tree, produce good fruit, Luke 6:44a for every tree is recognized by its fruits. The Syriac CM combines two citations; the one from Matthew agrees with the Vetus Syra C, while the other one, from Luke, corresponds neither with the Peshiṭta or the Vetus Syra. Cf.  Ortiz de Urbina 1967: 48, no. 596–597; Baumstark 1935: 271. 69. Matthew 7:20

‫( ܡܢ ܦܐ̈ܪܝܗܘܢ ܬܫܬܘܕܥܘܢ ܐܢܘܢ‬IV,48,15). You will recognize them by their fruits. NTG28 (ἄρα γε) ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. (Thus) you will recognize them by their fruits.

̈ ‫( (ܡܕܝܢ) ܡܢ‬ed. Pusey, Gwilliam Peshiṭta ‫ܦܐܪܝܗܘܢ ܬܕܥܘܢ ܐܢܘܢ‬ 1901). (Then,) you will recognize them by their fruits. The citation by the Syriac CM is identical to the Vetus Syra C. 70. Matthew 8:29b