The Feast of the Desert of Apa Shenoute: A Liturgical Procession from the White Monastery in Upper Egypt (Corpus Scriptorum Christianorum Orientalium, Scriptores Coptici, 53) 9789042941014, 9789042941021, 9042941014

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CORPUS S C R I P T O R U M C H R I S T I A N O R U M O R I E N TA L I U M EDITUM CONSILIO

UNIVERSITATIS CATHOLICAE AMERICAE ET UNIVERSITATIS CATHOLICAE LOVANIENSIS Vol. 681

SCRIPTORES COPTICI TOMUS 53

THE FEAST OF THE DESERT OF APA SHENOUTE A LITURGICAL PROCESSION FROM THE WHITE MONASTERY IN UPPER EGYPT EDITED AND TRANSLATED BY

STEPHEN J. DAVIS, DANIEL SCHRIEVER, and MARY FARAG WITH CONTRIBUTIONS BY

SAMUEL MOAWAD

LOVANII IN AEDIBUS PEETERS 2020

THE FEAST OF THE DESERT OF APA SHENOUTE

CORPUS S C R I P T O R U M C H R I S T I A N O R U M O R I E N TA L I U M EDITUM CONSILIO

UNIVERSITATIS CATHOLICAE AMERICAE ET UNIVERSITATIS CATHOLICAE LOVANIENSIS Vol. 681

SCRIPTORES COPTICI TOMUS 53

THE FEAST OF THE DESERT OF APA SHENOUTE A LITURGICAL PROCESSION FROM THE WHITE MONASTERY IN UPPER EGYPT EDITED AND TRANSLATED BY

STEPHEN J. DAVIS, DANIEL SCHRIEVER, and MARY FARAG WITH CONTRIBUTIONS BY

SAMUEL MOAWAD

LOVANII IN AEDIBUS PEETERS 2020

A catalogue record for this book is available from the Library of Congress.

© 2020 by Corpus Scriptorum Christianorum Orientalium Tous droits de reproduction, de traduction ou d’adaptation, y compris les microfilms, de ce volume ou d’un autre de cette collection, réservés pour tous pays. ISSN 0070-0428 ISBN 978-90-429-4101-4 eISBN 978-90-429-4102-1 D/2020/0602/102 Éditions Peeters, Bondgenotenlaan 153, B-3000 Louvain

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INTRODUCTION TO THE PROCESSIONAL RITE: THE SPATIAL AND RITUAL CONTEXT Stephen J. DAVIS

1. INTRODUCTION The “Feast of the Desert of Apa Shenoute” is preserved in a multilingual manuscript principally housed in the national library in Paris (Bibliothèque nationale, MS Copte 68), but with a single leaf surviving in the museum of antiquities in Leiden (Rijksmuseum van Oudheden, MS Insinger 89).1 The text contains a rubric for the rite of a processional liturgy associated with the White Monastery in Upper Egypt and celebrated on the Monday of the second week of Lent.2 In the fifth century, the White Monastery was part of a federation of three monasteries headed by Shenoute of Atripe. The edition and translation in this volume represents the collaboration of four scholars — Stephen 1

Paris, Bibliothèque nationale, MS Copte 68, ff. 4–9, 21–37, 50–68, 78–86, 93–102, 124–131, 134– 141; Leiden, Rijksmuseum van Oudheden, MS Insinger 89, f. 158. The Leiden fragment has been edited by W. Pleyte and P. A. A. Boeser, Manuscrits coptes du Musée d’antiquités des Pays-Bas à Leide (Leiden: Brill, 1897), 244–246 (cat. no. 44). For descriptions of this text, see Johannes Leipoldt, Schenute von Atripe und die Entstehung des national ägyptischen Christentums (Leipzig: J. C. Hinrichs, 1903), 8 and 59, note 1; Hans Quecke, Untersuchungen zum koptischen Stundengebet (Louvain: Université catholique de Louvain, Institut orientaliste, 1970), 488–505; Stefan Timm, Das christlich-koptische Ägypten in arabischer Zeit: Eine Sammlung christlicher Stätten in Ägypten in arabischer Zeit, 6 volumes (Beihefte zum Tübinger Atlas des Vorderen Orients, Reihe B, 41.1–6; Wiesbaden: L. Reichert, 1984–1992), II.621–622; Tito Orlandi, “Shenoute d’Atripe,” Dictionnaire de Spiritualité, 17 volumes (Paris: Beauchesne, 1991), XIV.797–804; Janet Timbie, “The Relics of Apa Shenoute and the Use of thalassa in BN Copte 68,” in Studies in the Christian East in Memory of Mirrit Boutros Ghali, ed. L. S. B. MacCoull (Publications of the Society for Coptic Archaeology 1; Washington, DC: Society for Coptic Archaeology, 1995), 89–93; Janet Timbie, “A Liturgical Procession in the Desert of Apa Shenoute,” in Pilgrimage and Holy Space in Late Antique Egypt, ed. D. Frankfurter (Leiden: Brill, 1998), 415–441; Stephen Emmel, Shenoute’s Literary Corpus, 2 volumes (Louvain: Peeters, 2004), I.380; II.675, 862; Peter Grossmann, “Zum Grab des Schenute,” Journal of Coptic Studies 6 (2004), 83–103; Janet Timbie, “Once More into the Desert of Apa Shenoute: Further Thoughts on BN 68,” in Christianity and Monasticism in Upper Egypt: Volume 1, Akhmim and Sohag, ed. G. Gabra and H. N. Takla (Cairo: American University in Cairo Press, 2008), 169–178; Stephen J. Davis, Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt (Oxford: Oxford University Press, 2008), 114–125; and Ugo Zanetti and Stephen J. Davis, “Liturgy and Ritual Practice in the Shenoutean Federation,” in The Red Monastery Church: Beauty and Asceticism in Upper Egypt, ed. E. S. Bolman (American Research Center in Egypt; New Haven and London: Yale University Press, 2016), 27–35, at 31–32. See also the review articles by W. E. Crum: “Review of Pleyte and Boeser 1897,” Orientalistische Literaturzeitung 2 (1899), 18; “Review of Leipoldt 1903,” Journal of Theological Studies 5 (1904), 132–133; and “Review of Munier 1916,” Journal of Egyptian Archaeology 4 (1917), 69, note 6. 2 BN Copte 68, f. 4r, lines 4–7 (“the Monday of the second week in the holy forty days”). A tenth- or eleventh-century manuscript witness to the sermon by Shenoute embedded in the rite (Good is the Time for Launching the Boat to Sail = CC 0351) contains a heading not attested in BN Copte 68 that also may allude to this ritual time frame: see BN Copte 130.5, f. 78r (= YP 1), “the Tuesday when they go to the desert” (Timbie, “Once More into the Desert,” 172 and 177, note 33).

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J. Davis, Daniel Schriever, Mary Farag, and Samuel Moawad — and is accompanied by two introductions by Davis and Schriever.3 The first introduction (chapter 1) focuses on spatial and ritual aspects of the processional liturgy preserved in the manuscript. The second (chapter 2) provides a technical description of the manuscript and addresses issues of critical methodology related to the production of our edition and translation. Primarily written in Sahidic Coptic, with selected sections in Bohairic, in a very corrupted form of Greek, and in Arabic translation, the manuscript is generally thought to date to the fifteenth or sixteenth century.4 The text itself includes rubrics from the Psalms and other biblical passages, as well as a sermon by Shenoute (Good is the Time for Launching the Boat to Sail),5 which were to be read at various points during the procession. The original provenance is unverified, although the contents suggest the White Monastery as the setting for its production. Accordingly, my analysis of this liturgical document will raise questions about how the text may have functioned for ritual participants within that local monastic landscape.6 The late date of the manuscript raises a host of historical questions about the social context for its scribal transmission and the history of the liturgical rite recorded therein. Janet Timbie has argued in general terms that the text preserves a processional practice with late ancient or early medieval origins. This hypothesis regarding an earlier history of practice seems eminently reasonable: indeed, certain details in the liturgical rubric indicate that the “Feast of the Desert” was crucially shaped by developments in scribal and ritual practice between the seventh and tenth centuries.7 In terms of its later history, Timbie thinks that the rite was probably celebrated until the end of the twelfth century. 3 The Coptic and Greek sections were edited and translated by Davis, Farag, and Schriever; the Arabic sections were edited and translated by Davis. Moawad kindly made his critical edition of Shenoute’s sermon Good is the Time for Launching the Boat to Sail (CC 0351) available to the other editors and Davis used that work in creating a diplomatic edition of that section. This project originated as a doctoral-level directed reading course on Coptic liturgical texts: Elizabeth Davidson also participated in that seminar and the editors would like to acknowledge her contributions as a conversation partner at that early stage. During the final year of the project, Schriever was hired as a postdoctoral research assistant in order to allow him to complete the tasks of checking, copyediting, and formatting the text and translation, as well as writing the technical introduction to the edition, in collaboration with Davis. 4 For discussions pertaining to the dating of the manuscript, see Étienne Quatremère, Recherches critiques et historiques sur la langue et la littérature de l’Égypte (Paris: L’Imprimerie impériale, 1808), 299 (16th cent. CE); Hyvernat, “Études sur les versions coptes de la Bible I,” Revue biblique 5 (1896), 427–433, 540–569, at 549 (16th cent. CE); J.-B. Chabot, Inventaire sommaire des manuscrits coptes de la Bibliothèque nationale (Paris: H. Champion, 1906), 360 (15th cent. CE); Quecke, Untersuchungen, 493–494 (15th cent. CE); Timbie, “Liturgical Procession,” 416, 418, 435–436, 441 (15–16th cent. CE). 5 Shenoute, Good is the Time for Launching the Boat to Sail (CC 0351). For works indexed according to the Clavis Coptica (CC) numbering system, see under “Clavis Patrum Copticorum” on the Corpus dei Manoscritti Copti Letterari website: http://www.cmcl.it/~cmcl/chiam_clavis.html. The Coptic and Arabic text of this sermon was originally edited by Johannes Leipoldt, with W. E. Crum, Sinuthii Archimandritae Vita et Opera Omnia, IV (CSCO 73, Scriptores Coptici 5, 2nd series, tomus V; Paris: Typographeo reipublicae, 1913; repr. Louvain: Imprimerie orientaliste; L. Durbecq, 1954); 173–197 (# 81, De discrimine temporum). 6 On the uncertain provenance of the manuscript’s production but its assumed connection with the White Monastery, see Stephen Emmel, Shenoute’s Literary Corpus, I.380. 7 For arguments related to this earlier history of practice, see Timbie, “Liturgical Procession,” 416; and Timbie, “Once More into the Desert,” 171–2. See my discussion of hermēneiai below on the significance of the sixth through ninth centuries as a chronological context.

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The dating and language of the manuscript, however, give hints of a longer history of practice — indeed, as late as the fifteenth or sixteenth century when the only manuscript containing the rite was copied. This was a period when much of the White Monastery had fallen into disuse and the high-walled Church of St. Shenoute had become designated as the “monastery” proper. The primary purpose of this first introduction is to envision scenarios connected with the White Monastery for the diachronic history of the rite, focusing on three specific aspects. First, I track the choreographed bodily movements of the liturgical participants, and I plot those movements in relation to what we know about the monastic architectural landscape. This analysis will build on recent archaeological work at the White Monastery conducted under the auspices of the Yale Monastic Archaeology Project (YMAP), expanding on the textual and ritual analysis I presented in my 2008 book Coptic Christology in Practice.8 Reading the rite in terms of a diachronic history of practice provides us with an opportunity to map it onto a changing local monastic terrain. It also allows us to imagine a shifting demographics of participation, including constituencies of both monastics and lay persons, across different stages of practice.9 Thus, I will raise questions related not only to the rite’s probable origins in late antiquity, but also to its survival into the late medieval period, as attested by the material production of the manuscript itself. Second, I also focus on the function of Psalmic recitation within the ritualized time and space of the procession. One result will be a new interpretation of a previously underexplored aspect of this rite: namely, a series of hermēneiai and congregational responses taken from the Psalms and coordinated with different actions and locations in the processional route. Citing other late ancient and early medieval Coptic manuscript evidence, I will argue that these hermēneiai had something akin to an oracular function for liturgical participants. Third and finally, I will raise analogous questions about the function of Shenoute’s sermon, Good is the Time for Launching the Boat to Sail, as the centerpiece of the rite.10 The participants’ encounter with the divine would have been mediated not only through the localized ritual construction of loca sancta and through the oral and aural acts of reciting Scripture and hearing it read, but also through the act of listening to the sermon of their monastic father Shenoute read aloud in their midst. This posthumous homiletic performance — the summoning of Shenoute’s voice from beyond the grave — would have punctuated the procession by framing the participants’ actions as the fulfillment of his prophetic voice. As such, its ritualized placement in this processional liturgy is an aspect of the monastic saint’s cult ripe for further study. 8

Davis, Coptic Christology, 114–125. An editorial interpolation within Shenoute’s sermon, Good is the Time for Launching the Boat to Sail (CC 0351), hints at the fact that the constituency of ritual participants would have included not only monastics but also lay people, probably in varying measures depending on the particular occasion: see BN Copte 68, ff. 50v (lines 24–29) and 51r (lines 1–6), where an added gloss on Shenoute’s teaching about marriage distinguishes what teaching is relevant to laypeople and what might be applicable to monks. 10 Shenoute, Good is the Time for Launching the Boat to Sail (CC 0351). 9

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Before turning to the text itself, let me offer a brief note on my approach. In describing the “ritualized time and space” of the procession as a whole, and the “ritualized placement” of Shenoute’s sermon within that procession, I draw on the language of anthropologist Catherine Bell, who eschewed attempts to define ritual per se and instead developed her theory of “ritualization” to talk about how certain practices and performances become marked in contrast to unmarked or less valenced social actions. For Bell, “ritualization” is “a way of acting that is designed and orchestrated to distinguish and privilege what is being done in comparison to other, usually more quotidian activities.”11 Thus, in the case of a ritualized procession, a group’s movement from point A to point B within a monastic setting may be “ritualized” through special readings, recitations, or bodily gestures that differentiate that action from other unmarked, everyday movements between those two spaces. One more point from Bell’s analysis is important to emphasize here as well: according to her, the privileging of certain actions via processes of “ritualization” implicitly functions as a form of social control. Such ritualized privileging of certain practices is an important way that groups “negotiate authority, self, and society,” especially with regard to strategies of adjudicating “belief, ideology, legitimization, and power” among participants.12 As I will argue, the performance of this liturgy was invested with significance not only in terms of the congregation’s antiphonal interaction with the clerical and monastic leadership, but also in terms of their access and encounter with the divine. With Bell’s emphasis on bodies, practice, and power in mind, then, let me turn to the text itself and what it tells us about the creation of ritualized time and space in this particular liturgical procession performed at the White Monastery. 2. THE PERFORMANCE OF THE PROCESSION: A LITURGY IN THREE MAJOR MOVEMENTS The itinerary of the rite is organized around a series of three major time frames and locations, each with associated ritualized actions undertaken within the architectural landscape of the monastic grounds.13 1. Morning: The Corner of the Cantor Procession “up the mountain” (ϩⲣⲁⲓ ⲉⲡⲧⲟⲟⲩ) to “the corner of the cantor” (ⲧⲕⲉⲗϫⲉ ⲙⲡⲥⲁϩ) (4r–9v, 21r–30r) 2. Daytime: The Etrigamou Church Procession northward to the Etrigamou church and its “holy place” or “shrine” (ⲡⲧⲟⲡⲟⲥ) (32r–37v) 11

Catherine Bell, Ritual Theory, Ritual Practice (New York: Oxford University Press, 1992), 74. Bell, Ritual Theory, Ritual Practice, 7–8. 13 This analysis of the six major movements of the procession focuses on ritualized space and choreography, in distinction to Daniel Schriever’s description of the textual structure of the manuscript in chapter two, which documents textual divisions: eighteen sections plus eight lacunae. 12

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The reading of Shenoute’s sermon, Good is the Time for Launching the Boat to Sail (50r–64v) Procession to the “Sea” (ⲑⲁⲗⲁⲥⲥⲁ) of Shenoute (65r–68v) Return to the “holy place” or “shrine” (ⲡⲧⲟⲡⲟⲥ), circumambulation of the church, and celebration of the Eucharist (79v–86v, 93r–102v) 3. Evening: The Church of St. Shenoute Procession down to “the monastery of our holy father Apa Shenoute” and the “Church of the Virgin and St. George” (137r–141v, 158r–v). Each of these three timeframes and locations is akin to an act or movement within a theatrical or dance performance. In what follows, I will discuss these three “acts” or “movements” in turn, showing how the text provided a kind of stage direction — a ritualized choreography — for the leaders and participants as they processed from point to point along their prescribed route. In tracking their steps, I will seek to reconstruct not only what they would have looked like when mapped onto a late ancient or early medieval landscape, but also how the rite may have undergone crucial changes in its later medieval stages of development. Morning: The Corner of the Cantor The first ritualized action involves an ascent in the morning “up the mountain” (ϩⲣⲁⲓ ⲉⲡⲧⲟⲟⲩ) and the gathering of participants at “the corner of the teacher/cantor” (ⲧⲕⲉⲗϫⲉ ⲙⲡⲥⲁϩ). The Coptic word for “mountain” (ⲡⲧⲟⲟⲩ) was also used to refer to monasteries, due to their frequent location near the jabal (“mountain, cliff”) or high desert plateau bordering the Nile Valley. This is the case for the White Monastery as well, which is situated in the shadow of the western cliffside west of ancient Akhmim/Panopolis (modern Sohag). Therefore, the participants’ ascent up the “mountain” probably indicated either a movement from the agricultural zone in the valley to the monastery itself or a movement from the gatehouse into the monastic grounds toward the cliff to the west. The Coptic word ⲥⲁϩ typically refers to the role of a teacher, which in this context probably refers to the liturgical “cantor” who led the Psalmic recitations that make up the texture of the rite itself. At the beginning and near the end of the surviving folia (4r:12–15 and 138v:24–25), the text refers to “the archdeacon” who seems to have performed this role: he is instructed to strike a bell, clap his hands, and lead the congregation in the recitation of Psalm verses.14 With regard to the specific location of this gathering, we have less to go on, but based on what we know of the site, we can imagine some ready-made possibilities. Recent archaeological work sponsored by Yale University makes it clear that the 14 4r:12–15, “The archdeacon strikes the bell, claps his hands, and speaks this hermēneia”; 138v:24– 25, “And the archdeacon speaks the hermēneia.” On the significance of the term hermēneia as a heading and label for a litany of Psalm verses, see my discussion later in this chapter.

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spatial layout of the monastic community in late antiquity and the early medieval period involved a network of perpendicular roads and alleyways running between the monastic buildings. So, perhaps “the corner (ⲧⲕⲉⲗϫⲉ) of the cantor” simply indicated a designated intersection or square where participants were supposed to meet the archdeacon for this annual liturgy. One possibility for such a congregating point is the large rectangular square to the west of the church (WM.4.4.28). Archaeological analysis by Louise Blanke suggests that this paved square was “an important space with a high level of activity.”15 It is bounded by a food production zone immediately to the east, a zone containing the main well to the north, and a large well-constructed building, possibly the administrative diakonia/oikonomia of the monastery, to the west. In late antiquity, this would have been just one of many possible congregating points, and the location of “the corner of the cantor” remains an open question, one that hinges in part on our (equally tentative) reconstruction of the second movement in the processional rite. It is worth noting here that the translation in Arabic is tall al-mu‘allimīn, “the hill of the teachers,” which may indicate that this “corner of the teacher/cantor” was assumed to be at an elevated location. Alternatively, the phrase may suggest that, at a later stage in the rite’s medieval evolution, a different spot was used as a gathering point, perhaps the monumental Church of St. Shenoute itself, a possibility I explore further later in this chapter.16 Daytime: The Etrigamou Church From the starting location of “the corner of the cantor,” the second ritualized action involves a procession northward to a church called Etrigamou, where the majority of the “Feast of the Desert of Apa Shenoute” seems to take place. At the Etrigamou church, the group proceeds to what was is called the topos (ⲡⲧⲟⲡⲟⲥ) where they partake in a meal. In Coptic texts, the Greek word topos most often refers to a holy place, such as a shrine or tomb. The significance of the name Etrigamou has been debated among scholars, with most conjecturing that it bears some relationship to the Greek adjective apeirogamos, used as an honorific epithet for the Virgin Mary meaning “without experience of marriage.” The location of this church is unconfirmed, although its association with a place designated as a topos linked with the memory of Shenoute raises the possibility of a connection with the triconch funerary chapel discovered at the White Monastery in 2002 (see Figures 1 and 2). It lies north of the main archaeological zone (WM.4), 15 WM.4.4.28. Louise Blanke, An Archaeology of Egyptian Monasticism: Settlement, Economy and Daily Life at the White Monastery Federation (Yale Egyptological Publications 2; New Haven: Yale Egyptology, 2019), 121. 16 The Arabic word mu‘allim (“teacher”) is a literalizing translation of the Coptic ⲡⲥⲁϩ, although it is uncertain why the plural is used here. One possibility is that the liturgical leadership of the procession fell to more than one cantor or archdeacon at some point in the history of the rite.

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Figure 1. Archaeological plan of the White Monastery, with the location of the triconch funerary chapel labeled as WM.2. Louise Blanke, An Archaeology of Egyptian Monasticism: Settlement, Economy and Daily Life in the White Monastery Federation (Yale Egyptological Publications 2; New Haven, CT: Yale Egyptology, 2019), 224, pl. 2. Plan by Dawn McCormack and Louise Blanke. Drawing by Nicholas Warner.

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Figure 2. Aerial view of the triconch funerary chapel, viewed from the north. Elizabeth S. Bolman, Stephen J. Davis, and Gillian Pyke, “Shenoute and a Recently Discovered Tomb Chapel at the White Monastery,” Journal of Early Christian Studies 18.3 (2010), fig. 2. Photograph by Wendy Dolling.

where the main square and several intersections are located. In the underground chamber beneath the altar of that small church, there is a painted image of Shenoute accompanied by a dipinto (painted inscription) that, according to my epigraphic reconstruction, originally identified the space with the same Greek word, topos. The inscription reads: [ⲟ ⲁⲅⲓⲟⲥ ⲧⲟⲡ]ⲟⲥ ⲁ[ⲃⲃ]ⲁ ⲥⲓⲛⲟⲩⲑⲓⲟⲩ ⲁⲣⲭⲓⲙⲁⲛⲇ[ⲣ]ⲓⲧⲟⲩ, “[The holy tomb/ shrine] of A[bb]a Shenoute the Archimand[r]ite” (see Figure 3). In a 2010 article published in the Journal of Early Christian Studies, my colleagues and I argued that the architectural, art historical, and epigraphic evidence suggests that the underground chamber was most likely designed as the tomb of Shenoute himself.17 17

Elizabeth S. Bolman, Stephen J. Davis, and Gillian Pyke, “Shenoute and a Recently Discovered Tomb Chapel at the White Monastery,” Journal of Early Christian Studies 1.3 (2010), 453–462; see also E. S. Bolman, S. J. Davis, et al., “The Tomb of St. Shenoute? More Results from the White Monastery (Dayr Anba Shenouda), Sohag,” Bulletin of the American Research Center in Egypt 198 (Spring 2011), 31–38; E. S. Bolman, S. J. Davis, et al., “The Tomb of St. Shenoute at the White Monastery: Final Conservation and Documentation,” Bulletin of the American Research Center in Egypt 204 (Spring 2014), 21–24; S. J. Davis, et al., “Archaeology at the White Monastery, 2005–2010,” Coptica 9 (2010), 25–58; and S. J. Davis, et al., “Life and Death in Lower and Upper Egypt: A Brief Survey of Recent Monastic Archaeology at Yale,” Journal of the Canadian Society for Coptic Studies 3 (2012), 9–26.

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Figure 3. Wall painting of St. Shenoute with accompanying Greek inscription, on the south face of the northern barrel vault in the subterranean tomb under the triconch funerary chapel. Elizabeth S. Bolman, Stephen J. Davis, and Gillian Pyke, “Shenoute and a Recently Discovered Tomb Chapel at the White Monastery, “ Journal of Early Christian Studies 18.3 (2010), fig. 9; Stephen J. Davis, et al., “Archaeology at the White Monastery, 2005–2010,” Coptica 9 (2010), 57, fig. 9. Photograph by Elizabeth Bolman.

The evidence is cumulative in nature. The painted program of gazelles, peacocks, eagles, and gemmed crosses, and the portrayal of the saint as an orans holding crowns and flanked by two angels, correspond to well-documented Egyptian funerary patterns. Its barrel-vaulted architecture and iconography have parallels to similar examples in Asia Minor and Egypt from the fourth to sixth centuries. The dipinto above the image of Shenoute was reconstructed on the basis of numerous Egyptian epigraphic parallels

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surviving from around the sixth century. Plaster fragments from the slightly later iconographic program of the above-ground triconch chapel preserve parts of faces painted with bold, dark outlines similar to sixth- and seventh-century examples in the nearby Red Monastery, as well as the figural programs at Bawit and Saqqara. This means that the underground program dated even earlier. Taken together, the evidence suggests that the small church and its underground tomb were designed and built in or around the second half of the fifth century and probably remained part of the devotional landscape at least into the eighth or ninth century (if not later). While it is uncertain whether the tomb chapel is the Etrigamou church referred to in this liturgical rite, the inscription marking it as the topos of Shenoute makes it a prime candidate for such an identification. Indeed, as I will argue further below, such a location would make the most sense for the posthumous public reading of a sermon by the monastic leader commemorated there.18 Following the procession to the topos, the reading of Shenoute’s sermon, Good is the Time for Launching the Boat to Sail, constitutes the next major ritualized action, which probably involved the participants standing or sitting in a stationary posture, or perhaps milling about the chapel, while listening to the sermon being read by the liturgical leader. The text of the sermon follows a lacuna in the manuscript that spans 13 missing folia (or 26 manuscript pages). As a result, the location for this reading of the sermon is unspecified, but given the context, it most likely took place in the Etrigamou church itself. I will discuss the function of the sermon in more detail later in this chapter. After the sermon, the next major ritualized action is a visit to the so-called thalassa (“sea”) of Apa Shenoute. On the basis of Byzantine liturgical analogues, Janet Timbie has argued that the term thalassa referred to an altar-cavity holding water for performing ablutions and for washing liturgical vessels, or alternatively to a repository 18

Another possibility has been raised by Grossmann (“Zum Grab des Schenute,” 93): namely, that the name Etrigamou may have simply referred to the Church of St. Shenoute itself, which contains a chapel dedicated to the Virgin. If this were the case, the “corner of the cantor” necessarily would have been located to the south of the main church, since the participants proceed northward from the corner to reach the place called Etrigamou. Recent archaeological analysis by the YMAP team has documented the remains in the area south of the church (WM.5), which include a north-south street, facilities and installations with cisterns, tanks, pipe systems, sumps, drains, and soak-aways probably associated with industrial activities such as the dying of textiles, as well as a basin designed for water typical of a bathhouse, which may have been associated with the needs of visitors to the site (for an analysis and interpretation of the archaeology, see Blanke, An Archaeology of Egyptian Monasticism, 94–102). While Grossmann’s alternative reconstruction is intriguing in some respects, it is problematized by the subsequent itinerary of the processional rite, which entails a separate movement from this location to the main church. Thus, the interpretation of Etrigamou as referring to the Church of St. Shenoute introduces a redundancy of ritual movement that is difficult to reconcile. As a result, the triconch tomb chapel seems more likely as the referent for the Etrigamou church, at least during the late ancient and early medieval period. Later in this chapter, however, I entertain the possibility that during a late stage in the evolution of this processional practice, the movements of the rite may have been compressed and contained within the bounds of the monumental monastic church itself at a time when the rest of the monastic grounds had fallen into ruins.

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containing Shenoute’s bodily relics (fragments of bones or a piece of clothing associated with the saint), perhaps along with holy water or oil.19 In this case, such a repository would again presumably have been located in the Etrigamou church itself. Over against Timbie’s interpretation, Peter Grossmann has argued that the thalassa may have referred to the monumental well of the White Monastery, which is located between the Church of St. Shenoute and the tomb chapel.20 The well is mentioned in the Life of Shenoute, and descriptions of the inundated Nile as a sea extending to the boundaries of the monastery played a prominent role in some of the saint’s miracle stories.21 Versions of the Life are preserved in both Coptic and Arabic, and its stories about Shenoute would have been read during feast days associated with the saint. The well, however, is never referred to as a “sea” in the Life or in any other surviving sources, and Grossmann’s theory therefore remains unsupported. In my opinion, Timbie’s interpretation is the more plausible one, based on liturgical comparanda.

19 See Timbie, “A Liturgical Procession,” 432–436; and Timbie, “Once More Into the Desert,” 171. For previous discussions of uses of the word thalassa to refer to a receptacle or repository associated with a church altar in Byzantine Greek and Coptic churches, see Jacob (Iacobi) Goar, Euchologion sive rituale graecorum (Paris: Simeon Piget, 1647), 15 and 363 (note 7); Alfred J. Butler, The Ancient Coptic Churches of Egypt, 2 vols. (Oxford: Clarendon, 1884; repr. 1970), II.16–18; L.-H. Vincent and F.-M. Abel, Emmaüs, sa basilique et son histoire (Paris: Ernest Leroux, 1932), 203; O. H. E. Khs-Burmester, The Egyptian or Coptic Church: A Detailed Description of Her Liturgical Services and the Rites and Ceremonies Observed in the Administration of Her Sacraments (Textes et Documents; Cairo: Société d’archéologie copte, 1967), 22; Michael Altripp, “Bothros oder Thalassa und die Frage nach der Funktion der Apsisnebenräume,” Orthodoxes Forum 14 (2000), 63–71, esp. 68ff. In medieval Copto-Arabic church canons, the word thalassa could also sometimes be used to refer to a baptismal font: see René-Georges Coquin, “Les canons d’Hippolyte,” Patrologia Orientalis 31.2 (1966), 273–444, esp. 379 (note 9) and 433; Grossmann, “Zum Grab des Schenute,” 93. Finally, in discussions of Dura-Europos (Syria, third century CE), earlier scholars also raised (and rejected) the possibility that a socket on the floor of the assembly hall in the Christian house church could have functioned as a thalassa, or receptacle for holding water: see Jean Lassus, Sanctuaires chrétiens de Syrie: Essai sur la genèse, la forme et l’usage liturgique des édifices du culte chrétien, en Syrie, du IIIe siècle à la conquête musulmane (Bibliothèque archéologique et historique 42; Paris, P. Geuthner, 1947), 16–17; Carl H. Kraeling, The Christian Building (The Excavations at Dura-Europos Conducted by Yale University and the French Academy of Inscriptions and Letters: Final Report VIII, Part II, edited by C. Bradford Welles; New Haven: Dura-Europos Publications; Locust Valley, NY: J. J. Augustin, 1967). 20 Grossmann, “Zum Grab des Schenute,” 93–97. 21 Life of Shenoute: Bohairic Coptic text edited by J. Leipoldt with W. E. Crum, Sinuthii Vita Bohairice (CSCO 41, Scriptores Coptici 1, 2nd series, tomus II; Paris: Typographeo reipublicae, 1906; repr. Louvain: Imprimerie orientaliste; L. Durbecq, 1951); Eng. trans. David N. Bell (Kalamazoo, MI: Cistercian Publications, 1983). Surviving Sahidic fragments edited by É. Amélineau, in Monuments pour server à l’histoire de l’Égypte chrétienne aux IVe, V e, VI e et VII e siècles (Mission archéologique française au Caire, Mémoires 4; Paris, Ernest Leroux, 1888–95), vol. 1, 237–46; and by Urbain Bouriant in ‘Fragments de manuscrits thébains du Musée de Boulaq,’ Recueil de travaux relatifs à la philologie et à l’archéologie égyptiennes et assyriennes 4 (1883), 1–4, 152–6. Arabic text edited by Émile Amielineau, “Vie de Schnoudi,” Monuments pour server à l’histoire de l’Égypte chrétienne aux IVe et Ve siècles (MMAF IV,1; Paris: Ernst Leroux, 1888), 289–478; Eng. trans. in The Life of St Shenouda: Translation of the Arabic Life (Sydney, Australia: St. Shenouda’s Monastery, 2015). It should be noted that the main irrigation canal paralleling the Nile is referred to in Arabic as the “sea of Joseph” (baḥr Yūsif).

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In any case, the next set of ritualized actions involves the group’s return to the tomb or shrine (topos) at the Etrigamou church, followed by their circumambulation of the building. A lacuna of six manuscript folia follows, after which there is reference to the celebration of the Eucharist and the group’s exit from the church. This sequence reinforces the impression that the Etrigamou church and its topos constituted the central location of the procession as a whole. In support of my understanding of the rite as focused upon a tomb or shrine — a “holy place” (topos) dedicated to Shenoute — it is necessary to untangle certain pieces of evidence offered by other historical sources on the history of Shenoute’s bodily remains. In his scholarship on the “Feast of the Desert” and the archaeology of the White Monastery, Grossmann has disagreed with interpreting the thalassa as a reliquary and has also resisted the notion that the triconch funerary chapel could be the site of Shenoute’s tomb.22 His arguments have hinged in part on his reading of three Arabic sources: (1) the Arabic Life of Shenoute, which narrates Shenoute’s initial burial in “the cemetery” and then secret re-burial by his successor Besa (details that do not appear in the earlier Coptic versions of the Life);23 (2) the History of the Patriarchs, redacted in the eleventh century, which in biographical-hagiographical entries for Patriarchs Michael I (744–768) and Cyril II (1078–1092) reports on the presence of Shenoute’s relics in a wooden chest kept in the Church of St. Shenoute;24 and 3) the late twelfth- or early thirteenth-century History of the Churches and Monasteries, which describes how Shenoute’s relics were relocated to “an unconsecrated chamber near the altar” in the main church (perhaps one of the subterranean chambers accessed through the pastophoria) when the community was under threat during the caliphate of the Fatimid ruler al-‘Ādid (1160–1171).25 One problem with Grossmann’s historical reconstruction is that he reads the Arabic Life of Shenoute, a hagiographical source shaped by medieval liturgical practice, as a straightforward and accurate account of events that purportedly took place in the fifth century, instead of as an ex post facto apologetic narrative designed (1) to explain the absence of Shenoute’s relics in his original burial place and (2) to link his legacy to that of other Egyptian monastic heroes whose secret burials were seen as emblematic of their monastic humility. The mythology of a secret reburial, based on the venerable 22 Grossmann, “Zum Grab des Schenute,” esp. 83–90; Peter Grossmann, Darlene L. Brooks Hedstrom, et al., “Second Report on the Excavation in the Monastery of Apa Shenute (Dayr Anba Shinuda) at Suhag,” Dumbarton Oaks Papers 63 (2009), 167–219, esp. 203–204. 23 Arabic Life of Shenoute: ed. Émile Amélineau, “Vie de Schnoudi,” 473–475 ; Eng. trans. The Life of St Shenouda: Translation of the Arabic Life, 199. 24 History of the Patriarchs, I.3, ed. and trans. B. T. A. Evetts (PO 5.1; Paris: Firmin-Didot, 1904– 1914; repr. Cairo: Société d’archéologie copte, 1947), 96–97; and II.3, ed. and trans. Y. Abd al-Masih, O. H. E. Burmester, A. S. Atiya, and A. Khater (Textes et Documents; Cairo: Institut français d’archéologie orientale, 1959), 360. 25 History of the Churches and Monasteries of Egypt, ff. 82b–84b: ed. B. T. A. Evetts, The Churches and Monasteries of Egypt and Some Neighboring Countries (Piscataway, NJ: Gorgias Press, 2001), Arabic text, 104*–107*; English translation, 235–240.

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hagiographical models of Antony and Pachomius, would have been form-fitted to such historical circumstances.26 Indeed, the Arabic Life of Shenoute invokes the memory of these two saintly exemplars right before the moment of Shenoute’s death. Even more significantly, the Arabic Life gives not-so-subtle clues that by a certain point during the medieval period Shenoute’s “secret” burial place may not have been all that secret after all, but that the reader was meant to associate that burial place with the saint’s reliquary in the main church. Our earliest evidence for that reliquary dates comes from the eleventh-century edition of the History of the Patriarchs, which first reports on this object in a biographical/hagiographical entry for the eighth-century Patriarch Michael I (744–768).27 The implication is that this deposition of Shenoute’s relics in the church must have taken place between the eighth century (if we take the account about Michael I as a reliable report) and the eleventh century (when the History of the Patriarchs was edited). In the Arabic Life, Shenoute’s successor Besa (Arabic, Wissa) narrates the crucial events associated with the competing medieval tradition about a secret burial: I then took some brethren secretly, unearthed the body, took it, and buried him in the place he appointed to us… We placed him in a place from which he performed miracles and wonders. I had heard once our Lord Jesus Christ speaking to him at this place, which is Jerusalem, the place of angels.”28

I would argue here that the locus of the miracles and wonders associated with Shenoute’s bodily remains, the place where Shenoute heard Christ’s voice, was in fact the Church of St. Shenoute itself, where he used to preach and recite the monastic rules to the community. Notably, this location is also identified as the place where angels continue to dwell, perhaps a reference to the secco paintings of angels on the walls of the sanctuary. One of these paintings, an image of the Archangel Michael in the northern section of the sanctuary dated circa the thirteen century, was the subject of an initial text cleaning sponsored by the Yale Monastic Archaeology Project at the White Monastery in 2010 (see Figure 4).29 26 Arabic Life of Shenoute: ed. Amélineau, “Vie de Schnoudi,” 472; Eng. trans. The Life of St. Shenoute: Translation of the Arabic Life, 198. 27 History of the Patriarchs, I.3, ed. and trans. B. T. A. Evetts (PO 5.1; Paris: Firmin-Didot, 1947), 96–97. The eleventh-century edition’s account of Shenoute’s relics being housed in a wooden box within the main church during Michael I’s eighth-century tenure as pope may very well have been a historical retrojection of the situation that pertained three centuries later. Indeed, the other reference to this reliquary in the History of the Patriarchs appears in its entry for Patriarch Cyril II (1078–1092): see History of the Patriarchs, II.3, ed. and trans. Y. Abd al-Masih, O. H. E. Burmester, A. S. Atiya, and A. Khater (Textes et Documents; Cairo: Institut français d’archéologie orientale, 1959), 36. 28 Arabic Life of Shenoute: ed. Amélineau, “Vie de Schnoudi,” 474–475; Eng. trans. The Life of St Shenouda: Translation of the Arabic Life, 198; for this same account, see also Dayr al-Suryān MS 289, ff. 187b–188a. 29 Davis, “Archaeology at the White Monastery, 2005–2010,” 46–47; Elizabeth S. Bolman, “A Medieval Flourishing at the White Monastery Federation: Material Culture,” in The Red Monastery Church: Beauty and Asceticism in Upper Egypt, ed. E. S. Bolman (New Haven: Yale University Press; American Research

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Figure 4. Painting of the Archangel Michael in the Church of St. Shenoute after 2010 test cleaning. Photograph by Stephen J. Davis.

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In the Arabic Life, this “secret” burial place is also crucially identified with Jerusalem. In this context, it is worthy of note that in the “Feast of the Desert of Apa Shenoute” the participants’ actions are scripted throughout as a reenactment of Christ’s Transfiguration and his journey to Jerusalem. Readings from Matthew 17:1–9 and 17:9–13 (the first and second halves of the Transfiguration story) bracket their ritual movements at the beginning and end, and the Etrigamou church is metonymically conflated with the Transfiguration Mount by way of a series of scriptural readings (including Hebrews 9:2–10; a variant version of 2 Peter 1:13–19; and Acts 7: 44–53), which evoke key elements of the story, including the tabernacle and the cloud. Along the way, they recite scriptural passages such as Psalm 122:1–4 (the “song of ascents” for going up to Jerusalem for worship in the Temple) and John 12:12–36 (Jesus’ triumphal entry into Jerusalem), which ultimately mark their final destination as “the site of Christ’s final ascension and glorification.”30 Thus, the “Feast of the Desert of Apa Shenoute” conflates Shenoute’s monumental church with the Holy City, and I would suggest that the Arabic Life of Shenoute does the same. The story of the monks’ reburial of Shenoute’s bodily remains in the Arabic Life is thus meant to signal that the deposition of those relics in the medieval Church of St. Shenoute was in fact a disclosure of this literary “secret” (let the reader understand), a revelation and rediscovery to be vicariously experienced by the one who hears the Life read in the church (let him who has ears hear). In this context, if the tomb chapel is in fact identifiable with the Etrigamou church mentioned in the rite, it is most likely that the Arabic Life of Shenoute was edited at a time when that chapel was no longer used as the repository for his remains and the bodily relics of Shenoute had already been transferred to the main church. Thus, we might imagine that, during the later history of the rite preserved in BN Copte 68, the topos of the Etrigamou church, if originally related to the tomb chapel, may have come to represent the community’s memory of Shenoute’s burial place as a former repository for the saint’s relics, a memory prompted and reconstituted by the bodily acts of visiting the empty tomb and listening to one of Shenoute’s sermons at the site. The other possibility is that the term thalassa, interpreted here as a reliquary in the church called Etrigamou, eventually came to be associated with the wooden chest in the medieval Church of St. Shenoute, and that the itinerary of the rite was modified accordingly. In this alternative scenario, the entire procession would have taken place in and around the main monastic church. This interpretation, however, would create certain logistical problems for making sense of the final set of movements in the processional rite, which requires the assembly to process from the “shrine” or “tomb” Center in Egypt, 2016), 203–215, esp. 211–212 and figs. 16.14. The test cleaning of the painting was performed by conservator Alberto Sucato. 30 Davis, Coptic Christology in Practice, 119–123, quote at 120.

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(topos) to the main monastic church. The last stage of the rite would simply not make sense if the topos and the Church of St. Shenoute were conflated, although in this alternative scenario such incongruence may conceivably be understood as the result of the fact that over time the rite was adapted and reworked within a more constricted monastic landscape that no longer exactly matched the rubrical details found in the manuscript. Evening: The Church of St. Shenoute With this discussion in mind, let me turn to the final choreographed set of ritualized actions in the liturgical procession, a “descent” down the mountain to “the monastery of our holy father Apa Shenoute” and the “Church of the Virgin and St. George.” These references almost certainly indicate the main monastic Church of St. Shenoute with its two chapels dedicated to Saints Mary and George.31 Such an itinerary is easily imaginable for reconstructing late ancient or early medieval practice: at that time, it would have involved a concluding procession south from the Etrigamou church, posited here as the triconch tomb chapel, down to the door of the main church.32 As I began to suggest above, such a procession would have looked very different during the late medieval history of the rite, however. According to the historian al-Maqrīzī (d. 1441 or 1442 CE), by the fifteenth century the main church was the only part of the monastery still in active use, and by this stage the church building itself, with its monumental walls, had come to be designated as the “Monastery of St. Shenoute.”33 The nomenclature used in the “Feast of the Desert of Apa Shenoute” therefore raises a heretofore-unexplored possibility: namely, that the version of the liturgical procession preserved in Paris and Leiden assumes a situation where the rite was carried out in a largely (or at least partially) defunct monastic landscape, and where much of the architecture apart from the church was in ruins. In this manuscript, then, we have a text that likely preserves (and merges) multiple historical stages of processional practice that spanned different periods — from the late ancient/early medieval (when, according to my argument, the tomb chapel would still have contained the bodily remains of Shenoute) to the late medieval (by which time Shenoute’s relics had been transferred to the main church and the site of the tomb chapel was probably no longer a place of active memory and visitation). If this 31 See the discussion of these chapels in Otto F. A. Meinardus, Two Thousand Years of Coptic Christianity (Cairo: American University in Cairo Press, 1999), 229–230. 32 The direction on folio 137r–138r that the participant is to “sing hymns as you are coming north to the gate of the Monastery of Our Holy Father Apa Shenoute” suggests that the procession reentered the main monastic church by passing northward through the door in its southern wall. 33 al-Maqrīzī, al-Khiṭaṭ: trans. B. T. A. Evetts, The Churches and Monasteries of Egypt and Some Neighboring Countries (Oxford: Clarendon, 1895; repr. Piscataway, NJ: Gorgias Press, 2001), 317; RenéGeorges Coquin, Maurice Martin, Peter Grossmann, and Hans Georg Severin, “Dayr Anba Shinudah,” Coptic Encyclopedia, vol. 3 (New York: Macmillan, 1991), 761–70.

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is the case, over the course of its history, the processional rite guided generations of celebrants as they traversed a changing landscape, where tomb chapels and reliquaries passed through different periods of use and disuse. Despite such variations in local conditions, however, the rite would have maintained a certain continuity in scripting the participants’ final action as the culmination of a “descent” to the Church of St. Shenoute, where they concluded the procession in the evening hours. In this context, let me highlight two further possibilities that may help account for the late medieval survival of the rite. The first, which I have mentioned already, is that the transmission of this text in the fifteenth or sixteenth century could very well have been contextualized by a spatially compressed stational liturgy celebrated within the walls of the main monastic church itself, featuring an itinerary that by then would have stood in some tension with certain details of the written rubric. The second possibility, not entirely incompatible with the first, involves our imagining a form of ritualized scribal practice wherein the act of copying of the text itself would have served as a virtual enactment of a processional rite no longer celebrated in the same way by bodies moving around the grounds of the monastery. In such scenarios, the spatial compression and/or scribal ritualization of the processional rite would have involved, in Bell’s terms, strategic acts of differentiation marked by shifts of bodily practice, whether the physical movements of processional participants within the narrowing horizon of the local monastic landscape, or the scribe’s embodied, mnemonic practice of inscribing (and thus realizing) the rite on the page.34 3. PSALMS AND HERMĒNEIAI: THE DIVINATORY FUNCTION OF BIBLICAL ORACLES As I emphasized in my book Coptic Christology in Practice, and as reiterated earlier in this chapter, the “Feast of the Desert of Apa Shenoute” was crucially framed for participants as a reenactment of the biblical story of the Transfiguration from chapter 17 in the Gospel of Matthew. The Matthean story is read out in two parts, at the beginning and end of the liturgical procession, first in the morning as the community ascends “up the mountain” to gather at “the corner of the teacher/cantor” (Matthew 17:1–9) before proceeding to the Etrigamou church, and later in the evening when they descended the mountain to gather in the Church of St. Shenoute (Matthew 17:9–13). Combined with other biblical readings read at the close of the 34 On writing as both an “incorporating” and “inscribing” practice of ritualized cultural memorymaking, see Paul Connerton, How Societies Remember (Cambridge: Cambridge University Press, 1989); Jan Assmann, Das kulturelle Gedächtnis: Schrift, Erinnerung und politische Identität in frühen Hochkulturen (Munich: Beck, 1992; Eng. trans. Cambridge: Cambridge University Press, 2011); and Stephen J. Davis, Christ Child: Cultural Memories of a Young Jesus (New Haven: Yale University Press, 2014), 17. My thanks to Martin Kern of Princeton University for his exceedingly helpful insights regarding scribal practice as an alternative ritualized setting for the analyzing the history of this processional rite.

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“assembly” outside the church — Hebrews 9:2–10; 2 Peter 1:13–19; Acts 7:44–53; Psalm 122:1–4; and Matthew 16:13–20 — the framing story of the Transfiguration would have “prompted the ritual participants to reorient themselves toward their own bodily participation in these events.”35 Through the physical movements of the rite, they would have mimetically followed Christ up the mountain (where his body was transformed) and then down to the church (figured as Jerusalem, the site of his ascension and glorification). In the second section of this chapter, however, I want to examine the function of Psalmic recitation in framing the actions of these same ritual participants. The liturgical procession is marked not only by spatial movements choreographed in time across the span of a day. It is also determinatively framed by chanted litanies from the Psalms. Indeed, the very texture of the rite consists of Psalm passages gathered together by keyword. Thus, when the participants initially congregate at “the corner,” the cantor leads them in reciting Psalms on the themes of gathering, in the name of the Lord, beginning, first, day, thousands, ten thousands, crowd/multitude, and anointed. When the crowd makes their way to the Etrigamou church and shares a meal at the tomb or shrine, the passages read are marked by words such as meeting, visitation, door of the place, hall, open, table, preparation, bread, salt, vinegar, herbs, olive, honey, blessing, food, water, vessel, washing, wine, etc. Having listened to Shenoute’s sermon on the theme of launching a boat to sail, they proceed to the “sea” of Shenoute and recite Psalms organized according the themes of desert, cloud, boat, sea, river, wave, spring, and water.36 When they return to Shenoute’s topos and celebrate the Eucharist, the themes focus on Psalms about fathers, elders, saints, joy, and festivals. When they are about to process to the main church in the early evening, they chant passages about light, lamps, Jerusalem, angels, evening, and the moon. Finally, when they are in the church itself, they intone Psalms about blessings, comings, gates, experiences of waiting, honors, and crowns. At each juncture, the participants mark their actions and movements with Psalms pertinent to the moment. But there is another important aspect to this ritualized reading that still needs attention. In the manuscript, apart from one section where substantial material is lost, each major ritualized movement is preceded by a particular rubric or heading consisting of the word hermēneia (abbreviated Ϩ⳱Ⲣ) followed by a litany of Psalm “responses” (ⲛⲟⲩⲱϩⲙ) to be read in conjunction with that movement or at that place. 35

Davis, Coptic Christology in Practice, 119–123, quote at 120. A “concordance” of Psalms organized thematically according to the word thalassa (“sea”) is also found on an ostracon preserved in London’s British Museum: see O. von Lemm, “Koptische Miscellen, LI–LXI,” Bulletin de l’Académie impériale des sciences de St. Pétersbourg, VI série, 2:18 (1908), 1323– 1354, at 1338 (no. LII, 7: no. 5886 Ro). The series of verses includes Psalms 8:8, 24:2 (LXX 23:2), 33:7 (LXX 32:7), 65:5 (LXX 64:5), 65:7 (LXX 64:7), 66:6 (LXX 65:6), 68:22 (LXX 67:22), 69:2 (LXX 68:2), 69:34 (LXX 68:34), 72:8 (LXX 71:8), 74:13 (LXX 73:13), 77:19 (LXX 76:19), 78:13 (LXX 77:13), 78:27 (LXX 77:27), and 80:11 (LXX 79:11). 36

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In Greek, the word hermēneia can mean “interpretation” or “explanation.”37 It is a fairly common heading in a number of medieval Coptic liturgical manuscripts, where it likewise typically introduces series of Psalms.38 The earliest surviving examples date 37 See BN Copte 68, f. 51v, line 24, where in Shenoute’s sermon a form of the Greek verb (ϩⲉⲣⲙⲏⲛⲉⲩⲉ) is adopted as a loan word with this meaning: “Let us interpret the word like this...” (ⲙⲁⲣⲛϩⲉⲣⲙⲏⲛⲉⲩⲉ ⲇⲉ ⲙⲡϣⲁϫⲉ ⲛⲧⲉⲓϩⲉ...). 38 W. Pleyte and P. A. A. Boeser, Manuscrits coptes du Musée d’antiquités des Pays-Bas à Leide, 4–19, 146–147, 149ff., 169–181, 203–207, 217ff., 239–243 (Leiden, MS Insinger 2–3, 33, 34, 36–37, 38f, 40, 43); W. E. Crum, “Two Coptic Papyri from Antinoe,” Proceedings from the Society of Biblical Archaeology 26 (1904), 174–178, at 175–176; H. R. Hall, Coptic and Greek Texts of the Christian Period from Ostraca, Stelae, etc. in the British Museum (London: British Museum, 1905), pl. xvi, 1; xviii, 1; xx, 1; xxi, 1; O. von Lemm, “Koptische Miscellen, LI–LXI,” Bulletin de l’Académie impériale des sciences de St. Pétersbourg, VI série, 2:18 (1908), 1323–1354, at 1332–1339 (no. LII, 4–7: London, British Museum, Ostraca, no. 35123 Ro; no. 5874 Vo; no. 140130; no. 5886 Ro–Vo; von Lemm improves upon the original edition of these ostraca published by Hall three years earlier); Crum, Catalogue of the Coptic Manuscripts in the Collection of the John Rylands Library Manchester (Manchester and London: Manchester University Press, 1909), no. 61; K. Wessely, Griechische und koptische Texte theologischen Inhalts, 5 volumes (Leipzig: E. Avenarius, 1909–1917), IV, no. 204 (Vienna, P. Vindob. K 211); V, no. 264 (P. Vindob. K 9731); V. no. 265 (P. Vindob. K 9732); W. E. Crum and H. G. Evelyn White, The Monastery of Epiphanius at Thebes, volume 2 (New York: Metropolitan Museum of Art, 1926), no. 10 and 16 (ostraca); P. V. Ernštedt, Koptskie teksty Gosudarstvennego Ermitaža (Moscow-Leningrad: Izdatel’stvo Akademii nauk SSSR, 1959), 125, no. 54 (St. Petersburg, Hermitage of St. Petersburg, Inv. Nr. 18328); Quecke, Untersuchungen (1970), esp. 97–100, 488–505; Quecke, “Zu zwei koptischen Fragmenten mit Psalmtexten,” Mitteilungen des deutschen archäologischen Instituts Kairo 25 (1969), 107–109; Quecke, “Koptische ‘Hermeneiai’Fragmente in Florez,” Orientalia, n.s. 47.2 (1978), 215–219 (Florence, PSI inv. CNR 8C); Quecke, “Zukunftschancen bei der Erforschung der koptischen Liturgie,” in The Future of Coptic Studies, ed. R. M. Wilson (Leiden: Brill, 1978), 164–196; Quecke, “Zwei Blätter aus koptischen Hermeneia-Typika in der Papyrussammlung der österreichischen Nationalbibliothek (P. Vindob. K 9725 und 9734),” in Papyrus Erzherzog Rainer (P. Rainer Cent.): Festschrift zum 100-jährigen Bestehen der Papyrussammlung der Österreichischen Nationalbibliothek, ed. Hans-Albert Rupprecht (Vienna: Österreichische Nationalbibliothek, 1983), 194–206, pls. 10–11; L. S. B. MacCoull, More Coptic Papyri from the Beinecke Collection,” Archiv für Papyrusforschung 35 (1989), 25–35, at 34–35, no. 14 (P.Yale. inv. 2106); Leo Depuydt, Catalogue of Coptic Manuscripts in the Pierpoint Library, volume 1 (Leuven: Peeters, 1993), nos. 58 (M 575), 59 (M 574), and 279 (M 636; = C 31); Quecke, “Psalmverse als ‘Hymnen’ in der koptischen Liturgie?” in Christianisme d’Égypte: Hommages à René-Georges Coquin (Cahiers de la Bibliothèque Copte 9; Paris and Louvain: Peeters, 1994), 101–14; Ugo Zanetti, “Un Index liturgique du Monastère Blanc,” in Christianisme d’Égypte (1994), 55–75; Katarzyna Urbaniak-Walczak, “‘Hermeneiai’ — Fragmente oder den ‘Hermeneiai’ verwandte Texte aus Deir el-Naqlun (Faijum),” in Coptic Studies on the Threshold of a New Millennium, 2 volumes, ed. M. Immerzeel and J. van der Vliet (Leuven: Peeters, 2004), I.647–663 (P.Naqlun. Inv.-Nr. 98/108 and 85/93); Zanetti, “Liturgy in the White Monastery,” in Christianity and Monasticism in Upper Egypt. Volume 1: Akhmim and Sohag (2008), 201–10; Diliana Atanassova, “Paper Codices with Liturgical Typika from the White Monastery,” Coptica 9 (2010), 1–23; Atanassova, “Der kodikologische Kontext des ‘Wiener Verzeichnisses’ mit Werken des Schenute: die Komplexe Struktur eines koptischen liturgischen Kodex aus dem Weißen Kloster,” Oriens Christianus 95 (2011), 32–80, esp. 69 (London, British Library, Or. 6954 [24]); Atanassova, “Die Typika des SchenuteKlosters: Die Vorstellung eines Projektes,” in Liturgies in East and West: Ecumenical Relevance of Early Liturgical Development: Acts of the International Symposium Vindobonense I, Vienna, November 17–20, 2007, ed. H.-J. Feulner (Österreichische Studien zur Liturgiewissenschaft und Sakramententheologie 6; Vienna, Lit, 2013), 33–45, esp. 37–38 (Leiden, MS Insinger 38a; Vienna, P.Vindob. K 9741); Atanassova, “A New Typikon Fragment from Strasbourg,” in Coptica Argentoratensia: Textes et documents. Troisième université d’été de papyrology copte (Strasbourg, 18–25 juillet 2010) (P. Stras. Copt.), ed. A. Boud’hors, A. Delattre, C. Louis, and T. Richter (Collections de l’Université de Strasbourg; Études d’archéologie

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Figure 5. Manuscript fragment discovered in the Church of St. Shenoute (WM Fragment 1129.3149.28a–b), containing the Coptic abbreviation for hermēneia (Ϩ⳱Ⲣ) on its verso. Photograph by Stephen J. Davis.

from the ninth and tenth centuries CE.39 Indeed, in excavating one of the rooms in the main monastic church, the Yale Monastic Archaeology Project team discovered a large number of small manuscript fragments and among them were traces of liturgical texts with similar hermēneia-headings (see Figure 5).40 et d’histoire ancienne. Cahiers de la Bibliothèque copte 19; Strasbourg: Éditions de Boccard, 2014), 99–105; Atanassova, “The Primary Sources of Southern Egyptian Liturgy: Retrospect and Prospect,” in Rites and Rituals of the Christian East: Proceedings of the Fourth International Congress of the Society of Oriental Liturgy, Lebanon, 10–15 July 2012, ed. B. Groen, D. Galadza, N. Glibetic, and G. Radle (Eastern Christian Studies 22; Leuven: Peeters, 2014), 47–96; Atanassova, “Prinzipien und Kriterien für die Erforschung der koptischen liturgischen Typika des Schenuteklosters,” in Synaxis katholikē: Beiträge zu Gottesdienst und Geschichte der fünf altkirchlichen Patriarchate für Heinzgerd Brakmann zum 70. Geburtstag, volume 1, ed. D. Atanassova and T. Chronz (Orientalia – Patristica – Oecumenica 6.1; Vienna: Lit, 2014), 13–38; Stephen J. Davis, et al., “Left Behind: A Recent Discovery of Manuscript Fragments in the White Monastery Church,” Journal of Coptic Studies 16 (2014), 69–87, at 75 and 87, fig. 5 (Sohag, White Monastery, frag. 1129.3149.28); Zanetti and Davis, “Liturgy and Ritual Practice” (2016), esp. 31–32. 39 For early examples, see Pierpont Morgan MS M.574 (Coptic, 895 CE ; Depuydt, Catalogue, no. 59); Leiden, MS Insinger 33 (Coptic, 895 CE; ed. W. Pleyte and P. A. A. Boeser, Manuscrits coptes du Musée d’antiquités des Pays-Bas à Leide, 146–147); P.Naqlun Inv.-Nr. 98/108 (Coptic, 9th cent. CE; ed. Urbaniak-Walczak, “‘Hermeneiai’ — Fragmente,” 654–659) and 85/93 (10th cent. CE; ed. UrbaniakWalczak, “‘Hermeneiai’ — Fragmente,” 659–663). The first two texts are discussed by James Drescher, “The Earliest Biblical Concordances,” Bulletin de la Société d’archéologie copte 15 (1958–1960), 63– 67. 40 Davis, et al., “Left Behind,” 69–87. For a photographic catalogue of the fragments, see also http:// egyptology.yale.edu/current-expeditions/yale-monastic-archaeology-project-south-sohag/white-monastery/ candle-room-manuscript-fragments.

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One early fourteenth-century Arabic author, Ibn Kabar, provides important contextual evidence for the use of such hermēneiai.41 He writes: The people of Upper Egypt have hermēneiai (al-harmaniyāt) and dogmata (al-dughamāt) taken from the Psalms of David with signs marked on them called al-kufūs. They extract from them anything they choose, and they chant them [the Psalms] in a long, beautiful chant, suitable to every place they walk and everything they pass, such as sea, sand, mountain, vegetation, etc.

Ibn Kabar’s description of these Psalmic themes and associated actions and locations could just as well have been taken directly out of the liturgical procession preserved in Paris and Leiden. But liturgical scholars have remained at something of a loss to explain why such Psalms should be labelled as hermēneiai, “interpretations.” For an answer, we can turn to another key late ancient manuscript context where this language appears: Greek and Coptic texts dating principally from the sixth to the ninth century CE and containing biblical passages paired with hermēneiai that function as often cryptic, divinatory interpretations of those verses.42 41 Abū al-Barakāt (Ibn Kabar), Miṣbāḥ al-ẓulmah fī īḍāḥ al-khidmah, 2 volumes (Cairo: Mu’assasat Mīnā li-l-ṭibā‘ah, 1950 and 1998), II.147 (ch. 18); my translation. For discussions of this text, see also L. Villecourt, “Les observances liturgiques et la discipline du jeune dans l’Église copte d’après ‘La lampe des ténèbres’ d’Abū’l Barakāt,” Le Muséon 36 (1923), 249–292; 37 (1924), 201–280; 38 (1925), 261–320; and Zanetti, “Abū-l-Barakāt et les lectionnaires de Haute-Égypte,” in Actes du IVe congrès copte, Louvainla-Neuve, 5–10 septembre 1988, 2 volumes, ed. M. Rassart-Debergh and J. Ries (Louvain-la-Neuve: Université catholique de Louvain, Institut Orientaliste, 1992), II.450–462. 42 For editions and discussions of biblical hermēneiai in Greek and Coptic, see J. Rendel Harris, “The ‘Sortes Sanctorum’ in the St. Germain Codex (g1),” American Journal of Philology 9.1 (1888), 58–63 (Codex Sangermanensis, Greek-Latin, 8–9th cent.); Harris, Codex Bezae: A Study of the So-Called Western Text of the New Testament (Texts and Studies 2.1; Cambridge: Cambridge University Press, 1891), 7–11; Harris, The Annotators of the Codex Bezae, with Some Notes on Sortes Sanctorum (London: Clay, 1901), 59–64 (Codex Bezae Cantabrigiensis [D], Greek-Coptic, 7–9th cent. CE); Hermann von Soden, Die Schriften des neuen Testaments in ihrer ältesten erreichbaren Textgestalt, volume 1 (Berlin: Alexander Duncker, 1902), xi (on two lost seventh-century Greek texts: Nestle-Aland 0145 and a parchment from Damascus); Crum, “Two Coptic Papyri” (1904), 174–178 (Paris, BN Copte 156; Coptic, 6th cent. CE); P. Sanz, Griechische literarische Papyri christlichen Inhaltes. I. Biblica, Väterschriften und Verwandten (MPER.N.S. IV; Baden bei Wien: Rudolf M. Rohrer, 1946), 58–59 (P.Vindob. G26214 [Greek, 7th cent. CE]); Lionel Casson and Ernest L. Hettich, Excavations at Nessana. Volume 2: Literary Papyri (Princeton: Princeton University Press, 1950), 81 (P.Ness/P.Colt. [P59] II.3); Otto Stegmüller. “Zu den Bibelorakeln im Codex Bezae,” Biblica 34 (1953), 13–22 (P. Berol. 3607, 3623 [Greek, 7th cent. CE], 11914, 21315 [Greek-Coptic, 6th cent. CE]); A. van Landschoot, “Une collection sahidique de ‘Sortes Sanctorum’,” Le Muséon 69 (1956), 35–52; Drescher, “Earliest Biblical Concordances” (1958–1960), 63–67; Herbert Hunger, “Zwei unbekannte neutestamentliche Papyrusfragmente der Österreichischen Nationalbibliothek,” Biblos 8 (1959), 7–12 (P.Vindob. G 36102 [Greek 6th cent. CE]); R. Roca-Puig, “Papiro del Evangelio de San Juan con ‘Hermeneia’,” in Atti dell’XI Congresso Internazionale di Papirologia, Milano 2–8 settembre 1965 (Milan: Istituto papirologico G. Vitelli, 1966), 225–236 (P.Monts.Roca 83; Greek, 6th cent. CE); Bruce M. Metzger, “Greek Manuscripts of John’s Gospels with ‘Hermeneiai’,” in Text and Testimony: Essays on New Testament and Apocryphal Literature in Honour of A. F. J. Klijn, ed. T. Baarda et al. (Kampen: Kok, 1988), 162–169; K. Treu, “PBerol 21315: Bibelorakeln mit griechischer und koptischer Hermeneia,” Archiv 37 (1991), 55–60; D. C. Parker, “Manuscripts of John’s Gospel with Hermeneiai,”

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Such divinatory hermēneia texts were used by late ancient and early medieval Christians to gain divine insight via ritual acts of power involving bibliomancy (the practice of using randomly chosen passages in the Bible or other books to foretell the future or glean divine insight) or cleromancy (the casting of lots for a similar purpose). While liturgical scholars are well aware of this other use of the term, they have typically acted as if these two genres of hermēneiai bore little relation to each other, perhaps because of assumptions and sensitivities regarding what constituted orthodox belief and practice in Coptic liturgical settings. I want to argue here, however, that there was a connection, and that the liturgical texts drew on and incorporated the operative logic of the biblical hermēneiai. The presence of hermēneia headings in the “Feast of the Desert” has both chronological and performative-ritual implications. First, the use of hermēneiai as an organizing principle for rite provides us with a temporal reference point for its late ancient and early medieval development. Given the fact that the evidence for biblical hermēneiai derives from the sixth to ninth centuries and that the liturgical use of the term is attested in surviving manuscripts as early as the ninth and tenth, it is not unreasonable to imagine that this processional practice finds its origin in this period in the second half of the first millenium CE. Second, an understanding of the shared divinatory function of biblical and liturgical hermēneiai helps elucidate an important aspect of ritualized participation in the “Feast of the Desert of Apa Shenoute.” In the biblical hermēneiai, individual biblical passages are paired with pithy statements providing commentary that is often allusive and oblique, if not completely obscure. For an example, let us consider a fragmentary sixth-century text from Antinoe, Egypt, also preserved in Paris (BN Copte 156).43 Most of the surviving scripturehermēneia pairings do not suggest any clear semantic connection, as is the case with John 21:17 (where Jesus asks Peter a third time if he loves him and then instructs him to feed his sheep), which is followed by the cryptic commentary, “Guard this in Transmission and Reception: New Testament Text-Critical and Exegetical Studies, ed. J. W. Childers (TaS 3.4; Piscataway: Gorgias, 2006), 48–68 [repr. in Manuscripts, Texts, Theology: Collected Papers 1977–2007 (Berlin: Walter de Gruyter, 2009), 121–38]; Stanley E. Porter, “The Use of Hermeneia and Johannine Papyrus Manuscripts,” in Akten des 23. Internationalen Papyrologenkongresses, Wien 22.– 28. Juli 2001, ed. B. Palme (Papyrologica Vindobonensia 1; Vienna: Österreichischen Akademie der Wissenschaften, 2007), 573–580; Brice C. Jones, “A Coptic Fragment of the Gospel of John with Hermeneiai (P.CtYBR inv. 4641),” New Testament Studies 60 (2014), 202–214 (P.CtYBR 4641; Coptic, 5–7th cent. CE); Wally V. Cirafesi, “The Bilingual Character and Liturgical Function of ‘Hermeneia’ in Johannine Papyrus Manuscripts,” Novum Testamentum 56.1 (2014), 45–67; AnneMarie Luijendijk, Forbidden Oracles? The Gospel of the Lots of Mary (Tübingen: Mohr Siebeck, 2014); Kevin Wilkinson, “Hermêneiai in Manuscripts of John’s Gospel: An Aid to Bibliomancy,” in My Lots Are in Thy Hands: Sortilege and Its Practitioners in Late Antiquity, ed. A. M. Luijendijk and W. Klingshirn (Religions in the Graeco-Roman World 188; Leiden: Brill, 2018), 1–18. 43 BN Copte 156: ed. Crum, “Two Coptic Papyri,” 174–178, text at 174–175. For an insightful discussion of this and other similar texts, see Wilkinson, “Hermêneiai,” 1–18, esp. 6.

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mystery” [ϩⲁⲣ]ⲉϩ ⲉⲡⲉⲓⲙⲩⲥⲧⲏ[ⲣⲓⲟⲛ]; [φ]υλαξον το μυστ[ηριον]). At the other end of the semantic spectrum, the teaching “Ask and you will receive” from John 16:24 in the same manuscript is paired with a clearly pertinent hermēneia that assures the reader, “You will get what you seek” ([ⲡⲉⲧⲕϣⲓ]ⲛⲉ Ⲛⲥⲱϥ ϥⲛⲁ[ϣⲱⲡⲉ ⲛⲁ]ⲕ; [το ζητουμενον γι]νεται σοι). Others occupy a somewhat nebulous middle ground. In one case, a passage about Jesus’ heavenly origins and authority from John 3:32– 34 is followed by a one-word command to the reader, “Yield.” In another, a teaching about Jesus’ identity as the Good Shepherd from John 10:11 is followed by the warning, “Don’t trust a stranger’s words.” Kevin Wilkinson has posited that these hermēneiai may be allusions to contextual biblical verses in John: namely, to John the Baptist’s yielding to Jesus in John 3:30, and to the teaching about sheep not following a stranger’s voice in John 10:5.44 While Wilkinson attributes the “lack of correspondence in some cases… to the fact that the oracles have been displaced from their original context” (i.e. perhaps a confusion in the transmission of such texts), I think that the spectrum of correspondence (from clear to allusive to thoroughly obscure) had a different function: to prompt the reader to adopt different interpretive dispositions and to transform that reader into a ritual participant open to different modes of divine guidance and trained for direct, oracular access to the divine voice. In the processional rite associated with the White Monastery, we see evidence of how the operative divinatory assumptions of such biblical hermēneiai were adapted to local liturgical practice. The heading appears six times: once at “the corner of the cantor” (4r); once at the door of the topos at the Etrigamou church (32v); once at the thalassa of Apa Shenoute (66v, called “the little hermēneia” in the text), also at the Etrigamou church;45 once at an unspecified location, but again probably at the Etrigamou church (79r); once during the procession down the mountain, at the Church of St. Shenoute (138v); and once inside the church in the Chapels of the Virgin and St. George at the Church of St. Shenoute (158r–v). (4r) Location: the corner of the cantor 1. Hermēneia: directional coordinates and blessing (Ps 102:1–2, 13, 20–22). 2. Response: salvation (Ps 105:47), gathering (Ps 98:3, 105:47), directional coordinates (Ps 106:3), day (Ps 117:24). (32v–33r) Location: the door of the holy place (topos) at the Etrigamou church 1. Hermēneia: the righteous enter (Ps 117:20). 2. Response: themes of opening gates and the entrance of the king of glory (Ps 23:9–10). 44

Wilkinson, “Hermêneiai,” 6. Headings referencing a “little” hermēneia (or hermēneiai) also appear in Leiden, MS Insinger 31 (discussed in Drescher, “Earliest Biblical Concordances”) and in New York, Pierpont Morgan MS M.574 (Depuydt, Catalogue, vol. 1, no. 59). 45

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(66v) Location: the sea (thalassa) of Apa Shenoute at the Etrigamou church 1. Hermēneia: raising eyes to the mountains, consolation (Ps 120:1). 2. Prostration: consolation (Ps 120:2). 3. Lexis: petition to the Creator not to put our legs to flight (Ps 120:2–3) (79r) Unspecified location, but probably the Etrigamou church 1. Hermēneia: grieving heart, exaltation with a stone (Ps 60:3). 2. Prostration: guidance, hope (Ps 60:3–4). 3. Lexis: gates that are strong against an enemy (Ps 60:4). (138v–139r) Location: the Church of St. Shenoute 1. Hermēneia: opening of gates, entrance of the king of glory (Ps 23:9b–10). 2. Response: entering gates with gladness and praises (Ps 99:4). (158r–v) Location: in the chapels of the Virgin and St. George at the Church of St. Shenoute 1. Hermēneia: going from province to province (Ps 104:13a). 2. Prostration: protection from harm, rebuking of kings (Ps 104:13b). 3. Lexis: anointed ones are untouchable, preserved from evil (Ps 104:14). In each case, a ritual action and location serves as the setting for two or three sets of Psalm recitations. The first is the hermēneia itself, which was probably chanted by the cantor. The second is the “response” (ⲛⲟⲩⲱϩⲙ) or “prostration” (ϣⲧⲟ) — intoned by the participants as a congregation. The third, which appears on three occasions, is labeled ⲗⲉⲝⲓⲥ, or “word.” It was perhaps recited by the cantor and participants together as a unified choir.46 In this context, the hermēneiai, paired with the responses they invoke, are antiphonally performed Psalm passages that function not only as commentaries on other biblical passages, but also on the significance of the participants’ ritualized actions. In other words, they are scriptural verses that oracularly mark the divinely-ordained movements and gestures of the group. Thus, the first hermēneia, read at “the corner of the teacher/cantor,” provides directional coordinates and an opening blessing from Psalm 102; and the response (taken from assorted other Psalms) underscores the expectation of salvation associated with the gathering. The second hermēneia, recited at the door of the shrine, marks the participants as “the righteous” who “enter” (Psalm 117:20); and the response underscores the opening of the gates and the glory of royal entry (Psalm 23:9–10). The third hermēneia, chanted at the sea (thalassa) of Apa Shenoute, choreographs the bodily 46 In his analysis of the contemporary Coptic Psalmos, Balázs Déri (“The Coptic Psalmos: Text and Architext, or, Composing in an Oral Music High Culture,” in Cantus Planus: Papers Read at the 15th Meeting of the IMS Study Group, Dobogókö/Hungary, Aug. 23–29, 2009, ed. B. Haggh and D. Lacoste [Lions Bay, British Columbia: The Institute of Mediaeval Music, 2013], 163–192, at 179) argues that the word lexis “has no function at all in the performance,” but in BN Copte 68 it may have served as a cue to mark a shift in ritual participation.

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and visual posture of the participants, directing them to raise their eyes to the mountains and providing a message of consolation (Psalm 120:1); the response and the lexis underscore the theme of consolation and raise a petition to God to embolden the faithful (Psalm 120:2–3). The fourth hermēneia, recited at an unspecified location, but probably still at the Etrigamou church, sets the people’s grieving hearts over against the joy of exultation (Psalm 60:3); and the response and lexis underscore the themes of divine guidance, hope, and strength against one’s enemies (Psalm 60:3–4). The fifth, read at the monastery or church of St. Shenoute, celebrates the opening of the gates and the group’s entrance into the sacred precinct (Psalm 23:9b–10); the response emphasizes the gladness and praise associated with their entry (Psalm 99:4). The sixth and final hermēneia, chanted at the chapels of the Virgin and St. George, recall the people’s action of going from province to province (Psalm 104:13a); and the response (“prostration”) and lexis affirm their protection from harm and their preservation from evil (Psalm 104:13b–14). I mentioned earlier how the ritual participants in this liturgical procession were prompted to assimilate themselves to the glorified body of Christ through their mimetic reenactment of the Transfiguration and through their participation in the Eucharist. Their encounter with the divine was also mediated through aural and physical contact with their holy exemplar, Saint Shenoute, as they visited his shrine or tomb and heard one of his sermons read.47 But it is also important to note how the antiphonal structure of the liturgy itself — epitomized by the hermēneiai and responses — would have mediated the oracular voice of God in and through the mouth of the cantor and the mouths of the participants themselves. The recitation of the Psalms in the “Feast of the Desert of Apa Shenoute” thus had both a divinatory and divinizing function. It was a practice that distinctively marked the significance of both time and place within the procession. And yet, this ritualizing practice also ultimately transformed the participants themselves, enlivening their tongues to voice the power and insight of divine speech. 4. SHENOUTE’S SERMON: POSTHUMOUS PERFORMANCE AND PROPHETIC SANCTITY Finally, let me turn to the homily by Shenoute of Atripe included as a constituent part of the rite. Here, in the third and final section of this introduction, I want to raise some questions about the homily’s posthumous performance. The sermon, entitled Good is the Time for Launching the Boat to Sail (CC 0351) survives in three manuscripts originally from the White Monastery in Upper Egypt, two of which are fragmentary (MONB.YP and MONB.XD). The only complete extant copy (MONB.OV) is the one found in the “The Feast of the Desert of Apa Shenoute” (BN Copte 68, ff. 50r–64v). 47

Davis, Coptic Christology in Practice, 123–125.

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The sermon functions as the centerpiece of the processional liturgy. At the beginning of the rite, the participants gather at the monastery in the morning and recite Psalms on the themes of gathering, in the name of the Lord, beginning, first, day, thousands, ten thousands, etc. At the end of the rite, they return to the Church of St. Shenoute and recite Psalms related to light, lamps, Jerusalem, angels, evening, the moon, blessings, comings, gates, experiences of waiting, honors, and crowns. In between, the group processes to the Etrigamou church and shares a meal. This church was designated as the topos of Shenoute, a holy place where the saint was venerated after his death. The procession to this Etrigamou church is also framed by readings from the story of the Transfiguration in Matthew 17:1–13, which casts the movement there as a reenactment of the journey up the Mount of Transfiguration.48 There, the participants vicariously participate in Christ’s transformation, and the sermon Good is the Time for Launching the Boat to Sail is read aloud. In this way, Shenoute’s topos was assimilated to the location where the people witnessed Moses and Elijah’s congress with Jesus, and Shenoute himself is marked as a fellow prophet who speaks with the authority of the divine voice. In what follows, I will address two questions related to the performative reuse of Shenoute’s homily. First, I want to explore how the sermon helped frame the context and movements of the processional rite for its audience. Second, I want to examine how the contents of the homily underscore the prophetic, oracular character of his words. This will involve a close reading of Shenoute’s homiletic discourse in Coptic, as well as some reflections on the role the sermon’s translation into Arabic may have played for its performative reception. First, let me turn to an analysis of how the themes of the sermon intersect with the context and movements of the rite itself. As a central element in the procession, the sermon highlights the demographics of the participants and echoes the chronological and spatial context of their actions. The beginning of the sermon is preserved in two of the three manuscripts, and in the copy transmitted as part of “The Feast of the Desert” there is a key passage addressing Shenoute’s listeners that is not present in the other relevant manuscript witness. Shenoute begins by contrasting the goodness of going to church, fasting, abstaining from one’s wife, working the fields, and marriage (on the one hand) with the evils of fornication, lack of self-control, and “the deceitfulness of materiality” (on the other). Immediately after this teaching, the passage in question is appended as a sort of commentary on it. Shenoute’s voice intones: I am speaking with respect to laypeople (ⲛⲕⲟⲥⲙⲓⲕⲟⲛ), who abide in pure marriage. I am not speaking with respect to monks (ⲙⲙⲟⲛⲁⲭⲟⲥ), who have taken up their cross and followed the Savior, in accordance with the command of the gospel, having loved 48

Davis, Coptic Christology in Practice, 114–125.

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the purity of the angels of light, so that they too might become more like the angels in the kingdom of their Father.49

Within the rite, the function of this added commentary is specifically to underscore the mixed constituency of the participants who processed to the Etrigamou church and heard Shenoute’s words, a gathering that apparently included both monastic and lay persons. Elsewhere, it should be noted, Shenoute emphasizes the life of virginity in juxtaposition with keeping one’s bed pure and marks virginity as characteristic of “the holy angels,” to whom monks are likened.50 At one point, he even uses the firstperson plural (“we”) in reference to monks when he says, “Many have despised us, our services, and even our ranks and monastic habit.51 Within the context of “The Feast of the Desert” as ritual practice, however, the passage addressing “laypeople” inserted into the sermon crucially reframes the scope of its listeners, with non-monks now included as part of the “we.”52 Other contents of the sermon would have served to underscore the temporal and spatial significance of the participants’ actions undertaken over the course of the day. His homiletic voice invokes “the time and the hour for waking up from sleep” (condemning “those who sleep and are intoxicated in the daytime”) 53 and commends work performed “until evening time” (quoting Psalm 103:22–23 LXX), thus marking the span of the daylong rite.54 The sermon extols the virtues of “ascending a high mountain” and “coming down from it,” and as such evokes the ritually framed movement of the procession.55 In the context of a rite that involved partaking of a meal at the Etrigamou church, the sermon adamantly defends eating and drinking (as long as it is done without gluttony or intoxication).56 Finally, Shenoute’s sermon resonates with the rite’s metonymic identification of the Church of St. Shenoute (the final station of the procession) with the heavenly Jerusalem, the dwelling place of angels (who in fact were depicted in paintings on its walls and dome). At one point in the sermon, Shenoute’s voice marvels at “the Jerusalem of heaven and everything in it, its ornamentation and the beauty of the works in it made by the hand of the living God,” and lauds the goal of “striv[ing] not to be inferior to his 49 BN Copte 68, ff. 50v.24–29 and 51r.1–6. Omitted in MONB.YP. See Johannes Leipoldt, Sinuthii Archimandritae Vita et Opera Omnia, IV (CSCO 73, Copt. 5; Paris: Imprimerie nationale, 1913), 175 (note 3); and Leipoldt, Schenute von Atripe und die Enstehung des national ägyptischen Christentums (Leipzig: J. C. Hinrichs, 1903), 65 (note 3). 50 BN Copte 68, f. 52r.27–29 and f. 62r.19–22. 51 BN Copte 68, ff. 53r.20–22. 52 On the complications of discerning the audience presumed by Shenoute’s sermons, see Elizabeth F. Davidson, “Those Who Listen: Shenoute’s Sermons at the White Monastery,” Ph.D. dissertation, Yale University, 2014. 53 BN Copte 68, ff. 52v.25–28; cf. 53v–54r. 54 BN Copte 68, f. 51v.21–23. 55 BN Copte 68, f. 51r.7–12. 56 BN Copte 68, f. 50v, 51v, 53r–54r, 62v–64r.

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angels” and “dwell[ing] with them in the Lord’s domain, being like them and blessing him along with them.”57 In these various ways, the sermon would have helped establish interpretive coordinates for the ritual participants. For latter-day listeners hearing the homily long after Shenoute’s death, these resonances would have seemed uncanny and prescient. With this in mind, I now turn to the question of how the sermon would have served as a vehicle for the saint’s prophetic voice. In the Coptic Life of Shenoute — a hagiographical work likewise shaped by local, multigenerational liturgical practice at the White Monastery — Shenoute is portrayed as someone who conversed with Jesus, who “bore Christ” (ⲫⲟⲣⲓⲛ ⲙⲡⲭⲣⲓⲥⲧⲟⲥ) in his person, and who served as a mouthpiece for God.58 I have argued earlier in this chapter that the recitation of the Psalms in “The Feast of the Desert” would have had something akin to an oracular function for the ritual participants. The antiphonal chanting of the Psalms in the rite is marked under the heading, hermēneiai, a liturgical form that drew on late ancient biblical manuscripts containing cryptic, divinatory interpretations of selected verses. In the context of this liturgical procession, the Psalmic hermēneiai would have functioned as a sort of divinely-inspired commentary placed in the mouth of the cantor and the gathered faithful, a commentary offering insight not simply on other scriptural passages, but also on the significance of the group’s ritualized actions. I think the uncanny resonances of Shenoute’s homily would have sponsored a similar oracular exchange: his words would have been heard by the people gathered as an aural manifestation of the divine voice. This is reinforced by certain details connected with the sermon itself. First, its framing within the rite presents Shenoute as a saint and intercessor on behalf of the participants. The sermon’s introduction presents it as “a discourse of our holy (or “saintly”) father Apa Shenoute” and invokes “his holy blessing, and the blessings of all the saints together... on all of us, upon us and all the people.”59 It ends with a prayer to the “God of our holy father, Apa Shenoute” for compassion and forgiveness. Second, within the sermon, Shenoute presents himself in the role of prophet.60 At one point, he inveighs against deceitful deeds that will not be able to be hidden from God’s 57

BN Copte 68, f. 60r. Davis, Coptic Christology in Practice, 149–152. 59 BN Copte 68, f. 50r.2–11. 60 There is has been considerable scholarly ink spilled on the question of Shenoute’s sociological role and self-representation as a prophet: see, for example, David Brakke’s excellent article, “Shenoute, Weber, and the Monastic Prophet: Ancient and Modern Articulations of Ascetic Authority,” in Foundations of Power and Conflicts of Authority in Late-Antique Monasticism: Proceedings of the International Seminary, Turin, December 2–4, 2004, ed. A. Camplani and G. Filoramo (Orientalia Lovaniensia Analecta 157; Leuven: Peeters, 2007), 47–74. For two earlier studies portraying Shenoute himself as a prophetic “holy man,” see Peter Brown, Authority and the Sacred: Aspects of the Christianisation of the Roman World (Cambridge and New York: Cambridge University Press, 1995), 55–78; and David Frankfurter, “Syncretism and the Holy Man in Late Antique Egypt,” Journal of Early Christian Studies 11 (2003), 339–385. For scholarship on Shenoute’s rhetorical self-representation as a prophet, see Rebecca Krawiec, Shenoute 58

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judgment. To address this problem, he quotes “the word of the prophet” Hosea (“Gray hairs have sprouted upon us, but we have not understood”) and then presents his own authoritative interpretation of Hosea’s words (“That is to say, we have done great evils, while being oblivious [to this fact].”61 In the context of stressing the importance of repenting of such sins, Shenoute asks provocatively, “About what are we thinking now,… if we have not expected anyone to prophesy to us once again…?”62 The question of whether prophecy was still practiced was one on which Shenoute lingers for a moment. At first, he seems to deny the possibility of ongoing prophecy, but he ends with a twist: “No longer do prophets, apostles, and the Son of God come to teach the people, or to give his blood for us, from this time on” (my italics).63 The phrase, “from this time on,” carves out crucial space for his own prophetic voice in the present — a present that in this case was extended by the continued performance of his sermon across generations as part of “The Feast of the Desert.” In the sermon, he proceeds to enact this prophetic voice by placing quotations from the biblical prophets in his own mouth, citing in rapid succession passages of judgment from Isaiah, Jeremiah, 1 Samuel, Isaiah again, Hosea, Isaiah a third time, and Jeremiah again.64 These quotations are followed by his own commentary, introduced by phrases such as “we interpret this,” “that is to say,” “that is,” and “[this] is the one about whom it was said.”65 According to the oracular logic of Shenoute’s discourse, he is both the mouthpiece of the prophets and their authoritative interpreter. For participants in “The Feast of the Desert” his words of exhortation and judgment would have been received as direct divine guidance and as an implicit endorsement of the actions they themselves were performing that day. Finally, let me offer some thoughts on the Arabic translation of Shenoute’s sermon and its implications for our understanding of its performative reception. In “The Feast of the Desert,” parallel Arabic translations are provided only for the title/incipit, for extended Gospel passages, and for the homiletic “discourse of our holy (or “saintly”) and the Women of the White Monastery: Egyptian Monasticism in Late Antiquity (New York: Oxford University Press, 2002); Stephen Emmel, “Shenoute the Monk: The Early Monastic Career of Shenoute the Archimandrite,” in Il monachesimo tra eredità e aperture: atti del simposio “Testi e temi nella tradizione del monachesimo Cristiano” per il 50o anniversario dell’Istituto monastico de sant’Anselmo, Roma, 28 maggio–1o giugno 2002 (Studia Anselmiana 140; Rome: Studia Anselmiana, 2004), 151–174; and Caroline Schroeder, “Prophecy and Porneia in Shenoute’s Letters: The Rhetoric of Sexuality in a Late Antique Egyptian Monastery,” Journal of Near Eastern Studies 65 (2006), 81–97. For a more recent study engaging with this theme from both angles, see Ariel Lopez, Shenoute of Atripe and the Uses of Poverty: Rural Patronage, Religious Conflict, and Monasticism in Late Antique Egypt (Berkeley: University of California Press, 2013). In this introduction, I am particularly interested in the function Shenoute’s prophetic discourse would have had in the context of his sermon’s ritual reuse as part of “The Feast of the Desert.” 61 BN Copte 68, f. 55r.12–18. The biblical quote is from Hosea 7:9b. 62 BN Copte 68, f. 55v.24–27. 63 BN Copte 68, f. 56r.3–8. 64 BN Copte 68, f. 56r–58r. 65 Ibid.

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father Apa Shenoute.”66 This fact further highlights the authority of Shenoute’s words, privileging them alongside the Gospels as worthy of special elucidation via translation. At the very end of the sermon, the Arabic translation also includes a variant reading that emphasizes Shenoute’s role as prophet. Quoting the Psalm passage, “Let the heavens be glad and let the earth rejoice” (95:11 LXX), the Coptic text reads, “Let it also be so in accordance with the gladness of the Holy Spirit, which is announced by all people who love God.” By contrast, the Arabic has: “Let it be so, as a proclamation and the joy of the Holy Spirit, who speaks through the mouths of the prophets (al-anbiyā’) and the rest of God’s sincere friends (awliyā’ Allāh al-aṣfiyā’).”67 By the medieval period, it is very possible — likely, in fact — that the reading of Shenoute’s sermon as part of “The Feast of the Desert” was done in Arabic, for the sake of the participants’ fuller comprehension. By the eleventh century, one Egyptian author was already lamenting the diminishment of the Copts’ knowledge of their native tongue: “... [T]he Arabic language has subdued them. Not one of them remains who knows what is read to him in church in the Coptic language. They have become like those who listen but do not understand.”68 If indeed medieval participants in this processional liturgy would have heard Shenoute’s sermon read in Arabic, this concluding reference to the Holy Spirit being spoken “through the mouths of the prophets and the rest of God’s sincere friends” would have further marked Shenoute himself as among this privileged number. In Islamic and Christian Arabic parlance, “friends of God” was another way of referring to divinely-inspired prophets and saints.69 The Arabization of Shenoute’s sermon is notable in other ways as well. Early on, he condemns “those who are disobedient with their hearts blinded despite the fact that ‘there is no God but Jesus’ (lā ilāh illā Yasū‘),” a Christianized version of the Islamic shahādah, “there is no God but God” (lā ilāh illā Allāh).70 Elsewhere, the Arabic version uses the Qur’ānic formulation, “day of judgment” (yawm al-dīn) in place of 66

BN Copte 68, f. 50r.2–4. BN Copte 68, f. 64r–v. 68 Ps.-Sāwīrus ibn al-Muqaffa‘, The Book of the Elucidation (Kitāb al-Īḍāḥ) 10 (Par. ar. 170, fol. 147r and Vat. ar. 1258, fol. 191r; Murqus Girgis, Kitāb al-durr al-thamīn fī īḍāḥ al-dīn (Cairo: Maktabah alJadīdah, 1925; repr. 1971), 185; Mark N. Swanson, “The Specifically Egyptian Context of a Coptic Arabic Text: Chapter Nine of the Kitāb al-Īḍāḥ of Sawīrus Ibn al-Muqaffa‘,” Medieval Encounters 2.3 (1996), 214–227, at 217. 69 Richard Gramlich, Die Wunder der Freunde Gottes: Theologien und Erscheinungsformen des islamischen Heiligenwunders (Stuttgart: Steiner, 1987); Julian Baldick, Mystical Islam: An Introduction to Sufism (New York: New York University Press, 1989), 37–40, 82–85; John Renard, Friends of God: Islamic Images of Piety, Commitment, and Servanthood (Berkeley: University of California Press, 2008). See also the Christian Arabic author, al-Ṣafī ibn al-‘Assāl, Brief Chapters on the Trinity and the Union 9.13–14 and 11.20 (ed. Samir Khalil Samir, in Patrologia Orientalis 42.3, no. 192 (Turnhout: Brepols, 1985), 726–727, 736–737; trans. S. J. Davis, Coptic Christology in Practice, 309 and 313. 70 BN Copte 68, f. 53v. 67

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the more generic “the hour when you will be judged” in the Coptic.71 The language mentioned earlier about “another prophet (nabī) or messenger (rasūl)” also would have understood in part as a Christian counter to Muḥammad’s status in Islam as God’s privileged messenger (rasūl).72 References to “disbelievers” (kāfirūn) and a “sultan” (sulṭān) would have likewise have been coded for the apologetic consumption of Christian Arabic ritual participants.73 Each of these examples would have provided listeners with ammunition — a Christian Arabic rejoinder — to prevailing Islamic modes of discourse. They would have also confirmed Shenoute’s own status as God’s privileged prophet, saint, friend, and messenger, not only by invoking this terminology but also by virtue of the fact that his fifth-century homily would have been perceived as presciently anticipating the language and cultural conditions of the medieval, Arabic-speaking Copts who came to his monastery to participate in the festal procession. Thus, to conclude, Shenoute’s sermon Good is the Time for Launching the Boat to Sail would have had at least two important functions vis-à-vis “The Feast of the Desert.” As the central moment in the procession, it would have crucially structured and helped choreograph the proceedings. But as a prophetic commentary on the significance of the ritual, it would have also contributed to the oracular function of the rite as a whole, embodied in the participants’ oral and aural engagement with scripture and with the voice of their patron saint from beyond the grave.

71 72 73

BN Copte 68, f. 55r. BN Copte 68, ff. 56r and 57r. BN Copte 68, ff. 56v and 60v.

CHAPTER 2

INTRODUCTION TO THE MANUSCRIPT AND THE PRESENT EDITION Daniel SCHRIEVER, with contributions by Stephen J. DAVIS

This chapter (chapter 2) addresses issues of critical methodology and other technical matters related to the production of our edition and translation. I first describe the contents of the manuscript in greater detail, proposing a division of the extant text into twenty-four sections organized around movements in the processional rite. I then turn to more technical matters of description of the manuscript: its physical structure, layout, evidence for correctors, description of the script and decoration, and evidence for the date, provenance, and modern history of the manuscript. Finally, I raise some issues of critical methodology pertaining to our editorial choices in producing the present edition of the manuscript. 1. CONTENTS In the opening lines of the first extant page (4r:1–4), the text names itself “the rite (typos) of the feast of the desert of Apa Shenoute” (ⲡⲁⲓϩⲱⲃ ⲡⲉ ⲡⲧⲩⲡⲟⲥ ⲙⲡϣⲁ ⲙⲡϫⲁⲉⲓⲉ ⲛⲁⲡⲁ ϣⲉⲛⲟⲩⲧⲉ ⲡⲉϩⲟⲟⲩ ⲙⲡⲉⲥⲛⲁⲩ ϩⲛⲧⲙⲉϩⲥⲛⲧⲉ ⲛϩⲉⲃⲇⲱⲙⲁⲥ ϩⲙⲡⲉϩⲙⲉⲛϩⲟⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ). The manuscript thus belongs to the genre of liturgical typika (that is, “typical” orders of service), which functioned as indexes or directories for liturgical celebrations.1 The text is comprised of readings and instructions that envision a range of liturgical actors, who may be considered the intended users of the text. Named roles include the archdeacon,2 the priest,3 and “all the people,” who are elsewhere glossed as the inhabitants of Panopolis/Akhmim.4 The rubrics address their commands to either a singular (masculine) “you” or a “you” plural, with some slippage between these. The manuscript thus envisions its users as a constellation of liturgical agents who would 1 Ugo Zanetti and Stephen J. Davis, “Liturgy and Ritual Practice in the Shenoutean Federation,” in The Red Monastery Church: Beauty and Asceticism in Upper Egypt (New Haven: Yale University Press / American Research Center in Egypt, 2016), 27–36, at 33; Ugo Zanetti, “Leçons liturgiques au Monastère Blanc: Six typika,” Bulletin de la Société d’archéologie copte 46 (2007), 231–304; Ugo Zanetti, “Liturgy in the White Monastery,” in Christianity and Monasticism in Upper Egypt. Volume 1: Akhmim and Sohag, ed. Gawdat Gabra and Hany N. Takla (Cairo and New York: American University in Cairo Press, 2008), 201–210, at 203. 2 4r:12–15, “The archdeacon strikes the bell, claps his hands, and speaks this hermēneia”; 138v:24– 25, “And the archdeacon speaks the hermēneia.” 3 137r:5, “And the great lamp is in front of the priest.” 4 4r:7–8, “All the people go up to the mountain.” See also 32v:10–11 and 138v:4.

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variously instruct the people with readings, lead them in singing Psalms and hymns, or perform the mass and other intercessory prayers on their behalf. As discussed in Chapter 1, the “Feast of the Desert of Apa Shenoute” described in our manuscript is best classified as a processional liturgy. Participants moved through various sites associated with the monastic landscape of the White Monastery, while performing ritual actions such as singing hymns and prayers, listening to readings, and celebrating the mass. While scholarship to date (including chapter one of this edition) has focused attention upon the movements of the processional liturgy, the directions or instructions for these movements constitute only a tiny fraction of the surviving text. The bulk of the manuscript consists of the readings to be performed at the various stations, ranging from short prayers of a single verse or a few lines, to lengthy hymns and readings spanning multiple pages. Especially prominent are chanted litanies from the Psalms, consisting of a series of verses organized around a keyword — which are featured throughout the rite, constituting more than 30% of the surviving text. The surviving manuscript preserves eighteen liturgical directions for the participants’ actions, several of which seem to take place at the same locations. In addition to these “stage directions,” there are seven substantial lacunae in the manuscript, followed by additional groupings of texts that in their current state of preservation lack such directions or any definitive indications about location (although the locations of such unmarked actions can sometimes be inferred). An uncertain number of folia at the end of the manuscript are also missing. The liturgical directions are crucial both for the performance of the rite and the organization of the manuscript, which is organized sequentially according to the order of the procession.5 Accordingly, it makes most sense to present the contents of the manuscript in groupings associated with each direction mentioned in the rubrics, thereby following the procession from beginning to end. The eighteen directions or rubrics in the text are as follows: 1. ff. 4r–9v: Go up to the mountain and gather at the corner of the cantor (hill of the teachers). [ff. 10–20]: First lacuna, 22 manuscript pages ff. 21r–31v: Section without rubric or reference to location 2. f. 32r: Turn your face north toward the Etrigamou Church. 3. ff. 32r–36v: At the door of the holy place (topos). 4. f. 37r–v: Inside the church. 5 That is to say, the manuscript envisions its users reading out the text from beginning to end, as it were, following the directional instructions and reading out each text at its appointed time.

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5. f. 37v: Enter the sanctuary (pma etouaab). [ff. 38–49]: Second lacuna, 24 manuscript pages 6. ff. 50r–64v: Shenoute’s sermon Good is the Time for Launching the Boat to Sail. 7. ff. 65r–68v: Walk to the Sea (thalassa) of Shenoute. [ff. 69–77]: Third lacuna, 18 manuscript pages ff. 78r–79r: Section without rubric or reference to location 8. ff. 79v–82r: Come to the holy place (topos). 9. ff. 82r–86v: Circle the exterior of the church. [ff. 87–92]: Fourth lacuna, 12 manuscript pages ff. 93r–99v: Section without rubric or reference to location 10. ff. 100r–102v: After mass, come out and go back. [ff. 103–123]: Fifth lacuna, 42 manuscript pages ff. 124r–131v: Section without rubric or reference to location [ff. 132–133]: Sixth lacuna, 4 manuscript pages ff. 134r–136v: Section without rubric or reference to location 11. ff. 137r–138r: Come north to the gate of the Monastery of Apa Shenoute. 12. f. 138v: At the monastery gate (pylē). 13. ff. 138v–139r: At the door (ro). 14. f. 139r–v: At the door of the Church of the Virgin Mary and Saint George. 15. ff. 139r–140r: Enter the Church of the Virgin Mary. 16. f. 140r–v: Enter the holy place (topos) of Saint George. 17. ff. 140v–141v: Reach the icon of Saint George. 18. f. 141v: Come out. [ff. 142–157]: Seventh lacuna, 32 manuscript pages f. 158r–v: Section without rubric or reference to location [ff. 159–???]: Eighth lacuna, remainder of manuscript missing According to Davis’ analysis in chapter one, these liturgical directions correspond to three main time frames and three main locations: (1) in the morning at the corner of the cantor; (2–10) during the daytime at the Etrigamou church; (11–18) in the evening at the Church of St. Shenoute. One effect of this method of analyzing the structure of the text according to its rubrical directions is to highlight the lacunae, which are substantial. If the ancient

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foliation is to be trusted, no more than half of the original manuscript survives, and possibly much less.6 Therefore, any scholarly attempt to summarize the shape of the processional rite or distill its key movements, including our own, must be understood as interpretive and provisional given the state of the evidence. For a more detailed outline of the text including both these rubrics and associated readings, see the Addendum at the end of this chapter.7 2. LANGUAGE The text as we have it is multilingual. It is primarily written in Sahidic Coptic, but with selected sections in Arabic translation, in Bohairic Coptic, and in a very corrupted form of Greek. The distribution of these languages follows distinctive patterns: Arabic appears in a parallel column only for readings of a discursive nature: the gospels and the entirety of the Shenoute sermon Good Is the Time for Launching the Boat to Sail. With few exceptions (notably the opening page, 4r), section headers and liturgical instructions are not translated into Arabic. Hymns, prayers, and Psalms florilegia are not translated into Arabic. Bohairic is present only in two sections. The longer section consists mainly of the Third Ode of the Three Holy Children (cf. Daniel 3:52ff.), a bilingual text in which each Greek verse is followed immediately by its Bohairic Coptic translation (23r:8– 26r:18). A short hymn summarizing the events of Daniel 3 concludes the section (26r:19–27r:25). Notably, throughout the entire section, the right-hand column has been left empty, as if intended for an Arabic translation that was never completed.8 The second place that Bohairic appears is a set of four short verses praising the Virgin Mary (32r:20–32v:9). Greek is present throughout the manuscript, but in short segments and in a highly corrupted form. Often, the Greek texts are accompanied by Coptic translations: not, however, in parallel columns, but with the Coptic text following the Greek verse by verse or strophe by strophe. The Greek verse may be followed by the Coptic phrase “its interpretation” (ⲡⲉϥⲃⲱⲗ).9 In some cases, the alternating Greek and Coptic lines can be visually distinguished by their black or red ink, respectively, although the phenomenon of alternating red and black ink also occurs within monolingual Coptic sections.10 6 Ancient pagination runs as high as 158, but only 78 folia are extant. Allowing that ff. 1–3 were blank, this still leaves 77 missing folia, plus an unknown quantity of missing folia at the end of the manuscript. 7 For an analysis of the rite’s structure according to its hermēneia headings, see chapter 1. 8 We can only speculate why this happened. It is tempting to think that the Bohairic section was a late addition, even though it seems to be written in the same hand as the rest of the Coptic text (suggesting, further, that different scribes composed the Arabic and Coptic sections throughout). 9 These translations into Coptic are often our best clues about what exactly the Greek is saying, as the Greek itself has become unreadable due to corruptions. 10 This color coding may have allowed a lector to read only the Coptic and to skip the Greek, or vice versa, but this is speculation.

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The distribution of languages in BN Copte 68 can thus be summarized as follows: Sahidic for all varieties of text, including rubrics, Psalms florilegium, narrative and discursive readings (biblical passages, Shenoute sermon), and other liturgical texts (hymns, prayers); Arabic only for narrative and discursive readings (biblical passages, Shenoute sermon) and for signposting certain important rubrics, but never for Psalms florilegium or liturgical texts;11 Greek only for liturgical texts (hymns, prayers) but never Psalms florilegium or narrative and discursive readings; Bohairic only for select liturgical texts. Based on this pattern, a linguistic hierarchy of sorts can be proposed. Sahidic Coptic should be considered the primary language of BN Copte 68. Most of the liturgical instructions are only given in Sahidic, making the language necessary for the liturgical actors leading the procession.12 Bohairic occurs so rarely that it seems best explained as a late addition to the manuscript; its linguistic status, to the extent we can describe it, parallels that of Sahidic.13 However, the text seems to envision that Arabic would have been more readily (or exclusively) understood by the laity participating in the rite, who are variously called “the Panopolites” (in Coptic) or “the people of the city of Akhmim” (in Arabic).14 This would account for the decision to translate important narrative and discursive readings into Arabic, that is, readings for which understanding the meaning of the words was paramount. Under this hypothesis, the Arabic text would have been read aloud for bilingual Coptic-Arabic sections for the benefit of the Arabic-speaking laity.15 Greek, by contrast, seems to be a liturgical vestige that was neither understood by the participants nor the liturgical actors.16 Sahidic translations of Greek verses (preceded by the phrase ⲡⲉϥⲃⲱⲗ, “its interpretation”), together with the highly corrupt form of the Greek, suggests that the translation into Coptic was made much earlier, when Greek was falling out of knowledge.17 BN Copte 68 preserves evidence of this 11

Arabic translations accompany rubrics only in the following: the main header identifying the manuscript (4r:1–14) and occasional identifying phrases in later rubrics (32v:10–11, “For the people of the city of Akhmim”; 93r:2–3, “The time of the mass: a synopsis from the Psalm”; 137r:5, “The great lamp”). 12 By the same token, the existence of occasional Arabic glosses on certain Sahidic rubrics may be a concession to the reality that not all readers could understand Sahidic, and thus basic Arabic orienting markers were provided. 13 Bohairic is used to translate Greek (ff. 23r–26r). Bohairic is never translated into Sahidic; it is assumed to be intelligible to the reader. 14 For these formulations, ff. 32v:10–11 and 138v:4. 15 Whether the Coptic in bilingual Coptic-Arabic sections would also have been read out is unclear. 16 Little more can be said about the poor quality of the Greek, except that Greek survivals were a typical feature of Coptic liturgical texts in the period, and indeed remain a part of Coptic liturgy to this day. See for example Heinzgerd Brakmann, “Fragmenta Graeco-Copto-Thebaica: Zu Jutta Henners Veröffentlichung alter und neuer Dokumente südägyptischer Liturgie,” Oriens Christianus 88 (2004), 117–172; and the summary in Zanetti and Davis, “Liturgy and Ritual Practice,” 32–33. 17 BN Copte 68 does show occasional “Copticizing” features in its Greek texts, such as at f. 82v:27– 28, where the expected phrase, “its branches” (ⲧⲟⲩⲥ ⲕⲗⲁⲧⲟⲩⲥ), is written as ⲧⲟⲩⲥ ⲛⲉⲥⲕⲗⲁⲧⲟⲩⲥ, the ⲛⲉⲥ-perhaps referring back to “rod” (ⲣⲁⲃⲧⲟⲥ, a feminine noun). Such influences, however, are rare and not necessarily a product of this manuscript itself.

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earlier stratum, with its Coptic “interpretations” of the Greek.18 At the same time, a later stratum of the manuscript reflects an era when Coptic, in turn, was yielding or had yielded to Arabic as the language of common understanding. The survival of these vestigial Greek texts may suggest that the language carried a degree of liturgical prestige. Its efficacy was only minimally dependent upon the meanings of the words being understood.19 It may not be coincidental that the extant Greek sections of BN Copte 68 are dense with nomina sacra (e.g., divine epithets, names of saints, abbreviated words of praise such as “Allelluia”). The preponderance of such phrases, readily distinguished by their superlineation in the manuscript, suggests an association of the Greek language with liturgical holiness. The same dynamic may be at work in the treatment of the extensive sections of Psalms hermēneiai, which are only given in Sahidic Coptic (not Bohairic or Greek), and never translated into Arabic.20 Chapter 1 discussed how these hermēneiai would have had an oracular function for participants, marking their actions as sacred and divinely ordained. Since the rite’s narrative and discursive readings were translated into Arabic but the hermēneiai were not, the efficacy of these Psalter verses was not fully dependent upon their being understood. Rather, their sacralizing function was rooted in some way in the Coptic language itself.21 3. STRUCTURE OF THE MANUSCRIPT A total of 78 leaves have been preserved to our knowledge, of which 77 leaves are in Paris (Bibliothèque nationale, MS Copte 68), and one leaf is in Leiden (Leiden, Rijksmuseum van Oudheden, MS Insinger 89). The surviving leaves all still have the original foliation, which are written in Coptic numerals on the verso of each sheet, in the upper left corner.22 The Paris leaves contain the following folia: 4–9, 21–37, 50–68, 78–86, 93–102, 124–131, 134–141. The Leiden leaf is folio 158. On the Paris leaves, two additional systems of modern pagination are in evidence, corresponding to the manuscripts catalogued in both the Coptic and Arabic collections of the Bibliothèque 18 For another example, at f. 78v:15, a Greek quotation from the Psalter is accompanied by a Coptic “cue,” written alongside the section header, quoting the first phrase of the verse in Sahidic. 19 That is to say, only some of the Greek texts are accompanied by Coptic translations; and none of these bilingual Greek-Coptic sections were further translated into Arabic. The exception may be the Greek-Bohairic Third Ode of the Three Holy Children, where space seems to have been left for an Arabic translation that was never undertaken. 20 The intentionality of this decision is apparent at f. 96r, where a series of bilingual Coptic and Arabic readings from the New Testament is interrupted by a Psalter verse that is given only in Coptic, with the Coptic spanning the entire width of the page before returning to the multi-column bilingual layout for the ensuing gospel reading. 21 The resulting situation is not dissimilar to how the Coptic and Greek languages function in modern day Coptic liturgies, or e.g. how Latin functions in Roman Catholic mass. 22 In most instances, the Coptic numeral is ornamented with a double line both above and below the page number.

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nationale. The Coptic collection page numbers run continuously from 1–77, and are written in the upper right hand corner of each recto page. The Arabic collection page numbers run continuously from 188–264; treating the leaves as a right-to-left manuscript, they are written in the upper left-hand corner of each verso page, beginning with 264.23 These three pagination systems can be collated as follows: Ancient Coptic Pagination

Modern “Copte” Pagination

Modern “Arabe” Pagination

4–9

1–6

264–259

21–37

7–23

258–242

50–68

24–42

241–223

78–86

43–51

222–214

93–102

52–61

213–204

124–131

62–69

203–196

134–141

70–77

195–188

Henceforth this edition will refer only to the ancient Coptic pagination. Signatures (quire numbers) marking the beginning or end of quires are extant in the upper corner of the following folia, opposite the page number: 21r (Ⲅ), 28v (Ⲅ), 29r (Ⲇ), 58v (Ⲋ), 59r (Ⲍ) 68v (Ⲍ), 86v (Ⲑ), 102v (Ⲓ⳰Ⲁ).24 Signatures always appear in conjunction with quire ornaments, which take the form of a brocaded mandorla (knotted medallion) in colors centered in the top margin of the page, flanked by a pious abbreviation such as Ⲓ⳰Ⲥ Ⲭ⳰Ⲥ, Ⲓ⳰Ⲏ⳰Ⲥ ⲡⲬ⳰Ⲥ, Ⲓ⳰Ⲩ Ⲭ⳰Ⲩ or Ⲕ⳰Ⲉ ⲟⲐ⳰Ⲥ. These ornaments are extant on folia 4r, 21r, 28v, 29r, 58v, 59r, 65r, 68v, 86v, 93r, 102v, 137r, and 138v. Working on the assumption that quire ornaments appear whenever a signature is expressed or would be expressed, the Paris manuscript suggests that the individual quires are not composed of the same number of leaves. As far as can be determined, most quires consist of ten leaves (five bifolia), but others have only eight or six leaves (four or three bifolia).25 4. LAYOUT Most pages have a single column of writing, averaging 28 lines of text (maximum: 36 lines, f. 7v; minimum: 5 lines, f. 97v). Greek and Coptic rubrics and section headers are distinguished by red ink plus centering or indentation, often with dividing 23

These page numbers are sometimes cut off in the microfilm. A similar numeral, marking the end of quire 3, may be extant in the upper right corner of f. 28v, but the microfilm is cut off. 25 Quecke, Untersuchungen, 489, n.5. In many cases, it is not possible to determine from the microfilm whether quire numbers are still extant, because the top edge of the page is cut off. 24

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lines (section dividers) before and after the header. New sections typically begin with one line of large decorative capitals, in alternating red and yellow letters. Paragraphs in discursive texts, as well as new verses in liturgical texts, begin with enlarged initials or major initials, which are set into the left margin by ekthesis. Secondary lines of a verse are sometimes indented or centered in the page. Important liturgical notations (notably Ϩ⳰Ⲣ/Ϩ⳰Ⲉ⳰Ⲣ, Ⲡ⳰Ⲟ⳰Ⲩ, Ϣ⳰Ⲧ⳰Ⲟ, and Ⲟ⳰Ⲛ) are also set in the left margin.26 Bilingual Coptic and Arabic sections have two columns of text.27 In these pages, the Coptic text was written first; any spillover Arabic text wraps around the Coptic text or fits into leftover spaces and margins, never vice versa.28 In one section (ff. 23r– 27r), the right-hand column was left open for an Arabic translation that was never completed. The manuscript as we have it seems to have been written in stages. Lines of large decorative capitals seem to have been written as they occurred, such that the main text wraps around their embellishments. Numerous pages end with unused space, typically after a longer text or at the conclusion of a series of short ones.29 Gaps are occasionally found in the middle of pages.30 In some cases, it is clear that a text was meant to be copied into the open space.31 Cramped or unusually small lines of writing arise from texts being copied into spaces too small for them.32 A copyist’s blank (where the entire page is left blank except for the page number) occurs at f. 136v. 5. CORRECTIONS Several varieties of correction appear in the manuscript, most of them ancient. Copyist corrections, written in the same hand as the primary text, occur throughout the manuscript and usually take the form of single letters written above the line of text. In one instance (f. 35r:8), a word missing from the middle of a line is written in the right margin, with a curved mark above the line of text showing where the missing word should be inserted. A similar curved mark is used to indicate a place where 26 Often, these are slightly above the line of text which they introduce; they seem to be aligned with the decorative dividing line that precedes the section (see, e.g., 32v:24). 27 These sections are ruled in three columns, with Coptic written across the left and center columns while the more compact Arabic occupies the right column. Most Coptic-Arabic paper manuscripts are mechanically ruled in this way using a mastara (ruling board); see Bentley Layton, Catalogue of Coptic Literary Manuscripts in the British Library Acquired since the Year 1906 (London: British Library, 1987), lxi. 28 Examples: ff. 54v, 59v. 29 A dividing line usually concludes the written section before the gap. Examples: ff. 9v, 27r, 31v, 36v, 64v, 79r, 97v, 99v, 126r, 127v, 138r. 30 Examples: ff. 31r, 64v. 79r. 31 For example, see f. 36v, where the header ⲧⲣⲓⲥⲁⲅⲓⲟⲥ was added in red letters, but the Trisagion was never copied into the available space. The open space at 64v seems to have been partially filled by a prayer, leaving a gap before and after it. 32 Examples of such “cramped” lines of text: ff. 7v:17–36; 136r:26–28; and 140v:30–34.

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three lines of text were accidentally omitted; the missing text is written sideways in the left margin, in a more compact hand (f. 61r).33 In two places, the notation Ⲃ is used, possibly to signal that missing text has been added.34 At f. 136r:10, Ⲃ is written in the left margin and the letters ⲣⲉ are written above the corresponding line of text, which had been accidentally omitted from ⲙⲁⲣⲉⲡⲏⲓ. At 138v:15, Ⲃ occurs next to a rubric; it may indicate that missing words (ⲱϣ ⲉⲃⲟⲗ, written in the empty space at the right hand side of the column) should be inserted into the instructions. A series of pagination errors (f. 134v–138v) is corrected by writing ⲗ on top of the ⲕ; this correction seems to be ancient. Possibly modern is the correction at 60r:26, where ⲁⲥⲉⲃⲏⲥ has been crossed out and the word ⲁⲥⲧⲉⲛⲏⲥ is written beside it in the left margin, in small, clumsy letters possibly made by a pen.35 6. SCRIPT With few exceptions, the Coptic and Greek script is consistent throughout the manuscript, suggesting a single hand responsible for the main text.36 A second hand is evident only in two small sections.37 The primary script may be characterized as an upright book hand, bimodular, with 3-stroke ⲙ, narrow ⲉ ⲟ ⲥ, short ⲣ ϥ ⲩ.38 Possible secondary hands are evident only in two small segments, of eight and four lines respectively. At 96r:30–96v:7, a series of New Testament readings in Coptic and Arabic are interrupted by a short Psalm excerpt, which is rendered in a hand similar to the primary script but right-sloping rather than upright, and somewhat less compact.39 At 140v:30–34, a small Greek praise is written in a gap at the bottom of the page; it is characterized by smaller, thinner letters in a sloppier hand.40 33 See also f. 128r for another example of sideways text in the right margin; this text, however, belongs to the header and does not seem to have a corresponding ligature showing where it should be inserted. 34 This interpretation is uncertain. The Ⲃ notation also resembles Eusebian canon numbers, although this would make little sense in the context of our manuscript. 35 This correction, however, was observed already by Johannes Leipoldt, Sinuthii archimandritae vita et opera omnia, volume 4 (CSCO 73, Scriptores Coptici 5; Paris: e Typographeo reipublicae, 1913), 190, n.14. 36 There are some pages (ff. 34r, 64v, 65v–66r) where the script becomes somewhat sloppier, with thinner letters and less compact lines of text, but the hand appears to be the same. In sections with alternating lines of red and black ink, the two pens used show variable thickness. 37 For a description of these, see below (ff. 96r:30–96v:7 and 140v:30–34). 38 For these descriptive categories, I follow Layton, Catalogue, lxiii–lxiv. 39 Alternately, the wider spacing between letters could be explained simply by the main scribe changing abruptly from two columns to a single column. Similarly, small differences in the upsilon and kappa may simply be a product of the right-sloping verticals; if this was a stylistic choice, its motives are unclear. 40 Again, this could still be the primary scribe, if using a different pen or constrained by time or available space on the page. There are no significant differences in the orthography or shape of the letters.

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Superlineation in the manuscript uses a hybrid system of both djinkim points and superlinear strokes.41 Djinkim appear primarily over syllabic vowels (either word-initial or following another vowel) and certain morph-initial syllabic consonants (primarily ⲛ and ⲙ).42 Superlinear strokes are primarily of the “connective” variety, spanning the middle of one letter to the middle of another and indicating the apex of a syllable.43 In some cases they are written in a very narrow form, such that they resemble a dot above a single letter.44 The interaction of djinkim points and superlinear strokes in late Sahidic manuscripts is not well understood, and our manuscript merits further study in that regard.45 Apostrophes are limited to raised dots (•), which seem to function as logical punctuation signaling the end of clauses. There are no tremas, hooks, or accents of any kind. A frequent feature is a curved ligature (“connective stroke”) used to extend a line of text by joining an extra word or letter that did not fit in the available space. The text to be joined is written either one line above or one line below, in the same size as the main script.46 This occurs most frequently on the first or last line of a page, but can also appear on intermediate lines, provided that there is adjacent empty space.47 Other scribal tendencies occasionally observed include: 1. The sequence ⲟⲩ written with the upsilon atop the omicron, as if a single ligature.48 2. Omicron written as superscript in the middle of a word.49 41 Whether this use of djinkim should be considered a “late” feature or a sign of Bohairic influence is not clear, as djinkim points have not been systematically studied. The basic rules for djinkim superlineation in Bohairic are described in H. J. Polotsky, “Une question d’orthographie bohaïrique,” Bulletin de la société d’archéologie copte 12 (1949), 25–35. For the use of djinkim in other dialects, see Rodolphe Kasser, “Djinkim,” in The Coptic Encyclopedia, volume 8 (New York: Macmillan, 1991), 111– 112. 42 In this usage, our manuscript largely conforms to the so-called “new style” djinkim superlineation in Bohairic, thought to have replaced “old-style” after 1400 CE. See Polotsky, “Une question,” 25. 43 For the “connective stroke” system, see Bentley Layton, A Coptic Grammar, 3rd ed. (Wiesbaden: Harassowitz, 2004), §32. 44 Cf. Layton, Coptic Grammar, 32, “In Sahidic manuscripts copied after the eighth century A.D. superlineation usually does not correspond to the standard system (its function has not yet been systematically studied). In this period the stroke is written very narrow, virtually resembling a dot; this form is interpreted in the present book as a short superlinear stroke.” 45 Some “late Sahidic” examples are analyzed in Quecke, Untersuchungen, 359–372. For an earlier Sahidic manuscript, using a different djinkim system, see Bentley Layton, “A Sahidic Manuscript with Djinkim Points: The Sahidic Coptic Apophthegmata Patrum Aegyptiorum,” in Coptica, Gnostica, Manichaica: mélanges offerts à Wolf-Peter Funk, ed. Louis Painchaud and Paul-Hubert Poirier (Louvain: Peeters, 2006), 421–445. 46 When the main line of text is written in large decorative capitals, the joined letters need not be (f. 35r:23). 47 Some examples of the “connecting stroke”: ff. 99r:30, 101r:22, 101r:30, 102r:4, 124v:14, 125r:29, 125v:1, 131v:1, 135r:17, 137r:13, 137r:28. 48 Examples: ff. 23v:29, 24r:5, 24r:13, 27r:16, 33v:12, 68v:7, 79v:16, 83r:23, 96r:17, 97v:1, 125r:3, 126r:15, 131r:3, 131r:25, 141r:15. This occurs also in large decorative capitals (f. 68r:16). 49 Examples: ff. 139r:22 (ⲫⲱⲧⲟⲥ), 124r:15 (ⲕⲗⲟⲙ), 134r:5 (ⲉⲃⲟⲗ), 138v:15 (ⲉⲃⲟⲗ), 134v:3 (ⲉⲣⲟⲩϩⲉ), 101v:3 (ⲗⲁⲟⲥ), 68v:2 (ⲥⲧⲟⲭⲟⲥ). This occurs also in large decorative capitals (f. 5v:26).

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3. 4. 5. 6.

43

Sigma written as superscript above omicron in the word ⲗⲁⲟⲥ.50 Chi written as superscript above tau in the word ⲥⲧⲟⲭ[ⲟⲥ].51 Line-final ⲛ represented by a horizontal stroke above the line.52 Words left unfinished at the end of a line.53

Decorative features of the script take several forms.54 Large decorative capitals are typically used for the first line of text immediately following a section divider and/or rubric in red ink.55. These are large block letters, in alternating red and yellow ink, and differing in both size and form from the main script of the manuscript. Within these lines, superlinear strokes and dots are also written in an enlarged capital form. Major initials are single large decorative capitals used as initials, and differing in both size and in form from the main script of the manuscript. Typically, the first letter of a line of large decorative capitals is set in ekthesis and enlarged one-and-a-half to three times the normal size of a decorative capital. Occasionally, major initials are adorned with vines or birds, or composed of brocaded colored lines or geometric patterns.56 Initials, differing in size but mirroring the form and ink color of the main script of the manuscript, are used to mark the commencement of a section, stanza, stichus, verse, or other unit. They mostly appear in ekthesis (either standing in the margin or projecting slightly). Initials are typically enlarged one-and-a-half to three times the normal size of a letter, sometimes more. The tails of certain letters (ⲁ ⲙ ϭ ϣ ⲭ ⲩ) are occasionally extended with a decorative flourish.57 Other letters (ⲫ ϥ ⲧ) are sometimes enlarged vertically when occurring near the end of a line of text.58 Red dots sometimes ornament the letters ⲫ and ⲭ (also ϯ and ⲉ when used as initials). Examples: ff. 101r:9, 100r:27, 101v:3 (ⲗⲁⲟⲥ). Examples: ff. 68r:23, 68v:12 (ⲥⲧⲟⲭ). 52 Examples: ff. 94r:12, 97r:2, 25r:9, 26v:5, 30r:29. 53 Examples: ff. 101v:16 (ⲗⲁ for ⲗⲁⲟⲥ), 67r:15 (ⲑⲁⲗⲁⲥ for ⲑⲁⲗⲁⲥⲥⲁ), 78r:20 (ⲉⲧⲟⲩⲁ for ⲉⲧⲟⲩⲁⲁⲃ), 102r:2 (ⲙⲡ for ⲙⲡⲕⲁϩ), 7v:28 (ⲛⲛⲉⲕⲙⲛⲧ for ⲛⲛⲉⲕⲙⲛⲧϣⲁⲛϩⲧⲏϥ), 21r:23 (ⲉⲧⲟⲩⲁ for ⲉⲧⲟⲩⲁⲁⲃ). It is not certain whether these are intentionally abbreviated, or accidentally omitted. 54 The terminology for these features of the script is adopted from Layton, Catalogue, lxiv–lxv. 55 The opening lines of the Shenoute sermon (f. 50r:16–19) are again exceptional in this regard, with four consecutive lines written in large decorative capitals spanning the entire incipit of the sermon. Only a reading from the Gospel of Matthew (f. 8v:21–22, two lines of large decorative capitals) receives similar treatment. In addition to highlighting the importance of this text within the rite, this extended decorative treatment may reflect the practice of organizing Shenoute’s works according to their incipit that was current in the medieval library of the White Monastery. For this system, see Stephen Emmel, Shenoute’s Literary Corpus, 2 volumes (Louvain: Peeters, 2004). 56 Examples of major initials with decoration: ff. 8r, 8v, 28r, 29r, 32r, 32v, 33r, 37v, 50r, 80r, 82r, 93r, 94v, 95r, 96v, 100r, 128r, 128v, 134r, 135r, 137r, 138v. 57 Examples: ff. 26r:25, 125r:24, 130r:6, 141v:25, 25v:9, 125r:18. 58 Examples: ff. 34v:10; 34v:20, 124v:19. 50 51

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In comparison to the Coptic, the accompanying Arabic naskh script (ff. 4r, 8v–9v, 28r–30v, 32v, 50r–64v, 93r–97v, 137r) is written in a somewhat less formal although clearly legible hand. Letter forms, relatively small in scale, are usually closely spaced with short connecting ligatures, except for occasional elongated tails or flourishes on letters (esp. bā’, tā’, thā’, sīn, shin, ṣāḍ, ḍāḍ, qāf, kāf, lām, nūn, and yā’) at the end of words or lines. One also sees elongated ligatures after the letters sīn, shin, ṣāḍ, and ḍāḍ when they appear in a medial position within a word: see, for example, 4r:1, where the ligature connecting sīn and mīm in the opening blessing, bismillāh (“In the name of God”), takes up over half of the line. As mentioned above, it is evident that the Arabic translation was written after the Coptic, and that the scribe, having planned in advance by leaving room in the right margin, sometimes had difficulty fitting the text in the available space. As a result, the space between lines often grows narrower toward the bottom of columns and the letter forms get smaller and more compressed as a result of the scribe’s attempts to squeeze in the last lines within a block of Arabic text, especially at the bottom of a page. The individual lines of Arabic script are also characterized by a slight downward slope toward the center of each page, where the space between the Coptic and Arabic columns is irregular and inconsistent. 7. DECORATION Apart from the script itself, decoration in the manuscript falls into several categories, each of which occurs throughout the text. Single horizontal lines in black ink extending across the width of the page function as section dividers (diving lines). Small dots or knots, in groups of two or three, are usually spaced out along the line, in no discernible pattern. Typically, section headers (such as new keywords in Psalms florilegia) are centered on their own line of text, which is both preceded and followed by section dividers. Quire ornaments take the form of a brocaded mandorla (knotted medallion) in colors, typically red and grey, centered in the top margin of the page and flanked by a pious abbreviation (e.g., Ⲓ⳰Ⲥ Ⲭ⳰Ⲥ, Ⲓ⳰Ⲏ⳰Ⲥ ⲡⲬ⳰Ⲥ, Ⲓ⳰Ⲩ Ⲭ⳰Ⲩ, Ⲕ⳰Ⲉ ⲟⲐ⳰Ⲥ). Quire ornaments are extant on folia 4r, 21r, 28v, 29r, 58v, 59r, 65r, 68v, 86v, 93r, 102v, 137r, and 138v. Table headers occur at the beginning of major sections of the text, usually (but not exclusively) at the top of the page.59 They consist of interwoven brocaded lines and geometric patterns in colors, running horizontally across the page so as to form a divider. Their width ranges from a single line of text, to the equivalent of four or five lines of text. At folio 50r (the first page of the Shenoute sermon), the table header also extends vertically down the left and right margins, forming a border around the 59 Table headers are extant at ff. 4r, 21v, 32r, 37r, 37v, 50r, 65r, 79v, 93r, 98r, 100r, 124r, 126v, 128r, 137r, and 138v; each occurrence is noted in the textual notes of this edition.

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written area.60 Often, table headers are accompanied by floral ornaments or birds extending into the margins. They are always followed by liturgical rubrics in red ink; in this way, one function of the table headers would have been to draw attention to important liturgical instructions. Ornaments such as floral motifs, vines, and birds sometimes occur in the margins in conjunction with table headers or major initials. They range from simple leaf or petal shapes to long vines extending along the length of a margin.61 Birds, alone or in mirrored pairs, are the only animals used for decoration.62 There are no miniatures or human figures. 8. DATE

AND

PROVENANCE

No colophons are extant, nor any internal markers of date within the text. Nevertheless, scholars generally agree upon the fifteenth or sixteenth century CE as the most likely date for the manuscript.63 These judgments rest upon a balance of codicological considerations and inferences about the history of the White Monastery community and its relationship to the processional rite. The languages of the text — bilingual Sahidic and Arabic, with certain Bohairic sections and highly corrupt Greek liturgical texts — are a primary consideration.64 Crum drew comparisons between BN Copte 68 and a group of late Sahidic paper manuscripts, whose spellings exhibit “apparently archaizing imitations of earlier types.”65 Quecke identified further paleographic similarities in support of this connection.66 To be sure, the apparent primacy of a classicizing Sahidic within the text should be considered, alongside features such as the consistent use of djinkim points, rather than older Sahidic systems of superlineation, as well as possible traces of Bohairic influences in certain spellings.67 All of these point toward a late date. 60

The decoration on this page exceeds that of any other page in the manuscript, including the title page, potentially reflecting the importance of this sermon (or the figure of Shenoute) either within the rite, or among the copyists of the manuscript. 61 Vines occur at ff. 4r, 8v, 21v, 65r, 93r, 100r, 126v. 62 Birds occur at ff. 8v, 50r, 65r, 126v, 137r, 138v. 63 For discussions pertaining to the dating of the manuscript, see Étienne Quatremère, Recherches critiques et historiques sur la langue et la littérature de l’Égypte (Paris: L’Imprimerie impériale, 1808), 299 (16th cent. CE); Hans Hyvernat, “Études sur les versions coptes de la Bible I,” Revue biblique 5 (1896), 427–433, 540–569, at 549 (16th cent. CE); J.-B. Chabot, Inventaire sommaire des manuscrits coptes de la Bibliothèque nationale (Paris: H. Champion, 1906), 360 (15th cent. CE); Quecke, Untersuchungen, 493–494 (15th cent. CE); Timbie, “Liturgical Procession,” 416, 418, 435–436, 441 (15–16th cent. CE). 64 See below for further discussion of the distribution of languages in the manuscript, and the implications of this for the users and audience envisioned by the rite. 65 W. E. Crum, Catalogue of the Coptic Manuscripts in the British Museum (London: British Museum, 1905), 13, n. 1. 66 Quecke, Untersuchungen, 494. 67 On djinkim points, see the discussion of script in this chapter. For possible Bohairic influences, see f. 31v:21, where the noun ϩⲟⲟⲩ is “corrected” to its Bohairic form ⲉϩⲟⲟⲩ. The nomen sacrum Ⲡ⳰Ⲟ⳰Ⲥ or Ⲡ⳰ϬⲤ ⳰ is found throughout the manuscript, reflecting the Bohairic ⲡϭⲟⲉⲓⲥ rather than Sahidic ⲡϫⲟⲉⲓⲥ.

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The contents of the manuscript relate closely to the local monastic landscape in and around the White Monastery, and envision the inhabitants of the city of Panopolis/ Akhmim as primary participants in the rite. These considerations point strongly toward the White Monastery as the likely setting for the manuscript’s production.68 However, as discussed in Chapter 1, the text in its present form encompasses multiple strata of ritual development. Its textual geography cannot be readily mapped onto the physical evidence for the White Monastery and its surroundings at any given time. Neither can it be ruled out that a ritual procession originating at the White Monastery could have traveled over time, finding its way into a later manuscript produced elsewhere. Thus, while certain questions remain, there is not sufficient evidence to deviate from the consensus opinion that the text was produced at the White Monastery, around the fifteenth or sixteenth century. 9. MODERN HISTORY OF THE MANUSCRIPT While the time and place of the text’s production are uncertain, the modern history of the manuscript is better attested. According to the records of the Bibliothèque nationale, the 77 leaves currently preserved in Paris were purchased by Wansleben in Nicosia in 1671.69 How these leaves ended up in Cyprus so early, given that most White Monastery manuscripts are thought to have been taken mainly from the eighteenth century onward, is a mystery.70 At the time of Wansleben’s purchase, these leaves were already bound together with another Arabic text, what is now Arabic manuscript no. 160 in the Paris collection.71 The two texts were separated by the time of Napoleon I, and our manuscript was bound into its present form sometime between 1824 and 1830, 68 Crum, Catalogue of the Coptic Manuscripts, 13, saw evidence for a connection to Wadi al-Naṭrūn, for example interpreting the “corner of the cantor” (ⲧⲕⲉⲗϫⲉ ⲙⲡⲥⲁϩ, f. 4r) as a place-name in Scetis. Quecke (Untersuchungen, 493) speculates that Crum had access to additional information, perhaps firmer knowledge of the manuscript’s provenance, that led him to propose Wadi al-Naṭrūn; unfortunately, Crum’s reasoning is no longer apparent. 69 According to the library, proof of this acquisition is the notation “K. 10” on the upper edge of the first surviving leaf. 70 Quecke found no mention of the text in Wansleben’s personal correspondences, which are published in Henri Omont, Missions archéologiques françaises en Orient aux XVIIe et XVIIIe siècles (Collection de documents inédits sur l’histoire de France; Paris: Imprimerie nationale, 1902), 54ff. and 879ff. A useful discussion of Wansleben’s travels and acquisitions, including his unpublished sketch of the White Monastery, may be found in Esther de Groot, “Pharaonic Egypt through the Eyes of a European Traveller and Collector: Excerpts from the Travel Diary of Johann Michael Wansleben (1672–3),” Master’s Thesis (University of Leiden, 2015), 12–27. 71 Formerly, this was called Arabic manuscript no. 65, old collection (ancien fonds). It is the same format and shares continuous foliation with our manuscript, and was purchased in Nicosia in June 1671, as an entry on f. 187v attests. On this text, see M. de Slane, Catalogue des manuscrits arabes de la Bibliothèque nationale (Paris: Imprimerie nationale, 1883), 39b; J.-B. Chabot, “Inventaire sommaire des manuscrits coptes de la Bibliothèque Nationale,” Revue des bibliothèques 16 (1906), 251–367, at 360. The association is also mentioned in a handwritten note on a flyleaf of BN Copte 68.

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during the time of Charles X.72 At one point it was designated “Suppl. copte no 17,” which is still noted on the flyleaf; when exactly it gained the designation “Copte no. 68” is uncertain. The single leaf currently housed in the Rijksmuseum van Oudheden in Leiden was purchased by Insinger, along with other pieces, toward the end of the nineteenth century; it bears the designation Ms. Insinger no. 89.73 Nothing further is known about the journey of this leaf or when it was separated from those presently in Paris. 10. PRINCIPLES OF TEXT EDITION The text edition presented here is intended to be diplomatic, with some standardizations introduced for the purpose of clarifying presentation. The transcription is given using the following guidelines. Line numbers are assigned according to the Coptic or Greek text. Continuous lines of Arabic text are numbered independently of the Coptic. When Arabic is present only in single words or phrases, line numbers are assigned corresponding to the Coptic line numbers, so far as possible.74 No attempt is made to accurately represent the distance between the Coptic and Arabic columns. Variations in the size of the script, spacing between lines, or change to a second hand are noted in the apparatus. Words or letters extending above or below the main line of text are described in the apparatus, but represented as belonging to the main line of text in the transcription.75 Text written in the margins, including multiple lines written sideways along the perpendicular axis, is treated similarly. Initials, including major initials, are represented by capital letters.76 Any additional ornamentation is noted on a case-by-case basis.77 Ekthesis of initials is uniformly represented as two spaces to the left of the main line of text. 72

So argues Quecke, Untersuchungen, 488, noting that Napoleon’s emblem currently stands on the cover of the Arabic manuscript. Quecke mentions the coat of arms of Charles X on the cover of BN Copte 68, but this is not visible in the microfilm. Étienne Quatremère (Recherches critiques, 299, with note a) reports that the Coptic leaves were bound to Arabic manuscript no. 167 at the time of his examination; if this is not an error, nothing else is known of this connection. 73 For this leaf, we have relied upon the publication in Pleyte and Boeser, Manuscrits coptes du Musée d’antiquités des Pays-Bas à Leide, 244–246 (cat. no. 44), with full translation and notes. 74 In bilingual Coptic-Arabic sections, Arabic line numbers are assigned so as to approximate the Coptic line numbers with which they are horizontally aligned, so far as possible. 75 We do not usually attempt to adjudicate between corrections, additions, or other reasons why certain words or letters were written outside the main line of text. Many are likely to have been corrections of errors or omitted text (for example, at f. 33r:2 a small ⲉ is written above ϩⲣⲁⲓ in the same hand as the main text), but some are likely by design. In many instances (such as f. 78v:26, where alpha is written above a line of large decorative capitals, but also in the large decorative capital script), it is not possible to decide. 76 The degree of enlargement is not indicated. Usually they are enlarged 1.5–3 times the size of a normal letter, sometimes more. 77 Typically taking the form of a floral motif or bird on top of a major initial; or red dots surrounding the letters chi, phi, epsilon, or ti.

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Indentation and centering of words and lines — primarily occurring in rubrics, section headers, and sometimes in secondary lines concluding a verse or strophe — are represented with tabs approximating their position on the page vis-à-vis the left alignment of the main text. Large decorative capitals are noted in the apparatus and their ink color described.78 They are not rendered in capital letters, with the exception of the major initial. Black ink is assumed unless otherwise noted. Usage of red, yellow, or grey ink is noted in the apparatus, but not indicated in the transcription. Djinkim points are omitted. Superlinear strokes are also omitted, with the exception of strokes indicating nomina sacra, liturgical abbreviations and numerals. The latter are represented by connective superlinear strokes, when present.79 Raised dots, a form of ancient punctuation, are represented when they occur in the text. Section dividers are indicated uniformly with a horizontal line punctuated by decorative knots (----⳾⳾----). These do not correspond to the actual number of knots in a given section divider, which ranges from zero to more than ten. Table headers and marginal decorations (e.g. floral motifs, vines, birds) are indicated in the apparatus and individually described. They are not represented in the transcription. Ancient page numbers, always in the upper left corner of verso pages, are indicated but not assigned line numbers. Quire signatures and text surrounding quire ornaments are represented on the same line, and described in the apparatus. Modern pagination is omitted.80 Damage to pages, bookbinding repairs, and other physical defects of the page are not described, unless it impacts the reading of the text. Interventions in the Coptic text have been kept to a minimum. Word divisions and hyphenation of bound groups have been introduced following the system in Layton’s Coptic Grammar.81 Misspellings and other orthographic irregularities, particularly in the expression of vowels, are generally not remarked upon.82 Emendations are proposed only when the text as written is ungrammatical, or when a clear error results in an illogical expression (for example, an unwarranted shift in pronouns) based on the context provided by the surrounding text.83 Errors that are apparent only by comparison 78

Typically, alternating red and yellow. So far as possible, the extent of the superlineation is indicated in the transcription. For example, ⲇⲓⲁⲯⲁⲖ⳰Ⲙⲁ (7v:17), ⲇⲓⲁⲯⲁⲗⲙⲁ (65r:16), ⲇⲒ⳰ⲀⲯⲀⲗⲘⲁ (130r:5), Ⲇ⳰Ⲓ⳰Ⲁ⳰Ⲯ (130v:30). Dots and other embellishments to these superlinear strokes are not indicated; they occur infrequently in the text. 80 But see the collation of pagination systems in this chapter. 81 Layton, A Coptic Grammar, 3rd edition. 82 Unusual vowel spellings are especially common in Greco-Coptic words: for example, ⲇⲓⲁⲑⲩⲕⲏ vs. ⲇⲓⲁⲑⲏⲕⲏ (4v:5–6), ⲭⲁⲙ vs. ⲕⲁⲙⲉ/ⲭⲁⲙⲉ (6r:1), ⲥⲕⲏⲛⲉ vs. ⲥⲕⲏⲛⲏ (93v:10). They also occur regularly in Coptic forms, for example ⲃⲟⲟⲣⲟⲩ vs. ⲃⲟⲣⲟⲩ (5v:11), ⲥⲱⲟⲩϩⲥ vs. ⲥⲟⲟⲩϩⲥ (5r:4) and many others. 83 For example, f. 135v:20 reads “You are long-suffering and great is his mercy” (Psalm 85:15 LXX; = 86:15 NRSV, 85:15 Budge). The emendation “great is your mercy” is logical, but not grammatically required. 79

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to other manuscripts of known texts (biblical or liturgical) are treated as variant readings and generally not remarked upon.84 A somewhat different posture is assumed for Shenoute’s sermon Good Is the Time for Launching the Boat to Sail, on account of the interest of this text as a witness for Shenoute’s corpus. In this section only, emendations proposed by other scholars and variant readings in other manuscripts witnesses are given throughout the textual notes, based on Samuel Moawad’s editorial work. Greek sections have been transcribed as-is, with no intervention except the introduction of word divisions. Given the highly corrupted state of the Greek, we have not attempted to reconstruct the underlying forms beyond translating their likely meanings.85 A similar diplomatic approach has been taken with respect to the Arabic. The text is generally transcribed as it appears on the page, although the pointing of isomorphic letters — bā’, tā’, thā’, and initial nūn and yā’, along with dāl and dhāl, is standardized for the sake of clarity. By contrast, initial, medial, and final hamzas are not typically supplied, and inconsistencies in the distinction between tā’ marbūtah and final hā’ are allowed to stand in the transcription. Where Arabic constructions in the text are unclear, the editors often provide alternative or “corrected” readings in the footnote apparatus in order to elucidate translation decisions. 11. PRINCIPLES OF ENGLISH TRANSLATION For purposes of translation into English, this edition treats each section of the manuscript as an autonomous text with its own logical integrity. We provide a fresh translation of each text, independent of existing editions or other manuscript witnesses. This policy extends to bilingual sections within the manuscript itself; parallel columns of Arabic and Coptic have been translated independently of one another, and likewise alternating verses of Coptic and Greek.86 Our translations seek to balance fluent idiom with philological precision; to this effect, salient terms are sometimes supplied in transliteration next to their English translations. The extensive sections of Psalms florilegia present particular challenges, both for citation and for English translation. Versification of the Psalms differs according to language and tradition. Accordingly, for a given Psalm verse, this edition gives three citations, as follows: e.g. Psalm 112:3 LXX (= 113:3 NRSV; 112:3 Budge). In this formula, the following abbreviations apply: 84 Exceptions are made for variant readings of particular interest for the composition history of this rite, for example, the substitution of “daughter” where other Psalms manuscripts read “sons/children” (99r:28, 99v:1) amidst a hermēneiai section organized around the keyword “daughter” (ϣⲉⲉⲣⲉ). 85 A representative sample of the corrupted Greek, with attempted reconstruction of its underlying grammatical forms, may be found in Quecke, Untersuchungen, 500–505, corresponding to ff. 85v:6– 86r:24. 86 With the concession that in some instances, the Greek is only intelligible with reference to the Coptic translation.

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LXX = Septuagint, as versified in the New English Translation of the Septuagint;87 NRSV = New Revised Standard Version;88 Budge = Sahidic, as versified in Budge, The Earliest Known Coptic Psalter.89

These editions are chosen merely for convenience and ease of comparison.90 Subdivisions of verses (e.g. 112:3a, 112:3b, etc.) are not distinguished in the present edition. The manuscript’s practice of excerpting only small portions of verses creates ambiguities of reference due to repetition of phrases within different Psalms and allusions to the Psalter in other biblical texts.91 To resolve these ambiguities, some comments on the Psalm litanies are warranted. Each florilegium section is organized around a keyword (Stichwort), identified at the beginning of the section in red letters framed by two dividing lines. After the keyword comes a group of excerpts in which (almost) all Psalm verses containing that keyword are partially reproduced, following their chapter and verse order.92 One finds occasional examples of sequencing errors, repetition of verses, accidental omission of verses containing the keyword, or inclusion of verses lacking the keyword; but in general this format is followed consistently and with few mistakes.93 Thus, all florilegia should be understood as excerpts from the 87 Albert Pietersma, “Psalms,” in A New English Translation of the Septuagint (Oxford: Oxford University Press, 2007). The Psalter versification in Brenton and Rahlfs’ editions of the LXX differ from NETS in certain details. 88 The relationship between the chapter and verse divisions in the LXX, NRSV, and Masoretic Text are summarized in Pietersma, “Psalms,” 547: “In their division of materials the Masoretic and the Greek Psalters do not completely agree. Since NRSV Psalms 9 and 10 are a single psalm in the Greek (9) and Greek Psalm 113 is two psalms in NRSV (114, 115), between these points the numeration of LXX is up by one from NRSV. Further, since LXX Psalms 114 and 115 equal NRSV 116.1–9 and 116.10–19 respectively, and NRSV 147.1–11 and 12–20 constitute LXX 146 and 147, between these points we have an identical number of Psalms, though their enumeration varies by one. Versification in NRSV, LXX and NRSV is potentially more confusing. While NRSV and LXX coincide, the NRSV excludes the psalm titles from the numbering and as a result is out of step with both NRSV and LXX.” For a full concordance of Psalm versification across these versions, see the Appendix in Susan Gillingham, Psalms Through the Centuries: A Reception History Commentary of Psalms 1–72, volume 2 (Oxford: Wiley Blackwell, 2018). 89 E.A. Wallace Budge, The Earliest Known Coptic Psalter: The Text in the Dialect of Upper Egypt (London: Kegan Paul, Trench, and Trübner, 1898). 90 While variant readings in BN Copte 68 as compared to LXX or Budge are occasionally mentioned, a detailed comparison of these lies beyond the scope of this edition. 91 For example, the phrase “Do not remember our first acts of lawlessness” (f. 6v:6) is simultaneously an allusion to Psalm 78:8, Jeremiah 31:34, and Hebrews 10:17. 92 It is clear that the copyists of the manuscript knew a verse order and numbering system for the Psalter; “Psalm 148” and “Psalm 149” are reproduced in their entirety and labeled as such (ⲯⲁⲗⲙⲟⲥ Ⲣ⳰Ⲙ⳰Ⲏ, f. 21v; ⲯⲁⲗⲙⲟⲥ Ⲣ⳰Ⲙ⳰Ⲑ, f. 22r); Psalm 150 follows, but is labeled only ⲁⲗⲗⲏⲗⲟⲩⲓⲁ. However, no other Psalter citations in the manuscript give a chapter or verse. 93 Some examples: f. 7r:13–17, conflation of Psalm 89:4 (“A thousand years in his presence are like a single day”) with 2 Peter 3:8 (“and a single day is like a thousand years”); f. 7r:28, inclusion of Ps 117:27 within a group organized around the keyword ⲧⲃⲁ (“ten thousand”), owing to mistaken analysis of the phrase ⲛⲉⲧⲃⲁϩⲛ (ⲛ-ⲉⲧ-ⲃⲁϩⲛ); f. 67r and 81v, verses cited out of order within a sequence; f. 102r, repetitions toward the end of a lengthy section organized around the keyword ⲗⲁⲟⲥ (“people”); f. 138r:10, inclusion of a verse lacking the section keyword ⲛⲏⲩ (“coming”) likely because the same Psalm sequence had just been cited on the previous page (f. 137v:10).

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Psalter, rather than other similar biblical or liturgical texts. Such litanies of Psalms were a common feature of medieval Coptic liturgy; evidence from White Monastery typika suggests that they were routinely chanted during the dismissal of the office.94 Monastic audiences, then, would have been quite familiar with the format and nature of these texts when they were performed during the processional rite. Translating the individual Psalm passages presents a different set of challenges. The principle of compilation seems to have been choosing excerpts of roughly similar length, usually no more than one or two clauses, such that the keyword is repeated in a relatively consistent rhythm when the litany was read out in sequence. Little importance was given to communicating the meaning of the Psalm in its original context.95 As a result, Psalm excerpts range from full sentences to half-phrases, sometimes broken up in ways that do not yield a coherent expression when translated as a standalone clause.96 This, too, contributes to the impression that for many participants in the liturgical procession, the oracular power of reciting Psalms labeled as hermēneiai would have lay not in their discursive meaning but in their language, their performance, or their perceived connection to the sacred word of God (see chapter 1). From this perspective, to translate them into English is partially to miss the point. In any case, it is clear that any English translation should emphasize keywords in a clear and consistent fashion, such that their recurrence within each excerpt is audible. Our translation treats each keyword as controlled vocabulary, to be translated the same way in each verse so far as possible. Difficulties arise when the Coptic keyword has multiple meanings (e.g., ⲡⲱϩⲧ, meaning both “pour out” and “bow,” f. 78r:1–10; ⲉⲓⲁ, meaning both “valley” and “ass,” f. 68r:23–68v:1), or can appear in compound formulations that invite different English translations (e.g. ⲟⲩⲟⲉⲓⲛ “light” vs. ⲣ-ⲟⲩⲟⲉⲓⲛ “illuminate,” f. 128v:15–129v:6; ⲥⲟⲟⲩⲧⲛ as “upright” or “straighten,” f. 128r:1–128v:14). Further problems arise when the excerpted phrases do not correspond to line breaks or sense-units in modern Psalter versification, such as when a single excerpt spans two distinct grammatical clauses, which can also be read as a single unit when divorced from their original context.97 Our approach envisions a scenario where lay participants did not necessarily have the Psalter memorized (but may have been familiar with the phonetic intonation), and so would be likely to hear 94

For a further discussion of hermēneiai with relevant bibliography, see chapter 1. It is possible, of course, that some users knew the Psalter so well that just hearing a short phrase or part of a verse would call to mind the verse in its entirety, thus restoring context to the excerpted text. In this respect, hermēneiai may have functioned quite differently for monks or clergy intimately familiar with the Coptic Psalter, as opposed to lay practitioners who, we have argued, were likely more fluent in Arabic. 96 Our translation procedure in these cases is to render the text of the excerpt as an independent clause, so far as possible. We refer to the surrounding context in the Psalter only when deciding occasional grammatical ambiguities, such as the most appropriate English tense for a verb, or the referent of a pronoun. 97 For example, f. 128v:20, ⲟⲩⲙⲟⲟⲩⲉ ⲉϥϩⲏⲡ ϩⲛⲛⲉⲕⲗⲟⲟⲗⲉ ⲛⲁⲏⲣ ⲉⲃⲟⲗ ϩⲙⲡⲟⲩⲟⲉⲓⲛ could be translated as “Water hidden in airy clouds; from the light…”, following the original line break in the Psalm (17:12–13 LXX; 18:11–12 NRSV; 17:11–12 Budge), or as “Water hidden in airy clouds from the light,” if treating the clause as a standalone expression. 95

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each verse or verse fragment as an independent vocalization, the textual logic of which does not depend on the surrounding context in the original Psalms. A second set of translation problems arises from the use of technical terminology in liturgical rubrics or instructions. Most of these terms are Greek in origin but have taken on more specialized referents within the tradition of Coptic liturgy that make them difficult to translate precisely. In some cases, we suggest an English translation; in others, we leave the term transliterated. The most common such terms, and our suggested translations for them, are as follows: ϩⲉⲣⲙⲉⲛⲓⲁ (Ϩ⳰Ⲣ, Ϩ⳰Ⲉ⳰Ⲣ) “hermēneia”; Ⲡ⳰ⲞⲨ ⳰ Ⲟ ⳰ “response”; Ϣ⳰ⲦⲞ ⳰ “prostration”; Ⲟ⳰Ⲛ “again”; ⲗⲉⲝⲓⲥ “lexis”; ϯⲗⲉⲝⲓⲥ “give recitation (lexis)”; ⲇⲟⲝⲓⲥ “doxis”; ⲇⲟⲝⲓⲥ ⲙⲯⲁⲗⲙⲟⲥ “psalmic glorification (doxis psalmos)”; ⲏⲡⲏⲛⲟⲥ “praise (ēpēnos)”; ⲡⲏⲛⲟⲥ “praise (pēnos)”; ⲡⲟⲏⲕⲱⲛ “poēkōn”; ⲯⲁⲗⲧⲏⲣⲓⲟⲛ “psaltery (psaltērion)”; ⲥⲧⲟⲭⲟⲥ (ⲥⲧⲟⲭ) “tune”; ⲧⲟⲩ ⲁⲩⲧⲟⲩ (ⲧⲟⲩ ⲁⲩ) “same tune”; ⲇⲓⲁⲯⲁⲖ⳰Ⲙ⳰Ⲁ (Ⲇ⳰Ⲓ⳰Ⲁ⳰Ⲯ) “interlude.” 12. KEY TO THE EDITION AND TRANSLATION Signs in the Coptic Text Edition em. Emended by [ ] Square brackets indicate text restored by the modern editors, where the Coptic manuscript has a lacuna < > Pointed brackets enclose text that seems to have been omitted in the manuscript and has been created by the modern editors. This text is not present in the Coptic manuscript. ⲁⲁⲁ (Dotted letters) A dot beneath a letter indicates that it is damaged and is ambiguous. . (Dot) One or more dots outside of square brackets indicate ambiguous traces of one or more letters. • (Raised dot) Marks the end of a sentence, phrase, or verse unit. These marks are original to the manuscript. Signs in the English Translation ( ) [ ]

Round brackets (parentheses) enclose translator’s explanations. Square brackets indicate text restored by the modern editor where the Coptic manuscript has a lacuna. . . . Three ellipsis points (spaced dots) represent an uncounted number of letters or letter traces that are damaged, corrupt, or untranslatable. This usage follows English literary convention, not papyrological practice. < > Pointed brackets enclose text that seems to have been omitted in the manuscript and has been created by the modern editors. This text is not present in the Coptic manuscript. Modern punctuation has been added by the editors.

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13. ADDENDUM. THE STRUCTURE OF THE RITUAL DIRECTIONS AND ACCOMPANYING READINGS 1. Go up to the mountain and gather at the corner of the cantor (hill of the teachers) (ff. 4r:1–15). ⲙⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲡⲁⲓϩⲱⲃ ⲡⲉ ⲡⲧⲩⲡⲟⲥ ⲙⲡϣⲁ ⲙⲡϫⲁⲉⲓⲉ ⲛⲁⲡⲁ ϣⲉⲛⲟⲩⲧⲉ ⲡⲉϩⲟⲟⲩ ⲙⲡⲉⲥⲛⲁⲩ ϩⲛⲧⲙⲉϩⲥⲛⲧⲉ ⲛϩⲉⲃⲇⲱⲙⲁⲥ ϩⲙⲡⲉϩⲙⲉⲛϩⲟⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ ⲛⲧⲉⲡⲗⲁⲟⲥ ⲧⲏⲣϥ ⲃⲱⲕ ⲉϩⲣⲁⲓ ⲉⲡⲧⲟⲟⲩ ⲧⲟⲩⲥⲱⲟⲩϩ ⲧⲏⲣⲟⲩ ϩⲁϩⲧⲛⲧⲕⲉⲗϫⲉ ⲙⲡⲥⲁϩ ⲛⲧⲉⲡⲁⲣⲭⲏⲇⲓⲁⲕⲟⲛⲟⲥ ⲕⲱⲗϩ ⲛⲧⲥⲁⲗⲡⲓⲅⲝ ⲛⲉϥⲕⲱⲗϩ ⲛⲛⲉϥϭⲓϫ ⲛⲉϥϫⲱ ⲛϯϩⲉⲣⲙⲉⲛⲓⲁ “This is the rite of the feast of the desert of Apa Shenoute, on the Monday of the second week of the forty holy days. All the people go up to the mountain and they all gather at the corner of the cantor (Arabic: ‫“ تل المعلمين‬hill of the teachers”). The archdeacon strikes the bell, claps his hands, and recites the hermēneia” [Coptic/Arabic] (4r:1–15) Litanies (4r:16–7v:36): Ϩ⳰Ⲣ “Hermeneia” (4r); Ⲡ⳰Ⲟ⳰Ⲩ⳰Ⲟ “Response” (4r); Ⲟ⳰Ⲛ “Again” (4r); Ⲟ⳰Ⲛ “Again” (4r–v); ⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ “Gather in” (4v–5r); ⲣⲁⲛ ⲙⲡⲞ⳰Ⲥ “Name of the Lord” (5r–v); ⲁⲣⲭⲏ “Beginning” (5v–6r); ϩⲟⲩⲉⲓⲧⲉ “Outset” (6r); ϣⲱⲣⲡ “First” (6r–v); ϩⲟⲟⲩ “Day” (6v–7r); ϣⲟ “Thousand” (7r); ⲧⲃⲁ “Ten Thousand” (7r); ⲙⲏⲏϣⲉ “Multitude” (7v); Ⲭ⳰Ⲣ⳰Ⲥ “Anointed/ Good” (7v) Praises (8r:1–8v:19): ⲇⲟⲝⲓⲥ ⲙⲯⲡⲁⲗⲙⲟⲥ “Psalmic glorification” [Greek] (8r); ⲯⲁⲗⲧⲏⲣⲓⲟⲛ “Psaltery” (8r); ⲏⲡⲏⲛⲟⲥ “Praise” [Greek] (8r); ⲟⲛ ⲏⲡⲏⲛⲟⲥ “Again, Praise” [Greek] (8r) Gospel (8v:20–9v:16): ⲡⲕⲁⲧⲁⲙⲁⲑⲉⲟⲥ “The Gospel According to Matthew” [Coptic/Arabic] (8v–9v) [First lacuna, 22 manuscript pages, ff. 10–20] Litanies (21r:1–30): ⲥⲙⲟⲩ “Blessing” (21r) Psalms (21v:1–23r:7): ⲯⲁⲗⲙⲟⲥ Ⲣ⳰Ⲙ⳰Ⲏ “Psalm 148” (21v–22r); ⲯⲁⲗⲙⲟⲥ Ⲣ⳰Ⲙ⳰Ⲑ “Psalm 149” (22r–v); Psalm 150 (22v); doxology [Greek] (22v–23r) Hymns (23r:8–27r:25): ⲡϩⲱⲥ ⲙⲙⲁϩⲄ ⲛⲧⲉⲡⲓⲄ ⲛⲁⲗⲟⲩ ⲛⲁⲅⲓⲟⲥ “The Third Ode of the Three Holy Children” [Greek/Bohairic] (23r–26r); ⲟⲛ ⲡⲓⲄ ⲛⲁⲗⲟⲩ ⲛⲁⲅⲓⲟⲥ “Again, The Three Holy Children” [Bohairic] (26r–27r) Praises (27v:1–28r:19): ⲡⲟⲏⲕⲱⲛ “Poēkōn” [Greek/Coptic] (27v); ⲡⲏⲛⲟⲥ “Praise” (27v); ⲡⲏⲛⲟⲥ Praise (27v); ⲡⲉⲯⲁⲗⲧⲏⲣⲓⲟⲛ “Psaltery” (28r) Gospel (28r:20–30v:2): ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲡⲕⲁⲧⲁⲓⲱⲏⲁⲛⲛⲏⲥ “The Gospel according to John” [Coptic/Arabic] (28r–30v) Praises (ff. 30v:3–31v:22): ⲙⲛⲛⲥⲁⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ “After the Gospel” [Greek] (30v); ⲁⲩⲱ ⲧⲁⲓ “And this one” [Greek] (30v–31r); ⲁⲩⲱ ⲟⲛ “And again” (31r); ⲁⲩⲱ ⲧⲁⲓ “And this one” (31r); ⲁⲩⲱ ⲟⲛ “And again” (31r–v)

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2. Turn your face north toward the Etrigamou Church [f. 32]. ⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲕⲧⲉⲡⲉⲧⲛϩⲟ ⲉϩⲏⲧ ϣⲁⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲉⲧⲣⲓⲅⲁⲙⲟⲩ “The Name of God. Turn your (pl.) face north toward the church etrigamou” (32r:1–4) Litanies (32r:5–18): ⲧⲟⲙⲛⲧ “Meet” (32r); ϭⲙⲡϣⲓⲛⲉ “Visit” (32r) 3. At the door of the holy place (topos) [ff. 32–36]. ⲡⲣⲟ ⲙⲡⲧⲟⲡⲟⲥ “The door [of] the holy place” (32r:19; 32v:23) Praises (32r:20–32v:22): Marian stanzas [Bohairic] (32r–v); “For the people of the city of Panopolis” [Coptic/Arabic] (32v); ⲧⲣⲓⲥⲁⲅⲓⲟⲥ “Trisagion” [Greek] (32v) Litanies (32v:24–36r:20): ⲡⲣⲟ ⲡⲧⲟⲡⲟⲥ “The door (of) the holy place” (32v); Ϩ⳰ⲈⲢ ⳰ “Hermeneia” (32v); Ⲡ⳰ⲞⲨ ⳰ “Response” (33r); ⲧⲁⲓ “This (f.)” (33r–v); ⲁⲩⲗⲏ “Hall” (33v); ⲟⲩⲱⲛ “Open” (33v–34r); ⲣⲟ “Door” (34r); ⲧⲣⲁⲡⲉⲍⲁ “Table” (34r); ⲥⲉⲃⲧⲱⲧ “Prepared” (34r–v); ⲟⲉⲓⲕ “Bread” (34v); ϩⲙⲟⲩ “Salt” (34v); ϩⲙϫ “Vinegar” (34v); ⲟⲩⲟⲧⲉ “Shoots” (34v); ϫⲟⲉⲓⲧ “Olive” (34v–35r); ⲉⲃⲓⲱ “Honey” (35r); ⲕⲱⲧⲉ “Surround” (35r); ⲥⲙⲟⲩ “Bless” (35r); ⲟⲩⲱⲙ “Eat” (35r–v); ⲥⲉⲙⲟⲟⲩ “Drink” (35v); ϩⲛⲁⲁⲩ “Vessel” (35v); ⲉⲓⲱ ⲉⲃⲟⲗ “Wash” (35v); ⲏⲣⲡ “Wine” (35v); ϯϩⲉ “Intoxication” (35v–36r); ⲉⲩⲫⲣⲁⲛⲉ “Be glad” (36r); ⲥⲁϣϥ ⲛⲥⲟⲡ “Seven times” (36r) Praises (36r:21–36v:11): ⲁⲛϯⲫⲱⲛⲁ “Antiphon” [Greek] (36r–v); ⲧⲣⲓⲥⲁⲅⲓⲟⲥ “Trisagion” (36v) 4. Inside the church [f. 37]. ϩⲛⲧⲙⲏⲏⲧⲉ ⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ “In the midst of the church” (37r:1–2) Litanies (37r:3–26): Ϩ⳰Ⲣ “Hermeneia” (37r); Ⲡ⳰Ⲟ⳰Ⲩ⳰Ⲟ “Response” (37r); ⲉⲕⲕⲗⲏⲥⲓⲁ “Church” (37r) Praise (37v:1–7): ⲇⲟⲝⲓⲥ ⲛⲯⲁⲗⲙⲟⲥ “Psalmic glorification” [Greek] (37v) 5. Enter the sanctuary (pma etouaab). ⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲡⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ ϩⲁϩⲧⲛⲧⲕⲁⲑⲉⲇⲣⲁ “Enter the sanctuary at the seat” (37v:8–10) Litanies (37v:11–24): ⲡⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ “The holy place”; ⲥⲱⲧⲏⲣ “Savior” (37v) [Second lacuna, 24 manuscript pages, ff. 38–49] 6. Shenoute’s sermon, Good is the Time for Launching the Boat to Sail: ff. 50–64] Shenoute (50r:1–64v:19): ϩⲙⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲗⲟⲅⲟⲥ ⲛⲧⲉⲡⲉⲛⲡⲉⲧⲟⲩⲁⲁⲃ ⲛⲉⲓⲱⲧ ⲁⲡⲁϣⲉⲛⲟⲩⲧⲉ ⲉⲣⲉⲛⲉϥⲥⲙⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ ⲙⲛⲛⲉⲥⲙⲟⲩ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲧⲏⲣⲟⲩ ϩⲓⲟⲩⲥⲟⲡ ϫⲉϩⲁⲙⲏⲛ ⲉⲩⲉⲉⲓ ⲉϩⲣⲁⲓ ⲉϫⲱⲛ ⲧⲏⲣⲛ ⲁⲛⲟⲛ ⲛⲙⲡⲓⲗⲁⲟⲥ ⲧⲏⲣϥ ⲧⲛⲱⲛϩ ⲧⲏⲣⲛ ⲛⲧⲉⲛⲛⲯⲩⲭⲏ ⲟⲩϫⲁⲓ ϩⲓⲟⲩⲥⲟⲡ ϫⲉ ϩⲁⲙⲏⲛ “In the name

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of God. A discourse of our holy father Apa Shenoute. May his holy blessing, and the blessings of all the saints (say “Amen” together) come down upon all of us, upon us and all the people. May we all live, and may our souls be saved (say “Amen” together)” (50r); ⲥⲩⲛⲟⲩⲐ⳰Ⲩ ⲗⲟⲅⲟⲩ ⲛⲁⲛⲟⲩ ⲟⲛ ⲡⲛⲁⲩ ⲛⲕⲁⲡϫⲟⲓ ⲉⲃⲟⲗ ⲉⲉⲣϩⲱⲧ “A Discourse of Shenoute. Good is the Time for Launching the Boat to Sail” [Coptic/Arabic] (50r–64v); prayer (64v) 7. Walk to the Sea (thalassa) of Shenoute. ⲥⲩⲛ ⲑⲉⲱ ⲙⲁⲣⲉⲡⲗⲁⲟⲥ ⲧⲏⲣϥ ⲉⲩⲯⲁⲗⲗⲉⲓ ⲉⲩⲙⲟⲟϣⲉ ϣⲁⲑⲁⲗⲁⲥⲥⲁ ⲙⲡⲉⲛⲉⲓⲱⲧ ⲉⲧⲟⲩⲁⲁⲃ ⲁⲡⲁ ϣⲉⲛⲟⲩⲧⲉ ⲡⲁⲣⲭⲏⲙⲁⲛⲇⲣⲓⲧⲏⲥ ⲙⲡⲧⲟⲟⲩ ⲛⲁⲧⲣⲓⲡⲉ “With God. Let the entire people sing hymns as they walk to the sea of our holy father Apa Shenoute the Archimandrite of the mountain of Atripe” (65r:1–7) Litanies (65r:8–66r:21): ϫⲁⲓⲉ “Desert” (65r–v); ⲕⲗⲟⲟⲗⲉ “Cloud” (65v– 66r); ⲉⲣⲏⲙⲟⲥ “Wilderness” (66r) Praise (66r:22–24): ⲇⲟⲝⲓⲥ ⲛⲯⲁⲗⲙⲟⲥ “Psalmic Glorification” [Greek] (66r) New Testament (66v:3–16): ⲛⲉⲕⲙⲏⲗⲉⲧⲉ ϩⲛⲛⲉⲡⲣⲁⲝⲓⲥ “Now recite from Acts” (66v); ⲡⲉⲡⲣⲁⲝⲓⲥ “The Acts” (66v) Litanies (66v:17–68v:28): Ϩ⳰Ⲣ ⲧⲕⲟⲩⲓ “Hermeneia, the small one” (66v); Ϣ⳰Ⲧ⳰Ⲟ “Prostration” (66v); ⲗⲉⲝⲓⲥ “lexis” (66v); ϫⲱⲓ “Ship” (66v); ⲑⲁⲗⲁⲥⲥⲁ “Sea” (67r–v); ⲉⲓⲉⲣⲟ “River” (67v–68r); ϩⲟⲉⲓⲙ “Wave” (68r); ⲉⲓⲁ “Valley” (68r–v); ⲡⲏⲅⲏ “Spring” (68v); ⲙⲟⲟⲩ “Water” (68v) [Third lacuna, 18 manuscript pages, ff. 69–77] Litanies (78r:1–78v:14): ⲡⲱϩⲧ “Bow/Pour Out” (78r); ⲟⲩⲱϣⲧ “Worship” (78r–v); Ⲡ⳰Ⲟ⳰Ⲩ “Response” (78v) Praises (78v:15–79r:14): ⲇⲟⲝⲓⲥ ⲛⲯⲁⲗⲙⲟⲥ “Psalmic Glorification” [Greek] (78v); ⲡⲟⲏⲕⲱⲛ “Poēkōn” (78v–79r); ⲇⲟⲝⲓⲥ ⲛⲯⲁⲗⲙⲟⲥ “Psalmic Glorification” [Greek] (79r) Litanies (79r:16–21): ⲡⲉⲛⲉⲓⲱⲧ ⲁⲡⲁ ⲡϣⲱⲓ “Our Father Apa Pshoi” (79r); Ϩ⳰Ⲣ “Hermeneia” (79r); Ϣ⳰Ⲧ⳰Ⲟ “Prostration” (79r); ⲗⲉⲝⲓⲥ “lexis” (79r) 8. Come to the holy place (topos). ⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲯⲁⲗⲗⲉⲓ ⲉⲕⲛⲏⲩ ⲉⲡⲧⲟⲡⲟⲥ “The name of the Lord. Sing as you (sg.) are coming to the holy place” (79v:1–3) Litanies (79v:4–82r:16): ⲉⲓⲱⲧⲉ “Fathers” (79v); ϩⲗⲗⲟ “Old” (79v–80r); ⲛⲉⲧⲟⲩⲁⲁⲃ “Saints” (80r–v); ⲧⲟⲟⲩⲉ “Sandal” (80v); ⲥⲁⲗⲡⲓⲅⲝ “Trumpet” (81r); ⲇⲱⲣⲟⲛ “Gift” (81r); ⲥⲓⲱⲛ “Zion” (81r–82r)

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9. Circle the exterior of the church. ⲕⲱⲧⲉ ⲉϫⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲡⲥⲁⲛⲃⲱⲗ ⲁⲩⲱ ϫⲟⲟⲥ “Circle around the exterior of the church and say” (82r:17–18) Praises (82r:19–86v:30): Marian praise [Greek/Coptic] (82r–83r); ⲁⲩⲱ ⲧⲁⲓ ⲟⲛ “And this one too” [Greek/Coptic] (83r–v); ⲁⲩⲱ ⲧⲁⲓ ⲟⲛ “And this one too” (83v–85r); ⲙⲛⲛⲁⲛⲁⲓ ϫⲟⲟⲥ ⲟⲛ “After these things, also say” [Greek] (85r– 86v) [Fourth lacuna, 12 manuscript pages, ff. 87–92] Praise (93r:1–20): ⲡⲣⲁⲛ ⲙⲠ⳰Ⲛ⳰Ⲉ ⲡⲛⲁⲩ ⲛⲥⲩⲛⲁⲅⲉ “The name of God. The time of the mass” [Coptic/Arabic] (93r:1–3); ⲡⲣⲟⲕⲓⲙⲉⲛⲟⲛ “Antiphon” (93r) New Testament (93r:21–96r:28): ⲡⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲧⲉⲡⲣⲟⲥ ϩⲉⲃⲣⲁⲓⲟⲥ “The Apostle, to the Hebrews” [Coptic/Arabic] (93r–94v); ⲕⲁⲑⲟⲗⲓⲕⲟⲛ ⲧⲉⲡⲓⲥⲧⲟⲗⲏ ⲙⲡⲉⲧⲣⲟⲥ “The Catholic Epistle of Peter” [Coptic/Arabic] (94v– 95r); ⲡⲉⲡⲣⲁⲝⲓⲥ “Acts” [Coptic/Arabic] (95r–96r) Praise (96r:29–96v:7): Praise. ⲯⲁⲗⲧⲏⲣⲓⲟⲛ “Psaltery” (96r–v) Gospel (96v:8–97v:5): ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲡⲕⲁⲧⲁⲙⲁⲑⲉⲟⲥ “The Gospel according to Matthew” [Coptic/Arabic] (96v–97v) Litanies (98r:1–99v:22): ⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲡⲛⲁⲩ ⲛⲥⲩⲛⲁⲅⲉ “The name of the Lord. The hour of the mass (synaxis)” (98r:1–2); ⲉⲩⲫⲣⲁⲛⲉ “Be glad” (98r–99r); ϣⲉⲉⲣⲉ “Daughter” (99r–99v); ⲣⲁϣⲉ “Joy” (99v); ϣⲁ “Celebration” (99v) 10. After mass, come out and go back. ⲙⲛⲛⲥⲁⲧⲣⲉⲩⲥⲩⲛⲁⲅⲉ ⲛⲥⲉⲉⲓ ⲉⲃⲟⲗ ⲯⲁⲗⲗⲉⲓ ϩⲛⲛⲗⲁⲟⲥ ⲉⲩⲛⲏⲩ ⲉⲡⲉⲥⲏⲧ “After they have held mass and come out, sing ‘People’ while they are going back” (100r:1–4) Litanies (100r:5–102v:30): ⲗⲁⲟⲥ “People” (100r–102r); ⲣⲣⲟ “King” (102r–v) [Fifth lacuna, 42 manuscript pages, ff. 103–123] Litanies (124r:1–5): ⲙⲟⲟϣⲉ “Walk” (124r) Praises (124r:8–124v:16): ⲛⲁⲓ ⲟⲛ ⲛⲉ ⲯⲁⲗⲗⲉⲓ ⲛⲉⲗⲗⲉⲛⲓⲕⲟⲛ ϩⲛⲛϣⲁ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲙⲛⲡϣⲁ ⲛϫⲁⲓⲉ “These too are Greek hymns for the feast of the Lord and the feast of the desert” (124r:6–7); Psalms florilegium [Greek/Coptic] (124v); ϩⲟⲙⲁⲓⲟⲥ ⲉⲣⲉⲛⲓⲙ ⲛⲁⲉϣⲉⲓⲛⲉ ⲙⲙⲟⲕ “Likewise: Who could possibly resemble you?” (124v:17); Psalm verses [Greek/Coptic] (124v–125v); ⲧⲁⲟⲩⲟ ⲛⲁⲓ ⲟⲛ ⲛⲅϯⲗⲉⲝⲓⲥ ⲉⲣⲟⲟⲩ “Recite the following also and give them a lection (lexis)” (125v:10); Psalm verses [Greek/Coptic] (125v:11–126r:27); ⲥⲩⲛ ⲑⲉⲱ ⲁⲛⲧⲓⲫⲱⲛⲁ ⲛⲁⲓ ⲛⲉ ⲛⲭⲟⲣⲟⲥ ϫⲱ ⲙⲙⲟⲟⲩ ⲙⲛⲛⲥⲁⲛⲁⲓ “With God. Antiphons. These are the responses. Say them after the following” [Greek] (126v:1–4); Praise of Virgin and child [Greek] (126v:5–29); ⲁⲛⲧⲓⲫⲁⲛⲱ “Antiphon” [Greek] (127r); ⲁⲛϯⲫⲱⲛⲁ “Antiphon” [Greek] (127r–v)

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Litanies (128r:2–131v:27): ⲛⲉⲕⲯⲁⲗⲗⲉⲓ ϩⲛⲥⲟⲟⲩⲧⲛ ⲥⲧⲭⲟⲥ ⲉⲧⲛⲏⲥⲧⲓⲁ “And sing hymns from “Upright,” to the tune of the fast” (128r:1); ⲥⲟⲟⲩⲧⲛ “Upright” (128r–v); ⲟⲩⲟⲉⲓⲛ “Light” (128v–129v); ϩⲏⲃⲥ “Lamp” (129v); ϫⲓⲙⲟⲉⲓⲧ “Guide” (129v–130r); ⲑⲓⲉⲗⲏⲙ “Jerusalem” (130r–v); Ⲡ⳰Ⲟ⳰Ⲩ “Response” (130v); ⲁⲅⲅⲉⲗⲟⲥ “Angel” (131r); ⲣⲟⲩϩⲉ “Evening” (131r–v); ⲡⲟⲟϩ “Moon” (131v); ϫⲱⲗϫⲉⲗ “Hedge” (131v); ⲥⲟⲃⲧ “Wall” (131v); ϣⲟⲛⲧⲉ “Thorns” (131v) [Sixth lacuna, 4 manuscript pages, ff. 132–133] Litanies (134r:1–136r:28): ⲙⲕⲁϩ ⲛϩⲏⲧ “Grief” (134r); ⲁϣⲁϩⲟⲙ “Groaning” (134r–v); ⲣⲓⲙⲉ “Weeping” (134v); ⲧⲁⲫⲟⲥ “Tombs” (134v); ⲙⲧⲟⲛ “Rest” (135r); ⲛⲁ “Mercy” (135r–136r); Ⲡ⳰Ⲟ⳰Ⲩ “Response” (136v) 11. Come north to the gate of the Monastery of Apa Shenoute. ⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲯⲁⲗⲗⲉⲓ ⲉⲕⲛⲏⲩ ⲉϩⲏⲧ ϣⲁⲡⲣⲟ ⲙⲡⲙⲟⲛⲁⲥⲧⲏⲣⲓⲟⲛ ⲙⲡⲉⲛⲉⲓⲱⲧ ⲉⲧⲟⲩⲁⲁⲃ ⲁⲡⲁ ϣⲉⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲧⲗⲁⲙⲡⲁⲥ ⲡⲛⲟϭ ϩⲓⲑⲏ ⲙⲡⲟⲩⲏⲃ “The name of God. Sing hymns as you (sg.) are coming north to the gate of the Monastery of Our Holy Father Apa Shenoute and the great lamp is in front of the priest” (137r:1–5) Litanies (137r:6–138r:16): ⲥⲙⲁⲙⲁⲁⲧ “Blessed” (137r–v); ⲛⲏⲩ “Coming” (137v–138r) 12. At the monastery gate (pylē). ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲛ⳰Ⲉ ⲙⲛⲡⲣⲁⲛ ⲙⲡⲉⲛⲉⲓⲱⲧ ⲁⲡⲁ ϣⲉⲛⲟⲩⲧⲉ ⲉⲕϣⲁⲛⲡⲱϩⲧⲡⲩⲗⲏ ⲡⲙⲟⲛⲁⲥⲧⲏⲣⲓⲟⲛ ⲛⲧⲉⲛⲣⲙⲡⲁⲛⲟⲥ ⲉⲩϩⲙⲛⲏⲩⲉ ϩⲙⲡⲧⲣⲓⲥⲁⲅⲓⲟⲥ “In the name of God and the name of our father Apa Shenoute. When you reach the gate (of) the monastery, the Panopolites hymn the Trisagion.” (138v:1–5) Praise (138v:6–14): Trisagion [Greek] 13. At the door (ro). ⲉⲕϣⲁⲛⲡⲱϩⲡⲣⲟ ⲱϣ ⲉⲃⲟⲗ ⲧⲣⲓⲥⲁⲅⲓⲟⲥ “When you reach the door, read out the Trisagion” (138v:15–16) Praise (138v:17–23): ⲧⲣⲓⲥⲁⲅⲓⲟⲥ “Trisagion” [Greek] Litanies (138v:26–139r:16): ⲛⲧⲉⲡⲁⲣⲭⲩⲇⲓⲁⲕⲟⲛ ϫⲱ ⲛϯϩⲣⲙⲉⲛⲓⲁ “And the archdeacon says the hermēneia” (138v:24–25); Ϩ⳰Ⲣ “Hermeneia” (138v); Ⲡ⳰Ⲟ⳰Ⲩ “Response” (139r); ⲡⲩⲗⲏ “Gate” (139r) 14. At the door of the Church of the Virgin Mary and Saint George. ⲛⲉⲕⲯⲁⲗⲗⲉⲓ ϣⲁⲛⲧⲉⲕⲡⲱϩⲡⲣⲟ ⲛⲕⲗⲏⲥⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲁⲣⲓⲁ ⲙⲛⲡϩⲁⲅⲓⲟⲥ ⲅⲉⲱⲣⲅⲓⲟⲥ “Sing until you (sg.) reach the door of the Church (of) the Virgin Mary and the Holy George” (139r:17–19) Praise (139r:21–139v:3): ⲧⲣⲓⲥⲀ⳰Ⲅ⳰Ⲓ⳰Ⲟ⳰Ⲥ “Trisagion” [Greek]

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15. Enter the Church of the Virgin Mary. ⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲁⲣⲓⲁ ⲉⲕⲯⲁⲗⲗⲉⲓ ϩⲛⲡⲁⲓ “Enter into the Church (of) the Virgin Mary and while you (sg.) sing from the following” (139v:4–6) Praises (139v:7–140r:10): Marian hymn [Greek] (139v); ⲉⲕⲯⲁⲗⲗⲉⲓ Ⲟ⳰Ⲛ “While you (sg.) also sing” [Greek] (139v–140r) 16. Enter the holy place (topos) of Saint George. ⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲡⲧⲱⲡⲟⲥ ⲙⲡⲓⲁⲅⲓⲟⲥ ⲅⲉⲱⲣⲅⲓⲟⲥ “Enter the holy place of the Holy George” (140r:11–12) Praises: Trisagion [Greek] (140r); ⲏ ⲧⲁⲓ “And this one” [Greek] (140r–v); ⲉϫⲛⲧⲡⲁⲣⲑⲉⲛⲟⲥ “For the Virgin” (140v) 17. Reach the icon of Saint George. ϣⲁⲛⲧⲉⲕⲡⲱϩⲡⲗⲓⲙⲏⲛ ⲡϩⲁⲅⲓⲟⲥ ⲅⲉⲱⲣⲅⲓⲟⲥ “When you reach the icon (of) the Holy George” (140v:16–17) Praises (140v:18–34): Saint George and martyrs (Coptic) (140v); ⲡⲏⲛⲟⲥ “Praise” (140v) Litanies (141r:1–141v:18): ⲉⲕⲯⲁⲗⲗⲉⲓ ϩⲛⲛⲁⲓ “Sing the following” (141r); ϩⲩⲡⲟⲙⲟⲛⲏ “Patience” (141r); ⲧⲁⲓⲟ “Honor” (141r–v); ⲕⲗⲟⲙ “Crown” (141v) 18. Come out. ⲛⲏⲩ ⲉⲓ ⲉⲃⲟⲗ ⲛⲉⲩϫⲱ ⲙⲡⲓⲇⲟⲝⲓⲥ “Leave while they say the doxis” (141v) Praise (141v:20–27): prayer [Greek] (141v) [Seventh lacuna, 32 manuscript pages, ff. 142–157] Litanies (158r:1–4): [response]; Ⲟ⳰Ⲛ “Again” Gospel (158r:6–24): ⲙⲉⲗⲏⲧⲉ ⲡⲕⲁⲧⲁⲙⲁⲑⲉⲟⲥ “Recite the (Gospel) according to Matthew” (158r) Litanies (158r:25–158v:7): Ϩ⳰Ⲣ “Hermeneia” (158r); Ϣ⳰Ⲧ⳰Ⲟ “Prostration” (158v); Ⲗ⳰Ⲉ⳰Ⲝ “lexis” (158v) [Eighth lacuna, remainder of manuscript missing, ff. 159–???]

CHAPTER 3

TEXT, TRANSLATION, AND CRITICAL NOTES BN Copte 68, ff. 4–9, 21–37, 50–68, 78–86, 93–102, 124–131 [= 188–264] MS Insinger 89, f. 158 Edited by Stephen J. DAVIS, Daniel SCHRIEVER, and Mary FARAG with contributions by Samuel MOAWAD

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CHAPTER 3

[Lacuna of 3 leaves: ff. 1–3 missing]

(4r = 188r) Ⲓ⳰Ⲥ

Ⲭ⳰Ⲥ

------------⳾⳾---------------⳾⳾---------1 2 3 4 5 6 7 8 9 10 11 12 13 14 15

ⲙⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲡⲁⲓϩⲱⲃ ⲡⲉ ⲡⲧⲩⲡⲟⲥ ⲙⲡϣⲁ ⲙⲡϫⲁⲉⲓⲉ ⲛⲁⲡⲁ ϣⲉⲛⲟⲩⲧⲉ ⲡⲉϩⲟⲟⲩ ⲙⲡⲉⲥⲛⲁⲩ ϩⲛⲧⲙⲉϩⲥⲛⲧⲉ ⲛϩⲉⲃⲇⲱⲙⲁⲥ ϩⲙⲡⲉϩⲙⲉⲛϩⲟⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ ⲛⲧⲉⲡⲗⲁⲟⲥ ⲧⲏⲣϥ ⲃⲱⲕ ⲉϩⲣⲁⲓ ⲉⲡⲧⲟⲟⲩ ⲧⲟⲩⲥⲱⲟⲩϩ ⲧⲏⲣⲟⲩ ϩⲁϩⲧⲛⲧⲕⲉⲗϫⲉ ⲙⲡⲥⲁϩ ⲛⲧⲉⲡⲁⲣⲭⲏⲇⲓⲁⲕⲟⲛⲟⲥ ⲕⲱⲗϩ ⲛⲧⲥⲁⲗⲡⲓⲅⲝ ⲛⲉϥⲕⲱⲗϩ ⲛⲛⲉϥϭⲓϫ ⲛⲉϥϫⲱ ⲛϯϩⲉⲣⲙⲉⲛⲓⲁ

﷽‫بسم ا‬

١

‫هذا ترتيب‬ ‫عيد برية انبا شنودة‬

٢

‫يوم الاثنين من‬

٤

‫الجمعة الثانية‬

٥

‫من الاربعين يوم‬

٦

‫المقدسة يصعد‬ ّ

٧

‫ساير الشعب الى‬

٨

‫الجبل ويجتمعوا عند‬

٩

٣

‫ تل المعلمين‬١٠ ‫ عند ذلك رييس‬١١ ‫ الشمامسة يضرب‬١٢ ُ ‫والكلح بيديه‬ ‫ الناقوص‬١٣ ‫ ويقول هذه الهرمنية‬١٤

16 17 18 19 20 21 22 23 24

------------⳾⳾---------------⳾⳾---------Ϩ⳰Ⲣ ϫⲓⲛⲡⲉⲓⲏⲃⲧ ϣⲁⲡⲓⲙⲛⲧ ⲙⲁⲣⲟⲩⲥⲙⲟⲩ ⲧⲏⲣⲟⲩ ⲉⲡⲣⲁⲛ ⲙⲡϭⲥ Ⲡ⳰Ⲟ⳰Ⲩ⳰Ⲟ ⲙⲁⲧⲟⲩϫⲟⲛ Ⲡ⳰Ⲟ⳰Ⲥ ⲡⲛⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲛⲅⲥⲱⲟⲩϩⲛⲛ ⲉϩⲟⲩⲛ • ⲉⲧⲣⲛⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡⲉⲕⲛⲟϭ ⲛⲣⲁⲛ ⲉⲧⲟⲩⲁⲁⲃ • Ⲟ⳰Ⲛ ⲁϥⲥⲱⲟⲩϩⲟⲩ ⲉϩⲟⲩⲛ ⲉⲃⲟⲗ ϩⲛⲛⲉⲩⲭⲱⲣⲁ ⲧⲏⲣⲟⲩ • ⲡⲓⲏⲃⲧ ⲙⲛⲡⲉⲙⲛⲧ ⲡⲉⲙϩⲓⲧ ⲙⲛⲑⲁⲗⲁⲥⲥⲁ • Ⲟ⳰Ⲛ ⲡⲁⲓ ⲡⲉ ⲡⲉϩⲟⲟⲩ ⲛⲧⲁⲡϫⲟⲉⲓⲥ ⲧⲁⲙⲓⲟϥ •

Textual notes Top margin: A brocaded mandorla separates the words Ⲓ⳰Ⲥ Ⲭ⳰Ⲥ. A table header runs across the page, consisting of brocaded lines with geometric patterns and floral motifs extending into the left and right hand margins. Lines 15 and 16: The table header separating these lines consists of geometric patterns. Line 16: Large decorative capitals, red and yellow. Ϩ⳰Ⲣ is written in red letters, above the line of text. Line 18: Ⲡ⳰Ⲟ⳰Ⲩ⳰Ⲟ is written in red letters. Line 21: Ⲟ⳰Ⲛ is written in red letters. Line 25: Ⲟ⳰Ⲛ is written in red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

61

(4r = 188r) Translation of the Coptic In the name of God. This is the rite of the feast of the desert of Apa Shenoute, on the Monday (5) of the second week of the forty holy days. All the people go to the mountain [i.e. monastery],1 (10) next to the corner of the cantor.2 The archdeacon strikes the bell,3 claps his hands, (15) and recites the hermēneia.4 Hermēneia: From the east to the west, let them all bless the name of the Lord.5 Response: Save us, O Lord our God, and gather us in, that we may acknowledge your great (20) holy name.6 Again: He gathered them in from all their countries, east and west, north and sea.7 Again: This is the day that the Lord has made. Translation of the Arabic In the name of God. This is the rite of the feast of the desert of Anba Shenoute, on the Monday of the second week of the forty holy days (i.e. Lent). The rest of the people go up to the mountain and gather at the hill of the teachers. At this, the archdeacon strikes the simandron and the kulḥ8 with his hands, and recites this hermēneia. 1 While the term ⲡⲧⲟⲟⲩ (“mountain”) often refers to the terrain rising to the cliff and high plateau bordering the Nile Valley, it also commonly meant “monastery,” due to the fact that monasteries like those in the Shenoutean federation were frequently located at the border of the cultivated land and the highland desert area. 2 The Coptic term ⲥⲁϩ more generally can mean “master, teacher,” a connotation reflected in the parallel Arabic text. But in the context of this rite, it makes more sense to understand the term as referring to the liturgical “cantor” who led the participants in the rite. 3 While the Coptic word ⲧⲥⲁⲗⲡⲓⲅⲝ can mean “horn, trumpet,” in a monastic context it typically refers to a “call to recitation of office whether by horn or other means” (Lampe, Patristic Greek Lexicon, 1222). In Egyptian monasteries this call to gathering or worship was often accomplished by striking (ⲕⲱⲗϩ) a bell or a wooden plank known as a simandron (Ar. nāqūs; var. nāqūṣ): see also the discussion in Stephen J. Davis, Bilal Orfali, and Samuel Noble, A Disputation over a Fragment of the Cross: A Medieval Arabic Text from the History of Christian-Jewish-Muslim Relations in Egypt (Beirut: Dar el-Machreq, 2012), 26. 4 The Greek term hermēneia (Copt. ϩⲉⲣⲙⲏⲛⲓⲁ) refers to a kind of concordance of verses, usually taken from the Psalms, arranged by thematic key word, and recited in liturgical settings: see Hans Quecke, Untersuchungen, 97–100; idem, “Zwei Blätter,” 194–206, pls. 10–11; idem, “Psalmverse,” 101–114; Zanetti and Davis, “Liturgy and Ritual Practice.” In the Arabic text, the term is transliterated as al-harmaniya. 5 Psalm 112:3 LXX (= 113:3 NRSV; 112:3 Budge). 6 Psalm 105:47 LXX (= 106:47 NRSV; 105:47 Budge). The abbreviation ⲡⲟⲩⲟ stands for ⲡⲟⲩⲱϩⲙ (“answer, response”). In this context, it refers to the congregation’s response to the initial reading. 7 Psalm 106:3 LXX (= 107:3 NRSV; 106:3 Budge). 8 The Arabic scribe seems to have misunderstood the verbal construction ⲛⲉϥⲕⲱⲗϩ (“and [he] claps”) as a nominal construction: despite the fact that this same root form is used in the previous line, he apparently did not understand its meaning in this context and chose simply to transliterate it in Arabic (al-kulḥ) rather than attempting to translate the word.

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(4v = 188v) Ⲇ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲙⲁⲣⲛⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲛⲧⲛⲧⲉⲗⲏⲗ ⲛⲧⲛⲟⲩⲟⲩⲛⲟϥ ⲙⲙⲟⲛ ⲛϩⲏⲧϥ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲥⲱⲟⲩϩ ⲛⲁϥ ⲉϩⲟⲩⲛ ⲛϥⲡⲉⲧⲟⲩⲁⲁⲃ ⲛⲉⲧⲥⲙⲓⲛⲉ • ⲛⲧⲉϥⲇⲓⲁⲑⲩⲕⲏ • ⲥⲉⲛⲁⲙⲟⲟϣⲉ ⲉⲩⲥⲟⲟⲩϩ • ⲕⲁⲧⲁⲡⲉⲕϫⲓⲥⲉ ⲉⲡϫⲟⲉⲓⲥ • ⲛⲛⲁⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲛⲛⲉⲩⲥⲩⲛⲁⲅⲱⲅⲏ • ϩⲙⲡⲧⲣⲉⲩⲥⲱⲟⲩϩ ϩⲓⲟⲩⲥⲟⲡ ⲉⲣⲟⲓ ⲁⲩϣⲟϫⲛⲉ ϫⲓⲛⲧⲁⲯⲩⲭⲏ • ⲡⲉⲧⲥⲱⲟⲩϩ ⲛⲙⲙⲟⲟⲩ ⲛⲑⲁⲗⲁⲥⲥⲁ ⲛⲑⲉ ⲛⲛⲉⲓⲁⲥⲕⲟⲥ • ⲁⲩⲥⲱⲟⲩϩ ⲉⲣⲟⲓ ⲁⲩⲱ ⲁⲩⲉⲩⲫⲣⲁⲛⲉ • ⲉⲣⲉⲡⲣⲱⲙⲉ ⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲉϥⲥⲱⲟⲩⲛ ⲛⲁⲛ • ϫⲉϥⲥⲱⲟⲩϩ ⲙⲙⲟⲟⲩ ⲛⲛⲓⲙ • ⲛⲁⲣⲭⲱⲛ ⲛⲛⲗⲁⲟⲥ • ⲁⲩⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲙⲛⲡⲛⲟⲩⲧⲉ ⲛⲁⲃⲣⲁϩⲁⲙ • ⲉⲓⲥϩⲏⲧⲉ ⲁⲛⲉⲥⲣⲣⲱⲟⲩ • ⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲁⲩⲉⲓ ⲉⲩⲙⲁ ⲛⲟⲩⲱⲧ • ϩⲙⲡⲧⲣⲉⲛⲗⲁⲟⲥ ⲥⲱⲟⲩϩ ⲉⲩⲙⲁ ⲛⲟⲩⲱⲧ • ⲁⲡⲣⲏϣⲁ ⲁⲩⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ • ⲁⲩⲛⲕⲟⲧⲕ ϩⲛⲛⲉⲩⲃⲏⲃ • ⲉⲕϣⲁⲛϯ ⲛⲁⲩ ⲥⲉⲛⲁⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲙⲁⲧⲟⲩϫⲟⲛ Ⲡ⳰Ⲟ⳰Ⲥ ⲡⲛⲛⲟⲩⲧⲉ • ⲁⲩⲱ ⲛⲕⲥⲱⲟⲩϩⲛⲛⲉϩⲟⲩⲛ • ⲁϥⲥⲱⲟⲩϩⲟⲩ ⲉϩⲟⲩⲛ ⲉⲃⲟⲗ ϩⲛⲛⲉⲩⲭⲱⲣⲁ ⲧⲏⲣⲟⲩ • ⲉϥⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲙⲡϫⲱⲱⲣⲉ ⲉⲃⲟⲗ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ

Textual notes Line 2: Read ⲟⲩⲛⲟϥ in place of ⲟⲩⲟⲩⲛⲟϥ. Line 3: Red letters. Line 4: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(4v = 188v) Translation of the Coptic Let us gather in, let us rejoice, and let us be glad in it.1 “Gather in” Gather in unto him, (5) O you his saints, keepers of his covenant.2 They will walk, gathered in, in accordance with your exalted state, O Lord.3 I shall not gather in their assemblies.4 (10) When they gathered in against me, they took counsel against my soul.5 Who gathers in the waters of the sea like wineskins.6 They gathered in against me and were glad.7 (15) A person gathers in [treasures], and does not know for whom he gathers them.8 Rulers of peoples gathered in with the God of Abraham.9 Look, her kings gathered in (20) and came to a single place.10 While peoples gather in at a single place.11 The sun rose, and they gathered in, and they slept in their dens.12 If you give to them, they will gather in.13 (25) Save us, O Lord our God, and gather us in.14 He gathered them in from all their countries.15 As he gathers in the dispersion of Israel.16

1

Psalm 117:24 LXX (= 118:24 NRSV; 117:24 Budge). Psalm 49:5 LXX (= 50:5 NRSV; 49:5 Budge). 3 Psalm 11:9 LXX (= 12:9 NRSV; 11:9 Budge). 4 Psalm 15:4 LXX (= 16:4 NRSV; 15:4 Budge). 5 Psalm 30:14 LXX (= 31:13 NRSV; 30:13 Budge). 6 Psalm 32:7 LXX (= 33:7 NRSV; 32:7 Budge). 7 Psalm 34:15 LXX (= 35:15 NRSV; 34:15 Budge). 8 Psalm 38:7 LXX (= 39:6 NRSV; 38:6 Budge). 9 Psalm 46:10 LXX (= 47:9 NRSV; 46:9 Budge). 10 Psalm 47:5 LXX (= 48:4 NRSV; 47:4 Budge). 11 Psalm 101:23 LXX (= 102:22 NRSV; 101:22 Budge). 12 Psalm 103:22 LXX (= 104:22 NRSV; 103:22 Budge). 13 Psalm 103:28 LXX (= 104:28 NRSV; 103:28 Budge). 14 Psalm 105:47 LXX (= 106:47 NRSV; 105:47 Budge). 15 Psalm 106:3 LXX (= 107:3 NRSV; 106:3 Budge). 16 Psalm 146:2 LXX (= 147:2 NRSV; 146:2 Budge). 2

63

64

CHAPTER 3

(5r = 189r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲙⲁⲣⲛⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲛⲧⲛⲧⲉⲗⲏⲗ ⲛⲧⲛⲟⲩⲛⲟϥ •

ϫⲉⲁⲡϭⲥ ⲥⲉⲧⲡⲓⲁⲕⲱⲃ ⲛⲁϥ • Ⲡ⳰Ⲓ⳰Ⲏ⳰Ⲗ

ⲉⲩⲥⲱⲟⲩϩⲥ ⲛⲁϥ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲟⲩⲛⲃⲟⲏⲑⲉⲓⲁ ϣⲟⲟⲡ ⲛⲁⲛ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲡⲉⲛⲛⲟⲩⲧⲉ ⲡⲉⲛⲧⲁϥⲧⲁⲙⲓⲉⲧⲡⲉ ⲙⲛⲡⲕⲁϩ • ⲁⲩⲱ ϯⲛⲁⲯⲁⲗⲗⲉⲓ ⲉⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲡⲉⲧϫⲟⲥⲉ • ⲡⲉⲛⲧⲁϥⲣⲡⲉⲧⲛⲁⲛⲟⲩϥ ⲛⲁⲓ • ϯⲛⲁⲯⲁⲗⲗⲉⲓ ⲉⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲁⲩⲱ ⲧⲛⲛⲁⲁⲓⲁⲓ ϩⲙⲡⲣⲁⲛ ⲙⲡⲉⲛⲛⲟⲩⲧⲉ ⲉⲧⲃⲉⲡⲉⲕⲣⲁⲛ Ⲡ⳰Ⲟ⳰Ⲥ • ⲕⲁⲡⲁⲛⲟⲃⲉ ⲛⲁⲓ ⲉⲃⲟⲗ ⲁⲩⲱ ⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲡⲁⲛⲉⲧⲣϩⲟⲧⲉ ϩⲏⲧϥ ⲛⲁⲓⲁⲧϥ ⲙⲡⲣⲱⲙⲉ • ⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲡⲉ ⲧⲉϥϩⲉⲗⲡⲓⲥ • ⲕⲁⲧⲁⲡⲉⲕⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ • ⲧⲁⲓ ⲟⲛ ⲧⲉ ⲑⲉ ⲙⲡⲉⲕⲕⲉⲥⲙⲟⲩ • ⲙⲁⲧⲟⲩϫⲟⲓ ⲡⲁⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕⲣⲁⲛ • ϯⲛⲁⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉⲃⲟⲗ ⲙⲡⲉⲕⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ ϫⲉⲛⲁⲛⲟⲩϥ • ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲉϯⲛⲁⲯⲁⲗⲗⲉⲓ ⲉⲡⲉⲕⲣⲁⲛ Ⲡ⳰Ⲛ⳰Ⲉ ϯⲛⲁⲥⲙⲟⲩ ⲉⲡⲣⲁⲛ ⲙⲠ⳰Ⲛ⳰Ⲉ ϩⲛⲟⲩⲱⲇⲏ • ⲃⲟⲏⲑⲉⲓ ⲉⲣⲟⲛ ⲡⲛⲟⲩⲧⲉ ⲡⲛⲥⲱⲣ ⲉⲧⲃⲉⲡⲉⲟⲟⲩ ⲙⲡⲉⲕⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲁⲩⲱ ⲥⲉⲛⲁϣⲓⲛⲉ ⲛⲥⲁⲡⲉⲕⲣⲁⲛ Ⲡ⳰Ⲟ⳰Ⲥ • ⲁⲩⲱ ⲙⲁⲣⲟⲩⲉⲓⲙⲉ ϫⲉⲡⲉⲛⲣⲁⲛ Ⲡ⳰Ⲟ⳰Ⲥ • ⲁⲛⲉⲓⲛⲉ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲁⲛⲓⲟⲩⲉⲟⲟⲩ ⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ •

Textual notes Line 5: Red letters. Line 6: Large decorative capitals, red and yellow. Line 19: Read ⲡⲛⲟⲩⲧⲉ in place of ⲙⲡⲛⲟⲩⲧⲉ. The reading ⲕⲁⲧⲁⲡⲉⲕⲣⲁⲛ ⲙⲡϭⲥ is likely influenced by the keyword (Stichwort) ⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ. A similar error occurs in line 22. Line 19: ⲟⲛ is written above the line of text. Line 22: Read Ⲡ⳰Ⲟ⳰Ⲥ in place of ⲙⲠ⳰Ⲟ⳰Ⲥ (cf. line 19).

TEXT, TRANSLATION, AND CRITICAL NOTES

(5r = 189r) Translation of the Coptic Let us gather in and rejoice and be glad.1 Because the Lord chose Jacob for himself, Israel as a gathering for him.2 (5) “Name of the Lord” There is help for us in the name of the Lord.3 The name of the Lord our God, who created heaven and earth.4 (10) And I will sing hymns to the name of the Lord, the Most High.5 My benefactor, I will sing hymns to the name of the Lord.6 And we will increase in the name of our God.7 (15) For the sake of your name, O Lord, forgive me my sins.8 And the name of the Lord belongs to those who fear him.9 Blessed is the person whose hope is in the name of the Lord.10 Like your name, O God, so also is (20) your blessing.11 Save me, O my God, in your name.12 I will acknowledge your name, O Lord, because it is good.13 Thus I will sing hymns of praise to your name, O God.14 (25) I will bless the name of God with a song.15 Help us, O God our Savior, for the sake of the glory of your name, O God.16 And they will seek your name, O Lord.17 And let them understand that your name is the Lord.18 (30) Bring to the Lord, bring glory to the name of the Lord.19

1

Psalm 117:24 LXX (= 118:24 NRSV; 117:24 Budge). Psalm 134:4 LXX (= 135:4 NRSV; 134:4 Budge). 3 Psalm 123:8 LXX (= 124:8 NRSV; 123:8 Budge). 4 Psalm 123:8 LXX (= 124:8 NRSV; 123:8 Budge). 5 Psalm 7:18 LXX (= 7:17 NRSV; 7:17 Budge). 6 Psalm 12:6 LXX (= 13:6 NRSV; 12:6 Budge). 7 Psalm 19:6 LXX (= 20:5 NRSV; 19:5 Budge). 8 Psalm 24:11 LXX (= 25:11 NRSV; 24:11 Budge). 9 Psalm 24:14 LXX (= 25:14 NRSV; 24:14b Budge). 10 Psalm 39:5 LXX (= 40:4 NRSV; 39:4 Budge). 11 Psalm 47:11 LXX (= 48:10 NRSV; 47:10 Budge). 12 Psalm 53:3 LXX (= 54:1 NRSV; 47:10 Budge). 13 Psalm 53:8 LXX (= 54:6 NRSV; 53:6 Budge). 14 Psalm 60:9 LXX (= 61:8 NRSV; 60:8 Budge). 15 Psalm 68:31 LXX (= 69:30 NRSV; 68:30 Budge). 16 Psalm 78:9 LXX (= 79:9 NRSV; 78:9 Budge). 17 Psalm 82:17 LXX (= 83:16 NRSV; 82:16 Budge). 18 Psalm 82:19 LXX (= 83:18 NRSV; 82:18 Budge). 19 Psalm 28:1–2 LXX(= 29:2 NRSV; 28:2 Budge). 2

65

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(5v = 189v) Ⲉ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲛϩⲉⲑⲛⲟⲥ ⲧⲏⲣⲟⲩ ⲣϩⲟⲧⲉ ϩⲏⲧϥ ⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ •

ⲛϩⲙϩⲁⲗ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ • ⲥⲙⲟⲩ ⲉⲡⲣⲁⲛ Ⲡ⳰Ⲟ⳰Ⲥ ⲉⲣⲉⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ ϣⲱⲡⲉ • ⲉϥⲥⲙⲁⲙⲁⲁⲧ ϫⲓⲛⲡⲓⲏⲃⲧ ϣⲁⲡⲉⲙⲉⲛⲧ ⲥⲙⲟⲩ ⲉⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ •

ϯⲛⲁϫⲓ ⲛⲟⲩϫⲱ ⲛⲟⲩϫⲁⲓ • ⲧⲁⲱϣ ⲉⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ •

ⲁⲛϩⲉⲑⲛⲟⲥ ⲧⲏⲣⲟⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲓ • ⲁⲩⲃⲟⲣⲟⲩ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ •

ϩⲛⲟⲩⲕⲱⲧⲉ ⲁⲩⲕⲱⲧⲉ ⲉⲣⲟⲓ • ⲁⲓⲃⲟⲟⲣⲟⲩ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ •

ϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲡⲉⲧⲛⲏⲟⲩ ⲡⲉⲧⲛⲏⲩ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ •

ⲛⲑⲉ ⲛⲧⲁⲓⲙⲉⲣⲉⲡⲉⲕⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲁⲓⲣⲡⲙⲉⲉⲩⲉ ⲙⲡⲉⲕⲣⲁⲛ ⲛⲧⲉⲩϣⲏ Ⲡ⳰Ⲟ⳰Ⲥ ⲉⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡⲉⲕⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲁⲛⲥⲙⲟⲩ ⲉⲣⲱⲧⲛ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲉⲧⲣⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡⲉⲕⲣⲁⲛ ⲛⲧⲉⲩϣⲏ ⲙⲠ⳰Ⲟ⳰Ⲥ •

ⲕⲛⲁⲧⲁⲛϩⲟⲓ ⲉⲧⲃⲉⲡⲉⲕⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲙⲁⲣⲉⲙⲙⲟⲟⲩ ⲉⲧϩⲛⲧⲡⲉ ⲛⲉⲙⲡⲏⲩⲉ ⲥⲙⲟⲩ ⲉⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ •

ⲙⲁⲣⲉⲛⲓϥⲉ ⲛⲓⲙ ⲥⲙⲟⲩ ⲉⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲁⲣⲭⲏ ⲁⲩⲱ ⲡⲉϫⲁⲓ ϫⲉⲧⲉⲛⲟⲩ ⲁⲓⲁⲣⲭⲏ ⲡⲁⲓ ⲡⲉ ⲡϣⲓⲃⲉ • ⲛⲧⲟⲩⲛⲁⲙ ⲙⲡⲡⲉⲧϫⲟⲥⲉ • ⲧⲁⲡⲁⲣⲭⲏ ⲛⲛⲉⲩϩⲓⲥⲉ ⲧⲏⲣⲟⲩ • ϩⲛⲙⲙⲁ ⲛ-

Textual notes Line 25: Red letters. Line 26: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

67

(5v = 189v) Translation of the Coptic All nations fear the name of the Lord.1 Servants, bless the Lord; bless the name of the Lord.2 May the name of the Lord be blessed.3 (5) From the east to the west, bless the name of the Lord.4 I will take a cup of salvation, I will call upon the name of the Lord.5 All nations surrounded me and were repelled in the name (10) of the Lord.6 In surrounding they surrounded me, and I repelled them in the name of the Lord.7 Blessed is the person who comes, who comes in the name of the Lord.8 (15) How I have loved your name, O Lord.9 I remembered your name in the night, O Lord.10 To acknowledge your name, O Lord.11 We blessed you in the name of the Lord.12 That I might acknowledge your name in the night, (20) O Lord.13 You will give me life for the sake of your name, O Lord.14 Let the waters in the heaven of heavens bless the name of the Lord.15 Let all breath bless the name of the Lord.16 (25) “Beginning” And I said, “Now I have begun; this change is of right hand of the Most High.”17 The first fruit18 of all their labors in the dwelling places

1

Psalm 101:16 LXX (= 102:15 NRSV; 101:15 Budge). Psalm 112:1 LXX (= 113:1 NRSV; 112:1 Budge); cf. Psalm 134:1 LXX (= 135:1 NRSV; 134:1 Budge). 3 Psalm 112:2 LXX (= 113:2 NRSV; 112:2 Budge). 4 Psalm 112:3 LXX (= 113:3 NRSV; 112:3 Budge). 5 Psalm 115:4 LXX (= 116:13 NRSV; 116:4 Budge). 6 Psalm 117:10 LXX (= 118:10 NRSV; 117:10 Budge). 7 Psalm 117:11 LXX (= 118:11 NRSV; 117:11 Budge). 8 Psalm 117:26 LXX (= 118:26 NRSV; 117:26 Budge). 9 Psalm 118:97 LXX (= 119:97 NRSV; 118:97 Budge). 10 Psalm 118:55 LXX (= 119:55 NRSV; 118:55 Budge). 11 Psalm 121:4 LXX (= 122:4 NRSV; 121:4 Budge). 12 Psalm 128:8 LXX (= 129:8 NRSV; 128:8 Budge). 13 Psalm 141:8 LXX (= 142:7 NRSV; 141:7 Budge). 14 Psalm 142:11 LXX (= 143:11 NRSV; 142:11 Budge). 15 Psalm 148:4 LXX (= 148:4 NRSV; 147:4 Budge). 16 Psalm 150:6 LXX (= 150:6 NRSV; 149:6 Budge). 17 Psalm 76:11 LXX (= 77:10 NRSV; 76:10 Budge). 18 Presumably included here because “first fruit” (ⲁⲡⲁⲣⲭⲏ) includes the keyword ⲁⲣⲭⲏ. 2

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(6r = 190r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ϣⲱⲡⲉ ⲛⲭⲁⲙ • ⲁϥⲡⲉⲉⲛⲉⲡⲉϥⲗⲁⲟⲥ ⲉⲃⲟⲗ ⲛⲑⲉ ⲛϩⲛⲉⲥⲟⲟⲩ • ⲧⲁⲡⲁⲣⲭⲏ ⲛⲛⲉⲩϩⲓⲥⲉ ⲧⲏⲣⲟⲩ • ⲁϥⲛⲧⲟⲩ ⲉⲃⲟⲗ ϩⲙⲡϩⲁⲧ ⲙⲛⲡⲛⲟⲩⲃ • ⲛⲉⲙⲙⲛⲡⲉⲧϭⲟⲟⲃ ϩⲛⲛⲉⲩⲫⲩⲗⲏ • ⲧⲉⲕⲁⲣⲭⲏ ⲛⲙⲙⲁⲕ ϩⲙⲡⲉϩⲟⲟⲩ ⲛⲧⲉⲕϭⲟⲙ • ϩⲛⲛⲟⲩⲟⲉⲓⲛ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ⲉⲃⲟⲗ ϩⲛⲑⲏ ⲁⲓϫⲡⲟⲕ • ⲡⲁⲣⲭⲏ ⲛⲧⲥⲟⲫⲓⲁ ⲧⲉ ⲑⲟⲧⲉ ⲙⲡⲛⲟⲩⲧⲉ • ⲛⲁⲛⲟⲩⲧⲙⲛⲧⲣⲙⲛϩⲏⲧ • ⲛⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲉⲓⲣⲉ ⲙⲙⲟⲥ • ⲑⲉⲓⲖ⳰Ⲏ⳰Ⲙ ϩⲛⲧⲁⲣⲭⲏ ⲙⲡⲁⲟⲩⲛⲟϥ • ⲁⲣⲓⲡⲙⲉⲉⲩⲉ Ⲡ⳰Ⲟ⳰Ⲥ ⲉⲛⲛϣⲏⲣⲉ ⲛⲉⲇⲱⲙ • -----------------⳾⳾--------------------⳾⳾--------------ⲛⲉϩⲟⲩⲉⲓⲧⲉ ϫⲓⲛⲧⲉϩⲟⲩⲉⲓⲧⲉ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲧⲟⲕ ⲁⲕⲥⲙⲛⲥⲛⲧⲉ ⲙⲡⲕⲁϩ • ⲛⲉϩⲃⲏⲟⲩⲉ ⲛⲛⲉⲕϭⲓϫ ⲛⲉ ⲙⲡⲏⲩⲉ • ⲧⲉϩⲟⲩⲉⲓⲧⲉ ⲛⲛⲉⲕϣⲁϫⲉ ⲧⲉ ⲧⲙⲉ • ⲛϩⲁⲡ ⲧⲏⲣⲟⲩ ⲛⲧⲉⲕⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ϣⲟⲟⲡ ϣⲁⲉⲛⲉϩ • -----------------⳾⳾--------------------⳾⳾--------------ⲛϣⲱⲣⲡ -----------------⳾⳾--------------------⳾⳾--------------ⲧⲱⲟⲩⲛ Ⲡ⳰Ⲟ⳰Ⲥ ⲁⲣⲓϣⲱⲣⲡ ⲉⲣⲱⲟⲩ • ⲛⲅⲧⲁⲟⲩⲟⲟⲩ ϩⲣⲁⲓ • ϫⲉⲁⲕⲧⲣⲉϥⲣϣⲟⲣⲡ • ϩⲛⲛⲉⲥⲙⲟⲩ ⲛⲧⲉⲕⲙⲛⲧⲭⲣⲏⲥⲧⲟⲥ • ⲁⲩⲱ ϩⲛⲛⲉϩⲟⲟⲩ ⲛⲛⲉⲩϩⲟⲟⲩ ⲛϣⲟⲣⲡ • ⲛⲉϭⲱϣ ⲛⲁⲣϣⲟⲣⲡ ⲉϯ ϩⲛⲛⲉⲩϭⲓϫ ⲙⲠ⳰Ⲛ⳰Ⲉ

Textual notes Line Line Line Line

14: 15: 21: 22:

Red letters. Large decorative capitals, red and yellow. Red letters. Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

69

(6r = 190r) Translation of the Coptic of Cham; he removed his people like sheep.1 The first-fruit2 of all their labors. He brought them out with money and gold; there was no one (5) weak among their tribes.3 Your beginning is with you on day of your power among the splendors of the holy ones. From the womb I have begotten you.4 The beginning of wisdom is the fear of God; (10) good is the understanding of everyone who practices it.5 Jerusalem in the beginning of my joy; remember, Lord, against the sons of Edom.6 “Outset” (15) From the outset, O Lord, it is you who established the earth; the heavens are the works of your hands.7 The outset of your words is truth; all the judgments of your righteousness are (20) forever.8 “First” Arise, Lord, move first against them and overthrow them.9 For you put him first in the blessings of your (25) goodness.10 And in the days of their first days.11 The Ethiopians will be first to extend their hands to God.12

1

Psalm 77:51–52 LXX (= 78:51–52 NRSV; 77:51–52 Budge). Presumably included here because “first fruit” (ⲁⲡⲁⲣⲭⲏ) includes the keyword ⲁⲣⲭⲏ. 3 Psalm 104:36–37 LXX (= 105:36–37 NRSV; 104:36–37 Budge). 4 Psalm 109:3 LXX (= 110:3 NRSV; 109:3 Budge). 5 Psalm 110:10 LXX (= 111:10 NRSV; 110:10 Budge). 6 Psalm 136:6–7 LXX (= 137:6–7 NRSV; 136:6–7 Budge). 7 Psalm 101:26 LXX (= 102:25 NRSV; 101:25 Budge). 8 Psalm 118:160 LXX (= 119:160 NRSV; 118:160 Budge). 9 Psalm 16:13 LXX (= 17:13 NRSV; 16:13 Budge). 10 Psalm 20:4 LXX (= 21:3 NRSV; 20:3 Budge). 11 Psalm 43:2 LXX (= 44:1 NRSV; 43:1 Budge). 12 Psalm 67:32 LXX (= 68:31 NRSV; 67:32 Budge). 2

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(6v = 190v) Ⲋ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲡⲁⲛⲟⲩⲧⲉ ⲡⲉϥⲛⲁ • ⲛⲁⲣϣⲟⲣⲡ ⲉⲣⲟⲓ •

ⲧⲁⲓ ⲛⲧⲁⲕϫⲡⲟⲥ ⲛⲁⲕ ϫⲓⲛⲛϣⲟⲣⲡ • ϫⲉϯⲛⲁⲣⲡⲙⲉⲉⲩⲉ • ⲛⲛⲉⲕϣⲡⲏⲣⲉ ϫⲓⲛⲛϣⲟⲣⲡ •

ϯⲛⲁϫⲱ ⲛϩⲉⲛⲡⲣⲟⲃⲗⲏⲙⲁ • ϫⲓⲛⲛϣⲟⲣⲡ ⲙⲡⲉⲣⲣⲡⲙⲉⲉⲩⲉ • ⲛⲛⲉⲛⲁⲛⲟⲙⲓⲁ ⲛϣⲟⲣⲡ ⲁⲓⲣϣⲟⲣⲡ ϩⲙⲡⲉⲟⲩⲱⲉⲓϣ • ⲁⲓϫⲓϣⲕⲁⲕ ⲉⲃⲟⲗ ⲁⲛⲁⲃⲁⲗ ϣⲱⲣⲡⲟⲩ ⲉϩⲧⲟⲟⲩⲉ ⲉⲙⲉⲗⲏⲧⲁ ⲛⲛⲉⲕϣⲁϫⲉ •

ⲁⲓⲣⲡⲙⲉⲉⲩⲉ ⲛⲛⲉϩⲟⲟⲩ ⲛϣⲱⲣⲡ • ⲁⲓ-

ⲙⲉⲗⲏⲧⲁ ⲙⲙⲟⲟⲩ • ----------------⳾⳾-------------------⳾⳾-------------ⲡⲉϩⲟⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲡⲁⲓ ⲡⲉ ⲡⲉϩⲟⲟⲩ ⲛⲧⲁⲠ⳰Ⲟ⳰Ⲥ ⲧⲁⲙⲓⲟϥ • ⲙⲁⲣⲛⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲛⲧⲉⲛⲧⲉⲗⲏⲗ ⲛⲧⲛⲟⲩⲛⲟϥ • ⲡⲁⲓ ⲉⲧⲛⲁϯ ⲙⲡⲉϥⲕⲁⲣⲡⲟⲥ ⲙⲡⲉϥⲟⲩⲟⲉⲓϣ • ⲡⲉϩⲟⲟⲩ ⲛⲧⲁⲡϫⲟⲉⲓⲥ ⲛⲁϩⲙⲉϥ ⲉⲃⲟⲗ ϩⲓⲧⲛⲛⲉϥϫⲁϫⲉ ⲧⲏⲣⲟⲩ • ⲡⲉϩⲟⲟⲩ ϫⲱ ⲛⲟⲩϣⲁϫⲉ ⲙⲡⲉϩⲟⲟⲩ • ⲉⲣⲉⲠ⳰Ⲟ⳰Ⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲙⲡⲉϩⲟⲟⲩ ⲛⲧⲉⲕⲑⲗⲓⲯⲓⲥ • ⲁⲩⲱ ⲛⲅⲥⲱⲧⲙ ⲉⲣⲟⲛ ϩⲙⲡⲉϩⲟⲟⲩ ⲉⲧⲛⲛⲁⲱϣ ϩⲣⲁⲓ ⲉⲣⲟⲕ ⲁϥⲁⲓⲧⲉⲓ ⲙⲙⲟⲕ ⲛⲟⲩⲱⲛϩ • ⲁⲕⲧⲁϥ ⲛⲁϥ ⲛⲟⲩⲁϣⲏ ⲛϩⲟⲟⲩ ϣⲁⲉⲛϩ • ⲡⲁⲛⲟⲩⲧⲉ ϩⲉⲙⲡⲉϩⲟⲟⲩ • ϯⲛⲁⲱϣ ⲉϩⲣⲁⲓ ⲉⲣⲟⲕ ⲛⲅⲥⲱⲧⲙ ⲉⲣⲟⲓ • ϫⲉϥϭⲱϣⲧ ϫⲉⲡⲉϥϩⲟⲟⲩ ⲛⲏⲩ • ⲥⲉⲛⲁⲥⲉⲓ ϩⲉⲛⲛⲉϩⲟⲟⲩ ⲙⲡϩⲉⲃⲱⲛ •

Textual notes Line 12: Red letters. Line 13: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

71

(6v = 190v) Translation of the Coptic My God, his mercy will be first before me.1 Which you acquired from the first.2 Because I will remember your wonders from the first.3 (5) I will utter problems from the first.4 Do not remember our first acts of lawlessness.5 I acted first in the occasion; I cried out.6 My eyes were first at dawn to meditate on your words.7 (10) I remembered the first days, and I meditated on them.8 “Day” This is the day that the Lord has made; let us gather together (15) and rejoice and be glad.9 Which will yield its fruit in its season.10 The day when the Lord rescued him from all his enemies.11 (20) Day speaks a word to day.12 May the Lord hear you on the day of your affliction.13 And hear us on the day we will call upon you.14 He asked you for a life, and you gave it (25) to him; many days forever.15 My God, I will cry out to you in the day, and you will hear me.16 Because he sees that his day is coming.17 They will be satisfied in days of famine.18

1

Psalm 58:11 LXX (= 59:10 NRSV; 58:10 Budge). Psalm 73:2 LXX (= 74:2 NRSV; 73:2 Budge). 3 Psalm 76:12 LXX (= 77:11 NRSV; 76:11 Budge). 4 Psalm 77:2 LXX (= 78:2 NRSV; 77:2 Budge). 5 Psalm 78:8 LXX (= 79:8 NRSV; 78:8 Budge). 6 Psalm 118:147 LXX (= 119:147 NRSV; 118:147 Budge). 7 Psalm 118:148 LXX (= 119:148 NRSV; 118:148 Budge). 8 Psalm 142:5 LXX (= 143:5 NRSV; 142:5 Budge). 9 Psalm 117:24 LXX (= 118:24 NRSV; 117:24 Budge). 10 Psalm 1:3 LXX (= 1:3 NRSV; 1:3 Budge). 11 Psalm 17:1 LXX (= 18:pro NRSV; 17:pro Budge). 12 Psalm 18:3 LXX (= 19:2 NRSV; 18:2 Budge). 13 Psalm 19:2 LXX (= 20:1 NRSV; 19:1 Budge). 14 Psalm 19:10 LXX (= 20:9 NRSV; 19:9 Budge). 15 Psalm 20:5 LXX (= 21:5 NRSV; 20:4 Budge). 16 Psalm 21:3 LXX (= 22:2 NRSV; 21:2 Budge). 17 Psalm 36:13 LXX (= 37:13 NRSV; 36:13 Budge). 18 Psalm 36:19 LXX (= 37:19 NRSV; 36:19 Budge). 2

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(7r = 191r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲟⲩⲇⲉ ⲡⲉϥⲥⲡⲉⲣⲙⲁ • ⲉϥϣⲓⲛⲉ ⲛⲥⲁⲟⲉⲓⲕ ⲙⲡⲉϩⲟⲟⲩ ⲧⲏⲣϥ •

ⲁⲩⲱ ⲧⲏⲏⲡⲉ ⲛⲛⲁϩⲟⲟⲩ • ϫⲉⲟⲩⲏⲣ ⲧⲉ ⲡⲞ⳰Ⲥ ⲛⲁⲧⲟⲩϫⲟⲟⲩ • ϩⲛⲟⲩϩⲟⲟⲩ ⲙⲡⲟ-

ⲛⲏⲣⲟⲛ • ----------------⳾⳾-------------------⳾⳾-------------ⲛϣⲟ ----------------⳾⳾-------------------⳾⳾-------------ⲉⲡⲉⲓⲁ ⲛⲛⲉϩⲙⲟⲩ ⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲛϣⲟ • ⲡϩⲁⲣⲙⲁ ⲙⲡⲛⲟⲩⲧⲉ • ⲟⲩⲧⲃⲁ ⲛⲕⲱⲃ ⲡⲉ ϩⲉⲛϣⲟ ⲛⲉ ⲉⲩⲣⲟⲟⲩⲧ • ⲟⲩϩⲟⲟⲩ ⲛⲟⲩⲱⲧ • ϩⲛⲛⲉⲕⲁⲩⲗⲏ ⲉϩⲟⲩⲉϣⲟ ⲙⲡⲉⲩⲃⲟⲗ • ϣⲟ ⲛⲣⲟⲙⲡⲉ ⲛⲛⲁϩⲣⲁϥ • ⲉⲩⲟ ⲛⲑⲉ ⲛⲟⲩϩⲟⲟⲩ ⲛⲟⲩⲱⲧ • ⲁⲩⲱ ⲟⲩϩⲟⲟⲩ ⲛⲟⲩⲱⲧ • ⲉϥⲟ ⲛⲑⲉ ⲛⲟⲩϣⲟ ⲛⲣⲟⲙⲡⲉ • ⲟⲩⲛϣⲟ ⲛⲁϩⲓϩⲃⲟⲩⲣ ⲙⲙⲟⲕ • ⲁⲩⲱ ⲟⲩⲧⲃⲁ ϩⲓⲟⲩⲛⲁⲙ ⲙⲙⲟⲕ • ⲡϣⲁϫⲉ ⲛⲧⲁϥϩⲱⲛ ⲙⲙⲟϥ ⲉϣⲟ ⲛⲅⲉⲛⲉⲁ ⲛⲁⲛⲟⲩⲡⲛⲟⲙⲟⲥ ⲛⲁⲓ • ⲛⲧⲉⲕⲧⲁⲡⲣⲟ • ⲉϩⲟⲩⲉ ⲉϩⲛϣⲟ • ⲛϩⲁⲧ ϩⲓⲛⲟⲩⲃ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲧⲃⲁ ----------------⳾⳾-------------------⳾⳾-------------ⲛϯⲛⲁⲣϩⲟⲧⲉ ⲁⲛ ϩⲏⲧⲟⲩ ⲛϩⲉⲛⲧⲃⲁ ⲛⲗⲁⲟⲥ • ⲡϩⲁⲣⲙⲁ ⲙⲡⲛⲟⲩⲧⲉ • ⲟⲩⲧⲃⲁ ⲛⲕⲱⲃ ⲡⲉ ⲁⲩⲱ ⲟⲩⲧⲃⲁ ϩⲓⲟⲩⲛⲁⲙ ⲙⲙⲟⲕ ⲛⲥⲉⲛⲁϣϩⲱⲛ ⲇⲉ ⲉⲣⲟⲕ ⲁⲛ • ϩⲉⲛⲛⲉⲧⲃⲁϩⲛ ϣⲁϩⲣⲁⲓ • ⲛⲧⲁⲡ ⲙⲡⲉⲑⲩⲥⲓ-

Textual notes Line Line Line Line

6: Red letters. 7: Large decorative capitals, red and yellow. 22: Red letters. 23: Large decorative capitals, red and yellow.

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(7r = 191r) Translation of the Coptic Nor his offspring seeking bread the whole day.1 And the number of my days, what it is.2 The Lord will rescue them on a (5) wicked day.3 “Thousand” The valley of salt, twelve thousand.4 The chariot of God is twice ten thousand, (10) thousands flourishing.5 A single day in your halls (is better) than a thousand outside them.6 A thousand years in his presence are like a single day.7 (15) And a single day is like a thousand years.8 A thousand will be at your left and ten thousand at your right.9 The word that he commanded to a thousand generations.10 (20) Better to me is the law of your mouth than thousands of silver and gold.11 “Ten Thousand” And I will not fear tens of thousands of peoples.12 (25) The chariot of God is twice ten thousand.13 And ten thousand will be at right, but they will not be able to approach you.14 In the coverings of the horns of the altar.15

1

Psalm 36:25–26 LXX (= 37:25–26 NRSV; 36:25–26 Budge). Psalm 38:5 LXX (= 39:4 NRSV; 38:4 Budge). 3 Psalm 40:2 LXX (= 41:1 NRSV; 40:1 Budge). 4 Psalm 59:2 LXX (= 60:pro NRSV; 59:pro Budge). 5 Psalm 67:18 LXX (= 68:17 NRSV; 67:18 Budge). 6 Psalm 83:11 LXX (= 84:10 NRSV; 83:10 Budge). 7 Psalm 89:4 LXX (= 90:4 NRSV; 89:4 Budge). 8 Likely a continuation of the previous Psalm based on a remembrance of 2 Peter 3:8, where subject and predicate are reversed. 9 Psalm 90:7 LXX (= 91:7 NRSV; 90:7 Budge). 10 Psalm 104:8 LXX (= 105:8 NRSV; 104:8 Budge). 11 Psalm 118:72 LXX (= 119:72 NRSV; 118:72 Budge). 12 Psalm 3:7 LXX (= 3:6 NRSV; 3:6 Budge). 13 Psalm 67:18 LXX (= 68:17 NRSV; 67:18 Budge). 14 Psalm 90:7 LXX (= 91:7 NRSV; 90:7 Budge). 15 Psalm 117:27 LXX (= 118:27 NRSV; 117:27 Budge). Seemingly included due to a confusion of the isomorphic Coptic phrases ⲛⲉⲧⲃⲁϩⲛ (“those who cover”) and ⲛⲉⲧⲃⲁ ϩⲛ- (“the ten thousands in…”). 2

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(7v = 191v) Ⲍ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

ⲁⲥⲧⲏⲣⲓⲟⲛ • ------------⳾⳾---------------⳾⳾---------ⲙⲙⲏⲏϣⲉ ------------⳾⳾---------------⳾⳾---------ⲁⲩⲙⲏⲏϣⲉ ⲙⲙⲁⲥⲉ ⲕⲱⲧⲉ ⲉⲣⲟⲓ ⲉϩⲛⲙⲁⲥⲉ ⲉⲩⲥⲁⲛⲁϣⲧ • ⲁⲩⲱ ⲛⲉⲙⲛⲙⲏⲏϣⲉ ϩⲛⲛⲉⲛⲗⲟⲩⲗⲁⲓ ⲉⲛⲅⲛⲏⲩ ⲁⲛ ⲉⲃⲟⲗ ⲙⲡⲛⲟⲩⲧⲉ ϩⲛⲛⲉⲛⲙⲏⲏϣⲉ • ⲁⲓϣⲱⲡⲉ ⲛⲑⲉ ⲛⲛⲓϩⲛⲉ ⲛⲟⲩⲙⲏⲏϣⲉ ⲛϩⲉⲑⲛⲟⲥ ϩⲛⲕⲟⲩⲛⲕ • ⲧⲁⲧⲁϣⲟϥ ⲛⲟⲩⲙⲏⲏϣⲉ ⲛϩⲟⲟⲩ ⲧⲁⲧⲥⲁⲃⲟϥ ⲉⲡⲁⲟⲩϫⲁⲓ • ϯⲛⲁⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲧⲁⲧⲁⲡⲣⲟ ⲛⲧⲙⲏⲏⲧⲉ ⲛⲟⲩⲙⲏⲏϣⲉ • ------------⳾⳾---------------⳾⳾---------ⲡⲉⲬ⳰Ⲣ⳰Ⲥ ------------⳾⳾---------------⳾⳾---------ϫⲉⲛⲁϣⲉⲡⲁϣⲁⲓ ⲛⲧⲉⲕⲙⲛⲧⲬ⳰Ⲣ⳰Ⲥ • ⲁⲩⲱ Ⲡ⳰Ⲟ⳰Ⲥ ⲙⲛⲡⲉϥⲬ⳰Ⲣ⳰Ⲥ • ⲇⲓⲁⲯⲁⲖ⳰Ⲙⲁ ⲉⲧⲉⲓⲣⲉ ⲛⲟⲩⲛⲁ ⲙⲛⲡⲉϥⲬ⳰Ⲣ⳰Ⲥ Ⲇ⳰Ⲁ⳰Ⲇ • ⲧⲉⲛⲟⲩ ⲁⲓⲉⲓⲙⲉ ϫⲉⲁⲠ⳰Ⲟ⳰Ⲥ ⲧⲟⲩϫⲉⲡⲉϥⲬ⳰Ⲣ⳰Ⲥ • ϫⲉⲁⲕⲧⲣⲉϥⲣϣⲟⲣⲡ ϩⲛⲛⲉⲥⲙⲟⲩ ⲛⲧⲉⲕⲙⲛⲧⲬ⳰Ⲣ⳰Ⲥ • ⲉⲧⲃⲉⲧⲉⲕⲙⲛⲧⲬ⳰Ⲣ⳰Ⲥ Ⲡ⳰Ⲟ⳰Ⲥ ⲟⲩⲬ⳰Ⲣ⳰Ⲥ ⲡⲉ • ⲁⲩⲱ ⲧⲁⲛⲁϣⲧⲉ ⲛⲛⲉⲩⲟⲩϫⲁⲓ ⲙⲡⲉϥⲬ⳰Ⲣ⳰Ⲥ • ⲛⲁϣⲉⲡⲁϣⲁⲓ ⲛⲧⲉⲕⲙⲛⲧⲬ⳰Ⲣ⳰Ⲥ • ϩⲉⲗⲡⲓⲍⲉ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲅⲉⲓⲣⲉ ⲛⲟⲩⲙⲛⲧⲬ⳰Ⲣ⳰Ⲥ •

(continues on page 76) Textual notes Line 2: Red letters. Line 3: Large decorative capitals, red and yellow. Line 14: The keyword is written in a smaller script, in black letters. Line 15: Large decorative capitals, red and yellow. Lines 17–36: These are written in a smaller script, with more cramped spacing between lines. One explanation is that this keyword section, whose relation to the preceding keywords is not obvious, was a later addition meant to fill extra space on the page.

TEXT, TRANSLATION, AND CRITICAL NOTES

75

(7v = 191v) Translation of the Coptic “Multitude” A multitude of calves surrounded me, well-nourished calves.1 (5) And there was no multitude in our shouts.2 And you will not come out, O God, among our multitudes.3 I became like portents to a multitude of nations in your bosom.4 (10) And I will increase him a multitude of days and show him my salvation.5 I will bless him with my mouth in the midst of a multitude.6 “Anointed/Good” 7 (15) Because numerous are the multitudes of your goodness.8 And the Lord and his anointed; interlude.9 Who does mercy with his anointed, David.10 Now I have understood that the Lord preserved his anointed.11 (20) Because you made him first in the blessings of your goodness.12 Because of your goodness, Lord; it is good.13 And my strength of their salvation for his anointed.14 Numerous are the multitudes of your goodness.15 Hope in the Lord and do kindness.16

1

Psalm 21:13 LXX (= 22:12 NRSV; 21:12 Budge). Psalm 43:13 LXX (= 44:12 NRSV; 43:12 Budge). 3 Psalm 59:12 LXX (= 60:10 NRSV; 59:10 Budge). 4 Psalm 70:7 LXX (= 71:7 NRSV; 70:7 Budge). The meaning of the word ϩⲛⲉ is uncertain (thus Crum, Coptic Dictionary, 690b, citing this passage); the LXX reading (τέρας) conveys the sense of “portent.” 5 Psalm 90:16 LXX (= 91:16 NRSV; 90:16 Budge). 6 Psalm 108:30 LXX (= 109:31 NRSV; 108:30 Budge). 7 The theme word for the following sequence of verses is written in the abbreviated form, ⲭⲣⲥ. In antiquity, this abbreviation was used as the shortened form for two different Greek nouns, ⲭⲣⲓⲥⲧⲟⲥ (“anointed”) and ⲭⲣⲏⲥⲧⲟⲥ (“good”). In this way, the compiler of these Psalm verses was deploying a common word play whereby Christ (ⲭⲣⲓⲥⲧⲟⲥ, “the Anointed One”) was identified as goodness (ⲙⲛⲧⲭⲣⲏⲥⲧⲟⲥ) personified. 8 Psalm 30:20 LXX (= 31:19 NRSV; 30:19 Budge). This verse is out of sequence. It is placed first in this section of text and then repeated later at 7v, line 23. 9 Psalm 2:2 LXX (= 2:2 NRSV; 2:2b Budge). 10 Psalm 17:51 LXX (= 18:50 NRSV; 17:50 Budge). 11 Psalm 19:7 LXX (= 20:6 NRSV; 19:6 Budge). 12 Psalm 20:4 LXX (= 21:3 NRSV; 20:3 Budge). 13 Psalm 24:7–8 LXX (= 25:7–8 NRSV; 24:7–8 Budge). 14 Psalm 27:8 LXX (= 28:8 NRSV; 27:8 Budge). 15 Psalm 30:20 LXX (= 31:19 NRSV; 30:19 Budge). 16 Psalm 36:3 LXX (= 37:3 NRSV; 36:3 Budge). 2

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(7v = 191v, continued) 25 26 27 28 29 30 31 32 33 34 35 36

ϫⲉⲟⲩⲬ⳰Ⲣ⳰Ⲥ ⲙⲡⲉⲙⲧⲟ ⲉⲃⲟⲗ ⲛⲛⲉϥⲡⲉⲧⲟⲩⲁⲁⲃ • ⲕⲛⲁⲥⲙⲟⲩ ⲉⲡⲉⲕⲗⲟⲙ ⲛⲧⲉⲣⲟⲙⲡⲉ ⲛⲧⲉⲕⲙⲛⲧⲬ⳰Ⲣ⳰Ⲥ ⲁⲕⲥⲱⲧⲙ ⲙⲡϩⲉⲕⲉ ϩⲛⲧⲉⲕⲙⲛⲧⲬ⳰Ⲣ⳰Ⲥ • ϫⲉⲟⲩⲬ⳰Ⲣ⳰Ⲥ ⲡⲉ ⲡⲉⲕⲛⲁ ⲕⲁⲧⲁⲡⲁϣⲁⲓ ⲛⲛⲉⲕⲙⲛⲧ- • ⲛⲅϭⲱϣⲧ ⲉϫⲙⲡϩⲟ ⲙⲡⲉⲬ⳰Ⲣ⳰Ⲥ • ⲕⲁⲓⲅⲁⲣ ⲡⲛⲟⲩⲧⲉ ⲛⲁϯ ⲛⲟⲩⲙⲛⲧⲬ⳰Ⲣ⳰Ⲥ • ϫⲉⲛⲧⲟⲕ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲧⲕⲟⲩⲬ⳰Ⲣ⳰Ⲥ • ⲛⲧⲉⲧⲉⲛⲥⲙⲟⲩ ⲉⲡⲉϥⲣⲁⲛ ϫⲉⲟⲩⲬ⳰Ⲣ⳰Ⲥ ⲡⲉ Ⲡ⳰Ⲟ⳰Ⲥ • ⲥⲉⲛⲁⲥⲉⲓ ⲧⲏⲣⲟⲩ ϩⲛⲧⲉⲕⲙⲛⲧⲬ⳰Ⲣ⳰Ⲥ • ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲠ⳰Ⲟ⳰Ⲥ ϫⲉⲟⲩⲬ⳰Ⲥ ⲡⲉ • ⲡⲉⲬ⳰Ⲣ⳰Ⲥ ⲛⲛⲣⲱⲙⲉ ⲡⲉ ⲡϣⲉⲛϩⲧⲏϥ ⲛⲣⲉϥϯ • Ⲡ⳰Ⲟ⳰Ⲥ ⲁⲕⲉⲓⲣⲉ ⲛⲟⲩⲙⲛⲧⲬ⳰Ⲣ⳰Ⲥ • ⲙⲛⲡⲉⲕϩⲙϩⲁⲗ •

Textual notes Lines 17–36: These are written in a smaller script, with more cramped spacing between lines. One explanation is that this keyword section, whose relation to the preceding keywords is not obvious, was a later addition meant to fill extra space on the page. Line 28: Read ⲛⲛⲉⲕⲙⲛⲧϣⲁⲛϩⲧⲏϥ in place of ⲛⲛⲉⲕⲙⲛⲧ-.

TEXT, TRANSLATION, AND CRITICAL NOTES

77

(7v = 191v, continued) (25) For [it is] good before his saints.17 You will bless the crown of the year of your goodness.18 You heard the poor person in your goodness.19 Since your mercy is good; in accordance with the multitude of your [compassion].20 And look upon the face of the anointed.21 (30) Indeed, God will give goodness.22 Because you, Lord, are good.23 Bless his name, because the Lord is good.24 They will all be satisfied with your goodness.25 Acknowledge the Lord, because he is good.26 (35) Good among men is the compassionate giver.27 Lord, you have done goodness with your servant.28

17

Psalm 51:11 LXX (= 52:9 NRSV; 51:9 Budge). Psalm 64:12 LXX (= 65:11 NRSV; 64:11 Budge). 19 Psalm 67:11 LXX (= 68:10 NRSV; 67:10 Budge). 20 Psalm 68:17 LXX (= 69:16 NRSV; 68:16 Budge). 21 Psalm 83:10 LXX (= 84:9 NRSV; 83:9 Budge). 22 Psalm 84:13 LXX (= 85:12 NRSV; 84:12 Budge) (“our God”). 23 Psalm 85:5 LXX (= 86:5 NRSV; 85:5 Budge). 24 Psalm 134:3 LXX (= 135:3 NRSV; 134:3 Budge). 25 Psalm 103:28 LXX (= 104:28 NRSV; 103:28 Budge). 26 Psalm 105:1 LXX (= 106:1 NRSV; 105:1 Budge); see also LXX Psalm 135:1 (= NRSV 136:1; 135:1 Budge). 27 Psalm 111:5 LXX (= 112:5 NRSV; 111:5 Budge). lit. “the giving, compassionate person.” 28 Psalm 118:65 LXX (= 119:65 NRSV; 118:65 Budge). 18

78

CHAPTER 3

(8r = 192r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲇⲟⲝⲓⲥ ⲙⲯⲁⲗⲙⲟⲥ

ⲁⲡⲟ ⲁⲛⲁⲧⲟⲗⲟⲛ ⲏⲗⲓⲟⲩ • ⲙⲉⲭⲣⲓ ⲧⲓⲥ-

ⲙⲟⲩ • ⲁⲓⲛⲓⲧⲉ ⲧⲟ ⲟⲛⲟⲙⲁ Ⲕ⳰Ⲩ • ⲩⲯⲓⲗⲟⲥ ⲉⲥⲧⲓⲛ • ⲉⲡⲓ ⲡⲁⲛⲧⲁ ⲧⲁ ⲉⲑⲛⲏ ⲟ Ⲕ⳰Ⲥ • ⲉⲡⲓ ⲧⲟⲩⲥ ⲟⲩⲣⲁⲛⲟⲩⲥ • ⲛ ⲇⲟⲝⲁⲛ ⲁⲩⲧⲟⲩ ⲧⲓⲥ ⲟⲥ Ⲕ⳰Ⲩ • ⲟ Ⲑ⳰Ⲥ ⲏⲙⲱⲛ • ----------------⳾⳾-------------------⳾⳾-------------ⲯⲁⲗⲧⲏⲣⲓⲟⲛ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲓⲉⲩⲫⲣⲁⲛⲉ ⲉϫⲛⲛⲉⲛⲧⲁⲩϫⲟⲟⲥ ⲛⲁⲓ ϫⲉⲙⲁⲣⲉⲛⲃⲱⲕ ⲉⲡⲏⲓ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲛⲉⲣⲉⲛⲛⲟⲩⲉⲣⲏⲧⲉ • ⲁϩⲉⲣⲁⲧⲟⲩ ϩⲛⲛⲟⲩⲁⲩⲗⲏ ⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ • ⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲉⲩⲕⲱⲧ ⲙⲙⲟⲥ ⲛⲑⲉ ⲛⲟⲩⲡⲟⲗⲓⲥ • ⲉⲣⲉⲧⲉⲥⲙⲏⲧⲟⲭⲏ • ϩⲓⲛⲉⲥⲉⲣⲏⲟⲩ • ⲛⲧⲁⲛⲉⲫⲩⲗⲏ ⲃⲱⲕ ⲉϩⲣⲁⲓ ⲉⲙⲁⲩ ⲛⲉⲫⲩⲗⲏ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲉⲩⲙⲛⲧⲙⲛⲧⲣⲉ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ • ----------------⳾⳾-------------------⳾⳾-------------ⲏⲡⲏⲛⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲭⲁⲓⲣⲉ ⲁⲅⲁⲑⲟⲥ • ⲧⲓⲧⲟⲥ Ⲑ⳰Ⲩ • ⲧⲏⲥⲡⲟⲧⲏⲛ ⲕⲁⲓⲣⲱ ⲭⲁⲓⲣⲉ • ⲭⲁⲓⲣⲉ ⲃⲟⲩⲗⲏⲛ ⲧⲟⲩ [ⲩ]ⲯⲓⲥⲧⲟⲩ • ⲱ ⲡⲣⲱ ⲁⲓⲱⲛⲟⲛ ⲕⲁⲓⲣⲱ ⲭⲁⲓⲣⲉ • ⲭⲁⲓⲣⲉ ⲅⲓⲱⲣⲅⲓ ⲟⲩⲣⲁⲧⲉ • ⲅⲉⲉⲛⲧⲟⲩ ⲉⲅⲣⲟⲛ • ⲕⲁⲓⲣⲱ ⲭⲁⲓⲣⲉ • ⲭⲁⲓⲣⲉ ⲇⲟⲩⲛⲁⲙⲓⲥ ⲡⲁⲣⲁ Ⲑ⳰Ⲩ • ⲁⲛⲁⲗⲩⲙⲯⲓⲛ ⲕⲉⲣⲱ ⲭⲁⲓⲣⲉ • ----------------⳾⳾-------------------⳾⳾-------------Ⲟ⳰Ⲛ ⲏⲡⲏⲛⲟⲥ ⲁⲣⲭⲏ ⲥⲟⲫⲓⲁ ⲉⲣⲁⲣⲭⲁⲃⲁⲑⲙⲟⲛ ⲧⲟⲛ • ⲉⲛⲉⲝⲓⲟⲑⲓⲥ ⲅⲛⲏⲥⲓⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲕⲙⲡϣⲁ ⲙⲡⲓⲃⲁⲑⲙⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ •

Textual notes Line Line Line Line Line

7: Red letters. 16: Red letters. 25: Red letters. 26: Large decorative capitals, red and yellow. 28: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

79

(8r = 192r) Translation of the Greek and Coptic Psalmic Glorification (doxis psalmos) [Greek] From the rising of the sun to (its) setting, praise the name of the Lord. High above all the nations is the Lord; (5) above the heavens is his glory. Who is like the Lord our God?1 Psaltery (psaltērion) [Coptic] I was glad in those who said to me, “Let us go to the house of the Lord.” Our feet (10) were standing in your halls, O Jerusalem. Jerusalem, being built like a city which is shared in common. Thither the tribes went up; the tribes of the Lord for a testimony of (15) Israel.2 Praise (ēpēnos) [Greek] Hail, good Titus of God, master, hail, hail! Hail, counsel of the highest who is before (20) the ages, hail, hail! Hail, manifest George, farmer of fields, hail, hail! Hail, O power from God, ascension, hail, hail! (25) Again, Praise (ēpēnos) [Greek] Beginning, Wisdom, High-priest(ess) of the ranks of those legitimately worthy of God. [Coptic] You have been worthy of the holy rank,

1 2

Psalm 112:3–5 LXX (= 113:3–5 NRSV; 112:3–5 Budge). Psalm 121:1–4 LXX (= 122:1–4 NRSV; 121:1–4 Budge).

80

CHAPTER 3

(8v = 192v) Ⲏ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20

21 22 23

ⲟ ⲡⲥⲟⲫⲟⲥ ⲛⲁⲣⲭⲏⲉⲣⲉⲩⲥ ⲁⲕϣⲱⲡⲉ ⲅⲁⲣ ⲛⲟⲩⲅⲛⲏⲥⲓⲟⲥ • ⲕⲁⲖ⳰Ⲱ⳰Ⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲇⲓⲟⲇⲟⲝⲩ ⲧⲟⲛ ⲁⲡⲟⲥⲧⲟⲗⲟⲛ • ⲉⲗⲁⲙⲯⲓ ⲩⲡⲉⲣ ⲫⲱⲥⲧⲏⲣⲁⲥ ⲁⲥⲍⲱⲏⲛ ⲱⲧⲟⲛ ⲉⲕⲉⲣⲓⲝⲁⲥ • ⲕⲁⲖ⳰Ⲱ⳰Ⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲕⲧⲁϣⲉⲟⲉⲓϣ ⲛⲧⲉϩⲓⲏ ⲙⲡⲱⲛϩ ⲛⲑⲉ ⲛⲟⲩⲫⲱⲥⲧⲏⲣ ⲛⲣⲉϥⲣⲟⲩⲟⲉⲓⲛ ⲡⲇⲓⲁⲇⲟⲭⲟⲥ ⲛⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲕⲁⲗⲱⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲏ ⲉⲕⲕⲗⲏⲥⲓⲁ ⲃⲁⲉⲓⲇⲣⲉⲩⲉⲓ • ⲑⲱⲛ ⲡⲣⲏⲡⲟⲥ ⲓⲱⲣⲇⲁⲥⲱⲙⲉⲛ ⲏⲁⲣⲁⲣⲭⲁⲥ ⲁⲫⲏⲥⲓ • ⲕⲁⲗⲱⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲉⲥⲕⲓⲣⲇⲁ ⲛϭⲓⲧⲉⲕⲕⲗⲏⲥⲓⲁ • ⲧⲁⲓ ⲉⲧⲛⲣϣⲁ ⲛⲙⲙⲁⲥ ϩⲓⲟⲩⲥⲟⲡ ⲉϫⲛⲧⲉⲕϭⲓⲛⲉⲓ ϣⲁⲣⲟⲛ ⲙⲡⲟⲟⲩ ⳾ ⲕⲁⲖ⳰Ⲱ⳰Ⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲏⲡⲏⲡⲟⲥ Ⲟ⳰Ⲛ ⲧⲁⲩⲇⲁ ⲉⲡⲟⲩⲉⲥⲓⲛ • ⲡⲟⲗⲗⲓⲛ ⲭⲣⲱⲛⲟⲩ ⲧⲁⲩⲧⲁ ⲉⲡⲟⲩⲉⲥⲓⲛ • ⲉⲓⲣⲏⲛⲏⲕⲟⲥ ⲭⲣⲱⲛⲟⲩ • ⲧⲁⲩⲇⲁ ⲉⲡⲟⲩⲉⲥⲓⲛ ----------------⳾⳾-------------------⳾⳾-------------ⲡⲕⲁⲧⲁⲙⲁⲑⲉⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲙⲛⲛⲥⲁⲥⲟⲟⲩ ⲇⲉ ⲛϩⲟⲟⲩ • ⲁϥϫⲓ ⲛϭⲓⲒ⳰Ⲥ ⲙⲡⲉⲧⲣⲟⲥ •

‫انجيل متى‬

٢٠

‫ ومن بعد‬٢١ ‫ ستة ايام‬٢٢ ‫ اخذ يسوع بطرس‬٢٣

Textual notes Lines 1–2: Red letters. Line 4: The iota in ⲗⲁⲙⲯⲓ is written above the line of text. Lines 5–6: A floral motif is depicted in the left hand margin next to the dividing line. Lines 6–8: Red letters. Lines 12–14: Red letters. A floral motif is depicted in the left hand margin next to line 12. Line 20: Red letters. Lines 21–22 (Coptic): Large decorative capitals, red and yellow. A bird is depicted atop the enlarged initial mu of ⲙⲛⲛⲥⲁⲥⲟⲟⲩ. Line 21 (Coptic): The ⲇⲉ is written above the line of text, in small letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

81

(8v = 192v) Translation of the Greek and Coptic [Coptic] O wise high-priest. For you became true/legitimate. It is well. [Greek] O apostolic successor shining over the luminaries, (5) you proclaimed the way of life. It is well. [Coptic] You proclaimed the way of life like a light-bearing luminary, O successor of the apostles. It is well. [Greek] The church (10) prepares, with whom it is fitting that we feast your arrival: It is well. [Coptic] The church rejoices,1 she with whom we feast together over your advent to us today. It is well. (15) Another Praise (ēpēnos) [Greek] He has done these things. For a long time he has done these things. Peacefully for a time he did these things. (20) (The Gospel) According to Matthew2 [Coptic] After six days, Jesus took Peter, Translation of the Arabic The Gospel of Matthew

After six days, Jesus took Peter,

1 Reading ⲉⲥⲕⲓⲣⲇⲁ as ⲉⲥⲥⲕⲓⲣⲇⲁ, from σκιρτάω, “exult, rejoice.” We are grateful to Paola Buzi for this suggestion. Alternately, ⲉⲥⲕⲓⲣⲇⲁ could be read as κερδαίνω, “the church profits.” Neither verb exactly translates ⲃⲁⲉⲓⲇⲣⲉⲩⲉⲓ in 8v:9–10, but σκιρτάω best fits the context. 2 Matthew 17:1–9, continuing through fol. 9v, line 16.

‫‪82‬‬

‫‪CHAPTER 3‬‬

‫)‪(9r = 193r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬ ‫‪٢٦‬‬

‫ويعقوب ويوحنا‬ ‫اخاه واتى بهم‬ ‫الى جبل عال‬ ‫منفردا وتجلا‬ ‫قدامهم‬ ‫واضى وجهه‬ ‫كالشمس وكانت‬ ‫ثيابه بيض‬ ‫كالنور واذ‬ ‫موسى والياء‬ ‫ظهرا له يخاطبانه‬ ‫اجاب بطرس‬ ‫وقال ليسوع يا رب‬ ‫جيدا ان تكون‬ ‫هاهنا تشاء‬ ‫نتخيم ثلاث مظال‬ ‫واحده لك وواحده لموسى‬ ‫وواحده لايليا وفيما‬ ‫هو يتكلم واذا سحابة‬ ‫نيرة ظللتهم وصوت‬ ‫من السما يقول‬ ‫هذا ابني‬ ‫الجبيب الذي به‬ ‫سررت فاسمعو له‬ ‫فسمع تلاميذه‬ ‫وسقطو على‬

‫‪ⲙⲛⲓⲁⲕⲱⲃⲟⲥ • ⲙⲛⲒ⳰Ⲱ⳰Ϩ‬‬ ‫ⲩⲟⲧⲓ‪ⲡⲉϥⲥⲟⲛ • ⲁϥϫ‬‬ ‫‪ⲉϩⲣⲁⲓ ⲉϫⲛⲟⲩⲧⲟⲟⲩ ⲉϥ‬‬‫‪ϫⲟⲥⲉ ⲙⲁⲩⲁⲁⲩ • ⲁϥϣⲃⲧϥ‬‬ ‫• ⲗⲟⲃⲉ ⲟⲧⲙⲩⲉⲡⲙ‬ ‫ⲉⲑⲛ ⲉⲧⲁⲁⲧ‪ⲡⲉϥϩⲟ ⲁϥ‬‬ ‫ⲉⲧⲓⲟ‪ⲙⲡⲣⲏ • ⲁⲩⲱ ⲛⲉϥϩ‬‬ ‫ⲩⲟⲡⲙ ⲉⲑⲛ ‪ⲁⲩⲟⲩⲃⲁϣ‬‬‫ⲩⲟⲩⲁ ⲉⲇ ⲉⲧⲏ‪ⲟⲉⲓⲛ • ⲉⲓⲥϩ‬‬‫ⲓ‪ⲱⲛϩ ⲛⲁϥ ⲉⲃⲟⲗ ⲛϭ‬‬‫ⲥⲁⲓⲗⲩ‪ⲙⲱⲩⲥⲏⲥ • ⲙⲛϩ‬‬ ‫• ‪ⲉⲩϣⲁϫⲉ ⲛⲙⲙⲁϥ‬‬ ‫ⲥⲟⲣⲧⲉⲡⲓ‪ⲁϥⲟⲩⲱϣⲃ ⲇⲉ ⲛϭ‬‬ ‫Ⲥ⳰Ⲟ⳰Ⲡⲉ‪ⲉϥϫⲱ ⲙⲙⲟⲥ • ϫ‬‬ ‫‪ⲛⲁⲛⲟⲩⲥ ⲛⲁⲛ • ⲉⲕⲟⲩⲱϣ‬‬ ‫ⲁⲙⲓⲉⲡⲙ • ⲟⲓⲙⲁⲧⲛⲉⲣⲧⲉ‬ ‫• ⲏⲛⲩⲕⲥⲛ ⲧⲛⲙⲟ‪ⲛϣ‬‬ ‫ⲩⲱⲙⲙ ⲓⲉⲩⲟ ⲕⲁⲛ ⲓⲉⲩⲟ‬‫• ⲥⲁⲓⲗⲩ‪ⲥⲏⲥ • ⲟⲩⲉⲓ ⲛϩ‬‬ ‫ⲉⲧⲏⲏ‪ⲉⲧⲉⲓ ⲇⲉ ⲉϥϣⲁϫⲉ ⲉⲓⲥϩ‬‬ ‫ⲛⲓⲉⲟⲩⲟⲛ ⲉⲗⲟⲟⲗⲕⲩⲟⲥⲓⲉ‬ ‫ⲱⲩⲁ • ⲩⲟⲱ‪ⲁⲥⲉⲓ ⲉϩⲣⲁⲓ ⲉϫ‬‬ ‫ⲕⲉⲧⲛ‪ⲉⲓⲥⲟⲩⲥⲙⲏ ⲉⲃⲟⲗ ϩ‬‬‫ⲉ‪ⲗⲟⲟⲗⲉ • ⲉⲥϫⲱ ⲙⲙⲟⲥ • ϫ‬‬‫ⲉⲙⲁⲡ • ⲉⲣⲏ‪ⲡⲁⲓ ⲡⲉ ⲡⲁϣ‬‬‫‪ⲣⲓⲧ • ⲡⲉⲛⲧⲁⲡⲁⲟⲩⲱϣ‬‬ ‫‪ϣⲱⲡⲉ ⲉϩⲣⲁⲓ ⲛϩⲏⲧϥ‬‬ ‫• ‪ⲥⲱⲧⲙ ⲛⲥⲱϥ‬‬ ‫ⲏⲑⲁⲙⲙⲓ‪ⲁⲩⲥⲱⲧⲙ ⲇⲉ ⲛϭ‬‬‫‪ⲧⲏⲥ • ⲁⲩϩⲉ ⲉϩⲣⲁⲓ ⲉϫⲙ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪20‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

83

(9r = 193r) Translation of the Coptic along with James and John his brother, and brought them up to a high mountain by themselves. He transfigured himself (5) before them. His face shone like the sun. And his clothes became white like light. Behold, then (10) Moses and Elijah appeared to him, speaking with him. And Peter replied, saying, “Lord, (15) it is good for us. Do you want us to make in this place three tents, one for you, one for Moses, one for Elijah?” (20) And while he was still speaking, behold, a luminous cloud came upon them and there was a voice from the cloud saying, (25) “This is my son, my beloved, the one in whom my will resides. Obey him.” The disciples heard, (30) and they fell down upon Translation of the Arabic James, and John his brother, and brought them up to a high mountain alone. And he appeared before them. His face cast light like the sun, and his clothes were white like light. Then Moses and Elijah appeared to him, speaking with him. Peter replied and said to Jesus, “Lord, it is good that you are here. Do you want us to pitch three awnings, one for you, one for Moses, and one for Elijah?” And while he was speaking, all of a sudden a luminous cloud overshadowed them and a voice from heaven was saying, “This is my beloved son with whom I am pleased. Listen to him.” And his disciples listened and fell upon

‫‪84‬‬

‫‪CHAPTER 3‬‬

‫)‪(9v = 193v‬‬ ‫Ⲑ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬

‫وجوههم‬ ‫وخافوا جدا‬ ‫وتقدم اليهم‬ ‫يسوع ووضع يده‬ ‫عليهم وقال قوموا‬ ‫ولا تخافوا ورفعوا‬ ‫ايونهم ولم يروا‬ ‫الا يسوع وحده فلما‬ ‫نزلوا من الجبل‬ ‫يسوع قايلا لا‬ ‫تعلموا احدً ا بالرويا‬ ‫حتى يقوم ابن الانسان‬ ‫من بين الاموات‬

‫ⲉⲧⲟ‪ⲡⲉⲩϩⲟ • ⲁⲩⲱ ⲁⲩⲣϩ‬‬ ‫• ⲉⲧⲁⲙⲉ‬ ‫ⲛ ⲩⲟⲟⲣⲉ ⲓⲟⲩⲟ‪ⲁϥϯ ⲡⲉϥ‬‬‫ⲩⲟⲟⲣⲉ ‪ϭⲓⲒ⳰Ⲥ • ⲁϥϫⲱϩ‬‬ ‫ⲱⲧⲉ‪ⲉϥϫⲱ ⲙⲙⲟⲥ • ϫ‬‬‫• ⲉⲧⲟ‪ⲟⲩⲛ • ⲙⲡⲣⲣϩ‬‬ ‫‪ⲁⲩϥⲉⲓ ⲇⲉ ⲛⲛⲉⲩⲃⲁⲗ ⲉϩ‬‬‫ⲩⲁⲁⲗⲉ ⲩⲁⲛⲩⲟⲡⲙ ⲓⲁⲣ‬ ‫• ‪ⲉⲓⲙⲏⲧⲉⲓ • Ⲓ⳰Ⲥ ⲙⲁⲩⲁⲁϥ‬‬ ‫ⲡⲓ‪ⲉⲩⲛⲏⲩ ⲇⲉ ⲉⲡⲉⲥⲏⲧ ϩ‬‬‫ⲩⲟⲧⲟⲟⲧⲉ ⲛⲱ‪ⲧⲟⲟⲩ • ⲁϥϩ‬‬ ‫• ⲥⲟⲙⲙ ⲱ‪ⲛϭⲓⲒ⳰Ⲥ ⲉϥϫ‬‬ ‫ⲡⲙ ⲩⲁⲁⲗⲉ ⲱ‪ϫⲉⲙⲡⲣϫ‬‬‫ⲉⲣⲏ‪ϩⲟⲣⲟⲙⲁ • ϣⲁⲛⲧⲉⲡϣ‬‬ ‫ⲗⲟⲃⲉ ⲛⲩⲟⲱⲧ • ⲉⲙⲱⲣⲡⲙ‬ ‫• ⲧⲩⲟⲟⲙⲧⲉⲛⲛ‪ϩ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬

‫‪-------------⳾⳾----------------⳾⳾-----------‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

85

(9v = 193v) Translation of the Coptic their face, and they were truly afraid. Jesus approached them, and touched them, (5) saying, “Arise. Do not be afraid.” They lifted their eyes and they did not see anyone except Jesus alone. (10) Now when they were going down from the mountain, Jesus commanded them, saying, “Do not talk to anyone about the vision until the Son (15) of Man is raised from the dead.1 Translation of the Arabic their faces and they were very afraid. Jesus approached them, placed his hand upon them, and said, “Arise and do not be afraid.” They lifted their eyes and did not see anyone except Jesus alone. And when they went down from the mountain, Jesus was saying, “Do not inform anyone about the vision until the Son of Man is raised from the dead.

1

Matthew 17:1–9 (from fol. 8v, line 21).

86

CHAPTER 3

[Lacuna of 11 leaves: ff. 10–20 missing]

(21r = 194r) Ⲅ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23

Ⲓ⳰Ⲏ⳰Ⲥ

ⲡⲬ⳰Ⲥ

ⲉⲣⲉⲠ⳰Ⲟ⳰Ⲥ ⲥⲙⲟⲩ ⲉⲣⲟⲕ • ⲉⲃⲟⲗ ϩⲛⲥⲓⲱⲛ ϫⲉⲡⲉⲥⲙⲟⲩ ⲉⲡϫⲟⲉⲓⲥ ⲉϫⲱⲧⲛ • ⲁⲛⲥⲙⲟⲩ ⲉⲣⲱⲧⲛ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ϩⲛⲟⲩⲥⲙⲟⲩ ϯⲛⲁⲥⲙⲟⲩ ⲉⲧⲉⲥⲭⲏⲣⲁ ϫⲛⲧⲁⲠ⳰Ⲟ⳰Ⲥ ϩⲱⲛ ⲙⲙⲁⲩ ⲙⲡⲉϥⲥⲙⲟⲩ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛϩⲙϩⲁⲗ ⲧⲏⲣⲟⲩ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲛⲧⲉⲧⲛⲥⲙⲟⲩ ⲉⲡⲉϥⲣⲁⲛ • ϫⲉⲟⲩⲬ⳰Ⲣ⳰Ⲥ ⲡⲉ ⲡϫⲟⲉⲓⲥ •

ⲡⲏⲓ ⲙⲠ⳰Ⲓ⳰ⲎⲖ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ • ⲡⲏⲓ ⲛⲗⲉⲩⲉⲓ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ • ⲡⲏⲓ ⲛⲁⲁⲣⲱⲛ ⲥⲙⲟⲩ ⲉⲡϫⲟⲉⲓⲥ • ⲛⲉⲧⲣϩⲟⲧⲉ ϩⲏⲧϥ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ϫⲉϫⲱ ⲉⲣⲟⲛ ⲛⲟⲩⲥⲙⲟⲩ • ϯⲛⲁⲥⲙⲟⲩ ⲉⲣⲟⲕ ϣⲁⲉⲛⲉϩ • ϯⲛⲁⲥⲙⲟⲩ ⲉⲣⲟⲕ ⲙⲙⲏⲛⲉ ⲙⲙⲏⲛⲉ • ⲁⲩⲱ ⲧⲁⲥⲙⲟⲩ ⲉⲣⲟⲕ ϣⲁⲉⲛϩ • ⲟⲩⲛⲟⲩϫⲱⲙ ⲙⲛⲟⲩϫⲱⲙ ⲛⲁⲥⲙⲟⲩ ⲉⲛⲉⲕϩⲃⲏⲩⲉ •

ⲁⲩⲱ ⲛⲉⲕⲡⲉⲧⲟⲩⲁⲁⲃ ⲙⲁⲣⲟⲩⲥⲙⲟⲩ ⲉⲣⲟⲕ

ⲁⲩⲱ ⲧⲁⲧⲁⲡⲣⲟ • ⲛⲁϫⲱ ⲙⲡⲉⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ •

ⲙⲁⲣⲉⲥⲁⲣⲝ ⲛⲓⲙ ⲥⲙⲟⲩ ⲉⲡⲉϥⲣⲁⲛ ⲉⲧⲟⲩⲁ[ⲁⲃ]

(continues on page 88) Textual notes Top margin: The numeral Ⲅ indicates the beginning of the third quire. A brocaded mandorla separates the words Ⲓ⳰Ⲏ⳰Ⲥ ⲡⲬ⳰Ⲥ.

TEXT, TRANSLATION, AND CRITICAL NOTES

87

(21r = 194r) Translation of the Coptic May the Lord bless you from Zion.1 The blessing for the Lord be upon you.2 We blessed you in the name of the Lord.3 With a blessing I will bless her widow.4 (5) Since the Lord ordered his blessing there.5 Bless the Lord, all you servants of the Lord.6 Bless his name, for the Lord is good.7 O house of Israel, bless the Lord!8 (10) O house of Levi, bless the Lord!9 O house of Aaron, bless the Lord!10 You who fear the Lord, bless the Lord!11 Sing for us a blessing.12 I will bless you forever.13 (15) I will bless you every day.14 And I will bless you forever.15 Generation upon generation will bless your works.16 And as for your saints, let them bless (20) you.17 And my mouth will speak the blessing of the Lord.18 Let every flesh bless his holy name.19

1 Psalm 127:5 LXX (= 128:5 NRSV; 127:5 Budge). The beginning pages of this florilegium section, organized under the keyword “blessing” (ⲥⲙⲟⲩ), are lost in the lacuna of fol. 10–20. 2 Psalm 128:8 LXX (= 129:8 NRSV; 128:8 Budge). 3 Psalm 128:8 LXX (= 129:8 NRSV; 128:8 Budge). 4 Psalm 131:15 LXX (= 132:15 NRSV; 131:15 Budge). 5 Psalm 132:3 LXX (= 133:3 NRSV; 132:3 Budge). 6 Psalm 133:1 LXX (= 134:1 NRSV; 133:1 Budge). 7 Psalm 134:3 LXX (= 135:3 NRSV; 134:3 Budge). 8 Psalm 134:19 LXX (= 135:19 NRSV; 134:19 Budge). 9 Psalm 134:20 LXX (= 135:20 NRSV; 134:20 Budge). 10 Psalm 134:19 LXX (= 135:19 NRSV; 134:19 Budge). 11 Psalm 134:20 LXX (= 135:20 NRSV; 134:20 Budge). 12 Psalm 136:3 LXX (= 137:3 NRSV; 136:3 Budge). 13 Psalm 144:1 LXX (= 145:1 NRSV; 144:1 Budge). 14 Psalm 144:2 LXX (= 145:2 NRSV; 144:2 Budge). 15 Psalm 144:2 LXX (= 145:2 NRSV; 144:2 Budge). 16 Psalm 144:4 LXX (= 145:4 NRSV; 144:4 Budge). 17 Psalm 144:10 LXX (= 145:10 NRSV; 144:10 Budge). 18 Psalm 144:21 LXX (= 145:21 NRSV; 144:21 Budge). 19 Psalm 144:21 LXX (= 145:21 NRSV; 144:21 Budge).

88

CHAPTER 3

(21r = 194r, continued) 24 25 26 27 28 29

ⲧⲁⲯⲩⲭⲏ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ • ϯⲛⲁⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ϩⲙⲡⲁⲱⲛϩ •

ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ϫⲉⲛⲁⲛⲟⲩⲯⲁⲗⲙⲟⲥ • ⲡⲉϥⲥⲙⲟⲩ ⲉϥϩⲩⲇⲁⲛⲉ ⲙⲡⲉⲛⲛⲟⲩⲧⲉ • ⲁⲩⲱ ⲥⲓⲱⲛ ⲥⲙⲟⲩ ⲉⲡⲟⲩⲛⲟⲩⲧⲉ • ⲁϥⲥⲙⲟⲩ ⲉⲛⲟⲩϣⲏⲣⲉ ⲛϩⲏⲧⲉ • ----------------⳾⳾-------------------⳾⳾--------------

TEXT, TRANSLATION, AND CRITICAL NOTES

89

(21r = 194r, continued) Bless the Lord, O my soul! I will bless the Lord all (25) my life.20 Bless the Lord since it is good to sing hymns.21 His blessing is sweet to our God.22 And, O Zion, bless your God.23 He blessed your children in you.24

20 21 22 23 24

Psalm Psalm Psalm Psalm Psalm

145:1–2 LXX (= 146:1–2 NRSV; 145:1–2 Budge). 146:1 LXX (= 147:1 NRSV; 146:1 Budge). 146:1 LXX (= 147:1 NRSV; 146:1 Budge). 147:1 LXX (= 147:12 NRSV; 147:12 Budge). 147:2 LXX (= 147:13 NRSV; 147:13 Budge). The addressee of this verse is Jerusalem.

90

CHAPTER 3

(21v = 194v) Ⲕ⳰Ⲁ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲯⲁⲗⲙⲟⲥ Ⲣ⳰Ⲙ⳰Ⲏ ----------------⳾⳾-------------------⳾⳾-------------ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲉⲃⲟⲗ ϩⲛⲙⲡⲏⲩⲉ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲛⲉⲧϫⲟⲥⲉ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ Ⲁ⳰Ⲗ ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲛⲉϥϭⲟⲙ ⲧⲏⲣⲟⲩ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲡⲣⲏ ⲙⲛⲡⲟⲟϩ • ⲁⲗⲗⲏⲗⲟⲩⲓⲁ ⲛⲥⲓⲟⲩ ⲧⲏⲣⲟⲩ ⲙⲛⲡⲟⲩⲟⲉⲓⲛ ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲙⲡⲏⲩⲉ ⲛⲙⲡⲏⲩⲉ ⲥⲙⲟⲩ ⲉⲣⲟϥ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ ⲙⲁⲣⲉⲡⲙⲟⲟⲩ ⲉⲧϩⲛⲧⲡⲟⲉ ⲛⲉⲙⲡⲏⲩⲉ ⲥⲙⲟⲩ ⲉⲡⲣⲁⲛ ⲙⲡϫⲟⲉⲓⲥ • ϫⲉⲛⲧⲟϥ ⲡⲉⲛⲧⲁϥϫⲟⲟⲥ ⲁⲩⲱ ⲁⲩϣⲱⲡⲉ Ⲁ⳰Ⲗ ⲛⲧⲟϥ ⲡⲉⲛⲧⲁϥϩⲱⲛ ⲁⲩⲱ ⲁⲩⲥⲱⲛⲧ ⲁϥⲧⲁϩⲟⲟⲩ ⲉⲣⲁⲧⲟⲩ ϣⲁⲉⲛⲉϩ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ ⲁⲩⲱ ϣⲁⲉⲛⲉϩ ⲛⲉⲛⲉϩ • ⲁϥⲕⲁⲁⲩ ⲛⲟⲩⲡⲣⲟⲥⲧⲁⲅⲙⲁ ⲛⲛⲉⲩⲉⲓⲛⲉ Ⲁ⳰Ⲗ ⲥⲙⲟⲩ ⲉⲡϫⲟⲉⲓⲥ ⲉⲃⲟⲗ ϩⲙⲡⲕⲁϩ • ⲛⲓⲇⲣⲁⲕⲱⲛ ⲙⲛⲛⲛⲟⲩⲛ ⲧⲏⲣⲟⲩ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ ⲡⲕⲱϩⲧ ⲧⲉⲭⲁⲗⲁⲍⲁ ⲡⲉⲭⲓⲙⲱⲛ ⲡⲉⲕⲣⲩⲥⲧⲁⲗⲗⲟⲥ • ⲡⲉⲡⲛⲁ ⲛⲑⲁⲧⲏⲩ ⲉⲧⲉⲓⲣⲉ ⲙⲡⲉϥϣⲁϫⲉ Ⲁ⳰Ⲗ ⲛⲧⲟⲩⲉⲓⲏ ⲙⲛⲛⲥⲓⲃⲧ ⲧⲏⲣⲟⲩ • ⲛϣⲏ ⲛⲉⲧϯⲕⲁⲣⲡⲟⲥ ⲙⲛⲛⲕⲉⲇⲣⲟⲥ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ ⲛⲉⲑⲩⲣⲓⲟⲛ ⲙⲛⲛⲧⲃⲛⲟⲟⲩⲉ ⲧⲏⲣⲟⲩ • ⲛϫⲁⲧϥⲉ ⲙⲛⲛⲥⲁⲗⲁⲁⲧⲉ ⲛⲧⲡⲉ ⲁⲗⲗⲏ ⲛⲣⲣⲱⲟⲩ ⲙⲡⲕⲁϩ ⲙⲛⲗⲁⲟⲥ ⲛⲓⲙ • ⲛⲁⲣⲭⲱⲛ ⲙⲛⲛⲡⲉⲣϯⲥⲁⲡ ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ ⲛϩⲉⲣϣⲓⲣⲉ ⲙⲛⲙⲡⲁⲣⲑⲉⲛⲟⲥ •

Textual notes Line 1: Red letters. Above this line is a decorative ornament. Line 2: Large decorative capitals, red and yellow. Line 3: ⲁⲗⲗⲏⲗⲟⲩⲓⲁ (and its abbreviations ⲁⲗⲗⲏ and ⲁⲗ) is written in red letters each time it appears on the page. This occurs on lines 3, 5, 7, 9, 12, 14, 16, 18, 21, 23, 25, and 28.

TEXT, TRANSLATION, AND CRITICAL NOTES

91

(21v = 194v) Translation of the Coptic Psalm 148

Bless the Lord from the heavens, alleluia! Bless him in the highest. 1 (5) Bless him, all his angels, alleluia! Bless him all his powers. Bless him, sun and moon, alleluia! All the stars and light, bless him! The heavens of the heavens bless him, alleluia! (10) Let the water that is in the heaven of the heavens bless the name of the Lord. For it is he who spoke and they came into being, alleluia! It is he who commanded it and they were established. He established them forever, alleluia! (15) And forever and ever. He issued a decree: it shall not pass away, alleluia! Bless the Lord from the earth. These dragons and the entire depths of the sea, alleluia! Fire and hail, snow (20) and ice. The spirit of the whirlwind that does his bidding, alleluia! All mountains and hills. Fruit-bearing trees and cedars, alleluia! The beasts and all the animals. (25) Small animals and birds of heaven, alleluia! The kings of the earth and every people. All the rulers and judges of the earth, alleluia! Young men and maidens.

1

Psalm 148 LXX (= 148 NRSV; 148 Budge), through 22r, line 8.

92

CHAPTER 3

(22r = 195r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲛϩⲗⲗⲟ ⲙⲛⲛϣⲏⲣⲉ ϣⲏⲙ • Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ

ⲙⲁⲣⲟⲩⲥⲙⲟⲩ ⲧⲏⲣⲟⲩ ⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ

ϫⲉⲁⲡⲉϥⲣⲁⲛ ϫⲓⲥⲉ ⲙⲁⲩⲁⲁϥ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ

ⲡⲉϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲓϫⲙⲡⲕⲁϩ ⲙⲛⲧⲡⲉ •

ϥⲛⲁϫⲓⲥⲉ ⲙⲡⲧⲁ ⲙⲡⲉϥⲗⲁⲟⲥ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ

ⲡⲁⲓ ⲡⲉ ⲡⲉⲥⲙⲟⲩ ⲛⲛⲉϥⲡⲉⲧⲟⲩⲁⲁⲃ ⲧⲏⲣⲟⲩ •

ⲛϣⲏⲣⲉ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ • ⲁⲗⲗⲏⲗⲟⲩⲓⲁ

ⲡⲗⲁⲟⲥ ⲉⲧϩⲏⲛ ⲉⲣⲟϥ • ----------------⳾⳾-------------------⳾⳾-------------ⲯⲁⲗⲙⲟⲥ Ⲣ⳰Ⲙ⳰Ⲑ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ ----------------⳾⳾-------------------⳾⳾-------------ϫⲱ ⲉⲡϫⲟⲉⲓⲥ ⲛⲟⲩϫⲱ ⲛⲃⲣⲣⲉ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ ⲡⲉϥⲥⲙⲟⲩ ϩⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ⲙⲁⲣⲉⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ ⲉⲩⲫⲣⲁⲛⲉ ⲉϫⲙⲡⲛⲧⲁϥⲧⲁⲙⲓⲟϥ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ ⲙⲁⲣⲛϣⲏⲣⲉ ⲛⲥⲓⲱⲛ ⲧⲉⲗⲏⲗ ⲉϫⲙⲡⲉⲩⲣⲣⲟ ⲙⲁⲣⲟⲩⲥⲙⲟⲩ ⲉⲡⲣⲁⲛ ⲙⲡϫⲟⲉⲓⲥ ϩⲛⲟⲩⲭⲱⲣⲟⲥ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ ⲙⲁⲣⲟⲩⲯⲁⲗⲗⲉⲓ ⲉⲣⲟϥ ϩⲛⲟⲩⲧⲩⲙⲡⲁⲛⲟⲛ ⲙⲛⲟⲩⲯⲁⲗⲧⲏⲣⲓⲟⲛ • ϫⲉϩⲛⲉⲡϫⲟⲉⲓⲥ ⲙⲡⲉϥⲗⲁⲟⲥ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ ⲁⲩⲱ ϥⲛⲁϫⲓⲥⲉ ⲛⲛⲣⲙⲣⲁϣ ϩⲛⲟⲩⲟⲩϫⲁⲓ • ⲛⲉⲧⲟⲩⲁⲁⲃ ⲧⲏⲣⲟⲩ ⲛⲁϣⲟⲩϣⲟⲩ ⲙⲙⲟⲟⲩ ϩⲛⲟⲩⲉⲟⲟⲩ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ ⲁⲩⲱ ⲥⲉⲛⲁⲧⲉⲗⲏⲗ ϩⲓϫⲛⲛⲉⲩϭⲗⲁϭ ⲡϫⲓⲥⲉ Ⲡ⳰Ⲛ⳰Ⲉ ⲡⲉⲧϩⲛⲧⲉⲩϣⲟⲩⲱⲃⲉ ⲉⲣⲉⲛⲥⲏϥⲉ ⲛϩⲟⲥ ⲛⲁⲩ ϩⲛⲛⲉⲩϭⲓϫ Ⲁ⳰Ⲗ

Textual notes Line 1: ⲁⲗⲗⲏⲗⲟⲩⲓⲁ (and its abbreviations ⲁⲗⲗⲏ and ⲁⲗ) is written in red letters each time it appears on the page. This occurs on lines 1, 3, 5, 7, 9, 11, 15, 19, 22, 26, and 29. Line 9: Red letters. Line 10: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

93

(22r = 195r) Translation of the Coptic Old men and little children, alleluia! Let them all bless the name of the Lord! Since his name alone has been exalted, alleluia! His manifestation is over earth and heaven. (5) He will exalt the horn of his people, alleluia! This is the blessing of all his holy ones. The children of Israel, alleluia! The people who are near to him. Psalm 149, Alleluia Alleluia Alleluia (10) Sing to the Lord a new song, alleluia! His blessing is in the assembly of the saints.1 Let Israel be glad in its (15) creator, alleluia! Let the children of Zion rejoice in their king. Let them bless the name of the Lord with dance, alleluia! (20) Let them sing hymns to him with drum and harp. For the Lord delights in his people, alleluia! And he will exalt the humble with salvation. (25) All the saints will pride themselves in glory, alleluia! And they will rejoice on their beds. It is exaltation of God that is in their throat, while a double-edged sword is in their hands, alleluia!

1

Psalm 149 LXX (= 149 NRSV; 149 Budge), through 22v, line 7.

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(22v = 195v) Ⲕ⳰Ⲃ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲉⲉⲓⲣⲉ ⲛⲟⲩⲕⲃⲁ ϩⲛⲛϩⲉⲑⲛⲟⲥ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ ϩⲛϩⲛϫⲡⲓⲟ ϩⲛⲛⲗⲁⲟⲥ •

ⲉⲙⲟⲩⲣ ⲛϩⲛⲣⲣⲱⲟⲩ ϩⲛϩⲛⲡⲉⲓⲇⲏⲥ Ⲁ⳰Ⲗ

ⲛⲉⲧϩⲁⲉⲟⲟⲩ ⲛⲧⲟⲟⲩ ϩⲛϩⲛⲉⲓⲛⲉ ⲛϩⲟⲙⲛⲧ • ⲉⲉⲓⲣⲉ ⲛϩⲏⲧⲟⲩ ⲛⲟⲩϩⲁⲡ ⲉϥⲥⲏϩ Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ ⲡⲁⲓ ⲡⲉ ⲡⲉⲟⲟⲩ ⲛⲛⲉϥⲡⲉⲟⲩⲁⲁⲃ ⲧⲏⲣⲟⲩ • ----------------⳾⳾-------------------⳾⳾-------------ⲁⲗⲗⲏⲗⲟⲩⲓⲁ ⲥⲙⲟⲩ ⲉⲡⲛⲟⲩⲛⲟⲩⲧⲉ ϩⲛⲛⲉϥⲡⲉⲧⲟⲩⲁⲁⲃ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲉⲙⲡⲉⲥⲧⲉⲣⲉⲱⲙⲁ ⲛⲧⲉϥϭⲟⲙ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲙⲡⲧⲁϫⲣⲟ ⲛⲧⲉϥϭⲟⲙ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲕⲁⲧⲁⲡⲁϣⲁⲓ ⲛⲧϥⲙⲛⲧⲛⲟϭ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲟⲩϩⲣⲟⲟⲩ ⲛⲥⲁⲡⲓⲝ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲟⲩⲯⲁⲗⲧⲏⲣⲓⲟⲛ ⲙⲛⲟⲩⲕⲓⲑⲁⲣⲁ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲟⲩⲧⲩⲙⲡⲁⲛⲟⲛ ⲙⲛⲟⲩⲭⲱⲣⲟⲥ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛϩⲉⲛⲭⲟⲣⲧⲏ ⲙⲛϩⲛⲟⲣⲅⲁⲛⲟⲛ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲉⲛϩⲛϫⲓⲛϫⲓⲛ ⲉⲥⲉⲧⲟⲩⲥⲙⲏ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲉⲛϩⲛⲕⲩⲙⲃⲁⲗⲟⲛ ⲛⲗⲟⲩⲗⲁⲓ • ⲙⲁⲣⲉⲛⲓϥⲉ ⲛⲓⲙ ⲥⲙⲟⲩ ⲉⲡⲣⲁⲛ ⲙⲡϫⲟⲉⲓⲥ ⲡⲉⲛⲛⲟⲩⲧⲉ • ⲁⲗⲗⲏⲗⲟⲩⲓⲁ • Ⲇ⳰Ⲟ⳰Ⲝ⳰Ⲁ ⲡⲁⲧⲣⲓ ⲕⲉ ⲩⲟ

Textual notes Line 1: ⲁⲗⲗⲏ is written in red letters on lines 1, 3, and 6. Line 8: Large decorative capitals, red and yellow, written in grey letters with a red border.

TEXT, TRANSLATION, AND CRITICAL NOTES

(22v = 195v) Translation of the Coptic and Greek to wreak vengeance upon the nations, alleluia! With punishments among the peoples. To bind kings with fetters, alleluia! The glorious ones are in (5) bronze chains. To enact against them a written judgment, alleluia! This is the glory of all his saints. Alleluia Bless God through his (10) saints.1 Bless him in the foundation of his power. Bless him in the strength of his power. Bless him according to the multitude of his (15) greatness. Bless him with a trumpet’s voice. Bless him with a harp and a cithara. Bless him with drum (20) and dance. Bless him with string and instrument Bless him with with beautiful-sounding kinds of music (25) Bless him with cymbals and shouting. Let every breath bless the name of the Lord our God. [Greek] Alleluia. Glory to the Father and the Son.

1

Psalm 150 LXX (= 150 NRSV; 150 Budge), through 22v, line 28.

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(23r = 196r) ⲕⲉ ⲁⲅⲓⲟ Ⲡ⳰Ⲛ⳰Ⲁⲧⲓ • ⲕⲉ ⲛⲓⲛ ⲕⲓ ⲁⲉⲓ ⲕⲉ ⲉⲓⲥ ⲧⲟⲩⲥ ⲁⲓⲱⲛⲁⲥ ⲧⲟⲛ ⲉⲱⲛⲟⲛ ⲁⲙⲏⲛ • ⲁⲗⲗⲏⲗⲟⲩⲓⲁ • ⲇⲱⲝⲁⲥⲓ ⲟ Ⲑ⳰Ⲥ ⲏⲙⲱⲛ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ ⲇⲟⲝⲁⲥⲓ ⲟ ⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ • ⲡⲉⲱⲟⲩ ⲧⲏⲣϥ ⲙⲛⲡⲧⲁⲉⲓⲟ ⲡⲁⲡⲉⲛⲛⲟⲩⲧϯ ⲡⲉ • -------------⳾⳾----------------⳾⳾----------8 ⲡⲓϩⲱⲥ ⲙⲙⲁϩⲄ 9 ⲛⲧⲉⲡⲓⲄ ⲛⲁⲗⲟⲩ 10 ⲛⲁⲅⲓⲟⲥ 11 ⲕⲥⲙⲁⲣⲱⲟⲩⲧ 12 Ⲡ⳰Ⲟ⳰Ⲥ ⲫϯ ⲛⲧⲉⲛⲉⲛ13 ⲓⲟϯ • ⲕⲉⲣϩⲟⲩⲟ ⲕⲥ14 ⲙⲁⲣⲱⲟⲩⲧ • ⲕⲉⲣϩⲟⲩⲟ 15 ϭⲓⲥⲓ ϣⲁⲛⲓⲉⲛⲉϩ • 16 ϥⲥⲙⲁⲣⲱⲟⲩⲧ • ⲛϫⲉⲡⲓⲣⲁⲛ 17 Ⲉ⳰Ⲑ • ⲛⲧⲉⲡⲉϥⲱⲟⲩ • 18 ϥⲉⲣϩⲟⲩⲟ ϥⲥⲙⲁⲣⲱⲟⲩⲧ 19 ϥⲉⲣϩⲟⲩⲟ ϭⲓⲥⲓ ϣⲁⲛⲓⲉⲛⲉϩ • 20 ⲕⲥⲙⲁⲣⲱⲟⲩⲧ • ϧⲉⲛⲡⲓⲉⲣ21 ⲫⲉⲓ ⲛⲧⲉⲡⲉⲕⲱⲟⲩ Ⲉ⳰Ⲑ⳰Ⲃ 22 ⲕⲉⲣϩⲟⲩⲟ ⲕⲥⲙⲁⲣⲱⲟⲩⲧ • 23 ⲕⲉⲣϩⲟⲩⲟ ϭⲓⲥⲓ ϣⲁⲛⲓⲉⲛⲉϩ • 24 ⲕⲥⲙⲁⲣⲱⲟⲩⲧ • ⲫⲏ ⲉⲑⲛⲁⲩ 25 ⲉⲛⲓⲛⲟⲩⲛ • ⲉϥϩⲉⲙⲥⲓ ϩⲓ26 ϫⲉⲛⲛⲓⲭⲉⲣⲟⲩⲃⲓⲙ • 27 ⲕⲉⲣϩⲟⲩⲟ ⲕⲥⲙⲁⲣⲱⲟⲩⲧ •

1 2 3 4 5 6 7

Textual notes Lines 8–10: Red letters. Line 11: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

97

(23r = 196r) Translation of the Greek and Coptic and to (the) Holy Spirit, now and forever and to the ages of ages, amen. Alleluia. Glory be to you, O our God. (5) Alleluia. Glory (be) to the Only-Begotten. Alleluia. All glory and honor belongs to our God. [Coptic] The Third Ode of the Three (10) Holy Children [Bohairic] Blessed are you, O Lord, God of our fathers. You are exceedingly blessed (15) and exalted forever. Blessed is the holy name of His glory. He is exceedingly blessed and exalted forever. (20) Blessed are you in the temple of your holy glory. You are exceedingly blessed and exalted forever. Blessed are you who beholds (25) the depths and sits upon the Cherubim. You are exceedingly blessed

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(23v = 196v) Ⲕ⳰Ⲅ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲕⲉⲣϩⲟⲩⲟ ϭⲓⲥⲓ ϣⲁⲛⲓⲉⲛⲉϩ •

ⲕⲥⲙⲁⲣⲱⲟⲩⲧ ϩⲓϫⲉⲛⲡⲓⲑ-

ⲣⲟⲛⲟⲥ ⲛⲧⲉⲧⲉⲕⲙⲉⲧⲟⲩⲣⲟ • ⲕⲉⲣϩⲟⲩⲟ ⲉⲕⲥⲙⲁⲣⲱⲟⲩⲧ ⲕⲉⲣϩⲟⲩⲟ ϭⲓⲥⲓ ϣⲁⲛⲓⲉⲛⲉϩ • ⲕⲥⲙⲁⲣⲱⲟⲩⲧ ϧⲉⲛⲡⲓⲥⲧⲉⲣⲉⲱⲙⲁ ⲛⲧⲉⲧⲫⲉ • ⲕⲉⲣϩⲟⲩⲟ ⲕⲥⲙⲁⲣⲱⲟⲩⲧ ⲕⲉⲣϩⲟⲩⲟ ϭⲓⲥⲓ ϣⲁⲛⲓⲉⲛⲉϩ • ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲁⲛⲧⲁ ⲉⲣⲅⲁ Ⲕ⳰Ⲉ ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ • ⲕⲁⲓ ⲩⲡⲉⲣⲩⲯⲟⲩⲧⲉ ⲁⲩⲧⲟⲛ ⲉⲓⲥ ⲧⲟⲩⲥ ⲁⲓⲱⲛⲁⲥ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓϩⲃⲏⲟⲩⲉ ⲧⲏⲣⲟⲩ ⲛⲧⲉⲠ⳰Ⲟ⳰Ⲥ ϩⲱⲥ ⲉⲣⲟϥ ⲁⲣⲓϩⲟⲩⲟ ϭⲁⲥϥ ϣⲁⲛⲓⲉⲛⲉϩ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲟⲩⲣⲁⲛⲓ ⲕⲩ • ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ ⲩⲙⲛⲉⲓⲧⲉ • ⲥⲙⲟⲩ ⲉⲡϭⲥ ⲛⲓⲫⲏⲟⲩⲓ ϩⲱⲥ ⲉⲣⲟϥ • ⲁⲣⲓϩⲟⲩⲟ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲁⲅⲅⲉⲗⲟⲓ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ ⲛⲧⲉⲠ⳰Ⲟ⳰Ⲥ ϩⲱⲥ ⲉ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲁⲛⲧⲁ ⲧⲁ ⲩⲡⲉⲣⲁⲛ • ⲧⲟⲛ ⲟⲩⲚ⳰Ⲱ⳰Ⲛ Ⲕ⳰Ⲉ ⲧⲟⲛ Ⲕ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ • ⲕⲉⲩ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲙⲱⲟⲩ ⲧⲏⲣⲟⲩ

Textual notes Lines 15–17: For the remainder of this section, Greek text is written in black letters, followed by its Coptic translation in red letters. Thus, lines 15–17, 20–21, 24–25, and 29 are written in red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

99

(23v = 196v) Translation of the Coptic and Greek and exalted forever. Blessed are you on the throne of your kingdom. You are exceedingly (5) blessed and exalted forever. Blessed are you in the firmament of heaven. You are exceedingly blessed (10) and exalted forever. [Greek] Bless the Lord all you works of the Lord. Praise and exalt him above all forever. (15) [Coptic] Bless the Lord all you works of the Lord. Praise and exalt him above all forever. [Greek] Bless the Lord O you heavens of thet Lord. Praise (and exalt him above all forever). (20) [Coptic] Bless the Lord O you heavens. Praise and (exalt) him above all (forever). [Greek] Bless the Lord O you angels of (the) Lord. Praise (and exalt him above all forever). [Coptic] Bless the Lord all you angels (25) of the Lord. Praise (and exalt him above all forever). [Greek] Bless the Lord all you waters above the heaven of (the) Lord. Praise and (exalt him above all forever).

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CHAPTER 3

(24r = 197r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲉⲧⲥⲁ ⲡϣⲱⲓ ⲉⲧⲫⲉ • ϩⲱⲥ ⲉⲣⲟϥ ⲁⲣⲓϩⲟⲩⲟ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲁⲥⲁⲓ ⲩ ⲇⲩⲛⲁⲙⲓⲥ Ⲕ⳰Ⲩ • ⲧⲟⲛ Ⲕ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓϫⲟⲙ ⲧⲏⲣⲟⲩ ⲛⲧⲉⲠ⳰Ⲟ⳰Ⲥ ϩⲱⲥ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲉⲗⲉⲟⲥ ⲕⲉ ⲥⲉⲗⲏⲛⲏ • ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲓⲣⲏ ⲛⲉⲙⲡⲓⲟϩ ϩⲱⲥ ⲉⲣⲟϥ ⲁⲣⲓϩⲟⲩⲟ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲁⲥⲧⲣⲁ ⲟⲩ ⲟⲩⲣⲁⲛⲟⲩ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ Ⲩ⳰Ⲙ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲥⲓⲟⲩ ⲧⲏⲣⲟⲩ ⲛⲧⲉⲧⲫⲉ • ϩⲱⲥ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲁⲥ ⲟⲙⲫⲣⲟⲥ ⲕⲁⲓ ⲣⲟⲥⲟⲥ • ⲧⲟⲛ Ⲕ⳰Ⲛ Ⲩ⳰Ⲙ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲙⲟⲩⲛϩⲟⲟⲩ ⲛⲉⲙⲛⲓⲱϯ ϩⲱⲥ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲁⲛⲧⲁ ⲡⲛⲉⲩⲙⲁⲧⲁ ⲧⲟⲛ Ⲕ⳰Ⲛ • Ⲕ⳰Ⲩ ⲧⲟⲛ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲠ⳰Ⲛ⳰Ⲁ ⲧⲏⲣⲟⲩ • ϩⲱⲥ ⲉⲣⲟϥ • ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲉⲣ ⲕⲁⲓ ⲭⲁⲩⲙⲁ ⲧⲟⲛ • Ⲕ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓϭⲏⲡⲓ ⲛⲉⲙⲛⲓⲑⲏⲟⲩ • ϩⲱ ⲉⲣⲟϥ ⲁⲣⲓ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲯⲩⲫⲟⲥ • ⲕⲁⲓ ⲕⲁⲩⲥⲟⲛ Ⲕ⳰Ⲩ ⲧⲟⲛ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲓⲟⲩⲱⲓⲛⲓ •

Textual notes Lines 1–2: Throughout this section, Greek text is written in black letters, followed by its Coptic translation in red letters. Thus, lines 1–2, 5–6, 9–10, 13–14, 17–18, 21–22, 25–26, and 29 are written in red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

101

(24r = 197r) Translation of the Coptic and Greek above the heaven. Praise and (exalt) him above all (forever). [Greek] Bless the Lord all you powers of (the) Lord. Praise (and exalt him above all forever). (5) [Coptic] Bless the Lord all you powers of the Lord. Praise (and exalt) him (above all forever). [Greek] Bless the Lord O sun and moon. Praise (and exalt him above all forever). [Coptic] Bless the Lord O sun and moon. Praise (and exalt) him above all (forever). [Greek] Bless the Lord O stars of heaven of (the) Lord. Praise (him and exalt him above all forever). [Coptic] Bless the Lord all you stars of heaven. Praise (and exalt) him (above all forever). [Greek] Bless the Lord all water and dew. Praise (and exalt him above all forever). [Coptic] Bless the Lord O waters and dew. Praise (and exalt) him (above all forever). [Greek] Bless the (Lord) all you winds of (the) Lord. (Praise) the Lord (and exalt him forever). [Coptic] Bless the Lord all winds. Praise (and exalt) him (above all forever). [Greek] Bless the Lord O fire and heat. Praise (and exalt him above all forever).1 [Coptic] Bless the Lord O clouds and winds. Praise (and exalt) him (above all forever).2 [Greek] Bless the (Lord) O frost and heat of (the) Lord. (Praise and exalt him above all forever).3 [Coptic] Bless the Lord O light

1

STC 28–43 (from 23r, line 11). The preceding section follows the verse order in Brenton’s Song of the Three Children (STC 28–43) more closely than it does Daniel 3:52–66 LXX in the Thesaurus Linguae Graecae (TLG). Sir Lancelot C. L. Brenton, Septuagint Version of the Old Testament and Apocrypha (Grand Rapids: Zondervan, 1972). 2 Here, the text corresponds to verse 64b in the Prayer of Azarias in Bardelli’s 1849 Bohairic edition of Daniel more than it does Brenton’s LXX, but nonetheless the match is not exact. Joseph Bardelli, Daniel. Copto-Memphitice (Pisis: Franciscus Pieraccini, 1849). 3 STC 44 (Brenton); not in TLG.

102

CHAPTER 3

(24v = 197v) Ⲕ⳰Ⲇ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲛⲉⲙⲡⲓⲭⲁⲕⲓ ϩⲱⲥ ⲉ

ⲉⲩⲗⲟⲅⲓⲧⲉ ⲧⲣⲟⲥⲉⲓ ⲕ ⲛⲓ-

ⲫⲉⲧⲉ • Ⲕ⳰Ⲉ ⲧⲟⲛ Ⲕ⳰Ⲛ Ⲩ⳰Ⲙ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲓⲭⲣⲱⲙ ⲛⲉⲙⲡⲓⲕⲁⲩⲥⲟⲛ ϩⲱⲥ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲁⲅⲟⲓ ⲕⲁⲓ ⲯⲩⲭⲟⲥ Ⲕ⳰Ⲩ • ⲧⲟⲛ Ⲕ⳰Ⲛ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲓⲭⲣⲱⲙ ⲛⲉⲙⲡⲓⲭⲁⲩⲙⲁ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲁⲭⲛⲓ ⲕⲉ ⲭⲓⲟⲛⲉⲥ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲓⲱϯ ⲛⲉⲙⲛⲓⲛⲓϥⲓ ϩⲱⲥ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲛⲩⲕⲧⲏⲥ ⲕⲁⲓ ⲉⲥⲙⲏⲣⲁⲓ • Ⲕ⳰Ⲩ ⲧⲟⲛ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓϫⲱⲣϩ ⲛⲉⲙⲛⲓⲉϩⲟⲟⲩ • ϩⲱⲥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲫⲱⲥ ⲕⲁⲓ ⲥⲕⲟⲧⲟⲥ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲛ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲓⲡⲁⲭⲛⲓ ⲛⲉⲙⲡⲓⲭⲓⲱⲛ ϩⲱⲥ • ⲉⲩⲗⲟⲅⲓⲧⲉ ⲁⲥⲧⲣⲉⲡⲓ ⲕⲁⲓ ⲛⲓⲫⲟⲧⲉⲓ Ⲕ⳰Ⲩ ⲧⲟⲛ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲥⲉⲧⲉⲃⲣⲏϭ ⲛⲉⲙⲛⲓϭⲏⲡⲓ • ϩⲱⲥ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲱ ⲏ ⲅⲏ ⲧⲟⲛ Ⲕ⳰Ⲛ • Ⲕ⳰Ⲉ ⲧⲟⲛ Ⲕ⳰Ⲛ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲓⲕⲁϩⲓ ⲧⲏⲣϥ • ϩⲱⲥ ⲉⲣⲟϥ • ⲉⲩⲗⲟⲅⲓⲧⲉ ⲱⲣⲉ ⲕⲁⲓ ⲃⲟⲩ •

Textual notes Line 1: Throughout this section, Greek text is written in black letters, followed by its Coptic translation in red letters. Thus, lines 1, 4–5, 8–9, 12–13, 16–17, 20–21, 24–25, and 28–29 are written in red letters. Line 1: There are traces of indecipherable ink after the final iota of ⲭⲁⲕⲓ.

TEXT, TRANSLATION, AND CRITICAL NOTES

103

(24v = 197v) Translation of the Greek and Coptic and darkness. Praise (and exalt him above all forever).1 [Greek] Bless the Lord O dew and rain of (the) Lord. Praise (him and exalt him above all).2 [Coptic] Bless the Lord O fire and (5) heat. Praise (and exalt) him above all forever.3 [Greek] Bless the Lord O frost and cold of (the) Lord. (Praise and exalt him above all forever).4 [Coptic] Bless the Lord O fire and heat. Praise (and exalt) him above all forever.5 (10) [Greek] Bless the Lord O frost and snow of (the) Lord). (Praise and exalt him above all forever).6 [Coptic] Bless the Lord O dew and winds. Praise (and exalt) him (above all forever).7 [Greek] Bless the (Lord) O night (15) and day of (the Lord). (Praise and exalt him above all forever). [Coptic] Bless the Lord O night and day. Praise (and exalt him above all forever).8 [Greek] Bless the Lord O light and darkness of (the) Lord. (Praise and exalt him above all forever).9 (20) [Coptic] Bless the Lord O frost and snow. Praise (and exalt him above all forever). [Greek] Bless the (Lord) O lightings and clouds of (the) Lord. (Praise and exalt him above all forever). [Coptic] Bless the Lord O lightnings (25) and clouds. Praise (and exalt) him (above all forever). [Greek] Bless the Lord O earth of (the) Lord. (Praise) the Lord (and exalt him above all forever). [Coptic] Bless the Lord all the earth. Praise (and exalt) him above all forever. (30) [Greek] Bless the Lord O mountains and

1

STC 47 (Brenton) / TLG Daniel 3:72 LXX. TLG Daniel 3:68 LXX (not in Brenton). 3 STC 43 / TLG Daniel 3:66 LXX. 4 TLG Daniel 3:69 LXX (not in Brenton). 5 STC 43 (Brenton) / TLG Daniel 3:66 LXX. 6 STC 49 (Brenton) / TLG Daniel 3:70 LXX. 7 The text here corresponds to verse 68 in the Prayer of Azarias in Bartelli’s 1849 edition of the Bohairic Daniel. 8 STC 46 (Brenton) / TLG Daniel 3:71 LXX. 9 STC 47 (Brenton) / TLG Daniel 3:72 LXX. 2

104

CHAPTER 3

(25r = 198r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲛⲓ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲛ ⲩⲙⲛⲓ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲧⲟⲟⲩ ⲛⲉⲙⲛⲓⲕⲁⲗⲁⲙⲫⲟ ⲧⲏⲣⲟⲩ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲁⲛⲧⲁ ⲫⲓⲟⲙⲉⲛⲁ ⲉ ⲧⲉ ⲅⲏ ⲧⲟⲛ Ⲕ⳰Ⲩ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲏⲧⲏⲣⲟⲩ ⲉⲧⲣⲏⲧ ϩⲓϫⲉⲛⲡϩⲟ ⲙⲡⲕⲁϩⲓ • ϩⲱⲥ ⲉⲣⲟϥ • ⲉⲩⲗⲟⲅⲓⲧⲏ ⲁⲓ ⲡⲏⲅⲏ ⲧⲟⲛ Ⲕ⳰Ⲛ • Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ Ⲩ⳰Ⲙ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲙⲟⲩⲙⲓ ϩⲱⲥ ⲉⲣⲟϥ • ⲉⲩⲗⲟⲅⲏⲧⲏ ⲑⲁⲗⲁⲥⲥⲁ ⲕⲁⲓ ⲡⲟⲧⲁⲙⲟⲓ Ⲕ⳰Ⲩ ⲧⲟⲛ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲁⲙⲁⲓⲟⲩ ⲛⲉⲙⲛⲓⲁⲣⲱⲟⲩ ϩⲱⲥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲕⲁⲓⲧⲏ ⲕⲁⲓ ⲡⲁⲛⲧⲁ ⲧⲁ ⲕⲓⲛⲟⲩⲙⲉ • ⲛⲁⲛ ⲧⲟⲩ ⲩⲇⲁⲥⲟⲓ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲕⲩⲧⲟⲥ ⲛⲉⲙⲛⲭⲁⲓ ⲛⲓⲃⲉⲛ ⲉⲧⲕⲓⲙ ϧⲉⲛⲛⲓⲙⲱⲟⲩ ϩⲱⲥ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲁⲛⲧⲁ ⲧⲁ ⲡⲉⲧⲓⲛⲁ ⲧⲟⲩ ⲟⲩⲣⲁⲛⲟⲩ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲛ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓϩⲁⲗⲁϯ ⲧⲏⲣⲟⲩ ⲛⲧⲉⲧⲫⲉ •

Textual notes Lines 2–3: Throughout this section, Greek text is written in black letters, followed by its Coptic translation in red letters. Thus, lines 2–3, 6–8, 11–12, 15–16, 21–24, and 28–29 are written in red letters. Line 9: The final nu of ⲧⲟⲛ is written as a stroke above the line.

TEXT, TRANSLATION, AND CRITICAL NOTES

105

(25r = 198r) Translation of the Greek and Coptic hills of (the) Lord. Praise (and exalt him above all forever). [Coptic] Bless the Lord O mountains and all hills. (Praise and exalt him above all forever). (5) [Greek] Bless (the Lord) all that grows in the earth of (the) Lord. (Praise and exalt him above all forever). [Coptic] Bless the Lord all that grows upon the face of the earth. Praise (and exalt) him above all forever). [Greek] Bless the Lord O fountains (10) of (the) Lord. Praise (and exalt him above all forever). [Coptic] Bless the Lord O fountains. Praise (and exalt) him above all forever. [Greek] Bless the (Lord) O seas and rivers of (the) Lord. (Praise and exalt him above all forever). [Coptic] (15) Bless the Lord O seas and rivers. Praise (and exalt him above all forever). [Greek] Bless the Lord O whales and all that moves (in) the waters of (the) Lord. (20) Praise (and exalt him above all forever). [Coptic] Bless the Lord O whales and everything that moves in the waters. Praise (and exalt) him (above all forever). (25) [Greek] Bless the Lord all birds of the sky/heaven of (the) Lord. (Praise and exalt him above all forever). [Coptic] Bless the Lord all birds of the sky/heaven. (Praise and exalt him above all forever).

106

CHAPTER 3

(25v = 198v) Ⲕ⳰Ⲉ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲉⲩⲗⲟⲅⲏⲧⲉ ⲧⲁ ⲑⲏⲣⲓ ⲕⲁⲓ

ⲡⲁⲛⲧⲁ ⲧⲁ ⲉⲕⲧⲏⲛ • ⲏ ⲧⲟⲛ • Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲛ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲑⲩⲣⲓⲟⲛ ⲛⲉⲙⲛⲓⲧⲉⲃⲛⲱⲟⲩⲓ ⲧⲏⲣⲟⲩ • ϩⲱ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲟⲩⲓⲟⲓ ⲧⲟⲛ ⲁ Ⲛ⳰Ⲟ⳰Ⲛ • Ⲕ⳰Ⲩ • ⲧⲟⲛ Ⲕ⳰Ⲛ Ⲩ⳰Ⲙ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓϣⲏⲣⲓ ⲛ- • ⲧⲉ ⲛⲓⲣⲱⲙⲓ • ϩⲱⲥ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲱ Ⲓ⳰Ⲏ⳰Ⲗ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ Ⲡ⳰Ⲟ⳰Ⲥ ⲡⲒ⳰Ⲏ⳰Ⲗ ϩⲱⲥ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲓⲉⲣⲉⲩⲥ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲟⲩⲏⲃ ⲛⲧⲉⲠ⳰Ⲟ⳰Ⲥ • ϩⲱⲥ ⲉⲣⲟϥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲇⲟⲩⲗⲟⲓ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲉⲃⲓⲁⲓⲕ ⲛⲧⲉⲠ⳰Ⲟ⳰Ⲥ ϩⲱⲥ ⲉⲣⲟϥ • ⲉⲩⲗⲟⲅⲓⲧⲉ Ⲡ⳰Ⲛ⳰Ⲁ ⲧⲁⲕⲉⲯⲩⲭⲏ ⲇⲓⲕⲁⲓⲟⲛ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ ⲩⲙⲛⲓⲧⲉ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲠ⳰Ⲛ⳰Ⲁ • ⲛⲉⲙⲛⲓⲯⲩⲭⲏ ⲛⲧⲉⲛⲓⲑⲙⲏⲓ ϩⲱⲥ • ⲉⲩⲗⲟⲅⲓⲧⲉ ⲟⲥⲓⲟⲓ ⲕⲁⲓ ⲧⲁⲡⲓⲛⲓⲧⲓ ⲕⲁⲣⲧⲓⲁⲛ • ⲧⲟⲛ

Textual notes Lines 4–7: Throughout this section, Greek text is written in black letters, followed by its Coptic translation in red letters. Thus, lines 4–7, 9–10, 13, 16–17, 20–21, and 25–27 are written in red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

107

(25v = 198v) Translation of the Greek and Coptic [Greek] Bless the Lord O beasts and all cattle of (the) Lord. (Praise and exalt him above all forever). [Coptic] Bless the Lord all beasts (5) and cattle. Praise (and exalt) him (above all forever). [Greek] Bless the Lord O sons/children of men/people of (the) Lord. Praise (and exalt him above all forever). [Coptic] Bless the Lord O sons/children of (10) men/people. Praise (and exalt) him above all forever). [Greek] Bless the Lord O Israel of (the) Lord. Praise (and exalt him above all forever). [Coptic] (Bless) the Lord O Israel. Praise (and exalt) him above all forever. [Greek] Bless the Lord O priests of (the) Lord. (15) Praise (and exalt him above all forever). [Coptic] Bless the Lord O priests of the Lord. Praise (and exalt) him above all forever. [Greek] Bless the Lord O servants/slaves of (the) Lord. Praise (and exalt him above all forever). (20) [Coptic] Bless the Lord O servants of the Lord. Praise (and exalt) him above all forever. [Greek] Bless the Lord O spirits and souls of (the) righteous of (the) Lord. Praise (and exalt him above all forever). (25) [Coptic] Bless the Lord O spirits and souls of the righteous. Praise (and exalt him above all forever). [Greek] Bless the (Lord) O you holy and humble of heart. (Praise and exalt him above all forever.)

108

CHAPTER 3

(26r = 199r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲏⲉⲑⲟⲩⲁⲃ ⲛⲉⲙⲛⲏ ⲉⲧⲑⲉⲃⲓⲏⲟⲩⲧ ϧⲉⲛⲡⲟⲩϩⲏⲧ ϩⲱⲥ ⲉⲩⲗⲟⲅⲓⲧⲉ ⲁⲛⲁⲛⲓⲁⲥ • ⲁⲍⲁⲣⲓⲁⲥ • ⲙⲓⲥⲁⲏⲗ • ⲕⲉ ⲇⲁⲛⲓⲏⲗ Ⲕ⳰Ⲩ ⲧⲟⲛ Ⲕ⳰Ⲛ Ⲩ⳰Ⲙ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲁⲛⲁⲛⲓⲁⲥ ⲁⲍⲁⲣⲓⲁⲥ ⲙⲓⲥⲁⲏⲗ ⲕⲉ ⲇⲁⲛⲓⲏⲗ • ϩⲱⲥ • ⲉⲩⲗⲟⲅⲓⲧⲉ ⲡⲣⲁ ⲕⲁⲓ Ⲩ⳰Ⲛ ⲕⲁⲓ ⲁⲅⲓⲟⲛ Ⲡ⳰Ⲛ⳰Ⲁ ⲩⲙⲛⲟⲩⲙⲉⲛ • ⲕⲁⲓ ⲩⲡⲉⲣⲯⲟⲩⲙⲉⲛ ⲁⲩⲧⲟⲛ ⲉⲓⲥ ⲧⲟⲩⲥ ⲁⲓⲱⲛⲁⲥ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲏⲉⲧⲉⲣⲥⲉⲃⲉⲥⲧⲉ Ⲡ⳰Ⲟ⳰Ⲥ ⲫϯ ⲛⲧⲉⲛⲉⲛⲓⲟϯ ϩⲱⲥ ⲉⲣⲟϥ ⲁⲣⲓϩⲟⲩⲟ ϭⲁⲥϥ ϣⲁⲛⲓⲉⲛⲉϩ ---------------⳾⳾------------------⳾⳾-------------

19 20 21 22 23 24 25 26 27

ⲟⲛ ⲡⲓⲄ ⲛⲁⲗⲟⲩ ⲛⲁⲅⲓⲟⲥ ⲁⲩⲉⲛⲛⲓⲁⲅⲓⲟⲥ ⲉϧⲟⲩⲛ ϣⲁⲡⲟⲩⲣⲟ • ⲁⲩⲧⲁϩⲟⲟⲩ ⲉⲣⲁⲧⲟⲩ ⲙⲡⲉϥⲙⲑⲟ ⲉⲃⲟⲗ ⲁⲩⲥⲁϫⲓ ⲛⲉⲙⲁϥ • ϧⲉⲛⲟⲩⲙⲉⲧⲅⲉⲛⲛⲁⲓⲟⲥ • ⲛⲛⲓⲥⲁϫⲓ ⲛⲁⲓ • ⲙⲡⲁⲓⲣⲏϯ ⲉϥϫⲱ ⲙⲙⲟⲥ •

Textual notes Lines 1–3: Throughout this section, Greek text is written in black letters, followed by its Coptic translation in red letters. Thus, lines 1–3, 7–9, and 15–18 are written in red letters. Lines 19–20: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

109

(26r = 199r) Translation of the Greek and Coptic [Coptic] Bless the Lord, you who are holy and humble in heart. Praise (and exalt him above all forever). [Greek] Bless the Lord, Ananias, (5) Azarias, Misael, and Daniel of (the) Lord. Praise (and exalt him above all forever). [Coptic] Bless the Lord, Ananias, Azarias, Misael, and Daniel. Praise (and exalt him above all forever).1 (10) [Greek] Bless Father and Son and Holy Spirit. Let us praise and exalt him unto the ages.2 (15) [Coptic] Bless the Lord O you who worship (the) Lord God of our fathers. Praise and exalt him above all forever.3 Again, The Three Holy (20) Children The holy ones were brought in to the king, and they stood before him. Nobly spoke with him (25) the following words, saying,

1 2 3

STC 49–65 (Brenton) / TLG Daniel 3:70, 73–88 LXX (from 24v, line 20). Not a biblical text. STC 67 (Brenton) / TLG Daniel 3:90 LXX.

110

CHAPTER 3

(26v = 199v) Ⲕ⳰Ⲋ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ϫⲉⲛⲉⲕⲛⲟⲩϯ ⲱ ⲡⲓⲟⲩⲣⲟ •

ⲧⲉⲛⲛⲁⲟⲩⲱϣⲧ ⲙⲙⲟⲟⲩ ⲁⲛ • ⲟⲩⲇⲉ ⲧⲉⲕϩⲓⲕⲱⲛ ⲛⲛⲟⲩⲃ • ⲧⲉⲛⲛⲁⲉⲣⲥⲉⲃⲏⲥⲧⲉ ⲙⲙⲟⲥ ⲁⲛ • ⲁⲗⲗⲁ ⲧⲉⲛⲛⲁⲟⲩⲱϣⲧ ⲙⲫϯ ⲛⲧⲉⲧⲫⲉ • ⲫⲏⲉⲧⲁϥϯ ⲙⲡⲟⲩⲛⲟϥ ⲛⲧⲉⲛⲙⲉⲧⲁⲗⲟⲩ • ⲁⲡⲟⲩⲣⲟ ⲟⲩⲁϩⲥⲁϩⲛⲓ ⲉⲑⲱⲕ ⲉϯϩⲣⲱ • ϧⲉⲛϩⲁⲛϣⲉⲛⲁⲗⲟⲗⲓ • ⲛⲉⲙϩⲁⲛϫⲁϫⲓⲑⲟⲗ • ϣⲁⲛⲧⲉⲡϣⲁϩϭⲓⲥⲓ ⲥⲁⲡϣⲱⲓ ⲛϯϩⲣⲱ • ⲛⲁϩⲙⲉ ⲯⲓⲥ ⲙⲙⲁϩⲓ • ⲁϥⲣⲱⲕϩ ⲛⲛⲉⲭⲁⲗⲇⲁⲓⲟⲥ • ⲡⲓⲄ ⲛⲁⲅⲓⲟⲥ • ⲁⲩⲭⲁϩⲑⲏⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ • ⲁϥⲟⲩⲱⲣⲡ ⲙⲡⲉϥⲁⲅⲅⲉⲗⲟⲥ • ⲁϥⲉⲣⲃⲟⲏⲑⲓⲛ ⲉⲣⲱⲟⲩ • ⲧⲉⲛⲟⲩⲏϩ • ⲛⲥⲱⲕ • ϧⲉⲛⲡⲉⲛϩⲏⲧ ⲧⲏⲣϥ • ⲧⲉⲛⲣϩⲟϯ ϧⲁⲧⲉϥϩⲏ • ⲟⲩⲟϩ ⲧⲉⲛⲕⲁϯ ⲛⲥⲁⲡⲉⲕϩⲟ ⲫϯ ⲙⲡⲉⲣϯϣⲓⲡⲓ ⲛⲁⲛ • ⲁⲗⲗⲁ ⲁⲣⲓⲟⲩⲛⲁⲓ ⲛⲉⲙⲁⲛ •

TEXT, TRANSLATION, AND CRITICAL NOTES

111

(26v = 199v) Translation of the Coptic “Your gods, O king, we will not worship, neither will we worship your golden image. (5) Rather we will worship the God of heaven, who has given joy to our youth.” (10) The king commanded (that) the furnace be heated with vine-wood and with heaps of fuel until the fire reached up (15) above the furnace seven times hotter, and it burned the Chaldeans. The three saints put their trust in the Lord, and he sent his (20) angel and came to their aid. We follow you with all our heart; we are fearful in your presence (25) and we seek after your face. O God, do not forsake us. Rather, deal with us

112

CHAPTER 3

(27r = 200r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25

ⲕⲁⲧⲁⲧⲉⲕⲙⲉⲧⲉⲡⲓⲅⲏⲥ • ⲛⲉⲙⲕⲁⲧⲁⲡⲁϣⲁⲓ ⲛⲧⲉⲡⲉⲕⲛⲁⲓ • ⲡⲁⲞ⳰Ⲥ ⲁⲣⲓⲃⲟⲏⲑⲓⲛ ⲉⲣⲟⲛ • ⲙⲁⲣⲉⲧⲉⲛⲡⲣⲟⲥⲉⲩⲭⲏ ⲡⲉⲛⲛⲏⲃ • ⲓ ⲉⲡϣⲱⲓ ⲙⲡⲉⲕⲙⲑⲟ • ⲙⲫⲣⲏϯ ⲛⲧⲉϩⲁⲛϭⲗⲓⲗ ⲛⲧⲉϩⲁⲛⲱⲓⲗⲓ • ⲛⲉⲙϩⲁⲛⲙⲁⲥⲓ ⲉⲩⲕⲉⲛⲓⲱⲟⲩⲧ • ⲙⲡⲉⲣⲣⲡⲱⲃϣ ⲛϯⲁⲑⲩⲕⲏ • ⲑⲏⲉⲧⲁⲕⲥⲉⲙⲛⲏⲧⲥ ⲛⲉⲙⲛⲉⲛⲓⲟϯ • ⲁⲃⲣⲁⲁⲙ ⲓⲥⲁⲁⲕ • ⲓⲁⲕⲱⲃ Ⲡ⳰Ⲓ⳰Ⲏ⳰Ⲗ ⲫⲏⲈ⳰Ⲑ ⲛⲧⲁⲕ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲓⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ • ⲛⲓⲫⲩⲗⲏ ⲛⲓⲁⲥⲡⲓ ⲛⲗⲁⲥ • ϩⲱⲥ ⲉⲣⲟϥ ⲙⲁⲱⲟⲩ ⲛⲁϥ • ⲁⲣⲓϩⲟⲩⲟ ϭⲁⲥϥ ϣⲁⲛⲓⲉⲛⲉϩ • ⲧⲱⲃϩ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲉϩⲣⲏⲓ ⲉϫⲱⲛ ⲡⲓⲄ ⲛⲁⲗⲟⲩ ⲛⲁⲅⲓⲟⲥ • ⲥⲉⲇⲣⲁⲕ ⲙⲓⲥⲁⲕ • ⲁⲃⲧⲉⲛⲁⲅⲱ • ⲧⲉϥⲭⲁ • ⲛⲉⲛⲛⲟⲃⲓ ⲛⲁⲛ ⲉⲃⲟⲗ • -----------------⳾⳾--------------------⳾⳾---------------

TEXT, TRANSLATION, AND CRITICAL NOTES

113

(27r = 200r) Translation of the Coptic according to your meekness and according to your many mercies. Our Lord, help us. (5) Let our prayers, O our Master, ascend to your presence like burnt offerings of lambs and fat (10) calves. Do not forget your covenant, which you made with our fathers, Abraam, Isaac, Jacob, Israel (15) your holy one. Bless the Lord all you peoples, tribes, languages. Praise him, glorify him, exalt him (20) forever. Pray to the Lord on our behalf, O three holy children — Sedrak, Misak, Abednago — that he may (25) forgive us our sins.

114

CHAPTER 3

(27v = 200v) Ⲕ⳰Ⲍ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲡⲟⲏⲕⲱⲛ

ⲧⲣⲓⲱⲙ ⲡⲓⲧⲟⲛ ⲅ ⲁⲙⲉⲛ ⲁⲩⲧⲟⲛ •

ⲡⲉⲣⲟⲥ ⲧⲟⲛ ⲕⲁⲙⲥⲁⲧⲉ ⲧⲟⲩ ⲥⲱⲙⲁⲧⲟⲥ • ⲁⲅⲅⲉⲗⲟⲩ ⲅⲁⲣ ⲝⲉⲗⲉⲥⲓⲗⲑⲁⲧ ⲉⲡⲁⲩⲧⲟⲛ • ⲕⲁⲓ ⲧⲟⲛ ⲫⲗⲩⲅⲁⲣⲧⲏⲥ ⲉⲗⲏⲓⲥⲱⲛ ⲁⲛⲁⲛⲓⲁⲥ • ⲁⲍⲁⲣⲓⲁⲥ ⲁⲙⲓⲥⲁⲏⲗ • ⲉⲩⲗⲟⲅⲓⲧⲉ ⲧⲟⲛ Ⲕ⳰Ⲛ • ⲡⲉϥⲃⲱⲗ ⲛⲧⲟⲟⲩ ⲙⲡⲄ ⲉⲩϩⲏ ⲛⲧⲙⲏⲏⲧⲉ ⲛϯϩⲣⲟ ⲛⲥⲁⲧⲉ ⲁⲩⲱ ⲙⲡⲉⲡⲕⲱϩⲧ ⲉϣϭⲙϭⲟⲙ ⲉⲣⲟⲟⲩ ⲡⲁⲅⲅⲉⲗⲟⲥ ⲅⲁⲣ Ⲡ⳰Ⲟ⳰Ⲥ ⲉϥϩⲏ ⲛⲧⲉⲩⲙⲏⲏⲧⲉ ⲉϥⲣⲟⲉⲓⲥ ⲉⲣⲟⲟⲩ • ⲙⲡⲉϥⲕⲁⲗⲁⲁⲩ ⲙⲡⲉⲑⲟⲟⲩ ⲛϥⲧⲁϩⲟⲟⲩ • ⲁⲛⲁⲛⲓⲁⲥ • ⲁⲍⲁⲣⲓⲁⲥ ⲁⲙⲓⲥⲁⲏⲗ • ⲉⲩϩⲱⲥ ⲉⲩⲥⲙⲟⲩ ⲉⲡⲛⲟⲩⲧⲉ • ----------------⳾⳾-------------------⳾⳾-------------ⲡⲏⲛⲟⲥ ⲧⲉⲧⲛⲉⲥⲱⲥ ⲙⲡⲁⲣⲑⲉⲛⲟⲥ ⲁⲩⲱ ⲧⲛⲙⲁⲁⲩ • ⲧⲉⲣⲥⲱⲟⲩⲛ ⲙⲡⲟⲩⲁⲣⲭⲓⲉⲣⲉⲩⲥ ⲡⲁⲓ ⲉⲧϩⲟⲙⲟⲗⲟⲅⲉⲓ ⲙⲡⲟⲩϫⲫⲟ ϩⲁⲣⲉϩ ⲉⲣⲟϥ ⲛⲁⲛ ϩⲓⲧⲉⲛⲛⲟⲩⲡⲣⲟⲥⲉⲩⲭⲏ ----------------⳾⳾-------------------⳾⳾-------------ⲡⲏⲛⲟⲥ ⲁⲗⲏⲑⲱⲥ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲕⲉⲕⲁⲗⲱⲥⲓⲁⲥⲑⲉ • Ⲁ⳰Ⲃ⳰Ⲃ⳱Ⲁ ⲁⲗⲏⲑⲱⲥ ⲛⲁⲓⲁⲧⲕ ⲛⲧⲟⲕ ⲡⲡⲉⲧⲛⲁⲛⲟⲩϥ ⲛⲁϣⲱⲡⲉ ⲙⲙⲟⲕ ⲁⲃⲃⲁ

Textual notes Line 1: Red letters. Line 10: Red letters. Lines 11–13: Red letters. Lines 17–18: Red letters. Lines 19–24: Red letters. Line 21: The sigma in ⲙⲡⲟⲩⲁⲣⲭⲓⲉⲣⲉⲩⲥ is written above the line of text. Lines 28–29: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

115

(27v = 200v) Translation of the Greek and Coptic Poēkōn [Greek] Those three children kept the fiery furnace apart from their bodies, (5) for the angel Xelesilthat was above them, easing the flames.1 Ananias, Azarias, Amisael: bless the Lord! (10) Its interpretation: [Coptic] Those three were in the midst of that fiery oven, and the fire was not able to touch them. For the angel of the Lord was in their midst, (15) watching over them, and he did not let any evil reach them. Ananias, Azarias, and Amisael were singing and blessing God. Praise (pēnos) (20) O beautiful virgin and our mother, you know your high priest, the one who confesses your begetting. Guard him for us through your prayers. (25) Praise (pēnos) You are truly blessed and sanctified, Abba [so-and-so].2 You are truly blessed. Goodness shall be with you, Abba [so-and-so]. 3

1 2 3

The Greek text is corrupt here, but a meaning can be inferred from the ensuing Coptic translation. Likely indicating to the lector to recite the name of a father to be commemorated. Likely indicating to the lector to recite the name of a father to be commemorated.

116

CHAPTER 3

(28r = 201r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 27 28

ⲡⲉⲯⲁⲗⲧⲏⲣⲓⲟⲛ

ⲡⲁⲓ ⲡⲉϩⲟⲟⲩ ⲛⲧⲁⲠ⳰Ⲟ⳰Ⲥ ⲧⲁⲙⲓⲟϥ • ⲙⲁ-

ⲣⲛⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲛⲧⲛⲧⲉⲗⲏⲗ • ⲛⲧⲛⲟⲩⲛⲟϥ • ⲙⲙⲟⲛ ⲛϩⲏⲧϥ • ⲱ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲁϩⲙⲉⲛ • ⲱ Ⲡ⳰Ⲟ⳰Ⲥ ⲥⲟⲩⲧⲟⲛⲛⲛ ϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲡⲉⲧⲛⲏⲩ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲁⲛⲥⲙⲟⲩ ⲉⲣⲱⲧⲛ ϩⲙⲡⲏⲓ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲡⲛⲟⲩⲧⲉ Ⲡ⳰Ⲟ⳰Ⲥ ⲁϥⲟⲩⲱϩ ⲉⲣⲟⲛ • ⲙⲁⲧⲁϩⲟ ⲉⲣⲁⲧϥ • ⲛⲟⲩϣⲁϩ ϩⲛⲛⲉⲧⲃⲁ- • ϩⲛ ϣⲁϩⲣⲁⲓⲛⲧⲁⲡ ⲙⲡⲉⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲛ • ⲛⲧⲕⲡⲁⲛⲟⲩⲧⲉ ⲉⲓⲛⲁⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉⲃⲟⲗ • ⲛⲧⲕⲡⲁⲛⲟⲩⲧⲉ ϯⲛⲁϫⲁⲥⲧⲕ • ϯⲛⲁⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉⲃⲟⲗ • ⲡϫⲟⲉⲓⲥ ϫⲉⲁⲕⲥⲱⲧⲙ ⲉⲣⲟⲓ • ⲁⲩⲱ ⲁⲕϣⲱⲡⲉ ⲛⲁⲓ ⲛⲟⲩϫⲁⲓ • ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϫⲉⲟⲩⲭⲣⲥ ⲡⲉ • ϫⲉⲟⲩϣⲁⲉⲛⲉϩ ⲡⲉ ⲡⲉϥⲛⲁ • ----------------⳾⳾-------------------⳾⳾--------------

ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲡⲕⲁⲧⲁ-

ⲓⲱⲏⲁⲛⲛⲏⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲙⲡⲉϥⲣⲁⲥⲧⲉ ⲟⲩⲙⲏⲏϣⲉ ⲉⲛⲁϣⲱϥ • ⲛⲛⲉⲛⲧⲁⲩⲉⲓ ⲉⲡϣⲁ • ⲛⲧⲉⲣⲟⲩⲥⲱⲧⲙ • ϫⲉⲒ⳰Ⲏ⳰Ⲥ ⲛⲏⲩ ⲉⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ • ⲁⲩϫⲓ ⲛϩⲛⲃⲁ ϩⲛⲛⲃⲛⲛⲉ

‫ انجيل‬٢٠ ‫ يوحنا‬٢١ ‫ومن الغد‬ ‫سمع الجمع‬ ‫الكثير الذين جاآو‬ ‫الى العيد بان يسوع‬ ‫ياتي الى يروشليم اخذوا‬ ‫تشعب النخل‬

Textual notes Line 1: Red letters. Line 9: Read ⲛⲟⲩϣⲁ in place of ⲛⲟⲩϣⲁϩ. Lines 20–21: Red letters. Lines 22–23: Large decorative capitals, red and yellow. Line 23 (Coptic): The initial ⲟⲩ of ⲟⲩⲙⲏⲏϣⲉ is written above the line of text.

٢٢ ٢٣ ٢٤ ٢٥ ٢٦ ٢٧

TEXT, TRANSLATION, AND CRITICAL NOTES

117

(28r = 201r) Translation of the Coptic Psaltery (psaltērion) This is the day that the Lord has made.1 Let us gather and rejoice and be glad in it. O Lord, (5) save us. O Lord, make us upright. Blessed is the one who comes in the name of the Lord. We blessed you in the house of the Lord. God the Lord dwelt with us. Establish a feast (10) among the coverings as far as the horns of the altar. You are my God; I will acknowledge you. You are my God; I will exalt you. I will (15) acknowledge you, Lord, because you hearkened to me, and you became salvation for me. Acknowledge that he is good, because his mercy is eternal. (20) The Gospel according to John The next day, a large crowd of those who had come to the festival, after (25) hearing that Jesus was coming to Jerusalem, took branches of palm trees2 Translation of the Arabic The Gospel of John From the morrow a large crowd who had come to the festival heard that Jesus was coming to Jerusalem. They took palm branches

1 2

Psalm 117:24–29 LXX (= 118:24–29 NRSV; 117:24–29 Budge), through 28r, line 19. John 12:12–36, through 30v, line 2.

‫‪118‬‬

‫‪CHAPTER 3‬‬

‫Ⲅ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬

‫Ⲥ⳰Ⲭ‬

‫وخرجوا للقاية‬ ‫يصرخون اوصنا‬ ‫مبارك الآتي‬ ‫باسم الرب ملك‬ ‫اسراييل‬ ‫وان يسوع وجد‬ ‫حمارا فركبه‬ ‫ً‬ ‫كما هو مكتوب‬ ‫لا تخافي يا ابنة‬ ‫صهيون هاهوذا‬ ‫راكبا‬ ‫ملكك ياتيك‬ ‫ً‬ ‫على جحش ابن اتان ولم‬ ‫يكن تلاميذه عرفوا هذه‬ ‫الاشيا اولا لكن لما مجد يسوع‬ ‫ذكر تلاميذه ان هذا‬ ‫مكتوب من اجله وهذه صنعت عنه‬ ‫وكان الجمع الذي معه‬ ‫يشهد له انه دعا‬ ‫العارز من القبر‬ ‫واقامه من الاموت‬ ‫ومن اجل هذا‬ ‫خرج للقلاية جموع‬ ‫لانهم سمعوا انه عمل هذه الاية‬ ‫فجعل الفريسيون‬ ‫يقولون لبعضهم اترون‬

‫Ⲥ⳰Ⲏ⳰Ⲓ‬

‫)‪(28v = 201v‬‬ ‫Ⲏ⳰Ⲕ‬

‫ⲧⲛⲙⲱⲧⲉ ⲗⲟⲃⲉ ⲓⲉⲩⲁ‬ ‫ⲕⲁⲕ‪ⲉⲣⲟϥ • ⲁⲩⲱ ⲁⲩⲁϣ‬‬ ‫ⲥ‪ⲉⲃⲟⲗ • ϫⲉ ⲱⲥⲁⲛⲛⲁ • ϥ‬‬‫ⲩⲟⲏⲛⲧⲉⲡⲓ‪ⲙⲁⲙⲁⲁⲧ ⲛϭ‬‬ ‫ⲟⲣⲣⲡ • ⲥⲓⲉⲟ‪ϩⲙⲡⲣⲁⲛ ⲙⲡϫ‬‬ ‫Ⲗ⳰Ⲏ⳰Ⲓ⳰Ⲡⲙ‬ ‫ⲁ‪ⲓⲥ ⲇⲉ ⲛⲧⲉⲣⲉϥϩⲉ ⲉⲓⲱ ⲁϥ‬‬‫‪ⲗⲉ ⲉⲣⲟϥ • ⲕⲁⲧⲁⲑⲉ ⲉⲧⲥⲏϩ‬‬ ‫ⲉⲣⲉⲉ‪ϫⲉⲙⲡⲣⲣϩⲟⲧⲉ ⲉⲧϣ‬‬ ‫ⲟⲣⲣⲩⲟⲡⲥⲓⲉ • ⲛⲱⲓⲥⲛ‬ ‫ⲩⲟⲛ‪ⲛⲏⲩ ⲛⲉ ⲉϥϩⲙⲟⲟⲥ ⲉϫ‬‬‫• ⲱⲉⲛ ‪ⲥⲏϭ‬‬ ‫ⲓⲉⲩⲟⲡⲙ ⲉⲇ ⲥⲏⲧⲏⲑⲁⲙ‪ⲛⲉϥ‬‬‫ⲁⲗⲗⲁ • ⲡⲣⲱ‪ⲙⲉ ⲉⲛⲁⲓ ⲛϣ‬‬ ‫Ⲥ⳰Ⲓⲓ‪ⲛⲧⲉⲣⲉϥϫⲓ ⲉⲟⲟⲩ ⲛϭ‬‬ ‫ⲉ‪ⲧⲟⲧⲉ ⲁⲩⲉⲣⲡⲙⲉⲉⲩⲉ • ϫ‬‬‫• ‪ⲣⲉⲛⲁⲓⲥⲏϩ ⲉⲧⲃⲏⲏⲧϥ‬‬ ‫ⲩⲁⲁⲩⲁⲧⲛⲉⲛ ⲓⲁⲓⲁⲛ ⲱⲩⲁ‬ ‫• ‪ⲛⲁϥ‬‬ ‫ⲏⲙⲡⲓ‪ⲛⲉϥⲣⲙⲛⲧⲣⲉ ⲇⲉ ⲛϭ‬‬‫‪ⲏϣⲉ ⲉⲧⲛⲙⲙⲁϥ • ϫⲉⲁϥ‬‬‫ⲗⲟⲃⲉ • ⲥⲟⲣⲁⲍⲁⲗⲉ ⲉⲧⲩⲟⲙ‬ ‫‪ϩⲙⲡⲧⲁⲫⲟⲥ • ⲁⲩⲱ ⲁϥ‬‬‫ⲧⲉⲛⲛ‪ⲧⲟⲩⲛⲟⲥϥ ⲉⲃⲟⲗ ϩ‬‬‫ⲛⲟ ⲓⲁⲡⲉⲃⲧⲉ • ⲧⲩⲟⲟⲙ‬ ‫• ‪ⲁⲡⲙⲏⲏϣⲉ ⲉⲓ ⲉⲃⲟⲗ ϩⲏⲧϥ‬‬ ‫ⲓⲉⲛⲣ‪ϫⲉⲁⲩⲥⲱⲧⲙ ϫⲉⲁϥ‬‬‫• ⲛⲓⲉⲁⲙ‬ ‫ⲩⲁ‪ⲛⲉⲫⲁⲣⲓⲥⲥⲁⲓⲟⲥ ϭⲉ ⲡⲉϫ‬‬ ‫‪ⲛⲛⲉⲑⲉⲣⲏⲩ • ⲧⲉⲧⲛ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪20‬‬

‫‪Textual notes‬‬ ‫‪Top margin: A brocaded mandorla separates the words Ⲓ⳰Ⲏ⳰Ⲥ Ⲭ⳰Ⲥ. The numeral Ⲅ indicates the end of‬‬ ‫‪the third quire.‬‬ ‫‪ (“to the tomb”).‬للقلاية ‪ (“to meet him”) in place of‬للقائه ‪Line 22 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

119

(28v = 201v) Translation of the Coptic And they came to meet him and called out, “Hosanna! Blessed is the one who comes (5) in the name of the Lord, the King of Israel.” Now when Jesus found a donkey, he mounted it, just as it is written, “Do not be afraid, daughter (10) of Zion. Behold, your king is coming, sitting on a foal of a donkey.” His disciples did not understand these things at first, but (15) after Jesus received glory, then they remembered that these things were written concerning him and these were the things that were done to him. (20) The crowd that was with him was testifying to the fact that he had called Lazarus out of the tomb and had raised him from the (25) dead. On account of this, once again, the crowd came out to him, because they heard that he had performed this sign. Then the Pharisees said (30) to one another, “You (pl.) Translation of the Arabic and they came out to meet him, crying out, “Hosanna! Blessed is the one who comes in the name of the Lord, the King of (5) Israel.” And Jesus found a donkey and mounted it just as it is written, “Do not be afraid, daughter (10) of Zion. Behold, here is your king, coming to you riding on a young donkey, the foal of a she-ass.” His disciples did not understand these things at first, but when Jesus was glorified, (15) his disciples remembered that this was written regarding him and these things were done to him. And the crowd that was with him were witnessing to the fact he called Lazarus out of the tomb (20) and raised him from the dead. On account of this many came out to the tomb, because they heard that he had performed this sign. Then Pharisees began (25) to say to one another, “Do you see

‫‪120‬‬

‫‪CHAPTER 3‬‬

‫Ⲥ⳰Ⲭ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬

‫انكم لا تعنون‬ ‫شيا ها هوذا‬ ‫العالم كله قد تبعه‬ ‫وكان قوم من اليونانيين‬ ‫من الذين صعدوا‬ ‫ليسجدوا في العيد‬ ‫هولاء جاآو الى‬ ‫فيلبس الذي من بيت صيدا‬ ‫الجليل فيسالوه‬ ‫وقالوا يا سيد نريد‬ ‫ان نرا يسوع‬ ‫فجا فيلبس وقال‬ ‫لاندراوس وفيلبس واندراوس قالا ليسوع‬ ‫اجاب يسوع وقال‬ ‫لهم قد اتت الساعة‬ ‫لكي تمجد ابن الانسان‬ ‫الحق الحق اقول لكم‬ ‫ان حبة الحنطة ان‬ ‫لم تقع في الارض‬ ‫وتمت بقيت وحدها‬ ‫وان هي ماتت‬ ‫اتت تمار كثيرة‬ ‫من احب نفسه فليهلكها‬ ‫ومن ابغض‬

‫Ⲥ⳰Ⲓ‬

‫)‪(29r = 202r‬‬ ‫Ⲇ‬

‫ⲩⲏ‪ⲛⲁⲩ ϫⲉⲛⲧⲉⲧⲉⲛϯϩ‬‬ ‫ⲥⲟⲕⲡⲥⲓⲉ • ⲩⲁⲁⲗⲛ ⲛⲁ‬‫ⲩⲟ‪ⲙⲟⲥ • ⲁϥⲃⲱⲕ ϩⲓⲡⲁϩ‬‬ ‫• ‪ⲙⲙⲟϥ‬‬ ‫ⲉⲇ ⲛⲓⲛⲉⲓⲉⲉⲩⲟⲛⲉ‪ⲛⲉⲟⲩⲛϩ‬‬ ‫• ⲕⲏⲃⲧⲉⲛ ⲛⲧⲓ‪ⲉⲃⲟⲗ ϩ‬‬ ‫ⲁ‪ⲉϩⲣⲁⲓ • ⲉⲟⲩⲱϣⲧ ⲙⲡϣ‬‬ ‫• ⲓⲟⲩⲟⲩⲉⲡ‪ⲛⲁⲓ ϭⲉ ⲁⲩϯ‬‬ ‫ⲛ‪ⲉⲫⲓⲗⲗⲓⲡⲟⲥ ⲡⲉ ⲉⲃⲟⲗ ϩ‬‬‫ⲁⲓⲁⲗⲓⲗⲁⲅⲧⲉ • ⲁⲇⲓⲁⲥⲇⲏⲃ‬ ‫ⲱ‪ⲁⲩⲱ ⲁⲩⲥⲉⲡⲥⲱⲡϥ ⲉⲩϫ‬‬ ‫ⲩⲟⲛⲧ Ⲥ⳰Ⲟ⳰Ⲡⲉ‪ⲙⲙⲟⲥ • ϫ‬‬‫• Ⲥ⳰Ⲓⲉ ⲩⲁⲛⲉ ‪ⲱϣ‬‬ ‫ⲥⲟⲟ‪ⲁⲫⲓⲗⲗⲓⲡⲟⲥ ⲉⲓ ⲁϥϫ‬‬ ‫ⲥⲁⲉⲣⲇⲛⲁ • ⲥⲁⲉⲣⲇⲛⲁⲛ‬ ‫ⲥⲟⲟ‪ⲙⲛⲫⲓⲗⲗⲓⲡⲟⲥ ⲁⲩϫ‬‬ ‫• Ⲥ⳰Ⲓⲛ‬ ‫ⲙ ⲱ‪ⲁⲒ⳰Ⲥ ⲇⲉ ⲟⲩⲱϣⲃ ⲉϥϫ‬‬‫ⲩⲟⲛⲩⲉⲧⲁⲉ‪ⲙⲟⲥ ⲛⲁⲩ • ϫ‬‬‫ⲩⲟⲟⲉⲓ‪ⲉⲓ ϫⲉⲕⲁⲥ • ⲉϥⲉϫ‬‬ ‫• ⲉⲙⲱⲣⲡⲙ ⲉⲣⲏ‪ⲛϭⲓⲡϣ‬‬ ‫ⲙ ⲱ‪ϩⲁⲙⲏⲛ • ϩⲁⲙⲏⲛ ϯϫ‬‬‫ⲙⲧⲉⲣⲉⲉ‪ⲙⲟⲥ ⲛⲏⲧⲛ • ϫ‬‬ ‫ⲓⲁⲣ‪ⲧⲃⲉⲗⲃⲓⲗ ⲉⲛⲥⲟⲩⲟ ϩⲉ ⲉϩ‬‬ ‫ⲁ‪ⲉϫⲙⲡⲕⲁϩ • ⲛⲥⲙⲟⲩ ϣ‬‬‫ⲉⲇ ⲉⲡⲱ‪ⲥϭⲱ ⲙⲁⲩⲁⲁⲥ • ⲉϣ‬‬ ‫ⲩⲟⲛ ‪ⲉⲥϣⲁⲛⲙⲟⲩ • ϣⲁⲥϯ‬‬‫• ‪ⲕⲁⲣⲡⲟⲥ ⲉⲛⲁϣⲱϥ‬‬ ‫ⲏⲭⲩⲯ‪ⲡⲉⲧⲙⲉ ⲇⲉ ⲛⲧⲉϥ‬‬ ‫‪ϥⲛⲁⲥⲟⲣⲙⲉⲥ • ⲁⲩⲱⲡⲉⲧ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬

‫‪Textual notes‬‬ ‫‪Top margin: A brocaded mandorla separates the words Ⲓ⳰Ⲩ Ⲭ⳰Ⲩ. The numeral Ⲇ indicates the beginning‬‬ ‫‪of the fourth quire.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

121

(29r = 202r) Translation of the Coptic see that you do not benefit at all. Behold, the world has gone after him. (5) There were some Greeks among those going up to worship at the festival. Now these approached, given that Philip was from (10) Bethsaida of Galilee. They appealed to him, saying “Lord, we want to see Jesus.” Philip came and told (15) Andrew, and Andrew and Philip told Jesus. Then Jesus replied, saying (20) to them, “The hour has come that he receive glory, namely, the Son of Man. “Amen, amen, I say to you that unless the grain of wheat falls (25) upon the earth and dies, it will remain alone. But if it dies, it will give forth much fruit. “Now the one who loves his soul (30) will lose it, and the one who Translation of the Arabic that you do not mean (?) anything. Behold, all the world has followed him. There was a group of Greeks (5) among those going up to worship at the festival. These came to Philip who was from Bethsaida of Galilee, and they asked him, (10) and said, “Sir (Master), we want to see Jesus.” Philip came and told Andrew, and Philip and Andrew told Jesus. Jesus answered and said (15) to them, “The hour has already come for the Son of Man to be glorified. Truly, truly I say to you that unless a grain of wheat falls on the earth (20) and dies, it remains alone. But if it dies, much fruit comes. “Whoever loves his soul will destroy it. And whoever hates

‫‪122‬‬

‫‪CHAPTER 3‬‬

‫)‪(29v = 202v‬‬ ‫Ⲑ⳰Ⲕ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬

‫نفسه في هذا‬ ‫العالم فانه يحفظها‬ ‫لحياة الابد ان كان‬ ‫احدً ا يخدمني فليلحق‬ ‫بي وحيث اكون‬ ‫انا هناك يكون‬ ‫خادمي‬ ‫ومن يخدمني يكرمه‬ ‫الاب الآن‬ ‫نفسي مضطر بة‬ ‫وماذا اقول يا ابه‬ ‫نجيني من هذه‬ ‫الساعة ولكن‬ ‫لاجل هذه الساعة‬ ‫اتيت يا ابه مجد ابنك‬ ‫جا صوت من السما قد‬ ‫وايضا امجد‬ ‫مجدت‬ ‫ً‬ ‫فسمع الجمع الذي‬ ‫كان واقفً ا فقال انما‬ ‫كان رعدً ا وقال‬ ‫اخرون بل كلمه‬ ‫ملاك‬ ‫اجاب يسوع وقال‬ ‫ليس من اجلي كان هذا‬

‫ⲏⲭⲩⲯ‪ⲙⲟⲥⲧⲉ ⲛⲧⲉϥ‬‬ ‫ⲉ‪ϩⲙⲡⲉⲓⲕⲟⲥⲙⲟⲥ ϥⲛⲁϩ‬‬ ‫• ‪ⲉⲣⲟⲥ • ⲉⲩⲱⲛϩ ϣⲁⲉⲛⲉϩ‬‬ ‫ⲁⲓⲇⲁⲛⲁⲩⲟⲛⲩⲟ ⲉⲡⲱ‪ⲉϣ‬‬‫ⲩⲟ‪ⲕⲟⲛⲉⲓ ⲛⲁⲓ • ⲙⲁⲣⲉϥ‬‬‫ⲁ ⲁⲙⲡⲱⲩⲁ • ⲓⲱⲥⲛ ‪ⲁϩϥ‬‬‫ⲉⲕⲁⲡ ‪ⲛⲟⲕ ⲉϯ ⲙⲙⲟϥ‬‬‫ⲉⲡⲱ‪ⲇⲓⲁⲕⲟⲛⲟⲥ • ⲛⲁϣ‬‬ ‫• ⲩⲁⲙⲙ‬ ‫ⲓⲉⲛⲟⲕⲁⲓⲇⲁⲩⲟⲛⲁ‪ⲉⲣϣ‬‬ ‫‪ⲛⲁⲓ • ⲡⲁⲉⲓⲱⲧ ⲛⲁⲧⲁⲉⲓⲟϥ‬‬ ‫‪ⲧⲉⲛⲟⲩ ⲁⲧⲁⲯⲩⲭⲏ ϣ‬‬‫ⲁⲛ‪ⲧⲟⲣⲧⲣ • ⲁⲩⲱ ⲟⲩ ⲡⲉϯ‬‬‫ⲩⲟⲧⲁⲙ ⲧⲱⲓⲉⲁⲡ ‪ϫⲟⲟϥ‬‬‫ⲩⲟⲛⲩⲟⲓⲉⲧⲛ‪ϫⲟⲓ ⲉⲃⲟⲗ ϩ‬‬ ‫ⲓⲁⲣ‪ⲁⲗⲗⲁ ⲉⲧⲃⲉⲡⲁⲓ ⲁⲓⲉⲓ ⲉϩ‬‬ ‫ⲧⲱⲓⲉⲁⲡ • ⲩⲟⲛⲩⲟ‪ⲉϯ‬‬ ‫ⲥⲩⲁ • ⲛⲁⲣⲕⲉⲡⲙ ⲩⲟⲟⲉ‪ϯ‬‬‫ⲉ‪ⲙⲏ ϭⲉ ⲉⲓ ⲉⲃⲟⲗ ϩⲛⲧⲉⲡⲉ ϫ‬‬‫ⲁⲛ‪ⲁⲓϯⲉⲟⲟⲩ • ⲁⲩⲱ ⲟⲛ ϯ‬‬‫• ⲩⲟⲟⲉ‪ϯ‬‬ ‫• ‪ⲡⲙⲏⲏϣⲉ ⲉⲧⲁϩⲉⲣⲁⲧϥ‬‬ ‫ⲥⲟⲙⲙ ⲱ‪ⲉⲧⲥⲱⲧⲙ • ⲛⲉⲩϫ‬‬ ‫ⲛⲉⲡ • ⲉⲡⲙⲩⲟⲣ‪ϫⲉⲟⲩϩ‬‬‫• ⲉⲡⲱ‪ⲧⲁϥϣ‬‬ ‫ⲥⲟⲙⲙ ⲱ‪ϩⲉⲛⲕⲟⲟⲩⲉ ⲛⲉⲩϫ‬‬ ‫‪ϫⲉⲟⲩⲁⲅⲅⲉⲗⲟⲥ • ⲡⲉⲛⲧⲁϥ‬‬ ‫• ‪ϣⲁϫⲉ ⲛⲉⲙⲁϥ‬‬ ‫ⲱ‪ⲁϥⲟⲩⲱϣⲃ ⲛϭⲓⲓⲥ ⲉϥϫ‬‬ ‫ⲓⲉⲏⲙⲥ‪ⲙⲙⲟⲥ • ϫⲉⲛⲧⲁϯ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

123

(29v = 202v) Translation of the Coptic hates his soul in this world will find it, for eternal life. If someone serves (5) me, let him follow me. And the place where I am, my servant will also be there. (10) If someone serves me, my father will honor him. Now, my soul has become disturbed and what shall I say? “My Father, (15) save me from this hour.” But it is on account of this that I have come to this hour. My Father glorify your name.” And a voice also came from heaven, (20) “I have glorified and indeed I will glorify. The crowd that was standing (there) and listening began to say, “Thunder is what (25) it was.” Others were saying, “It was an angel who spoke with him.” Jesus answered, saying, (30) “This voice came Translation of the Arabic his soul in this world will preserve it for eternal life. “Indeed if someone serves me, let him cling (5) to me. Where I am there will be my servant. “And whoever serves me, the Father will honor him. Now (10) my soul is disturbed. And what shall I say? Father, save me from this hour. But it is on account of this hour (15) that I have come. Father, glorify your son.”A voice came from heaven: “Already I have glorified and I also am glorifying.” The crowd that (20) was standing there heard and said that it was thunder. Said others, “No, an angel spoke to him.” Jesus replied and said, (25) It was not for my sake that this

‫‪124‬‬

‫‪CHAPTER 3‬‬

‫)‪(30r = 203r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬

‫الصوت لكن‬ ‫من اجلكم‬ ‫قد حضرت الآن‬ ‫دينونة هذا العالم‬ ‫الآن يلقى رييس هذا‬ ‫العالم الى خارج وانا‬ ‫اذا ارتفعت عن‬ ‫الارض جذبت الي كل احدا‬ ‫وانما قال هذا ليخبر باي موتة يموت‬ ‫فاجابه الجمع نحن سمعنا‬ ‫في الناموس ان‬ ‫المسيح يدوم الى الابد‬ ‫كيف تقول انت‬ ‫انه يرتفع ابن الانسان‬ ‫من هو هذا ابن‬ ‫الانسان‬ ‫فقال لهم يسوع ان‬ ‫النور معكم زمانًا‬ ‫يسيرا فسيروا في‬ ‫ً‬ ‫النور ما دام لكم النور‬ ‫ليلا يدرككم‬ ‫الظلام لان الذي‬ ‫يمشي في الظلام ليس‬ ‫يدري اين تتوجه‬ ‫ما دام لكم النور امنوا‬

‫ⲉⲃⲧⲉ ⲁⲗⲗⲁ • ⲧⲏⲏⲃⲧⲉ ⲛⲁ‬‫• ⲛⲧⲩⲏⲧ‬ ‫ⲥⲟⲕⲓⲡⲙ ⲥⲓⲥⲓⲣⲕⲉⲧ ⲩⲟⲛⲉⲧ‬‫ⲙ ⲛⲱⲭⲣⲁⲡ ⲩⲟⲛⲉⲧ • ⲥⲟⲙ‬‫ⲉ ‪ⲡⲓⲕⲟⲥⲙⲟⲥ • ⲥⲉⲛⲁⲛⲟϫϥ‬‬‫ⲛⲁ‪ⲡⲉⲥⲏⲧ • ⲁⲛⲟⲕ ϩⲱ ⲉⲩϣ‬‬‫• ‪ϫⲁⲥⲧ ⲉⲃⲟⲗ ϩⲓ ⲉϫⲙⲡⲕⲁϩ‬‬ ‫ⲁ‪ϯⲛⲁⲥⲉⲕ • ⲟⲩⲟⲛ ⲛⲓⲙ ϣ‬‬‫ⲓⲁⲡⲙ ⲉⲇ ⲱ‪ⲣⲟⲓ • ⲉϥϫ‬‬ ‫ⲩⲟⲙⲁⲛ‪ⲉϥⲥⲏⲙⲁⲛⲉ • ϫⲉⲉϥ‬‬‫• ⲩⲟⲙⲙ ‪ϩ ⲛⲁϣ‬‬ ‫ⲏⲙⲡⲓ‪ⲁϥⲟⲩⲱϣⲃ ⲛⲁϥ ⲛϭ‬‬‫ⲙⲧⲱⲥⲛⲁ ⲛⲟⲛⲁⲉ‪ⲏϣⲉ • ϫ‬‬ ‫ⲉ‪ⲉⲃⲟⲗ ϩⲙⲡⲛⲟⲙⲟⲥ • ϫ‬‬‫• ‪ⲡⲉⲬ⳰Ⲥ ⲛⲁϣⲱⲡⲉ ϣⲁⲉⲛⲉϩ‬‬ ‫ⲕⲉ ⲕⲟⲧⲛ ⲉ‪ⲁⲩⲱ ⲛⲁϣ ⲛϩ‬‬‫ⲧⲉ ⲥⲡⲁ‪ϫⲱ ⲙⲙⲟⲥ • ϫⲉϩ‬‬‫ⲡⲙ ⲉⲣⲏ‪ⲣⲉⲩϫⲉⲥⲧ ⲡϣ‬‬‫ⲉⲣⲏ‪ⲣⲱⲙⲉ • ⲛⲓⲙ ⲡⲉ ⲡϣ‬‬ ‫• ⲉⲙⲱⲣⲡⲉⲧⲛ‬ ‫ⲉ ⲉ‪ⲡⲉϫⲁϥ ϭⲉ ⲛⲁⲩ ⲛϭⲓⲒ⳰Ⲥ • ϫ‬‬‫ⲉⲡ ‪ϯⲕⲉⲕⲟⲩⲓ ⲛⲟⲩⲟⲉⲓϣ‬‬ ‫ⲙⲉⲛ ⲡⲟⲟ‪ⲉⲣⲉⲡⲟⲩⲟⲉⲓⲛ ϣ‬‬‫ⲛⲟⲥⲟ‪ⲙⲏⲧⲛ • ⲙⲟⲟϣⲉ ϩ‬‬ ‫ⲛⲓⲉⲟⲩⲟⲡ ⲛⲧⲏⲧⲛⲩⲟ‬ ‫ⲉ‪ϫⲉⲛⲛⲉⲡⲕⲁⲕⲉ ⲧⲁϩ‬‬‫ⲟⲙⲧⲉⲡ ⲱⲩⲁ • ⲛⲧⲩⲏⲧ‬‫‪ⲟϣⲉ ϩⲙⲡⲕⲁⲕⲉ • ⲛⲉϥ‬‬‫• ⲛⲱⲧⲉⲁⲛ‪ⲥⲟⲟⲩⲛ ⲁⲛ ϫⲉϥ‬‬ ‫ⲩⲟⲡ ⲛⲧⲏⲧⲛⲩⲟ • ⲛⲟⲥⲟ‪ϩ‬‬‫ⲛⲓⲉⲟⲩⲟⲡⲉ ⲉⲩⲉⲧⲥⲓⲡ • ⲛⲓⲉⲟ‬ ‫• ⲉⲡⲱ‪ϫⲉⲕⲁⲥ ⲉⲧⲉⲧⲛ ⲉϣ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬ ‫‪31‬‬ ‫‪32‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

125

(30r = 203r) Translation of the Coptic not for my sake, but for your sake. “Now is the judgment of this world. Now the ruler of (5) this world will thrown down. When I have been raised up from the earth, I will draw every one to myself.” Now when he said this, (10) he was indicating what death he would fulfill. The crowd responded to him, “We have heard from the law that (15) the Messiah would be eternal. How do you say that it is necessary that the Son of Man be raised up? Who is the Son (20) of Man? Then Jesus said to them, It is still for a little more time that the light will be with you. Walk as long as (25) you have the light, so that the darkness may not overtake you. The one who walks in darkness does not know where he is going. (30) “As long as you have the light, believe in the light so that you may be Translation of the Arabic voice came, but for your sake. “Now has arrived the judgment of this world. (5) Now the one who presides over this world is thrown out. As for me, when am raised up from the earth, I draw everyone to myself.” Now, he said this to inform (them) about what kind of death he would die. (10) The crowd answered him, “We have heard in the law that the Messiah will endure forever. How do you say that the Son of Man will be raised up? (15) Who is this son of Man?” Then Jesus said to him, “The light is with you for a little time, so walk in (20) the light, as long as you have the light, so that the darkness will not overtake you, for the one who walks in the darkness does not know where he is headed. (25) “As long as you have the light, believe

126

CHAPTER 3

(30v = 203v) Ⲗ 1 2

3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ϫⲉⲕⲁⲥ ⲉⲧⲉⲧⲛ ⲉϣⲱⲡⲉ ⲛϣⲏⲣⲉ ⲛⲧⲉⲡⲟⲩⲟⲉⲓⲛ

‫بالنور لتكونوا‬ ‫ابنا النور‬

١ ٢

-----------------⳾⳾--------------------⳾⳾--------------ⲙⲛⲛⲥⲁⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ ⲟ ⲉⲣⲭⲟⲙⲉⲛⲟⲥ • ⲉⲛ ⲟⲛⲟⲙⲁⲧⲓ Ⲕ⳰Ⲩ • ⲁⲩⲧⲏ ⲉⲓⲙⲉⲣⲁ ⲉⲓⲛ ⲉⲡⲓⲉⲓⲥⲓⲛ ⲟ Ⲕ⳰Ⲣ⳰Ⲥ • ⲁⲅⲁⲗⲗⲉⲓⲁⲥⲱⲙⲉⲧⲁ ⲕⲉ ⲉⲩⲫⲣⲁⲛⲑⲱⲙⲉⲛ ⲉⲛ • ⲁⲩⲧⲏ ⲟ Ⲕ⳰Ⲉ ⲥⲱⲥⲟⲛ ⲧⲉⲓ ⲟ Ⲕ⳰Ⲉ • ⲉⲩⲱⲧⲟⲥⲁⲛ ⲧⲓ • ⲉⲗⲟⲅⲓⲙⲉⲛⲟⲥ • ⲟ ⲉⲣⲭⲱⲙⲉⲛⲟⲥ • ⲉⲛ ⲟⲛⲟⲙⲁⲧⲓ Ⲕ⳰Ⲩ ⲉⲩⲗⲟⲅⲓⲕⲁⲙⲉⲛ ⲟⲓⲙⲁⲥ ⲉⲝ ⲓⲕⲟⲩ Ⲕ⳰Ⲩ Ⲑ⳰Ⲥ Ⲕ⳰Ⲥ • ⲕⲉ ⲉⲡⲉⲫⲁⲛⲉⲛ ⲏⲙⲓⲛ • ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ • ⲥⲩⲥⲧⲏⲥⲁⲥⲧⲉ ⲉⲱⲣⲧⲏⲛ ⲛ ⲧⲏⲥ ⲡⲓⲕⲁⲍⲟⲩⲥⲓⲛ ⲉⲱⲥ ⲧⲟⲛ ⲕⲉⲣⲁⲧⲟⲛ • ⲧⲱ ⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲩ • Ⲑ⳰Ⲥ ⲙⲟⲩ ⲟⲓ ⲥⲟⲓ • ⲕⲉ ⲉⲝⲟⲙⲟⲗⲟⲅⲓⲥⲱⲙⲉ ⲥⲟⲓ Ⲑ⳰Ⲥ ⲙⲟⲩ ⲉⲓ ⲥⲟⲓ • ⲕⲁⲓ ⲩⲯⲟⲥⲟ ⲥⲓ ⲉⲝⲟⲙⲟⲗⲟⲅⲓⲥⲱⲙⲉ ⲥⲟⲓ ⲟⲧⲓ ⲉⲡⲓⲕⲟⲩⲥⲁⲥ ⲙⲟⲩ • ⲕⲉ ⲉⲅⲉⲛⲟⲩ ⲙⲉⲛ • ⲉⲓⲥ ⲥⲱⲧⲏⲣⲓⲁⲛ • ⲉⲝⲟⲙⲟⲗⲟⲅⲓⲥⲑⲉ ⲧⲟ Ⲕ⳰Ⲱ • ⲟⲧⲓ ⲁⲅⲁⲑⲟⲥ • ⲟⲧⲓ ⲉⲥ ⲧⲟⲛ ⲉⲱⲛⲁ • ⲧⲟ ⲉⲗⲉⲟⲥ ⲁⲩⲧⲟⲩ • Ⲇ⳰Ⲟ⳰ⲜⲀ • ⲕⲣⲚ⳰Ⲓ⳰Ⲛ -----------------⳾⳾--------------------⳾⳾--------------ⲁⲩⲱ ⲧⲁⲓ ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ ⲟ ⲉⲣⲭⲱⲙⲉⲛⲟⲥ • ⲉⲛ ⲟⲛⲟⲙⲁⲧⲓ Ⲕ⳰Ⲉ • ⲡⲁⲗⲓⲛ Ⲕ⳰Ⲉ

Textual notes Line 1 (Coptic): The same line has mistakenly been written twice (see above at folio 30r, line 32). Lines 3–4: Red letters. Line 5: Large decorative capitals, red and yellow. Line 14: ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ is written in red letters. Line 15: Large decorative capitals, red and yellow. Line 21: Read ⲙⲉ in place of ⲙⲉⲛ. Line 25: Red letters. Line 26: Large decorative capitals, red and yellow. The first omicron and gamma of ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ are written above the line of text, in small script.

TEXT, TRANSLATION, AND CRITICAL NOTES

127

(30v = 203v) Translation of the Coptic and Greek so that you may be sons of the light.”1 After the Gospel (5) [Greek] Blessed is the one who comes in the name of the Lord.2 This is the day that the Lord made; let us rejoice and be glad in it.3 (10) O Lord, do save! O Lord, do give success! Blessed is the one who comes in the name of the Lord. We bless you from the house of the Lord. The Lord is God, and he showed us light. Blessed. (15) Arrange a feast with the thick ones, up to the horns of the altar. My God you are, and I will acknowledge you; my God you are, and I will exalt you. I will (20) acknowledge you because you hearkened to me and became deliverance for me. Acknowledge the Lord, because he is good, because his mercy is forever. Glory to the Lord. (25) And this one [Greek] Blessed is the one who comes in the name of the Lord. Again, of the lord. Translation of the Arabic in the light, so that you may be, sons of the light.”

1

John 12:12–36 (from 28r, line 20). Psalm 117:26 LXX (= 118:26 NRSV; 117:26 Budge). 3 Psalm 117:24–29 LXX (= 118:24–29 NRSV; 117:24–29 Budge). This section repeats, in Greek, the psalterion read in Coptic before the Gospel reading (fol. 28r, lines 1–19). 2

128

CHAPTER 3

(31r = 204r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21

ⲟⲥⲁⲛⲛⲁ ⲧⲟ ⲉⲓⲟ ⲇⲁⲩⲉⲓⲇ ⲡⲁⲗⲓⲛ ⲧⲟ ⲩⲟ Ⲇ⳰Ⲁ⳰Ⲇ • ⲱⲥⲁⲛⲛⲁ ⲃⲁⲥⲓⲗⲓⲥ ⲥⲟⲩ Ⲡ⳰Ⲓ⳰Ⲥ⳰Ⲗ • ⲡⲁⲗⲓⲛ ⲃⲁⲥⲓⲗⲓⲥ ⲥⲟⲩ Ⲡ⳰Ⲓ⳰ⲤⲖ • ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲱ Ⲟ⳰Ⲛ ----------------⳾⳾-------------------⳾⳾-------------ⲉⲣⲉⲒ⳰Ⲥ ⲛⲏⲩ ⲉϩⲟⲩⲛ ⲉⲧⲡⲟⲗⲓⲥ ⲉⲧⲟⲩⲁⲁⲃ • ⲉⲩⲛⲏⲩ ⲉⲃⲟⲗ ϩⲏⲧϥ ⲧⲏⲣⲟⲩ ⲛϭⲓⲛϣⲏⲣⲉ ⲛϩⲃⲣⲁⲓⲟⲥ • ϩⲛϩⲛⲃⲁ ⲙⲛϩⲛⲕⲗⲁⲧⲟⲥ ⲉⲩⲱϣ ⲉⲃⲟⲗ ⲉⲩϫⲱ ⲙⲙⲟⲥ • ϫⲉϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲡⲉⲧⲛⲏⲩ ⲡⲉⲧⲛⲏⲩ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲱ ⲧⲁⲓ ⲣⲁϣⲉ ⲥⲓⲱⲛ ⲉⲧⲟⲩⲁⲁⲃ ⲧⲙⲁⲁⲩ ⲛⲛⲉⲕⲕⲗⲏⲥⲓⲁ • ⲡⲙⲁ ⲛⲟⲩⲱϩ • ⲙⲡⲉⲬ⳰Ⲥ • ⲛⲧⲟ ⲅⲁⲣ ϫⲓⲛⲛϣⲟⲣⲡ • ⲁⲣϫⲓⲙⲡⲕⲱ ⲉⲃⲟⲗ ⲛⲛⲛⲛⲟⲃⲉ • ⲁⲩⲱ ⲧⲃⲉⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲱ ⲟⲛ ----------------⳾⳾-------------------⳾⳾-------------ⲡⲉϫⲉⲡⲛⲟⲩⲧⲉ ⲙⲙⲱⲩⲥⲏⲥ ⲉϥϩⲓϫⲛⲡⲧⲟⲟⲩ ⲛⲧⲉⲥⲓⲛⲁ •

Textual notes Line 4: Red letters. Lines 11–12: Next to these lines is a decorative ornament in the left hand margin. Line 12: Red letters. Line 13: Large decorative capitals, red and yellow. Lines 18–19: Between these lines is a blank area equivalent to roughly four lines of text. Line 19: Red letters. Line 20: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

129

(31r = 204r) Translation of the Greek and Coptic Hosanna to the son of David. Again, to the son of David. Hosanna to your king, O Israel. Again to your king, O Israel. And again (5) [Coptic] While Jesus was entering the holy city, all the Hebrew children were coming out to meet him with palms and branches, crying out saying, (10) “Blessed is he who comes, he who comes in the name of the Lord!”1 And this one Rejoice, holy Zion, mother of the churches, dwelling place (15) of Christ; for you from the beginning acquired the forgiveness of our sins, and the house of resurrection. And again (20) God said to Moses on the mountain of Sinai,2

1 2

Cf. John 12:12–13. This section (through fol. 31v, line 18) paraphrases Exodus 28:2–39.

130

CHAPTER 3

(31v = 204v) Ⲗ⳰Ⲁ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22

ϫⲉⲙⲁϫⲓ ⲛⲁⲕ ⲙⲡⲓⲛⲟⲩ ⲉⲧⲥⲱⲧⲡ • ⲡⲓϩⲓⲁⲕⲉⲛⲑⲓⲛⲟⲛ ⲙⲙⲉ ⲉϥⲧⲁⲉⲓⲏⲟⲩ • ϫⲉⲙⲁϫⲓ ⲛⲁⲕ ⲙⲡⲓⲛⲟⲩⲃ ⲉⲧⲥⲱⲧⲡ • ⲡⲁⲓ ⲛⲧⲁϥⲥⲉⲉⲡⲉ ⲉⲧⲉϥⲥⲕⲏⲛⲏ • ⲛⲉⲕⲧⲁⲙⲓⲟ ⲅⲁⲣ ⲛⲟⲩⲥⲧⲟⲗⲏ ⲛⲁⲁⲣⲟⲛ • ⲕⲁⲧⲁⲡⲉⲙⲡϣⲁ ⲅⲁⲣ ⲛⲧⲓⲙⲉⲧⲟⲏⲩⲃ • ϫⲟⲩⲧⲁϥⲧⲉ ⲛϩⲁⲣⲙⲁ ⲛϩⲁⲧ • ⲉⲩⲁϣⲉ ⲛϭⲃⲟⲓ ⲛⲧⲉⲥⲧⲟⲗⲏ • ⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲉⲡⲓⲥⲁ • ⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲉⲡⲕⲉⲥⲁ • ⲕⲁⲧⲁⲡⲉⲙϣⲁ ⲅⲁⲣ ⲛⲧⲓⲙⲛⲧⲟⲩⲏⲃ • ⲙⲛⲧⲥⲛⲟⲟⲩⲥ ϣⲕⲉⲗⲕⲓⲗ ⲛⲛⲟⲩⲃ • ⲉⲩⲁϣⲉ ⲛϭⲃⲟⲓ ⲛⲧⲟⲓⲥⲧⲟⲗⲏ • ⲥⲟⲟⲩⲉ ⲡⲓⲥⲁ ⲥⲟⲟⲩⲉ ⲡⲕⲉⲥⲁ • ⲕⲁⲧⲁⲡⲉⲙⲡϣⲁ ⲅⲁⲣ ⲛϯⲙⲛⲧⲟⲩⲏⲏⲃ • ⲟⲩⲱⲛⲉ ⲛⲥⲛⲁⲩ ⲛⲥⲙⲁⲣⲁⲕⲧⲟⲥ • ⲉⲩⲁϣⲉ ⲛϭⲃⲟⲓ ⲛⲧⲓⲥⲧⲟⲗⲏ • ⲟⲩⲁ ⲉⲡⲓⲥⲁ • ⲕⲉⲟⲩⲁ ⲉⲡⲕⲉⲥⲁ ⲕⲁⲧⲁⲡⲉⲙⲡϣⲁ ⲅⲁⲣ ⲛϯⲙⲛⲧⲟⲩⲏⲃ • ⲡⲛⲟⲩⲧⲉ ⲡⲉⲛⲧⲁϥϣⲱⲡⲉ • ⲙⲛⲛⲉⲛⲉⲓⲟⲧⲉ ϣⲁⲛⲧⲉⲩϫⲉⲕⲡⲉⲩⲇⲣⲟⲙⲟⲥ ⲉⲃⲟⲗ • ⲉϥⲉϣⲱⲡⲉ ⲛⲙⲙⲁⲕ • ϩⲛⲛⲉⲕⲉϩⲟⲟⲩ ⲧⲏⲣⲟⲩ • ⲡⲉⲛⲉⲓⲱⲧ ⲉⲧⲟⲩⲁⲁⲃ • ⲁⲃⲃⲁ Ⲛ⳰Ⲓ⳰Ⲙ

Textual notes Line 21: The second epsilon of ϩⲛⲛⲉⲕⲉϩⲟⲟⲩ is written above the line of text. This may indicate the intervention of a corrector more familiar with the Bohairic plural form (ⲉϩⲟⲟⲩ) than the Sahidic (ϩⲟⲟⲩ).

TEXT, TRANSLATION, AND CRITICAL NOTES

131

(31v = 204v) Translation of the Coptic “Take to yourself this choice gold, this true, expensive hyacinth. Take to yourself this choice gold, that which remained from his tent. For (5) you will create a robe for Aaron. For (he is) according to the worthiness of this priesthood. Twenty-four silver chariots, suspended from the arms of the robe: twelve on one side, twelve on the other side, for (he is) according to the worthiness (10) of this priesthood. Twelve golden bells, suspended from the arms of this robe: six on one side, six on the other side; for (he is) according to the worthiness of this priesthood. (15) Two emerald stones suspended from the arms of this robe: one on one side, the other one on the other side, for (he is) according to the worthiness of this priesthood.” It is God who dwelled with our fathers (20) until they completed their course. He shall be with you in all your days. Our holy father, Abba So-and-So.1

1

The name of the father to be commemorated would be inserted into the phrase ⲁⲃⲃⲁ ⲛⲓⲙ.

132

CHAPTER 3

(32r = 205r)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22

----------------⳾⳾-------------------⳾⳾-------------ⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲕⲧⲉⲡⲉⲧⲛϩⲟ ⲉϩⲏⲧ ϣⲁⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲉⲧⲣⲓⲅⲁⲙⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲧⲟⲙⲛⲧ ⲁⲡⲛⲁ ⲙⲉⲛⲧⲙⲉ ⲧⲱⲙⲛⲧ ⲉⲣⲉⲛⲛⲉⲩⲣⲉⲏⲩ • ⲁⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲙⲛϯⲣⲏⲛⲉ ϯⲡⲓ ⲉⲣⲛⲛⲉⲩⲉⲣⲏⲩ • ⲧⲱⲟⲩⲛ ⲛϥⲧⲱⲙⲛⲧ ⲉⲣⲟⲛ ⲛϥⲛⲁⲩ • ⲁⲓ ⲉⲃⲟⲗ ⲉⲧⲱⲙⲛⲧ ⲉⲡⲁⲗⲗⲟⲫⲩⲗⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲛϭⲙⲡϣⲓⲛⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲏ ⲡϣⲏⲣⲉ ⲙⲡⲣⲱⲙⲉ ϫⲉⲁⲕϭⲓⲛⲉ ⲙⲡⲉϥϣⲓⲛⲉ • ⲁⲕϭⲙⲡϣⲓⲛⲉ ⲙⲡⲕⲁϩ • ⲁⲕⲧⲣⲉϥϯϩⲉ ⲉⲧⲣⲁⲛⲁⲩ ⲉⲡⲟⲩⲛⲟϥ ⲙⲡϫⲟⲉⲓⲥ • ⲉϭⲙⲡϣⲓⲛⲉ ⲙⲡⲉϥⲗⲁⲟⲥ • ϯϩⲧⲏⲕ ⲉϭⲙⲡϣⲓⲛⲉ ⲛⲛϩⲉⲑⲛⲟⲥ ⲧⲏⲣⲟⲩ • ----------------⳾⳾-------------------⳾⳾-------------ⲡⲣⲟ ⲙⲡⲧⲟⲡⲟⲥ ⲭⲉⲣⲉⲛⲉ ⲙⲁⲣⲓⲁ ϯϭⲣⲟⲙⲡⲓ ⲉⲑⲛⲏⲥⲱⲥ ⲑⲏ ⲉⲧⲁⲥⲙⲓⲥⲓ ⲛⲁⲛ ⲙⲫϯⲡⲓⲗⲟⲅⲟⲥ •

Textual notes Top margin: A table header runs across the page, consisting of brocaded lines with geometric patterns and floral ornaments. Lines 1–5: Red letters. Line 6: Large decorative capitals, red and yellow. Line 12: Red letters. Line 13: Large decorative capitals, red and yellow. Lines 18–19: The dividing line between these consists of geometric patterns. Line 19: Red letters. Line 20: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(32r = 205r) Translation of the Coptic The name of God. Turn your face north to the Etrigamou church. (5) “Meet” Mercy and truth met one another; righteousness and peace embraced one another.1 (10) Arise and meet us and see.2 I came out to meet the stranger.3 “Visit” Or the son of man, that you visit him?4 (15) You visited the earth and caused it to become intoxicated.5 So that I see the right hand of the Lord to visit his people.6 Pay attention to visiting all the nations.7 The door of the holy place (topos) (20) [Bohairic] Hail to you, Maria! Beautiful dove, who gave birth to us in types,

1 2 3 4 5 6 7

Psalm Psalm Psalm Psalm Psalm Psalm Psalm

84:11 LXX (= NRSV 85:10; Budge). 58:5 LXX (= NRSV 59:4; Budge). 151:6 LXX (= NRSV 151:6; Budge). 8:5 LXX (= NRSV 8:4; Budge). 64:10 LXX (= NRSV 65:9; Budge). 26:4 LXX (= NRSV 27:4; Budge). 58:6 LXX (= NRSV 59:5; Budge).

133

134

CHAPTER 3

(32v = 205v) Ⲗ⳰Ⲃ 1 2 3 4 5 6 7 8 9

10 11 12 13 14 15 16 17 18 19 20 21 22 23 25 26

ⲛⲑⲟ ⲡⲉϯϩⲣⲏⲣⲓ ⲛⲧⲉⲡⲓⲥⲑⲟ ⲏⲛⲟⲩϥⲓ •

ⲑⲏ ⲉⲧⲁⲥⲫⲓⲣⲓ ⲉⲃⲟⲗ ϩⲉⲛⲑⲛⲟⲩⲛⲓ • ⲛⲓⲉⲥⲥⲉ • ⲡⲓϣⲃⲱⲧ ⲛⲧⲉⲁⲁⲣⲱⲛ • ⲉⲧⲁϥⲫⲓⲣⲓ ⲉⲃⲟⲗ • ⲭⲱⲣⲓⲥϭⲟ ⲛⲉⲙⲧⲥⲟ • ⲉϥⲟⲓ ⲛⲧⲩⲡⲟⲥ ⲛⲉ • ⲱ ⲑⲏ ⲉⲧⲁⲥⲙⲁⲥ Ⲡ⳰Ⲭ⳰Ⲥ ⲡⲁⲛⲟⲩϯ • ϩⲉⲛⲟⲩ ⲙⲉⲑ ⲙⲏⲓ • ⲁϭⲛⲉⲥⲡⲉⲣⲙⲁ ⲛⲣⲱⲙⲓ ⲉⲥⲟⲓ ⲙⲡⲁⲣⲑⲉⲛⲟⲥ • ⲉⲑⲃⲉ ⲫⲁⲓ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲣⲙⲧⲡⲟⲗⲓⲥ ⲡⲁⲛⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲧⲣⲓⲥⲁⲅⲓⲟⲥ ⲁⲅⲓⲟⲥ • ⲟ Ⲑ⳰Ⲥ • ⲟ ⲇⲓⲁ ⲧⲟⲩ • ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲩ • ⲉⲩⲁⲅⲅⲉⲗⲓⲥⲁⲙⲉⲛⲟⲥ • ⲧⲏⲛ ⲡⲁⲣⲑⲉⲛⲟⲩ • ⲧⲟ ⲭⲁⲓⲣⲉ • ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲏⲣⲟⲥ • ⲟ ⲇⲓⲁ ⲧⲟⲩ • ⲁⲥⲧⲏⲣⲁⲥ ⲟⲧⲓⲕⲏⲥⲁⲥ ⲧⲟⲩⲥ ⲙⲁⲅⲟⲩⲥ • ⲓⲥ ⲡⲣⲟⲥⲕⲏⲛⲓⲥⲏⲛ • ⲁⲅⲓⲟⲥ ⲁⲑⲁⲧⲟⲥ • ⲟ ⲉⲛ ⲫⲁⲑⲛⲏ • ⲧⲉⲕⲑⲓⲥ • ⲕⲁⲓ ⲕⲁⲑⲓⲙⲉⲛⲟⲥ • ⲛ ⲧⲉⲝⲓⲁ • ⲧⲟⲩ ⲡⲁⲧⲣⲟⲥ • ⲟ ⲁⲛⲁⲥⲧⲁⲥ • ⲉⲕ ⲧⲟⲛ ⲛⲉⲕⲣⲟⲛ • ----------------⳾⳾-------------------⳾⳾-------------ⲡⲣⲟ ⲡⲧⲟⲡⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------Ϩ⳰Ⲉ⳰Ⲣ ⲧⲁⲓ ⲧⲉ ⲧⲡⲩⲗⲏ ⲙⲡϫⲟⲉⲓⲥ • ⲛⲇⲓⲕⲁⲓⲟⲥ ⲛⲉⲧⲛⲏⲩ ⲉϩⲟⲩⲛ ⲛϩⲏⲧⲥ •

‫لاهل مدينة‬ ‫اخميم‬

١٠ ١١

Textual notes Lines 10–11 (Coptic and Arabic): Red letters. Line 12: Red letters. Line 13: Large decorative capitals, red and yellow. Line 16: Large decorative capitals, red and yellow. Line 19: Large decorative capitals, red and yellow. Read ⲁⲑⲁⲛⲁⲧⲟⲥ in place of ⲁⲑⲁⲧⲟⲥ. Line 23: Red letters. Read ⲡⲣⲟ [ⲙ]ⲡⲧⲟⲡⲟⲥ in place of ⲡⲣⲟ ⲡⲧⲟⲡⲟⲥ. Line 24: Ϩ⳰Ⲉ⳰Ⲣ is written in red letters, slightly above the line of text, level with the decorative line.

TEXT, TRANSLATION, AND CRITICAL NOTES

135

(32v = 205v) Translation of the Coptic and Greek Manifold is the flower of good faith, which blossomed from the root of Jesse. The staff of Aaron, which blossomed (5) without planting or watering, as a type for you. O you who gave birth to Christ my God in righteousness; you begat the seed of man, while remaining a virgin, for this one’s sake. (10) The people of the city of Panopolis Trisagion [Greek] Holy God, who proclaimed the good news (15) to the Virgin through an archangel. Holy Mighty, who guided the Magi to worship Jesus through the star. Holy Immortal, who (20) [text corrupt] and is seated at the right hand of the Father, who rose from the dead. The door (of) the holy place (topos) Hermēneia: This is the gate of the Lord; the (25) righteous shall enter into it.1 Translation of the Arabic (10) For the people of the city of Akhmim

1

Psalm 117:20 LXX (= 118:20 NRSV; 117:20 Budge).

136

CHAPTER 3

(33r = 206r) 1 2 3 4 5 6

ⲡ⳰Ⲟ⳰Ⲩ ϥⲓ ⲛⲛⲉⲧⲛⲡⲩⲗⲏ ⲉϩⲣⲁⲓ ⲛⲁⲣ-

ⲭⲱⲛ • ⲛⲧⲉⲧⲛϫⲓⲥⲉ ⲉϩⲣⲁⲓ ⲛⲙⲡⲩⲗⲏ ϣⲁⲉⲛⲉϩ • ⲧⲁⲣⲉϥⲉⲓ ⲉϩⲟⲩⲛ ⲛϭⲓⲡⲣⲣⲟ ⲙⲡⲉⲟⲟⲩ ⲛⲓⲙ ⲡⲉ ⲡⲣⲣⲟ ⲙⲡⲉⲟⲟⲩ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲛϭⲟⲙ ⲛⲧⲟϥ ⲡⲉ ⲡⲣⲣⲟ ⲙⲡⲉⲟⲟⲩ • --------------⳾⳾-----------------⳾⳾-----------7 ⲛⲧⲁⲓ --------------⳾⳾-----------------⳾⳾-----------8 ϩⲁⲧⲁⲓ ⲕⲟⲧⲕ ⲉⲡ9 ϫⲓⲥⲉ ⲡϫⲟⲉⲓⲥ • ⲛⲁⲕⲣⲓⲛⲉ ⲛⲉⲛⲗⲁⲟⲥ • 10 ⲧⲁⲓ ⲧⲉ ⲧⲅⲉⲛⲉⲁ ⲛⲛⲉⲧϣⲓⲛⲉ ⲛⲥⲁ11 Ⲡ⳰Ⲟ⳰Ⲥ • 12 ⲧⲁⲓ ⲛⲧⲁⲕϩⲟⲡⲥ ⲛⲛⲉⲧⲣϩⲟⲧⲉ ϩⲏⲧⲕ • 13 ϩⲁⲧⲁⲓ ϩⲙⲡⲉⲟⲩⲟⲉⲓϣ ⲉⲧⲥⲃⲧⲱⲧ • 14 ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲉⲧⲉⲣⲉⲧⲁⲯⲩⲭⲏ ⲙⲉ ⲛⲉⲓ ⲉ15 ⲣⲁⲧⲕ ⲡⲁⲛⲟⲩⲧⲉ • 16 ⲕⲁⲧⲁⲑⲉ ⲛⲧⲁⲛⲥⲱⲧⲙ ⲧⲁⲓ ⲟⲛ ⲧⲉ ⲑⲉ 17 ⲛⲧⲁⲛⲛⲁⲩ • 18 ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲉϯⲛⲁⲯⲁⲗⲉⲓ ⲉⲡⲉⲕⲣⲁⲛ ⲡⲁ19 ⲛⲟⲩⲧⲉ • 20 ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲛⲧⲁⲓⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉⲃⲟⲗ 21 ⲡⲁⲛⲟⲩⲧⲉ ϩⲙⲡⲡⲉⲧⲟⲩⲁⲁⲃ • 22 ⲧⲁⲓ ⲛⲧⲁⲕϫⲡⲟⲥ ⲛⲁⲕ ϫⲓⲛⲛϣⲟⲣⲡ • 23 ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲉⲧⲉϥⲛⲁϯⲟⲩⲱ • 24 ⲧⲉⲕϭⲓϫ ⲧⲉ ⲧⲁⲓ ⲛⲧⲟⲕ Ⲡ⳰Ⲟ⳰Ⲥ ⲁⲕⲧⲁⲙⲓⲟⲥ 25 ⲧⲁⲓ ⲧⲉ ⲧⲡⲩⲗⲏ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲛⲇⲓⲕⲁⲓⲟⲥ • 26 ⲛⲉⲧⲛⲏⲩ ⲉϩⲟⲩⲛ ⲛϩⲏⲧⲥ • Textual notes Line 1: ⲡⲟⲩ is written in red letters. Line 2: The epsilon in ⲉϩⲣⲁⲓ is written above the line. Line 3: There is a blank space of approximately five letters before ⲧⲁⲣⲉϥⲉⲓ. Line 7: Red letters. Line 8: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

137

(33r = 206r) Translation of the Coptic Response: Lift up your gates, O rulers! Raise up the gates forever! So that the King of Glory may enter. Who (5) is the King of Glory? The Lord of powers is the King of Glory.1 “This (f.)” Above this return on high. The Lord will judge the peoples.2 (10) This is the generation of those who seek the Lord.3 This which whom you concealed from those who fear you.4 Because of this, in the appointed time.5 This is the way that my soul longs for (15) you, my God.6 As we have heard, this is also how we have we seen.7 This is how I will hymn your name, my God.8 (20) This is how I acknowledged you, my God, in the holy place.9 This one which you acquired long ago.10 This is how it will blossom.11 This is your hand; You, Lord, have done it.12 (25) This is the gate of the Lord; the righteous enter into it.13

1

Psalm 23:9–10 LXX (= 24:9–10 NRSV; 23:9–10 Budge). Psalm 7:8–9 LXX (= 7:7–8 NRSV; 7:7–8 Budge). 3 Psalm 23:6 LXX (= 24:6 NRSV; 23:6 Budge). 4 Psalm 30:20 LXX (= 31:20 NRSV; 30:19 Budge). 5 Psalm 31:6 LXX (= 32:6 NRSV; 31:6 Budge). 6 Psalm 41:2 LXX (= 42:2 NRSV; 41:1 Budge). 7 Psalm 47:9 LXX (= 48:8 NRSV; 47:8 Budge). 8 Psalm 60:9 LXX (= 61:8 NRSV; 60:8 Budge). 9 Psalm 62:3 LXX (= 63:2 NRSV; 62:2 Budge). 10 Psalm 73:2 LXX (= 74:2 NRSV; 73:2 Budge). 11 Psalm 102:15 LXX (= 103:15 NRSV; 102:15 Budge). 12 Psalm 108:27 LXX (= 109:27 NRSV; 108:27 Budge). 13 Psalm 117:20 LXX (= 118:20 NRSV; 117:20 Budge). 2

138

CHAPTER 3

(33v = 206v) Ⲗ⳰Ⲅ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25

ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲉⲧⲉⲣⲉⲛⲉⲛⲃⲁⲗ ϭⲱϣⲧ Ⲡ⳰Ⲟ⳰Ⲥ ⲡⲉⲛⲛⲟⲩⲧⲉ •

ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲛϣⲏⲣⲉ ⲛⲧⲁⲩⲛⲟϫⲡⲟⲩ ⲉⲃⲟⲗ • ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲙⲡⲧⲱⲱⲃⲉ ⲛⲧⲁⲯⲩⲭⲏ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲁⲩⲗⲏ ----------------⳾⳾-------------------⳾⳾-------------ⲟⲩⲱϣⲧ ⲙⲠ⳰Ⲟ⳰Ⲥ ϩⲛⲧⲉϥⲁⲩⲗⲏ ⲉⲧⲟⲩⲁⲁⲃ • ⲁⲕⲥⲟⲧⲡϥ ⲁⲕϣⲟⲡϥ ⲉⲣⲟⲕ ϥⲛⲁⲟⲩⲱϩ ϩⲛⲛⲉⲕⲁⲩⲗⲏ • ⲁⲩⲱ ⲁⲥⲥⲱⲗⲙ ⲛⲥⲁⲛⲁⲩⲗⲏ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲟⲩϩⲟⲟⲩ ⲛⲟⲩⲱⲧ ϩⲛⲛⲉⲕⲁⲩⲗⲏ • ⲥⲉⲛⲁⲩϯⲟⲩⲱ ϩⲛⲛⲁⲩⲗⲏ ⲙⲡⲉⲛⲛⲟⲩⲧⲉ ϥⲓ ⲛⲛⲉⲧⲛⲑⲩⲥⲓⲁ • ⲛⲧⲉⲧⲛⲃⲱⲕ • ⲉϩⲟⲩⲛ ⲉⲛⲉϥⲁⲩⲗⲏ • ϯⲛⲁϯ ⲛⲛⲁⲉⲣⲏⲧ ⲙⲠ⳰Ⲟ⳰Ⲥ ϩⲛⲛⲁⲩⲗⲏ ⲙⲡⲏⲓ ⲙⲡⲛⲛⲟⲩⲧⲉ • ⲛⲉⲣⲉⲛⲛⲟⲩⲉⲣⲏⲧⲉ ⲁϩⲉⲣⲁⲧⲟⲩ ϩⲛⲛⲟⲩⲁⲩⲗⲏ ⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ • ⲛⲉⲧⲁϩⲉⲣⲁⲧⲟⲩ ϩⲙⲡⲏⲓ ⲙⲠ⳰Ⲟ⳰Ⲥ ϩⲛⲛⲁⲩⲗⲏ ⲙⲡⲏⲓ ⲙⲡⲉⲛⲛⲟⲩⲧⲉ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲟⲩⲱⲛ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲟⲩⲱⲛ ⲛⲣⲱⲟⲩ ⲉϩⲣⲁⲓ ⲉϫⲱⲓ • ϯⲛⲁⲟⲩⲱⲛ ⲛⲣⲱⲓ • ϩⲛϩⲛⲡⲁⲣⲁⲃⲟⲗⲏ • ⲛⲁⲟⲩⲱⲛ ⲙⲡⲁⲡⲣⲟⲃⲗⲏⲙⲁ • ϩⲛⲟⲩⲯⲁⲗ •

Textual notes Line 5: Red letters. Line 6: Large decorative capitals, red and yellow. Line 12: Read ⲥⲉⲛⲁϯⲟⲩⲱ in place of ⲥⲉⲛⲁⲩϯⲟⲩⲱ. Line 21: Red letters. Line 22: Large decorative capitals, red and yellow. Line 25: The lambda in ϩⲛⲟⲩⲯⲁⲗ is written above the line of text.

TEXT, TRANSLATION, AND CRITICAL NOTES

(33v = 206v) Translation of the Coptic This is how our eyes behold the Lord our God.1 This is the way of sons who have been expelled.2 This is the way of the requital of my soul.3 (5) “Hall” Worship the Lord in his holy hall.4 You chose him and took him to yourself; he shall dwell in your halls.5 (10) And it fainted for the halls of the Lord.6 A single day in your halls.7 They will blossom in the halls of our God.8 Take your offerings and go into his halls.9 (15) I will give my vows to the Lord; in the halls of the house of our God.10 Our feet were standing in your halls, O Jerusalem.11 You who stand in the house of the Lord, in the halls (20) of the house of our God.12 “Open” They opened their mouths against me.13 I will open my mouth in parables; (25) [I] will open my riddle in a hymn.14

1

Psalm 122:2 LXX (= 123:2 NRSV; 122:2 Budge). Psalm 126:4 LXX (= 127:4 NRSV; 126:4 Budge). 3 Psalm 130:2 LXX (= 131:2 NRSV; 130:2 Budge). 4 Psalm 95:9 LXX (= 96:9 NRSV; 95:9 Budge). 5 Psalm 64:5 LXX (= 65:4 NRSV; 64:4 Budge). 6 Psalm 83:3 LXX (= 84:2 NRSV; 83:2 Budge). 7 Psalm 83:11 LXX (= 84:10 NRSV; 83:10 Budge). 8 Psalm 91:14 LXX (= 92:13 NRSV; 91:13 Budge). 9 Psalm 95:8 LXX (= 96:8 NRSV; 95:8 Budge). 10 Psalm 115:9–10 LXX (= 116:18–19 NRSV; 116:7 Budge). 11 Psalm 121:2 LXX (= 122:2 NRSV; 121:2 Budge). 12 Psalm 134:2 LXX (= 135:2 NRSV; 134:2 Budge). 13 Psalm 34:21 LXX (= 35:21 NRSV; 34:21 Budge). 14 Psalm 77:2 LXX (= 78:2 NRSV; 77:2 Budge). 2

139

140

CHAPTER 3

(34r = 207r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25

ⲟⲩⲱⲛ ⲛⲧⲉⲕⲧⲁⲡⲣⲟ ⲧⲁⲙⲁϩⲥϥ ⲉⲕϣⲁⲛⲟⲩⲱⲛ ⲛⲧⲉⲕϭⲓϫ ⲥⲉⲛⲁⲥⲉⲓ ⲧⲏⲣⲟⲩ ϩⲛⲧⲉⲕⲙⲛⲧⲬ⳰Ⲥ

ⲁⲩⲟⲩⲱⲛ ⲛⲁⲓ ⲛⲙⲡⲩⲗⲏ ⲛⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ •

ⲁⲓⲟⲩⲱⲛ ⲛⲣⲱⲓ ⲁⲓⲥⲏⲕ Ⲡ⳰Ⲛ⳰Ⲁ ⲛⲁⲓ • ⲕⲛⲁⲟⲩⲱⲛ ⲛⲧⲉⲕϭⲓϫ ⲛⲅⲧⲥⲓⲟ

ⲛⲟⲩⲟⲛ ⲛⲓⲙ ϩⲙⲡⲉⲕⲟⲩⲱϣ • ------------⳾⳾---------------⳾⳾---------ⲛⲣⲟ ------------⳾⳾---------------⳾⳾---------ⲁⲩϣⲱⲱⲧ ⲛⲛⲉⲥⲣⲟ ϩⲉⲛϩⲛⲕⲉⲗⲉⲃⲓⲛ • ⲁϥⲟⲩⲱⲛ ⲛⲁⲩ ⲛⲛⲣⲟ ⲛⲧⲡⲉ • ⲁⲩⲱ ⲟⲩⲣⲟ ⲉϥⲧⲁϫⲣⲏⲩ ϩⲓⲣⲛ ⲛⲁⲥⲡⲟⲧⲟⲩ • ------------⳾⳾---------------⳾⳾---------ⲛⲧⲣⲁⲡⲉⲍⲁ ------------⳾⳾---------------⳾⳾---------ⲁⲕⲥⲟⲃⲧⲉ ⲛⲟⲩⲧⲣⲁⲡⲉⲍⲁ ⲙⲡⲁⲙⲧⲟ ⲉⲃⲟⲗ • ⲟⲩⲛⲟⲩϣϭⲟⲙ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲥⲉⲃⲧⲉⲟⲩⲧⲣⲁⲡⲉⲍⲁ ϩⲓⲡϫⲁⲓⲉ • ⲉⲥⲉⲃⲧⲉⲟⲩⲧⲣⲁⲡⲉⲍⲁ ⲉⲙⲡⲉϥⲗⲁⲟⲥ • ⲛⲉⲕϣⲏⲣⲉ ⲛⲑⲉ ⲛϩⲉⲛϫⲟⲉⲓⲧ • ⲉⲩⲧⲟⲟϭⲉ • ⲙⲡⲕⲱⲱⲧⲉ ⲛⲧⲉⲕⲧⲣⲁⲡⲉⲍⲁ • ------------⳾⳾---------------⳾⳾---------ⲛⲥⲉⲃⲧⲱⲧ ⲁϥⲥⲱⲙⲛⲧ ⲛⲧⲉϥ-

Textual notes Line 1: Read ⲧⲁⲙⲁϩⲥ in place of ⲧⲁⲙⲁϩⲥϥ. Line 9: Red letters. Line 10: Large decorative capitals, red and yellow. Line 15: Red letters. Line 16: Large decorative capitals, red and yellow. Line 24: Red letters. Line 25: Large decorative capitals, red and yellow. Read ⲛⲧⲉϥⲡⲓⲧⲉ in place of ⲛⲧⲉϥ- (final letters accidentally omitted).

TEXT, TRANSLATION, AND CRITICAL NOTES

(34r = 207r) Translation of the Coptic Open your mouth and I will fill it.1 Whenever you open your hand, they are all satisfied with your goodness.2 The gates of righteousness (5) were opened for me.3 I opened my mouth and drew breath.4 You will open your hand and satisfy every thing with your will.5 “Door” (10) They felled its doors with axes.6 He opened the door of heaven.7 And a strong door at the entrance of my lips.8 (15) “Table” You prepared a table in my presence.9 Can God prepare a table in the desert?10 (20) To prepare a table for his people.11 Your children are like olive shoots around your table.12 “Prepared” (25) He stretched out his [bow]

1

Psalm 80:11 LXX (= 81:10 NRSV; 80:10 Budge). Psalm 103:28 LXX (= 104:28 NRSV; 103:28 Budge). 3 Psalm 117:19 LXX (= 118:19 NRSV; 117:19 Budge). 4 Psalm 118:131 LXX (= 119:131 NRSV; 118:131 Budge). 5 Psalm 144:16 LXX (= 145:16 NRSV; 144:16 Budge). 6 Psalm 73:6 LXX (= 74:5–6 NRSV; 73:5 Budge). 7 Psalm 77:23 LXX (= 78:23 NRSV; 77:23 Budge). 8 Psalm 140:3 LXX (= 141:3 NRSV; 140:3 Budge). 9 Psalm 22:5 LXX (= 23:5 NRSV; 22:5 Budge). 10 Psalm 77:19 LXX (= 78:19 NRSV; 77:19 Budge). 11 Psalm 77:20 LXX (= 78:20 NRSV; 77:20 Budge). 12 Psalm 127:3 LXX (= 128:3 NRSV; 127:3 Budge). 2

141

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CHAPTER 3

(34v = 207v) Ⲗ⳰Ⲇ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23

ⲁϥⲥⲃⲧⲱⲧⲥ •

ⲁⲩⲱ ⲁϥⲥⲃⲧⲱⲧⲥ ϩⲓϫⲛⲛⲉⲓⲉⲣⲱⲟⲩ •

ⲡⲁϩⲏⲧ ⲥⲉⲃⲧⲱⲧ ⲡⲁϩⲏⲧ ⲥⲃⲧⲱⲧ ϯⲛⲁϫⲱ ⲧⲁⲯⲁⲗⲗⲉⲓ ⲉⲣⲟⲕ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲟⲉⲓⲕ ----------------⳾⳾-------------------⳾⳾-------------ⲟⲩⲛϭⲟⲙ • ⲙⲡⲛⲟⲩⲧⲉ ⲉϯⲟⲉⲓⲕ ⲛⲁⲛ ⲁϥϯ ⲛⲁⲩ ⲙⲡⲟⲉⲓⲕ ⲛⲧⲡⲉ ⲡⲟⲉⲕ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ • ⲡⲟⲉⲓⲕ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲁⲡⲣⲱⲙⲉ ⲟⲩⲱⲙϥ ⲉⲧⲁⲩⲉⲟⲉⲓⲕ ⲉⲃⲟⲗ ⲙⲡⲕⲁϩ • ⲡⲟⲉⲓⲕ ⲡⲉ ⲡⲧⲁϫⲣⲟ ⲙⲡϩⲏⲧ ⲙⲡⲣⲱⲙⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲡⲉϩⲙⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲉⲡⲓⲁ ⲛⲛⲉϩⲙⲟⲩ ⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲛϣⲟ • ----------------⳾⳾-------------------⳾⳾-------------ⲡϩⲙϫ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲧⲥⲉⲉⲓ ⲟⲩϩⲙϫ ϩⲙⲡⲁⲉⲓⲃⲉ • ----------------⳾⳾-------------------⳾⳾-------------ⲡⲟⲩⲟⲧⲉ ⲁⲩⲱ ⲛⲑⲉ ⲛⲛⲉⲓⲟⲩⲟⲧⲉ ⲉⲧⲟⲩⲉⲧⲟⲩⲱⲧ • ⲥⲉⲛⲁⲥⲉⲓ ⲉϩⲧⲟⲟⲩⲉ ⲛⲑⲉ ⲛⲛⲉⲓⲟⲩⲟⲧⲉ ⲉⲧⲟⲩⲉⲧⲟⲩⲱⲧ • ----------------⳾⳾-------------------⳾⳾-------------ⲛϫⲟⲉⲓⲧ ----------------⳾⳾-------------------⳾⳾--------------

Textual notes Line 5: Red letters. Line 6: Large decorative capitals, red and yellow. Line 13: Red letters. Line 14: Large decorative capitals, red and yellow. Line 16: Red letters. Line 17: Large decorative capitals, red and yellow. The simga in ⲁⲩⲧⲥⲉⲉⲓ is written above the line of text. Line 19: Red letters. Line 21: Read ⲥⲓⲛⲉ in place of ⲥⲉⲓ. Line 23: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

(34v = 207v) Translation of the Coptic and prepared it.1 And he prepared it upon rivers.2 My heart is prepared; my heart is prepared; I will sing my psalm to you.3 (5) “Bread” Is God able to give us bread?4 He gave them the bread of heaven, the bread of angels.5 (10) The bread of angels man ate.6 To bring forth bread from the earth.7 Bread is strength for the human heart.8 “Salt” The valley of salts, (15) twelve thousand.9 “Vinegar” For my thirst, they gave me vinegar to drink.10 (20) “Shoots” And like these green shoots.11 Pass by at dawn like green shoots.12 “Olive”

1

Psalm 7:13 LXX (= 7:13 NRSV; 7:13 Budge). Psalm 23:2 LXX (= 24:2 NRSV; 23:2 Budge). 3 Psalm 56:8 LXX (= 57:7 NRSV; 56:7 Budge). 4 Psalm 77:20 LXX (= 78:20 NRSV; 77:20 Budge). 5 Psalm 77:24–25 LXX (= 78:24–25 NRSV; 77:24–25 Budge). 6 Psalm 77:25 LXX (= 78:25 NRSV; 77:25 Budge). 7 Psalm 103:14 LXX (= 104:14 NRSV; 103:14 Budge). 8 Psalm 103:15 LXX (= 103:15 NRSV; 104:15 Budge). 9 Psalm 59:2 LXX (= 60:pro NRSV; 59:pro Budge). 10 Psalm 68:22 LXX (= 69:21 NRSV; 68:21 Budge). 11 Psalm 36:2 LXX (= 37:2 NRSV; 36:2 Budge). 12 Psalm 89:5 LXX (= 90:5 NRSV; 89:5 Budge). 2

143

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CHAPTER 3

(35r = 208r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23

ⲁⲛⲟⲕ ⲇⲉ ⲛⲉⲓⲟ ⲛ-

ⲛϫⲟⲉⲓⲧ

ⲑⲉ ⲛⲟⲩⲃⲟ ⲛϫⲟⲉⲓⲧ ϩⲁⲡⲉⲥⲟⲩⲧⲁϩ •

ⲛⲉⲕϣⲏⲣⲉ ⲛⲑⲉ ⲛϩⲉⲛϫⲟⲉⲓⲧ ⲛⲧⲱϭⲉ

ⲙⲡⲕⲱⲧⲉ ⲛⲧⲉⲕⲧⲣⲁⲡⲉⲍⲁ • ----------------⳾⳾-------------------⳾⳾-------------ⲡⲉⲃⲓⲱ ----------------⳾⳾-------------------⳾⳾-------------ⲥⲉϩⲟⲗϭ ⲉⲡⲉⲃⲓⲱ ⲙⲛⲡⲙⲟⲩⲗϩ ⲕⲁⲓⲅⲁⲣ ⲡⲉⲕϩⲙϩⲁⲗ ϩⲁⲣⲉϩⲉⲣⲟⲟⲩ • ⲁϥⲧⲥⲓⲱⲟⲩ ⲛⲟⲩⲉⲃⲓⲱ ⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲉⲧⲣⲁ • ⲉϩⲟⲩⲉ ⲉⲟⲩⲃⲓⲱ ϩⲛⲣⲱⲓ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲕⲱⲧⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲕⲱⲧⲉ ⲉⲥⲓⲱⲛ ⲛⲧⲉⲧⲛϩⲟⲗϭ ⲉⲣⲟⲥ • ⲁⲩⲱ Ⲡ⳰Ⲟ⳰Ⲥ ⲡⲕⲱⲧⲉ ⲙⲡⲉϥⲗⲁⲟⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲥⲙⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲱ ⲡⲗⲁⲟⲥ ⲉⲧⲟⲩⲛⲁⲥⲟⲛⲧϥ ⲛⲁⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ϩⲛⲙⲡⲏⲩⲉ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲛⲉⲧϫⲟⲥⲉ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲛⲉϥϭⲟⲙ ⲧⲏⲣⲟⲩ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲟⲩⲱⲙ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲟⲩⲱⲙ ⲁⲩⲱ ⲁⲩⲟⲩⲱϣⲧ •

Textual notes Line 1: Red letters. Line 2: Large decorative capitals, red and yellow. Line 6: Red letters. Line 7: Large decorative capitals, red and yellow. Line 8: ⲕⲁⲓⲅⲁⲣ is written in the right margin of the page, in a different hand. A small mark above the line indicates where it should be inserted in the line of text. Line 11: Red letters. Line 12: Large decorative capitals, red and yellow. Line 15: Red letters. Line 16: Large decorative capitals, red and yellow. Line 22: Red letters. Line 23: Large decorative capitals, red and yellow, with the exception of -ⲟⲩⲱϣⲧ, which is written below the line of text and joined by a connecting stroke.

TEXT, TRANSLATION, AND CRITICAL NOTES

(35r = 208r) Translation of the Coptic “Olive” But I was like a fruitful olive tree.1 Your children are like olive shoots (5) around your table.2 “Honey” They are sweeter than honey and honey-comb. Indeed, your servant guards them.3 He satisfied them with honey from a rock.4 (10) Better than honey in my mouth.5 “Surround” Surround Zion and embrace it.6 And the Lord is surrounding his people.7 (15) “Bless” And a people about to be created will bless the Lord.8 Bless the Lord in the heavens.9 Bless him in the highest.10 (20) Bless him, all his angels!11 Bless him, all his powers!12 “Eat”

1

Psalm 51:10 LXX (= 52:8 NRSV; 51:8 Budge). Psalm 127:3 LXX (= 128:3 NRSV; 127:3 Budge). 3 Psalm 18:11–12 LXX (= 19:10–11 NRSV; 18:10–11 Budge). 4 Psalm 80:17 LXX (= 81:16 NRSV; 80:16 Budge). 5 Psalm 118:103 LXX (= 119:103 NRSV; 118:103 Budge). 6 Psalm 47:13 LXX (= 48:12 NRSV; 47:12 Budge). 7 Psalm 124:2 LXX (= 125:2 NRSV; 124:2 Budge). 8 Psalm 101:19 LXX (= 102:18 NRSV; 101:18 Budge). 9 Psalm 148:1 LXX (= 148:1 NRSV; 148:1 Budge). 10 Psalm 148:1 LXX (= 148:1 NRSV; 148:1 Budge). 11 Psalm 148:2 LXX (= 148:2 NRSV; 148:2 Budge). 12 Psalm 148:2 LXX (= 148:2 NRSV; 148:2 Budge). 2

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(35v = 208v) Ⲗ⳰Ⲉ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23

ⲛϭⲓⲛϫⲱⲱⲣⲉ ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩ •

ⲁⲩⲟⲩⲱⲙ ⲁⲩⲱ ⲁⲩⲥⲉⲓ ⲉⲙⲁⲧⲉ •

---------------⳾⳾------------------⳾⳾------------ⲛⲥⲉⲙⲟⲟⲩ ---------------⳾⳾------------------⳾⳾------------ϥⲛⲁⲧⲥⲉⲙⲟⲟⲩ ϩⲛⲟⲩⲙⲟⲩ ⲛⲥⲱⲣⲙ • ϩⲓⲧⲉϩⲓⲏ • ---------------⳾⳾------------------⳾⳾------------ⲛⲉϩⲛⲁⲁⲩ ---------------⳾⳾------------------⳾⳾------------ⲛⲑⲉ ⲛⲟⲩϩⲛⲁⲩ ⲛⲕⲉⲣⲁⲙⲉⲩⲥ • ⲁⲓⲣⲑⲉ ⲛⲟⲩϩⲛⲁⲁⲩ ⲉⲁϥⲥⲱⲣⲙ • ---------------⳾⳾------------------⳾⳾------------ⲛⲉⲓⲱ ⲉⲃⲟⲗ ---------------⳾⳾------------------⳾⳾------------ϯⲛⲁⲉⲓⲱ ⲛⲛⲁϭⲓϫ ϩⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ⲉⲓⲁⲁⲧ ⲉⲙⲁⲧⲉ ⲉⲃⲟⲗ ϩⲛⲧⲁⲁⲛⲟⲙⲓⲁ ---------------⳾⳾------------------⳾⳾------------ⲛⲏⲣⲡ ---------------⳾⳾------------------⳾⳾------------ⲁⲩⲁϣⲁⲓ ⲉⲃⲟⲗ ϩⲙⲡⲉⲩⲕⲁⲣⲡⲟⲥ ⲛϭⲓⲡⲉⲥⲟⲩⲟ ⲙⲛⲡⲏⲣⲡ ⲙⲛⲡⲛⲉϩ • ⲛⲉⲩⲯⲁⲗⲗⲉⲓ ⲉⲣⲟⲓ ⲛϭⲓⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲥⲱ ⲙⲡⲏⲣⲡ • ⲛⲏⲣⲡ ⲛⲁⲕⲣⲁⲧⲱⲛ ⲉϥⲙⲉϩ ⲉⲃⲟⲗ ⲉⲣⲱϥ ⲛⲑⲉ ⲛⲟⲩϫⲱⲱⲣⲉ • ⲁϥϯϩⲉ ϩⲁⲡⲏⲣⲡ • ⲡⲏⲣⲡ ⲉⲧⲉⲩⲫⲣⲁⲛⲉ ⲙⲡϩⲏⲧ ⲙⲡⲣⲱⲙⲉ ---------------⳾⳾------------------⳾⳾------------ⲛϯϩⲉ

Textual notes Line 3: Red letters. Line 4: Large decorative capitals, red and yellow. Line 6: Red letters. Line 7: Large decorative capitals, red and yellow. Line 10: Red letters. Line 11: Large decorative capitals, red and yellow. The initial ti of ϯⲛⲁⲉⲓⲱ descends along the left margin into the initial epsilon of ⲉⲓⲁⲁⲧⲉ in line 13, which is also written in the same large style. Line 14: Red letters. Line 15: Large decorative capitals, red and yellow. Line 23: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

(35v = 208v) Translation of the Coptic All the strong ones of the earth ate and did obeisance.1 They ate and were very satisfied.2 “Drink” He will drink from a (5) wadi by the road.3 “Vessel” Like a potter’s vessel.4 I became like a broken vessel.5 (10) “Wash” I will wash my hands with holy things.6 Wash me thoroughly from my lawlessness.7 “Wine” (15) Wheat and wine and oil multiplied in their fruit.8 All who drink wine were making music against me.9 (20) Pure wine, full of a mixture.10 Like a strong man intoxicated with wine.11 Wine which gladdens the human heart.12 “Intoxication”

1

Psalm 21:30 LXX (= 22:29 NRSV; 21:29 Budge). Psalm 77:29 LXX (= 78:29 NRSV; 77:29 Budge). 3 Psalm 109:7 LXX (= 110:7 NRSV; 109:7 Budge). 4 Psalm 2:9 LXX (= 2:9 NRSV; 2:9 Budge). 5 Psalm 30:13 LXX (= 31:12 NRSV; 30:12 Budge). 6 Psalm 25:6 LXX (= 26:6 NRSV; 25:5 Budge). 7 Psalm 50:4 LXX (= 51:2 NRSV; 50:2 Budge). 8 Psalm 4:8 LXX (= 4:7 NRSV; 4:7 Budge). 9 Psalm 68:13 LXX (= 69:12 NRSV; 68:12 Budge). 10 Psalm 74:9 LXX (= 75:9 NRSV; 74:8 Budge). 11 Psalm 77:65 LXX (= 78:65 NRSV; 77:65 Budge). 12 Psalm 103:15 LXX (= 104:15 NRSV; 103:15 Budge). 2

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(36r = 209r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

ⲁⲩⲱ ⲡⲉⲕϫⲱ ⲉϥ-

ⲛϯϩⲉ

ⲧⲁϩⲉ •

ⲁⲕϭⲉⲙⲡϣⲓⲛⲉ ⲙⲡⲕⲁϩ ⲁⲕⲧⲣⲉϥϯϩⲉ •

ⲛⲑⲉ ⲛⲟⲩϫⲱⲱⲣⲉ • ⲁϥϯϩⲉ ϩⲁⲡⲏⲣⲡ ⲁⲩϣⲧⲟⲣⲧⲣ ⲁⲩⲕⲓⲙ ⲛⲑⲉ ⲙⲡⲉⲧⲧⲁϩⲉ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲉⲩⲫⲣⲁⲛⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲙⲁⲣⲟⲩⲉⲩⲫⲣⲁⲛⲉ ⲛϭⲓⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲛⲁϩⲧⲉ ⲉⲣⲟⲕ • ⲉⲧⲃⲉⲡⲁⲓ ⲁⲡⲁϩⲏⲧ ⲉⲩⲫⲣⲁⲛⲉ • ⲁⲩⲱ ⲁⲡⲁⲗⲁⲥ ⲧⲉⲗⲏⲗ ⲉⲕⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲙⲙⲟϥ ϩⲛⲟⲩⲣⲁϣⲉ ⲙⲛⲡⲉⲕϩⲟ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲥⲁϣϥ ⲛⲥⲟⲡ ----------------⳾⳾-------------------⳾⳾-------------ⲉⲁⲩⲧⲃⲃⲟϥ ϩⲙⲡⲕⲁϩ ⲛⲥⲁϣϥ ⲛⲥⲟⲡ • ⲧⲱⲱⲃⲉ ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲛ ⲛⲥⲁϣϥ ⲛⲕⲱⲃ • ⲁⲓⲥⲙⲟⲩ ⲉⲣⲟⲕ ⲛⲥⲁϣϥ ⲛⲥⲟⲡ ⲙⲡⲉϩⲟⲟⲩ • ----------------⳾⳾-------------------⳾⳾-------------ⲁⲛϯⲫⲱⲛⲁ ----------------⳾⳾-------------------⳾⳾-------------ⲧⲉⲩⲇⲉⲛ ⲧⲉ ⲇⲣⲁⲡⲉⲍⲁ ⲟ Ⲑ⳰Ⲥ ⲉⲩⲗⲟⲅⲓⲥⲟⲓⲛ ⲁⲅⲅⲉⲗⲟⲓ • ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲓ • ⲁⲩⲧⲏ ⲉⲑⲉⲙⲉⲗⲓⲁⲥⲓⲛ

Textual notes Line 1: Red letters. Line 2: Large decorative capitals, red and yellow. Line 8: Red letters. Line 9: Large decorative capitals, red and yellow. Line 15: Red letters. Line 16: Large decorative capitals, red and yellow. The upsilon in ⲉⲁⲩⲧⲃⲃⲟϥ and the alpha in ϩⲙⲡⲕⲁϩ are written above the line of text, in normal size script. Line 21: Red letters. Line 22: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(36r = 209r) Translation of the Coptic and Greek “Intoxication” And your cup was intoxicating.1 You visited the earth and you (5) intoxicated it.2 Like a strong man intoxicated with wine.3 They reeled and staggered like one intoxicated.4 “Be glad” Let (10) all who trust in you be glad.5 Therefore my heart was glad, and my tongue rejoiced.6 You will make him glad with joy in your presence.7 (15) “Seven times” Purified in the earth seven times.8 Repay your neighbors seven times over.9 (20) I blessed you seven times a day.10 Antiphon [Greek] God blessed this table; angels and archangels establish it.

1

Psalm 22:5 LXX (= 23:5 NRSV; 22:5 Budge). Psalm 64:10 LXX (= 65:9 NRSV; 64:9 Budge). 3 Psalm 77:65 LXX (= 78:65 NRSV; 77:65 Budge). 4 Psalm 106:27 LXX (= 107:27 NRSV; 106:27 Budge). 5 Psalm 5:12 LXX (= 5:11 NRSV; 5:11 Budge). 6 Psalm 15:9 LXX (= 16:9 NRSV; 15:9 Budge). 7 Psalm 20:7 LXX (= 21:6 NRSV; 20:6 Budge). 8 Psalm 11:7 LXX (= 12:6 NRSV; 11:6 Budge). 9 Psalm 78:12 LXX (= 79:12 NRSV; 78:12 Budge). 10 Psalm 118:164 LXX (= 119:164 NRSV; 118:164 Budge). 2

149

150

CHAPTER 3

(36v = 209v) Ⲗ⳰Ⲋ 1 2 3 4 5 6 7 8 9 10 11

ⲁⲅⲓⲟⲥ ⲁⲅⲓⲟⲥ ⲁⲅⲓⲟⲥ Ⲛ⳰Ⲕ⳰Ⲉ

Ⲇ⳰Ⲟ⳰ⲜⲀ

ⲙⲉⲧⲁ ⲧⲟⲛⲓ ⲭⲉⲣⲟⲩⲃⲓⲙ • ⲩⲙⲛⲟⲛ ⲁⲛⲁ-

ⲡⲉⲙⲡⲟⲙⲉⲛ • ⲁⲅⲓⲟⲥ ⲁⲅⲓⲟⲥ ⲁⲅⲓⲟⲥ ⲛⲔ⳰Ⲉ Ⲛ⳰Ⲓ⳰Ⲛ ⲛⲓⲭⲉⲣⲟⲩⲃⲓⲙ ⲥⲉⲟⲩⲱϣⲧ ⲙⲙⲟⲕ ⲛⲓⲥⲉⲣⲁⲫⲓⲛ ⲥⲉϯⲱⲟⲩ ⲛⲁⲕ ⲉⲩⲱϣ ⲉⲃⲟⲗ ⲉⲩϫⲱ ⲙⲙⲟⲥ • ϫⲉ ⲡⲣⲟⲥⲭⲱⲙⲉⲛ • ⲁⲅⲓⲟⲥ • ⲁⲅⲓⲟⲥ • ⲁⲅⲓⲟⲥ • Ⲕ⳰Ⲥ ⲥⲁⲃⲁⲱⲑ ⲡⲗⲏⲣⲟⲩⲥ ⲟⲩⲚ⳰Ⲟ⳰ⲨⲤ ⲕⲉ ⲏ ⲅⲓ ⲧⲏⲥ ⲁⲅⲓⲟⲥ • ⲉⲩⲇⲟⲝⲓⲥ • ------------⳾⳾---------------⳾⳾---------ⲧⲣⲓⲥⲁⲅⲓⲟⲥ

Textual notes Line 1: ⲇⲟⲝⲁ is written in red letters. Line 4: ⲛⲓⲛ is written in red letters. Line 11: Red letters. It was perhaps intended that a version of the Trisagion be written here, but the remainder of the page is blank.

TEXT, TRANSLATION, AND CRITICAL NOTES

151

(36v = 209v) Translation of the Greek and Coptic [Greek] Holy, holy, holy, glory in the Lord. Glory. Let us send up a hymn with the cherubim. Holy, holy, holy in the Lord. (5) [Coptic] The cherubim worship you. The seraphim glorify you, crying out saying, [Greek] “Let us pray: Holy, holy, holy is the Lord Sabaoth; you fill heaven and earth with holi[ness].” (10) Glory. Thrice-holy

152

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(37r = 210r)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

---------------⳾⳾------------------⳾⳾------------ϩⲛⲧⲙⲏⲏⲧⲉ ⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ ---------------⳾⳾------------------⳾⳾------------Ϩ⳰Ⲣ ϯⲛⲁⲥⲙⲟⲩ ⲉⲣⲟⲕ ⲛⲧⲙⲏⲏⲧⲉ ⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ • Ⲡ⳰Ⲟ⳰Ⲩ⳱Ⲟ ⲛⲧⲙⲏⲏⲧⲉ ⲙⲡⲁϩⲏⲧ • ⲁⲓⲉⲩⲁⲅⲅⲉⲗⲓⲍⲉ ⲛⲟⲩⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ϩⲛⲟⲩⲛⲟϭ ⲛⲉⲕⲕⲗⲏⲥⲓⲁ • ---------------⳾⳾------------------⳾⳾------------ⲛⲉⲕⲕⲗⲏⲥⲓⲁ ---------------⳾⳾------------------⳾⳾------------ϯⲛⲁϫⲱ ⲙⲡⲉⲕⲣⲁⲛ ⲉⲛⲁⲥⲛⲏⲩ ϯⲛⲁⲥⲙⲟⲩ ⲉⲣⲟⲕ ⲛⲧⲙⲏⲏⲧⲉ ⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ • ⲉⲣⲉⲡⲁⲧⲙⲁⲉⲓⲟ ϩⲁϩⲧⲏⲕ ϩⲛⲟⲩⲛⲟϭ ⲛⲉⲕⲗⲏⲥⲓⲁ • ϯⲛⲁⲥⲙⲟⲩ ⲉⲣⲟⲕ • ⲉⲠ⳰Ⲟ⳰Ⲥ ϩⲛⲛⲉⲕⲕⲗⲏⲥⲓⲁ ϯⲛⲁⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉⲃⲟⲗ ⲡϫⲟⲉⲓⲥ ϩⲛⲟⲩⲛⲟϭ ⲛⲉⲕⲕⲗⲏⲥⲓⲁ • ⲁⲓⲉⲩⲁⲅⲅⲉⲗⲓⲍⲉ ⲛⲟⲩⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ϩⲛⲟⲩⲛⲟϭ ⲛⲉⲕⲕⲗⲏⲥⲓⲁ • ⲛⲧⲙⲏⲏⲧⲉ ⲛⲛϣⲏⲣⲉ ϣⲏⲙ • ⲥⲙⲟⲩ ⲉⲠ⳰Ⲛ⳰Ⲉ ϩⲛⲛⲉⲕⲕⲗⲏⲥⲓⲁ • ⲕⲁⲓⲅⲁⲣ ⲧⲉⲕⲙⲉ ϩⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ • ⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ⲁⲩⲱ ⲙⲁⲣⲟⲩϫⲁⲥⲧϥ ϩⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲙⲡⲗⲁⲟⲥ • ϫⲱ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲟⲩϫⲱ ⲛⲃⲣⲣⲉ ⲡⲉϥⲥⲙⲟⲩ ϩⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ---------------⳾⳾------------------⳾⳾-------------

Textual notes Top margin: A table header runs across the page, consisting of brocaded lines with geometric patterns. Lines 1–2: Red letters. Line 2: The second kappa in ⲧⲉⲕⲕⲗⲏⲥⲓⲁ is written above the line of text. Line 3: Ϩ⳱Ⲣ is written in red letters. Line 4: Ⲡ⳱Ⲟ⳱Ⲩ⳱Ⲟ is written in red letters. Line 8: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

(37r = 210r) Translation of the Coptic In the midst of the church Hermēnia. I will bless you in the midst of the church.1 (5) Response. Within my belly, I told good new of righteousness in a great church.2 “Church” I will speak your name (10) to my brethren, I will bless you in the midst of the church.3 My commendation is from among you in a great church.4 I will bless you, Lord, in the churches.5 (15) I will acknowledge you, Lord, in a great church.6 I told good news of righteousness in a great church.7 In the midst of children; bless God (20) in the churches.8 Indeed your truth in the church of the saints.9 And let them exalt him in the church of the people.10 (25) Sing to the Lord a new song, his blessing in the church of the saints.11

1

Psalm 21:23 LXX (= 22:22 NRSV; 21:22 Budge). Psalm 39:9–10 LXX (= 40:10 NRSV; 39:10 Budge). 3 Psalm 21:23 LXX (= 22:22 NRSV; 21:22 Budge). 4 Psalm 21:26 LXX (= 22:25 NRSV; 21:26 Budge). 5 Psalm 25:12 LXX (= 26:12 NRSV; 25:12 Budge). 6 Psalm 34:18 LXX (= 35:18 NRSV; 34:18 Budge). 7 Psalm 39:10 LXX (= 40:10 NRSV; 39:10 Budge). 8 Psalm 67:26–27 LXX (= 68:26–27 NRSV; 67:26–27 Budge). 9 Psalm 88:6 LXX (= 89:5 NRSV; 88:5 Budge). 10 Psalm 106:32 LXX (= 107:32 NRSV; 106:32 Budge). 11 Psalm 149:1 LXX (= 149:1 NRSV; 149:1 Budge). 2

153

154

CHAPTER 3

(37v = 210v) Ⲗ⳰Ⲍ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

ⲇⲟⲝⲓⲥ ⲯⲁⲗⲙⲟⲥ

ⲉⲙ ⲙⲉⲥⲟ ⲉⲕⲕⲗⲏⲥⲓⲁ

ⲩⲙⲛⲓⲥⲱⲥⲁⲓ • ⲉⲩⲫⲱⲃⲟⲩⲙⲉⲛⲟⲩ ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ • ⲉⲛⲉⲥⲁⲧⲉ ⲁⲩⲧⲟⲩ ⲡⲁⲛ ⲧⲟⲛ ⲥⲡⲣⲙⲁ ⲓⲁⲕⲱⲃ • ⲇⲟⲝⲁⲥⲁⲧⲉ ⲁⲩⲧⲟⲛ • ⲟ ⲫⲟⲃⲟⲑⲏⲥⲁⲛⲧⲟⲛ • ⲁⲡⲁⲩⲧⲟⲩ • ⲁⲡⲁⲛ ⲧⲟⲛ • ⲥⲡⲉⲣⲙⲁ ⲧⲟⲩ Ⲓ⳰Ⲏ⳰Ⲗ • ----------------⳾⳾-------------------⳾⳾-------------ⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲡⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ • ϩⲁϩⲧⲛⲧⲕⲁⲑⲉⲇⲣⲁ ⲡⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ ----------------⳾⳾-------------------⳾⳾-------------ⲡⲛⲟⲩⲧⲉ ϩⲉⲙⲡⲉϥⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ • ⲁⲩⲣⲱⲕϩ ⲙⲡⲉⲕⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ ϩⲛⲟⲩⲕⲱϩⲧ • ⲁϥⲕⲱⲧ ⲙⲡⲉϥⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ • ⲛⲑⲉ ⲙⲡⲁⲡⲧⲁⲡ ⲛⲟⲩⲱⲧ • ϫⲉⲙⲁⲣⲉⲛⲕⲗⲏⲣⲟⲛⲟⲙⲉⲓ ⲛⲁⲛ ⲙⲙⲁ • ⲉⲧⲟⲩⲁⲁⲃ ⲙⲠ⳰Ⲛ⳰Ⲉ • ϯⲛⲁⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲡⲉⲕⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲥⲱⲧⲏⲣ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲱ ⲟⲩⲛⲁ ⲉⲃⲟⲗ ϩⲓⲧⲙⲡⲛⲟⲩⲧⲉ ⲡⲉϥⲥⲱⲧⲏⲣ • ⲡⲛⲟⲩⲧⲉ ⲡⲁⲥⲱⲧⲏⲣ ⲡⲁⲉⲓⲱⲧ ⲙⲛⲧⲁ-

Textual notes Line 1: Red letters. Line 2: Large decorative capitals, red and yellow. Lines 7–8: Between these lines is a decorative header. Lines 8–10: Red letters. Line 12: Large decorative capitals, red and yellow. Line 21: Red letters. Line 22: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

155

(37v = 210v) Translation of the Greek and Coptic Psalmic glorification In the middle of the church sing hymns, ye who fear the Lord! Bless him, all the seed of Jacob! Glorify him, ye who will fear unceasingly, all the seed of Israel! Enter the holy place at the seat (kathedra). “The holy place” God is in his holy place.1 They burned your holy place with fire.2 He built his holy place like that of unicorns.3 Let us take for our own possession the holy place of God.4 I will enter your holy place.5 “Savior” And a mercy from his divine savior.6 O God, my savior; my father and my mo[ther].7

1 2 3 4 5 6 7

Psalm Psalm Psalm Psalm Psalm Psalm Psalm

67:6 LXX (= 68:5 NRSV; 67:5 Budge). 73:7 LXX (= 74:7 NRSV; 73:7 Budge). 77:69 LXX (= 78:69 NRSV; 77:69 Budge). 82:13 LXX (= 83:12 NRSV; 82:12 Budge). 5:8 LXX (= 5:7 NRSV; 5:7 Budge). 23:5 LXX (= 24:5 NRSV; 23:5 Budge). 26:9–10 LXX (= 27:9–10 NRSV; 26:9–10 Budge).

156

CHAPTER 3

[Lacuna of 12 leaves: ff. 38–49 missing]

(50r = 211r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19

ϩⲙⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲗⲟⲅⲟⲥ ⲛⲧⲉⲡⲉⲛⲡⲉⲧⲟⲩⲁⲁⲃ ⲛⲉⲓⲱⲧ ⲁⲡⲁϣⲉⲛⲟⲩⲧⲉ ⲉⲣⲉⲛⲉϥⲥⲙⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ ⲙⲛⲛⲉⲥⲙⲟⲩ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲧⲏⲣⲟⲩ ϩⲓⲟⲩⲥⲟⲡ ϫⲉϩⲁⲙⲏⲛ ⲉⲩⲉⲉⲓ ⲉϩⲣⲁⲓ ⲉϫⲱⲛ ⲧⲏⲣⲛ ⲁⲛⲟⲛ ⲛⲙⲡⲓⲗⲁⲟⲥ ⲧⲏⲣϥ ⲧⲛⲱⲛϩ ⲧⲏⲣⲛ ⲛⲧⲉⲛⲛⲯⲩⲭⲏ ⲟⲩϫⲁⲓ ϩⲓⲟⲩⲥⲟⲡ ϫⲉ ϩⲁⲙⲏⲛ ----------------⳾⳾-------------------⳾⳾-------------ⲥⲩⲛⲟⲩⲐ⳰Ⲩ ⲗⲟⲅⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲁⲛⲟⲩ ⲟⲛ ⲡⲛⲁⲩ ⲛⲕⲁⲡϫⲟⲓ ⲉⲃⲟⲗ ⲉⲉⲣϩⲱⲧ

﷽‫بسم ا‬ ‫من قول‬ ‫ابينا القديس‬ ‫العظيم انبا شنودة‬ ‫بركاته تكون‬ ‫معنا امين‬ ‫وبركات كل‬ ‫القديسين امين‬ ‫تحلوا علينا‬ ‫لنحيا كلنا‬ ‫وهذا الشعب‬ ‫وتخلص نفوسنا‬ ‫معا‬ ً ‫الجميع‬ ‫امين امين‬ ‫لوغس ابا شنودة‬ ‫ما احسن‬ ‫وقت‬ ‫تطلق‬ ‫السفينة‬ ‫للسفر‬

١ ٢ ٣ ٤ ٥ ٦ ٧ ٨ ٩ ١٠ ١١ ١٢ ١٣ ١٤ ١٥ ١٦ ١٧ ١٨ ١٩ ٢٠

Textual notes Top and side margins: A table header consisting of brocaded lines with geometric patterns forms a border around the top, left, and right hand margins. Birds are depicted in the top margin. This is the most decorated extant page in the manuscript. Line 1 (Coptic): Red letters. Lines 10–11 (Coptic): Read ⲙⲛⲡⲗⲁⲟⲥ. Lines 11–12 (Coptic): Read ⲛⲧⲛⲱⲛϩ (em. Emmel). Line 14 (Coptic): After ϩⲁⲙⲏⲛ, YP has ⲡⲉⲥⲛⲁⲩ ⲉϣⲁⲩⲃⲱⲕ ⲉⲡϫⲁⲓⲉ (missing in BN Copte 68). Lines 14–15: A brocaded header separates these lines. Line 15 (Coptic): Large letters, but not blocked as elsewhere in the manuscript. Lines 15–16: A brocaded header separates these lines. Lines 16–19 (Coptic): Large decorative capitals, red and yellow. Lines 16–17 (Coptic): Read ⲛⲁⲛⲟⲩⲡⲛⲁⲩ ⲟⲛ in place of ⲛⲁⲛⲟⲩ ⲟⲛ ⲡⲛⲁⲩ.

TEXT, TRANSLATION, AND CRITICAL NOTES

157

(50r = 211r) Translation of the Coptic In the name of God. A discourse of our holy father Apa Shenoute. May his holy blessing, and the blessings of all the saints together (amen) come down upon all of us, upon us and all the people. May we all live, and may our souls be saved together (amen). A discourse of Shenoute. Now, good is the time for launching the boat to sail. Translation of the Arabic In the name of God. From the saying of our great holy father, Anba Shenoute. May his blessings be with us (amen) and the blessings of all the saints (amen) come down upon us so that we all may live, along with this people. May all our souls together be saved, amen, amen. Logos (lūghūs) of Aba Shenoute. What is better than the time for launching the boat for the journey!

‫‪158‬‬

‫‪CHAPTER 3‬‬

‫)‪(50v = 211v‬‬ ‫Ⲛ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬ ‫‪٢٦‬‬

‫وما اجمل حين ترسي‬ ‫بمينا السلامة والغرق‬ ‫فهو ردى ومعنى‬ ‫قولي هذا اي ما احسن‬ ‫الانطلاق الى بيعة ا﷽‬ ‫وما اجمل الصيام‬ ‫وما اجود وقت‬ ‫تنسك المر فيه‬ ‫عن زوجته‬ ‫وصالحة هي جميع الاشيا‬ ‫الازمة المضطر اليها‬ ‫اي ما احسن الاشتغال‬ ‫في الفلاحة وما احسن‬ ‫الاكل وما اجمل‬ ‫الزواج وجميع ما نجده‬ ‫من ما يحتاج اليه‬ ‫والزنا فهو ردي‬ ‫وعدم الامساك‬ ‫وخديعة القنايا‬ ‫وما يشابههم‬ ‫وقولي هذا تختص‬ ‫بالعلمانيين المشتركين‬ ‫بالزيجة العفيفة‬ ‫وليس هو عن الرهبان‬ ‫اولايك الذين قد حملو صليبهم‬ ‫وتبغوا ربهم كما قال‬

‫• ⲩⲁⲛⲡⲙ ⲛⲟ ⲩⲟⲛⲁⲛ‬ ‫• ⲱⲣⲙⲧⲉ ⲉⲛⲟⲟⲙⲙ‬ ‫ⲓⲁⲡ ⲩⲟⲟ‪ⲱⲙⲥ ⲧⲉ ⲡⲉⲧϩ‬‬ ‫ⲁⲛ ⲉ‪ⲉⲓϫⲱ ⲙⲙⲟϥ • ϫ‬‬‫ⲕⲉⲧⲉ ⲕⲱⲃⲛ ⲩⲁⲛⲡⲩⲟⲛ‬‫ⲉⲧⲩⲟⲛⲡⲙ ⲁⲓⲥⲏⲗⲕ‬ ‫• ⲁⲓⲧⲥⲉⲛⲧⲉⲩⲟⲛⲁⲛ‬ ‫ⲕⲅⲛ • ⲩⲟⲏⲥⲡ ⲩⲟⲛⲁⲛ‬‫ⲕⲉⲧⲉ ⲕⲟⲙⲙ ⲉⲩⲉⲉⲧⲁⲣ‬‫ⲩⲟⲛⲁⲛ ⲱⲩⲁ • ⲉⲙⲓ‪ⲥϩ‬‬‫ⲁⲛ ⲉ‪ϩⲱⲃ ⲛⲓⲙ • ⲛⲧⲉⲓϩ‬‬‫• ⲛⲟⲓⲁⲕⲅⲁⲛ‬ ‫ⲛⲟ ⲉⲇ ⲃⲱ‪ⲛⲁⲛⲟⲩⲡⲉⲣϩ‬‬ ‫ⲩⲟⲛⲁⲛ ⲱⲩⲁ • ⲉ‪ⲉⲧⲥⲱϣ‬‬‫ⲁⲅⲡⲩⲟⲛⲁⲛ • ⲙⲱⲩⲟⲡ‬‫ⲁⲛ ⲱⲩⲁ • ⲛⲟ ⲉⲇ ⲥⲟⲙ‬‫ⲉ‪ⲛⲟⲩϩⲱⲃ ⲛⲓⲙ • ⲉⲧⲛⲁϩ‬‬ ‫• ⲁⲓⲣⲭⲛⲧⲉⲃⲧⲉ ⲩⲁⲛ‬ ‫• ⲩⲟⲟ‪ⲧⲡⲟⲣⲛⲓⲁ ⲧⲉⲧϩ‬‬ ‫ⲉⲧ‪ⲙⲛⲧⲙⲛⲧⲁⲧⲁⲙⲁϩ‬‬ ‫ⲩⲑⲛ ⲏⲧⲁⲡⲁⲧ ⲱⲩⲁ‬‫ⲛⲧⲧⲉⲛⲛⲙ • ⲏⲗ‬‫• ⲩⲟⲣⲏⲧ ⲩⲟⲱⲣⲉ ⲛⲱⲧ‬ ‫• ⲛⲟⲕⲓⲙⲥⲟⲕⲛ ⲉ‪ⲉⲓϣⲁϫ‬‬ ‫ⲥⲟⲙⲁⲅⲡⲙ‪ⲉⲧϣⲟⲟⲡ ϩ‬‬ ‫ⲉ‪ⲛⲥⲩⲙⲛⲟⲥ • ⲁⲩⲱ ⲉⲓϣⲁϫ‬‬ ‫ⲓ‪ⲁⲛ ⲙⲙⲟⲛⲁⲭⲟⲥ ⲛⲧⲁⲩϥ‬‬ ‫• ⲩⲟ‪ⲙⲡⲉⲩⲥⳁⲟⲥ • ⲁⲩⲟⲩⲁϩ‬‬ ‫‪ⲛⲥⲁⲡⲥⲱⲧⲏⲣ • ⲕⲁⲧⲁⲧⲛ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Line 3 (Coptic): YP has ⲡⲁⲓ ⲇⲉ.‬‬ ‫‪Line 6 (Coptic): YP 1.i.14 omits ⲙⲡⲛⲟⲩⲧⲉ.‬‬ ‫‪Line 19 (Coptic): YP has ⲧⲡⲟⲣⲛⲉⲓⲁ ⲇⲉ.‬‬ ‫‪Lines 24–29 (Coptic): Omitted in YP (see Leipoldt 1913: 175 n.3; Leipoldt 1903: 65 n.3).‬‬ ‫‪Line 26 (Coptic): Read ⲥⲉⲙⲛⲟⲥ in place of ⲥⲩⲙⲛⲟⲥ.‬‬ ‫‪.‬الازمة ‪ in place of‬اللازمة ‪Line 11 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

159

(50v = 211v) Translation of the Coptic Good too is the time for coming into harbor. Sinking is what is bad. What I am saying is: good is the time for going to the church of God. Good is [the time] for fasting. Good is the season for abstaining from your wife. Good is every necessary thing of this sort. It is good to work the field. It is good to eat. Good too is marriage. Good is everything that we require for our [bodily] needs. Fornication is what is bad, along with lack of self-control, the deceitfulness of materiality, and everything that resembles them. I am speaking with respect to laypeople, who abide in pure marriage. I am not speaking with respect to monks, who have taken up their cross and followed the Savior,1 in accordance with the Translation of the Arabic What is more beautiful than the time for docking safely in a harbor. But sinking is bad. What I mean by this statement is: What is better than rushing to the church of God, what is more beautiful than fasting, and what is more excellent that the time when a man lives ascetically with his wife. Proper are all the necessary and obligatory things. That is, it is good to work in farming. What is better than to eat. What is more beautiful than marriage and everything we find that we need. But fornication is bad, along with lack of self-control, the deceitfulness of possessions, and whatever resembles them. This statement of mine especially has to do with laypeople who participate in virtuous marriage. It is not concerning the monks, those who have already carried their cross and have sought after their Lord, just as it says

1

See Matthew 10:38; 16:24; Mark 8:34; Luke 9:23; 14:27.

‫‪160‬‬

‫‪CHAPTER 3‬‬

‫)‪(51r = 212r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬ ‫‪٢١‬‬

‫الانجيل واحبوا‬ ‫الطهر كملايكة النور‬ ‫ليصيروا هكذى‬ ‫مع الملايكة في‬ ‫ملكوت ابيهم السمايي‬ ‫وما احسن ايضا‬ ‫الصعود الى الجبل الشامخ‬ ‫كل الازمان وساير‬ ‫الايام لاكتساب الخيرات‬ ‫والصلاح وما‬ ‫اجمل التوصل اليه من‬ ‫عطوف المسالك‬ ‫لاجل ما نناله فيه‬ ‫وما اردى السقطة من عليه‬ ‫فانها ترضرضك كلك‬ ‫معنى ذلك اي ما احسن‬ ‫الالتجا الى ا﷽ دايما‬ ‫في كل وقت واوان‬ ‫ونتضرع اليه بان‬ ‫يحرسنا من الشرير‬ ‫المعاند في مكاننا هذا‬ ‫الحاضر وياهلنا‬ ‫محل النياح في المكان‬ ‫الذي نمضى اليه‬ ‫وما اجمل الكد في‬ ‫الاشتغال)؟( الجسمانية‬

‫ⲛⲟⲓⲗⲉⲅⲅⲁⲩⲉⲡⲙ ⲏⲗⲟⲧ‬ ‫ⲅⲁⲛⲛ • ⲟⲃⲃⲧⲡⲉⲣⲉⲉⲙⲩⲁⲉ‬‫ⲥⲁⲕⲉ‪ⲅⲉⲗⲟⲥ ⲙⲡⲟⲩⲟⲉⲓⲛ • ϫ‬‬ ‫• ⲉ‪ⲉⲩⲉϣⲱⲡⲉ ϩⲟⲟⲩ ⲛⲧⲉⲓϩ‬‬ ‫ⲛⲙⲧⲛ‪ⲙⲛⲛⲁⲅⲅⲉⲗⲟⲥ ϩ‬‬‫• ⲧⲱⲓⲉⲩⲉⲡⲙ ⲟⲣⲉⲧ‬ ‫ⲛ‪ⲛⲁⲛⲟⲩⲃⲱⲕ ⲉϩⲣⲁⲓ • ⲉϫ‬‬‫ⲛ • ⲉⲥⲟ‪ⲟⲩⲧⲟⲟⲩ • ⲉϥϫ‬‬‫ⲩⲟⲱ‪ⲛⲁⲩ ⲛⲓⲙ • ⲁⲩⲱ ⲛϩ‬‬ ‫ⲛⲉ‪ⲛⲓⲙ • ⲉⲧⲃⲉϯϩⲏⲩ ⲛϩ‬‬‫• ⲛⲟⲑⲁⲅⲁ‬ ‫‪ⲛⲁⲛⲟⲩ ⲟⲛ ⲉⲓ ⲉϩⲣⲁⲓ ϩⲓϫⲱϥ‬‬ ‫• ⲏⲓ‪ϩⲛⲛⲕⲟⲧⲥ ⲛⲧⲉϩ‬‬ ‫ⲁ‪ⲉⲧⲃⲉⲛⲉⲧⲛⲁϩⲉ ⲛⲁⲩ ϩ‬‬‫ⲓ‪ⲣⲁⲧϥ • ϩⲉ ⲇⲉ ⲉⲃⲟⲗ ϩ‬‬‫• ‪ⲉϫⲱϥ • ⲛⲅⲟⲩⲱϣϥ‬‬ ‫• ⲩⲟⲱ‪ⲧⲏⲣⲕ ⲡⲉⲧϩ‬‬ ‫ⲧⲱⲡⲩⲟⲛⲁⲛ ⲉⲑ ⲉⲧ ⲓⲁⲧ‬ ‫ⲛ • ⲉⲧⲩⲟⲛⲡⲙ ‪ⲉⲣⲁⲧϥ‬‬‫ⲩⲁⲛⲛ ⲱⲩⲁ • ⲙⲓⲛ ⲩⲟⲟ‪ϩ‬‬ ‫‪ⲛⲓⲙ • ⲁⲩⲱ ⲛⲟⲩⲟⲉⲓϣ‬‬ ‫ⲓⲉⲗⲁⲕⲁⲣⲁⲡⲛⲉ • ⲙⲓⲛ‬ ‫ⲉ ‪ⲙⲙⲟϥ • ⲉⲧⲣⲉϥϩⲁⲣⲉϩ‬‬‫ⲙⲉ‪ⲣⲟⲛ • ⲉⲡⲡⲟⲛⲏⲣⲟⲥ ϩ‬‬‫ⲱⲩⲁ • ⲩⲟⲛⲉⲧ ⲁⲙⲓⲉⲡ‬ ‫• ⲁ‪ⲛⲉϥⲁⲁⲛ ⲛⲙⲡϣ‬‬ ‫ⲡⲙ‪ⲛⲟⲩⲙⲁ ⲛⲙⲧⲟⲛ • ϩ‬‬‫ⲉ ⲕⲱⲃⲁⲛⲛⲧⲉ • ⲁⲙ‬‫• ‪ⲣⲟϥ‬‬ ‫ⲛ • ⲉⲩⲏⲃ‪ⲛⲁⲛⲟⲩ ⲟⲛ ⲛⲉϩ‬‬‫ⲛⲟⲕⲓⲧⲁⲙⲱⲥ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬ ‫‪31‬‬

‫‪Textual notes‬‬ ‫‪Lines 1–6 (Coptic): Omitted in YP 2:i.4.‬‬ ‫‪Line 12 (Coptic): Read ⲛⲁⲛⲟⲩⲉⲓ ⲟⲛ in place of ⲛⲁⲛⲟⲩ ⲟⲛ ⲉⲓ.‬‬ ‫‪Line 20 (Coptic): YM omits ⲁⲩⲱ.‬‬ ‫‪Line 30 (Coptic): Read ⲛⲁⲛⲟⲩⲛⲉϩⲃⲏⲩⲉ ⲟⲛ in place of ⲛⲁⲛⲟⲩ ⲟⲛ ⲛⲉϩⲃⲏⲩⲉ.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

161

(51r = 212r) Translation of the Coptic command of the gospel, having loved the purity of the angels of light,1 so that they too might become more like the angels in the kingdom of their Father. Good is ascending a high mountain, at all times and all days, for the purpose of gaining good things. Good too is coming down from it along bends of the road, for the sake of things we require down below. But falling away from it and destroying yourself completely is what’s bad. So too, it is good to flee towards God, every day, at all times, and on every occasion, while we entreat Him to guard us from the evil one here and now in this place, and to make us worthy of a place of rest in the place where we are going. Good too are bodily matters, Translation of the Arabic [in] the gospel. They loved purity just like the angels of light, so that they might come to be in this way with the angels in the kingdom of their heavenly Father. What is better also than ascending the high mountain at all times and the rest of the days, so as to acquire good things and piety. What is more beautiful than to attain one’s objective through bends in the roads, on account of what we acquire there. But what is worse than to fall from it. Indeed, it will crush you to pieces completely. What I mean by this is: what is better than seeking refuge with God always, at all times and [in all] occasions. We implore him to guard us from evil one, the one who is offers resistance in this place here and now, and to make us fit for a place of rest in the place where we are going. What is more beautiful than [our] labor in bodily practice,

1

See 2 Corinthians 1:14.

‫‪162‬‬

‫‪CHAPTER 3‬‬

‫)‪(51v = 212v‬‬ ‫Ⲁ⳰Ⲛ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬

‫والعناية بهم لاجل‬ ‫القوت والكسوة‬ ‫ومن اجل الود والايثار‬ ‫للغربا ولاجل قرابيننا‬ ‫وصعايدنا الذي نقدمهم‬ ‫﷽ عن انفسنا‬ ‫والسقطة من السبيل‬ ‫والرضرضة بالخطية‬ ‫الردية ما احسن‬ ‫الليل المعروف لانا‬ ‫نستريح فيه والنهار‬ ‫اخير وافضل‬ ‫لانه اذا اشرقت‬ ‫شمسه يجتمعوا‬ ‫جميع وحوش‬ ‫الحقل ويرقدوا‬ ‫في اجحارهم‬ ‫ويخرج الانسان‬ ‫لعمله وصناعته‬ ‫الى وقت‬ ‫المسآء‬ ‫فلنترجم الكلام وتمعينه‬ ‫هكذا اي لما اشرق‬ ‫شمس البر‬ ‫ومعناه‬

‫ⲁ‪ⲉⲧⲣⲉⲛϥⲓⲣⲱⲟⲩϣ ϩ‬‬‫ⲛⲙ ⲉⲣ‪ⲣⲱⲟⲩ ⲉⲧⲃⲉⲧⲉϩ‬‬‫ⲧⲛⲉⲃⲧⲉ ⲱⲩⲁ ⲱⲥⲃⲉⲑ‬‫ⲱⲩⲁ • ⲟⲙⲙ‪ⲙⲛⲧⲙⲁⲓϣ‬‬ ‫ⲥⲟⲣⲡⲛⲧⲉ • ⲛⲟⲣⲱⲇⲛⲉⲡ‬‫ⲉⲧⲩⲟⲛⲡⲙ ⲩⲁⲁⲧⲉ ⲁⲣⲟⲫ‬ ‫• ⲏⲭⲩⲯⲛⲧⲁ‪ϩ‬‬ ‫ⲏⲓ‪ⲡϩⲉ ⲇⲉ ⲉⲃⲟⲗ • ϩⲛⲧⲉϩ‬‬ ‫ⲟⲛⲡⲙ‪ⲁⲩⲱ ⲡⲟⲩⲱϣϥ ϩ‬‬‫• ⲩⲟⲟ‪ⲃⲉ ⲡⲉⲧϩ‬‬ ‫ⲩⲟⲧⲉ ⲏ‪ⲛⲁⲛⲟⲩⲧⲉⲩϣ‬‬‫ⲙⲛⲧⲉ‪ⲱⲛϩ ⲉⲃⲟⲗ • ϫ‬‬‫• ⲥⲧⲏ‪ⲧⲟⲛ ⲙⲙⲟⲛ ⲛϩ‬‬ ‫ⲉⲡⲓ‪ϥⲥⲟⲧⲡ ⲇⲉ ⲟⲛ • ⲛϭ‬‬‫ⲧⲡⲙ‪ϩⲟⲟⲩ • ⲉⲃⲟⲗ ϫⲉϩ‬‬‫ⲩⲁ‪ⲣⲉϥϣⲁ ⲛϭⲓⲡⲣⲏ • ϣ‬‬‫ⲉⲛⲓ‪ⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ • ⲛϭ‬‬‫ⲉⲥⲛ • ⲩⲟⲣⲏⲧ ⲛⲟⲓⲣⲏⲑ‬‫• ⲃⲏⲃⲩⲉⲛⲛ‪ⲛⲕⲟⲧⲕ • ϩ‬‬ ‫ⲗⲟⲃⲉ ⲓⲉ ⲉⲙⲱⲣⲡⲉⲧⲛ‬ ‫ⲉ ⲱⲩⲁ • ⲃⲱ‪ⲉⲡⲉϥϩ‬‬‫ⲩⲁⲛⲡⲁ‪ⲧⲉϥⲣⲅⲁⲥⲓⲁ • ϣ‬‬ ‫• ⲉ‪ⲛⲣⲟⲩϩ‬‬ ‫ⲉⲇ ⲉⲩⲉⲛⲏⲙⲣⲉ‪ⲙⲁⲣⲛϩ‬‬ ‫ⲉ‪ⲙⲡϣⲁϫⲉ • ⲛⲧⲉⲓϩⲉ ϫ‬‬‫ⲓ‪ϩⲉⲙⲡⲧⲣⲉϥⲡⲉⲓⲣⲉ ⲛϭ‬‬‫• ⲏⲛⲩⲥⲟⲓⲁⲕⲓⲇⲧⲛ • ⲏⲣⲡ‬ ‫‪ⲉⲧⲉⲡⲁⲓ ⲡⲉ ⲡⲉ ϫⲉϩⲙⲛⲧ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬

‫‪Textual notes‬‬ ‫‪Line 3 (Coptic): YP has ⲟⲛ after ⲁⲩⲱ.‬‬ ‫‪Line 5 (Coptic): YP has ⲉⲧⲃⲉⲡⲉⲛⲇⲱⲣⲟⲛ.‬‬ ‫‪Lines 11–12 (Coptic): Read ⲉⲧⲟⲩⲟⲛϩ in place of ⲉⲧⲟⲩⲱⲛϩ.‬‬ ‫‪Line 18 (Coptic): YP has ⲛⲧⲥⲱϣⲉ after ⲧⲏⲣⲟⲩ.‬‬ ‫‪Line 28ff. (Coptic): Read ϫⲉϩⲙⲡⲧⲣⲉϥⲉⲓ in place of ⲡⲉ ϫⲉϩⲙⲛⲧⲣⲉϥⲉⲓ.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

163

(51v = 212v) Translation of the Coptic so that we may care for them with regard to food and clothing, and with regard to hospitality, and our gift that we dedicate to give to God for the sake of our soul. But falling away from the path and being destroyed in sin is what is bad. Good is the night, in which [it] appears we take our rest. But the day is even better, because “When the sun rises, all the wild beasts gather together and sleep in their dens, and a person goes out to his work and to his trade until evening time.”1 Let us interpret the word like this: when the sun of righteousness shines forth2 — that is, when Translation of the Arabic and our care for them with regard to food and clothing, and with regard to friendliness and altruism to strangers and with regard to our gifts and offerings (?) that we present to God for the sake of our souls. Falling away from the path and being crushed by sin is what is bad. What is better than the night, which is known because we rest then. But the day is better and more excellent because, when its sun rises all beasts of the field go to sleep in their dens and a person goes out to his work and his trade until evening time. Let us interpret the word and its signification in this way: when the sun of righteousness rises — which means,

1 2

Psalm 103:22–23 LXX (= 104:22–23 NRSV; 103:22–23 Budge). Malachi 3:20 (LXX 4:2).

‫‪164‬‬

‫‪CHAPTER 3‬‬

‫)‪(52r = 213r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬

‫لما جا يسوع المسيح‬ ‫الى العالم‬ ‫اجتمعوا الشيطان‬ ‫ورقدوا في اجحارهم‬ ‫واحجارهم هي قلوب الكفرة‬ ‫وخروج الانسان لعمله‬ ‫وصناعته الى‬ ‫وقت المساء‬ ‫معناه تعبد الانسان‬ ‫﷽ وعمله الخير‬ ‫والصلاح الى‬ ‫حين منتهى شخوخته‬ ‫وحتى يمضي الى يسوع المسيح‬ ‫وليست هي صناعة‬ ‫واحدة ولا شغل واحد‬ ‫الناس تتشاغل به‬ ‫في الاشغال الجسدانية‬ ‫الا كثيرة هي ابواب‬ ‫الصناعات وهكذا‬ ‫ايضا ليست هي صناعة‬ ‫واحدة تستعمل في اعمال‬ ‫الروحانيات بل كثيرة هي‬ ‫قوما اختارو البتولية‬ ‫ً‬ ‫وبعضا طهر‬ ‫ً‬ ‫المضجع‬

‫ⲥⲟⲕⲡ Ⲥ⳰Ⲓ Ⲥ⳰Ⲭⲉⲡⲓ‪ⲣⲉϥⲉⲓ ⲛϭ‬‬‫• ⲛⲟⲓⲛⲟⲙⲓⲁⲇⲛⲁ • ⲥⲟⲙ‬ ‫ⲟⲕⲛⲩⲁ • ⲛⲩⲟ‪ⲥⲱⲟⲩϩ ⲉϩ‬‬‫ⲩⲉⲛ • ⲃⲏⲃⲩⲉⲛⲛ‪ⲧⲕ ϩ‬‬‫ⲱⲣⲛⲛ ⲧⲏ‪ⲃⲏⲃ ⲇⲉ ⲛⲉ ⲛϩ‬‬‫• ⲉⲧⲩⲟⲛⲧⲁⲛ ⲉⲙ‬ ‫‪ⲁⲡⲣⲱⲙⲉ ⲇⲉ ⲉⲓ ⲉⲃⲟⲗ ⲉⲡⲉϥ‬‬‫• ⲁⲓⲥⲁⲅⲣ‪ϩⲱⲃ • ⲁⲩⲱ ⲉⲧⲉϥ‬‬ ‫• ⲉ‪ϣⲁⲡⲛⲁⲩ ⲛⲣⲟⲩϩ‬‬ ‫‪ⲉⲧⲉⲡⲁⲓ ⲡⲉ ⲧⲙⲛⲧⲣⲉϥ‬‬‫ⲱⲩⲁ • ⲉⲧⲩⲟⲛⲉ‪ϣⲙϣ‬‬ ‫ⲁ‪ϩⲱⲃ ⲛⲓⲙ ⲛⲁⲅⲁⲑⲟⲛ • ϣ‬‬‫ⲛⲁ‪ⲧⲉϥⲙⲛⲧϩⲗⲗⲟ • ⲏ ϣ‬‬‫ⲛ ‪ⲧⲉϥⲃⲱⲕ • ⲉⲣⲁⲧϥ‬‬‫• Ⲥ⳰Ⲭⲉⲡ Ⲥ⳰Ⲓ‬ ‫ⲧⲱⲩⲟⲛ ⲛⲁ • ⲏⲛⲭⲉⲧⲩⲟⲛ‬ ‫ⲩⲟ ⲉⲇⲩⲟ • ⲡⲟⲟ‪ⲧⲉⲧϣ‬‬‫ⲉ • ⲉⲡ ⲧⲱⲩⲟⲛ ⲛⲁ ⲃⲱ‪ϩ‬‬‫‪ϣⲁⲩⲉⲣϩⲱⲃ ⲉⲣⲟϥ • ϩⲓⲛⲉϩ‬‬‫• ‪ⲃⲏⲩⲉ ⲁⲛ ⲛⲥⲱⲙⲁⲧⲓ-‬‬ ‫ⲩⲟⲱ‪ⲕⲟⲛ • ⲁⲗⲗⲁ ⲛⲁϣ‬‬ ‫ⲏⲛⲭⲉⲇⲩⲟ • ⲛⲟ ⲉ‪ⲛⲧⲉⲓϩ‬‬ ‫ⲩⲁ‪ⲛⲟⲩⲱⲧ ⲁⲛ ⲧⲉ • ϣ‬‬‫‪ⲉⲣϩⲱⲃ ⲉⲣⲟⲥ • ϩⲛⲛⲉϩ‬‬‫ⲛⲟⲕⲓⲧⲀ⳰Ⲛ⳰Ⲡⲙ ⲉⲩⲏⲃ‬ ‫• ⲉⲛ ‪ⲁⲗⲗⲁ ϩⲁϩ‬‬ ‫ⲉⲑⲣⲁⲡⲣⲉⲩⲉⲣⲧⲛⲙ ⲉⲛⲓⲟ‪ϩ‬‬‫ⲩⲉⲣⲧⲉ ⲉⲩⲟⲟⲕⲛ‪ⲛⲟⲥ • ϩ‬‬‫ⲕⲧⲟⲕⲛⲛ ⲁⲙⲩⲉⲡⲙ ⲟⲃⲃⲧ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Lines 1–2 (Coptic): Read ⲉⲡⲕⲟⲥⲙⲟⲥ in place of ⲡⲕⲟⲥⲙⲟⲥ (em. Emmel).‬‬ ‫‪Lines 19–20 (Coptic): Read ϩⲓⲛⲉϩⲃⲏⲩⲉ in place of ϩⲓⲛⲉϩⲃⲏⲩⲉ ⲁⲛ.‬‬ ‫‪Lines 27–28 (Coptic): Read ⲉⲧⲣⲉⲩⲣⲡⲁⲣⲑⲉⲛⲟⲥ in place of ⲧⲣⲉⲩⲉⲣⲡⲁⲣⲑⲉⲛⲟⲥ (em. Emmel).‬‬ ‫‪.‬الشيطان ‪ in place of‬الشياطين ‪Line 3 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

165

(52r = 213r) Translation of the Coptic Christ Jesus came into the world — the demons gathered together and went to sleep in their dens. Now, their dens are the hearts of godless people; and [each] person has gone out to his work and his trade until evening time, in other words, to the worship of God and to every good work, until his old age or until he goes to Jesus Christ. There is not just one skill, nor is there just one [type of] work that is practiced in bodily works; rather, they are numerous. In this way also there is not just one skill practiced in spiritual works; rather, they are many. Some are practitioners of virginity; others keep their beds (lit. “places of sleep”) pure.1 Translation of the Arabic when Jesus Christ came into the world, the demons gathered and went to sleep in their dens. Their dens are the hearts of unbelievers. As for the person’s act of going out to his work and his trade until the evening time, it means the person’s worship of God and his good and proper work until the time when he goes to Jesus Christ. There is not just one trade, nor is there just one occupation with which people occupy themselves in bodily occupations, but the types of trades are many. So too there is not just one trade performed in works of spiritual matters, but rather they are many. Some choose virginity and some the purity of the bed.

1

Hebrews 13:4.

‫‪166‬‬

‫‪CHAPTER 3‬‬

‫)‪(52v = 213v‬‬ ‫Ⲃ⳰Ⲛ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬ ‫‪٢٦‬‬

‫وبعضا حملوا‬ ‫ً‬ ‫صليبهم وتبعوا‬ ‫الرب‬ ‫وقوما رحما ما دام‬ ‫ً‬ ‫لهم موجود في هذه‬ ‫الدنيا وغناء‬ ‫وبعضا انتصبوا‬ ‫ً‬ ‫وبعضا‬ ‫للصلاه والزهد‬ ‫ً‬ ‫احتفلوا بكل عمل‬ ‫الصلاح‬ ‫وان كان كثير يعاتبوا‬ ‫النيام انهم لم يقوموا‬ ‫في اوقات القيام‬ ‫يقولون لهم طلعت‬ ‫الشمس وانتم نيام‬ ‫والذي قالوه فهو‬ ‫الصواب‬ ‫فينبغي لنا نحن ان‬ ‫نقول هكذا اي‬ ‫ان المسيح وافا‬ ‫الى العالم ونحن نخطي‬ ‫ولا نقول ولا سيما‬ ‫ان هذا هو الزمان‬ ‫والوقت الدي ننتبه‬ ‫فيه من فتنة النوم وان كان‬ ‫هذا زمان‬

‫ⲓ‪ⲁⲩⲱ ϩⲟⲓⲛⲉ • ⲉⲧⲣⲉⲩϥ‬‬ ‫ⲩⲟ‪ⲙⲡⲉⲩⲥⳁⲟⲥ ⲛϩⲉⲟⲩⲁϩ‬‬ ‫• Ⲥ⳰Ⲟ⳰Ⲡⲁⲥⲛ‬ ‫ⲟ‪ϩⲛⲕⲟⲟⲩⲉ ⲉⲧⲣⲉⲩⲛⲁ ⲛϩ‬‬‫ⲩⲁⲙⲙ ⲩⲁⲧⲛⲩⲟⲉ • ⲛⲟⲥ‬ ‫ⲩⲁ ⲥⲟⲓⲃⲡ ⲉⲩⲏⲃ‪ⲛⲛⲉϩ‬‬ ‫ⲟⲁⲙⲙⲣⲧ‬ ‫ⲗⲏⲗ‪ⲁⲩⲱ ϩⲟⲓⲛⲉ • ⲉⲡⲉϣ‬‬ ‫ⲛ‪ⲙⲛⲧⲉⲅⲕⲣⲁⲧⲓⲁ • ϩ‬‬‫ⲁⲅⲁⲛ ⲙⲓⲛ ⲃⲱ‪ⲕⲟⲟⲩⲉ ⲉϩ‬‬‫• ⲛⲟⲑ‬ ‫ⲉⲕⲓⲣⲁⲛ‪ⲉϣϫⲉϣⲁⲣⲉϩⲁϩ ϭ‬‬ ‫ⲉ‪ⲉϩⲟⲓⲛⲉ • ⲉⲩⲛⲕⲟⲧⲕ ϫ‬‬‫ⲩⲁⲛⲡⲙ • ⲛⲩⲟⲱⲧⲩⲟⲡⲙ‬ ‫ⲥⲟⲙⲙ ⲱ‪ⲉⲧⲉϣϣⲉ • ⲉⲩϫ‬‬ ‫ⲛⲕⲉ ⲉⲣⲓⲉⲡ ⲏⲣⲡⲁⲉ‪ϫ‬‬‫ⲃⲱ‪ⲕⲟⲧⲕ ϩⲱⲥ ⲉⲩⲟⲩϩ‬‬ ‫ⲱ‪ⲉϥⲡⲣⲉⲡⲉⲓ ⲡⲉⲧⲟⲩϫ‬‬ ‫‪ⲙⲙⲟϥ‬‬ ‫ⲛⲱⲱ‪ⲉⲓⲉϣϫⲉ ⲉⲣⲟⲛ ⲛϩ‬‬ ‫ⲥⲟⲟ‪ⲛϩⲟⲩⲟ ⲉⲧⲣⲉⲛϫ‬‬ ‫Ⲥ⳰Ⲭⲉⲡⲁⲉ‪ⲛⲧⲉⲓϩⲉ • ϫ‬‬ ‫ⲥⲟⲙⲥⲟⲕⲡⲉ • ⲗⲟⲃⲉ ⲓⲉ‬ ‫ⲙ ⲱⲩⲁ • ⲉⲃⲟⲛⲣⲛⲧ‬‫ⲁⲙ • ⲓⲟⲛⲁⲧⲉⲙⲣⲛⲉⲡ‬‫ⲉⲡ ‪ⲗⲓⲥⲧⲁ ⲡⲟⲩⲟⲉⲓϣ‬‬ ‫ⲱⲧⲛ ⲩⲟⲛⲩⲉⲧ ⲱⲩⲁ‬‫ⲩⲟ ⲉⲓ • ⲃⲏⲛⲓ‪ⲟⲩⲛ ϩⲁⲡϩ‬‬‫ⲉⲡ ⲛⲁ • ⲥⲟⲣⲓⲁⲕ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Line 6 (Coptic): Read ⲙⲡⲃⲓⲟⲥ in place of ⲡⲃⲓⲟⲥ (em. Leipoldt 1913: 178).‬‬ ‫‪Lines 6–7 (Coptic): Read ⲁⲩⲱ ⲧⲙⲛⲧⲣⲙⲙⲁⲟ in place of ⲁⲩⲧⲣⲙⲙⲁⲟ (ⲧⲙⲛⲧⲣⲙⲙⲁⲟ em. Hyvernat‬‬ ‫‪apud Leipoldt 1913: 178 n.3).‬‬ ‫‪Line 20 (Coptic): Read ⲉⲓⲉϣϣⲉ in place of ⲉⲓⲉϣϫⲉ; read ϩⲱⲱⲛ in place of ⲛϩⲱⲱⲛ.‬‬ ‫‪Line 24 (Coptic): Read ⲉⲛⲣⲛⲟⲃⲉ in place of ⲧⲛⲣⲛⲟⲃⲉ (em. Emmel).‬‬ ‫‪Lines 24–25 (Coptic): Read ⲙⲡⲛⲙⲉⲧⲁⲛⲟⲓ in place of ⲙⲡⲉⲛⲣⲙⲉⲧⲁⲛⲟⲓ.‬‬ ‫‪Line 28 (Coptic): Read ⲏ in place of ⲓⲉ.‬‬ ‫‪.‬نقول ‪ in place of‬نتوب ‪Line 22 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

167

(52v = 213v) Translation of the Coptic Some take up their cross and follow the Lord;1 others are charitable for as long as they have the necessities of life and wealth. Some [practice] prayer and self-control; others [practice] every good work. If many people find fault with some who are sleeping because they did not wake up at the appropriate hour, saying “The sun is shining and you are sleeping!”2 — such that it is an appropriate thing that they are saying — then indeed how much more appropriate is it for us to say in this way, “Christ has come into the world, and we sin and have not repented.” It is especially the time and the hour for waking up from sleep.3 This is not a season Translation of the Arabic Some carry their cross and follow the Lord. Some show mercy as long as they have supply and wealth in this world. Some get up for prayer and renunciation. Some concern themselves with every good work. If many blame those who are sleeping, that they did not get up in the times for getting up, saying to them, “The sun has risen and you are sleeping” — and what they say is right — then we ought to say as follows, “Christ came to the world and we sin and do not say [read: “repent”]. This is especially the season and the time when we should wake up from enchantment of sleep. If this is a season

1 2 3

See Matthew 10:38; 16:24; Mark 8:34; Luke 9:23; 14:27. Proverbs 6:9. Romans 13:11.

‫‪168‬‬

‫‪CHAPTER 3‬‬

‫)‪(53r = 214r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬

‫نعمل فيه الرذيلة‬ ‫فايما هو زمان‬ ‫نعمل فيه الفضيله‬ ‫اترى في زمان ننتحب فيه‬ ‫ونبكي حيث اماكن‬ ‫الظلمه لاجل نجاساتنا‬ ‫والعثرات التي جعلناها‬ ‫في الرهبانيه بعدم‬ ‫تقوى وقلة حشمة‬ ‫من الكلام الذي‬ ‫يدينونا به كما‬ ‫قيل لا نجعل عثره‬ ‫واحده في شي من‬ ‫الاشيآ ليلا يهين احدً ا‬ ‫خدمتنا فاذن قد‬ ‫اهان بنا كثيرين‬ ‫واحتقروا بخدمتنا‬ ‫ومنزلتنا وأسماينا‬ ‫واسكيمنا وحسبوهم‬ ‫كلا شي وصاروا هزوا وضحكه عند اعدآ المسيح‬ ‫واذا كان اللوم والعتب‬ ‫على السكارى بالليل‬ ‫والنيام فما هو مقدار‬

‫ⲟⲡⲡⲙ • ⲉⲣⲓⲉⲛⲉⲣⲧⲉ ⲓⲁⲡ‬‫• ⲥⲟⲣⲏⲛ‬ ‫ⲁⲛⲛⲧⲉ • ⲥⲟⲣⲓⲁⲕ ⲉⲡ ‪ⲏ ⲁϣ‬‬‫ⲁⲣⲁ • ‪ⲣⲡⲁⲅⲁⲑⲟⲛ ⲛϩⲏⲧϥ‬‬ ‫ⲁⲛⲛⲧⲉ ⲉⲡ • ⲥⲟⲣⲓⲁⲕⲡ ⲉ‪ϭ‬‬‫ⲉⲕⲁⲕⲛ ⲥⲟⲡⲟⲧⲛⲛ‪ⲣⲓⲙⲉ ϩ‬‬ ‫ⲣⲁⲑⲁⲕⲁⲧⲛⲙⲛⲧⲉⲃⲧⲉ‬‫ⲡⲟⲣ‪ⲧⲟⲥ • ⲙⲉⲛⲛⲉⲛⲕⲉϫ‬‬ ‫‪ⲉⲧⲛϯ ⲙⲙⲟⲟⲩ • ⲛⲛⲉϩ‬‬‫• ⲉⲧⲩⲟⲛⲡⲙ ⲉⲩⲟⲏⲃ‬ ‫ⲙ ⲉⲇⲩⲟ • ⲉⲧⲟ‪ⲙⲡⲉⲛⲣϩ‬‬‫ⲡⲙ ‪ⲡⲉⲛϣⲓⲡⲉ ϩⲏⲧϥ‬‬‫ⲉⲛⲓⲣⲕⲁⲛⲧⲉⲛⲛ • ⲉ‪ϣⲁϫ‬‬ ‫ⲩⲁⲧⲛⲉⲑⲛ • ⲛⲟⲙⲙ‬‫ⲛⲁ ‪ϫⲟⲟⲥ • ϫⲉⲛⲧⲛϯ‬‬ ‫ⲧⲱⲩⲟⲛ ⲡⲟⲣ‪ⲛⲟⲩϫ‬‬ ‫ⲛⲉ‪ϩⲛⲗⲁⲁⲩ ⲛϩⲱⲃ • ϫ‬‬‫ⲁⲓⲇⲛⲧ‪ⲛⲉⲟⲩⲁ • ⲥⲉϣϥ‬‬‫• ⲁⲓⲉⲛⲟⲕ‬ ‫ⲛⲉⲛⲛⲙ • ⲛ‪ⲁϩⲁϩ ϭⲉ ⲥⲟϣϥ‬‬‫ⲉⲕⲛⲛⲛⲙ • ⲁⲓⲛⲟⲕⲁⲓⲇ‬‫• ⲁⲙⲏⲭⲥ ⲱⲩⲁ • ⲥⲓⲝⲁⲇ‬ ‫• ⲩⲁⲁⲗⲩⲟⲉ ⲩⲟⲡⲟⲩⲁ‬ ‫ⲱⲥⲩⲉ • ⲉⲡⲱ‪ⲁⲩⲱ ⲁⲩϣ‬‬‫ⲙ ⲉⲧⲥⲟⲙⲧⲉⲛⲛ • ⲉⲃ‬‫• Ⲥ⳰Ⲭⲉⲡ‬ ‫• ⲕⲧⲟⲕⲛⲧⲉⲛⲉ‪ⲉϣϫ‬‬ ‫ⲩⲉⲧⲛⲉ‪ⲁⲩⲱ ⲉⲧⲧⲁϩⲉ ϩ‬‬‫ⲟⲓⲉⲁ‪ϣⲏ • ϣⲁⲣⲉⲟⲩⲧϭ‬‬ ‫ⲩⲁⲛ ⲉⲡⲱ‪ϣ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Line 3 (Coptic): The rho in ⲕⲁⲓⲣⲟⲥ is written above the line of text.‬‬ ‫‪Line 8 (Coptic): Read ⲙⲛⲛⲕⲉϫⲣⲟⲡ in place of ⲙⲉⲛⲛⲉⲛⲕⲉϫⲣⲟⲡ.‬‬ ‫‪Lines 21–22 (Coptic): Read ⲙⲛⲛⲉⲛⲕⲉⲥⲭⲏⲙⲁ in place of ⲙⲛⲛⲛⲕⲉⲇⲁⲝⲓⲥ ⲁⲩⲱ ⲥⲭⲏⲙⲁ.‬‬ ‫‪.‬يدينونا ‪ in place of‬يدينوننا ‪Line 11 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

169

(53r = 214r) Translation of the Coptic for us to do evil. Then what is the season in which we will do good? Is it the season when we shall weep in dark places1 because of our uncleanness and our other stumbling blocks that we pose to the works of God? We did not fear, nor did we feel ashamed at the word of those who will judge us, just as has been said, “We do not pose a single stumbling block in any work, lest someone despise our [form of] service.”2 Indeed, many have despised us, our services, and even our ranks and monastic habit. They counted them as nothing, and [these things] became an object of ridicule for those who hate Christ. If there is disgrace for those who sleep and are intoxicated in the night, Translation of the Arabic in which we commit vice, then when is it a time when we enact virtue? Is it in a time when we weep and cry where there are places of darkness, on account of our impurities and our stumbling blocks that we have caused in monasticism, due to an absence of purity and a lack of shame at the speech through which they judge us, just as it has been said, “We do not cause a single stumbling block in anything, lest someone despise us.” Therefore, many have despised us and have disdained our service, our rank, our titles, and our monastic habit. They counted them as nothing, and [these things] become a [source of] mockery and an object of ridicule among the enemies of Christ. If there is censure and blame for people who are intoxicated at night and those who sleep, then what is the measure

1 2

See Matthew 8:12; 22:13; 25:30; John 8:12; 12:35. 2 Corinthians 6:3.

‫‪170‬‬

‫‪CHAPTER 3‬‬

‫)‪(53v = 214v‬‬ ‫Ⲅ⳰Ⲛ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬

‫الحكم الواجب على النيام‬ ‫بالنهار‬ ‫ومعنى قولي هدا‬ ‫اي اذا كانوا العصاه‬ ‫تعمى قلوبهم لا يعرفون‬ ‫ا﷽ ولا شرايعه‬ ‫حتم عليهم بالقضى‬ ‫فما هو مقدار القضآ‬ ‫والحكم الواجب على‬ ‫الذين يخطون‬ ‫بعد المعرفة الكلية‬ ‫انه لا اله الا يسوع‬ ‫يا ليت لا يوجد من‬ ‫ينام ولا يسكر سوا‬ ‫النيام والسكارى‬ ‫بالليل ولقد كان‬ ‫يكون خير عظيم‬ ‫لجميع المسكونة‬ ‫وكانت الارض‬ ‫توجد مثل الفردوس‬ ‫الذي غرسة‬ ‫الرب‬ ‫الاله الضابط الكل‬ ‫مد تاسيس‬

‫ⲁⲙⲓⲣⲕⲉⲡ ⲉⲡ • ⲣⲏⲩⲟⲉⲓⲉ‬ ‫ⲛⲧⲉⲛⲛ • ⲟⲓⲉⲁ‪ⲙⲛⲡⲉⲧϭ‬‬‫• ⲩⲟⲟ‪ⲕⲟⲧⲕ ϩⲙⲡⲉϩ‬‬ ‫ⲉⲛ ⲉ‪ⲉⲓϫⲱ ⲙⲡⲁⲓ • ϫⲉϣϫ‬‬ ‫ⲙⲟⲧⲩⲉⲡⲙ‪ⲧⲣⲛⲟⲃⲉ ϩ‬‬ ‫ⲛ ⲉⲩⲟⲥⲩⲟⲡⲙ • ⲧⲏ‪ⲛϩ‬‬‫‪ⲡⲛⲟⲩⲧⲉ • ⲟⲩⲇⲉ ⲛⲉϥ‬‬‫ⲙ ⲩⲁⲧⲛⲩⲟ • ⲥⲟⲙⲟⲛ‬‫ⲩⲟⲉⲓⲉ • ⲡⲁ‪ⲙⲁⲩ ⲛⲟⲩϩ‬‬‫ⲛⲙ ⲁⲙⲓⲣⲕⲉⲡ ⲉⲡ ⲣⲉ‬‫ⲁⲛⲧⲉⲛⲛ ⲟⲓⲉⲁ‪ⲡⲉⲧϭ‬‬‫ⲩⲉⲣⲧⲁⲥⲛⲛⲙ • ⲉⲃⲟⲛⲣ‬‫‪ⲥⲟⲩⲛⲡⲥⲟⲟⲩⲛ ⲧⲏⲣϥ‬‬ ‫ⲉⲧⲩⲟⲛⲉⲕⲛⲙ ⲱⲩⲁ‬ ‫• Ⲥ⳰Ⲓⲁⲥⲛ‬ ‫ⲉⲙⲱⲣⲛⲙⲉⲛⲉ ⲉ‪ϩⲁⲙⲟⲓ ϭ‬‬ ‫ⲛ ⲉ‪ⲛⲕⲟⲧⲕ • ⲏ ⲧⲁϩ‬‬‫ⲛ‪ⲥⲁⲛⲉⲧⲛⲕⲟⲧⲕ ϩ‬‬‫ⲩⲟⲉⲛ ⲱⲩⲁ • ⲏ‪ⲧⲉⲩϣ‬‬‫ⲁⲛⲉ • ⲛⲟⲑⲁⲅⲁⲛ‪ⲛϩ‬‬‫ⲛ ⲉⲡⲱ‪ϣⲱⲟⲩ • ⲛⲁϣ‬‬‫ⲓⲟⲧⲛ‪ⲛⲉⲧⲟⲩⲏϩ • ϩ‬‬‫ⲉⲧⲥⲱ‪ⲕⲟⲩⲙⲏⲛⲉ • ϩ‬‬ ‫ⲡⲙ ⲉⲑⲣ • ‪ⲉⲧⲣⲉⲡⲕⲁϩ‬‬‫ⲉ‪ⲡⲁⲣⲁⲇⲓⲥⲟⲥ • ⲉⲃⲟⲗ ϫ‬‬ ‫ⲡ ⲉⲧⲩⲟⲛⲡ • ⲥⲓⲉⲟ‪ⲡϫ‬‬‫ⲛⲉⲡ ⲣⲱⲧⲁⲣⲕⲟⲧⲛⲁⲡ‬‫• ‪ⲧⲁϥⲧⲟϭϥ‬‬ ‫‪ⲛⲧⲟϥ ⲟⲛ ⲡⲉⲛⲧⲁϥⲥⲙⲛ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Lines 1–2 (Coptic): YP 5:ii.7–8 has ⲉⲓⲉ ⲟⲩⲏⲣ ⲡⲉ ⲡⲉⲧϭⲁⲉⲓⲟ.‬‬ ‫‪Line 7 (Coptic): Read ⲟⲩⲧⲉ in place of ⲟⲩⲇⲉ.‬‬ ‫‪Line 14 (Coptic): Read ϫⲉⲙⲛⲕⲉⲛⲟⲩⲧⲉ in place of ⲁⲩⲱ ⲙⲛⲕⲉⲛⲟⲩⲧⲉ (em. Leipoldt 1913: 180).‬‬ ‫‪Line 16 (Coptic): Read ϩⲁⲙⲟⲓ ⲉⲛⲉⲙⲛϭⲉⲣⲱⲙⲉ in place of ϩⲁⲙⲟⲓ ϭⲉ ⲉⲛⲉⲙⲛⲣⲱⲙⲉ.‬‬ ‫‪Lines 19–20 (Coptic): Read ⲛⲉⲟⲩⲛϩⲉⲛⲕⲉⲁⲅⲁⲑⲟⲛ in place of ⲛⲉⲟⲩⲛϩⲛⲁⲅⲁⲑⲟⲛ.‬‬ ‫‪Lines 26–27 (Coptic): YP 6:i.14–15 omits ⲡⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

171

(53v = 214v) Translation of the Coptic then how great is the judgment and condemnation for those who sleep in the daytime? I am saying the following: if those who sin in their hard-heartedness, without having yet known God or his laws, have judgment upon them, how great is the judgment and condemnation for those who will sin after they have full knowledge that there is no other God but Jesus?1 Indeed, would that there be no one sleeping or intoxicated apart from those who sleep in the nighttime!2 [Would that] there also be many good things for those who dwell in the inhabited world, so that the earth might resemble paradise, because it is the Lord God, the ruler of all who who planted it.3 It is also he who established Translation of the Arabic of the obligatory condemnation on those who sleep during the day? The meaning of what I am saying is as follows: if those who are disobedient with their hearts blinded do not know God or his laws, have decreed judgment upon them, then what is the measure of the judgment and obligatory condemnation on those who sin after [having] full knowledge that there is no God but Jesus (lā ilāh illā yasū‘).4 Would that there not be anyone who sleeps or gets drunk apart from those who sleep or get drunk at night. Indeed, would there be a great good for the entire inhabited world and that the earth was like paradise, which the Lord God, the ruler of all, planted. He laid out the foundation

1

See 2 Peter 2:20–22. See 1 Thessalonians 5:6–7. 3 This is perhaps an allusion to 1 Corinthians 3:6–7. See also Horsiēse, Epistle to Theodore (ed. L. Th. Lefort, Œuvres de S. Pachôme et de ses disciples (CSCO 159; Louvain: Orientaliste, 1956), 65–66. 4 The phrasing here echoes the Islamic shahādah, with Jesus inserted in the place of God’s name. 2

‫‪172‬‬

‫‪CHAPTER 3‬‬

‫)‪(54r = 215r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬

‫العالم الا ان‬ ‫الذين ينامون‬ ‫ويسكرون بالنهار‬ ‫كثير‬ ‫ولدلك تحل بنا البلايا‬ ‫دفوع عديدة وتعرض‬ ‫لنا الانكاد على‬ ‫ممر الزمان‬ ‫اليس ما يوجد في‬ ‫الناس ممن يجهد‬ ‫ذاته على عمل الفضايل‬ ‫في ظلام الليل كالصلاة‬ ‫والتسبيح ﷽ وفي‬ ‫الناس ايضا من‬ ‫يرتكب المعاصى‬ ‫في نور النهار مثل‬ ‫الزنا والظلم والفجور‬ ‫وقد تقدمنا بالقول‬ ‫وعرفناكم ما هو النوم‬ ‫وما هو النهار وما‬ ‫هو الليل متل اناس‬ ‫دعرة سبقت فيهم‬ ‫الشكاوى عند‬ ‫الحكام لاعمالهم‬ ‫الدميمة‬

‫ⲁⲛ ⲁⲗⲗⲁ • ⲥⲟⲙⲥⲟⲕⲡ‬‫ⲕⲧⲟⲕⲛⲧⲉⲡⲓ‪ϣⲱⲟⲩ ⲛϭ‬‬ ‫ⲉⲡⲙ‪ⲁⲩⲱ ⲉⲧⲧⲁϩⲉ ϩ‬‬‫• ⲩⲟⲟ‪ϩ‬‬ ‫ⲙⲉ‪ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲉⲧⲉⲛⲁϣ‬‬‫ⲛⲱ‪ⲡⲉⲑⲟⲟⲩ • ⲉⲧⲛⲏⲩ ⲉϫ‬‬ ‫ⲉⲥⲓ‪ⲛϩⲁϩ ⲛⲥⲟⲡ • ⲙⲛⲛϩ‬‬ ‫ⲁⲧⲁⲕ • ⲛⲟⲙⲙ ⲟ‪ⲉⲧⲧⲁϩ‬‬‫• ⲥⲟⲣⲓⲁⲕ‬ ‫‪ⲙⲏ ⲅⲁⲣ ⲙⲛⲣⲱⲙⲉ • ⲉϣⲁϥ‬‬‫‪ⲣϩⲁϩ ⲛϩⲱⲃ • ⲉⲛⲁⲛⲟⲩϥ‬‬ ‫• ⲏ‪ϩⲉⲛⲧⲉⲕⲙⲉ ⲛⲧⲉⲩϣ‬‬ ‫ⲛ ⲗⲏⲗ‪ⲛⲑⲉ ⲛⲛⲉⲧϣ‬‬‫ⲩⲟⲙⲥⲧⲉ ⲱⲩⲁ • ⲥⲧⲏ‪ϩ‬‬ ‫• ⲉⲧⲩⲟⲛⲡⲉ‬ ‫ⲣ‪ⲟⲩⲛⲣⲱⲙⲉ • ⲟⲛ ⲉϣⲁϥ‬‬‫ⲁⲧⲛⲙⲙ • ⲉ‪ϩⲛⲙⲏⲏϣ‬‬‫ⲙ ⲛⲓⲉⲟⲩⲟⲡⲙ‪ⲥⲉⲃⲏⲥ • ϩ‬‬‫ⲣⲟⲡⲧⲉⲛⲛ ⲉⲑⲛ ⲩⲟⲟ‪ⲡⲉϩ‬‬‫ⲛⲓ‪ⲛⲏⲩⲉ • ⲁⲩⲱ ⲉⲧⲣϫ‬‬‫• ⲥⲛⲟ‪ϭ‬‬ ‫ⲡⲟⲥⲉⲕⲛ ⲉ‪ⲁⲛϫⲟⲟⲥ ϭ‬‬ ‫• ⲕⲧⲟⲕⲛ ⲉⲡ ⲩⲟⲉ‪ϫ‬‬ ‫ⲏ‪ⲁⲩⲱ ϫⲉⲟⲩ ⲡⲉ ⲧⲉⲩϣ‬‬ ‫• ⲩⲟⲟ‪ⲏ ϫⲉⲟⲩ ⲡⲉ ⲡⲉϩ‬‬ ‫ⲉ • ⲉⲙⲱⲣⲛⲛ • ⲣⲁⲅ ⲉⲑⲛ‬‫ⲓⲉⲣⲟⲅⲏⲧⲁⲕⲁⲛⲩⲟⲧ‬ ‫ⲥⲁⲕⲓⲇⲛⲛ‪ⲙⲙⲟⲟⲩ • ϩ‬‬‫ⲩⲉⲛⲉⲃⲧⲉ • ⲛⲟⲓⲣⲏⲧ‬‫• ⲩⲟⲟⲑⲉ ⲉⲩⲏⲃ‪ϩ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬

‫‪Textual notes‬‬ ‫‪Line 2 (Coptic): Read ⲛϭⲓⲛⲉⲧⲛⲕⲟⲧⲕ in place of ⲛϭⲓⲡⲉⲧⲛⲕⲟⲧⲕ.‬‬ ‫‪Line 12 (Coptic): Read ϩⲉⲛⲧⲉⲕⲙⲏⲙⲉ in place of ϩⲉⲛⲧⲉⲕⲙⲉ.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

173

(54r = 215r) Translation of the Coptic the world, but those who sleep and are intoxicated in the daytime are numerous. Thus it is that the evils that come upon us on many occasions, and the hardships that accrue to us each season, are numerous. Is there no one who does many good works in the dark of the night, such as those who pray in it and who bless God. There are also people who do a multitude of impieties in the light of day, such as those who fornicate and do violence. Again, we have already said what “sleep” is, and what “night” is, and what “day” is. For [it is] just like the people who are about to be accused in court on account of their evil deeds — Translation of the Arabic of the world, except that those who sleep and get drunk in the daytime are many. For this reason, misfortunes come upon us on numerous occasions, and hardships befall us with the passing of time. Is it not the case that there is no one among the people who strives with himself to do virtuous deeds in the dark of night, like prayer and praise to God. Among the people also are those who commit sins in the light of day, like adultery, oppression, and debauchery. We have already spoken about and informed you about what “sleep” is, and what “day” is, and what “night” is. [It is] like people who have acted immorally and against whom accusations at court have been brought forward on account of their repulsive deeds —

‫‪174‬‬

‫‪CHAPTER 3‬‬

‫)‪(54v = 215v‬‬ ‫Ⲇ⳰Ⲛ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬

‫فبعضا انهوا عنهم‬ ‫ً‬ ‫جرايمهم للحكام بعد‬ ‫وقوفهم بايديهم في‬ ‫مجلس الحكم‬ ‫فحكم‬ ‫على الجميع بعقاب‬ ‫واحد‬ ‫هكدى‬ ‫مجرى حال الذين‬ ‫جرايمهم وذنوبهم‬ ‫مشتهره في هذه‬ ‫الدنيا وسو اعمالهم‬ ‫سابقة لهم للحكم‬ ‫من يوم مماتهم وبعضا‬ ‫ذنوبهم تابعة‬ ‫لهم عند وفاتهم‬ ‫ومشقه واحده تنال‬ ‫جميعهم بشده انما هي الذنوب‬ ‫التابعه لهم توب‬ ‫ايها الانسان الذي‬ ‫تعصي ربك وتظن‬ ‫ان ا﷽ يعفوا عنك‬ ‫كلا لا يعفوا عنك‬ ‫اذا لم تتوب فالذنوب‬ ‫التابعه هي التي تظن أنت ان احدا من الناس لا يعرف انك تصنعهم‬

‫ⲩⲟⲟⲙⲁⲧⲁⲛⲩⲟⲧⲉⲛ‬ ‫ⲙ ⲏⲑⲁ‪ⲙⲛ ⲉⲛⲟⲩⲟⲩ • ϩ‬‬‫ⲟⲟⲧⲉ ⲩⲁⲁⲧⲩⲟⲧⲁⲡ‬‫• ⲩⲟⲧ‬ ‫ⲁⲧⲁⲛⲩⲟⲧⲉⲛ ⲱⲩⲁ‬‫• ⲩⲟⲩⲟⲛⲉ ⲛⲟ ⲩⲟⲟⲙ‬ ‫ⲥⲓ‪ⲙⲛⲛⲥⲁⲧⲣⲉⲩⲡⲁⲣϩ‬‬‫ⲓⲇⲓⲛⲉ • ⲩⲟⲟⲙⲙ ⲁⲧ‬‫ⲧⲉⲛ ⲧⲱⲩⲟⲛ ⲉⲁⲓⲣⲱⲙ‬‫• ⲩⲁⲛ ⲉⲡⲱ‪ⲛⲁϣ‬‬ ‫ⲉⲧⲉⲛⲛ • ⲩⲟⲟ‪ⲧⲁⲓ ⲧⲉ ⲑⲉ ϩ‬‬‫‪ⲣⲉⲛⲉⲩⲛⲟⲃⲉ • ⲟⲩⲱⲛϩ‬‬ ‫ⲁⲙⲓⲉⲡⲛⲓ‪ⲉⲃⲟⲗ ϫ‬‬ ‫ⲩⲟⲧⲏ‪ⲉⲩϫⲓⲙⲟⲉⲓⲧ ϩ‬‬ ‫ⲡⲙ‪ⲉⲧⲉⲕⲣⲓⲥⲓⲥ • ϩ‬‬‫• ⲏⲕⲅⲁⲛⲁⲩⲉⲧⲉ ⲩⲟⲟ‪ϩ‬‬ ‫ⲩⲟⲛⲉⲣⲉⲧⲉⲛ ⲛⲟ ⲱⲩⲁ‬‫ⲙ‪ⲟⲩ • ⲟⲩⲏϩ ⲛⲥⲱⲟⲩ • ϩ‬‬‫ⲡⲙ‪ⲡⲉϩⲟⲟⲩ • ⲙⲡⲉⲩϭ‬‬‫ⲉ‪ϣⲓⲛⲉ • ⲟⲩ ⲇⲉ ⲡⲉ ϫ‬‬ ‫• ⲩⲟⲱⲥⲛ ‪ⲉⲩⲟⲩⲏϩ‬‬ ‫ⲉⲙⲱⲣⲡ ⲱ ⲓⲉⲟⲛⲁⲧⲏⲙ‬ ‫ⲉⲛⲡⲁⲉ‪ⲉⲧⲙⲉⲉⲩⲉ • ϫ‬‬ ‫‪ⲕⲱ ⲛⲁⲕ ⲉⲃⲟⲗ ⲙⲡⲉϥ‬‬‫• ⲩⲟⲱⲥⲛ ‪ⲕⲱ • ⲟⲩⲏϩ‬‬ ‫ⲉⲩⲉⲉⲙⲕⲉⲧⲉⲛⲉ‪ⲡⲉ ϫ‬‬ ‫ⲉⲙⲱⲣⲛⲙⲉ‪ⲉⲣⲟⲟⲩ • ϫ‬‬ ‫ⲩⲁⲁⲕⲁⲉ‪ⲥⲱⲟⲩⲛ • ϫ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬

‫‪Textual notes‬‬ ‫‪Line 11 (Coptic): Read ϩⲱⲟⲩ in place of ϩⲟⲟⲩ (ⲡⲉϩⲟⲟⲩ em. Leipoldt 1913: 181).‬‬ ‫‪Line 16 (Coptic): Read ⲛⲧⲉⲩⲁⲛⲁⲅⲕⲏ in place of ⲉⲧⲉⲩⲁⲛⲁⲅⲕⲏ (em. Leipoldt 1913: 181).‬‬ ‫‪Line 23 (Coptic): Read ϫⲉⲁⲡⲛⲟⲩⲧⲉ in place of ϫⲉⲁⲠⲚⲈ.‬‬ ‫‪Line 25 (Coptic): Read ⲥⲉⲟⲩⲏϩ in place of ⲟⲩⲏϩ.‬‬ ‫;‪Line 26 (Coptic): ⲛⲥⲱⲟⲩ ⲛϭⲓⲛⲉⲧⲉⲕⲙⲉⲉⲩⲉ is suggested by Hyvernat apud Leipoldt 1913: 181 n.5‬‬ ‫‪but in his edition, he has ⲛⲥⲱⲟⲩ ⲡⲉϫⲉⲛⲉⲧⲉⲕⲙⲉⲉⲩⲉ.‬‬ ‫‪.‬انما ‪ in place of‬فما ‪Line 18 (Arabic): Read‬‬ ‫‪.‬التابعة ‪ in place of‬تابعة ‪Line 25 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

175

(54v = 215v) Translation of the Coptic whether they be informed of their [crimes] before they have been apprehended or they be informed of them after they have presented themselves,1 one and the same punishments are coming to them. This also is how those whose sins are manifest in this place are led to judgment on the day of their necessity, as well as those whose own deeds follow them on the day of their visitation.2 What does it mean [to say] that they “follow them”?3 Repent, O person who thinks that God has forgiven you! He has not forgiven. “Follow them” means: the things you think that no one knows you have done Translation of the Arabic some [of them] have had their crimes reported to the judges after been taken by hand into custody in the court of justice, and all were judged with one punishment. So it goes in the situation of those whose crimes and offenses are well known in this world, and the evil of whose deeds preceded them to the judgment from the day of their death, and some [others] whose offenses follow them at their demise. A common difficulty takes all of them with force, but the offenses follow them. O person who disobeys your Lord and thinks that God forgives you. But no, he does not forgive you. If you do not repent, then your offenses follow [you]. They are the things you think that no one knows you do.

1 Literally, “Both those who might be informed of what’s theirs before they have been apprehended, as well as those who might be informed of what’s theirs after they have presented themselves.” 2 See 1 Timothy 5:24. 3 Revelation 14:13c.

‫‪176‬‬

‫‪CHAPTER 3‬‬

‫)‪(55r = 216r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬

‫وجميعهم يتمثلوا قدامك‬ ‫يوم الدين وحكم ا﷽‬ ‫العظيم وجميع فعال‬ ‫المكر على اختلاف‬ ‫معانيها تعلن وتشهر‬ ‫في يوم يدين ا﷽‬ ‫سرائر الناس‬ ‫ويكشف خفايا‬ ‫الظلمه‬ ‫حسبما قال‬ ‫النبي المشيب‬ ‫ينذرنا ونحن لا ندري‬ ‫وتاويل ذلك انا‬ ‫نصنع ذنوب كثير‬ ‫ونحن عنها غافلين‬ ‫كانهم ليس ذنوب‬ ‫وعلى التحقيق انهم‬ ‫وزرا يكون‬ ‫اعظم ً‬ ‫والذنوب التي نصنعهم‬ ‫في الخلس وعين ا﷽‬ ‫ناظره اليهم نحسب‬ ‫نحن انهم ليس ذنوب‬ ‫وما نفيق لنندم عليهم‬ ‫ونتوب عنهم‬

‫ⲩⲟⲣⲏⲧ ⲩⲟⲧⲛⲁⲛⲉⲥ‬ ‫ⲩⲁⲛⲡⲙ • ⲕⲟⲙⲙ ⲉⲑⲉ‬ ‫ⲕⲟⲙⲙ ⲉⲛⲓⲣⲕⲁⲛⲩⲟⲧⲉ‬ ‫ⲧⲟⲙⲥⲉⲕⲛ ⲟⲧⲉⲛ ⲛⲟ ⲱⲩⲁ‬ ‫• ‪ϩⲛϩⲱⲃ ⲛⲓⲙ ⲛⲕⲣⲟϥ‬‬ ‫ⲉⲡⲙ‪ⲥⲉⲛⲁϣϩⲙⲡ ⲁⲛ • ϩ‬‬‫ⲉⲧⲩⲟⲛⲡⲙ • ‪ϩⲟⲟⲩ ⲉⲧⲉⲣⲉ-‬‬ ‫ⲡⲏⲑⲉⲡⲛⲉⲛ ⲉⲛⲓⲣⲕⲁⲛ‬ ‫‪ⲛⲉⲛⲣⲱⲙⲉ • ⲁⲩⲱ ⲛⲉϥ‬‬‫ⲡⲏ‪ϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛⲛⲉⲧϩ‬‬ ‫• ⲉⲕⲁⲕⲡⲙ‬ ‫ⲉ‪ⲕⲁⲓⲅⲁⲣ • ⲕⲁⲧⲁⲡϣⲁϫ‬‬ ‫• ⲥⲏⲧⲏⲫⲟⲣⲡⲉⲡⲙ‬ ‫ⲛⲟⲣⲉ ⲧⲱⲣ ⲙⲓⲕⲥⲛ‪ⲁϩ‬‬ ‫ⲉⲙⲓⲉⲛⲉⲡⲙ ⲉⲇ ⲛⲟⲛⲁ‬ ‫ⲣⲉⲛⲁ • ⲉ‪ⲉⲧⲉⲡⲁⲓ ⲡⲉϫ‬‬‫• ⲩⲟⲟⲑⲉⲡⲙ ‪ϩⲛⲛⲟϭ‬‬ ‫‪ⲉⲛⲱⲃϣ • ⲙⲙⲟⲛ ϩⲱⲥ • ⲉϣ‬‬‫ⲛⲉ • ⲉⲛ ⲛⲁ • ⲉⲃⲟⲛⲛ‪ϫⲉϩ‬‬‫ⲟⲛⲛ‪ⲣϩⲟⲩⲉ ⲥⲱⲟⲩⲛ ϫⲉϩ‬‬‫• ⲛⲱ‪ⲃⲉ ⲛⲉ ⲉϩⲣⲁⲓ ⲉϫ‬‬ ‫ⲩⲟⲟⲙⲙ ⲉⲣⲓⲉⲛⲧⲉⲛ ⲱⲩⲁ‬ ‫‪ⲛϫⲓⲟⲩⲉ • ⲉⲩⲟⲩⲱⲛϩ‬‬ ‫ⲡⲱⲛⲉⲧⲛ • ⲉⲧⲩⲟⲛⲡⲉ‬ ‫ⲉⲃⲟⲛⲛ‪ⲙⲙⲟⲟⲩ ⲁⲛ ϫⲉϩ‬‬ ‫ⲁⲑⲥⲓⲁⲛⲧⲛ ⲉⲇⲩⲟ • ⲉⲛ‬‫ⲧⲉ ⲛⲁⲛ ⲉⲃⲏ‪ⲛⲉ ⲁⲛ • ⲉⲉⲣϩ‬‬‫• ⲩⲟⲧⲏⲏⲃ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬

‫‪Textual notes‬‬ ‫‪Line 2 (Coptic): Read ⲉⲑⲏ in place of ⲉⲑⲉ (Hyvernat apud Leipoldt 1913: 182).‬‬ ‫‪Line 6 (Coptic): Read ⲥⲉⲛⲁϣϩⲱⲡ in place of ⲥⲉⲛⲁϣϩⲙⲡ.‬‬ ‫‪Line 7 (Coptic): Read ⲉⲧⲉⲣⲉⲡⲛⲟⲩⲧⲉ in place of ⲉⲧⲉⲣⲉⲙⲡⲛⲟⲩⲧⲉ.‬‬ ‫ⲡⲱⲛⲉⲧⲛⲉ ‪Line 24 (Coptic): Read ⲛⲧⲛⲱⲡ in place of ⲛⲧⲉⲛⲱⲡ. Leipoldt 1913: 182 emends it as‬‬ ‫‪(for ⲉⲛⲧⲛⲱⲡ).‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

177

(55r = 216r) Translation of the Coptic will all be brought forward against you in the hour when you will be judged. In addition, those who are otherwise engaged in all manner of deceitful deeds will not be able to hide on the day when God will judge the hidden things of people. He has uncovered the things hidden in darkness.1 For indeed, according to the word of the prophet, “Gray hairs have sprouted upon us, but we have not understood.”2 That is to say, we have done great evils, while being oblivious [to this fact]. To us it is as if they are not sins, though we know all too well they are sins for which we are responsible.3 The things that we do stealthily are revealed to God, but we do not consider them sins, nor do we perceive that for us [it is appropriate] to grieve over them. Translation of the Arabic They will all be represented in front of you on the day of judgment (yawm al-dīn),4 with the great God judging all deeds of deception with regard to their different significations, which will be announced and divulged on the day when God judges people’s secret deeds and uncovers things hidden in darkness. [This is] in accordance with what the prophet has said, “Gray hair warns us, but we are not aware.” The interpretation of this is that we commit many sins and we are oblivious to them. It is as if they were not sins, when in fact they are the greatest sin/ responsibility (wizr). The sins that we do in stealth, with the eye of God observing them, we consider them not to be sins, and we do not become conscious [enough] to regret them and repent over them.

1 2 3 4

See 1 Corinthians 4:5; 1 Timothy 5:25b. See Hosea 7:9b. Lit. “upon us.” The phrase here echoes the common formulation found in the Qur’ān.

‫‪178‬‬

‫‪CHAPTER 3‬‬

‫)‪(55v = 216v‬‬ ‫Ⲉ⳰Ⲛ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬

‫والذنوب التي تعرف‬ ‫الناس بهم انا صنعناهم‬ ‫ووقعو علينا بهم‬ ‫اولايك نحسب‬ ‫انهم ذنوب ونخجل‬ ‫اذ قد فعلناهم‬ ‫وهذه هي فعال‬ ‫المرايين كلهم‬ ‫التي يدركهم الحزن‬ ‫والكمد لاجل ما‬ ‫اطلعت الناس على‬ ‫اعمالهم واشتهرت على‬ ‫افعالهم ولم يختشوا من‬ ‫يسوع فعلى هذا الحال‬ ‫ان جميع الناس‬ ‫الذين قلوبهم بالذنوب‬ ‫راضيه ليس لهم اله الا الناس‬ ‫فماذا ترى نظن اذا لم‬ ‫نتوب عن المعاصي‬ ‫والذنوب او نرتجي من‬ ‫او ننتظر لمن من‬ ‫يتنبا لنا دفعة‬ ‫اخرى من الانبيا‬ ‫او ينذرنا احدً ا منهم بعد‬

‫ⲩⲟⲟⲣⲉ ⲉⲙⲓⲉⲩⲁ‪ⲛⲏ ⲇⲉ ϣ‬‬

‫• ⲛⲁⲉ‪ⲛϭⲓⲛⲣⲱⲙⲉ ϫ‬‬ ‫ⲁⲧⲩⲁⲧⲛⲉⲛ ⲏ • ⲩⲁⲁ‬‫ⲩⲟⲟⲧⲛ • ⲩⲟⲧⲏ‪ϩⲟⲛ ⲛϩ‬‬ ‫ⲉ‪ⲛⲉⲧⲛⲱⲡ ⲙⲙⲱⲟⲩ ϫ‬‬‫ⲉⲡⲓ‪ϩⲛⲛⲟⲃⲉ ⲛⲉ • ⲁⲩⲱ ⲡϣ‬‬ ‫• ⲩⲁⲁⲛⲁ ⲉ‪ϫ‬‬ ‫ⲩ‪ⲧⲁⲓ ⲧⲉ ⲧϭⲓⲛⲉⲣϩⲱⲃ ⲛϩ‬‬‫ⲥⲱ‪ⲡⲟⲕⲣⲓⲧⲏⲥ ⲛⲓⲙ • ϩ‬‬‫ⲧⲏ‪ⲇⲉ ⲡⲉⲩⲙⲕⲁϩ ⲛϩ‬‬ ‫ⲁⲧⲩⲁ ⲉ‪ⲧⲏⲣϥ • ⲡⲉ ϫ‬‬‫• ⲉⲩⲏⲃ‪ϩⲟⲟⲩ ϩⲛⲛⲉⲩϩ‬‬ ‫ⲗⲟⲃⲉ ‪ⲏ ϫⲉⲁⲩⲟⲩⲱⲛϩ‬‬ ‫ⲩⲁⲧⲛ ⲱⲩⲁ • ⲉⲙⲱⲣⲛⲛ‬‫• Ⲥ⳰Ⲓⲛ ‪ⲣϩⲟⲧⲉ ⲁⲛ ϩⲏⲧϥ‬‬ ‫ⲱⲣⲉⲣⲉⲧⲉ • ⲉⲑ ⲉⲧ ⲉ‪ⲧⲁⲓ ϭ‬‬‫ⲧⲱⲧ ‪ⲙⲉ ⲛⲓⲙ ⲛⲕⲣⲱϥ‬‬ ‫ⲙ‪ⲙⲡⲉⲩϩⲏⲧ ⲉⲣⲟⲟⲩ ϩ‬‬‫ⲉⲧⲩⲟⲛⲩⲉⲡ • ⲉⲃⲟⲛⲡ‬ ‫• ⲉⲙⲱⲣ ⲉⲡ ⲣⲁⲅ‬ ‫ⲩⲟⲛⲉⲧ ⲉ‪ⲉⲛⲙⲉⲉⲩⲉ ⲉⲟⲩ ϭ‬‬ ‫ⲛ‪ⲙⲡⲉⲛⲙⲉⲧⲁⲛⲟⲓ • ⲉϫ‬‬‫‪ⲡⲉⲛⲛⲟⲃⲉ • ⲏ ⲛⲕⲱ ⲛϩ‬‬‫ⲧ‪ⲧⲏⲛ ⲉⲛⲓⲙ • ⲏ ⲛϭⲱϣ‬‬ ‫ⲧⲉ ⲙⲓⲛⲛ ‪ⲉⲃⲟⲗ ϩⲏⲧϥ‬‬‫ⲛⲁⲛ ⲉⲩⲉⲧⲏⲫⲟⲣⲡⲩⲉⲣ‬ ‫ⲁⲧⲩⲉⲣⲧⲉ ⲏ • ⲡⲟⲥⲉⲕⲛ‬‫• ⲛⲁⲛ ‪ϣⲉⲟⲩⲉⲓϣ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬

‫‪Textual notes‬‬ ‫‪Line 1 (Coptic): Read ⲉϣⲁⲩⲉⲓⲙⲉ in place of ϣⲁⲩⲉⲓⲙⲉ (em. Leipoldt 1913: 182).‬‬ ‫ⲉⲡⲓ‪Line 6 (Coptic): Read ⲧⲛϣⲓⲡⲉ in place of ⲡϣⲓⲡⲉ. Leipoldt 1913: 182 emends it as ⲛϣ‬‬ ‫‪(for ⲉⲛϣⲓⲡⲉ?).‬‬ ‫‪Line 17 (Coptic): Leipoldt 1913: 183 n.3 suggests ⲧⲱⲙ instead of ⲧⲱⲧ.‬‬ ‫‪Line 20 (Coptic): Leipoldt 1913: 183 n.4 suggests ⲛⲟⲃⲉ instead of ⲣⲱⲙⲉ.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

179

(55v = 216v) Translation of the Coptic Now, as for these things, the people understand that we have done them. As for the things that have befallen us through them, they are what we consider to be sins, and [it causes us] shame that we have done them. This is the behavior of all hypocrites, such that all their grief consists of the fact that [these things] befell them through their deeds, and that [these things] have been revealed to people. They did not fear Jesus. Indeed, this is how all deceitful people join their heart[s] to [each other] in sin. For their God is humanity. About what are we thinking now, if we have not repented of our sin, if we have not trusted anyone, or if we have not expected anyone to prophesy to us once again, or to proclaim to us Translation of the Arabic The sins that people know we have done and [the things that] have befallen us through them, we consider them to be sins and we are ashamed when we have done them. These are the actions of all the hypocrites — [deeds] that grief and sadness overtake, on account of what has been revealed to the people regarding their deeds what became well known regarding their actions. They were not ashamed before Jesus. Indeed, it is in this manner that all people whose hearts are content with sins have no God but humanity. What do you imagine we are thinking if we have not repented of our acts of disobedience and our sins, if we have not placed our hope in anyone, if we have not expected anyone to prophesy to us once again from among the prophets, or for one of them to warn us afterwards,

‫‪180‬‬

‫‪CHAPTER 3‬‬

‫)‪(56r = 217r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬

‫او يسلم احدً ا ذاته‬ ‫عنا ويموت لاجلنا‬ ‫نبيا اخر ام‬ ‫افهل ً‬ ‫رسول او ابن ا﷽‬ ‫يأتى يعلموا الناس‬ ‫او يسفكوا دمايهم‬ ‫عنا من الان لا بد‬ ‫حتما مقضي ان جميع‬ ‫ً‬ ‫القديسين يوافوا‬ ‫صحبة ملكهم يسوع‬ ‫ويستقضوا الامهم‬ ‫واتعابهم منا‬ ‫وسفك دمايهم عنا‬ ‫وجميع ما يصنعوه بهم‬ ‫بسببنا الذي عملنا‬ ‫نحن ثما ًرا نستاهل عليها‬ ‫المقت والاهانة ولم‬ ‫يتحدث النبي فقط‬ ‫عن التي ولدت الاولاد‬ ‫الكثيره انها‬ ‫صارت بغير بنين‬ ‫وغابت الشمس عنها‬ ‫نصف النهار وما هي‬ ‫فايدتنا نحن اذا فسرنا‬ ‫القول على مجمع اليهود‬

‫• ⲛⲟⲣⲁ‪ⲁⲩⲱ ⲧⲣⲉⲩⲧⲁⲁⲩ ϩ‬‬ ‫• ⲛⲧⲏⲏⲃⲧⲉ ⲩⲟⲟⲙⲉⲥⲛ ⲏ‬ ‫• ⲟⲣⲡⲉⲣⲧⲉ ⲓⲉⲧⲉⲕⲩⲟ‬ ‫ⲥⲟⲗⲟⲧⲥⲟⲡⲁⲓ‪ⲫⲏⲧⲏⲥ • ϩ‬‬ ‫ⲉⲧⲩⲟⲛⲡⲙ ⲉⲣⲏ‪ⲁⲩⲱ ⲙⲡϣ‬‬ ‫• ⲉⲙⲱⲣⲛⲛ ⲱⲃⲥ‪ⲉⲓ • ⲉϯ‬‬ ‫ⲛⲟⲣⲁ‪ⲏ ⲉϯⲡⲉϥⲥⲛⲟϥ ϩ‬‬ ‫• ⲩⲁⲛⲓⲡⲛⲓ‪ϫ‬‬ ‫ⲁⲧ ⲱⲩⲁ • ⲉⲡ ⲣⲁⲅ ⲥⲡⲁ‪ϩ‬‬‫ⲓⲉⲛⲉⲣⲧⲉ • ⲉⲧ ⲏⲕⲅⲁⲛ‬ ‫ⲩⲟⲣⲏⲧ ⲃⲁⲁⲩⲟⲧⲉⲡ‬ ‫ⲉⲛⲓ‪ⲁⲩⲱ ⲡⲉⲩⲣⲣⲟ Ⲓ⳰Ⲥ • ϣ‬‬ ‫ⲩⲉⲡⲙ • ⲉⲩⲏⲃ‪ⲛⲥⲁ ⲛⲉϩ‬‬‫‪ϩⲓⲥⲉ • ⲁⲩⲱ ⲡⲉⲩⲥⲛⲟϥ‬‬ ‫ⲉ‪ⲉⲃⲟⲗ • ϩⲓⲧⲟⲟⲧⲛ • ϫ‬‬‫ⲣⲁⲕⲛ‪ⲛⲉⲁⲛⲉⲓⲣⲉ • ⲛϩ‬‬‫ⲛⲛ ⲁ‪ⲡⲟⲥ • ⲉⲩⲙⲡϣ‬‬‫ⲛⲉ • ‪ⲕⲗⲯ ⲙⲛⲛⲥⲱϣ‬‬‫ⲏⲃⲧⲉ ⲩⲁⲛ ⲩⲁⲁⲩⲁⲧ‬‫• ⲛⲧⲏ‬ ‫ⲥⲏⲧⲏⲫⲟⲣⲡⲉⲡⲁⲧⲛ‬ ‫ⲉ • ⲉⲧⲁⲙⲙ ⲛⲁ ⲥⲟⲟ‪ϫ‬‬‫‪ⲧⲉⲧⲛⲧⲁⲁⲥϫⲡⲉϩⲁϩ‬‬ ‫• ⲉⲣⲏ‪ϫⲉⲁⲥⲉⲣⲁ ⲁⲧϣ‬‬ ‫ⲡⲧⲱ‪ⲁⲩⲱ ϫⲉⲁⲡⲣⲏ ϩ‬‬ ‫ⲏ‪ⲉⲣⲟⲥ • ⲉⲧⲓ ϩⲛⲧⲡⲁϣ‬‬ ‫ⲩⲏ‪ⲙⲡⲉϩⲟⲟⲩ • ⲉⲛⲛⲁϯϩ‬‬ ‫ⲓⲁⲡⲗⲃⲛⲁ‪ⲅⲁⲣ ⲛⲟⲩ • ⲛϣ‬‬ ‫• ⲏⲅⲱⲅⲁⲛⲩⲥⲧⲛ‪ⲉϫ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Line 1 (Coptic): Read ⲉⲧⲣⲉⲩⲧⲁⲁⲩ in place of ⲧⲣⲉⲩⲧⲁⲁⲩ (em. Leipoldt 1913: 183).‬‬ ‫‪Lines 3–4 (Coptic): Read ⲉⲣⲉⲡⲣⲟⲫⲏⲧⲏⲥ in place of ⲉⲧⲣⲉⲡⲣⲟⲫⲏⲧⲏⲥ (em. Leipoldt 1913: 183).‬‬ ‫‪Line 5 (Coptic): Read ⲡϣⲏⲣⲉ in place of ⲙⲡϣⲏⲣⲉ.‬‬ ‫‪Line 8 (Coptic): Emmel emends this tentatively as ⲡⲉⲓⲛⲁⲩ (em. Leipoldt 1913: 183).‬‬ ‫‪Lines 15–16 (Coptic): Read ϫⲉⲉⲛⲉⲁⲛⲉⲓⲣⲉ in place of ϫⲉⲛⲉⲁⲛⲉⲓⲣⲉ (em. Emmel).‬‬ ‫‪Lines 22–23 (Coptic): Read ⲉⲧⲉⲛⲧⲁⲥϫⲡⲉϩⲁϩ in place of ⲉⲧⲉⲧⲛⲧⲁⲁⲥϫⲡⲉϩⲁϩ (em. Leipoldt 1913:‬‬ ‫‪184).‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

181

(56r = 217r) Translation of the Coptic and give themselves for our sake, or die on our behalf? No longer do prophets, apostles, and the son of God come to teach the people, or to give his blood for us, from this time on. For it is necessary and needful that all these saints and their king Jesus seek after the deeds of their suffering and their blood from us,1 for we have produced fruits deserving of the blows and dishonors2 that were inflicted upon them for our sake. It was not only regarding the woman who had given birth to many that the prophet said, “She has become childless,”3 and “The sun set on her [while it was] still midday.”4 What will we profit if we interpret this as concerning the congregation Translation of the Arabic or someone gives himself over for our sake and dies on our behalf? So is there another prophet or messenger or son of God coming to teach the people or to shed their blood for us from now on? It is most definitely and conclusively necessary that all the saints, along with their king Jesus, come and require their sufferings and toils from us. Their blood was shed on our behalf, and everything that they do through their own agency is on account of us [and] what we have done with respect to [producing] fruit. On account of [that fruit] we are deserving of loathing and abuse. The prophet did not only speak about the woman who gave birth to many children, [when he said,] “She came to be without children,” and “The sun set on her at midday.” What is the benefit to us if we interpret the saying as concerning the council of the Jews

1

See Matthew 23:35; Luke 11:50; Revelation 6:9–10. The Coptic form verbal form, ⲥⲱϣ, can mean either “to strike” (Crum 374b–375a) or “to scorn, dishonor” (Crum 375a–376b). In the former case, the singular and plural noun forms differ (sing. ⲥⲁϣ; pl. ⲥⲏϣⲉ); in the latter case, the noun forms are identical. Therefore, we have translated the term ⲥⲱϣ here according to the latter sense (“dishonors”), but it is also possible that ⲥⲱϣ is being employed as an irregular (plural) form in the former sense, in which case it would function as a synonym for ⲕⲗⲯ and could be translated as “strokes, blows.” 3 See Isaiah 54:1; Galatians 4:27. 4 Jeremiah 15:9. 2

182

CHAPTER 3

(56v = 217v) Ⲛ⳰Ⲋ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ⲛⲛⲓⲟⲩⲇⲁⲓ ⲙⲁⲩⲁⲁⲩ • ϫⲉⲛⲧⲟⲟⲩ • ⲛⲉⲧⲉⲟⲩⲛⲧⲁⲩⲡⲛⲟⲩⲧⲉ ⲙⲙⲁⲩ ⲙⲡⲓⲟⲩⲟⲉⲓϣ • ⲁⲩⲱ ⲛϥⲛⲟⲙⲟⲥ ⲧⲉⲛⲉ ⲇⲉ ϩⲱⲱϥ ⲁⲩⲣⲁⲧⲛⲟⲩⲧⲉ • ⲉⲃⲟⲗ ϫⲉϩⲱⲥ ⲉⲙⲛⲧⲁⲩ • ⲟⲛ ⲙⲙⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲡⲉⲓⲱⲧ • ⲕⲁⲓⲅⲁⲣ ⲛⲁϣⲉ ⲛⲉⲟⲩⲛⲧⲁⲩ • ⲟⲛ ⲙⲙⲁⲩ ⲛϩⲏⲧⲟⲩ • ⲙⲡⲉⲩⲟⲩⲟⲉⲓϣ ⲉⲧⲙⲙⲁⲩ • ⲙⲡⲉⲩⲟⲩⲱϣ ⲉϩⲟⲩⲛ ⲉⲡⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ • ϩⲙⲡⲉⲧⲛⲁⲛⲟⲩϥ ⲛⲓⲙ • ⲁⲗⲗⲁ ⲟⲩ ⲧⲉⲓⲙⲓⲛⲉ ⲟⲛ ⲧⲉ ⲧⲉⲯⲩⲭⲏ • ⲉⲧⲉⲛⲉⲥⲟ ⲙⲡⲁⲣⲑⲉⲛⲟⲥ • ⲛⲟⲩⲟⲉⲓϣ • ⲁⲩⲱ ⲛϣⲁⲩ • ⲁⲩⲱ ⲛⲇⲓⲕⲁⲓⲟⲥ • ⲉⲥⲉⲓⲣⲉ ⲙⲡⲡⲉⲧⲛⲁⲛⲟⲩϥ • ⲧⲉⲛⲟⲩ ⲇⲉ ϩⲱⲱϥ ⲁⲥⲣϩⲁϩ ⲙⲙⲛⲧⲁⲥⲉⲃⲏⲥ • ⲁⲡⲣⲏ ϩⲱⲧⲡ ⲉⲣⲟⲥ • ⲉⲧⲉⲓϩⲉ ⲛⲧⲡⲁϣⲏ ⲙⲡⲉϩⲟⲟⲩ • ⲉⲧⲉⲡⲁⲓ ⲡⲉ ϫⲉⲁⲡϣⲱϫⲛⲉ •

‫وحدهم اوليك‬ ‫التي كان ا﷽ حال‬ ‫بينهم دلك الزمان‬ ‫وشرايعه بايديهم‬ ‫وهم به كافرون لانهم‬ ‫اذا لم يكن لهم الابن‬ ‫يسوع فليس لهم ا﷽ الاب‬ ‫واسباب كثيرة‬ ‫كانوا يتقلبون فيها‬ ‫ذلك الزمان ولم‬ ‫يريدوا ان ينقادوا‬ ‫لطاعة الاب ضابط‬ ‫الكل لخيرا كان يصنعه معهم‬ ‫لكن تاويل المعنى‬ ‫اى ان النفس التي‬ ‫بكرا زمان‬ ً ‫كانت‬ ‫وصالحة بارة‬ ‫تصنع الفضايل‬ ‫ثم تنجست فيما بعد‬ ‫وصنعت الرذايل‬ ‫وغابت الشمس‬ ‫عنها نصف النهار‬ ‫اي الراي والمعرفه‬

١ ٢ ٣ ٤ ٥ ٦ ٧ ٨ ٩ ١٠ ١١ ١٢ ١٣ ١٤ ١٥ ١٦ ١٧ ١٨ ١٩ ٢٠ ٢١ ٢٢ ٢٣

Textual notes Line 5 (Coptic): Read ⲧⲉⲛⲟⲩ in place of ⲧⲉⲛⲉ (em. Leipoldt 1913: 184). Lines 6–9 (Coptic): Leipoldt (1913: 184) considered this sentence corrupt and instead suggested the following: ⲁⲩⲣⲁⲧⲛⲟⲩⲧⲉ ϩⲱⲥⲧⲉ ⲙⲛⲧⲁⲩ ⲟⲛ ⲙⲙⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲡⲉⲓⲱⲧ. Line 7 (Coptic): Leipoldt (1913: 184) inserts ⲉⲙⲛⲧⲁⲩ ⲙⲙⲁⲩ ⲛⲒ⳰Ⲥ ⲡϣⲏⲣⲉ after ϫⲉϩⲱⲥ to conform the Coptic text to the reading present in the Arabic text. Here, Schaefers apud Leipoldt 1913: 184 n.7 reads: ϩⲱⲥⲧⲉ ⲙⲛⲧⲁⲩ ⲟⲛ. Lines 10–11 (Coptic): Read ⲛⲁϣⲉⲛⲉⲧⲉⲟⲩⲛⲧⲁⲩ in place of ⲛⲁϣⲉⲛⲉⲟⲩⲛⲧⲁⲩ (em. Leipoldt 1913: 184). Line 12 (Coptic): Read ⲙⲡⲉⲟⲩⲟⲉⲓϣ in place of ⲙⲡⲉⲩⲟⲩⲟⲉⲓϣ.

TEXT, TRANSLATION, AND CRITICAL NOTES

183

(56v = 217v) Translation of the Coptic of the Jews alone? For it is they who had God at that time, and his laws as well. But now they have become godless, because indeed again they do not have God the Father. For they had many things at heart in that time of theirs, and they did not desire the Ruler of All in every good thing. But then what sort of thing is the soul that it would be virginal for a time, virtuous and righteous, doing what is good, but now has done many impieties? Thus, “the sun sets on it at midday.” That is to say, counsel Translation of the Arabic alone. They are the ones among whom God came at that time. His laws were in their hands. But [now] they are disbelievers in him, for if they do not have the Son Jesus then they do not have God the Father. They had at their disposal many reasons at that time, and they did not want to be led to obey the Father, the Ruler of All, [even though] it was for good that he was working with them. But what is the explanation of the meaning [of this] — that the soul which was virginal for a time, good and righteous, doing virtuous deeds, then later became corrupt and committed vices? “The sun set on it at midday.” That is to say, opinion, knowledge,

‫‪184‬‬

‫‪CHAPTER 3‬‬

‫)‪(57r = 218r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬

‫والصواب غاب‬ ‫عنها واختفا‬ ‫منها وتحلت‬ ‫نفسها وانست وهي‬ ‫في نصف صبرها‬ ‫واما معنى العاقر‬ ‫التي ولدت سبع بنين‬ ‫اي ان كنيسة الامم‬ ‫صارت كرمل البحر ونجوم‬ ‫السما لحبهم ليسوع‬ ‫والكثيرة الاولاد‬ ‫التي ضعفت اي انها‬ ‫ضعفت عن الايمان‬ ‫اعني مجمع اليهود‬ ‫تلك التي كانت كثيره‬ ‫الحب ﷽ في زمانها‬ ‫ومنها خرج الانبيا‬ ‫والرسل والقضاة‬ ‫والصديقين والان‬ ‫فقد قفرت‬ ‫وهي التي قيل عنها‬ ‫ان ابنة صهيون‬ ‫تصير كالراقوبة‬ ‫في الكرم‬

‫ⲥⲧⲟⲟⲧⲛ ⲕⲱⲃ ⲛⲩⲟⲟⲥⲡ ⲏ‬ ‫ⲱⲩⲁ • ⲥⲟⲣⲉ ‪ⲏ ⲁϥϩⲱⲡϥ‬‬ ‫ⲓⲧⲉ ⲗⲟⲃⲉ ⲥⲧⲟⲟⲧⲁⲕⲥⲁ‬ ‫ⲟⲙⲟⲡⲩⲑⲛ • ⲏ‪ϩⲛⲧⲡⲁϣ‬‬‫• ⲏⲛ‬ ‫ⲏ‪ⲁⲧⲁϭⲣⲏⲛ ϫⲡⲉⲥⲁϣϥ ⲛϣ‬‬‫ⲕⲉⲧⲁⲉ‪ⲣⲉ • ⲉⲧⲉⲡⲁⲓ ⲡⲉ • ϫ‬‬‫ⲣⲉ • ⲥⲟⲛⲑⲉ‪ⲕⲗⲏⲥⲓⲁ ⲛⲛϩ‬‬‫• ⲁⲥⲥⲁⲗⲁⲑⲛ ⲱ‪ⲑⲉ ⲙⲡϣ‬‬ ‫• ⲉⲡⲧⲛ ⲛⲩⲟⲓⲥⲛⲛ ⲉⲑⲛ ⲱⲩⲁ‬ ‫ⲛⲩⲟ‪ϩⲓⲧⲛⲧⲉⲩⲁⲅⲁⲡⲏ ⲉϩ‬‬ ‫• Ⲥ⳰Ⲓⲉ‬ ‫ⲥⲁ • ⲉⲣⲏ‪ⲧⲉⲧⲟϣ ϩⲱⲥ ⲛϣ‬‬‫ⲉ‪ⲣϭⲱⲃ ⲉⲧⲉⲡⲁⲓ ⲡⲉ • ϫ‬‬ ‫• ⲥⲓⲧⲥⲓⲡⲧⲛ‪ⲁⲥⲣϭⲱⲃ ϩ‬‬ ‫ⲛⲛ • ⲏⲅⲱⲅⲁⲛⲩⲥⲧⲓ‪ⲛϭ‬‬‫• ⲓⲁⲇⲩⲟⲓ‬ ‫ⲉⲧⲩⲟⲛⲛⲙⲣⲛ ‪ⲧⲉⲧⲟϣ‬‬ ‫ⲁⲧⲛⲧ • ‪ⲙⲡⲓⲟⲩⲟⲉⲓϣ‬‬‫ⲛⲙ • ⲥⲏⲧⲏⲫⲟⲣⲡⲉⲛ‬‫ⲗⲟⲃⲉ ⲓⲉ ⲥⲟⲗⲟⲧⲥⲟⲡⲁⲛ‬ ‫ⲓⲣⲕⲛ‪ⲛϩⲏⲧⲥ • ⲙⲛϩ‬‬‫ⲥⲟⲓⲁⲕⲓⲇⲛ‪ⲧⲏⲥ • ⲁⲩⲱ ϩ‬‬ ‫ⲥⲁ • ‪ⲧⲉⲛⲟⲩ ⲇⲉ ϩⲱⲱϥ‬‬‫• ⲉⲓⲁ‪ⲣϫ‬‬ ‫ⲥⲟⲙⲙ ⲱ‪ⲧⲁⲓ ⲧⲉⲧⲟⲩϫ‬‬ ‫ⲁⲛⲉⲥⲉ‪ⲉⲧⲃⲏⲏⲧⲥ • ϫ‬‬‫ⲛⲱⲓⲥⲛ ⲉⲣⲉⲉ‪ⲧⲁⲧϣ‬‬ ‫ⲱⲃ‪ⲉⲃⲟⲗ • ⲛⲑⲉ ⲛⲟⲩϩ‬‬ ‫• ⲉⲗⲟⲟⲗⲉⲛⲁⲙⲩⲟⲛ‪ϩ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬

‫‪Textual notes‬‬ ‫‪Line 13 (Coptic): Read ϩⲱⲱⲥ in place of ϩⲱⲥ (em. Leipoldt 1913: 185).‬‬ ‫‪Lines 19–20 (Coptic): Read ⲛⲧⲁⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ (for ⲉⲛⲧⲁⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ) in place of‬‬ ‫‪ⲧⲛⲧⲁⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ (em. Hyvernat apud Leipoldt 1913: 185 n. 4).‬‬ ‫‪Lines 27–28 (Coptic): Read ϫⲉⲥⲉⲛⲁⲕⲁⲧϣⲉⲉⲣⲉ in place of ϫⲉⲥⲉⲛⲁⲧⲁⲧϣⲉⲉⲣⲉ (em. Leipoldt‬‬ ‫‪1913: 185).‬‬ ‫‪.‬انست ‪ in place of‬انسيت ‪Line 4 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

185

(57r = 218r) Translation of the Coptic and knowledge have departed or have been hidden from it. She has despaired still at the midpoint of [her] endurance: “The barren woman has given birth to seven children.”1 That is, the church of the nations is like the sand of the sea and like the stars of heaven, through their love for Jesus. “She who is abundant with children has become weak.”2 That is, the congregation of the Jews became weak in faith. She who is abundant in god-fearers at that time is the one among whom the prophets, apostles, judges, and righteous ones came. But now, she has become barren. She is the one about whom it is said, “They shall sell the daughter of Zion like a covering for a vineyard, Translation of the Arabic and reason have gone away and have become hidden from it. Its soul has disappeared and is forgotten, while it is at the midpoint of its endurance. But the meaning of the barren woman who has given birth to seven sons is that the church of the nations has become like the sands of the sea and the stars of heaven on account of their love for Jesus. The woman who is abundant with children is the one who has become weak. That is, [to say] that she has become weak in faith means the council of the Jews, that woman who was abundant with love for God in her time. From her came the prophets, apostles, judges, and righteous ones. But now, she has become desolate and is the one about whom has been said, “The daughter of Zion becomes like the nest egg3 in the vineyard,

1

1 Samuel 2:5b. 1 Samuel 2:5c. 3 The Arabic term in the text is ‫راقوبة‬, which in Egypt referred to a hen’s egg left in a nest to induce other hens to lay their own eggs. The root consonants r-q-b often convey a sense of “guarding, protecting, or keeping watch,” as in the form ‫“( رقيب‬guardian, keeper, preserver, watcher”). Thus, it may be that ‫ راقوبة‬was used here (either intentionally or mistakenly) to translate the Coptic term ϩⲃⲱ (“covering, protection”). 2

‫‪186‬‬

‫‪CHAPTER 3‬‬

‫)‪(57v = 218v‬‬ ‫Ⲍ⳰Ⲛ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬

‫والعريش في المقتاة‬ ‫وهي التي قيل عنها‬ ‫ايضا ان امك‬ ‫ً‬ ‫تتشبه بظلام‬ ‫الليل وقيل‬ ‫عنها ايضا اني‬ ‫منجل اثامكم طلقت‬ ‫لكم امكم وهي ايضا‬ ‫الارض المثمره‬ ‫التي صارت سبخ‬ ‫منجل رذايل الشياطين‬ ‫الحالين فيهم‬ ‫والنفس التي كانت‬ ‫غير مثمره زمان‬ ‫قد تفاضلت‬ ‫في الاعمال‬ ‫الصالحة‬ ‫والتي كانت متفاضلة‬ ‫في الاعمال الصالحة‬ ‫زمان لم تقنع‬ ‫بضعفها عن‬ ‫عمل الصلاح‬

‫‪ⲁⲩⲱ ⲛⲑⲉ ⲛⲟⲩⲙⲁ ⲛ-‬‬

‫• ⲉⲧⲛⲟⲃⲛ ‪ϩⲁⲣⲉϩ‬‬ ‫ⲙ ⲱ‪ⲧⲁⲓ ⲟⲛ ⲧⲉⲧⲟⲩϫ‬‬‫ⲕⲉⲧⲉ‪ⲙⲟⲥ ⲉⲣⲟⲥ • ϫ‬‬‫ⲱⲧⲛⲧⲓⲁⲧⲛ ⲩⲁⲁⲙ‬‫• ⲏ‪ⲛⲥ ⲉⲧⲉⲩϣ‬‬ ‫ⲥⲟⲙⲙ ⲱ‪ⲧⲁⲓ ⲧⲉⲧⲟⲩϫ‬‬ ‫ⲛⲧⲉⲛ ⲉⲃⲧⲉⲉ‪ⲉⲣⲟⲥ • ϫ‬‬‫ⲉ‪ⲁⲛⲟⲙⲓⲁ • ⲁⲓⲛⲟⲩϫ‬‬ ‫ⲩⲁⲁⲙⲛⲉⲧⲉⲧⲛ ⲗⲟⲃⲉ‬ ‫‪ⲡⲁⲓ ⲡⲉ ⲡⲕⲁϩ • ⲛⲣⲉϥϯ‬‬‫‪ⲕⲁⲣⲡⲟⲥ ⲛⲧⲁϥⲁⲁϥ‬‬ ‫• ⲁⲕⲧⲉⲃⲧⲉ • ‪ⲙⲙⲗϩ‬‬ ‫ⲛⲟⲓⲛⲟⲙⲓⲁⲇⲛⲛ ⲁⲓⲕ‬ ‫• ⲩⲟⲧⲏ‪ⲉⲧⲟⲩⲏϩ ⲛϩ‬‬ ‫ⲩⲯⲉⲧ ⲛⲟ ⲉ‪ⲛⲧⲉⲓϩ‬‬‫ⲧⲁⲛ ⲟⲥⲉⲛⲧⲉ • ⲏⲭ‬‫‪ⲕⲁⲣⲡⲟⲥ ⲛⲟⲩⲟⲉⲓϣ‬‬ ‫ⲓⲁ‪ⲧⲉⲛⲟⲩ ⲇⲉ ⲁⲥⲁϣ‬‬ ‫ⲁⲛ • ⲥⲓⲝⲁⲣⲡⲉⲛⲛⲉ‪ϩ‬‬‫• ⲛⲟⲑⲁⲅ‬ ‫ⲛ • ‪ⲧⲉⲧⲱϣ ϩⲱⲱϥ‬‬‫ⲩⲟⲛ ‪ϩⲱⲃ ⲉⲛⲁⲛⲟⲩϥ‬‬‫ⲩⲏⲥ‬ ‫• ⲛⲟⲛⲟⲙⲩⲟ ⲉⲇ ⲩⲟⲛⲉⲧ‬ ‫‪ϫⲉⲁⲥⲣϭⲱⲃ • ϩⲉⲛⲛⲉϩ‬‬‫ⲏⲛⲩⲥⲟⲓⲁⲕⲓⲇⲛ • ⲉⲩⲏⲃ‪ϩ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬

‫‪Textual notes‬‬ ‫‪Line 15 (Coptic): Read ⲛϩⲏⲧϥ in place of ⲛϩⲏⲧⲟⲩ (em. Leipoldt 1913: 186).‬‬ ‫‪Line 22 (Coptic): Read ⲧⲉⲧⲟϣ in place of ⲧⲉⲧⲱϣ (em. Leipoldt 1913: 186).‬‬ ‫‪Line 26 (Coptic): Leipoldt 1913: 186 suggests ϫⲉⲉⲥⲣϭⲱⲃ.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

187

(57v = 218v) Translation of the Coptic and like a place for keeping cucumbers.”1 She is also the one about whom it is said, “I have likened your mother to the night.”2 She is the one about whom it is said, “On account of your lawlessnesses, I have cast out your mother.”3 This is the fruit-bearing earth that he has made salty on account of the wickedness of the demons that dwell in it.4 So, too, the soul that was at one time without fruit now has an abundance of good works. But as for she who was plentiful in good deeds for a season, now not only has she become diminished in works of righteousness, Translation of the Arabic and a trellis/arbor among cucumbers.” She is also the one about whom it has been said, “You mother resembles the darkness of night.” It has also been said about her, “On account of your offenses, I have caused your mother to be separated from you.” She is also the fruit-bearing earth that has become salty because of the depravities of the devils that dwell in it. The soul that was at one time without fruit has become most excellent in good works. But she who was at one time most excellent in good works has not been content with [merely] her weakness with regard to doing good,

1 2 3 4

Isaiah 1:8. Hosea 4:5 (LXX). Isaiah 50:1. See Psalm 106:34 LXX (= 107:34 NRSV; 106:34 Budge).

‫‪188‬‬

‫‪CHAPTER 3‬‬

‫)‪(58r = 219r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬

‫بل تزايدت في عمل‬ ‫الرذايل‬ ‫واكملت جميع الاعمال‬ ‫الغير صالحة‬ ‫والذي قيل عن‬ ‫يروشليم ما هو حين‬ ‫تنجست وعصت ربها‬ ‫قيل عنها هكذا انني‬ ‫اسلم يروشليم‬ ‫للسبي والجلا وتصير‬ ‫مسكنا للتنانين‬ ‫معنى هذا القول‬ ‫ان النفس الملازمة‬ ‫للذنوب التي لا تهوا‬ ‫ان تتوب انا اسلمها‬ ‫لشدايد كثيرة ومضايق وتصير مسكنا للشياطين‬ ‫كثيرة هي الاقوال‬ ‫والافعال المستطرفات‬ ‫اشتهت انبيا كثير‬ ‫وملوك وصديقين‬ ‫ان يروا ويسمعوهم‬ ‫فلم يروا‬ ‫ولا سمعوا‬

‫ⲛ‪ⲁⲗⲗⲁ ⲉⲥⲉⲓⲣⲉ ⲟⲛ ⲛϩ‬‬‫‪ⲃⲟⲧⲉ • ⲁⲩⲱ ϩⲛⲛⲉϩ‬‬‫ⲱ‪ⲃⲏⲩⲉ ⲛⲁⲧϣⲁⲩ • ⲁⲥϫ‬‬‫• ⲗⲟⲃⲉ ⲩⲟⲕ‬ ‫ⲧⲉ ⲩⲟⲉ‪ⲛⲧⲁϥϫⲟⲟⲥ ϫ‬‬‫ⲥⲉⲡⲙⲉ‪ⲃⲉ ⲑⲉⲓⲖ⳰Ⲏ⳰Ⲙ • ϫ‬‬‫‪ⲧⲃⲃⲟⲥ • ⲉⲟⲩⲁϩⲥ ⲛⲥⲱϥ‬‬ ‫ⲛ ‪ⲡⲉϫⲁϥ ϫⲉ • ϯⲛⲁϯ‬‬‫ⲉⲛⲱⲱⲡⲩⲉ • Ⲙ⳰Ⲏ⳰Ⲗⲉⲓⲑ‬ ‫ⲛ ⲁⲙⲩⲟⲉ ⲱⲩⲁ • ⲗⲟⲃⲉ‬‫ⲛⲱⲕⲁⲣⲇⲉⲛⲛ ⲉⲡⲱ‪ϣ‬‬ ‫• ⲥⲟⲟ‪ⲛⲧⲉⲓϩⲉ ϥⲛⲁϫ‬‬ ‫ⲩⲯⲉⲧⲛ ‪ϫⲉϯⲛⲁϯ‬‬‫ⲥⲱⲱ‪ⲭⲏ ⲉⲧⲉⲙⲡⲉⲥⲥⲁϩ‬‬ ‫ⲓⲁⲣ‪ⲉⲃⲟⲗ ⲛⲛⲉⲥⲛⲟⲃⲉ • ⲉϩ‬‬ ‫• ⲁⲓ‪ⲉϩⲁϩ ⲛⲑⲗⲩⲯⲓⲥ ϩ‬‬ ‫ⲛⲙⲩⲟⲉ ⲱⲩⲁ • ⲏⲕⲅⲁⲛ‬‫ⲓⲛⲟⲙⲓⲁⲇⲛⲛ ⲉⲡⲱ‪ϣ‬‬‫• ⲛⲟ‬ ‫‪ϩⲛϣⲁϫⲉ • ⲁⲩⲱ ϩⲛϩ‬‬‫ⲉ‪ⲃⲏⲩⲉ • ⲉⲩⲟ ⲙⲙⲟⲓϩ‬‬ ‫ⲥⲏⲧⲏⲫⲟⲣⲡⲙ ‪ⲉϩⲁϩ‬‬ ‫ⲥⲟⲓⲁⲕⲓⲇ ⲱⲩⲁ • ⲟⲣⲣⲓ‪ϩ‬‬ ‫ⲉ • ⲩⲁⲛⲉ • ⲓⲉⲙⲩⲑⲓⲉⲡⲉ‬‫ⲙⲧⲱⲥⲉ ⲱⲩⲁ • ⲩⲟⲟⲣ‬ ‫• ⲩⲁⲛⲩⲟⲡⲙ • ⲩⲟⲟⲣⲉ‬ ‫• ⲙⲧⲱⲥⲩⲟⲡⲙ ⲱⲩⲁ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬

‫‪Textual notes‬‬ ‫‪Lines 2–3 (Coptic): Wiesmann 1936: 113 n.4 suggests ⲛϩⲉⲛϩⲃⲏⲩⲉ.‬‬ ‫‪Lines 4–5 (Coptic): Read ⲁⲥϫⲟⲕⲟⲩ in place of ⲁⲥϫⲱⲕⲟⲩ. Leipoldt 1913: 186 suggests ⲉⲥϫⲟⲕⲟⲩ.‬‬ ‫‪Wiesmann 1936: 113 n.5 suggests ⲉϫⲟⲕⲟⲩ.‬‬ ‫‪Lines 17–18 (Coptic): Read ⲉⲩⲙⲁ ⲛϣⲱⲡⲉ in place of ⲉⲟⲩⲙⲛϣⲱⲡⲉ (em. Leipoldt 1913: 187).‬‬ ‫‪Line 22 (Coptic): Read ⲁϩⲁϩ in place of ⲉϩⲁϩ (em. Emmel). Leipoldt 1913: 187 n.187 suggests ⲉⲁϩⲁϩ.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

189

(58r = 219r) Translation of the Coptic but she also commits abominations and has done obscene deeds. What did he say about Jerusalem because she did not remain pure while following him? He said, “I will give Jerusalem over to exile and to a dwelling place of serpents.”1 In this way he will say, “I will give the soul that does not withdraw itself from its sins over to many afflictions and needs, and to a dwelling place of demons.” Words and deeds are marvelous to many prophets and kings, and a righteous man desires to see them and to hear them. [But] they did not see them, nor did they hear them, Translation of the Arabic she has also increased in performing depraved deeds and has carried out all works that are not good. What was said about Jerusalem when she became impure and disobeyed its Lord? It is said about her: “I will give Jerusalem over to exile and emigration, and she will become a dwelling place for sea serpents.” The meaning of this statement is: the soul that clings to sins and is not desire to repent, I will hand it over to many hard times and difficult straits, and it will become a dwelling place for many devils. There are many esteemed sayings and deeds: our many fathers, kings, and righteous ones desired to see and hear them, but did not see or hear [them],

1

Jeremiah 9:11.

190

CHAPTER 3

(58v = 219v) Ⲛ⳰Ⲏ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ⲕⲁⲧⲁⲡⲉⲛⲧⲁⲡϫⲟⲉⲓⲥ ϫⲟⲟϥ • ⲉ ⲁⲛⲥⲱⲧⲙ ⲇⲉ ϩⲱⲱⲛ ⲉⲣⲟⲟⲩ • ⲁⲩⲱ ⲁⲛⲣϩⲟⲩⲉⲥⲟⲩⲱⲛⲟⲩ ⲧⲛ • ⲕⲁⲧⲁⲫⲣⲟⲛⲉⲓⲛ ⲛⲛⲧⲁⲡϫⲟⲉⲓⲥ • ⲁⲁⲩ ⲧⲏⲣⲟⲩ • ⲙⲏ ϩⲛϣⲁϫⲉ • ⲏ ϩⲛϩⲃⲏⲩⲉ ⲛⲉ ⲛⲁⲓ • ⲉⲧⲣⲉⲛⲥⲱⲧⲙ ⲉⲣⲟⲟⲩ • ⲛⲧⲛⲟⲩⲱϩ • ⲉⲧⲟⲟⲧⲛ ⲉⲣⲛⲟⲃⲉ • ⲁⲩⲱ ⲛⲧⲛⲧⲙϫⲟⲟⲥ ⲛⲁⲩ • ⲡⲉ ϫⲉⲉⲧⲃⲉⲟⲩ ϭⲉ • ⲙⲡⲉⲓⲥⲱⲧⲙ ⲉⲛⲁⲓ • ⲏ ⲙⲡⲉⲓⲛⲟⲉⲓ ⲛⲛⲁⲓ • ϫⲓⲛⲧⲁⲙⲛⲧⲕⲟⲩⲓ • ⲛⲧⲁⲓⲉⲣⲏⲧ • ⲉⲧⲙⲧⲟⲗⲉⲙ • ⲙⲡⲉⲣⲡⲉ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲁⲩⲱ ⲡⲉϥⲏⲓ • ⲁⲩⲱ ⲛⲧⲁϫⲓⲥⲃⲱ • ⲉⲥⲁϩⲱⲓ ⲉⲃⲟⲗ ⲙⲡϫⲓⲛϭⲟⲛⲥ • ⲙⲛⲡⲕⲉⲡⲉⲑⲟⲟⲩ ⲧⲏⲣⲟⲩ • ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ • ⲁⲓϫⲟⲟⲥ ⲁⲛⲟⲕ • ϫⲉⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ • ϩⲁⲣⲉϩ ⲉⲡⲉϥⲥⲱⲙⲁ •

Ⲓ⳰Ⲥ

ⲡⲬ⳰Ⲥ

Ⲋ

‫كما قال الرب‬ ‫في الانجيل‬ ‫ونحن تحققناهم‬ ‫وتميزناهم ثم‬ ‫تهاوننا بجميع‬ ‫ما صنعه ربنا‬ ‫اترى الاقوال‬ ‫والافعال التي‬ ‫انتها الينا سماعها‬ ‫يزيدونا عصيان‬ ‫حتى لا نكف من‬ ‫الخطية حاشا ولا‬ ‫يمكن احدً ا يكابر‬ ‫ويقول ما رايتهم ولو‬ ‫كنت تميزتهم لكنت‬ ‫انذر على ذاتي من طفوليتي‬ ﷽‫اني لا ادنّس هيكل ا‬ ‫ولا بيته واتعلم‬ ‫ان أجتنب الظلم‬ ‫وجميع رذايل إبليس‬ ‫وقلت انا ان‬ ‫الانسان ما دام‬ ‫يحرس جسده‬

١ ٢ ٣ ٤ ٥ ٦ ٧ ٨ ٩ ١٠ ١١ ١٢ ١٣ ١٤ ١٥ ١٦ ١٧ ١٨ ١٩ ٢٠ ٢١ ٢٢ ٢٣

Textual notes Top margin: A brocaded mandorla is separates the words Ⲓ⳰Ⲥ ⲡⲬ⳰Ⲥ. The numeral Ⲋ indicates the end of the sixth quire. Line 2 (Coptic): The function of the solitary epsilon is unclear. Lines 14–15 (Coptic): Read ⲛⲁⲩ ϫⲉⲉⲧⲃⲉⲟⲩ in place of ⲛⲁⲩ • ⲡⲉ ϫⲉⲉⲧⲃⲉⲟⲩ (em. Leipoldt 1913: 187). Line 18 (Coptic): Emmel tentatively suggests ⲛⲧⲁⲉⲣⲏⲧ in place of ⲛⲧⲁⲓⲉⲣⲏⲧ. Line 21 (Coptic): Leipoldt 1913: 187 suggests ⲛⲧⲁⲓϫⲓⲥⲃⲱ in place of ⲛⲧⲁϫⲓⲥⲃⲱ. Line 23 (Coptic): Read ⲙⲛⲛⲡⲕⲉⲡⲉⲑⲟⲟⲩ in place of ⲙⲛⲡⲕⲉⲡⲉⲑⲟⲟⲩ (em. Leipoldt 1913: 187). Line 5 (Arabic): Read ‫ تهاونا‬in place of ‫تهاوننا‬.

TEXT, TRANSLATION, AND CRITICAL NOTES

191

(58v = 219v) Translation of the Coptic according to what the Lord said.1 We, too, have heard them and known them all too well, and we have despised all the things that the Lord has done. Pray tell, are these the kinds of words and deeds that we should hear and then continue to sin? Should we not say concerning them, “Why, indeed, have I not listened to these things? Have I not understood these things from my youth? I have vowed not to defile the temple of the Lord and his house, and I have been instructed to withdraw from doing violence and all other evils of the devil.” I myself have said that if a person keeps his body Translation of the Arabic as the Lord said in the gospel. We have confirmed them and discerned them, and then we have despised everything that the Lord has done. Pray tell, with regard to [such] sayings and deeds, [are they] the ones that come to our hearing while disobedience accumulates upon us until we cannot desist from sinning? Let it not be the case that no one is able to resist and state their opinion [as follows]: “If I had been discerning of these things, I would have vowed to myself from my youth not to defile the temple of God nor his house. I have learned to skirt iniquity and all the depravities of Satan.” As for me, I have said, “As long as a person keeps his body

1

See Matthew 13:17; Luke 10:24.

‫‪192‬‬

‫‪CHAPTER 3‬‬

‫Ⲥ⳰Ⲑ ⲟ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬

‫بالطهر وقلبه‬ ‫من شان ا﷽‬ ‫حقا ان جميع الخير‬ ‫يكون له بماذى‬ ‫وباي حال اسمع اذا‬ ‫كان ذباب النحل‬ ‫الصغير يصنع خيره‬ ‫في اي وعآ يجده‬ ‫مهيا له‬ ‫فكم بالحري المسيح‬ ‫وروحه انما يصنع‬ ‫الخير في الانسان‬ ‫وروحه الذي يجده‬ ‫مستعدً ا لوصياه‬ ‫بكل الطهر والنقا‬ ‫ونخبر ايضا عن النحل‬ ‫فضيله اخرى‬ ‫اذا كان هذا الحيوان‬ ‫اللطيف القد في‬ ‫نوع الطيور‬ ‫يعرف يبني له بي ًتا‬ ‫فكيف تسال انت‬ ‫وتقول كيف تجسد‬ ‫الكلمة في احشا‬

‫Ⲉ⳰Ⲕ‬

‫)‪(59r = 220r‬‬ ‫Ⲍ‬

‫‪ⲉϥⲟⲩⲁⲁⲃ • ⲁⲩⲱ ⲡⲉϥ‬‬‫• ⲉⲧⲩⲟⲛⲡⲉⲃⲧⲉ ⲧⲏ‪ϩ‬‬ ‫• ⲛⲟⲑⲁⲅⲁⲛⲩⲟ ⲉⲙⲁⲛ‬ ‫• ‪ⲛⲓⲙ • ⲛⲁϣⲱⲡⲉ ⲛⲁϥ‬‬ ‫ⲱⲥ ⲩⲟⲛⲧⲓ‪ⲉⲧⲃⲉⲟⲩ • ⲏ ϩ‬‬‫ⲙⲏ‪ⲧⲙ • ⲉϣϫⲉ ⲡⲁϥϣ‬‬ ‫‪ⲛⲉⲃⲓⲱ • ⲉⲓⲣⲉ ⲛϩⲛϩ‬‬‫ⲡⲙ‪ⲃⲏⲩⲉ • ⲛⲁⲅⲁⲑⲟⲛ • ϩ‬‬‫‪ⲙⲁ • ⲏ ⲡⲉϩⲛⲁⲁⲩ • ⲉⲧⲉϥ‬‬‫‪ⲛⲁϭⲛⲧϥ • ⲉⲁⲩⲥⲙⲛⲧϥ‬‬ ‫• ‪ⲛⲁϥ‬‬ ‫ⲥⲭⲉⲡ • ⲉ‪ⲛⲁϣ ⲛⲧⲟϥ ⲛϩ‬‬ ‫ⲧⲁⲛ • Ⲁ⳰Ⲛ⳰Ⲡ‪ⲁⲩⲱ ⲡⲉϥ‬‬‫ⲱ‪ⲣⲉⲁⲅⲁⲑⲟⲛ ⲛⲓⲙ • ϣ‬‬‫‪ⲡⲉ ⲁⲛ • ⲙⲡⲣⲱⲙⲉ • ⲉⲧⲉϥ‬‬‫ⲧⲱⲧⲃⲥⲉ • ‪ⲛⲁϭⲛⲧϥ‬‬ ‫• ⲙⲓⲛ ⲟⲃⲃⲧⲛ‪ⲛⲁϥ ϩ‬‬ ‫ⲡⲙ • ⲛⲟ ⲉⲇ ⲱ‪ϯⲛⲁϫ‬‬‫ⲱⲓⲃⲉⲛ ‪ϩⲱⲃ • ⲙⲡⲁϥ‬‬ ‫ⲓⲉⲡⲉ‪ⲛⲕⲉⲥⲟⲡ • ⲉϣϫ‬‬‫ⲏ • ⲙⲏ‪ⲍⲱⲟⲛ ϭⲉ ϣ‬‬ ‫ⲧⲏⲗⲁ‪ⲡⲉⲓⲕⲟⲩⲓ ⲛϩ‬‬ ‫ⲩⲟⲧⲉⲕⲛ • ⲛⲩⲟⲟⲥ‪ⲉϥ‬‬‫ⲓ‪ⲏⲓ ⲛⲁϥ • ⲏ ⲙⲡⲉⲣϣ‬‬‫ⲁⲧⲛⲉ‪ⲛⲉ • ⲧⲉⲛⲟⲩ • ϫ‬‬‫• ⲝⲣⲁⲥⲣ ⲥⲟⲅⲟⲗⲡ‬ ‫• ⲁⲣⲧⲏⲙⲧⲛ‪ⲛⲁϣ ⲛϩⲉ ϩ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬

‫‪Textual notes‬‬ ‫‪Top margin: The numeral Ⲍ indicates the beginning of the seventh quire. A brocaded mandorla separates‬‬ ‫‪the words Ⲕ⳰Ⲉ ⲟ Ⲑ⳰Ⲥ.‬‬ ‫‪Line 16 (Coptic): Read ⲉϥⲥⲃⲧⲱⲧ in place of ⲉⲥⲃⲧⲱⲧ (em. Leipoldt 1913: 188).‬‬ ‫‪Lines 24–25 (Coptic): Read ⲉⲓⲉⲙⲡⲉⲣϣⲓⲛⲉ in place of ⲏ ⲙⲡⲉⲣϣⲓⲛⲉ (em. Leipoldt 1913: 188).‬‬ ‫‪ (?).‬وصياه ‪ in place of‬وصاياه ‪Line 14 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

193

(59r = 220r) Translation of the Coptic and mind holy for God’s sake, truly every good thing will accrue to him. Why, and how? Listen: if the little honeybee does good works in the place or the vessel he finds prepared for him, then how will Christ and his Spirit not cause every good thing to accrue to the person he finds prepared for him in all purity? I will speak of the matter of the honeybee again. If this tiny animal, or this little bird, knows how to build a house for itself, [then] do not ask now how the Logos became flesh through the mother, Translation of the Arabic and heart in [a state of] purity as is God’s wont, truly all goodness will accrue to him.” Why, and how? Listen: if the little honeybee does his good work in any vessel he finds prepared for him, then how much more rather would Christ and his Spirit do good in a person (and that person’s spirit) whom he finds prepared for his commandments in all chastity and purity. Regarding the bee, we also report another virtue. If this delicate animal, with a form like that of a bird, knows how to build for himself a house, then how do you ask and say, “How did the Word became incarnate in the belly

‫‪194‬‬

‫‪CHAPTER 3‬‬

‫)‪(59v = 220v‬‬ ‫Ⲑ⳰Ⲛ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬

‫العذرى الطاهرة‬ ‫مرتمريم‬ ‫هو وحده العالم‬ ‫بذاته كيف كان تانسه‬ ‫فيها وهو الاله‬ ‫القادر على كل‬ ‫شي ولايمكننا‬ ‫نحن ان نعرف‬ ‫جميع امور الرب على‬ ‫جليتها وكثير من الناس‬ ‫وقعوا في التجديف العظيم‬ ‫بسبب الاختلاط‬ ‫فخاب سعيهم وخسروا‬ ‫وادركهم الخوف‬ ‫والوجل كن انت‬ ‫طاهرا واذا‬ ‫بارا‬ ‫مومنا ً‬ ‫ً‬ ‫مضيت الى عنده انت‬ ‫تشاهد مجد لاهوته‬ ‫وجزيل نعمته وفضله‬ ‫واذا كنت تستطرف‬ ‫الاشيا التي تشاهدهم‬ ‫على الارض فكم بالحرى‬ ‫يزيد تستطرف الاشيا التي‬ ‫تشاهدها في السموات واذا كنت تستعجب من المدن‬ ‫المصنوعة بالايادي‬ ‫المزغرفة وجميع ما فيهم من المليح‬

‫ⲃⲁⲁⲩⲟⲧⲉ ⲥⲟⲛⲉⲑⲣⲁⲡⲧⲉ‬ ‫• ⲁⲓⲣⲁⲙ‬ ‫ⲩⲁⲙ ‪ϥⲥⲟⲟⲩⲛ ⲅⲁⲣ ⲙⲙⲟϥ‬‬‫ⲉⲙⲱⲣⲣ‪ⲁⲁⲩ • ϫⲉⲛⲧⲁϥ‬‬ ‫ⲥⲧⲏ‪ⲛⲁϣ ⲉⲛϩⲉ ϩⲣⲁⲓ ⲛϩ‬‬ ‫ⲁⲛⲛⲧⲛ • ⲉⲡ ⲉⲧⲩⲟⲛⲡ‬‫ⲛⲉⲩⲟⲥⲉ • ⲛⲁ ⲙⲟ‪ⲉϣϭⲙϭ‬‬‫• Ⲥ⳰Ⲟ⳰Ⲡⲙ ⲩⲟⲣⲏⲧ ⲉⲩⲏⲃ‪ⲛϩ‬‬ ‫ⲧⲛⲙⲙ ‪ⲁϩⲁϩ ⲅⲁⲣ ϫⲉϩⲁϩ‬‬‫ⲓⲉⲛⲉⲃⲧⲉ • ⲁⲩⲟⲓ‪ⲣⲉϥϫ‬‬‫ⲓⲉⲧⲛ • ‪ⲙⲛⲧⲣⲉϥⲧⲱϩ‬‬‫• ⲣⲧⲣⲟⲧ‪ϩⲉ ⲛⲟⲥⲉ ϩⲓϣ‬‬ ‫ⲥⲟⲧⲥⲓⲡⲙ ⲕⲟⲧⲛ ⲉⲡⲱ‪ϣ‬‬ ‫ⲕⲉ ⲱⲩⲁ • ⲃⲁⲁⲩⲟⲕ‬‫ⲕ • ‪ϣⲁⲛⲃⲱⲕ ϩⲁϩⲧⲏϥ‬‬‫Ⲉ⳰Ⲛ⳰Ⲡⲙ ⲩⲟⲟⲉⲡⲉ • ⲩⲁⲛⲁⲛ‬ ‫• ⲩⲟⲣⲏⲧ ⲉⲧⲏⲣⲁ‪ⲙⲛⲛⲉϥ‬‬ ‫• ⲉⲇ ⲉ‪ⲉϣϫⲉⲉⲕⲉⲣⲙⲟⲓϩ‬‬ ‫ⲩⲟⲣⲏⲧ ⲉⲩⲏⲃ‪ⲉϫⲛⲛⲉϩ‬‬ ‫ⲩⲟⲟⲣⲉ ⲩⲁⲛⲁⲛⲕⲉⲧⲉ‬ ‫ⲕⲉⲓⲉ • ‪ϩⲓⲉϫⲙⲡⲕⲁϩ‬‬‫ⲛ‪ⲛⲁⲙⲟⲓϩⲉ ⲛⲟⲩⲏⲣ • ⲉϫ‬‬‫ⲩⲟⲟⲣⲉ ⲩⲁⲛⲕⲉⲧⲉⲛ‬ ‫• ⲉⲩⲏⲡⲙⲛ‪ϩ‬‬ ‫ⲉ‪ⲁⲩⲱ ⲉϣϫⲉⲉⲕⲣⲙⲟⲓϩ‬‬ ‫• ⲥⲓⲗⲟⲡⲛ‪ⲇⲉ • ⲉⲧⲃⲉϩ‬‬ ‫ⲱⲣⲛ ‪ϩⲛϩⲃⲏⲩⲉ ⲛϭⲓϫ‬‬‫• ⲓⲉⲙⲥⲟⲕⲉⲥⲉ‪ⲙⲉ • ϫ‬‬ ‫‪ⲁⲩⲱ ⲛⲉⲛⲉⲥⲟⲟⲩ • ⲙⲛ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Line 1 (Coptic): Read ⲛⲧⲡⲁⲣⲑⲉⲛⲟⲥ in place of ⲉⲧⲡⲁⲣⲑⲉⲛⲟⲥ (em. Leipoldt 1913: 188).‬‬ ‫‪Line 6 (Coptic): Leipoldt 1913: 188 suggests ⲉⲡⲛⲟⲩⲧⲉ in place of ⲡⲛⲟⲩⲧⲉ.‬‬ ‫‪Line 14 (Coptic): Read ⲉⲕⲟⲩⲁⲁⲃ in place of ⲕⲟⲩⲁⲁⲃ (em. Leipoldt 1913: 189).‬‬ ‫‪Line 18 (Coptic): Read ⲉϣϫⲉⲉⲕⲣⲙⲟⲉⲓϩⲉ in place of ⲉϣϫⲉⲉⲕⲉⲣⲙⲟⲓϩⲉ.‬‬ ‫‪Lines 21–22 (Coptic): Read ⲉⲓⲉⲉⲕⲛⲁⲣⲙⲟⲉⲓϩⲉ in place of ⲉⲓⲉⲕⲛⲁⲙⲟⲓϩⲉ (em. Emmel). Leipoldt‬‬ ‫‪1913: 189 suggests ⲉⲓⲉⲕⲛⲁⲣⲙⲟⲉⲓϩⲉ.‬‬ ‫‪Lines 22–23 (Coptic): Read ⲉϫⲛⲛⲉⲧⲕⲛⲁⲩ in place of ⲉϫⲛⲛⲉⲧⲉⲕⲛⲁⲩ. Wiesmann 1936: 115 n.3‬‬ ‫‪suggests ⲉϫⲛⲛⲉⲧⲉⲕⲛⲁⲛⲁⲩ.‬‬ ‫‪Line 29 (Coptic): Read ⲛⲉⲥⲱⲟⲩ in place of ⲛⲉⲛⲉⲥⲟⲟⲩ (em. Leipoldt 1913: 189).‬‬ ‫‪.‬المزغرفة ‪ in place of‬المزخرفة ‪Line 25 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

195

(59v = 220v) Translation of the Coptic the holy virgin Mary. For he alone knows how he became human inside of her. He is God. And we will not be able to know all the matters of the Lord. For many people have spoken many blasphemies concerning such confusions of this harmful, disturbing sort. O believer, be holy! And if you go to him, you will see the glory of God and all his virtues. If you marvel over all the things you see on the earth, how much more will you marvel over the things you will see in heaven! And if you marvel at cities — human handiworks — because they are decorated and beautiful, along with Translation of the Arabic of the pure virgin Mary?” He alone knows personally how he became human in her. He is God, the one able to do anything, and we are not able to know all the matters of the Lord in their plain facts. Many people have fallen into great blaspheming on account of confusion, and their course has gone wrong, they have gone astray, and fear and dread have overtaken them. Be faithful, righteous, and pure! And if you go to where he is, you will witness the glory of his divinity and the abundance of his grace and his favor. If you were reckon the things that you witness on the earth anew, how much more would you reckon the things that you witness in the heavens? If you marvel at the cities made with hands, that which is adorned, and everything in them that is beautiful.

196

CHAPTER 3

(60r = 221r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲛⲉⲧⲛϩⲏⲧⲟⲩ •

ⲉⲓⲉⲕϣⲁⲛⲛⲁⲩ • ⲉⲑⲉⲓ-

ⲉⲖ⳰Ⲏ⳰Ⲙ ⲛⲧⲡⲉ • ⲙⲛⲛⲉⲧⲛϩⲏⲧⲥ ⲧⲏⲣⲟⲩ • ⲁⲩⲱ ⲡⲉⲥⲕⲟⲥⲙⲟⲥ • ⲙⲛⲡⲥⲁ ⲛⲛⲉϩⲃⲏⲩⲉ ⲛϭⲓϫ ⲙⲠ⳰Ⲛ⳰Ⲉ ⲕⲛⲁⲣⲙⲟⲓϩⲉ ⲛⲟⲩⲏⲣ • ⲉϣϫⲉⲉⲕⲛⲁϫⲟⲟⲥ ⲉⲛⲉϩ ⲏ ⲉϣϫⲉⲉⲡⲁⲓ ⲃⲱⲕ • ⲉϫⲙ ⲡⲉⲕϩⲏⲧ • ϫⲉⲉⲓⲛⲁⲉⲣⲟⲩ ϭⲉ • ϫⲉⲁⲛⲅⲟⲩⲣⲱⲙⲉ ⲛⲁⲥⲑⲉⲛⲏⲥ • ⲉϥϩⲛⲟⲩϩⲣⲱϣ ⲛⲥⲱⲙⲁ ⲛⲉⲓⲛⲁⲥⲡⲟⲩⲇⲁⲍⲉ ⲡⲉ ⲉⲧⲙϭⲱϫⲃ • ⲉⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ • ⲉⲓⲥⲙⲟⲩ ⲉⲣⲟϥ ⲁⲩⲱ • ⲉⲓⲧⲁⲉⲓⲟ ⲙⲙⲟϥ ⲛⲛⲁⲩ ⲛⲓⲙ • ⲡⲙⲁ ⲛⲛⲉϥⲁⲅⲁⲑⲟⲛ ⲧⲏⲣⲟⲩ • ⲉⲓⲉⲕⲛⲁϣⲱⲡⲉ ⲟⲛ • ⲛⲙⲙⲁⲩ ϩⲁⲧⲙⲡϫⲟⲉⲓⲥ ⲉⲕⲟ ⲛⲧⲉⲩϩⲉ • ⲁⲩⲱ ⲉⲕⲥⲙⲟⲩ ⲉⲣⲟϥ ⲛⲙⲙⲁⲩ ⲙⲙⲛϩⲣⲱϣ ⲛⲥⲱⲙⲁ • ϫⲓⲛⲡⲓⲛⲁⲩ • ⲟⲩⲇⲉ ⲙⲛⲁⲥⲉⲃⲏⲥ • ⲛⲑⲉ ⲟⲛ ⲉⲧⲉⲙⲛⲛⲟⲃⲉ • ⲕⲛⲁⲧⲱⲟⲩⲛ ⲅⲁⲣ ⲛⲥⲱⲙⲁ • ⲙⲠ⳰Ⲛ⳰Ⲓⲕⲟⲛ • ⲙⲛⲧⲏϭ ⲅⲁⲣ • ϩⲙⲡⲕⲁϩ

‫فكيف اذا‬ ‫شاهدت يروشليم‬ ‫السمآء وجميع ما فيها‬ ‫وتزيينها وجميل الاعمال‬ ﷽‫المصنوعة فيها بيد ا‬ ‫الحي وكم تريد‬ ‫تتعجب ان كنت‬ ‫تفوهت قط او‬ ‫خطر هدا ببالك‬ ‫وقلت اي شي تكون‬ ‫علي انا انسان ضعيف‬ ‫المنة ثقيل الجثة‬ ‫واذا اجهدت ذاتي‬ ‫فاكون عديل الملايكة‬ ‫شيا‬ ً ‫ولا انقص عنهم‬ ‫دايما‬ ‫اي اسبحه وامجده‬ ً ‫على جميع احسانه‬ ‫نعم تكون‬ ﷽‫فى منزلتهم عند ا‬ ‫وتصير مثلهم وتسبحه‬ ‫معهم لانه لا ثقل جسم‬ ‫يكون من الان ولا‬ ‫ضعف منة ولا توجد‬ ‫خطية بعد لانك تقوم‬ ‫جسد روحاني ولا يوجد‬ ‫زوانًا على الارض‬

١ ٢ ٣ ٤ ٥ ٦ ٧ ٨ ٩ ١٠ ١١ ١٢ ١٣ ١٤ ١٥ ١٦ ١٧ ١٨ ١٩ ٢٠ ٢١ ٢٢ ٢٣ ٢٤ ٢٥ ٢٦

Textual notes Line 9 (Coptic): Read ⲉϣϫⲉⲁⲡⲁⲓ in place of ⲉϣϫⲉⲉⲡⲁⲓ. Line 18 (Coptic): Read ⲉⲡⲙⲁ in place of ⲡⲙⲁ. Line 24 (Coptic): Read ⲙⲛϩⲣⲟϣ in place of ⲙⲙⲛϩⲣⲱϣ. XD 184:ii.3 has ⲉⲙ[ⲙ]ⲛϩⲣⲟϣ. Leipoldt (1913: 190) emends the text to ⲉⲙⲙⲛϩⲣⲱϣ. Line 25 (Coptic): Read ϫⲓⲛⲡⲉⲓⲛⲁⲩ in place of ϫⲓⲛⲡⲓⲛⲁⲩ; XD 184:ii.5 has [ⲟ]ⲩⲧⲉ instead of ⲟⲩⲇⲉ. Lines 25–26 (Coptic): Read ⲙⲛⲁⲥⲑⲉ[ⲛ]ⲏⲥ (XD 184:ii.5–6) in place of ⲙⲛⲁⲥⲉⲃⲏⲥ. In BN Copte 68 (OV), ⲙⲛⲁⲥⲉⲃⲏⲥ has been crossed out and emended in the margin to ⲁⲥⲧⲉⲛⲏⲥ, perhaps by a modern hand. See Leipoldt 1913: 190 n.14. Lines 27–28 (Coptic): Read ⲉⲕⲛⲁⲧⲱⲟⲩⲛ in place of ⲕⲛⲁⲧⲱⲟⲩⲛ. XD 184:ii.11–12 has [ⲉ]ⲕⲛⲁⲧⲱⲟⲩⲛ. Lines 29–30 (Coptic): Read [ⲡⲉⲛ]ⲧⲏϭ ⲅⲁⲣ [ϩⲙⲡⲕ]ⲁϩ ⲁⲛ in place of ⲙⲛⲧⲏϭ ⲅⲁⲣ • ϩⲙⲡⲕⲁϩ. Line 6 (Arabic): Read ‫ تزيد‬in place of ‫تريد‬.

TEXT, TRANSLATION, AND CRITICAL NOTES

197

(60r = 221r) Translation of the Coptic the things inside them, then when you see the Jerusalem of heaven1 and everything in it, and its ornamentation and its beauty — the handiworks of God — how much more will you marvel! If you should ever say, or if this ever enters your heart, [namely], “What then should I do? For I am a weak person, in a burdensome body. Perhaps I should strive not to be inferior to his angels, blessing and honoring him at all times instead of all his good things,” then you will also dwell with them (sc. his angels) in the Lord’s domain,2 being like them and blessing him along with them. There will be no bodily burdens from that time on, nor weaknesses, just as there will also be no sin. For you will arise as a spiritual body.3 For there will be no tares4 on the earth Translation of the Arabic How then when you have witnessed the Jerusalem of heaven and everything in it, its ornamentation and the beauty of the works in it made by the hand of the living God, then how much more will you marvel. If you ever say or it ever comes to your mind, and you say, “What should I do? I am a person weak in strength and burdened in body. If I exert myself and become equal to the angels and am not inferior to them in any way — that is, I praise and glorify him always over all of his good things,” yes, then you will be among their rank in God’s domain and you will become like them and will praise him along with them, because there will be no burden of bodily form from now on, nor weakness of strength. And there will be no longer be any sin, for you will arise as a spiritual body and there will be no tares on the earth

1

See Revelation 21:2, 11. See Matthew 22:30b; Mark 12:25b; Luke 20:36. 3 See 1 Corinthians 15:44; Philippians 3:21. 4 See Matthew 13:24–30 (Jesus’s parable of the wheat and the tares): Nestle-Aland, Novum Testamentum Graece, 26th ed. (Stuttgart: Deutsche Bibelgesellschaft, 1979), 34–35 (Gr. ζιζάνια); George William Horner, The Coptic Version of the New Testament in the Southern Dialect (Oxford: Clarendon, 1911), 128–130 (Sahidic ⲧⲏϭ); Horner, The Coptic Version of the New Testament in the Northern Dialect (Oxford: Clarendon, 1898), 106–108 (Bohairic ⲧⲏϫ). Like the Greek, the Coptic and its Arabic equivalent (‫زوان‬, or ‫ )زؤان‬probably refer to a plant called “darnel” (Lolium temulentum; also known as “poison darnel” or “cockle”), a weed that bears a close resemblance to wheat but is poisonous and can be fatal for those who ingest it. 2

198

CHAPTER 3

(60v = 221v) Ⲝ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ϫⲓⲛⲡⲓⲛⲁⲩ • ⲟⲩⲇⲉ ⲡⲥⲉⲣϩ ⲉⲙⲡϣⲱⲧⲉ ⲁⲛ ⲉⲧⲉⲡⲁⲓ ⲡⲉ ⲡⲛⲟⲃⲉ • ϩⲙⲡϩⲏⲧ ⲁⲛ • ⲉϥϯⲟⲩⲃⲏⲕ ⲧⲉⲡⲉⲓⲑⲩⲙⲉⲓⲁ ⲧⲙϩⲟ ⲁⲛ ϩⲛⲧⲥⲁⲣⲝ ⲡⲃⲁⲗ ⲉⲓⲱⲣⲙ ⲁⲛ • ⲛⲥⲁⲟⲩⲥϩⲓⲙⲉ • ⲟⲩⲇⲉ ⲛⲉⲕⲙⲉⲉⲩⲉ ⲁⲛ ⲉⲃⲟⲗ • ⲉⲗⲁⲁⲩ ⲉⲡⲟⲛⲏⲣⲟⲛ • ⲙⲛϩⲟⲟⲩⲧ ⲅⲁⲣ • ⲟⲩⲇⲉ ⲙⲛⲥϩⲓⲙⲉ • ϩⲙⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ • ⲙⲛⲛⲉⲓϩⲙϩⲁⲗ • ⲙⲛⲣⲙϩⲉ • ⲁⲩⲱ ⲙⲙⲛⲗⲁⲁⲩ ϣⲟⲟⲡ ϩⲁⲧⲉⲝⲟⲩⲥⲓⲁ ⲙⲡⲣⲱⲙⲉ • ⲁⲗⲗⲁ ⲡϩⲟⲟⲩⲧ • ϩⲱⲥ ϩⲟⲟⲩⲧ • ⲁⲩⲱ ⲧⲉⲥϩⲓⲙⲉ ϩⲱⲥ ⲉⲥϩⲓⲙⲉ • ⲉⲩϣⲟⲟⲡ ⲧⲏⲣⲟⲩ • ϩⲓⲟⲩⲥⲟⲡ • ϩⲛⲧⲙⲛⲧⲉⲣⲟ ⲙⲡⲉⲬ⳰Ⲥ • ⲉⲙⲛⲕⲁⲕⲓⲁ • ⲟⲩⲧⲉ ⲉⲡⲓⲑⲩⲙⲉⲓⲁ • ϩⲉⲙⲡϩⲏⲧ ⲛⲗⲁⲁⲩ • ⲉϩⲟⲩⲛ ⲉⲛⲉⲩⲉⲣⲏⲩ • ⲙⲙⲛⲇⲓⲁⲃⲟⲗⲟⲥ ⲅⲁⲣ • ϫⲓⲛⲡⲉⲓⲛⲁⲩ • ⲉϥⲉⲡⲉⲓⲃⲟⲩⲗⲉⲩⲉ ⲣⲟⲟⲩ •

‫منذ الان ولا عين‬ ‫تنبع من البير اى ليس‬ ‫توجد خطيه تنبع من‬ ‫صميم القلب لتضاددك‬ ‫ولا شهوة طبيعية‬ ‫تلهب في جسدك‬ ‫ولا عين ترمق حسن‬ ‫امراة لشهوة ولا‬ ‫سوا‬ ً ‫يوجد عندك فكر‬ ‫دكرا‬ ‫لاحد من الناس ولا‬ ً ‫ولا انتى في ذلك الموضع‬ ‫حر‬ ّ ‫ولا عبد ولا‬ ‫ولا احدً ا يكون تحت‬ ‫يد سلطان احدً ا‬ ‫من الناس غير ان‬ ‫الرجال والنسا‬ ‫جميعا على حاله‬ ‫يكونوا‬ ً ‫واحده في ملكوت المسيح‬ ‫لا معصية ولا شهوة‬ ‫تلهب في قلب احدً ا‬ ‫منهم على بعضهم ولا‬ ‫يوجد شيطانًا من‬ ‫ذلك الوقت يغويهم‬

Textual notes Line 1 (Coptic): Read ϫⲓⲛⲡⲉⲓⲛⲁⲩ in place of ϫⲓⲛⲡⲓⲛⲁⲩ (em. Emmel). Lines 1–2 (Coptic): Read ⲡⲥⲉⲣⲉ in place of ⲡⲥⲉⲣϩ. XD 184:ii.14 has [ⲡⲥⲉ]ⲣⲉ. Line 2 (Coptic): Read ϩⲙⲡϣⲱⲧⲉ in place of ⲉⲙⲡϣⲱⲧⲉ. Line 5 (Coptic): Read ⲧϩⲙⲟ in place of ⲧⲙϩⲟ (em. Hyvernat apud Leipoldt 1913: 191 n.5). Line 8 (Coptic): XD 184:ii.23 has ⲟⲩⲧⲉ. Line 8 (Coptic): Read ⲛⲅⲙⲉⲉⲩⲉ in place of ⲛⲉⲕⲙⲉⲉⲩⲉ. Line 11 (Coptic): XD 185:i.1 has ⲟⲩⲧⲉ. Line 14 (Coptic): Read ⲙⲛϩⲙϩⲁⲗ in place of ⲙⲛⲛⲉⲓϩⲙϩⲁⲗ. Line 17 (Coptic): Read ⲛⲣⲱⲙⲉ in place of ⲙⲡⲣⲱⲙⲉ. Line 20 (Coptic): Read ⲥϩⲓⲙⲉ in place of ⲉⲥϩⲓⲙⲉ. Line 4 (Arabic): Read ‫ لتضادك‬in place of ‫لتضاددك‬. Line 14 (Arabic): Read ‫ لا احدً ا‬in place of ‫احدً ا‬.

١ ٢ ٣ ٤ ٥ ٦ ٧ ٨ ٩ ١٠ ١١ ١٢ ١٣ ١٤ ١٥ ١٦ ١٧ ١٨ ١٩ ٢٠ ٢١ ٢٢ ٢٣

TEXT, TRANSLATION, AND CRITICAL NOTES

199

(60v = 221v) Translation of the Coptic from that time on, nor is the leaven in the dough.1 That is to say, sin is not in the heart fighting against you. Desire does not burn in the flesh. The eye does not stare at a woman, nor are your thoughts [directed] toward anything evil. For there will be no male and female in that place. There will be no slave and free,2 and no one will be under the authority of a[nother] person. But rather, the male as male and the female as female shall all dwell together in the kingdom of Christ. There will be no wickedness nor desire in anyone’s heart towards their neighbors. For from that time on there will be no devil laying snares against them, Translation of the Arabic from now on, nor does a spring gush forth from the well. That is, no sin will gush forth from the heart’s core to oppose you, nor will natural desire burn in your body, nor will an eye stare at the beauty of a woman out of desire, nor will you have any evil thought. From among the people, there will be no one, neither male nor female, in that place, neither slave nor free. No one will be under the hand of a sultan (sulṭān). From among the people, [there will be no] one apart from men and women, all of them, each in their own condition in the kingdom of Christ. There will be no disobedience and no desire burning in any of their hearts toward anyone else. Nor will there be a Satan to lead them astray from that time on,

1 2

See Matthew 16:6–12; Mark 8:15; Luke 12:1. See Galatians 3:28.

200

CHAPTER 3

(61r = 222r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32

ⲛⲑⲉ ⲛⲧⲁϥϯϫⲣⲟⲡ

‫كما اغوا ادم وحوى‬

ⲛⲁⲇⲁⲙ • ⲙⲛⲉⲩϩⲁ ‫في الفردوس‬ ϩⲙⲡⲡⲁⲣⲁⲇⲓⲥⲟⲥ • ‫اذ كانوا في الجسد‬ ⲉⲧⲓ ⲉⲩϩⲛⲟⲩⲥⲱⲙⲁ ‫النفساني‬ ⲙⲯⲩⲭⲏⲕⲟⲛ • ⲉⲣⲉⲡⲙⲁⲁϫⲉ ϣⲱⲡ ⲉⲣⲟϥ ⲛ‫وكان لهم الاذن‬ ⲧⲉⲥⲙⲏ ⲉⲧϩⲟⲟⲩ • ⲉⲧⲉ‫الطايع للكلام‬ ⲧⲙⲛⲧⲁⲧⲥⲱⲧⲙ • ‫الردي الذي هو‬ ⲁⲩⲱ ⲉⲣⲉⲡⲃⲁⲗ • ⲉⲡⲉⲓⲑⲩ‫العصيان والعين مشتهية‬ ⲙⲉⲓ • ⲛⲕⲁⲣⲡⲟⲥ ⲙⲡϣⲏⲛ • ⲛⲧⲁϥϫⲟⲟⲥ ‫لثمار الشجرة التي نهاهم‬ ⲛⲁⲩ ⲛϭⲓⲠ⳰ⲞⲤ ⳰ ⳰ Ⲓ⳰ Ⲥ ⳰ • ϫⲉ‫عنها الاله يسوع‬ ⲙⲡⲉⲣⲟⲩⲱⲙ ⲉⲃⲟⲗ ⲛ‫ان لا يأكلوا منها‬ ϩⲏⲧϥ • ‫فمن كانت الخطية‬ ⲡⲉⲧⲉⲣⲉⲡⲛⲟⲃⲉ ϭⲉ ⲧⲉⲛⲟⲩ ϩⲟⲗϭ ⲛⲛⲁϩⲣⲁϥ • ⲛ‫عنده حلوه احلا‬ ϩⲟⲩⲟ ⲉⲥⲱⲧⲙ ⲉⲛⲁⲓ • ‫من الطاعة فدالك‬ ⲡⲁⲓ ⲡⲉ ⲡⲣⲱⲙⲉ ⲉⲧⲙⲡ‫الانسان بعينه‬ ϣⲁ ^^ⲁⲛ ⲙⲠ⳰ⲞⲤ ⳰ ⲙⲛⲛⲉϥⲁⲅⲁⲑⲟⲛ ⲉϣϫⲉⲛⲉϥⲟⲩⲱϣ ⲇⲉ ⲁⲛ ⲛϭⲓⲠ⳰ⲞⲤ ⳰ ﷽ ‫لا يكون اهل ًا‬ ⲛⲟⲩⲏⲓ ⲉⲟⲩⲱϩ ⲛϩⲏⲧϥ ⲉⲩϣⲁⲛ^^ ⲧⲙⲥⲱϩⲣ • ⲛϣⲟⲣⲡ ‫ولا لخيراته اذا كان رب البيت‬ ⲛⲛⲉϥⲧⲱⲗⲙ • ⲉⲓⲉⲛⲁ‫جليل القدر لا يشتهي ان ينزل‬ ϣ ⲛϩⲉ • ϥⲛⲁⲃⲱⲕ ⲉ‫منزلا اذا لم يصلحه اولا من وسخه‬ ϩⲟⲩⲛ ⲉⲣⲟϥ • ⲏ ⲉϥⲛⲁϭⲱ ⲛϩⲏⲧϥ • ⲉⲩϣⲁⲛ‫والا فكيف يدخل فيه وهو مهدم‬ ϣⲣϣⲱⲣϥ • ϩⲓⲧⲛϩⲛ‫من جهة الاعدا وقد يتفق له‬ ϫⲁϫⲉ • ⲁⲩⲱ ⲉc‫مع ذلك عبد جاهل ومعنى‬ ⲥⲩⲙⲫⲱⲛⲉⲓ ⲛⲙⲙⲁⲩ ‫هذا اي اذا كان‬ ⲛϭⲓⲟⲩϩⲙϩⲁⲗ ⲛⲁⲑⲏⲧ • ⲉⲓϫⲱ ⲙⲡⲁⲓ • ϫⲉⲉϣϫⲉ‫بعد جهد عظيم يحل يسوع‬ ⲙⲟⲅⲓⲥ • ⲛⲧⲉⲒ⳰Ⲥ • ⲟⲩⲱϩ ‫في انسان ذو همة‬ ϩⲙⲡⲣⲱⲙⲉ ⲉⲧϥⲓⲣⲱⲟⲩϣ •

١ ٢ ٣ ٤ ٥ ٦ ٧ ٨ ٩ ١٠ ١١ ١٢ ١٣ ١٤ ١٥ ١٦ ١٧ ١٨ ١٩ ٢٠ ٢١ ٢٢ ٢٣ ٢٤ ٢٥

Textual notes Line 12 (Coptic): In XD 185:ii.14, ⲓⲥ is omitted. Line 19 (Coptic): Three lines of text are added in the left hand margin, with a ligature indicating that they are to be read after ⲙⲡϣⲁ. Read ⲉϣϫⲉⲛϥⲛⲁⲟⲩⲱϣ in place of ⲉϣϫⲉⲛⲉϥⲟⲩⲱϣ. Line 21 (Coptic): Read ϥⲛⲁⲃⲱⲕ in place of ⲉϥⲛⲁⲃⲱⲕ (em. Emmel with a question mark). Lines 25–26 (Coptic): Hyvernat emends it to ⲉⲥⲩⲙⲫⲱⲛⲉⲓ. Schaefers apud Leipoldt 1913: 192 n.11 emends it to ⲉϥⲥⲩⲙⲫⲱⲛⲉⲓ. Line 26 (Coptic): Wiesmann (1936: 116 n.6) emends ⲛⲙⲙⲁⲩ to ⲛⲙⲙⲁϥ with uncertainty. Line 21 (Arabic): Due to a lack of pointing, the verb here could be read as either ‫ يتفق‬or ‫ينفق‬, both of which present problems. Read ‫ نتفق لهم‬or ‫ ينافق له‬in place of ‫ يتفق له‬or ‫ينفق له‬.

TEXT, TRANSLATION, AND CRITICAL NOTES

201

(61r = 222r) Translation of the Coptic as [was the case when] he placed a stumbling block before Adam and Eve in Paradise, while they were in a psychic body, with the ear receiving to itself the evil voice — namely, disobedience — and the eye desiring the fruit of the tree about which the Lord Jesus said to them, “Do not eat of it!”1 Now, indeed, the one for whom sin is now sweeter than listening to these things is the person who is not worthy of the Lord and all his good things. If the master of a house would not wish to dwell in it unless its dirt was first swept out, then how would he enter it? Or how would he remain in it, if it is destroyed by enemies, and the mindless servant-girl is in league with them? What I’m saying is: If Jesus, with toil and pain, dwells in the person who takes care Translation of the Arabic as [was the case when] he led astray Adam and Eve in Paradise, when they were in the psychic body and when their ear was obedient to the evil speech — namely, disobedience — and their eye was desiring the fruit of the tree from which the God Jesus forbid them, [telling them] not to eat from it. Now, whoever considers sin sweet, sweeter than obedience in his eyes, is not worthy of God or of his good things. If the master of the house, great in power, does not desire to take up lodgings there unless he first removes its dirt, then if not how would he enter it when it is destroyed by enemies and along with this an ignorant servant has acted in agreement with them?2 The meaning of this is: If Jesus, after a great effort, dwells in a person who is zealous

1 2

See Genesis 2:16–17. Or, “acted duplicitously toward him” (see the textual note on the Arabic text above).

‫‪202‬‬

‫‪CHAPTER 3‬‬

‫)‪(61v = 222v‬‬ ‫Ⲁ⳰Ⲝ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬

‫بطهارة قلبه كل‬ ‫يوم من الافكار‬ ‫النجسه والهواجس‬ ‫السقيمة فكيف يحل‬ ‫او يسكن البتة‬ ‫في جسد انسان نجس‬ ‫ملخ مضاجع الذكور‬ ‫فاسق بالبهايم الخرس‬ ‫ثم والزناة والفسقة‬ ‫والزانيات وعلى‬ ‫الجمله جميع من‬ ‫افسدت الارواح‬ ‫النجسة اجسامهم‬ ‫بالخطيه واخربوهم‬ ‫وتقترن بهم ايضا‬ ‫نفس جاهلة‬ ‫رذية‬ ‫العلك تبرر ذاتك‬ ‫اذا تملكت‬ ‫الخطية على‬ ‫جسدك ومن‬ ‫اين لك تمجد ا﷽ بجسدك‬

‫‪ⲉⲕⲁⲑⲁⲣⲓⲍⲉ ⲙⲡⲉϥ‬‬‫ⲛ‪ϩⲏⲧ ⲙⲙⲏⲛⲉ • ⲉⲃⲟⲗ ϩ‬‬‫• ⲙ‪ⲙⲙⲉⲉⲩⲉ ⲉⲧϫⲁϩ‬‬ ‫• ⲛⲁ ⲧⲛⲱⲙⲥⲧⲉ ⲱⲩⲁ‬ ‫‪ⲉⲓⲉⲛⲁϣ ⲛⲧⲟϥ ⲛϩⲉ • ⲉϥ‬‬‫ⲱⲥⲩⲟⲛ‪ⲛⲁϭⲱ ϩⲟⲗⲟⲥ ϩ‬‬‫ⲓ‪ⲙⲁ ⲙⲙⲁⲗⲁⲕⲟⲥ • ϩ‬‬‫ⲛⲛⲙ ⲕⲧⲟⲕⲛ‪ⲣⲉϥ‬‬‫ⲛⲧⲉⲛⲛⲙ • ⲧⲩⲟⲟ‪ϩ‬‬‫• ⲉⲩⲟⲟⲛⲃⲧⲛⲛⲙ ⲕⲧⲟⲕ‬ ‫• ⲕⲓⲉⲟⲛⲛ ⲉⲇ ⲓⲉⲧⲉ‬ ‫• ⲥⲟⲛⲣⲟⲡⲙⲛⲙ‬ ‫• ⲏⲛⲣⲟⲡⲙ ⲱⲩⲁ‬ ‫• ⲙⲓⲛ ⲉⲙⲱⲣⲛⲙ‬ ‫ⲁⲧⲛ • ⲥⲱⲗⲡⲁ‪ϩ‬‬‫ⲣⲁⲑⲁⲕⲁⲛ Ⲁ⳰Ⲛ⳰Ⲡⲉⲡ‬‫ⲩⲉⲛⲛ ⲟⲕⲁⲧ • ⲛⲟⲧ‬‫• ⲉⲃⲟⲛⲡⲙⲉ‪ⲥⲱⲙⲁ • ϩ‬‬ ‫• ⲩⲟ‪ⲁⲩⲱ ⲁⲩϣⲱϥ‬‬ ‫ⲱⲫⲙⲩⲥⲩⲕⲡⲣⲥⲉ‬‫ⲓ‪ⲛⲉⲓ ⲛⲙⲙⲁⲩ • ⲛϭ‬‬‫• ‪ⲧⲉⲯⲩⲭⲏ ⲛⲥⲟϭ‬‬ ‫ⲥⲣⲏⲧ ⲩⲟⲟ‪ⲁⲩⲱ ⲉⲧϩ‬‬ ‫• ⲩⲏⲓⲉⲁⲙⲧⲕⲉ ⲉ‪ⲁⲣⲁ ϭ‬‬ ‫ⲙ‪ϫⲉⲁⲡⲛⲟⲃⲉ ⲣⲣⲣⲟ ϩ‬‬‫ⲩⲟⲟⲉ‪ⲡⲉⲕⲥⲱⲙⲁ • ⲁⲕϯ‬‬ ‫ⲉⲛⲱⲧ • ⲉⲧⲩⲟⲛⲡⲙ‬ ‫• ⲁⲙⲱⲥⲕⲉⲡⲙ‪ϩ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬

‫‪Textual notes‬‬ ‫‪Lines 15–16 (Coptic): Read ⲉⲛⲧⲁⲛⲉⲡⲛⲁ (em. Leipoldt 1913: 193) in place of ⲛⲧⲁⲡⲉⲡⲛⲁ.‬‬ ‫‪Lines 20–21 (Coptic): Read ⲉⲥⲣⲡⲕⲉⲥⲩⲙⲫⲱⲛⲉⲓ in place of ⲉⲥⲣⲡⲕⲩⲥⲩⲙⲫⲱⲛⲉⲓ (?).‬‬ ‫‪Line 27 (Coptic): Leipoldt 1913: 193 n.5 emends ⲧⲱⲛⲉ to ⲧⲱⲛ with uncertainty.‬‬ ‫‪.‬العلك ‪ in place of‬ألعلك ‪Line 18 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

203

(61v = 222v) Translation of the Coptic to purify his mind daily from polluted and unstable thoughts, then how would he ever abide in a body that is effeminate (malakos) and sleeps with men, along with those who sleep with domestic animals, not to mention adulterers, sodomites, and prostitutes, and, simply put, everyone whose bodies the unclean spirit has destroyed and laid waste in sin, while [their] foolish, totally evil soul[s] also act in league with them? Now then, are you honored because sin has ruled over your body?1 How have you given glory to God in your body, Translation of the Arabic to purify his heart every day from impure thoughts and unhealthy ideas, then how would he dwell or live at all in an impure human body, a man with an affected manner, a man that sleeps with men, a man that fornicates with mute domestic animals, and also adulterers, sexual transgressors, and prostitutes, and, in general, all those whose bodies the unclean spirits have defiled with sin and have destroyed, while a foolish and evil soul is also joined with them? Perhaps [you think] you yourself are justified if sin has ruled over your body? From where do you get the right to glorify God in your body,

1

See Romans 6:12.

‫‪204‬‬

‫‪CHAPTER 3‬‬

‫)‪(62r = 223r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬

‫وهو الذي قد فداك‬ ‫بدمه الزكي‬ ‫واذا كان المتعبدين‬ ‫لبطونهم مرذولين‬ ‫وقد سبهم الرسول‬ ‫ً‬ ‫واخيرا وقال‬ ‫اولا‬ ‫ً‬ ‫ان اصل القضية‬ ‫هو الاكل والشرب‬ ‫وحسبما قال ايضا‬ ‫من اجل اخرين انهم‬ ‫بطون بطاله شرهين‬ ‫منهمكين في اللذات‬ ‫فعلى هذا من الذي‬ ‫لا يشتمك اذا كنت مملوكا تتعبد‬ ‫للافعال التي سبقت الشياطين‬ ‫بفعلها ليس استعمال‬ ‫فرضا‬ ‫الظهر والبتولية ً‬ ‫على الملايكة لان اوليك‬ ‫اطهار في طبعهم وانما كل‬ ‫شي حق وكل عمل العفة‬ ‫وكل عمل البر وكل عمل الطهارة‬ ‫وكل عمل صالح وكل بركة‬ ‫وكل فضيلة وكل كرامة‬

‫‪ϫⲉⲁϥⲧⲟⲟⲩⲕ ϩⲙⲡⲉϥ‬‬‫• ‪ⲥⲛⲟϥ‬‬ ‫ⲛ ⲗⲟⲃⲉ ⲟⲧⲥⲧⲉⲥⲉ‪ⲉϣϫ‬‬‫ⲁⲙⲩⲉⲛⲉ ⲗⲁ‪ⲛⲉⲧⲟ ⲛϩⲙϩ‬‬‫ⲁⲡⲁⲧⲛ ⲉⲑⲛ • ⲧ‪ϩ‬‬‫ⲛ‪ⲡⲟⲥⲧⲟⲗⲟⲥ • ⲥⲟϣⲟⲩ ϩ‬‬‫ⲉⲛ ⲡⲣⲟ‪ⲛϩⲁⲉ • ⲉⲩⲛⲧϣ‬‬‫ⲟⲣⲡⲩⲟⲉ • ⲏⲗⲟⲧⲥⲓⲡ‬‫ⲙⲱⲩⲟⲛ ⲉⲧ ⲱⲣ ⲥⲓⲥⲁⲫ‬ ‫• ⲱⲥⲓ‪ϩ‬‬ ‫ⲧⲉ ⲥⲟⲟ‪ⲛⲑⲉ ⲟⲛ ⲛⲧⲁϥϫ‬‬‫ⲛ‪ⲃⲉϩⲛⲕⲟⲟⲩⲉ • ϫⲉϩ‬‬‫ⲉⲛ ‪ϩⲏⲧ • ⲉⲩⲟⲩⲟⲥϥ‬‬ ‫ⲕ‪ⲏⲛⲓⲙ ⲡⲉⲧⲛⲁⲥⲟϣ‬‬ ‫ⲙ‪ⲁⲛ ⲛⲧⲟⲕ • ⲉⲕⲟ ⲛϩ‬‬‫ⲉⲣⲉⲧⲉ • ⲉⲩⲏⲃ‪ϩⲁⲗ • ⲛⲛⲉϩ‬‬‫ⲛⲉⲡⲣ‪ⲛⲇⲁⲓⲙⲟⲛ • ϣ‬‬‫• ⲩⲟⲟⲙⲙ ⲉⲣⲓⲉ‬ ‫‪ⲟⲩ ⲛϩⲱⲃ ⲛⲧⲃⲃⲟ • ⲏ ⲁϣ‬‬ ‫• ⲥⲟⲛⲉⲑⲣⲁⲡⲧⲛⲙⲙ‬ ‫ⲅⲁⲛⲛ‪ⲛⲉⲧϣⲟⲟⲡ • ⲁⲛ ϩ‬‬‫ⲛⲙ • ⲃⲁⲁⲩⲟⲧⲉ ⲥⲟⲗⲉⲅ‬‫• ⲉⲙⲙ ⲙⲓⲛ ⲃⲱ‪ϩ‬‬ ‫• ⲛⲟⲛⲙⲩⲥⲛ ⲙⲓⲛ ⲃⲱ‪ϩ‬‬ ‫ⲛⲟⲓⲁⲕⲓⲇⲛ ⲙⲓⲛ ⲃⲱ‪ϩ‬‬ ‫• ⲃⲁⲁⲩⲟⲧⲉ ⲙⲓⲛ ⲃⲱ‪ϩ‬‬ ‫• ‪ϩⲱⲃ ⲛⲓⲙ ⲉⲧⲛⲁⲛⲟⲩϥ‬‬ ‫ⲉⲧⲏⲣⲁ • ⲙⲓⲛ ⲩⲟⲙⲥ‬ ‫• ⲙⲓⲛ ⲟⲓⲉⲁⲧ • ⲙⲓⲛ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Lines 15–16 (Coptic): Leipoldt 1913: 193, note 6 emends ϫⲉⲁϥⲧⲟⲟⲩⲕ to ϫⲉⲁϥⲥⲟⲟⲧⲕ with‬‬ ‫‪uncertainty.‬‬ ‫‪Lines 4–5 (Coptic): Leipoldt 1913: 193, note 6 emends ⲉⲛⲉⲩⲙⲁϩⲧ to ⲛⲛⲉⲩⲙⲁϩⲧ.‬‬ ‫‪Line 14 (Coptic): Read ⲉⲓⲉⲛⲓⲙ in place of ⲏⲛⲓⲙ (em. Leipoldt 1913: 193).‬‬ ‫‪.‬الظهر ‪ in place of‬الطهر ‪Line 17 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

205

(62r = 223r) Translation of the Coptic seeing that he bought you with his blood?1 If those who are slaves to their bellies2 are rejected — [seeing] as the apostle despised them in the end, with the first epistle indeed serving as a warning about eating and drinking,3 and [seeing] as he said about others, “They are idle hearts/ minds,”4 [then] who will not despise you, when you are a slave to deeds that demons did first? What pure work or what kind of virginity does not exist among the holy angels, along with every true work, every pure work, every righteous work, every holy work, every good work, every blessing, every virtue, every honor? Translation of the Arabic when he is the one who has redeemed you with his guiltless blood? If those who are slaves to their bellies are contemptible — indeed the apostles reviled them at first and in the end, saying that the root of the matter is eating and drinking, according to what he also say regarding others, “The empty bellies of gluttons addicted to sensual pleasures,” then on this account who is it who will not vilify you when you are enslaved, devoting yourself to the deeds that the devils did previously? There is no prescribed instatement of purity and virginity among the angels, because they are pure in their very nature. But rather every true thing, every work of chastity, every work of righteousness, every work of purity, every good work, every blessing, every virtue, every honor —

1 2 3 4

See 1 Corinthians 6:20; 7:32; 2 Peter 2:1; Revelation 5:9. See Romans 16:18; Philippians 3:19. See 1 Corinthians 10:7. Titus 1:12.

‫‪206‬‬

‫‪CHAPTER 3‬‬

‫)‪(62v = 223v‬‬ ‫Ⲃ⳰Ⲝ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬

‫فرضا‬ ‫هولاي جميعهم ً‬ ‫على الناس عملهم ويتهذبونهم‬ ‫على الارض والنجاسات‬ ‫مع الغواية والظلالة‬ ‫والفسق وكل الاثام‬ ‫ليس توجد الا فى الابالسة‬ ‫لكن كلمن يصنع نجاستهم‬ ‫ويستعمل فعالهم الموبقة‬ ‫يتشبه بهم‬ ‫ومن يعمل‬ ‫اعمال‬ ‫الملايكة يكون‬ ‫متشبها بهم‬ ‫واذا كان السكارى‬ ‫بالخمر تطعن‬ ‫الكتب ا﷽ عليهم‬ ‫وهو مباح من الاله‬ ‫ان يتناولوا منه‬ ‫بحد وكفاية وليس‬ ‫للسكر والتية‬ ‫فقط فكيف لا‬ ‫تطعن على من يسكر‬

‫ⲛⲉⲣⲉⲧⲉⲛ ⲛⲟ ⲓⲁⲛ‬‫ⲩⲟⲱⲣⲉ ⲱⲃⲥⲓ‪ⲣⲱⲙⲉ • ϫ‬‬ ‫• ‪ϩⲓϫⲙⲡⲕⲁϩ‬‬ ‫ⲙ‪ⲁϣ ⲇⲉ ϩⲱⲱϥ • ⲛϫⲱϩ‬‬ ‫ⲗⲟ‪ⲏ ⲟⲩ ⲙⲡⲗⲁⲛⲏ • ϩⲓϭ‬‬ ‫ⲉⲛ • ⲙⲓⲛ ⲁⲓⲙⲟⲛⲁⲓ‪ϩ‬‬‫• ⲛⲟⲓⲛⲟⲙⲓⲁⲇⲛ ⲉⲣⲉⲧ‬ ‫ⲩⲟⲧⲏ‪ϣⲟⲟⲡ ⲁⲛ ⲛϩ‬‬ ‫ⲉⲣⲓⲉⲁⲛⲧⲉⲛⲥⲁⲕⲉ‪ϫ‬‬ ‫ⲛⲙ • ‪ⲛⲉⲩⲥⲱⲱϥ‬‬‫ⲉⲧⲟⲃⲛ • ⲉⲩⲏⲃ‪ⲛⲉⲩⲕⲉϩ‬‬ ‫ⲩⲟⲛⲱⲧⲛⲧⲁⲛⲩⲉ‬ ‫• ⲩⲟⲟⲣⲉ‬ ‫ⲩⲟⲱ‪ⲁⲩⲱ ϫⲉⲕⲁⲥϩ‬‬ ‫ⲉⲩⲏⲃ‪ⲛⲉⲧⲛⲁⲣⲛⲉϩ‬‬ ‫ⲩⲉ • ⲥⲟⲗⲉⲅⲅⲁⲛⲛ‬‫ⲛⲱⲧⲛⲧⲩⲉ ⲉⲡⲱ‪ⲛⲁϣ‬‬ ‫• ⲩⲟⲟⲣⲉ‬ ‫ⲩⲟⲛ‪ⲉϣϫⲉ ⲛⲉⲧⲧⲁϩⲉ ϩ‬‬‫ⲙⲛ ⲉ‪ⲏⲣⲡ • ⲥⲉⲙⲓϣ‬‬‫ⲅⲉⲛⲛ‪ⲙⲁⲩ • ⲉⲃⲟⲗ ϩ‬‬‫ⲉⲧⲩⲟⲛⲡ • ⲏⲫⲁⲣ‬ ‫‪ⲣⲱ ⲡⲉⲧϯ ⲙⲙⲟϥ‬‬ ‫‪ⲛⲁⲩ • ⲁⲗⲗⲁ ⲛⲧⲁⲁϥ‬‬‫ⲉⲓⲉ • ⲉ‪ⲧⲁϥ ⲁⲛ • ⲉⲩϯϩ‬‬‫ⲉⲥⲛ • ⲉ‪ⲛⲁϣ • ⲛⲧⲟϥ ⲛϩ‬‬‫ⲧⲉⲛⲛⲙ • ⲛⲁ ⲉ‪ⲛⲁⲙⲓϣ‬‬‫ⲉⲃⲟⲗⲧⲉ ⲱⲩⲁ • ⲉ‪ⲧⲁϩ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬

‫‪Textual notes‬‬ ‫‪Line 6 (Coptic): ⲛⲓⲙ omitted by Leipoldt 1913: 194 (see n.4).‬‬ ‫‪Lines 24–25 (Coptic): Read ⲛⲧⲁϥⲧⲁⲁϥ in place of ⲛⲧⲁⲁϥⲧⲁϥ (em. Leipoldt 1913: 195).‬‬ ‫‪.‬الظلالة ‪ in place of‬الضلالة ‪Line 4 (Arabic): Read‬‬ ‫‪.‬الكتب ‪ in place of‬كتب ‪Line 16 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

207

(62v = 223v) Translation of the Coptic These are the things about which people are instructed on earth. Now which kind of pollution, and what error, lies, and every [form of] lawlessness are the things in which the demons do not dwell, such that those who perform their pollutions and their other abominable acts resemble them [i.e. the demons], and such that [by contrast] those who do the works of the angels also come to resemble them [i.e. the angels]? If those who are drunk with wine are chided by the scriptures1 — indeed, God is the one who gives it to them,2 but he did not give it for drunkenness — then how will they not be chided, those who are drunk and maddened Translation of the Arabic all of these things are prescribed for people to do and to be instructed in on earth. Pollutions, along with error, concealment, depravity, and all sinful offenses do not exist apart from among the devils, but everyone who produces their pollution and implements their ruinous deeds resembles them [i.e. the devils], and whoever does the work of the angels comes to resemble them [i.e. the angels]. If the scriptures of God defame a person who is drunk with wine — and it is permitted by God to partake of it within limits and to a certain degree, but absolutely not at all for drunkenness — then how do they not censure whoever becomes drunk

1 2

See Isaiah 5:11; Ephesians 5:18. Psalm 103:15 LXX (= 104:15 NRSV; 103:15 Budge).

‫‪208‬‬

‫‪CHAPTER 3‬‬

‫)‪(63r = 224r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬

‫ويختل بخطايا‬ ‫ابليس افليس‬ ‫ما هولاي الذي‬ ‫قيل عنهم انهم سكارى‬ ‫بغير خمر وفي الناس‬ ‫من يندم ويتاسف‬ ‫اذا سمع الرسول‬ ‫يقول ان ملكوت‬ ‫ا﷽ ليس بالاكل‬ ‫ولا بالشرب‬ ‫والاله خلق ذلك‬ ‫وافرضه للناس‬ ‫نعم الاله الذي افرض‬ ‫الاكل والشرب لكن‬ ‫بغير شره ولا انهماك‬ ‫في اللذات فكيف تفلت‬ ‫مخدوعا‬ ‫انت من الرجز وانت‬ ‫ً‬ ‫اذ تاكل من مايدة‬ ‫الشياطين وتشرب من كاسهم وتطلب‬ ‫تدخل الملكوت‬ ‫وما هو الذي على مايدة‬ ‫اوليك وهي معمرة باي شي‬

‫ⲁⲓⲇⲡⲙ • ⲉⲃⲟⲛⲛ‪ϩ‬‬‫ⲉ‪ⲃⲟⲗⲟⲥ • ⲙⲏ ⲉⲩϣⲁϫ‬‬ ‫ⲛⲁ ⲉ‪ⲣⲱⲟⲩ • ⲛⲧⲉⲓϩ‬‬ ‫ⲛ‪ϫⲉⲛⲉⲧⲧⲁϩⲉ • ⲁϫ‬‬‫• ⲡⲣⲏⲡ‬ ‫‪ⲉϣϫⲉ ⲟⲩⲛⲣⲱⲙⲉ • ⲉϥ‬‬‫ⲩⲉⲡⲉⲣⲉ ⲱⲩⲁ • ⲏⲡⲩⲗ‬‫ⲩⲟⲟⲣⲉ ⲉⲕⲓⲣⲁⲛ‪ϩⲏⲧ ϭ‬‬ ‫ⲁⲧⲛⲡⲉ • ⲙⲧⲱⲥⲩⲉ‬‫• ‪ⲡⲁⲡⲟⲥⲧⲟⲗⲟⲥ ϫⲟⲟϥ‬‬ ‫ⲛⲁ • ⲣⲁⲅ ⲟⲣⲉⲧⲛⲙⲉⲧⲉ‪ϫ‬‬ ‫ⲙⲱⲩⲟⲉⲡ • ⲉⲧⲩⲟⲛⲡⲙ‬ ‫• ⲱⲥⲓ‪ϩ‬‬ ‫ⲉⲧⲩⲟⲛⲡ ⲥⲟⲓⲁⲙⲱ‪ϩ‬‬ ‫ⲩⲟⲡⲛⲙⲥ‪ⲡⲛⲧⲁϥ‬‬‫ⲁⲗⲗⲁ • ⲱⲥⲡⲛⲙ • ⲙⲱ‬ ‫ⲛⲁ ⲓⲉⲥⲧⲁⲧⲛⲙⲩⲉ‬ ‫ⲕⲟⲧⲛ • ⲓⲁ‪ⲉⲓⲉⲛⲅⲟⲩϫ‬‬ ‫• ⲏⲅⲣⲟⲧⲉ‬ ‫ⲩⲟⲕⲉ ⲱⲩⲁ • ⲁⲧⲁⲡⲁⲕⲉ‬‫ⲧⲉⲧⲛ‪ⲱⲙ • ⲉⲃⲟⲗ ϩ‬‬‫ⲓⲁⲇⲛⲛ • ⲁⲍⲏⲡⲁⲣ‬‫ⲕⲉ ⲱⲩⲁ • ⲛⲟⲓⲛⲟⲙ‬‫ⲁⲩⲉⲡⲙ‪ⲥⲱ ⲉⲃⲟⲗ • ϩ‬‬‫ⲕⲱⲃⲅⲛ ⲏ • ⲧⲟⲡ‬ ‫• ⲟⲣⲉⲧⲛⲙⲧⲉ ⲛⲩⲟ‪ⲉϩ‬‬ ‫• ‪ⲟⲩ ⲡⲉⲧϩⲓⲧⲉⲧⲣⲁ-‬‬ ‫ⲩⲁⲙⲙⲧⲉⲛⲛ ⲁⲍⲉⲡ‬ ‫‪ⲏ ⲉⲥϭⲟⲣϭ ϩⲛⲟⲩ ⲛⲥⲁ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Line 3 (Coptic): Read ϩⲱⲟⲩ in place of ⲣⲱⲟⲩ (em. Leipoldt 1913: 195).‬‬ ‫‪Lines 6–7 (Coptic): Read ⲉⲩⲗⲩⲡⲏ in place of ⲉϥⲗⲩⲡⲏ (em. Leipoldt 1913: 195).‬‬ ‫‪Line 18 (Coptic): Leipoldt (1913: 195) tentatively suggests adding ⲁⲛ after ⲉⲓⲉⲛⲅⲟⲩϫⲁⲓ.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

209

(63r = 224r) Translation of the Coptic by the sins of the devil? Is it not spoken about them, [that they are] “the ones who are drunk without wine”?1 If someone is aggrieved and their heart finds fault with them as they listen to what the apostle said, “For the kingdom of God does not consist of eating and drinking”2 (and similarly, God is the one who established eating and drinking, but not for gluttony), then are you safe from wrath? You stray and you eat from the table of the demons, and you drink from their cup.3 Will you enter the kingdom? What is on the table of those [demons]? With what does it lay snares, apart from Translation of the Arabic and impaired by the sins of the devil? Is it not these about whom it was said, “They are drunk without wine”? Among the people are those who feel remorse and regret [it] when it the apostle is heard saying, “The kingdom of God is not in food or drink” (God created that [part of life] and ordained it for people; indeed he is the God who ordained food and drink, but without its evil aspect and without abandonment to sensual pleasures), they how do you escape punishment, when you are misled whenever you eat from the table of the devils and drink from their cup, and you request to enter the kingdom? What is it that is on the table of those [devils]? [That table] abounds with what kind of

1 2 3

See Isaiah 28:1 (cf. 29:9 and 51:21). Romans 14:17. See 1 Corinthians 10:20–21.

‫‪210‬‬

‫‪CHAPTER 3‬‬

‫)‪(63v = 224v‬‬ ‫Ⲅ⳰Ⲝ‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬

‫سوا بطعام الموت‬ ‫وشرابه ويا للعجب‬ ‫ان الذين يلتامون‬ ‫حولها كثيرين جدا‬ ‫حتى لا يجد احدً ا منهم‬ ‫موضع خال يجلس فيه‬ ‫عليها وليس هم يتناولون‬ ‫من عليها فقط مثل‬ ‫الناس بل يتخاطفون‬ ‫ما عليها بنهم بغير قنوع‬ ‫وعهدي بمن يتناول‬ ‫من مايدة معمرة من الخيرات‬ ‫يكتفون بقناعه‬ ‫ويشبعون واذا امتلات‬ ‫بطونهم شبعت كبودهم‬ ‫ولا بد ان يكتفون بما‬ ‫يتناولوه فاما الذين‬ ‫يتناولون من مايدة الشياطين‬ ‫فلا يكتفوا ولا تشبع لهم‬ ‫كبد ولا يمتلي لهم‬ ‫فواد ولا يودوا ان‬ ‫يقوموا من عليها ولا‬

‫ⲙⲓⲛ ⲱⲥⲓ‪ϩⲣⲉ ⲛⲓⲙ ϩ‬‬ ‫• ⲩⲟⲙⲡⲉⲧⲛ‬ ‫ⲉ‪ⲁⲩⲱ ⲟⲩⲙⲟⲓϩⲉ ⲧⲉ ϫ‬‬‫ⲉⲧⲱⲱⲕⲧⲉⲛⲉ‪ⲛⲁϣ‬‬ ‫ⲉⲧⲥⲱ‪ⲉⲃⲟⲗ ⲉⲣⲟⲥ • ϩ‬‬‫‪ⲉⲧⲙⲧⲣⲉⲩϭⲛⲙⲁ ⲛϩ‬‬‫• ⲥⲱⲱⲓ‪ⲙⲟⲟⲥ ϩ‬‬ ‫ⲉ‪ⲉⲩⲟⲩⲱⲙ ⲁⲛ ⲛⲧⲉⲓϩ‬‬ ‫ⲉⲥ ⲁⲗⲗⲁ • ⲥⲱⲗⲡⲁ‪ϩ‬‬‫ⲓ‪ⲧⲱⲣⲡ • ⲟⲛ ⲛⲛⲉⲧϩ‬‬‫ⲱⲣⲉⲧⲛ ⲱⲩⲁ • ⲥⲱⲱ‬‫• ⲩⲟⲟⲣⲉ ⲛⲁ ⲉ‪ϣ‬‬ ‫ⲩⲟⲓ‪ⲛⲉⲧⲟⲩⲱⲙ • ⲙⲛ ϩ‬‬‫‪ⲧⲣⲁⲡⲉⲍⲁ • ⲉⲥⲙⲏϩ‬‬ ‫ⲙ ⲛⲁⲕ • ⲛⲟⲑⲁⲅⲁⲛ‬‫ⲡⲟⲟ‪ⲙⲛϣⲓ ⲏ • ⲥⲉⲓ ϣ‬‬ ‫ⲛⲁ‪ⲛⲁⲩ • ⲁⲗⲗⲁ ⲉⲣϣ‬‬‫ⲧⲏ‪ⲑⲏ ⲙⲟⲩϩ • ⲁⲩⲱ ⲡϩ‬‬ ‫ⲩⲟⲟⲣⲉ ⲱ‪ϩⲁⲡⲥ ⲉⲧⲣⲉⲩϩ‬‬ ‫‪ⲛⲉⲧⲟⲩⲱⲙ ⲇⲉ ⲛⲧⲟϥ‬‬ ‫• ⲙⲱⲩⲟⲁⲛⲧⲉⲡ ⲩⲟ ⲏ‬ ‫ⲉⲧⲓ‪ⲉⲃⲟⲗ • ϩⲛⲛⲉⲧϩ‬‬‫ⲓⲁⲇⲛⲛ ⲁⲍⲉⲡⲁⲣⲧ‬‫ⲩⲟⲧⲛⲙ • ⲛⲟⲓⲛⲟⲙ‬‫ⲓⲉⲥ ⲉⲧⲩⲟ • ⲩⲁⲙⲙ ⲓ‪ϣ‬‬ ‫ⲛⲁ ‪ⲡϩⲏⲧ ⲅⲁⲣ ⲙⲟⲩϩ‬‬ ‫‪ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲉⲧⲉⲙⲉⲩ • ⲉⲣϩ‬‬‫ⲉ ⲉⲙⲱⲣⲓ‪ⲛⲁⲩ • ⲛϭ‬‬‫‪ⲧⲱⲟⲩⲛ ⲛⲥⲉⲗⲱ • ⲙ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬

‫‪Textual notes‬‬ ‫‪Lines 11–12 (Coptic): Read ⲛⲥⲉⲣⲱϣⲉ in place of ⲛⲧⲉⲣⲱϣⲉ (em. Leipoldt 1913: 196).‬‬ ‫‪Line 21 (Coptic): Read ⲛⲉⲧⲛⲁⲟⲩⲱⲙ in place of ⲟⲩ ⲡⲉⲧⲛⲁⲟⲩⲱⲙ (em. Leipoldt 1913: 196).‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

211

(63v = 224v) Translation of the Coptic every food and every drink of death? It is a wonder that so many return to it, such they they cannot find a seat at it! They do not simply eat like this, but they also seize the things upon it and it does not suffice for them. As for those who eat at a table full of good things, even if no measure or satiety obtains for them, when the belly and the heart are full, it is necessary for them to be satisfied with [those things]. But as for those who eat — that is, those who eat from the things on the table of the demons — they have neither measure nor satiety, for the belly is not full. This is how people are not willing to get up and cease [and desist] Translation of the Arabic evil thing? [Isn’t it] the food and drink of death? It is a wonder that those who gather around it are so many, such that none of them can find a free seat at it in which to sit. They consume everything upon it — nay [they are] like people [who] seize what is on it greedily and without moderation. I am acquainted with those who partake from a table abounding in good things, content with moderation while satisfying themselves. When their bellies are filled, their insides are satisfied and they must be content with what they consume. But as for those who consume [food] from the table of the devils, they are not content, nor are their insides satisfied, nor is their heart filled, nor do they tend to get up from it, nor

‫‪212‬‬

‫‪CHAPTER 3‬‬

‫)‪(64r = 225r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬

‫يفارقونها‬ ‫فان كان احدً ا من‬ ‫النصارى الذين ينعتوا‬ ‫باسم يسوع لا يشتهوا‬ ‫عن يكفوا عن‬ ‫الطعام الذي على‬ ‫مايدة اولايك‬ ‫والذين يتناولون منها‬ ‫ولا يودهم ان ينتهوا‬ ‫عنها فكلمة ا﷽‬ ‫تشبههم بالكلاب‬ ‫السعرة والوحوش‬ ‫الضارية القدرة‬ ‫الذين ياكلون من جميع‬ ‫الجيف المنذرة لما يفترسوه‬ ‫وحتى التنانين والمسممات‬ ‫والذي قتل ويقال‬ ‫اي فلتفرح السموات‬ ‫والارض تتهلل‬ ‫يكون يكون‬ ‫كاستنشار ومسرة‬ ‫الروح القدس‬ ‫الناطق‬

‫• ⲥⲱ‪ⲙⲁⲩ ϩⲓϫ‬‬

‫‪ⲁⲩⲱ ⲉϣϫⲉ ⲟⲩⲛϩⲟⲓ-‬‬

‫ⲛⲁⲣⲡⲙ ⲟⲩⲁⲧⲩⲉ • ⲉⲛ‬ ‫• ⲛⲁ ‪ⲛⲓⲥ • ⲛⲥⲉⲟⲩⲱϣ‬‬ ‫ⲙⲱⲩⲟⲛ‪ⲉϭⲱ • ⲛⲟⲩⲉϣ‬‬ ‫ⲓ‪ϩⲛⲛϭⲓⲛⲟⲩⲱⲙ • ⲉⲧϩ‬‬‫ⲉⲛⲛ • ⲁⲍⲉⲡⲁⲣⲧⲉⲧ‬‫‪ⲧⲙⲙⲁⲩ • ⲏ ⲛⲧⲟϥ‬‬ ‫ⲛ • ⲙⲱⲩⲟⲩⲁ • ‪ⲕⲁⲛ ⲉ-‬‬‫ⲗⲟⲃⲉ • ⲩⲟⲱ‪ⲥⲉⲧⲙⲥⲁϩ‬‬ ‫• ⲩⲟⲟⲙⲙ‬ ‫ⲱⲧⲛⲧⲁⲛ • ⲥⲟⲅⲟⲗⲡ‬‫ⲩⲉ • ⲣⲟⲟ‪ⲛⲟⲩ • ⲉϩⲛⲟⲩϩ‬‬‫ⲓⲣⲩⲑⲛ‪ⲟⲩⲱⲙ • ⲙⲛϩ‬‬‫ⲛⲟⲱⲍⲛ‪ⲟⲛ ⲉⲃⲟⲗ ϩⲛϩ‬‬ ‫ⲧⲩⲟⲟⲙⲩⲉ • ⲙⲓⲛ ⲉⲛⲓⲉⲙⲙ‬ ‫ⲩⲟⲣⲏⲧ ⲥ‪ⲁⲩⲱ • ⲉⲁⲩⲣⲡⲁϩ‬‬ ‫ⲁⲣⲇⲉⲕⲡⲉ ⲓⲁⲣ‪ϣⲁϩ‬‬‫• ⲛⲱⲕ‬ ‫ⲛⲁ • ⲥⲟⲙⲙ ⲱ‪ⲙⲏ ⲥⲉϫ‬‬ ‫ⲩⲟ ⲉⲩⲏⲡⲙⲉⲣⲁⲙⲉ‪ϫ‬‬‫‪ⲛⲟϥ • ⲛⲧⲉⲡⲕⲁϩ‬‬ ‫ⲱ‪ⲧⲉⲗⲏⲗ • ⲉϥⲉϣ‬‬‫ⲛⲟ • ⲉⲡⲱ‪ⲡⲉ • ⲉϥⲉϣ‬‬ ‫• ⲧⲟⲣⲩⲟⲡⲁⲧⲁⲕ‬ ‫• ⲃⲁⲁⲩⲟⲧⲉ Ⲁ⳰Ⲛ⳰Ⲡⲉⲡⲙ‬ ‫ⲙ ⲗⲟⲃⲉ ‪ⲉⲧⲟⲩⲱϣ‬‬‫• ‪ⲙⲟϥ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬

‫‪Textual notes‬‬ ‫‪Lines 14–15 (Coptic): Read ⲉⲩⲟⲩⲱⲙ ⲙⲛϩⲉⲛⲑⲩⲣⲓⲟⲛ in place of ⲉⲩⲟⲩⲱⲙ ⲙⲛϩⲛⲑⲩⲣⲓⲟⲛ.‬‬ ‫‪Wiesmann (1936: 119 n.2) tentatively emends the text to ⲙⲛϩⲉⲛⲑⲩⲣⲓⲟⲛ ⲉⲩⲟⲩⲱⲙ.‬‬ ‫‪.‬عن ‪ in place of‬أن ‪Line 5 (Arabic): Read‬‬ ‫‪.‬كاستنشار ‪ in place of‬كاستبشار ‪Line 21 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

213

(64r = 225r) Translation of the Coptic from it (sc. the table). And if there are some who teach the name of Jesus and do not want to continue without eating of the foods on the table of those people, or even if they have eaten and have withdrawn from them, the Word will liken them to dogs and wild beasts, who eat from every sort of dead creature and who all are prone to bite, including the serpent.1 Is it not said, “Let the heavens be glad and let the earth rejoice”?2 Let it be so! Let it also be so in accordance with the gladness of the Holy Spirit, which is announced by Translation of the Arabic do they separate themselves from it. If a Christian characterized by the name of Jesus does not wish to desist from [eating] the food that is on the table of those [devils], while those who consume from it do not lead them to abstain from it, then the Word of God will liken them to mad dogs and to powerful and savage wild beasts, those who eat from all of the consecrated corpses when they ravage them, and even including serpents, poisonous creatures, and whatever kills. What is [it that is] said: “Let the heavens be glad and let the earth rejoice”? Let it be so! Let it be so, as a proclamation and the joy of the Holy Spirit who speaks

1 2

See Isaiah 56:9, 11. Psalm 95:11 LXX (= 96:11 NRSV; 95:11 Budge).

‫‪214‬‬

‫‪CHAPTER 3‬‬

‫)‪(64v = 225v‬‬ ‫Ⲇ⳰Ⲝ‬

‫‪ ١‬على افواه الانبيا‬ ‫‪ ٢‬وساير اوليا ا﷽ الاصفيا‬ ‫‪ ٣‬والمجد للثالوت المقدس‬ ‫‪ ٤‬الاب والابن‬ ‫‪ ٥‬والروح القدس‬ ‫‪ ٦‬المحيي المساوي‬ ‫‪ ٧‬الان‬ ‫‪ ٨‬وكل اوان‬ ‫‪ ٩‬والى دهر الداهرين‬ ‫‪ ١٠‬امين امين‬ ‫‪------------⳾⳾---------------⳾⳾---------‬‬‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬

‫يا اله ابينا‬ ‫القديس ابا شنوده‬ ‫تحنن علينا واغفر‬ ‫لنا خطايانا‬ ‫الجمة‬

‫ⲩⲟⲣⲏⲧ ⲉⲙⲱⲣⲓ‪ⲛϭ‬‬ ‫• ⲉⲧⲩⲟⲛⲡⲙ ⲉⲙⲧⲉ‬ ‫ⲥⲁⲓⲣⲧⲉⲧⲛ ⲩⲟⲟⲉⲡ‬ ‫• ⲃⲁⲁⲩⲟⲧⲉ‬ ‫ⲉⲣⲏ‪ⲡⲉⲓⲱⲧ • ⲙⲛⲡϣ‬‬ ‫ⲩⲟⲧⲉ • Ⲁ⳰Ⲛ⳰Ⲡⲉⲡⲛⲙ‬‫ⲛⲁⲧ‪ⲁⲁⲃ • ⲛⲣⲉϥ‬‬‫ⲱⲩⲁ • ‪ϩⲟ ⲉⲡⲧⲏⲣϥ‬‬ ‫• ⲛⲟⲓⲥⲩⲟⲟⲙⲟ‪ⲛϩ‬‬ ‫ⲩⲟⲛ ⲱⲩⲁ • ⲩⲟⲛⲉⲧ‬‫ⲓⲁⲛⲁ‪ⲟⲩⲉⲓϣ ⲛⲓⲙ • ϣ‬‬‫ⲉⲓⲛⲛ • ⲩⲟⲣⲏⲧ ⲛⲱ‬‫• ⲛⲏⲙⲁ‪ⲱⲛ • ϩ‬‬ ‫‪----------------⳾⳾-------------------⳾⳾-------------‬‬‫ⲧⲱⲓⲉⲛⲉⲡⲙ ⲉⲧⲩⲟⲛⲡ‬ ‫ⲩⲟⲛⲉ‪ⲉⲧⲟⲩⲁⲁⲃ • ⲁⲡⲁ ϣ‬‬‫ⲕⲏⲧ‪ⲧⲉ • ⲉⲕⲉϣⲉⲛϩ‬‬ ‫ⲁⲕ‪ⲉϩⲣⲁⲓ ⲉϫⲱⲛ • ⲛϥ‬‬ ‫ⲉⲃⲟⲛⲛⲛⲛ • ⲓⲁ‪ⲡⲁϣ‬‬ ‫• ⲗⲟⲃⲉ ⲛⲁⲛ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬

‫‪Textual notes‬‬ ‫‪Line 8 (Coptic): Read ⲙⲡⲧⲏⲣϥ in place of ⲉⲡⲧⲏⲣϥ (em. Emmel).‬‬ ‫‪Line 13 (Coptic), line 10 (Arabic): After these lines is a blank area equivalent to approximately three‬‬ ‫‪lines of text.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

215

(64v = 225v) Translation of the Coptic by all people who love God. Glory be to the Holy Trinity, to the Father, Son, and Holy Spirit, who is entirely life-giving and consubstantial, now and at all times, and unto all ages of ages, amen. O God of our holy father, Apa Shenoute, may you have compassion upon us, and forgive us the multitude of our sins. Translation of the Arabic through the mouths of the prophets and the rest of God’s sincere friends. Glory be to the Holy Trinity, to the Father, Son, and live-giving and consubstantial Holy Spirit, now and at all times, and for all eternity, amen, amen. O God of our father Saint Abba Shenoute, have compassion on us, and forgive us our numerous sins.

216

CHAPTER 3

(65r = 226r) Ⲓ⳰Ⲏ⳰Ⲥ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25

ⲡⲬ⳰Ⲣ⳰Ⲥ

ⲥⲩⲛ ⲑⲉⲱ ⲙⲁⲣⲉⲡⲗⲁⲟⲥ ⲧⲏⲣϥ ⲉⲩⲯⲁⲗⲗⲉⲓ ⲉⲩⲙⲟⲟϣⲉ ϣⲁⲑⲁⲗⲁⲥⲥⲁ ⲙⲡⲉⲛⲉⲓⲱⲧ ⲉⲧⲟⲩⲁⲁⲃ ⲁⲡⲁ ϣⲉⲛⲟⲩⲧⲉ ⲡⲁⲣⲭⲏⲙⲁⲛⲇⲣⲓⲧⲏⲥ ⲙⲡⲧⲟⲟⲩ ⲛⲁⲧⲣⲓⲡⲉ -----------------⳾⳾--------------------⳾⳾--------------ⲛϫⲁⲓⲉ ⲉⲓⲥϩⲏⲏⲧⲉ ⲁⲓⲟⲩⲉ ⲉⲓⲡⲏⲧ ⲁⲓϣⲱⲡⲉ ϩⲓⲡϫⲁⲓⲉ • ⲡⲉⲯⲁⲗⲙⲟⲥ ⲛⲇⲁⲩⲉⲓⲇ ϩⲙⲡⲧⲣⲉϥϣⲱⲡⲉ ϩⲓⲡϫⲁⲓⲉ • ⲁⲧⲁⲥⲁⲣⲝ ⲃⲱⲗ ⲉⲃⲟⲗ ϩⲛⲟⲩⲕⲁϩ ⲛϫⲁⲓⲉ • ϩⲙⲡⲧⲣⲉⲕⲉⲓ ⲉⲃⲟⲗ • ϩⲓⲡϫⲁⲓⲉ ⲇⲓⲁⲯⲁⲗⲙⲁ • ⲛⲁϣ ⲉⲛϩⲉ • ⲁⲩⲉⲣϫⲁⲓⲉ • ϩⲛⲟⲩϣⲥⲛⲉ ⲇⲓⲁⲯⲁⲗⲙⲁ • ⲛⲉϥⲥⲱϣϥ ⲁⲛ ϩⲓⲡⲉⲙⲉⲛⲧ • ⲟⲩⲇⲉ ⲉⲃⲟⲗ ϩⲛⲛⲧⲟⲟⲩ ⲛϫⲁⲓⲉ • ⲁϥⲡⲱϩ ⲛⲟⲩⲡⲉⲧⲣⲁ • ⲟⲩⲡⲉⲧⲣⲁ ϩⲓⲡϫⲁⲓⲉ • ⲉⲥⲉⲃⲧⲉⲟⲩⲧⲣⲁⲡⲉⲍⲁ ϩⲓⲡϫⲁⲓⲉ • ⲁⲩⲟⲩⲱⲙ ⲛⲓⲁⲕⲱⲃ • ⲁⲩⲉⲣⲡⲉϥⲙⲁ ⲛϫⲁⲓⲉ •

Textual notes Top margin: A brocaded mandorla separates the words Ⲓ⳰Ⲏ⳰Ⲥ ⲡⲬ⳰Ⲣ⳰Ⲥ. Side margin: A vine motif with the head of a bird runs along the right hand side, extending into the bottom margin. Lines 1–7: Red letters. After line 7 there is a wide ornamental dividing line. Line 8: Red letters. Line 9: Large decorative capitals, red and yellow. Line 24: The rho in ⲁⲩⲉⲣⲡⲉϥⲙⲁ is written above the line of text.

TEXT, TRANSLATION, AND CRITICAL NOTES

217

(65r = 226r) Translation of the Coptic With God. Let the entire people sing hymns as they walk to the sea (thalassa) of our holy father (5) Apa Shenoute the Archimandrite on the mountain of Atripe. “Desert” Lo, I fled far away, (10) and I dwelt in the desert.1 The psalm of David, when he was in the desert.2 My flesh wasted away in a deserted land.3 (15) When you were marching in the desert. Interlude.4 How they became deserted all of a sudden.5 Interlude. Neither despise him from the west, nor (20) from deserted mountains.6 He burst a stone asunder, a stone in the desert.7 To spread a table in the desert.8 They devoured Jacob, and made his place (25) deserted.9

1 2 3 4 5 6 7 8 9

Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm

54:8 LXX (= 55:7 NRSV; 54:7 Budge). 62:1 LXX (= 63:pro NRSV; 62:pro Budge). 62:2 LXX (= 63:1 NRSV; 62:1 Budge). 67:8 LXX (= 68:7 NRSV; 67:7 Budge). 72:19 LXX (= 73:19 NRSV; 72:19 Budge). 77:15 LXX (= 78:15 NRSV; 77:15 Budge). 77:19 LXX (= 78:19 NRSV; 77:19 Budge). 77:19 LXX (= 78:19 NRSV; 77:19 Budge). 78:7 LXX (= 79:7 NRSV; 78:7 Budge).

218

CHAPTER 3

(65v = 226v)

Ⲝ⳰Ⲉ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ⲁⲓⲣⲑⲉ ⲛⲟⲩϩⲣⲓⲙ ⲛⲧⲉⲡϫⲁⲓⲉ • ⲁϥϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧⲟⲩ • ϩⲛⲛⲛⲟⲩⲛ • ⲛⲑⲉ ⲛⲟⲩϫⲁⲓⲉ • ⲁⲩⲉⲡⲉⲓⲑⲩⲙⲉⲓ • ⲉⲩⲉⲡⲉⲓⲑⲩⲙⲓⲁ ϩⲓⲡϫⲁⲓⲉ • ⲁϥⲕⲱ ⲛϩⲛⲉⲓⲉⲣⲟⲟⲩ ⲛϫⲁⲓⲉ ⲉϩⲛⲟⲑⲉ ⲙⲙⲟⲟⲩ • ⲛⲥⲱⲱⲧⲉ ⲡϫⲱⲱⲣⲉ • ⲧⲏⲙ ⲙⲉⲛⲛⲁⲛⲑⲣⲁⲝ ⲛⲧⲉⲡϫⲁⲓⲉ • ⲡⲉⲛⲧⲁϥ- • ⲙⲡⲉϥⲗⲁⲟⲥ ⲉⲃⲟⲗ ϩⲓⲡϫⲁⲓⲉ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲉⲕⲗⲟⲟⲗⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲟⲩⲙⲟⲟⲩ ⲉϥϩⲏⲡ ϩⲛⲛⲉⲕⲗⲟⲟⲗⲉ ⲛⲁⲏⲣ ⲉⲃⲟⲗ ϩⲙⲡⲟⲩⲟⲉⲓⲛ • ⲁⲛⲉⲕⲗⲟⲟⲗⲉ ⲥⲓⲛⲉ • ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ • ⲁⲩⲱ ⲧⲉⲕⲙⲉ ⲡⲏϩ ϣⲁⲛⲉⲕⲗⲟⲟⲗⲉ • ⲁⲩⲱ ⲧⲉⲕⲙⲉ ϣⲁϩⲣⲁⲓ ⲉⲛⲕⲗⲟⲟⲗⲉ ⲁⲛⲉⲕⲗⲟⲟⲗⲉ ϯ ⲛⲧⲉⲩⲥⲙⲏ • ⲁϥϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧⲟⲩ ϩⲛⲟⲩⲕⲗⲟⲟⲗⲉ ⲙⲡⲉϩⲟⲟⲩ • ⲁϥϩⲱⲛ ⲉⲧⲟⲧⲟⲩ ⲛⲛⲉⲕⲗⲟⲟⲗⲉ ⲉⲧⲛⲧⲡⲉ ⲙⲙⲟⲟⲩ • ϫⲉⲛⲓⲙ ϩⲛⲛⲉⲕⲗⲟⲟⲗⲉ • ⲉⲡⲉⲧⲛⲁϣⲱϣⲟⲩϥ ⲉⲠ⳰Ⲟ⳰Ⲥ • ⲁⲩⲕⲗⲟⲟⲗⲉ ⲙⲛⲟⲩϭⲟⲥⲙ • ⲛⲉⲧⲙⲡⲉϥⲕⲱⲧⲉ

Textual notes Line 12: Red letters. Line 13: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(65v = 226v) Translation of the Coptic I resembled a pelican of the desert.1 He guided them in the depths as [in] a desert.2 They lustily desired (5) in the desert.3 He turned rivers into wilderness, channels of water.4 The arrows of the strong man are sharp, with the coals of the desert.5 (10) He who brought his people out through the desert.6 “Cloud” Water hidden in airy clouds; from (15) light.7 The clouds passed before him.8 And your truth reaches unto the clouds.9 And your truth as far as the clouds.10 The clouds gave their voice.11 (20) He guided them with a cloud by day.12 He commanded the clouds in the watery heaven.13 For who among the clouds would (25) be deemed equal to the Lord?14 A cloud and a tempest surround him.15

1

Psalm 101:7 LXX (= 102:6 NRSV; 101:6 Budge). Psalm 105:9 LXX (= 106:9 NRSV; 105:9 Budge). 3 Psalm 105:14 LXX (= 106:14 NRSV; 105:14 Budge). 4 Psalm 106:33 LXX (= 107:33 NRSV; 106:33 Budge). 5 Psalm 119:4 LXX (= 120:4 NRSV; 119:4 Budge). 6 Psalm 135:16 LXX (= 136:16 NRSV; 135:16 Budge). 7 Psalm 17:12 LXX (= 18:11 NRSV; 17:11 Budge). 8 Psalm 17:13 LXX (= 18:12 NRSV; 17:12 Budge). 9 Psalm 35:6 LXX (= 36:5 NRSV; 35:5 Budge). 10 Psalm 56:11 LXX (= 57:10 NRSV; 56:10 Budge). 11 Psalm 76:18 LXX (= 77:17 NRSV; 76:17 Budge). 12 Psalm 77:14 LXX (= 78:14 NRSV; 77:14 Budge). 13 Psalm 77:23 LXX (= 78:23 NRSV; 77:23 Budge). 14 Psalm 88:7 LXX (= 89:6 NRSV; 88:6 Budge). 15 Psalm 96:2 LXX (= 97:2 NRSV; 96:2 Budge). 2

219

220

CHAPTER 3

(66r = 227r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

ⲁϥϣⲁϫⲉ ⲛⲙⲙⲁⲩ • ϩⲛⲟⲩⲥⲧⲩⲗⲗⲟⲥ ⲛⲕⲗⲟⲟⲗⲉ •

ⲁϥⲕⲱ ⲛⲛⲉⲕⲗⲟⲟⲗⲉ • ⲉⲧⲣⲉϥⲁⲗⲉ ⲉϩⲣⲁⲓ ⲉϫⲟⲟⲩ •

ⲁϥⲡⲉⲣϣⲟⲩⲕⲗⲟⲟⲗⲉ ⲉⲃⲟⲗ • ⲉⲣϩⲁⲓⲃⲉⲥ ⲉⲣⲟⲟⲩ •

ⲁⲩⲱ ⲧⲕⲙⲉ ⲡⲏϩ ϣⲁⲛⲕⲗⲟⲟⲗⲉ • ⲡⲉⲛⲧⲁϥⲛⲛⲉⲕⲗⲟⲟⲗⲉ ⲉϩⲣⲁⲓ • ϫⲓⲛⲁⲣⲏϫϥ ⲙⲡⲕⲁϩ •

ⲡⲉⲛⲧⲁϥϭⲉⲗⲧⲡⲉ • ϩⲛⲛⲉⲕⲗⲟⲟⲗⲉ • -----------------⳾⳾--------------------⳾⳾--------------ⲛⲉⲣⲏⲙⲟⲥ ⲧⲟⲩ ⲁⲩⲧⲟⲩ -----------------⳾⳾--------------------⳾⳾--------------ⲧⲉⲥⲙⲏ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲉϥⲕⲓⲙ ⲉⲧⲉⲣⲏⲙⲟⲥ • ⲁⲩⲱ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲁⲕⲓⲙ ⲉⲧⲉⲣⲏⲙⲟⲥ ⲛⲕⲁⲇⲏⲥ • ⲛⲁⲙⲓ ⲧⲏⲣⲟⲩ • ⲛⲉ ⲛⲉⲑⲩⲣⲓⲟⲛ ⲙⲡⲉⲧⲣⲏⲙⲟⲥ • ⲛⲧⲟⲟⲩ ⲛⲧⲉⲣⲏⲙⲟⲥ ⲛⲁⲟⲩⲣⲱⲧ ⲕⲁⲡⲉϩⲟⲟⲩ ⲙⲡⲓⲣⲁⲥⲙⲟⲥ • ϩⲛⲧⲉⲣⲏⲙⲟⲥ • ⲉⲣⲁϩⲧⲟⲩ ⲉϩⲣⲁⲓ ϩⲛⲧⲉⲣⲏⲙⲟⲥ • -----------------⳾⳾--------------------⳾⳾--------------ⲇⲟⲝⲓⲥ ⲯⲁⲗⲙⲟⲥ -----------------⳾⳾--------------------⳾⳾--------------ⲑⲁⲩⲙⲁⲥⲧⲟⲥ ⲟ Ⲑ⳰Ⲥ ⲛ ⲧⲟⲓⲥ • ⲁⲅⲓⲁⲥ ⲁⲩⲧⲟⲩ ⲟ Ⲑ⳰Ⲥ Ⲓ⳰Ⲏ⳰Ⲗ ------------⳾⳾---------------⳾⳾----------

Textual notes Line Line Line Line

11: 12: 22: 23:

Red letters. Large decorative capitals, red and yellow. Red letters. Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(66r = 227r) Translation of the Coptic He spoke with them from a cloudy pillar.1 He moved the clouds so that he might mount them.2 He spread a cloud to cover them.3 And your truth reaches unto the clouds.4 He who brought up clouds from the ends of the earth.5 He who gathered the heavens in clouds.6 “Wilderness” — Same Tune The voice of the Lord, as he shakes the wilderness.7 And the Lord will shake the wilderness of Kades.8 Mine are all the wild beasts of the wilderness.9 Those of the wilderness will flourish.10 Leave the day of trial in the wilderness.11 To strike them down in the wilderness.12 Psalmic Glorification You are marvelous, O God, among your holy ones, O God of Israel.

1

Psalm 98:7 LXX (= 99:7 NRSV; 98:7 Budge). Psalm 103:3 LXX (= 104:3 NRSV; 103:3 Budge). 3 Psalm 104:39 LXX (= 105:39 NRSV; 104:39 Budge). 4 Psalm 107:5 LXX (= 108:4 NRSV; 107:4 Budge). 5 Psalm 134:7 LXX (= 135:7 NRSV; 134:7 Budge). 6 Psalm 146:8 LXX (= 147:8 NRSV; 146:8 Budge). 7 Psalm 28:8 LXX (= 29:8 NRSV; 28:8 Budge). 8 Psalm 28:8 LXX (= 29:8 NRSV; 28:8 Budge). 9 Psalm 49:10 LXX (= 50:10 NRSV; 49:10 Budge). 10 Psalm 64:13 LXX (= 65:12 NRSV; 64:12 Budge). 11 Psalm 94:8 LXX (= 95:8 NRSV; 94:8 Budge). 12 Psalm 105:26 LXX (= 106:26 NRSV; 105:26 Budge). 2

221

222

CHAPTER 3

(66v = 227v) Ⲝ⳰Ⲋ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲛⲉⲕⲙⲏⲗⲉⲧⲉ ϩⲛⲛⲉⲡⲣⲁⲝⲓⲥ ⲡⲉⲡⲣⲁⲝⲓⲥ ⲛⲧⲉⲣⲉϩⲧⲟⲟⲩⲉ ⲇⲉ ϣⲱⲡⲉ ⲡⲙⲁ ⲙⲛ ⲙⲡⲉⲛⲛⲉ- • ⲉϥ ⲥⲟⲩⲱⲛϥ ⲟⲩⲕⲟⲗⲡⲟⲥ ⲇⲉ ⲡⲉⲛⲧⲁⲩⲉⲓⲟⲣϩϥ • ⲉⲟⲩⲛⲟⲩⲙⲁ ⲙⲙⲟⲟⲛⲉ ⲛϩⲏⲧϥ • ⲁⲩⲱ ϫⲓϣⲟϫⲛⲉ ⲉⲛⲁⲩ • ϫⲉⲥⲉⲛⲁϣϭⲙϭⲟⲙ • ⲉⲧⲟⲩϫⲉ- • ⲡϫⲟⲓ ⲉϩⲟⲩⲛ ⲉⲙⲁⲩ • ⲁⲩⲧⲉⲕⲙⲛϩⲁⲩϭⲁⲗ • ⲁⲩⲕⲁⲁⲩ ⲉⲩⲁϣⲉ ϩⲛⲑⲁⲗⲁⲥⲥⲁ • ϩⲁⲙⲁ ⲙⲛ ⲁⲩⲕⲁϫⲱⲟⲩ ⲉⲃⲟⲗ ⲛⲛϩⲓⲏⲩ • ⲁⲩϥⲓ ⲉϩⲣⲁⲓ ⲛⲧϭⲓⲥⲗⲁⲩⲟ • ⲁⲩⲣϩⲱⲧ ⲙⲡⲧⲏⲩ ⲛⲧⲛⲃⲟⲗ ⲉϩⲟⲩⲛ ⲉⲡⲉⲕⲣⲟ •ⲁⲩⲧⲱⲙⲛⲧ ⲇⲉ ⲉⲩⲙⲁ ⲉϥⲟ ⲛϩⲱⲛ • ϩⲛⲑⲁⲗⲁⲥⲥⲁ ⲁⲩⲙⲁ ⲛⲡϫⲱ ⲉⲣⲟϥ • ⲁⲡⲉϥⲑⲏ ⲙⲉⲛ ⲧⲁϫⲣⲟ • ⲁϥϭⲱ ⲛϥⲕⲓⲙ ⲁⲛ • -----------------⳾⳾--------------------⳾⳾--------------Ϩ⳰Ⲣ ⲧⲕⲟⲩⲓ ⲁⲓϥⲉⲓ ⲛⲛⲁⲃⲁⲗ ϩⲣⲁⲓ ⲉϫⲛⲛⲧⲟⲟⲩ • ϫⲉⲉⲣⲉⲧⲁⲃⲟⲏⲑⲉⲓⲁ • ⲛⲏⲩ ⲛⲁⲉ ⲧⲱⲛ • Ϣ⳰Ⲧ⳰Ⲟ ⲉⲣⲉⲧⲁⲃⲟⲏⲑⲉⲓⲁ • ϣⲟⲟⲡ ⲉⲃⲟⲗ ϩⲓⲧⲉⲛⲙⲡⲛⲟⲩⲧⲉ • ⲗⲉⲝⲓⲥ ⲡⲉⲛⲧⲁϥⲧⲁⲙⲓⲉⲧⲡⲉ ⲙⲛⲡⲕⲁϩ ⲙⲡⲉⲣϯ ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ ⲉⲩⲕⲓⲙ • -----------------⳾⳾--------------------⳾⳾--------------ⲛϫⲱⲓ -----------------⳾⳾--------------------⳾⳾--------------ⲛⲉⲧⲃⲏⲕ ⲉⲡⲉⲥⲏⲧ ⲉⲑⲁⲗⲁⲥⲥⲁ ϩⲛⲛⲉⲩⲉϫⲏⲩ • ϥⲛⲁⲧⲟⲩϫⲱ • ⲛⲛⲉϫⲏⲩ ⲛⲑⲁⲣⲥⲓⲥ • ⲛⲓⲕⲟⲩⲓ ⲉⲧⲟⲛϩ ⲙⲛⲛⲓⲛⲟϭ • ⲉⲣⲉⲛⲉϫⲏⲩ

Textual notes Lines 1–2: Red letters. Line 3: Large decorative capitals, red and yellow. Line 17: Red letters. Line 19: Read ⲛⲁⲓ in place of ⲛⲁⲉ. Line 20: Ϣ⳰Ⲧ⳰Ⲟ is written in red letters. Line 22: ⲗⲉⲝⲓⲥ is written in red letters. Line 24: Red letters. Line 25: Large decorative capitals, red and yellow. Line 26: The second epsilon in ϩⲛⲛⲉⲩⲉϫⲏⲩ is written above the line of text.

TEXT, TRANSLATION, AND CRITICAL NOTES

223

(66v = 227v) Translation of the Coptic Now recite (mēlete) from the Acts (of the Apostles) The Act When dawn came, the sailors did not recognize the land. But they spotted (5) a bay with a beach on it, and they went to see whether they might be able to land the ship there. They drew the anchors and left them hanging in (10) the sea. Meanwhile, they undid the ropes and sailed with the wind toward the shore. But they encountered a shallow reef in the sea, (15) and ran the ship aground upon it; its bow stuck, and remained immovable.1 Hermēneia, the small one: I raised my eyes up upon the mountains; whence will my consolation come?2 (20) Prostration: My consolation is from God.3 Lection: O you who created heaven and earth, do not put my feet to shaking.4 “Ship” (25) Those who would go down to the sea in their ships.5 He will shatter the ships of Tharsis.6 Living things small and great, while ships

1 2 3 4 5 6

Acts 27:39–41. Psalm 120:1 LXX (= 121:1 NRSV; 120:1 Budge). Psalm 120:2 LXX (= 121:2 NRSV; 120:2 Budge). Psalm 120:2–3 LXX (= 121:2–3 NRSV; 120:2–3 Budge). Psalm 106:23 LXX (= 107:23 NRSV; 106:23 Budge). Psalm 47:8 LXX (= 48:7 NRSV; 47:7 Budge).

224

CHAPTER 3

(67r = 228r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲥϭⲏⲣ ⲛϩⲏⲧⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲑⲁⲗⲁⲥⲥⲁ • ⲧⲟⲩ ⲁⲩⲧⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲙⲛⲛⲉⲧⲙⲟⲟϣⲉ ϩⲓⲛⲉϩⲓⲟⲟⲩⲉ ⲛⲑⲁⲗⲁⲥⲥⲁ • ⲛⲧⲟϥ ⲁϥⲥⲙⲛⲥⲛⲧⲉ ⲙⲙⲟⲥ • ϩⲓϫⲛⲛⲉⲑⲁⲗⲁⲥⲥⲁ • ⲡⲉⲧⲥⲱⲟⲩϩⲛ ⲙⲙⲟⲟⲩ • ⲛⲑⲁⲗⲁⲥⲥⲁ ⲛⲑⲉ ⲛⲛⲁⲛⲉⲓⲁⲥⲕⲱⲥ • ⲁⲩⲱϣ ⲉⲃⲟⲗ ϩⲛⲛϩⲏⲧ • ⲛⲛⲉⲑⲁⲗⲁⲥⲥⲁ • ⲡⲉⲧϣⲧⲟⲣⲧⲣ ⲙⲡⲟⲩⲟϣⲥ ⲛⲑⲁⲗⲁⲥⲥⲁ ⲁⲩⲱ ⲑⲁⲗⲁⲥⲥⲁ ⲉⲧⲟⲩⲏⲩ • ⲡⲉⲧⲕⲧⲟ ⲛⲑⲁⲗⲁⲥⲥⲁ ⲉⲡⲉⲧϣⲟⲩⲱⲟⲩ ⲁⲓⲉⲓ ⲉⲛⲉⲧϣⲏⲕ ⲛⲑⲁⲗⲁⲥⲥⲁ • ⲑⲁⲗⲁⲥⲥⲁ ⲙⲛⲛⲉⲧⲛϩⲏⲧⲥ ⲧⲏⲣⲟⲩ • ⲛⲉϥⲣϫⲟⲉⲓⲥ • ϫⲓⲛⲑⲁⲗⲁⲥⲥⲁ ϣⲁⲑⲁⲗⲁⲥ ⲛⲧⲟⲕ ⲁⲕⲧⲁϫⲣⲉⲑⲁⲗⲁⲥⲥⲁ ϩⲛⲧⲉⲕϭⲟⲙ • ⲁϥⲡⲉϩⲑⲁⲗⲁⲥⲥⲁ • ⲁϥⲛⲧⲟⲩ ⲉⲃⲟⲗ • ⲉⲩϩⲏⲗ ⲛⲑⲉ ⲙⲡϣⲱ ⲛⲑⲁⲗⲁⲥⲥⲁ • ⲁⲥϣⲣⲡⲛⲉⲥϣⲗϩ ⲉⲃⲟⲗ ϣⲁⲑⲁⲗⲁⲥⲥⲁ • ϯⲛⲁⲕⲱ ⲛⲧⲉϥϭⲓϫ ϩⲛⲑⲁⲗⲁⲥⲥⲁ • ⲛⲧⲟⲕ ⲛⲧⲁⲕⲥⲛⲧⲡⲉⲙϩⲓⲧ • ⲙⲛⲑⲁⲗⲁⲥⲥⲁ • ϩⲛϣⲡⲏⲣⲉ ⲛⲉ ⲛϫⲓⲥⲉ ⲛⲑⲁⲗⲁⲥⲥⲁ • ⲧⲟϥ ⲧⲉ ⲑⲁⲗⲁⲥⲥⲁ • ⲁⲩⲱ ⲛⲧⲟϥ ⲡⲉⲛⲧⲁϥⲧⲁⲙⲓⲟⲥ • ⲙⲁⲣⲉⲑⲁⲗⲁⲥⲥⲁ ⲕⲓⲙ ⲙⲛⲡⲉⲥϫⲱⲕ ⲉⲃⲟⲗ ⲧⲉⲑⲁⲗⲁⲥⲥⲁ ⲧⲉⲓⲛⲟϭ • ⲉⲧⲟⲩⲱϣⲥ ⲉⲣⲉⲛⲉϫⲏⲩ ⲥϭⲏⲣ ⲛϩⲏⲧⲥ •

Textual notes Line 2: Red letters. Line 3: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(67r = 228r) Translation of the Coptic sail in it.1 “Sea” — Same Tune And the things that walk on the paths of the sea.2 (5) It is he who founded it upon the seas.3 He who gathers waters of the sea like those of wineskins.4 They cried out in hearts of the seas.5 (10) He who stirs the breadth of the sea.6 And a distant sea.7 He who turns the sea back to dry land.8 I came into the depths of the sea.9 Sea and all things in it.10 (15) And he shall rule from sea to sea.11 It was you who strengthened the sea by your power.12 He rent a sea and brought them out.13 Winged [birds] like the sand of the sea.14 (20) It sent out its branches as far as the sea.15 I will set his hand in a sea.16 It is you who created the north and seas.17 Marvelous are the billows of the sea.18 (25) His is the sea, and it is he who created it.19 Let the sea shake with its fullness.20 This great, wide sea; ships voyage in it.21 1

Psalm 103:25–26 LXX (= 104:25–26 NRSV; 103:25–26 Budge). Psalm 8:9 LXX (= 8:8 NRSV; 8:9 Budge). 3 Psalm 23:2 LXX (= 24:2 NRSV; 23:2 Budge). 4 Psalm 32:7 LXX (= 33:7 NRSV; 32:7 Budge). 5 Psalm 45:3 LXX (= 46:2 NRSV; 45:3 Budge). 6 Psalm 64:8 LXX (= 65:7 NRSV; 64:7 Budge). 7 Psalm 64:6 LXX (= 65:5 NRSV; 64:6 Budge). 8 Psalm 65:6 LXX (= 66:6 NRSV; 65:6 Budge). 9 Psalm 68:3 LXX (= 69:2 NRSV; 68:2 Budge). 10 Psalm 68:35 LXX (= 69:34 NRSV; 68:34 Budge). 11 Psalm 71:8 LXX (= 72:8 NRSV; 71:8 Budge). 12 Psalm 73:13 LXX (= 74:13 NRSV; 73:13 Budge). 13 Psalm 77:13 LXX (= 78:13 NRSV; 77:13 Budge). 14 Psalm 77:27 LXX (= 78:27 NRSV; 77:27 Budge). 15 Psalm 79:12 LXX (= 80:11 NRSV; 79:11 Budge). 16 Psalm 88:26 LXX (= 89:25 NRSV; 88:25 Budge). 17 Psalm 88:13 LXX (= 89:12 NRSV; 88:12 Budge). 18 Psalm 92:4 LXX (= 93:4 NRSV; 92:4 Budge). 19 Psalm 94:5 LXX (= 95:5 NRSV; 94:5 Budge). 20 Psalm 97:7 LXX (= 98:7 NRSV; 97:7 Budge). 21 Psalm 103:25–26 LXX (= 104:25 NRSV; 103:25 Budge). 2

225

226

CHAPTER 3

(67v = 228v) Ⲝ⳰Ⲍ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ⲉⲩⲛⲏⲩ ⲉϩⲣⲁⲓ ϩⲛⲧⲉⲣⲉⲑⲣⲁ ⲑⲁⲗⲁⲥⲥⲁ •

ϩⲛϩⲟⲧⲉ ⲉϫⲛⲧⲉⲣⲉⲑⲣⲁ ⲑⲁⲗⲁⲥⲥⲁ • ⲡⲉⲓⲉⲃⲧ ⲙⲛⲡⲓⲙⲛⲧ ⲡⲉⲙϩⲓⲧ ⲙⲛⲑⲁⲗⲁⲥⲥⲁ •

ⲁⲑⲁⲗⲁⲥⲥⲁ ⲛⲁⲩ ⲁⲥⲡⲱⲧ • ⲁϩⲣⲟ ⲑⲁⲗⲁⲥⲥⲁ ϫⲉⲁⲛⲁⲩ ⲁⲣⲡⲱⲧ • ϩⲛⲛⲁⲑⲁⲗⲁⲥⲥⲁ ⲙⲛⲛⲛⲟⲩⲛ • ⲉⲁϥⲣⲱϩⲧ ⲙⲫⲁⲣⲁⲱ • ⲙⲛⲧⲉϥϭⲟⲙ ⲉⲧⲉⲣⲉⲑⲣⲁ ⲑⲁⲗⲁⲥⲥⲁ •

ⲡⲉⲛⲧⲁϥⲡⲉϣⲧⲉⲣⲩⲑⲣⲁ ⲑⲁⲗⲁⲥⲥⲁ ⲉϩⲛⲧⲟ •

ⲉⲓϣⲁⲛϫⲓ ⲛⲛⲁⲧⲛϩ ⲙⲡⲛⲁⲩ ⲛϣⲱⲣⲡ ⲧⲁⲟⲩⲱϩ • ϩⲛⲁⲣⲏϫⲥ ⲛⲑⲁⲗⲁⲥⲥⲁ •

ⲧⲉⲑⲁⲗⲁⲥⲥⲁ ⲙⲛⲛⲉⲧⲛϩⲏⲧⲥ ⲧⲏⲣⲟⲩ • ---------------⳾⳾------------------⳾⳾------------ⲛⲉⲓⲉⲣⲟ • ⲧⲟⲩ ⲁⲩⲧⲟⲩ ---------------⳾⳾------------------⳾⳾------------ⲁⲩⲱ ⲁϥⲥⲉⲃⲧⲱⲧⲥ ϩⲓϫⲛⲛⲓⲉⲣⲱⲟⲩ • ⲙⲙⲁ ⲙⲙⲟⲟⲛⲉ • ⲙⲡⲓⲉⲣⲟ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ϩⲛⲧⲡⲟⲗⲓⲥ ⲙⲡⲉⲛⲛⲟⲩⲧⲉ • ⲁⲡⲉⲓⲉⲣⲟ ⲙⲡⲛⲟⲩⲧⲉ ⲙⲟⲩϩ ⲙⲙⲟⲟⲩ • ⲁⲩⲱ ⲥⲉⲛⲁⲙⲟⲟϣⲉ • ⲛⲣⲁⲧⲟⲩ ϩⲉⲙⲡⲉⲓⲉⲣⲟ ⲁⲩⲱ ϫⲓⲛⲡⲓⲉⲣⲟ • ϣⲁⲁⲣⲏⲏϫⲥ ⲛⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ • ⲛⲧⲟⲕ ⲁⲕⲧⲣⲉⲛⲉⲓⲉⲣⲱⲟⲩ • ⲉⲧⲧⲁϫⲣⲏⲩ ϣⲟⲟⲩⲉ • ⲁⲩⲱ ⲁϥⲛⲙⲙⲟⲟⲩ ⲛⲉⲓ ⲉⲡⲉⲥⲏⲧ • ⲛⲑⲉ

Textual notes Line 8: Read ϩⲛⲛⲑⲁⲗⲁⲥⲥⲁ in place of ϩⲛⲛⲁⲑⲁⲗⲁⲥⲥⲁ. Line 16: Red letters. Line 17: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(67v = 228v) Translation of the Coptic While they were going up through the Red Sea.1 Awesome things by the Red Sea.2 East and west, north and sea.3 The sea saw and fled.4 Why, O sea, did you see and flee?5 In the seas and the depths.6 And he struck pharaoh and his force in the Red Sea.7 He who divided the Red Sea into portions.8 If I should take up my wings at dawn, and dwell in the far limits of the sea.9 The sea and all that are in it.10 “River” — Same Tune And he prepared it upon rivers.11 The currents of the river shall be glad in the city of our God.12 The river of God filled up with water.13 And they will walk on foot through the river.14 And from river to the far limits of the world.15 It is you who dried up the strong rivers.16 And he brought down waters like

1

Psalm 105:7 LXX (= 106:7 NRSV; 105:7 Budge). Psalm 105:22 LXX (= 106:22 NRSV; 105:22 Budge). 3 Psalm 106:3 LXX (= 107:3 NRSV; 106:3 Budge). 4 Psalm 113:3 LXX (= 114:3 NRSV; 113:3 Budge). 5 Psalm 113:5 LXX (= 114:5 NRSV; 113:5 Budge). 6 Psalm 134:6 LXX (= 135:6 NRSV; 134:6 Budge). 7 Psalm 135:15 LXX (= 136:15 NRSV; 135:15 Budge). 8 Psalm 135:13 LXX (= 136:13 NRSV; 135:13 Budge). 9 Psalm 138:9 LXX (= 139:9 NRSV; 138:9 Budge). 10 Psalm 145:6 LXX (= 146:6 NRSV; 145:6 Budge). 11 Psalm 23:2 LXX (= 24:2 NRSV; 23:2 Budge). 12 Psalm 45:5 LXX (= 46:4 NRSV; 45:4 Budge). 13 Psalm 64:10 LXX (= 65:9 NRSV; 64:9 Budge). 14 Psalm 65:6 LXX (= 66:6 NRSV; 65:6 Budge). 15 Psalm 71:8 LXX (= 72:8 NRSV; 71:8 Budge). 16 Psalm 73:15 LXX (= 74:15 NRSV; 73:15 Budge). 2

227

228

CHAPTER 3

(68r = 229r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲛϩⲛⲉⲓⲉⲣⲱⲟⲩ •

ⲁⲩⲱ ⲧⲉϥⲟⲩⲛⲁⲙ • ϩⲛⲛⲉⲓⲉⲣⲱⲟⲩ • ⲡⲞ⳰Ⲥ ⲁⲛⲓⲉⲣⲱⲟⲩ ⲧⲱⲟⲩⲛ ⲉϩⲣⲁⲓ • ⲁⲛⲉⲓⲉⲣⲱⲟⲩ ϥⲓ ⲉϩⲣⲁⲓ ⲛⲧⲉⲩⲥⲙⲏ •

ⲉⲃⲟⲗ ϩⲙⲡⲉϩⲣⲱⲟⲩ • ⲛⲙⲙⲟⲟⲩ ⲉⲧⲛⲁϣⲟⲟⲩ • ⲛⲉⲓⲉⲣⲱⲟⲩ ⲛⲁϫⲁⲕ ⲛⲛⲉⲩϭⲓϫ ϩⲓⲟⲩⲥⲟⲡ • ⲁϩⲛⲉⲓⲉⲣⲱⲟⲩ ⲥⲱⲕ ϩⲛϩⲉⲛⲙⲁ • ⲉⲙⲛⲙⲟⲟⲩ ⲛϩⲏⲧⲟⲩ • ⲁϥⲕⲱ ⲛϩⲛⲉⲓⲉⲣⲱⲟⲩ • ⲛϫⲁⲓⲉ • ⲉϩⲛⲟⲑⲉ ⲙⲙⲟⲟⲩ • ⲉⲛϩⲣⲁⲓ ϩⲓϫⲛⲛⲉⲓⲉⲣⲱⲟⲩ • ⲛⲧⲃⲁⲃⲩⲗⲱⲛ • ⲁⲛϩⲙⲟⲟⲥ ⲉϩⲣⲁⲓ ⲁⲛⲣⲓⲙⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲛϩⲟⲉⲓⲙ ⲧⲟⲩ ⲁⲩⲧⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲉⲕⲣⲱⲟⲩϣ ⲧⲏⲣⲟⲩ ⲙⲛⲛⲉⲕϩⲟⲉⲓⲙ • ⲁⲩⲉⲓ ⲉϩⲣⲁⲓ ⲉϫⲱⲓ • ⲧⲁϣⲏ ⲡⲉϩⲟⲟⲩ ⲛⲛⲉⲥϩⲟⲉⲓⲙ • ⲡⲕⲓⲙ ⲛⲛⲉⲥϩⲟⲉⲓⲙ ⲛⲧⲟⲕ ⲉⲧⲧⲣⲉϥϭⲱ • ⲁⲩⲱ ⲁⲩϫⲓⲥⲉ ⲛϭⲓⲛⲉⲥϩⲟⲉⲓⲙ • ⲁⲥϣⲱⲡⲉ ⲛϭⲓⲟⲩϩⲏ ⲛⲧⲏⲩ • ⲁⲛⲉⲥϩⲟⲉⲓⲙ ⲕⲁⲣⲱⲟⲩ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲉⲓⲁ ⲥⲧⲟⲭ ⲛⲟⲩⲱⲧ ----------------⳾⳾-------------------⳾⳾-------------ⲉⲡⲉⲓⲁ ⲛⲛⲉϩⲙⲟⲩ ⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲛϣⲟ • ⲁⲩⲱ ⲧⲁⲉⲡⲡⲓⲁ • ⲛⲛⲉⲥⲕⲩⲛⲏ • ⲛⲧⲉⲛⲓⲁ ⲧⲁϣⲉⲡⲉⲩⲥⲟⲩⲟ • ⲉⲡⲓⲁ ⲡⲣⲓⲙⲉ ⲡⲙⲁ ⲛⲧⲁϥⲥⲙⲛⲧϥ •

Textual notes Line 15: Red letters. Line 16: Large decorative capitals, red and yellow. Line 19: The ϭⲱ in ⲉⲧⲧⲣⲉϥϭⲱ is written above the line of text. Line 23: Red letters. Line 24: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

229

(68r = 229r) Translation of the Coptic rivers.1 And his right hand in rivers.2 O Lord, the rivers arose.3 The rivers lifted up their voice from the sound of many waters.4 Rivers will clap their hands together.5 Rivers flowed in waterless places.6 He turned rivers into desert; channels of water.7 While we were by the rivers of Babylon, we sat down and wept.8 “Wave” — Same Tune All your surges and your waves passed over me.9 The roar of its waves.10 The motion of its waves you quell.11 And its waves were lifted up.12 A breeze arose; its waves became silent.13 “Valley” — Same Tune14 The valley of salt, and the twelve thousand.15 And I will apportion the valley of tents.16 And the valleys multiply their grain.17 To the valley of weeping, the place he established.18 1

Psalm 77:16 LXX (= 78:16 NRSV; 77:16 Budge). Psalm 88:26 LXX (= 89:25 NRSV; 88:25 Budge). 3 Psalm 92:3 LXX (= 93:3 NRSV; 92:3 Budge). 4 Psalm 92:3–4 LXX (= 93:3 NRSV; 92:3 Budge). 5 Psalm 97:8 LXX (= 98:8 NRSV; 97:8 Budge). 6 Psalm 104:41 LXX (= 105:41 NRSV; 104:41 Budge). 7 Psalm 106:33 LXX (= 107:33 NRSV; 106:33 Budge). 8 Psalm 136:1 LXX (= 137:1 NRSV; 136:1 Budge). 9 Psalm 41:8 LXX (= 42:7 NRSV; 41:7 Budge). 10 Psalm 64:8 LXX (= 65:7 NRSV; 64:7 Budge). 11 Psalm 88:10 LXX (= 89:9 NRSV; 88:9 Budge). 12 Psalm 106:25 LXX (= 107:25 NRSV; 106:25 Budge). 13 Psalm 106:29 LXX (= 107:29 NRSV; 106:29 Budge). 14 The Coptic word ⲉⲓⲁ can mean either “valley, ravine” (Crum, Coptic Dictionary, 73a), “wild ass” (Crum, Coptic Dictionary, 75b), or “washing” (Crum, Coptic Dictionary, 75a). The Psalms quoted in this section refer originally to “valleys” (three times) and “wild asses” (once), whereas the other keywords in this constellation all relate to water (“sea,” “ship,” “river,” “wave,” “spring”). One possibility is that “valley” was understood in a nautical sense (e.g., a river valley). Alternately, the verses may have been compiled with limited knowledge of Coptic, suggesting that the different meanings of ⲉⲓⲁ were less important than the oral performance of the word. 15 Psalm 59:2 LXX (= 60:pro NRSV; 59:pro Budge). 16 Psalm 59:8 LXX (= 60:6 NRSV; 59:6 Budge). 17 Psalm 64:14 LXX (= 65:13 NRSV; 64:13 Budge). 18 Psalm 83:7 LXX (= 84:6 NRSV; 83:6 Budge). 2

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(68v = 229v) Ⲝ⳰Ⲏ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

Ⲓ⳰Ⲥ

ⲡⲬ⳰Ⲥ

Ⲍ

ⲛⲓⲁ ϩⲱⲟⲩⲧ • ϣⲁⲩϫⲓⲧⲟⲩ • ⲉⲡⲉⲩⲉⲓⲃⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲙⲡⲩⲅⲏ ⲥⲧⲟⲭⲟⲥ ⲛⲟⲩⲱⲧ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓⲙⲡⲩⲅⲏ ⲛⲙⲙⲟⲟⲩ • ϫⲉⲉⲣⲉⲧⲡⲩⲅⲏ ⲙⲡⲱⲛϩ ϩⲁϩⲧⲏⲕ ⲡⲞ⳰Ⲥ ⲉⲃⲟⲗ ϩⲛⲙⲡⲩⲅⲏ ⲙⲠ⳰Ⲓ⳰ⲎⲖ • ⲛⲧⲟⲕ ⲛⲧⲁⲕⲡⲉϩⲙⲡⲩⲅⲏ • ⲙⲛⲙⲙⲟⲩ ⲛⲥⲱⲣⲙ • ⲡⲉⲧϫⲟⲟⲩ ⲛⲙⲡⲩⲅⲏ • ϩⲉⲛⲛⲉⲓⲁ • ⲁⲩⲱ ϯⲁ- • ⲛⲏ ⲉⲧⲛⲁϣⲧ ⲉϩⲛⲡⲩⲅⲏ ⲙⲙⲟⲟⲩ • ----------------⳾⳾-------------------⳾⳾-------------ⲙⲙⲟⲟⲩ ⲥⲧⲟⲭ ⲛⲟⲩⲱⲧ ----------------⳾⳾-------------------⳾⳾-------------ⲉϥⲛⲁⲣⲑⲉ ⲙⲡϣⲏⲛ ⲉⲧⲣⲏⲧ • ϩⲓϫⲛⲙⲙⲁ ⲛϩⲁⲧⲉ ⲛⲙⲙⲟⲟⲩ • ⲟⲩⲙⲟⲟⲩ ⲉϥϩⲏⲡ ϩⲛⲛⲉⲕⲗⲟⲟⲗⲉ • ⲛⲁⲏⲣ ⲉⲃⲟⲗ ϩⲙⲡⲟⲩⲟⲉⲓⲛ • ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓⲙⲡⲩⲅⲏ ⲛⲙⲙⲟⲟⲩ ⲁϥϣⲟⲡⲧ ⲉⲣⲟϥ ⲉⲃⲟⲗ • ϩⲛϩⲉⲛⲙⲟⲟⲩ ⲉⲛⲁϣⲱⲟⲩ • ⲧⲉⲥⲙⲏ ⲙⲠ⳰Ⲟ⳰Ⲥ ϩⲓϫⲛⲙⲙⲟⲟⲩ • ⲁⲠ⳰Ⲛ⳰Ⲉ ⲙⲡⲉⲟⲟⲩ ⲱϣ ⲉⲃⲟⲗ • ⲡⲞ⳰Ⲥ ϩⲓϫⲛϩⲛⲙⲟⲟⲩ • ⲉⲛⲁϣⲱⲟⲩ • ⲡⲗⲏⲛ ϩⲛⲟⲩⲕⲁⲧⲁⲕⲗⲩⲥⲙⲟⲥ ⲙⲙⲟⲟⲩ ⲉⲛⲁϣⲱϥ • ⲡⲉⲧⲥⲱⲟⲩϩ ⲛⲙⲙⲟⲟⲩ ⲛⲑⲁⲗⲁⲥⲥⲁ ⲛⲑⲉ ⲛⲛⲉⲓⲁⲥⲕⲟⲥ • ⲛⲑⲉ ⲉⲧⲉⲣⲉⲟⲩⲉⲉⲓⲟⲩⲗ ⲙⲉ ⲛϭⲱ • ϩⲓϫⲛϩⲛϩⲟⲛⲃⲉ ⲙⲙⲟⲟⲩ •

Textual notes Top margin: A brocaded mandorla separates the words Ⲓ⳰Ⲥ ⲡⲬ⳰Ⲥ. The numeral Ⲍ indicates the end of the seventh quire. Line 2: Red letters. Line 3: Large decorative capitals, red and yellow. Line 10: Read ϯⲱⲛⲉ in place of ϯⲁⲛⲏ. Line 12: Red letters. Line 13: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

231

(68v = 229v) Translation of the Coptic Wild valleys receive for their thirst.1 “Spring” — Same Tune The springs of the waters appeared.2 Because the spring of life is with you.3 The Lord from the springs of Israel.4 It is you who rent springs and channels of water.5 He who makes springs gush forth in valleys.6 And turned the hard rocks into springs of water.7 “Water” — Same Tune He will be like the tree planted next to the channels of water.8 Water hidden from light by airy clouds.9 The springs of water appeared.10 He took me to himself through many waters.11 The Lord’s voice is upon the waters; the God of glory cries out.12 The Lord upon many waters.13 Except in a flood of many waters.14 He who gathers the waters of the sea like a wineskin.15 As a doe loves to remain by wells of water.16

1 Psalm 103:11 LXX (= 104:11 NRSV; 103:11 Budge). In context, “Wild asses receive for their thirst.” 2 Psalm 17:16 LXX (= 18:15 NRSV; 17:15 Budge). 3 Psalm 35:10 LXX (= 36:9 NRSV; 35:9 Budge). 4 Psalm 67:27 LXX (= 68:26 NRSV; 67:27 Budge). 5 Psalm 73:15 LXX (= 74:15 NRSV; 73:15 Budge). 6 Psalm 103:10 LXX (= 104:10 NRSV; 103:10 Budge). 7 Psalm 113:8 LXX (= 114:8 NRSV; 113:8 Budge). 8 Psalm 1:3 LXX (= 1:3 NRSV; 1:3 Budge). 9 Psalm 17:12–13 LXX (= 18:11–12 NRSV; 17:11–12 Budge). 10 Psalm 17:16 LXX (= 18:15 NRSV; 17:15 Budge). 11 Psalm 17:17 LXX (= 18:16 NRSV; 17:16 Budge). 12 Psalm 28:3 LXX (= 29:3 NRSV; 28:3 Budge). 13 Psalm 28:3 LXX (= 29:3 NRSV; 28:3 Budge). 14 Psalm 31:6 LXX (= 32:6 NRSV; 31:6 Budge). 15 Psalm 32:7 LXX (= 33:7 NRSV; 32:7 Budge). 16 Psalm 41:2 LXX (= 42:1 NRSV; 41:1 Budge).

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[Lacuna of 9 leaves: ff. 69–77 missing]

(78r = 230r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲡⲙⲉϩⲄ ⲛⲥⲧⲟⲭ ⲙⲡⲱϩⲧ ---------------⳾⳾------------------⳾⳾------------ⲥⲉⲛⲁⲡⲁϩⲧⲟⲩ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ • ⲁⲓⲡⲱϩⲧ ⲛⲧⲁⲯⲩⲭⲏ ⲉϩⲣⲁⲓ ⲉϫⲱⲓ • ⲡⲱϩⲧ ⲛⲛⲉⲧⲛϩⲏⲧ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ • ⲛⲉϭⲱϣ ⲛⲁⲡⲁϩⲧⲟⲩ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ • ⲛⲉϥⲡⲱϩⲧ ⲙⲡⲉϥⲥⲟⲡⲥ • ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ • ϯⲛⲁⲡⲱϩⲧ ⲙⲡⲁϣⲗⲏⲗ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ • ---------------⳾⳾------------------⳾⳾------------ⲛⲟⲩⲱϣⲧ ⲧⲟⲩ ⲁⲩⲧⲟⲩ ---------------⳾⳾------------------⳾⳾------------ⲁⲙⲏⲓⲧⲛ ⲛⲧⲉⲛⲟⲩⲱϣⲧ • ⲛⲧⲛⲡⲁϩⲧⲛ ⲛⲁϥ • ⲁⲩⲱ ⲛⲧⲁⲟⲩⲱϣⲧ • ⲛⲛⲁϩⲣⲙⲡⲉⲕⲣⲡⲉ ⲉⲧⲟⲩⲁⲁⲃ • ⲁⲩⲟⲩⲱⲙ • ⲁⲩⲱ ⲁⲩⲟⲩⲱϣⲧ ⲛϭⲓⲛϫⲱⲱⲣⲉ ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩ • ⲛⲥⲉⲟⲩⲱϣⲧ • ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ • ⲛϭⲓⲙⲡⲁⲧⲣⲓⲁ ⲛⲛϩⲉⲑⲛⲟⲥ • ⲟⲩⲱϣⲧ ⲙⲠ⳰Ⲟ⳰Ⲥ ϩⲛⲧⲉϥⲁⲩⲗⲏ ⲉⲧⲟⲩⲁⲥⲉⲛⲁⲟⲩⲱϣⲧ ⲛⲁϥ ⲛϭⲓⲛϣⲉⲉⲣⲉ ⲛⲇⲩⲣⲟⲥ ϩⲛϩⲉⲛⲇⲱⲣⲟⲛ • ⲡⲕⲁϩ ⲧⲏⲣϥ ⲙⲁⲣⲟⲩⲟⲩⲱϣⲧ ⲛⲁⲕ ⲛⲥⲉⲯⲁⲗⲗⲉⲓ ⲉⲣⲟⲕ • ⲛⲥⲉⲟⲩⲱϣⲧ ⲛⲁϥ ⲛϭⲓⲛⲣⲣⲱⲟⲩ ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩ • ⲟⲩⲇⲉ ⲛⲛⲉⲕⲟⲩⲱϣⲧ ⲉⲩⲛⲟⲩⲧⲉ ⲛϣⲙⲙⲟ •

Textual notes Line Line Line Line Line

1: Red letters. 2: Large decorative capitals, red and yellow. 11: Red letters. 12: Large decorative capitals, red and yellow. 20: Read ⲉⲧⲟⲩⲁⲁⲃ for ⲉⲧⲟⲩⲁ-.

TEXT, TRANSLATION, AND CRITICAL NOTES

233

(78r = 230r) Translation of the Coptic The Third Tune — “Bow/Pour Out”1 They shall bow before him.2 I poured out my soul upon me.3 Pour out your hearts before him.4 The Ethiopians shall bow before him.5 And he pours out his entreaty before him.6 I shall pour out my prayer before him.7 “Worship” — Same Tune Come, let us worship and bow before him.8 And I will worship before your holy temple.9 All the strong of the earth ate and worshipped.10 All the patriarchs of the nations shall worship before him.11 Worship the Lord in his holy court.12 The daughters of Tyre shall worship him with gifts.13 Let all the earth worship you and sing hymns to you.14 And all the kings of the earth worship him.15 Nor shall you worship a foreign god.16

1 The Coptic word ⲡⲱϩⲧ means both “bow, bend” and “pour, flow.” In consideration of the following keyword (ⲟⲩⲱϣⲧ, “worship”), “bow, bend” is likely the meaning most relevant to the ritual context. 2 Psalm 21:30 LXX (= 22:29 NRSV; 21:19 Budge). 3 Psalm 41:5 LXX (= 42:4 NRSV; 41:4 Budge). 4 Psalm 61:9 LXX (= 62:8 NRSV; 61:8 Budge). 5 Psalm 71:9 LXX (= 72:9 NRSV; 71:9 Budge). 6 Psalm 101:1 LXX (= 102:pro NRSV; 101:pro Budge). 7 Psalm 141:3 LXX (= 142:2 NRSV; 141:2 Budge). 8 Psalm 94:6 LXX (= 95:6 NRSV; 94:6 Budge). 9 Psalm 5:8 LXX (= 5:7 NRSV; 5:7 Budge). 10 Psalm 21:30 LXX (= 22:29 NRSV; 21:29 Budge). 11 Psalm 71:11 LXX (= 72:11 NRSV; 71:11 Budge). 12 Psalm 95:9 LXX (= 96:9 NRSV; 95:9 Budge). 13 Psalm 44:13 LXX (= 45:12 NRSV; 44:12 Budge). 14 Psalm 65:4 LXX (= 66:4 NRSV; 65:4 Budge). 15 Psalm 71:11 LXX (= 72:11 NRSV; 71:11 Budge). 16 Psalm 80:10 LXX (= 81:9 NRSV; 80:9 Budge).

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(78v = 230v) Ⲟ⳰Ⲏ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ⲥⲉⲛⲏⲩ ⲛⲥⲉⲟⲩⲱϣⲧ • ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ •

ⲥⲉⲛⲁϫⲓϣⲓⲡⲉ ⲧⲏⲣⲟⲩ • ⲛϭⲓⲛⲉⲧⲟⲩⲱϣⲧ ⲙⲙⲟⲩⲛⲅ ⲛϭⲓϫ •

ⲟⲩⲱϣⲧ ⲛⲁϥ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ • ⲛⲧⲉⲧⲛⲟⲩⲱϣⲧ • ⲙⲡϩⲩⲡⲟⲡⲟⲇⲓⲟⲛ ⲛⲛⲉϥⲟⲩⲉⲣⲏⲧⲉ •

ⲛⲧⲉⲧⲛⲟⲩⲱϣⲧ ⲙⲡⲉϥⲧⲟⲟⲩ

ⲉⲧⲟⲩⲁⲁⲃ • ϫⲉϥⲟⲩⲁⲁⲃ •

ⲧⲛⲛⲁⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲛⲉϥⲙⲁ ⲛ-

ϣⲱⲡⲉ ⲛⲧⲛⲟⲩⲱϣⲧ • ----------------⳾⳾-------------------⳾⳾-------------Ⲡ⳰Ⲟ⳰Ⲩ ⲁⲙⲏⲓⲧⲛ ⲛⲧⲛⲟⲩⲱϣⲧ ⲁⲩⲱ ⲛⲧⲛⲡⲁϩⲧⲛ ⲛⲁϥ • ϫⲉⲛⲧⲟϥ ⲡⲉ ⲡⲉⲛⲛⲟⲩⲧⲉ ⲁⲛⲟⲛ ⲡⲉ ⲡⲉϥⲗⲁⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲇⲟⲝⲓⲥ ⲯⲁⲗⲙⲟⲥ ⲡⲱⲱⲛⲉ ⲛⲧⲁⲛⲉⲧ----------------⳾⳾-------------------⳾⳾-------------ⲗⲓⲑⲱⲥ ⲁⲛ ⲁⲡⲉⲧⲟⲕⲓⲙⲁⲥⲁⲛ • ⲉⲓⲕⲟⲇⲟⲛⲙⲟⲩⲛⲧⲉⲥ ⲟⲩⲧⲟⲥ ⲉⲅⲉⲛⲛⲉⲑⲉ • ⲉⲓⲥ ⲕⲉⲫⲁⲗⲓⲛ ⲕⲟⲛⲓⲁⲥ • ⲡⲁⲣⲁ Ⲕ⳰Ⲩ • ⲁⲩⲧⲏ ⲉⲅⲉⲛⲛⲉⲧⲟ • ⲕⲁⲓ ⲉⲓⲥⲧⲓⲛ • ⲑⲁⲩⲙⲁⲥⲧⲓ ⲉⲛ ⲟⲫⲑⲁⲗⲙⲏⲥ ⲩⲙⲱⲛ • ⲁⲩⲧⲏⲛ ⲩⲙⲉⲣⲁⲛ • ⲉⲛ ⲟ ⲡⲓⲏⲥⲉⲛ ⲟ Ⲕ⳰Ⲥ • ⲁⲅⲁⲗⲗⲉⲓⲁⲥⲱⲙⲉⲑⲁ • ⲕⲁⲓ ⲉⲩⲫⲣⲁⲛⲑⲱⲙⲉⲛ ⲉⲛ ⲁⲩⲧⲏ • ----------------⳾⳾-------------------⳾⳾-------------ⲡⲟⲏⲕⲱⲛ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲁϣⲉⲛⲉⲕⲡⲟⲗⲩⲧⲓⲁ ⲱ ⲡⲉⲛⲉⲓⲱⲧ ⲉⲧⲟⲩⲁⲁⲃ ⲁⲡⲁ ⲡϣⲱⲓ

Textual notes Line 12: ⲡⲟⲩ is written in red letters. Line 15: Red letters. Read ⲡⲱⲱⲛⲉ ⲛⲧⲁⲛⲉⲧ[ⲕⲱⲧ ⲧⲥⲧⲟϥ ⲉⲃⲟⲗ…]. The abbreviated rubric indicates the Psalm selection next quoted in Greek (Psalm 117:22–24). Line 16: Large decorative capitals, red and yellow. Line 25: Red letters. Line 26: Large decorative capitals, red and yellow. The alpha in ⲡⲟⲗⲩⲧⲓⲁ is written above the line of text, in the same decorative script.

TEXT, TRANSLATION, AND CRITICAL NOTES

235

(78v = 230v) Translation of the Coptic They will come and worship before him.1 All those who worship carved images shall be put to shame.2 (5) Worship him, all his angels.3 And worship at the footstool of his feet.4 And worship at his holy mountain; for he is holy.5 (10) We shall enter his dwelling places and worship.6 Response: Come, let us worship and bow to him, because he is our God, and we are his people.7 (15) Psalmic Glorification

[Coptic] The stone which the build[ers…]8

[Greek] A stone which the builders rejected has become the cornerstone. This came to pass from the Lord, (20) and it is marvelous in our eyes. This is the day the Lord has made; let us rejoice and be glad in it.9 (25) Poēkōn [Coptic] Many are your acts of asceticism, O our holy father Apa Pshoi.

1

Psalm 85:9 LXX (= 86:9 NRSV; 85:9 Budge). Psalm 96:7 LXX (= 97:7 NRSV; 96:7 Budge). 3 Psalm 96:7 LXX (= 97:7 NRSV; 96:7 Budge). 4 Psalm 98:5 LXX (= 99:5 NRSV; 98:5 Budge). 5 Psalm 98:9 LXX (= 99:9 NRSV; 98:9 Budge). 6 Psalm 131:7 LXX (= 132:7 NRSV; 131:7 Budge). 7 Psalm 94:6–7 LXX (= 95:6–7 NRSV; 94:6–7 Budge). 8 This is a partial Coptic translation of the Greek Psalm verses that immediately follow: it may have served as a cue for readers less familiar with Greek. 9 Psalm 117:22–24 LXX (= 118:22–24 NRSV). 2

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(79r = 231r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21

ⲡⲁⲛⲁⲭⲱⲣⲓⲧⲏⲥ • ⲡⲉⲕⲃⲓⲟⲥ ⲅⲁⲣ ⲉⲩϩⲓⲥⲟ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲡⲉ • ⲙⲉⲛ ⲡⲉⲣⲡⲙⲉⲉⲩⲉ ⲛⲧⲉⲕⲉⲩⲫⲣⲟⲥⲩⲛⲏ • ⲉⲕⲟ ⲛⲣⲙⲣⲁϣ • ⲁⲩⲱ ⲉⲕⲥϭⲣⲉϩⲧ ⲁⲩⲱ ⲉⲕϭⲙϭⲟⲙ • ⲉⲧⲉⲛⲁⲓ ⲛⲉ ⲛⲁⲣⲏⲧⲉ ⲛⲧⲁⲕⲫⲟⲣⲉⲓ ⲙⲙⲟⲟⲩ • ⲡⲡⲉⲧⲟⲩⲁⲁⲃ ϩⲛϩⲱⲃ ⲛⲓⲙ • ⲉϥⲕⲏ ⲛⲁⲕ ⲉϩⲣⲁⲓ ⲛϭⲓⲡⲣⲁϣⲉ • ⲛⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ • ϩⲣⲁⲓ ϩⲛⲧⲙⲛⲧⲉⲣⲟ ⲛⲉⲙⲡⲏⲩⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲇⲟⲝⲓⲥ ⲯⲁⲗⲙⲟⲥ ⲇⲉⲩⲇⲉ ⲡⲣⲟⲥⲕⲩⲛⲓⲟⲥⲱⲙⲉⲛ • ⲕⲁⲓⲡⲣⲟⲥⲡⲉⲥⲱⲙⲉⲛ • ⲁⲩⲧⲱ ⲟⲧⲓ • ⲁⲩⲧⲟⲥ Ⲑ⳰Ⲥ ⲏⲙⲱⲛ • ⲕⲁⲓ ⲏⲙⲓⲥ ⲗⲁⲟⲥ • ⲁⲩⲧⲟⲩ • ----------------⳾⳾-------------------⳾⳾-------------ⲡⲉⲛⲉⲓⲱⲧ ⲁⲡⲁ ⲡϣⲱⲓ Ϩ⳰Ⲣ ϩⲙⲡⲧⲣⲉⲡⲁϩⲏⲧ ⲙⲕⲁϩ ⲁⲕϫⲁⲥⲧ ϩⲛⲟⲩⲡⲉⲧⲣⲁ Ϣ⳰Ⲧ⳰Ⲟ ⲁⲕϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ ϫⲉⲁⲕϣⲱⲡⲉ ⲛⲁⲓ ⲛϩⲉⲗⲡⲓⲥ Ⲗ⳰Ⲉ⳰Ⲝⲓⲥ ⲙⲡⲩⲣⲅⲟⲥ ⲉϥϫⲟⲟⲣ ⲙⲡⲉⲙⲧⲟ ⲉⲃⲟⲗ ⲙⲡϫⲁϫⲉ ----------------⳾⳾-------------------⳾⳾--------------

Textual notes Line 9: After this line there is a blank space of approximately two lines. Line 10: Red letters. Line 11: The second omicron in ⲡⲣⲟⲥⲕⲩⲛⲓⲟⲥⲱⲙⲉⲛ is written above the iota in the same decorative script. Line 15: Red letters. Line 16: Ϩ⳰Ⲣ is written in red letters. Line 18: Ϣ⳰Ⲧ⳰Ⲟ is written in red letters. The first epsilon in ϫⲉⲁⲕϣⲱⲡⲉ is written above the line. Line 20: Ⲗ⳰Ⲉ⳰Ⲝⲓⲥ is written in red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

237

(79r = 231r) Translation of the Coptic the anchorite. For your life is like unto the angels, together with the memory of your wisdom. You are gentle, and you are peaceful, (5) and you are powerful; these are the virtues which you bore. O, he who is holy in every thing! In effable joy is established for you in the kingdom of heaven. (10) Psalmic Glorification [Greek] Come let us worship and fall before him, for he is our God, and we are his people. (15) Our Father Apa Pshoi Hermēneia: When my heart was grieved, you lifed me up with a stone.1 Prostration: You guided me, for you became my hope.2 Lection: Strong gates before the enemy.3

1 2 3

Psalm 60:3 LXX (= 61:2 NRSV; 60:2 Budge). Psalm 60:3–4 LXX (= 61:2–3 NRSV; 60:2–3 Budge). Psalm 60:4 LXX (= 61:3 NRSV; 60:3 Budge).

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(79v = 231v) Ⲟ⳰Ⲑ

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

---------------⳾⳾------------------⳾⳾------------ⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲯⲁⲗⲗⲉⲓ ⲉⲕⲛⲏⲩ ⲉⲡⲧⲟⲡⲟⲥ ---------------⳾⳾------------------⳾⳾------------ⲛⲉⲓⲟⲧⲉ ---------------⳾⳾------------------⳾⳾------------ⲡⲧⲁⲉⲓⲟ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ ⲛⲧⲁⲛⲛⲉⲓⲟⲧⲉ ⲛⲁϩⲧⲉ ⲉⲣⲟⲕ • ⲁⲩⲱ ⲉⲓϭⲁⲗⲱⲟⲩ ⲕⲁⲧⲁⲛⲛⲁⲉⲓⲟⲧⲉ ⲧⲏⲣⲟⲩ • ⲛⲉⲛⲉⲓⲟⲧⲉ ⲁⲩⲧⲁⲙⲟⲛ ⲉⲡϩⲱⲃ ⲛⲧⲁⲕⲁⲁϥ • ⲡⲙⲁ ⲛⲛⲟⲩⲉⲓⲟⲧⲉ ⲁϩⲛϣⲏⲣⲉ ϣⲱⲡⲉ ϥⲛⲁⲃⲱⲕ ⲉϩⲟⲩⲛ • ϣⲁⲡϫⲱⲙ ⲛⲛⲉϥⲉⲓⲟⲧⲉ • ⲛⲉⲛⲧⲁⲛⲛⲉⲓⲟⲧⲉ ϫⲟⲟⲩ ⲉⲣⲟⲛ • ⲙⲡⲟⲩϩⲱⲡ ⲉⲛⲉⲩϣⲏⲣⲉ • ⲡϣⲁϫⲉ ⲛⲧⲁϥϩⲱⲛ ⲙⲙⲟϥ ⲉⲧⲟⲟⲧⲟⲩ ⲛⲛⲛⲉⲓⲟⲧⲉ • ---------------⳾⳾------------------⳾⳾------------ⲛϩⲗⲗⲟ ⲧⲟⲩ ⲁⲩⲧⲟⲩ ϣⲁⲧⲁⲙⲛⲧϩⲗⲗⲟ ⲙⲛⲧⲁⲙⲛⲧⲛⲟϭ ⲡⲛⲉ • ⲙⲡⲉⲣⲕⲁⲁⲧ ⲛⲥⲱⲕ ⲉⲛⲉⲓⲟ ⲛⲕⲟⲩⲓ ⲡⲉ • ⲉⲓⲥϩⲏⲏⲧⲉ ⲁⲓⲉⲣϩⲗⲗⲟ • ⲁⲩⲱ ⲧⲁⲙⲛⲧϩⲗⲗⲟ • ϩⲛⲟⲩⲛⲉϩ ⲉⲥⲕⲓⲱⲟⲩ • ⲙⲡⲣⲛⲟϫⲧ ⲉⲃⲟⲗ ⲉⲩⲟⲩⲟⲉⲓϣ • ⲙⲙⲛⲧϩⲗⲗⲟ •

Textual notes Top margin: A table header runs across the page, consisting of brocaded lines with geometric patterns. Lines 1–4: Red letters. Line 5: Large decorative capitals, red and yellow. Line 18: Red letters. Line 19: Large decorative capitals, red and yellow. Line 20: The omega in ⲛⲥⲱⲕ is written above the line of text.

TEXT, TRANSLATION, AND CRITICAL NOTES

(79v = 231v) Translation of the Coptic The name of the Lord Sing as you (sg.) are coming to the place (topos) “Fathers” (5) The praise of Israel; our fathers trusted in you.1 And I am a sojourner, like all my fathers.2 Our fathers informed us about the deed you (10) performed.3 [In] the place of your fathers, children were born.4 He will enter into the generation of his fathers.5 The things which our fathers told us; they were not (15) hidden from their children.6 The word that he enjoined upon our fathers.7 “Old”—Same Tune To my old age and (20) my advanced years, O God, do not abandon me.8 I used to be young; look, I have grown old.9 And my old age with a fatty oil.10 (25) Do not cast me out in a time of old age.11

1

Psalm 21:4–5 LXX (= 22:3–4 NRSV; 21:3–4 Budge). Psalm 38:13 LXX (= 39:12 NRSV; 38:12 Budge). 3 Psalm 43:2 LXX (= 44:1 NRSV; 43:1 Budge). 4 Psalm 44:17 LXX (= 45:16 NRSV; 44:16 Budge). 5 Psalm 48:20 LXX (= 49:19 NRSV; 48:19 Budge). 6 Psalm 77:3–4 LXX (= 78:3–4 NRSV; 77:3–4 Budge). 7 Psalm 77:5 LXX (= 78:5 NRSV; 77:5 Budge). 8 Psalm 70:18 LXX (= 71:18 NRSV; 70:18 Budge). 9 Psalm 36:25 LXX (= 37:25 NRSV; 36:25 Budge). 10 Psalm 91:11 LXX (= 92:10 NRSV; 91:10 Budge). 11 Psalm 70:9 LXX (= 71:9 NRSV; 70:9 Budge). 2

239

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CHAPTER 3

(80r = 232r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲉϯⲥⲃⲱ ⲛⲛⲉϥⲁⲣⲭⲱⲛ • ⲛⲧⲉϥϩⲉ ⲓⲧⲥⲁⲃⲉ ⲛⲉϥϩⲗⲗⲟ •

ⲛϩⲗⲗⲟ ⲙⲛⲛϣⲏⲣⲉ ϣⲏⲙ • ⲙⲁⲣⲟⲩⲥⲙⲟⲩ

ⲧⲏⲣⲟⲩ ⲉⲡⲣⲁⲛ ⲙⲡⲟⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲉⲧⲟⲩⲁⲁⲃ ----------------⳾⳾-------------------⳾⳾-------------ϯⲛⲁϫⲓ ⲛⲟⲩϫⲱ ⲛⲟⲩϫⲁⲓ ⲧⲁⲱϣ ⲉⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲡⲙⲟⲩ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ Ⲡ⳰Ⲟ⳰Ⲥ ⲧⲁⲉⲓⲏⲩ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ • ⲙⲡⲉϥϯ ⲙⲡⲉϥϩⲁⲧ ⲉⲙⲏⲥⲉ • ⲙⲡⲉϥϫⲓⲇⲱⲣⲟⲛ ⲉϫⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ • ⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲉⲧϩⲙⲡⲉϥⲕⲁϩ • ⲉⲕⲟⲩⲏϩ ϩⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲡⲧⲁⲉⲓⲟ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ • ϯⲛⲁⲉⲓⲱ ⲛⲛⲁϭⲓϫ ϩⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ⲡⲞ⳰Ⲥ ⲥⲱⲟⲩⲛ ⲛⲛⲉϩⲓⲟⲟⲩⲉ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ϫⲉⲠ⳰Ⲟ⳰Ⲥ ⲙⲉⲡϩⲁⲡ ⲛⲉϥⲛⲁⲕⲱ ⲛⲥⲱϥ ⲁⲛ ⲛⲛⲉϥⲡⲉⲧⲟⲩⲁⲁⲃ • ⲥⲉⲛⲁϩⲁⲣⲉϩ ⲉⲣⲟⲟⲩ ϣⲁⲉⲛⲉϩ • ⲥⲉⲛⲁⲣⲡϩⲁⲡ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ϫⲉⲟⲩⲬ⳰Ⲣ⳰Ⲥ ⲡⲉ • ⲙⲡⲉⲙⲧⲟ ⲉⲃⲟⲗ ⲛⲛⲉⲕⲡⲉⲧⲟⲩⲁⲁⲃ • ⲉⲡϫⲱⲕ ⲉⲃⲟⲗ ϩⲁⲡⲗⲁⲟⲥ • ⲛⲧⲁϥⲟⲩⲉ ⲉⲃⲟⲗ ϩⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ⲛⲥⲁⲣⲝ ⲛⲛⲉⲕⲡⲉⲧⲟⲩⲁⲁⲃ • ⲛⲉⲛⲉⲑⲩⲣⲓⲟⲛ ⲙⲡⲕⲁϩ •

Textual notes Line 1: The epsilon and fai in ⲛⲛⲉϥⲁⲣⲭⲱⲛ are written above the line of text. Read ⲉⲧⲥⲁⲃⲉ in place of ⲓⲧⲥⲁⲃⲉ. Line 5: Red letters. Line 6: Large decorative capitals, red and yellow. Line 11: The initial epsilon in ⲉϫⲛⲛⲉⲧⲟⲩⲁⲁⲃ is written above the line of text. Line 27: Read ⲛⲛⲉⲑⲩⲣⲓⲟⲛ in place of ⲛⲉⲛⲉⲑⲩⲣⲓⲟⲛ.

TEXT, TRANSLATION, AND CRITICAL NOTES

241

(80r = 232r) Translation of the Coptic To teach his officials his way, to educate his old people.1 Old with young children; let them all bless the name of the Lord!2 “Saints” I will take a cup of salvation, and call on the name of the Lord.3 The death of the Lord’s saints is precious before him.4 He did not lend his money at interest; he did not take gifts against the saints.5 He revealed the saints who are in his land.6 You dwell among the saints, O praise of Israel.7 I will wash my hands in the saints.8 The Lord knows the ways of the saints.9 Because the Lord loves justice; he would not forsake his saints.10 They will be protected forever; the saints will get justice.11 Because it is good before your saints.12 Regarding the completion. On behalf of the people who are removed far away from the saints.13 The flesh of your saints for the wild beasts of the earth.14

1

Psalm 104:22 LXX (= 105:22 NRSV; 104:22 Budge). Psalm 148:12–13 LXX (= 148:12–13 NRSV; 147:12–13 Budge). 3 Psalm 115:4 LXX (= 116:13 NRSV; 116:4 Budge). The keyword ⲟⲩⲁⲁⲃ occurs only in the next verse, suggesting that these were excerpted as a single unit. 4 Psalm 115:5 LXX (= 116:15 NRSV; 116:5 Budge). 5 Psalm 14:5 LXX (= 15:5 NRSV; 14:5 Budge). 6 Psalm 15:3 LXX (= 16:3 NRSV; 15:3 Budge). 7 Psalm 21:4 LXX (= 22:3 NRSV; 21:3 Budge). 8 Psalm 25:6 LXX (= 26:6 NRSV; 25:6 Budge). 9 Psalm 36:18 LXX (= 37:18 NRSV; 36:18 Budge). 10 Psalm 36:28 LXX (= 37:28 NRSV; 36:28 Budge). 11 Psalm 36:28 LXX (= 37:28 NRSV; 36:28 Budge). 12 Psalm 51:11 LXX (= 52:9 NRSV; 51:9 Budge). 13 Psalm 55:1 LXX (= 52:9 NRSV; 51:9 Budge). 14 Psalm 78:2 LXX (= 79:2 NRSV; 78:2 Budge). 2

242

CHAPTER 3

(80v = 232v) Ⲡ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲁⲩⲱ ⲁⲩⲙⲉⲉⲩⲉ • ⲉϩⲟⲩⲛ ⲉⲛⲉⲕⲡⲉⲧⲟⲩⲁⲁⲃ •

ⲕⲁⲓⲅⲁⲣ ⲧⲉⲕⲙⲉ • ϩⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ •

ⲡⲛⲟⲩⲧⲉ ϫⲓⲉⲟⲟⲩ ϩⲙⲡϣⲟϫⲛⲉ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ •

ϯⲛⲁⲯⲁⲗⲗⲉⲓ ⲧⲁⲉⲓⲙⲉ ϩⲛⲧⲉϩⲓⲏ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ •

ⲉⲣⲉⲛⲁⲃⲁⲗ ϭⲱϣⲧ • ⲉϫⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲙⲡⲕⲁϩ •

ⲡⲉⲧⲙⲟⲟϣⲉ ϩⲛⲧⲉϩⲓⲏ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲡⲉ ⲛⲉϥϣⲙϣⲉ ⲛⲁⲓ •

ϩⲛⲛⲟⲩⲟⲉⲓⲛ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲉⲃⲟⲗ ϩⲛⲑⲏ ⲁⲓϫⲡⲟⲕ •

ⲛⲁⲓⲁⲧⲟⲩ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ϩⲓⲧⲉϩⲓⲏ • ϥⲓ ⲛⲛⲉⲧⲛϭⲓϫ ϩⲣⲁⲓ ϩⲛⲛⲉⲩϣⲟⲟⲩⲉ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ •

ⲁⲩⲱ ⲛⲉⲕⲡⲉⲧⲟⲩⲁⲁⲃ ⲙⲁⲣⲟⲩⲥⲙⲟⲩ ⲉⲣⲟⲕ •

ⲙⲁⲣⲉⲥⲁⲣⲝ ⲛⲓⲙ ⲥⲙⲟⲩ ⲉⲡⲉϥⲣⲁⲛ ⲉⲧⲟⲩⲁⲁⲃ •

ⲛⲉⲧⲟⲩⲁⲁⲃ ⲧⲏⲣⲟⲩ • ⲛⲁϣⲟⲩϣⲟⲩ ⲙ-

ⲙⲟⲟⲩ ϩⲛⲟⲩⲉⲟⲟⲩ ⲥⲉⲛⲁⲧⲉⲗⲏⲗ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲧⲟⲟⲩⲉ ⲧⲟⲩ ⲁⲩⲧⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ϯⲛⲁⲥⲟⲟⲩⲧⲛ ⲡⲁⲧⲟⲟⲩⲉ ⲉⲃⲟⲗ • ⲉϫⲛϯⲇⲟⲩⲙⲁⲓⲁ ϯⲛⲁϩⲱⲙ ⲙⲡⲁⲧⲟⲟⲩⲉ • ⲉϫⲛϯⲇⲟⲩⲙⲁⲓⲁ • ----------------⳾⳾-------------------⳾⳾--------------

Textual notes Line 24: Red letters. Line 25: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(80v = 232v) Translation of the Coptic And they conspired against your saints.1 Indeed your truth in the assembly of saints.2 (5) God is glorified in the council of the saints.3 I will sing hymns and understand the way of the saints.4 My eyes would look upon the saints (10) of the earth.5 He who walks in the way of the saints would minister to me.6 In the lights of your saints, from the womb I begat you.7 (15) Blessed are those who are saints in way.8 Lift up your hands to the saints in the nights.9 And let your saints bless you.10 (20) Let all flesh bless his holy name.11 All the saints will boast in glory and rejoice.12 “Sandal” — Same Tune (25) I will stretch my sandal over Idumea.13 I will trample my sandal upon Idumea.14

1

Psalm 82:4 LXX (= 83:3 NRSV; 82:3 Budge). Psalm 88:6 LXX (= 89:5 NRSV; 88:5 Budge). 3 Psalm 88:8 LXX (= 89:7 NRSV; 88:7 Budge). 4 Psalm 100:2 LXX (= 101:1–2 NRSV; 100:2 Budge). 5 Psalm 100:6 LXX (= 101:6 NRSV; 100:6 Budge). 6 Psalm 100:6 LXX (= 101:6 NRSV; 100:6 Budge). 7 Psalm 109:3 LXX (= 110:3 NRSV; 109:3 Budge). 8 Psalm 118:1 LXX (= 119:1 NRSV; 118:1 Budge). 9 Psalm 133:2 LXX (= 134:2 NRSV; 133:2 Budge). 10 Psalm 144:10 LXX (= 145:10 NRSV; 144:10 Budge). 11 Psalm 144:21 LXX (= 145:21 NRSV; 144:21 Budge). 12 Psalm 149:5 LXX (= 149:5 NRSV; 148:5 Budge). 13 Psalm 59:10 LXX (= 60:8 NRSV; 59:8 Budge). 14 Psalm 107:10 LXX (= 108:9 NRSV; 107:9 Budge). 2

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(81r = 233r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

ⲛⲥⲁⲗⲡⲓⲅⲝ • ⲧⲟⲩ ⲁⲩ ---------------⳾⳾------------------⳾⳾------------ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲟⲩϩⲣⲟⲟⲩ ⲛⲥⲁⲗⲡⲓⲅⲝ • ⲥⲁⲗⲡⲓⲍⲉ ϩⲛⲛⲥⲁⲗⲡⲓⲅⲝ • ϩⲛⲛⲥⲟⲩⲁ ϩⲉⲛϩⲛⲥⲁⲗⲡⲓⲡⲓⲅⲝ ⲛϫⲁϩϫⲉϩ • ⲙⲛⲟⲩϩⲣⲟⲟⲩ ⲛⲥⲁⲗⲡⲓⲅⲝ • ---------------⳾⳾------------------⳾⳾------------ⲛⲇⲱⲣⲟⲛ ⲧⲟⲩ ⲁⲩ ⲙⲡⲉϥϯ ⲙⲡⲉϥϩⲁⲧ ⲏⲙⲏⲥⲉ ⲙⲡⲉϥϫⲓⲇⲱⲣⲟⲛ ⲉϫⲛⲛⲉⲧⲟⲩⲁⲁⲃ • ⲥⲉⲛⲁⲟⲩⲱϣⲧ ⲛⲁϥ ⲛϭⲓⲛϣⲉⲉⲣⲉ ⲛⲇⲩⲣⲟⲥ ϩⲛϩⲛⲇⲱⲣⲟⲛ • ⲛⲣⲣⲱⲟⲩ ⲛⲁⲛⲇⲱⲣⲟⲛ ⲛⲁⲕ ⲉⲡⲉⲕⲣⲡⲉ ⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ • ⲛⲣⲣⲱⲟⲩ ⲛⲁⲣⲁⲃⲁⲥ • ⲙⲛⲥⲁⲃⲁ ⲛⲁⲛⲇⲱⲣⲟⲛ ⲛⲁϥ • ⲛⲣⲣⲱⲟⲩⲥ ⲛⲑⲁⲣⲥⲓⲥ • ⲙⲛⲛⲉⲥⲱⲥ ⲛⲁⲛⲇⲱⲣⲟⲛ ⲛⲁϥ • ⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲙⲡⲉϥⲕⲱⲧⲉ ⲛⲁϫⲓⲇⲱⲣⲟⲛ ⲛⲁϥ • ---------------⳾⳾------------------⳾⳾------------ⲥⲧⲟⲭⲟⲥ Ⲅ ⲛⲥⲓⲱⲛ ---------------⳾⳾------------------⳾⳾------------ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ ⲉϫⲛⲥⲓⲱⲛ ⲡⲉϥⲧⲟⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ • ⲯⲁⲗⲗⲉⲓ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲉⲧⲟⲩⲏϩ ϩⲛⲥⲓⲱⲛ • ⲉⲓⲉϫⲱ ⲛⲛⲉⲕⲥⲙⲟⲩ ⲧⲏⲣⲟⲩ ϩⲛⲙⲡⲩⲗⲏ ⲛⲧϣⲉⲉⲣⲉ ⲛⲥⲓⲱⲛ •

Textual notes Line 1: Red letters. Line 2: Large decorative capitals, red and yellow. Line 7: Red letters. Line 8: Large decorative capitals, red and yellow. Lines 8–9: Read ⲉⲙⲏⲥⲉ in place of ⲏⲙⲏⲥⲉ. Line 21: Red letters. Line 22: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(81r = 233r) Translation of the Coptic “Trumpet” — Same Tune Bless him with a trumpet-sound!1 Trumpet with trumpets at the new moons.2 (5) With metal trumpets and a trumpet-sound.3 “Gift” — Same Tune He did not lend his money at interest; he did not take gifts against the (10) saints.4 The daughters of Tyre will do obeisance to him with gifts.5 Kings will bring gifts to you about your temple, Jerusalem.6 (15) The kings of Arabas and Saba will bring gifts to him.7 The kings of Tharsis and the islands will bring gifts to him.8 All who are around him will (20) bring gifts to him.9 Third Tune — “Zion” By his hand upon Zion, his holy mountain.10 Sing hymns to the Lord, who dwells in Zion.11 (25) So that I might proclaim all your blessings in the gates of daughter Zion.12

1

Psalm 150:3 LXX (= 150:3 NRSV; 149:3 Budge). Psalm 80:4 LXX (= 81:3 NRSV; 80:3 Budge). 3 Psalm 97:6 LXX (= 98:6 NRSV; 97:6 Budge). 4 Psalm 14:5 LXX (= 15:5 NRSV; 14:5 Budge). 5 Psalm 44:13 LXX (= 45:12 NRSV; 44:12 Budge). 6 Psalm 67:30 LXX (= 68:29 NRSV; 67:30 Budge). 7 Psalm 71:11 LXX (= 72:10 NRSV; 71:10 Budge). 8 Psalm 71:11 LXX (= 72:10 NRSV; 71:10 Budge). 9 Psalm 75:12 LXX (= 76:11 NRSV; 75:11 Budge). 10 Psalm 2:6 LXX (= 2:6 NRSV; 2:6 Budge). 11 Psalm 9:12 LXX (= 9:11 NRSV; 9:11 Budge). 12 Psalm 9:15 LXX (= 9:14 NRSV; 9:14 Budge). 2

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(81v = 233v) Ⲡ⳰Ⲁ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲉϥⲉϣⲱⲡⲕ ⲉⲣⲟϥ ⲉⲃⲟⲗ ϩⲛⲥⲓⲱⲛ • ⲛⲧⲟⲟⲩ ⲛⲥⲓⲱⲛ ϫⲟⲥⲉ • ⲛⲧⲉⲡⲉⲙϩⲓⲧ ⲙⲁⲣⲉϥⲉⲩⲫⲣⲁⲛⲉ ⲛϭⲓⲡⲧⲟⲟⲩ ⲛⲥⲓⲱⲛ •

ⲉⲣⲉⲡⲁⲛⲁⲓ ⲙⲡⲉϥ- ϣⲟⲟⲡ ⲉⲃⲟⲗ ϩⲛⲥⲓⲱⲛ •

ⲁⲣⲓⲡⲡⲉⲧⲛⲁⲛⲟⲩϥ Ⲡ⳰Ⲟ⳰Ⲥ ϩⲉⲙⲡⲉⲕⲟⲩⲱϣ ⲛⲥⲓⲱⲛ •

ⲉⲣⲉⲡⲉⲥⲙⲟⲩ ⲡⲣⲉⲡⲉⲓ ⲛⲁⲕ ⲡⲛⲟⲩⲧⲉ ϩⲛⲥⲓⲱⲛ •

ⲉϫⲱ ⲛⲛⲉⲕⲥⲙⲟⲩ ⲧⲏⲣⲟⲩ ϩⲛⲙⲡⲩⲗⲏ ⲛⲧϣⲉⲉⲣⲉ ⲛⲥⲓⲱⲛ •

ⲉϫⲱ ⲛⲛⲉⲕⲉⲣⲏⲧ ⲧⲏⲣⲟⲩ • ϩⲛⲙ-

ⲡⲩⲗⲏ ⲛⲧϣⲉⲉⲣⲉ ⲛⲥⲓⲱⲛ •

ⲡⲉϥⲙⲁ ⲛϣⲱⲡⲉ ϩⲛⲟⲩⲉⲓⲣⲏⲛⲏ ⲡⲉϥⲙⲁ ⲛⲟⲩⲱϩ ϩⲛⲥⲓⲱⲛ •

ⲡⲧⲟⲟⲩ ⲛⲥⲓⲱⲛ ⲛⲧⲁϥⲙⲉⲣⲓⲧϥ ⲡⲛⲟⲩⲧⲉ ⲛⲛⲛⲟⲩⲧⲉ • ⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲛⲥⲓⲱⲛ •

ⲡⲞ⳰Ⲥ ⲙⲉ ⲛⲙⲡⲩⲗⲏ ⲛⲥⲓⲱⲛ • ⲁⲥⲓⲱⲛ ⲥⲱⲧⲙ ⲉⲥⲉⲩⲫⲣⲁⲛⲉ • ⲟⲩⲛⲟϭ ⲡⲉ Ⲡ⳰Ⲟ⳰Ⲥ • ϩⲛⲥⲓⲱⲛ • ⲉϥϫⲟⲥⲉ ⲉϫⲛⲛⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ •

ⲧⲱⲟⲩⲛⲅ ⲛⲧⲟⲕ ⲛⲅϣⲛϩⲧⲏⲕ ϩⲁⲥⲓⲱⲛ •

ⲡⲞ⳰Ⲥ ⲛⲁⲕⲉⲧⲥⲓⲱⲛ • ⲛⲉϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡⲉϥⲉⲟⲟⲩ •

ⲛⲧⲁⲠ⳰Ⲟ⳰Ⲥ ⲧⲛⲛⲟⲟⲩⲕ ⲛϭⲉⲣⲱⲃ ⲛϭⲟⲙ ⲉⲃⲟⲗ • ϩⲛⲥⲓⲱⲛ •

Textual notes Line 5: Read ⲙⲡⲉϥⲥⲁ in place of ⲙⲡⲉϥ-.

TEXT, TRANSLATION, AND CRITICAL NOTES

247

(81v = 233v) Translation of the Coptic May he take you unto himself from Zion.1 Mountains of Zion, peaks of the north.2 Let the mountain of Zion be glad!3 (5) The splendor of his beauty is from Zion.4 Do good, Lord, in your will, to Zion.5 A blessing is due to you, O God (10) in Zion.6 To proclaim all your blessings in the gates of daughter Zion.7 To proclaim all your promises in the gates of daughter Zion.8 (15) His dwelling place was in peace, his place of residence was in Zion.9 The mountain of Zion, which he loved.10 God of gods will appear in Zion.11 (20) The Lord loves the gates of Zion.12 Zion heard and was glad.13 Great is the Lord in Zion; he is exalted over all the peoples.14 Rouse yourself and have mercy (25) upon Zion.15 The Lord will build up Zion and reveal his glory.16 And the Lord will send you a powerful rod from Zion.17

1

Psalm 19:3 LXX (= 20:2 NRSV; 19:2 Budge). Psalm 47:3 LXX (= 48:2 NRSV; 47:2 Budge). 3 Psalm 47:12 LXX (= 48:11 NRSV; 47:11 Budge). 4 Psalm 49:2 LXX (= 50:2 NRSV; 49:2 Budge). 5 Psalm 50:20 LXX (= 51:18 NRSV; 50:18 Budge). 6 Psalm 64:2 LXX (= 65:1 NRSV; 64:1 Budge). 7 Psalm 9:15 LXX (= 9:14 NRSV; 9:14 Budge). This verse, already quoted on the previous page (81r:25), differs by only one word from next excerpt. One explanation is that the compiler accidentally conflated the two verses, then chose to add the sequentially expected verse without erasing the duplicate. 8 Psalm 72:28 LXX (= 73:28 NRSV; 72:28 Budge). 9 Psalm 75:3 LXX (= 76:2 NRSV; 75:2 Budge). 10 Psalm 77:68 LXX (= 78:68 NRSV; 77:68 Budge). 11 Psalm 83:8 LXX (= 84:7 NRSV; 83:7 Budge). 12 Psalm 86:2 LXX (= 87:2 NRSV; 86:2 Budge). 13 Psalm 96:8 LXX (= 97:8 NRSV; 96:8 Budge). 14 Psalm 98:2 LXX (= 99:2 NRSV; 98:2 Budge). 15 Psalm 101:14 LXX (= 102:13 NRSV; 101:13 Budge). 16 Psalm 101:17 LXX (= 102:16 NRSV; 101:16 Budge). 17 Psalm 109:2 LXX (= 110:2 NRSV; 109:2 Budge). 2

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(82r = 234r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲛⲉⲧⲛⲁϩⲧⲉ Ⲡ⳰Ⲟ⳰Ⲥ ⲉⲩⲟ ⲛⲑⲉ ⲡⲧⲟⲟⲩ ⲛⲥⲓⲱⲛ •

ⲉⲣⲉⲠ⳰Ⲟ⳰Ⲥ ⲥⲙⲟⲩ ⲉⲣⲟⲕ • ⲉⲃⲟⲗ ϩⲛⲥⲓⲱⲛ • ⲙⲁⲣⲉⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲙⲟⲥⲧⲉ ⲛⲥⲓⲱⲛ ϫⲓϣⲓⲡⲉ •

ϫⲉⲁⲠ⳰Ⲟ⳰Ⲥ ⲥⲉⲧⲡⲥⲓⲱⲛ • ⲁϥⲟⲩⲁϣⲥ ⲛⲁϥ ⲉⲩⲙⲁ ⲛⲟⲩⲱϩ •

ⲉⲧⲛⲏⲩ ⲉⲡⲉⲥⲏⲧ • ⲉϫⲛⲛⲧⲟⲟⲩ ⲛⲥⲓⲱⲛ •

ⲉⲣⲉⲠ⳰Ⲟ⳰Ⲥ ⲥⲙⲟⲩ ⲉⲣⲟⲕ ⲉⲃⲟⲗ ϩⲛⲥⲓⲱⲛ ⲁⲛϩⲙⲟⲟⲥ ⲉϩⲣⲁⲓ ⲁⲛⲣⲓⲙⲉ • ϩⲙⲡⲧⲣⲉⲛⲣⲡⲙⲉⲉⲩⲉ ⲛⲥⲓⲱⲛ •

ⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲧⲁⲓⲉⲠ⳰Ⲟ⳰Ⲥ ⲥⲓⲱⲛ • ⲥⲙⲟⲩ ⲉⲡⲟⲩⲛⲟⲩⲧⲉ •

ⲙⲁⲣⲉⲛϣⲉⲉⲣⲉ ⲛⲥⲓⲱⲛ • ⲧⲉⲗⲏⲗ ⲉϫⲙ-

ⲡⲉⲩⲣⲣⲟ • ----------------⳾⳾-------------------⳾⳾-------------ⲕⲱⲧⲉ ⲉϫⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲡⲥⲁⲛⲃⲱⲗ ⲁⲩⲱ ϫⲟⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲥⲧⲏⲣ ⲙⲁⲅⲟⲓ ⲉⲫⲁⲛⲏ ⲃⲁⲥⲓⲗⲉⲩⲥ ⲉⲡⲣⲱ ⲁⲓⲛⲟⲛ ⲅⲉ ⲕⲁⲓ ⲡⲁⲥ ⲟⲓ ⲉⲫⲩⲗⲏ • ⲇⲉⲩⲇⲉ ⲡⲣⲟⲥⲕⲩⲛⲏⲥⲟⲙⲉⲛ • ⲧⲟ ⲧⲉⲭⲑⲓⲧⲁ ⲉⲡⲓ ⲅⲏⲥ ⲡⲉϥⲃⲱⲗ ⲡⲉⲕⲥⲓⲟⲩ ⲁϥⲟⲩⲱⲛϩϥ ⲉⲛⲓⲙⲁⲅⲟⲥ ⲡⲣⲣⲟ ⲉⲧϩⲁⲑⲏ ⲛⲛⲓⲉⲛⲉϩ • ⲱ ⲛⲓⲫⲩⲗⲏ ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩ • ⲁⲙⲏⲓⲧⲛ ⲧⲏⲣⲧⲛ ⲛⲧⲛⲟⲩⲱϣⲧ • ⲙⲡⲉⲛⲧⲁⲩⲙⲁⲥⲧϥ ϩⲓϫⲙⲡⲕⲁϩ • ⲉⲃⲗⲉⲡⲉⲓ ⲙⲁⲅⲟⲓ ⲧⲟ ⲑⲁⲩⲙⲁ • ⲍⲱⲏ ⲛⲉⲛⲁ

Textual notes Lines 17–18: Red letters. Line 19: Large decorative capitals, red and yellow. Line 23: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

249

(82r = 234r) Translation of the Coptic and Greek [Coptic] Those who trust in the Lord are like the mountain of Zion.1 May the Lord bless you from Zion.2 Let all who hate Zion (5) be put to shame.3 Because the Lord chose Zion; he desired it as a place of residence for himself.4 Which descends onto the mountains of Zion.5 (10) May the Lord bless you from Zion.6 We sat down and wept when we remembered Zion.7 Jerusalem, praise the Lord; Zion, bless your God.8 (15) Let the daughters of Zion rejoice over their king.9 Circle around the exterior of the church and say: [Greek] Your star appeared to the magi, (20) O king before the ages. All tribes: come! Let us worship the [child] who was born upon the earth! [Coptic] Its interpretation: Your star appeared to the magi, (25) O king before the ages. O, all the tribes of the earth! Come, all ye, and let us worship Him who was born upon the earth! [Greek] The magi beheld the wonder: life

1 2 3 4 5 6 7 8 9

Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm

124:1 LXX (= 125:1 NRSV; 124:1 Budge). 127:5 LXX (= 128:5 NRSV; 127:5 Budge). 128:5 LXX (= 129:5 NRSV; 128:5 Budge). 131:13 LXX (= 132:13 NRSV; 131:13 Budge). 132:3 LXX (= 133:3 NRSV; 132:3 Budge). 133:3 LXX (= 134:3 NRSV; 133:2 Budge). 136:1 LXX (= 137:1 NRSV; 136:1 Budge). 147:1 LXX (= 147:12 NRSV; 146:12 Budge). 149:2 LXX (= 149:2 NRSV; 148:2 Budge).

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CHAPTER 3

(82v = 234v) Ⲡ⳰Ⲃ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲧⲉⲗⲗⲟⲩⲥⲁ • ⲏ ⲙⲁⲅⲟⲓ ⲁⲩⲧⲱ ⲇⲱⲣⲁ ⲑⲥ ⲩⲙⲛⲟⲛ ⲧⲉⲥⲉⲧⲉⲕ ⲉⲛ ⲇⲟⲝⲁⲥⲓ ⲁⲅⲓⲉ • ⲡⲉϥⲃⲱⲗ ⲛⲓⲙⲁⲅⲟⲥ ϭⲱϣⲧ ⲉϯϣⲡⲏⲣⲉ ⲡⲱⲛ ϩⲛⲧⲁϥϯⲟⲩⲱ • ⲁⲛⲓⲙⲁⲅⲟⲥ ⲛⲛⲉⲩⲇⲱⲣⲟⲛ • ⲉⲩϩⲱⲥ ⲉⲡⲛⲟⲩⲧⲉ ⲛⲧⲁⲩϫⲡⲟϥ • ϫⲉⲡⲉⲟⲟⲩ ⲛⲁⲕ ⲡⲉⲧⲟⲩⲁⲁⲃ • ⲓⲇⲟⲩ ⲡⲁⲣⲑⲉⲛⲟⲩ ⲇⲉⲕⲟⲩⲥⲁ • ⲕⲁⲓ Ⲑ⳰Ⲱ ⲉⲛ ⲁⲛⲑⲣⲟⲡⲓⲥ • ⲗⲟⲅⲟⲥ Ⲑ⳰Ⲥ • ⲁⲛⲉⲧⲓⲗⲉⲛ • ⲙⲉⲧⲁ ⲧⲟⲛ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲧⲓⲛ ⲧⲟⲕⲟⲛ ⲧⲟⲩ ⲙⲙⲁⲛⲟⲩⲏⲗ • ⲡⲉϥⲃⲱⲗ • ⲉⲓⲥⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲧⲁⲥϫⲡⲟ ⲁⲩⲱ ⲡⲛⲟⲩⲧⲉ ⲛⲧⲁϥⲣⲣⲱⲙⲉ • ⲡⲛⲟⲩⲧⲉ • ⲁϥϣⲁ ⲛⲁⲛ ⲟⲩⲛⲟϭ ⲙⲙⲩⲥⲧⲏⲣⲓⲟⲛ • ⲡⲉ ⲡⲉϫⲡⲟ ⲙⲙⲁⲛⲟⲩⲏⲗ • ⲛⲁⲟⲥ Ⲕ⳰Ⲥ ⲕⲁⲓ ⲅⲱⲛⲉⲛ • ⲝⲉⲛⲟⲛⲧⲓ ⲑⲁⲩⲙⲁ ⲧⲟⲩⲧⲟ • ⲟ ⲉⲛ ⲃⲟⲩⲗⲏ ⲉⲝ ⲁⲩⲧⲏⲥ ⲡⲁⲥⲟⲓ ⲉⲫⲓⲗⲓ ⲧⲏⲥ ⲅⲏⲥ • ⲙⲁⲕⲁⲣⲓⲥⲱⲙⲉⲛ ⲁⲩⲧⲟⲛ ⲡⲉϥⲃⲱⲗ ⲟⲩⲉⲣⲡⲉ ⲙⲡⲛⲟⲩⲧⲉ ⲡⲉⲛⲧⲁϥϣⲱⲡⲉ • ⲟⲩϣⲡⲏⲣⲉ ⲡⲉ ⲡⲓⲑⲁⲩⲙⲁ ⲡⲉⲛⲧⲁϥⲟⲩⲱϣ • ⲉⲟⲩⲱϩ ⲛϩⲏⲧⲥ ⲱ ⲛⲓⲫⲩⲗⲏ ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩ • ⲙⲁⲣⲉⲛⲙⲁⲕⲁⲣⲓⲍⲉ ⲙⲙⲟϥ • ⲣⲁⲃⲧⲟⲥ ⲛ ⲧⲟ ⲁⲁⲣⲱⲛ • ⲥⲩⲛ Ⲑ⳰Ⲱ ⲉⲅⲉⲛⲉⲧⲟ • ⲧⲟⲩⲥ ⲛⲉⲥⲕⲗⲁⲧⲟⲩⲥ ⲥⲏⲛⲗⲟⲩⲥⲁ • ⲩⲡⲟ ⲧⲟⲛ ⲙⲁⲅⲟⲛ ⲉⲃⲣⲁⲓⲱⲛ ⲇⲉⲩⲇⲉ ⲡⲣⲟⲥⲕⲩⲛⲓⲥⲱⲙⲉⲛ •

Textual notes Lines 3–4: Red letters. Lines 13–14: Red letters. Line 21: ⲡⲉϥⲃⲱⲗ is written in red letters. Line 22: Red letters.

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251

(82v = 234v) Translation of the Coptic and Greek [Greek] that had appeared. The magi [brought] gifts to him, singing hymns to the God who was born: “Glory to you, holy one!” [Coptic] Its interpretation: The magi beheld this wonder: (5) life that had blossomed. The magi brought their gifts, singing to the God who was born: “Glory to You, Holy One!” [Greek] Behold, a virgin who have birth, (10) a God among men! The word of God appeared. Great is the mystery, the begetting of Emmanuel! [Coptic] Its interpretation: Behold, the Virgin who conceived, and (15) the God who became man! God has approached us. A great mystery is the begetting of Emmanuel! [Greek] And he became a temple of God. This marvel is strange: the one who willingly [was born] from her. (20) All tribes of the earth, let us bless him! [Coptic] Its interpretation: A temple of God is what he became. Marvelous is the miracle: he who desired to dwell in her. (25) O all tribes of the earth, let us bless Him! [Greek] A rod in Aaron[’s hand] came into being with God, and conceived its branches through the Hebrew magi. (30) Come, let us worship!

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(83r = 235r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲡⲉϥⲃⲱⲗ

ⲡϭⲉⲣⲱⲃ ⲉⲧϩⲛⲧϭⲓϫ ⲛⲁⲁⲣⲱⲛ

ⲁϥⲣϣⲃⲏⲣ • ⲉϣⲱⲡⲉ ⲙⲛⲡⲛⲟⲩⲧⲉ ⲁⲛⲉϥⲕⲗⲁⲧⲟⲥ ⲡⲉⲓⲣⲉ • ⲁϥϯⲟⲩⲱ ϩⲓⲧⲛⲛⲓⲙⲁⲅⲟⲥ ⲛϩⲉⲃⲣⲁⲓⲟⲥ • ⲁⲙⲏⲓⲧⲛ ⲛⲧⲛⲟⲩⲱϣⲧ ⲛⲁϥ • ⲫⲱ ⲕⲁⲓ ⲫⲱⲧⲟⲥ • ⲁⲛⲉⲧⲓⲗⲉⲛ ⲭⲁⲣⲁⲛ ⲡⲓⲡⲗⲓⲣⲟⲑⲓⲙⲉ • ⲯⲁⲗⲗⲱⲛ ⲧⲏⲥ • ⲙⲉⲧⲁ ⲙⲁⲅⲟⲛ • ⲱ ⲁⲡⲓⲥⲧⲉ ⲡⲓⲥⲧⲉⲩⲥⲱⲙⲉⲛ • ⲧⲓⲛ ⲡⲁⲣⲣⲟⲩⲥⲓⲁⲛ ⲧⲟⲩ Ⲭ⳰Ⲩ ⲡⲉϥⲃⲱⲗ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲃⲟⲗ ϩⲙⲡⲟⲩⲟⲉⲓⲛ ⲁϥϣⲁ ⲛⲁⲛ • ⲁⲛⲙⲟⲩϩ • ⲧⲏⲣⲛ ⲛⲣⲁϣⲉ ⲙⲯⲁⲗⲗⲉⲓ ⲙⲛⲛⲓⲙⲁⲅⲟⲥ • ϫⲉⲱ ⲛⲓⲁⲧⲛⲁϩⲧⲉ • ⲙⲁⲣⲉⲛⲛⲁϩⲧⲉ • ⲉⲧⲃⲉⲧϭⲓⲛⲉ ⲙⲡⲉⲬ⳰Ⲥ • ---------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲱ ⲧⲁⲓ Ⲟ⳰Ⲛ ---------------⳾⳾-------------------⳾⳾-------------ⲇⲉⲩⲇⲉ ⲡⲁⲛⲧⲏⲥ ⲉ ⲗⲁⲟⲓ ⲧⲟⲛ ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲛ ⲩⲙⲛⲟⲛ ⲁⲛⲁⲡⲉⲙⲡⲟⲙⲉⲛ • ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ • ⲕⲉⲭⲁⲣⲓⲧⲟⲙⲉⲛⲏ • ⲟ Ⲕ⳰Ⲥ ⲙⲉⲧⲁⲥ ⲥⲟⲩ ⲡⲉϥⲃⲱⲗ ⲁⲙⲏⲓⲧⲛ ⲛⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ ⲛⲧⲛⲛⲏⲩ ⲉⲡⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ • ⲉϥϩⲩⲙⲛⲏⲩⲉ ⲉϥϫⲱ ⲙⲙⲟⲥ • ϫⲉⲣⲁϣⲉ ⲙⲁⲣⲓⲁ ⲁⲣϭⲓⲛⲉ ⲅⲁⲣ ⲛⲟⲩϩⲙⲟⲧ ⲁⲩⲱ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲉⲙⲙⲉ • ⲭⲁⲓⲣⲉ ⲑⲉⲟⲇⲱⲕⲉ • ⲉⲛ ⲭⲁⲣⲁⲛ ⲧⲟⲩ

Textual notes Lines 1–2: Red letters. Line 11: ⲡⲉϥⲃⲱⲗ is written in red letters. Line 12: Red letters. Line 14: The second nu in ⲙⲛⲛⲓⲙⲁⲅⲟⲥ overwrites what appears to be a mu (thus originally ⲙⲛⲙⲓⲙⲁⲅⲟⲥ). Line 17: Red letters. Line 18: Large decorative capitals, red and yellow. The nu of ⲡⲁⲛⲧⲏⲥ is written above the line of text, in normal letters. Line 21: One sigma in ⲙⲉⲧⲁⲥ ⲥⲟⲩ is written above the line of text. Lines 22–23: Red letters.

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253

(83r = 235r) Translation of the Coptic and Greek [Coptic] Its interpretation: The rod in Aaron’s hand partnered with God to come into being; its branches put forth and it bloomed (5) at the hands of the Hebrew Magi. Come, let us worship him! [Greek] Light from light approached, and we are filled with joy, as we sing hymns with the Magi: “O ye unbelievers, (10) let us believe in the parousia of Christ!” [Coptic] Its interpretation: Light from light approached us, and we have all become filled with joy, as we sing with the Magi: O ye (15) unbelievers, let us believe concerning the visitation of Christ! And this one too: [Greek] Come, all peoples, to the archangel (20) as he sends up a hymn: “Hail, Maria, full of grace, and the Lord with you!” [Coptic] Its interpretation: O Come, all peoples, and let us see the archangel as he sings hymns, (25) saying, “Rejoice, Maria! For you have found a grace, and the Lord with you!” [Greek] Hail, Theotokos, who [brought] the joy of the

254

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(83v = 235v) Ⲡ⳰Ⲅ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲕⲟⲥⲙⲟⲩ ⲧⲟⲛ ⲗⲟⲅⲟⲛ ⲧⲟⲩ Ⲡ⳰Ⲣ⳰Ⲥ • ⲭⲁⲓⲣⲉ ⲛⲩⲙⲫⲏ • ⲭⲉⲣⲉ ⲥⲩⲙⲛⲏ • ⲭⲁⲓⲣⲉ ⲫⲱⲧⲟⲥ ⲭⲁⲓⲣⲉ ⲉⲓⲇⲉⲝⲁⲙⲉⲛⲓ ⲡⲉϥⲃⲱⲗ ⲣⲁϣⲉ ⲧⲉⲑⲉⲟⲇⲱⲕⲟⲥ ⲧⲛⲧⲁⲥⲉⲓⲛⲉ ⲙⲡⲣⲁϣⲉ ⲙⲡⲕⲟⲥⲙⲟⲥ ⲉⲧⲉⲡⲁⲓ ⲡⲉ ⲡⲗⲟⲅⲟⲥ ⲙⲡⲉⲓⲱⲧ • ⲣⲁϣⲉ ⲧϣⲉⲗⲉⲉⲧ ⲣⲁϣⲉ ⲧⲥⲁⲃⲉ • ⲣⲁϣⲉ ⲧⲉⲧⲟⲩⲏϩ ϩⲙⲡⲟⲩⲟⲉⲓⲛ • ⲣⲁϣⲉ ⲡⲉⲟⲟⲩ ⲛⲉ • ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ • ⲛⲅⲉⲛⲛⲉⲝⲓⲛ • ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ ⲧⲟⲩⲥ ⲕⲁⲣⲡⲟⲥ ⲧⲓⲥ ⲕⲓⲗⲓⲁⲥ ⲥⲟⲩ • ⲭⲁⲓⲣⲉ ⲙⲁⲣⲓⲁ ⲕⲁⲓ ⲭⲁⲣⲓⲧⲟⲙⲉⲛⲓ ⲟ ⲕⲥ ⲙⲉⲧⲁⲥ ⲥⲟⲩ • ⲡⲉϥⲃⲱⲗ ⲧⲉⲥⲙⲁⲙⲁⲁⲧ ⲛⲧⲟ ϩⲛⲛⲉϩⲓⲟⲙⲉ ⲁⲩⲱ ⲉϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲡⲕⲁⲣⲡⲟⲥ ⲛϩⲏⲧⲉ • ⲣⲁϣⲉ ⲙⲁⲣⲓⲁ • ⲁⲣϭⲓⲛⲉ ⲅⲁⲣ ⲛⲟⲩϩⲙⲟⲧ • ⲁⲩⲱ ⲡϫⲟⲉⲓⲥ ⲛⲉⲙⲙⲉ • ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲱ ⲧⲁⲓ ⲟⲛ ⲥⲱⲧⲙ ⲛⲁⲓ ⲛϩⲉⲑⲛⲟⲥ ⲧⲏⲣⲟⲩ ⲛⲉⲧϣⲟⲟⲡ ϫⲓⲛⲁⲣⲏϫϥ ⲛⲧⲡⲉ ϣⲁⲁⲣⲏϫϥ ⲛⲧⲟⲓⲕⲟⲩⲙⲏⲛⲉ • ⲡⲓⲛⲟϭ ⲙⲙⲩⲥⲧⲏⲣⲓⲟⲛ • ⲡⲓⲧⲁⲉⲓⲟ ⲛⲧⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ • ⲛⲉⲛⲧⲁⲩϩⲓⲥⲉ ϫⲓⲛⲛϣⲟⲣⲡ ⲙⲡⲟⲩⲉϣⲑⲉⲱⲣⲓ ⲙⲡⲉϥⲧⲁⲓⲉⲟ •

Textual notes Line Line Line Line Line

4: ⲡⲉϥⲃⲱⲗ is written in red letters. 5: Red letters. 15: ⲡⲉϥⲃⲱⲗ is written in red letters. 16: Red letters. 21: Red letters.

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255

(83v = 235v) Translation of the Coptic and Greek [Greek] world, the Logos of the father. Hail, bride! Hail, holy one! Hail, [one] from light! Hail, glorified one! [Coptic] Its interpretation: (5) Rejoice, Mother of God, who has brought joy into the world, namely the Logos of the Father! Rejoice, bride! Rejoice, wisdom! Rejoice, you who dwell in light! Rejoice! (10) Glory to you! [Greek] Blessed [are you] among women, and blessed is the fruit of your womb. Hail, Maria, full of grace, and the Lord (15) with you! [Coptic] Its interpretation: Blessed are you among women! And blessed is the fruit within you. Rejoice, Maria! For you have found a grace, and (20) the Lord with you! And this one too: Listen to me, all ye nations who exist from the limits of the sky to the ends of the inhabited earth! (25) This great mystery: the glory that was revealed. Those who have suffered from the beginning were not able to look upon his glory.

256

CHAPTER 3

(84r = 236r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲛⲉⲧϩⲙⲟⲟⲥ • ϩⲙⲡⲕⲁⲕⲉ • ⲡⲟⲩⲟⲉⲓⲛ

ⲁϥϣⲁ ⲛⲁⲩ • ⲁⲩⲑⲉⲱⲣⲉⲓ • ⲙⲡⲉϥⲧⲁⲉⲓⲟ • ⲣⲱⲙⲉ ⲛⲓⲙ ⲉϥϩⲓϫⲉⲙⲡⲕⲁϩ • ⲉϥϣⲁⲛⲛⲁⲩ ⲉⲩϩⲟⲣⲟⲙⲁ ϣⲁϥⲣϩⲟⲧⲉ ϩⲁⲧⲉϥϩⲉ • ⲉⲧⲃⲉⲛⲁⲛⲟⲩⲣϣⲉ ⲛⲧⲉⲩϣⲏ • ϯⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲙⲁⲣⲓⲁⲙ ⲛⲧⲁⲅⲁⲃⲣⲓⲏⲗ ⲃⲱⲕ ϣⲁⲣⲟⲥ • ⲙⲡⲉϥϯϩⲟⲧⲉ ⲛⲁⲥ ⲡⲧⲏⲣϥ • ⲁϥϯ ⲛⲁⲥ ⲙⲡϣⲉ ⲙⲛⲟⲩϥⲉ • ⲁⲥϩⲟⲙⲟⲗⲟⲅⲉⲓ ⲉⲥϫⲱ ⲙⲙⲟⲥ • ϫⲉⲛⲑⲉ ⲉⲧⲉⲣⲉⲠ⳰Ⲟ⳰Ⲥ ⲟⲩⲁϣⲥ • ⲙⲁⲣⲉⲥϣⲱⲡⲉ ⲛⲁⲓ ⲕⲁⲧⲁⲡⲉⲕϣⲁϫⲉ • ⲁⲡⲁⲅⲅⲉⲗⲟⲥ ϣⲁϫⲉ ⲛⲉⲙⲙⲁⲥ ϫⲉⲙⲡⲣⲣϩⲟⲧⲉ • ⲙⲁⲣⲓⲁ ⲁⲣϭⲓⲛⲉ ⲅⲁⲣ ⲛⲟⲩϩⲙⲟⲧ • ⲁⲩⲱ ⲡϫⲟⲉⲓⲥ ⲛⲉⲙⲙⲉ • ⲧⲉⲛⲛⲁⲱ ⲛⲧⲉϫⲡⲟ ⲛⲟⲩϣⲏⲣⲉ ⲛⲧⲉⲙⲟⲩⲧⲉ ⲉⲡⲉϥⲣⲁⲛ • ϫⲉⲙⲙⲁⲛⲟⲩⲏⲗ • ⲉⲧⲉⲡⲁⲓ ⲡⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲙⲙⲁⲛ • ⲙⲙⲛϩⲁⲏ ⲛⲁϣⲱⲡⲉ ϩⲛⲧⲉϥⲙⲛⲧⲉⲣⲟ • ⲁⲧⲡⲁⲣⲑⲉⲛⲟⲥ ϣⲁϫⲉ ⲛⲉⲙⲙⲁϥ ϫⲉⲡⲱⲥ ⲡⲁⲓ ⲛⲁϣⲱⲡⲉ ⲙⲙⲟⲓ • ⲙⲡⲉⲓⲥⲟⲩⲛϩⲟⲟⲩⲧ ⲉⲛⲉϩ • ⲁⲇⲁⲩⲉⲓⲇ ⲡⲉⲓⲱⲧ ⲙⲡⲉⲬ⳰Ⲥ ϣⲁϫⲉ ⲉⲡⲧⲁⲉⲓⲟ ⲛⲧⲉⲓⲡⲁⲣⲑⲉⲛⲟⲥ • ϫⲉⲁⲩϫⲱ ⲛϩⲛⲧⲁⲉⲓⲟ ⲉⲧⲃⲏⲏⲧⲉ • ⲱ ⲧⲡⲟⲗⲓⲥ ⲙⲡⲉⲛⲛⲟⲩⲧⲉ • ⲁⲙⲁⲣⲓⲁ ⲃⲱⲕ ⲉⲇⲱⲣⲓⲛⲏ ⲁⲥⲁⲥⲡⲁⲍⲉ

Textual notes Line 7: Red letters. Line 14: Red letters. Line 15: The second rho in ⲙⲡⲣⲣϩⲟⲧⲉ is written above the line of text. Line 17: Red letters. Line 22: Red letters. Line 25: Red letters. Line 29: Red letters, with the exception of -ⲍⲉ, which is written below the line of text and joined by a connecting stroke.

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257

(84r = 236r) Translation of the Coptic The light reached unto those who sit in darkness, and they beheld its glory. Any person on earth, when he sees a vision, (5) falls down in fear, on account of the watchers of the night. But as for the holy virgin Mariam, Gabriel went to her and he did not cause her any fear. He gave her (10) the good news, and she confessed, saying, “As the Lord desires, let it happen to me according to your word.” The angel said to her, (15) “Don’t be afraid, Maria! For you have found grace; and the Lord with you. You shall conceive and give birth to a child and call his name Emmanuel, which means, ‘God (20) with us.’ His kingdom shall have no end.” The virgin said to him, “How shall this come to pass for me, when I have never known a man?” (25) David, the father of Christ, spoke about the glory of this virgin: “They have spoken honors about you, O city of our God.” Maria went to the hill country and greeted

258

CHAPTER 3

(84v = 236v) Ⲡ⳰Ⲇ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25

ⲛⲉⲗⲓⲥⲁⲃⲉⲧ ⲁⲡⲛⲁ ⲙⲛⲧⲙⲉ ⲧⲱⲙⲛⲧ ⲉⲛⲉⲩⲉⲣⲏⲩ ⲁⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲙⲛϯⲣⲏⲛⲏ ϯⲡⲉⲓ ⲉⲣⲉⲛⲛⲉⲩⲉⲣⲏⲩ ⲁⲙⲟⲩ ϣⲁⲣⲟⲛ ⲱ ⲓⲱⲥⲏⲫ ⲡⲉⲛⲧⲁⲩϭⲁⲗⲉⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲣⲟϥ ⲉⲧⲥⲁⲃⲟⲛ ⲉⲡⲙⲩⲥⲧⲏⲣⲓⲟⲛ ϫⲉⲡⲉⲧϩⲉⲛⲧⲕⲁⲗⲁϩⲏ ⲙⲙⲁⲣⲓⲁ ⲛⲧⲟϥ ⲡⲉⲧⲁⲛⲁⲅⲕⲁⲍⲉ ⲙⲙⲟϥ ϫⲉⲧⲱⲟⲩⲛ ϥⲓⲧⲉⲃⲏⲑⲗⲉⲉⲙ ⲕⲁⲧⲁⲡϣⲁϫⲉ ⲙⲡⲉⲡⲣⲟⲫⲏⲧⲏⲥ ϫⲉⲉϥⲛⲁⲉⲓ ⲉⲃⲟⲗ ⲛϩⲏⲧⲥ ⲛϭⲓⲟⲩϩⲩⲅⲟⲩⲙⲉⲛⲟⲥ • ⲡⲁⲓ ⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲙⲡⲁⲗⲁⲟⲥ Ⲡ⳰Ⲓ⳰Ⲏ⳰Ⲗ • ⲁⲙⲁⲣⲓⲁ ⲙⲓⲥⲉ ⲙⲡⲉⲛⲤ⳰Ⲱ⳰Ⲣ ⲁⲙⲡⲏⲩⲉ ⲟⲩⲛⲟϥ ⲁⲡⲕⲁϩ ⲧⲉⲗⲏⲗ ⲁⲡⲕⲁⲧⲏⲅⲟⲣⲟⲥ ϫⲓϣⲓⲡⲉ • ϫⲉⲁⲩϫⲡⲟ ⲙⲙⲁⲛⲟⲩⲏⲗ • ⲁⲥϭⲟⲟⲗⲉϥ ⲛϩⲛⲧⲟⲉⲓⲥ ⲁⲥϣⲧⲟϥ ϩⲛⲟⲩⲱⲙϥ • ⲁϩⲛⲍⲱⲟⲛ ⲉⲩϩⲱⲃⲥ ⲙⲙⲟϥ • ϫⲉⲙⲛⲙⲁ ϩⲙⲡⲙⲁ ⲛϭⲟⲓⲗⲉ • ⲧⲉⲫⲱⲛⲏ ⲛⲛⲍⲉⲣⲁⲫⲓⲛ ⲉⲥⲱϣ ⲉⲃⲟⲗ ⲉⲥϫⲱ ⲙⲙⲟⲥ ϫⲉⲁⲅⲓⲟⲥ ⲡⲉⲛⲛⲟⲩⲧⲉ ⲟⲩⲁⲁⲃ ⲁⲅⲓⲟⲥ ⲟ Ⲑ⳰Ⲥ ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ

Textual notes Line 3: The second epsilon in ⲉⲣⲉⲛⲛⲉⲩⲉⲣⲏⲩ is written above the line of text. Line 4: Red letters. Line 8: The kappa of ⲁⲛⲁⲅⲕⲁⲍⲉ is written above the line of text, which originally read ⲁⲛⲁⲅⲅⲁⲍⲉ. Line 9: Red letters, with the exception of the final -ⲧⲁ of ⲕⲁⲧⲁ. Line 14: Red letters. Line 18: Red letters. Line 20: The upsilon in ⲉⲩϩⲱⲃⲥ is written above the line. Line 22: Red letters. The initial tau in ⲧⲉⲫⲱⲛⲏ is partially concealed by a patch covering the page.

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259

(84v = 236v) Translation of the Coptic Elizabeth. Mercy and truth met one another; righteousness and peace kissed one another. Come to us, O Joseph, (5) to whom the virgin was entrusted, come to us to teach us about the mystery, for it is you who provided for the one who is in the womb of Mary. Arise, go to Bethlehem, in accordance with (10) the word of the prophet, “From her will come a governor, one who will shepherd my people Israel.” Maria gave birth to our savior; the heavens (15) rejoiced; the earth was glad; the accuser was put to shame, for Emmanuel was born. She swaddled him with rags; she lay him down in a manger, while animals (20) covered him, for there was no room in the inn. The voice of the seraphim cries out, saying, “Holy, our God, holy! (25) Holy God! Holy strong!”

260

CHAPTER 3

(85r = 237r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲡⲓⲁⲧⲛⲁⲩ ⲉⲣⲟϥ • ⲁⲩⲛⲁⲩ ⲉⲣⲟϥ • ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ • ⲟ ⲥⲁⲣⲕⲟⲑⲓⲥ ⲇⲓ ⲏⲙⲁⲥ • ⲟ ⲉⲕ ⲡⲁⲣⲑⲉⲛⲟⲩ ⲅⲉⲛⲛⲏⲑⲓⲥ • ⲉⲗⲉⲏⲥⲟⲛ ⲏⲙⲁⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲙⲛⲛⲥⲁⲛⲁⲓ • ϫⲟⲟⲥ Ⲟ⳰Ⲛ ----------------⳾⳾-------------------⳾⳾-------------ⲇⲟⲝⲁ ⲉⲛ ⲩⲙⲯⲓⲥⲧⲟⲓⲥ ⲑⲉⲱ • ⲕⲁⲓ ⲉⲡⲓ ⲅⲏⲥ • ⲉⲓⲣⲏⲛⲏⲥ ⲉⲛ ⲁⲛⲑⲣⲟⲡⲓⲥ • ⲉⲩⲇⲟⲕⲓⲁⲛ ⲉⲛⲟⲩⲙⲉⲛ ⲥⲉ • ⲩⲙⲛⲟⲩⲙⲉⲛ ⲥⲉ • ⲉⲩⲗⲟⲅⲟⲩⲙⲉⲛ ⲥⲉ • ⲡⲣⲟⲥⲕⲩⲛⲟⲩⲙⲉⲛ ⲥⲉ • ⲇⲟⲝⲟⲗⲟⲅⲟⲩⲙⲉⲛ ⲥⲉ • ⲉⲩⲭⲁⲣⲓⲥⲧⲟⲩⲙⲉⲛ ⲥⲉ • ⲇⲓⲁ ⲧⲏⲛ ⲙⲉⲅⲁⲗⲓⲛ ⲥⲟⲩ ⲇⲟⲝⲁⲛ Ⲕ⳰Ⲉ • ⲃⲁⲥⲓⲗⲉⲩⲥ ⲉⲡⲟⲩⲚ⳰Ⲓ⳰Ⲉ • Ⲑ⳰Ⲩ ⲡⲁⲧⲏⲣ ⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ Ⲕ⳰Ⲉ Ⲓ⳰Ⲩ⳰Ⲉ ⲙⲟⲛⲟⲅⲉⲛⲏⲥ • Ⲓ⳰Ⲥ Ⲭ⳰Ⲉ • ⲕⲁⲓ ⲁⲅⲓⲟⲩ Ⲡ⳰Ⲛ⳰Ⲓ • Ⲕ⳰Ⲉ ⲟ Ⲑ⳰Ⲥ • ⲟ ⲁⲙⲛⲟⲥ • ⲧⲟⲩ Ⲑ⳰Ⲩ • ⲟ ⲩⲓⲟⲥ ⲧⲟⲩ ⲡⲢ⳰Ⲟ⳰Ⲥ • ⲟ ⲉⲓⲉⲣⲟⲛ ⲧⲓⲥ ⲁⲙⲁⲣⲧⲓⲁⲥ ⲧⲟⲩ ⲕⲟⲥⲙⲟⲩ • ⲉⲗⲏⲓⲥⲟⲛ ⲏⲙⲁⲥ • ⲟ ⲉⲓⲉⲣⲟⲛ ⲧⲓⲛ ⲁⲙⲁⲣⲧⲓⲁⲛ ⲧⲟⲩ ⲕⲟⲥⲙⲟⲩ • ⲡⲣⲟⲥⲇⲉⲝⲉ ⲧⲓⲛ ⲇⲉ ⲏⲥⲓⲛ ⲩⲙⲱⲛ • ⲟ ⲕⲁⲑⲓⲙⲉⲛⲟⲥ ⲛ ⲧⲉⲝⲓⲁⲛ ⲧⲟⲩ Ⲡ⳰Ⲣ⳰Ⲥ • ⲉⲗⲏⲓⲥⲟⲛ ⲏⲙⲁⲥ • ⲟⲧⲓ ⲥⲓ ⲙⲟⲛⲟⲥ • ⲁⲅⲓⲟⲥ • ⲉⲓ ⲙⲟⲛⲟⲥ Ⲕ⳰Ⲥ Ⲓ⳰Ⲥ Ⲭ⳰Ⲥ • ⲥⲩⲛ ⲁⲅⲓⲱ Ⲡ⳰Ⲛ⳰Ⲓ ⲇⲟⲝⲁⲛ ⲑⲩ ⲡⲁⲧⲣⲟⲥ • ⲁⲙⲏⲛ •

Textual notes Line 4: Prior to ⲉⲗⲉⲏⲥⲟⲛ, approximately 5–6 letters appear to have been erased. Line 5: Red letters. Line 6: Large decorative capitals, red and yellow. Line 8: The alpha in ⲉⲩⲇⲟⲕⲓⲁⲛ is written above the line. Line 26: Read ⲥⲉⲓ ⲙⲟⲛⲟⲥ in place of ⲉⲓ ⲙⲟⲛⲟⲥ.

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261

(85r = 237r) Translation of the Coptic and Greek [Coptic] The invisible one has appeared. Holy immortal, who has become flesh for us, who was born from a virgin: have mercy on us! (5) After these things, also say: [Greek] Glory to God in the highest; and peace on earth; good will among men. We praise you, we sing hymns to you, (10) we bless you, we worship you, we speak honor to you, we give thanks to you, on account of the great glory of you, Lord, heavenly king, God, father (15) almighty, onlybegotten son, Jesus Christ; and of the holy Spirit, and God, the lamb of God, the son of the Father. You who take away the sins of the world: (20) have mercy on us! You who take away the sin of the world: receive our prayer! You who are seated at the right hand of the father: have mercy on (25) us! Because you alone are holy; you alone, Lord Jesus Christ, with the holy spirit, the glory of God the father, Amen.

262

CHAPTER 3

(85v = 237v) Ⲡ⳰Ⲉ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲕⲁⲑⲓⲥⲕⲁⲥ ⲧⲏⲛ • ⲩⲙⲉⲣⲁⲛ ⲉⲩⲗⲟ-

ⲅⲓⲥⲱ ⲥⲉ • ⲕⲁⲓ ⲉⲛⲉⲥⲁⲧⲟ • ⲧⲟ ⲟⲛⲟⲙⲁⲥ ⲥⲟⲩ ⲉⲓⲥ ⲧⲟⲩⲥ ⲁⲓⲱⲛⲁ ⲕⲁⲓ ⲉⲓⲥ ⲧⲟⲛ ⲁⲓⲱⲛⲁ • ⲧⲟⲩ ⲁⲓⲱⲛⲁⲥ • ⲕⲁⲧⲁⲝⲓⲱⲥⲟⲛ Ⲕ⳰Ⲉ • ⲕⲁⲓ ⲧⲏⲛ ⲩⲙⲉⲣⲁⲛ ⲧⲁⲩⲧⲏⲥ • ⲁⲛⲁⲙⲁⲣⲧⲓⲧⲟⲩⲥ ⲫⲩⲗⲁⲭⲑⲏⲛⲁⲓ ⲩⲙⲁⲥ • ⲉⲩⲗⲟⲅⲓⲧⲟ ⲥⲉⲓ Ⲕ⳰Ⲉ • ⲟ Ⲑ⳰Ⲥ ⲧⲟⲛ Ⲡ⳰Ⲣ⳰Ⲑ⳰Ⲛ ⲏⲙⲱⲛ • ⲕⲁⲓ ⲁⲓⲛⲉⲧⲟ • ⲉⲇⲉⲇⲉⲝⲁⲥⲙⲉⲛⲟⲥ • ⲧⲟ ⲟⲛⲟⲙⲁⲥ ⲥⲟⲩ • ⲉⲓⲥ ⲧⲟⲩⲥ ⲁⲓⲱⲛⲁⲥ • ⲁⲙⲏⲛ • ⲅⲉⲛⲉⲧⲟ Ⲕ⳰Ⲉ • ⲧⲟ ⲉⲗⲉⲟⲥ ⲥⲟⲩ ⲉⲫ ⲩⲙⲁⲥ • ⲕⲁⲑⲁⲡⲉⲣ ⲉⲗⲡⲓⲍⲁⲙⲉⲛ ⲉⲗⲡⲓⲍⲓ • ⲉⲩⲗⲟⲅⲓⲧⲟ ⲥⲉⲓ Ⲕ⳰Ⲉ • ⲇⲓⲇⲁⲝⲟⲛ ⲙⲉⲧⲁ ⲇⲓⲕⲁⲓⲱⲙⲁⲧⲁⲥ ⲥⲟⲩ • ⲉⲩⲗⲟⲅⲓⲧⲟ ⲥⲉⲓ Ⲕ⳰Ⲉ • ⲝⲉⲛⲉⲧⲓⲥⲟⲛ ⲙⲉⲧⲁ ⲇⲓⲕⲁⲓⲱⲙⲁⲧⲁⲥ ⲥⲟⲩ • ⲉⲩⲗⲟⲅⲓⲧⲟ ⲥⲉⲓ ⲁⲅⲓⲉ • ⲫⲱⲧⲓⲥⲟⲛ ⲙⲉⲧⲁ ⲇⲓⲕⲁⲓⲱⲙⲁⲧⲁⲥ ⲥⲟⲩ Ⲕ⳰Ⲉ • ⲕⲁⲧⲁ ⲫⲩⲅⲉ • ⲉⲅⲉⲛⲛⲉⲑⲏⲥ ⲩⲙⲏⲛ • ⲉⲓⲥ ⲅⲉⲛⲉⲁ • ⲕⲉ ⲅⲉⲛⲉⲁ • ⲉⲓⲅⲱ ⲉⲓⲡⲁ Ⲕ⳰Ⲉ • ⲉⲗⲏⲓⲥⲟⲛ ⲙⲉ • ⲉⲓⲁⲍⲉ ⲧⲓⲛ • ⲯⲩⲭⲏ ⲙⲟⲩ • ⲟⲧⲓ ⲁⲙⲁⲣⲧⲟⲗⲟⲛ ⲥⲉ • ⲕⲁⲓ ⲡⲣⲟ ⲥⲉⲛ ⲕⲁⲧⲉⲗⲫⲩⲅⲁ ⲇⲓⲇⲁⲝⲟⲛ ⲙⲉ • ⲧⲟ ⲩⲡⲟⲩⲏⲛ ⲧⲟ ⲑⲉⲗⲉⲙⲁ ⲥⲥⲟⲩ • ⲟⲧⲓ ⲥⲓ ⲟ ⲑⲥ ⲙⲟⲩ

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263

(85v = 237v) Translation of the Greek [Greek] You who appointed the day, may you be blessed, and may your name be praised to the ages, and to the ages (5) of ages. O Lord, on this day also judge us worthy to be held blameless. May you be blessed, Lord God our father; (10) and may your name be accepted and glorified to the ages, amen. And may your mercy be upon us, just as we have placed our hope; (15) may you be blessed, Lord! Teach your precepts. May you be blessed, Lord! Be hospitable with your precepts. May you be blessed, Holy One! (20) Illuminate your precepts, Lord. Give refuge to our existence to generations and generations. I myself said, O Lord, have mercy on me! Heal (25) my soul, for I was sinning against you, and before you I fled. Teach me your will, because you are my God.

264

CHAPTER 3

(86r = 238r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲟⲧⲓ ⲡⲁⲣⲁ ⲥⲥⲉ ⲡⲩⲅⲏⲥ ⲍⲱⲏⲥ • ⲉⲛ

ⲧⲟ ⲫⲱⲧⲓⲥ ⲥⲟⲩ • ⲟⲯⲱⲙⲉⲧⲁ ⲫⲱⲥ • ⲡⲁⲣⲁ ⲧⲓⲛⲟⲛ ⲧⲱ ⲉⲗⲉⲟⲥ ⲥⲟⲩ • ⲧⲓⲥ ⲅⲉⲓⲛⲟⲥⲕⲟⲩⲥⲓⲛ ⲥⲉ • ----------------⳾⳾-------------------⳾⳾-------------ⲁⲅⲓⲟⲥ ⲟ Ⲑ⳰Ⲥ ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ ⲟ ⲉⲕ ⲡⲁⲣⲑⲉⲛⲟⲩ ⲅⲉⲛⲛⲉⲑⲓⲥ ⲉⲗⲏⲓⲥⲱⲛ ⲏⲙⲁⲥ ⲁⲅⲓⲟⲥ ⲟ Ⲑ⳰Ⲥ • ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ • ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ • ⲟ ⲥⲧⲁⲩⲣⲟⲑⲓⲥ ⲇⲓ ⲩⲙⲁⲥ ⲉⲗⲏⲓⲥⲟⲛ ⲉⲓⲙⲁⲥ • ⲁⲅⲓⲟⲥ ⲟ Ⲑ⳰Ⲥ ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ ⲟ ⲁⲛⲁⲥⲧⲁⲥ ⲉⲕ ⲧⲟⲛ ⲛⲉⲕⲣⲟⲛ ⲕⲉ ⲁⲛⲉⲗⲑⲟⲛ ⲉⲓⲥ ⲟⲩⲣⲁⲛⲟⲩⲥ ⲉⲗⲏⲓⲥⲟⲛ ⲏⲙⲁⲥ ⲇⲟⲝⲁ ⲡⲁⲑⲣⲓ • ⲕⲉ ⲉⲓⲟ ⲕⲉ ⲁⲅⲓⲟ Ⲡ⳰Ⲛ⳰ⲀⲦ⳰Ⲓ ⲛⲓⲛ ⲕⲉ ⲁⲉⲓ ⲕⲉⲓⲥ ⲧⲟⲏⲥ ⲉⲱⲛⲁⲥ ⲧⲟⲛ ⲉⲱⲛⲟⲛ • ⲁⲙⲏⲛ • ----------------⳾⳾-------------------⳾⳾-------------ⲁⲅⲓⲁ ⲑⲣⲓⲁⲥ ⲉⲗⲏⲓⲥⲟⲛ ⲏⲙⲁⲥ ⲡⲁⲛⲁⲅⲓⲁ ⲑⲣⲓⲁⲥ ⲉⲗⲏⲓⲥⲟⲛ ⲏⲙⲁⲥ • ϯⲑⲣⲓⲁⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲛⲁⲓ ⲛⲁⲛ • ϯⲑⲣⲓⲁⲥ ⲛⲁⲓ ⲛⲁⲛ • ϣⲉⲡⲡⲉⲛⲧⲱⲃϩ ⲉⲣⲟⲕ • ⲛⲉⲅⲕⲁⲡⲁϣⲁⲓ ⲛⲛⲉⲛⲛⲟⲃⲉ ⲛⲁⲛ ⲉⲃⲟⲗ Ⲕⲉⲗ • Ⲕⲉⲗ • Ⲕⲉⲗ ⲡⲉⲛⲤ⳰Ⲱ⳰Ⲣ ⲛⲁⲓ ⲛⲁⲛ • ⲧⲉϣⲟⲩⲛⲁ ⲉⲣⲟⲛ • ⲁⲣⲓⲟⲩⲛⲁⲓ ⲛⲉⲙⲁⲛ • ⲕⲁⲧⲁⲧⲉⲕⲙⲉⲧⲁⲅⲁⲑⲟⲥ • ⲕⲉⲗ • ⲕⲉⲗ • ⲕⲉⲗ ⲙⲙⲁⲛⲟⲩⲏⲗ ⲡⲉⲛⲛⲟⲩⲧⲉ ⲛⲁⲓ ⲛⲁⲛ ⲧⲉϣⲟⲩⲛⲁ ⲉⲣⲟⲛ • ⲁⲣⲓⲟⲩⲛⲁⲓ ⲛⲉⲙⲁⲛ •

Textual notes Lines 6–8: Red letters. Lines 12–15: Red letters. Line 17: The nu in ⲉⲱⲛⲁⲥ is written above the line of text. Line 24: In each case, the superlinear stroke indicating a nomen sacrum is written only above the kappa (thus Ⲕⲉⲗ), and the lambda is written above the epsilon. This abbreviation for kyrie eleison occurs through the next two pages. Line 27: See note to line 24. In this case, there is no superlinear stroke above the kappa in ⲕⲉⲗ.

TEXT, TRANSLATION, AND CRITICAL NOTES

265

(86r = 238r) Translation of the Coptic and Greek [Greek] Because through you, O font of life, in your light we shall see light. To whom does your mercy compare? Who knows (5) you? [Greek] Holy God, holy strong, holy immortal, who was born from a virgin: have mercy on us! Holy God, holy strong, holy (10) immortal, who was crucified for us; have mercy on us. Holy God, holy strong, holy immortal, who was raised from the dead and went up to heaven: (15) have mercy on us! Glory to the father and the son and the holy spirit, now, and forever, and until forever and ever, amen! Holy trinity, have mercy on us! All-holy (20) trinity, have mercy on us! [Coptic] O holy trinity, have mercy on us! Holy trinity, have mercy on us! Receive our prayer, and forgive us the multitude of our sins. Kyrie eleison, kyrie eleison, kyrie eleison. (25) O our savior, have mercy on us! Send a mercy to us; do an act of mercy with us, according to your Goodness. Kyrie eleison, kyrie eleison, kyrie eleison. O Emmanuel our God, have mercy on us! Send a mercy to us; do an act of mercy with us.

266

CHAPTER 3

(86v = 238v) Ⲡ⳰Ⲋ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

Ⲓ⳰Ⲩ

Ⲭ⳰Ⲩ

Ⲑ

ⲕⲁⲧⲁⲛⲉⲕⲙⲛⲧϣⲉⲛϩⲏⲧ • ⲕⲉⲗ Ⲕⲉⲗ ⲕⲉⲗ

ⲥⲙⲟⲩ ⲛⲧⲛϫⲟⲉⲓⲥ ⲧⲏⲣⲛ ⲧⲉⲑⲉⲟⲇⲱⲕⲟⲥ

ⲉⲧⲟⲩⲁⲁⲃ ϯⲁⲅⲓⲁ ⲙⲙⲉ ⲙⲁⲣⲓⲁ • ϯⲣⲉϥϫⲡⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲟⲩⲙⲉ • ⲡⲁⲣⲁⲕⲁⲗⲉⲓ ⲙⲡⲟⲩϣⲏⲣⲉ ⲙⲙⲉⲣⲓⲧ ϩⲁⲣⲟⲛ • ⲧⲉϥⲭ ⲕⲉⲗ • ⲕⲉⲗ • ⲕⲉⲗ • ⲛⲉⲙⲡⲓⲅ ⲛⲣⲉϥⲣⲟⲩⲟⲉⲓⲛ ⲙⲓⲭⲁⲏⲗ ⲙⲛⲅⲁⲃⲣⲓⲏⲗ • ⲙⲛϩⲣⲁⲫⲁⲏⲗ • ⲛⲉⲙⲡⲉⲆ ⲛⲍⲱⲟⲛ ⲛⲁⲥⲱⲙⲁⲧⲟⲥ ⲉⲧϥⲁⲓ ϩⲁⲡⲓϩⲁⲣⲙⲁ ⲛⲐ⳰Ⲥ • ⲛⲉⲙⲡⲓⲔ⳰Ⲇ ⲙⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ • ⲙⲉⲛⲡⲧⲁⲅⲙⲁ ⲧⲏⲣϥ ⲛⲉⲡⲟⲩⲣⲁⲛⲓⲟⲛ • Ⲡ⳰Ⲁ⳰Ⲣ⳰Ⲁ • ⲕⲉⲗ Ⲕⲉⲗ ⲕⲉⲗ ⲛⲉⲙⲡⲟⲩⲏⲏⲃ ⲡϣⲏⲣⲉ ⲡⲟⲩⲏⲏⲃ • Ⲓ⳰Ⲱ⳰Ϩ ⲡⲃⲁⲡⲧⲓⲥⲧⲏⲥ • ⲁⲩⲱ ⲡⲥⲩⲅⲅⲉⲛⲏⲥ ⲙⲡⲉⲬ⳰Ⲥ • ⲛⲉⲙⲡⲓⲒ⳰Ⲃ ⲛⲥⲱⲧⲡ ⲛⲁⲅⲓⲟⲥ ⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ • ⲛⲉⲙⲡⲉⲩⲕⲉϣⲃⲉⲥⲛⲟⲩⲥ • ⲙⲙⲁⲑⲏⲧⲏⲥ • ⲛⲉⲙⲡⲉⲥⲙⲟⲩ ⲙⲡⲓⲁⲅⲓⲟⲥ ⲙⲁⲣⲕⲟⲥ ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ • ⲁⲩⲱ ⲡⲟⲩⲟⲉⲓⲛ ⲛⲧⲉⲭⲱⲣⲁ ⲛⲕⲏⲙⲉ • ⲡⲁⲣⲁⲔ⳰Ⲁ⳰Ⲗⲉⲓ • Ⲕ⳰Ⲉⲗ • ⲕⲉⲗ • ⲕⲉⲗ ⲛⲉⲙⲡⲓⲄ ⲛⲁⲗⲟⲩ ⲛⲁⲅⲓⲟⲥ • ⲥⲉⲇⲣⲁⲕ ⲙⲓⲥⲁⲕ ⲁⲃⲧⲉⲛⲁⲅⲱ • ⲙⲉⲛⲡⲓⲙⲉⲛⲧⲁϥⲧⲧⲃⲁ • ⲡⲒ⳰Ⲇ ⲛϣⲟ ⲛϣⲏⲣⲉ ⲕⲟⲩⲓ ⲉⲧⲥⲙⲁⲙⲁⲁⲧ ⲛⲧⲉⲡⲏⲓ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ • ⲛⲉⲙⲡⲓⲁⲅⲓⲟⲥ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲣⲭⲏⲇⲓⲁⲕⲱⲛⲟⲥ • ⲁⲩⲱ ⲡϣⲟⲣⲡⲙⲘ⳰Ⲁ⳰Ⲣ ⲡⲁⲣⲁⲕⲁⲗⲉⲓ • Ⲕ⳰Ⲉⲗ • Ⲕ⳰Ⲉⲗ • Ⲕ⳰Ⲉⲗ ⲛⲉⲙⲡⲁⲞ⳰Ⲥ ⲡⲟⲩⲣⲟ ⲅⲉⲱⲣⲅⲓⲟⲥ ⲛⲉⲙⲫⲓⲗⲟⲠ⳰Ⲑ⳰Ⲣ ⲙⲉⲣⲕⲟⲩⲣⲓⲟⲥ • ⲛⲉⲙⲡⲓⲁⲅⲓⲟⲥ ⲁⲡⲁ ⲙⲏⲛⲁ • ⲛⲉⲙⲡⲓⲁⲅⲓⲟⲥ ⲕⲗⲁⲩⲇⲓⲟⲥ

Textual notes Top margin: A brocaded mandorla separates the words Ⲓ⳰Ⲩ Ⲭ⳰Ⲩ. The numeral Ⲑ indicates the end of the ninth quire. Line 1: Throughout this page, the lambda in ⲕⲉⲗ is always written above the line of text. Line 5: The chi of ⲧⲉϥⲭ is written above the line of text. Line 9: The iota of ⲉⲧϥⲁⲓ is written above the line of text. Line 16: The omicron of ϣⲃⲉⲥⲛⲟⲩⲥ is written beneath the •, the upsilon is written after the •, and the sigma is written above the line of text.

TEXT, TRANSLATION, AND CRITICAL NOTES

267

(86v = 238v) Translation of the Coptic in accordance with your acts of pity. Kyrie eleison, kyrie eleison, kyrie eleison. Bless the mistress of us all, the holy Theotokos, the holy, true Maria; truly the mother of God! Call upon (5) your beloved son for us. Kyrie eleison, kyrie eleison, kyrie eleison. And the three illuminators, Michael and Gabriel and Raphael, and the four bodiless animals who bear the (10) chariot of God, and the twenty-four elders, and the full heavenly host. Kyrie eleison, kyrie eleison, kyrie eleison. And the priest, the son of the priest, John the Baptist, and the relative (15) of Christ; and the twelve chosen holy apostles, and also their seventy-two disciples, and the blessing of the holy Mark the Evangelist, and the light of the land of Egypt. Please. (20) Kyrie eleison, kyrie eleison, kyrie eleison. And the three holy children, Cedrak, Misak, Abtenago; and the fourteen myriads, the four thousand blessed little children of the house of Israel; (25) and the holy Stephen the archdeacon and protomartyr. Please. Kyrie eleison, kyrie eleison, kyrie eleison. And my lord king George; and Merkourios, beloved of the father; and the holy (30) Apa Mena; and the holy Claudios.

268

CHAPTER 3

[Lacuna of 6 leaves: ff. 87–92 missing]

(93r = 239r) Ⲓ⳰Ⲥ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 19 20 21 22 23 24

ⲡⲬ⳰Ⲥ

ⲡⲣⲁⲛ ⲙⲠ⳰Ⲛ⳰Ⲉ ⲡⲛⲁⲩ ⲛⲥⲩⲛⲁⲅⲉ ⲡⲉⲡⲣⲟⲕⲓⲙⲉⲛⲟⲛ ⲉⲣⲉⲛⲉϥⲥⲉⲛⲧⲉ ϩⲛⲛⲧⲟⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ • Ⲡ⳰Ⲟ⳰Ⲥ ⲙⲛⲙⲡⲩⲗⲏ ⲛⲥⲓⲱⲛ • ⲉϩⲟⲩⲉ ⲙⲙⲁ ⲛϣⲱⲡⲉ ⲧⲏⲣⲟⲩ ⲛⲓⲁⲕⲱⲃ • ⲁⲩϫⲱ ⲛϩⲛⲧⲁⲉⲓⲟ ⲉⲧⲃⲏⲏⲧⲉ • ⲱ ⲧⲡⲟⲗⲓⲥ ⲙⲡⲉⲛⲛⲟⲩⲧⲉ • ϯⲛⲁⲣⲡⲙⲉⲉⲩⲉ • ⲛϩⲣⲁⲁⲃ ⲙⲛⲃⲁⲃⲩⲗⲱⲛ ⲛⲉⲧⲥⲟⲟⲩⲛ ⲙⲙⲟⲓ Ⲡ⳰Ⲟ⳰Ⲥ • ⲉⲓⲥ ⲛⲁⲗⲗⲟ ⲫⲩⲗⲟⲥ • ⲙⲛⲧⲩⲣⲟⲥ • ⲙⲛⲡⲗⲁⲟⲥ ⲛⲛⲉϭⲟⲟϣ • ⲛⲁⲓ ⲛⲧⲁⲩϣⲱⲡⲉ ⲙⲙⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁϫⲟⲟⲥ • ϫⲉⲧⲁⲙⲁⲩ ⲥⲓⲱⲛ ⲁⲩⲱ ⲁⲣⲱⲙⲉ ϣⲱⲡⲉ ⲛϩⲏⲧⲥ • ⲛⲧⲟϥ ⲡⲉⲛⲧⲁϥⲥⲙⲛⲥⲛⲧⲉ ⲙⲙⲟⲥ • ϣⲁⲉⲛⲉϩ Ⲡ⳰Ⲟ⳰Ⲥ ⲡⲉⲧϫⲟⲥⲉ ⲛⲁϣⲁϫⲉ ϩⲛⲧⲉⲕⲣⲁⲫⲏ • ⲛⲗⲁⲟⲥ ⲙⲛⲛⲁⲣⲭⲱⲛ ⲛⲁⲓ ⲛⲧⲁⲩϣⲱⲡⲉ ⲙⲙⲁⲩ • ϫⲉⲉⲣⲉⲡⲙⲁ ⲛϣⲱⲡⲉ • ⲛⲛⲉⲧⲉⲩⲫⲣⲁⲛⲉ ⲧⲏⲣⲟⲩ ⲛϩⲏⲧⲉ • Ⲁ⳰Ⲗ⳰Ⲗ⳰Ⲏ ----------------⳾⳾-------------------⳾⳾-------------ⲡⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲧⲉⲡⲣⲟⲥ ϩⲉⲃⲣⲁⲓⲟⲥ ⲁⲩⲧⲁⲙⲓⲟ ⲅⲁⲣ

Textual notes Top margin: A brocaded mandorla separates the words Ⲓ⳰Ⲥ ⲡⲬ⳰Ⲥ. Line 1: Red letters. Lines 2–3 (Coptic and Arabic): Red letters. Line 4: Large decorative capitals, red and yellow. Line 6: Read ⲉϩⲟⲩⲉ ⲉⲙⲙⲁ in place of ⲉϩⲟⲩⲉ ⲙⲙⲁ. Line 13: Read ⲙⲁⲁⲩ in place of ⲙⲁⲩ. Lines 16–17: Read ⲧⲉⲅⲣⲁⲫⲏ in place of ⲧⲉⲕⲣⲁⲫⲏ. Lines 21–22 (Coptic and Arabic): Red letters. Line 21 (Arabic): Read ‫ بولص‬in place of ‫البولص‬. Line 23: Large decorative capitals, red and yellow.

‫وقت القداس‬ ‫وصل من المزمور‬

٢ ٣

----------⳾⳾-------------⳾⳾--------

‫البولص رسالة‬ ‫العبرانيين‬ ‫والقبة الاولى‬

٢٢ ٢٣ ٢٤

TEXT, TRANSLATION, AND CRITICAL NOTES

269

(93r = 239r) Translation of the Coptic The name of God. The time of the mass (synaxis). Antiphon1 His foundations are in (5) the holy mountains. The Lord loves the gates of Zion more than all the dwelling places of Jacob. Honorifics were spoken of you, O city of our God. I shall remember Hraab and Babylon (10) to those who know me, O Lord. Behold: the foreign tribes and Tyre and the Ethiopian peoples came to be there. Someone will say, “My mother, Zion,” and “A person came to be in it.” It is he (15) who established it forever — the Lord! The Most High shall tell through the writing of peoples and rulers who came to be there: the dwelling place of all who are glad (20) in you. Alleluia.2 The Apostle, to the Hebrews. Indeed, the first thing made Translation of the Arabic Time of the Mass (al-quddās). A synopsis from the Psalm. Paul, the Letter of the Hebrews. The first shrine (qubba)

1 2

The proskeimenon, functioning here as an antiphon before the reading of the epistle. Psalm 86:1–7 LXX (= 87:1–7 NRSV; 86:1–7 Budge).

‫‪270‬‬

‫‪CHAPTER 3‬‬

‫)‪(93v = 239v‬‬ ‫Ⲅ⳰‪Ϥ‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬

‫التي أمر بصنعها‬ ‫هذه التي فيها المنارة‬ ‫والمايدة وخبز الوجه‬ ‫هذه التي‬ ‫تدعى بيت القدس‬ ‫والقبة الداخلة من‬ ‫حجاب الباب الثاني‬ ‫تسمى‬ ‫قدس القدس‬ ‫وكان فيها اناء الطيب‬ ‫من ذهب وتابوت‬ ‫العهد مصنع كله‬ ‫بالذهب وكان فيه‬ ‫قصط ذهب‬ ‫فيه المن وعصاة‬ ‫هارون التي أورقت‬ ‫ولوحى الوصايا‬ ‫ومن فوقها كاربيمي‬ ‫المجد المظللان‬ ‫على الغفران‬ ‫وليس هذا وقت‬ ‫نصف فيه واحدة‬ ‫واحدة على‬ ‫ما اتقنت‬

‫ⲡⲣⲟ‪ⲛⲧⲉⲥⲕⲩⲛⲏ ⲛϣ‬‬ ‫ⲁⲓⲛⲭⲩⲗⲧ • ⲉⲣⲉⲧⲉ ⲓⲁⲧ‬ ‫ⲁⲣⲧⲉⲧⲛⲙ • ⲥⲧⲏ‪ⲛϩ‬‬‫ⲏⲑⲟⲣⲡⲉⲧⲛⲙ ⲁⲍⲉⲡ‬‫ⲩⲁ‪ⲥⲓⲥ ⲛⲟⲉⲕ • ⲧⲁⲓ ⲉϣ‬‬‫ⲩⲟⲧⲉⲛⲉ‪ⲙⲟⲩⲧⲉ ⲉⲣⲟⲥ ϫ‬‬‫‪ⲁⲁⲃ • ⲙⲛⲛⲥⲁⲡⲙⲉϩ‬‬‫ⲉⲡⲁⲧⲁⲕⲛ ⲉⲇ ⲩⲁⲛⲥ‬‫• ⲁⲙⲥⲁⲧ‬ ‫ⲩⲟⲙⲩⲁ‪ⲧⲉⲥⲕⲏⲛⲉ ⲇⲉ ⲉϣ‬‬‫ⲃⲁⲁⲩⲟⲧⲉⲛ ⲉ‪ⲧⲉ ⲉⲣⲟⲥ ϫ‬‬ ‫ⲡⲉⲣⲉ • ⲃⲁⲁⲩⲟⲧⲉⲛⲛ‬‫ⲥⲧⲏ‪ϣⲟⲩⲣⲉ ⲛⲛⲟⲩⲃ • ⲛϩ‬‬ ‫ⲧⲛ ⲥⲟⲧⲱⲃⲓⲕⲧⲛⲙ‬‫ⲉⲗⲟⲟ‪ⲇⲓⲁⲑⲩⲕⲏ • ⲉⲧϭ‬‬ ‫• ⲙⲓⲛ ⲁⲥⲁⲥⲛ ⲃⲩⲟⲛⲛ‬ ‫ⲛ ⲓⲁⲙⲗ‪ⲧⲁⲓ ⲉⲧⲉⲣⲉⲡϭ‬‬‫ⲡⲉⲣⲉ • ⲥⲧⲏ‪ⲛⲟⲩⲃ ⲛϩ‬‬‫ⲱⲩⲁ • ‪ⲙⲁⲛⲛⲁ ⲛϩⲏⲧϥ‬‬ ‫ⲛ • ⲛⲱⲣⲁⲁⲛ ⲃⲱⲣⲉ‪ⲡϭ‬‬‫ⲡⲁⲛⲛⲙ • ⲱⲩⲟ‪ⲧⲁϥϯ‬‬‫ⲏⲕⲩⲑⲁⲓⲇⲧⲛ ⲝⲁⲗ‬ ‫ⲉⲭⲛ‪ⲛⲧⲡⲉ ⲇⲉ ⲙⲙⲟⲥ • ϩ‬‬‫ⲉⲛ ⲩⲟⲟⲉⲛ ⲛⲓⲃⲩⲟⲣ‬ ‫ⲥⲁⲗⲓ‪ⲉⲩⲉⲣϩⲁⲓⲃⲉⲥ • ⲉⲡϩ‬‬‫ⲥⲛⲉⲧⲉ ⲓⲁⲧ • ⲛⲟⲓⲣⲏⲧ‬‫ⲩⲟⲛⲉⲧ ⲓⲁⲣ‪ⲕⲏⲛⲁⲛ • ⲉϩ‬‬ ‫• ⲩⲟⲟⲩⲟⲩⲁⲧⲛⲉⲣⲧⲉ‬ ‫ⲁⲧⲩⲉ ⲉⲇ ⲓⲁⲛ ⲁⲩⲟ ⲁⲩⲟ‬‫ⲉ‪ⲙⲓⲏⲩ ⲛⲧⲉⲓϩ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬

‫‪Textual notes‬‬ ‫‪Line 5 (Coptic): Read ⲛⲟⲉⲓⲕ in place of ⲛⲟⲉⲕ.‬‬ ‫‪Lines 21–22 (Coptic): Read ⲙⲛⲛⲉⲡⲗⲁⲝ in place of ⲙⲛⲛⲁⲡⲗⲁⲝ.‬‬ ‫‪.‬قصط ‪ in place of‬قسط ‪Line 14 (Arabic): Read‬‬ ‫‪.‬اتقنت ‪ in place of‬اتقنته ‪Line 24 (Arabic): read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

271

(93v = 239v) Translation of the Coptic first was the tabernacle in which was located the lamp, the table, and the shewbread — this is called “the holies.” After the second curtain, the tabernacle is called “the holy of the holies.” There is a gold shoure in it, along with the ark of the covenant, which is covered in gold on every side. There is [also] the gold vessel in it, which contains manna, the staff of Aaron that sprouted forth [leaves], and the tablets of the covenant. Above it are some glorious cherubim who were overshadowing the mercy-seat. This is our tabernacle up to now, such that we may name [their features] one by one, and they are made in this way. Translation of the Arabic whose construction was commanded, the one in which there is the lamp, the table, and the shewbread (khubz al-wajh), the one that is called ‘the house of the holy’ (bayt al-qudus). The shrine inside the curtain (hijāb) of the second door is called ‘the holy of the holy’ (quds al-qudus, i.e. Jerusalem). In it was the vessel of perfume/incense made of gold and the ark of the covenant made completely of gold. In it also was a quantity of gold; in it [also] was manna, the staff of Aaron that sprouted forth [leaves], and the two tablets of the commandments. And above them were two cherubim of glory overshadowing the [place of] forgiveness. This is not a time for us to classify each one according to what [features] it possessed.

‫‪272‬‬

‫‪CHAPTER 3‬‬

‫)‪(94r = 240r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬

‫واما القبة الخارجة‬ ‫فان الاحبار كانوا‬ ‫يدخلوها في كل‬ ‫حين فيتمون)؟( خدمتهم‬ ‫فيها واما القبة‬ ‫الثانية فانما كان‬ ‫يدخلها رئيس الاحبار‬ ‫وحده مرة واحدة‬ ‫في السنة بذلك‬ ‫الدم الذي كان يقربه‬ ‫عن نفسه وعن‬ ‫ذنوب الشعب‬ ‫وبهذا كان بخير‬ ‫الروح القدس ان‬ ‫سبيل الاطهار بعد‬ ‫لم يطهر ما دام‬ ‫الزمان التي كان‬ ‫فيه القبة الاولى قائمة‬ ‫وكان هذا المثال لهذا‬ ‫الزمان الحاضر والذي‬ ‫كان يقرب القرابين‬ ‫والذبايح التي لم تكن‬ ‫نقدر على ان نكمل نية‬ ‫المقرب لها الا بالمطعم والمشرب‬

‫ⲕⲱⲃ ⲛⲙ • ⲃⲏⲏⲩⲟⲛⲉⲣⲁ‪ϣ‬‬

‫ⲙⲓⲛ ‪ⲉϩⲟⲩⲛ ⲛⲟⲩⲟⲉⲓϣ‬‬ ‫ⲩⲉ • ⲏⲛⲩⲕⲥⲛ ⲡⲣⲟ‪ⲉⲧϣ‬‬‫ⲙ‪ϫⲱⲕ ⲉⲃⲟⲗ • ⲛⲛⲉⲩϣ‬‬‫ⲉⲓⲉⲭⲣⲁⲡ • ⲉ‪ϣ‬‬‫ⲉⲡ ⲉⲧⲁⲙⲙ ⲉⲇ ⲥⲩⲉⲣ‬ ‫ⲧⲉ ⲛⲩⲟ‪ϣⲁϥⲃⲱⲕ ⲉϩ‬‬‫ⲡⲟⲥⲩⲟⲛ • ⲉⲧⲛⲥ‪ⲙⲉϩ‬‬ ‫ⲛ ‪ⲧⲉⲣⲟⲙⲡⲉ • ⲛⲟⲩⲉϣ‬‬‫‪ⲥⲛⲟϥ • ⲁⲛ ⲡⲁⲓ • ⲉϣⲁϥ‬‬‫‪ⲧⲁⲗⲟϥ • ⲉϩⲣⲁⲓ ϩⲁⲣⲟϥ‬‬ ‫ⲛⲩⲟⲟⲥⲧⲁ • ⲧⲛⲙⲁ‪ⲁⲩⲱ ϩ‬‬ ‫Ⲁ⳰Ⲛ⳰Ⲡⲉⲡⲉⲣⲉ • ⲥⲟⲁⲗⲡⲙ‬ ‫‪ⲉⲧⲟⲩⲁⲁⲃ • ⲟⲩⲱⲛϩ‬‬ ‫ⲉⲧⲁⲡⲙⲉ‪ⲉⲃⲟⲗ ⲙⲡⲁⲓ • ϫ‬‬ ‫ⲃⲁⲁⲩⲟⲧⲉⲛⲛ ⲏⲓ‪ⲧⲉϩ‬‬ ‫• ⲗⲟⲃⲉ ‪ⲟⲩⲱⲛϩ‬‬ ‫ⲡⲣⲟ‪ⲉⲧⲉⲓ ⲟⲩⲛⲧⲉ ⲧϣ‬‬ ‫ⲟⲣ‪ⲛⲥⲕⲩⲛⲏ • ⲧⲁϫ‬‬ ‫• ⲏⲗⲟⲃⲁⲣⲁⲡⲙ ⲟⲧⲉ ⲓⲁⲧ‬ ‫ⲩⲟⲛⲉⲧ ‪ⲉⲡⲉⲓⲟⲩⲟⲉⲓϣ‬‬ ‫ⲟⲗⲁⲧⲩⲟⲧⲉ • ⲉⲑⲁⲧⲁⲕ‬ ‫ⲛⲟⲣⲱⲇⲛⲉ‪ⲉϩⲣⲁⲓ • ⲛϩ‬‬ ‫ⲛⲙⲙ • ⲁⲓⲥⲩⲑⲛ‪ⲙⲛϩ‬‬‫ⲁⲧⲁⲕ • ⲩⲟⲟⲙⲙ • ⲙⲟ‪ϭ‬‬‫ⲕⲱ‪ⲥⲩⲛⲏⲇⲏⲥⲓⲥ • ⲉϫ‬‬ ‫• ⲉ‪ⲉⲃⲟⲗ • ⲛⲛⲉⲧϣⲙϣ‬‬ ‫ⲛⲉ‪ⲙⲟⲛⲟⲛ ϩⲣⲁⲓ • ⲉϫⲛϩ‬‬‫ⲛⲉ‪ϭⲓⲛⲟⲩⲱⲙ • ⲙⲛϩ‬‬‫‪ϭⲓⲛⲥⲱ • ⲙⲛϩⲉⲛ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

273

(94r = 240r) Translation of the Coptic The holy ones would enter into the first tabernacle all the time, fulfilling their services. The high priest alone would enter the second [tabernacle] one time a year not without blood. He offered it up on behalf of himself and [on behalf of] the ignorance of the people, and the Holy Spirit revealed the following: that the path of the righteous had not yet been revealed, while the first shrine still had strength. This [first tabernacle] is a parable/type for this time right now. In accordance with the way gifts and sacrifices are offered up, it is not possible for those who worship to be perfected, except only through acts of eating and drinking, and Translation of the Arabic But as for the outer shrine, the Levitical priests (al-aḥbār) used to enter it all the time and fulfill their service in it. As for the second shrine, the high priest would enter it alone one time a year with that blood which he brought forward on behalf of himself and the sins of the people. In this way, it was by the good graces of the Holy Spirit that the path of the righteous was not yet revealed, as long as it was still the time when the first shrine stood. This type [in fact] referred to the present time and to the one who would offer up the thank-offerings and sacrifices with respect to which we are not capable of fulfilling the will of the one who offers them up apart from [participation in] food and drink

274

CHAPTER 3

(94v = 240v) Ϥ⳰Ⲇ

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

‫ فقط وانواع‬١ ⲃⲁⲡⲧⲓⲥⲙⲁ • ⲉⲩϣⲟⲃⲉ ⲛⲇⲓⲕⲁⲓⲱⲙⲁ ⲛⲧⲥⲁ‫ العسل التي انما هي‬٢ ⲣⲝ ⲉⲩⲕⲏ ⲉϩⲣⲁⲓ • ϣⲁⲡⲉ‫ وصايا جسدية‬٣ ⲟⲩⲟⲉⲓϣ ⲛⲧⲁϩⲟⲟⲩ ⲉ‫ وصغت الى زمان التقويم‬٤ ⲣⲁⲧⲟⲩ • ----------------⳾⳾-------------------⳾⳾-------------- ------------⳾⳾---------------⳾⳾---------ⲕⲁⲑⲟⲗⲓⲕⲟⲛ ⲧⲉ‫ القثاليقون‬٥ ⲡⲓⲥⲧⲟⲗⲏ ⲙⲡⲉⲧⲣⲟⲥ ‫ بطرس‬٦ ϯϫⲱ ⲇⲉ ⲙⲙⲟⲥ ‫ الذي اقوله قولا‬٧ ϫⲉⲟⲩⲇⲓⲕⲁⲓⲟⲛ ⲡⲉ • ⲉⲫⲟⲥⲟⲛⲉⲓ ϩⲙⲡⲉⲓⲙⲁ ⲛ‫ حقا وواجب هو‬٨ ϣⲱⲡⲉ • ⲉⲧⲟⲩⲛⲉⲥ‫ ما دمت انا في الاجود‬٩ ⲧⲏⲩⲧⲛ ϩⲙⲡⲉⲣⲡ‫ لاقيمكم بالذكر فانا‬١٠ ⲙⲉⲉⲩⲉ • ⲉⲓⲥⲟⲟⲩ ϫⲉϯ‫ اعلم ان زوالي قد قرب‬١١ ⲛⲁⲕⲱ ⲉϩⲣⲁⲓ • ⲙⲡⲁⲥⲱⲙⲁ ϩⲛⲟⲩϭⲏⲡⲉ • ⲕⲁ‫ كما عرفني‬١٢ ⲧⲁⲑⲉ ⲛⲧⲁϥ ⲧⲁⲙⲟⲓ • ⲛ‫ بذلك‬١٣ ϭⲓⲡⲉⲛϫⲟⲉⲓⲥ • Ⲓ⳰Ⲥ ⲡⲉⲬ⳰Ⲥ • ‫ سيدنا يسوع المسيح‬١٤ ϯⲛⲁⲥⲡⲟⲩⲇⲁⲍⲉ ⲇⲉ ⲟⲛ ‫ واني لمجتهد ايضا‬١٥ ⲙⲛⲛⲥⲁⲧⲣⲁⲉⲓ ⲉⲃⲟⲗ • ⲉⲧⲣⲉⲧⲉⲧⲛ •ⲕⲱ ⲛⲏ‫ من بعد انتقالي‬١١ ⲧⲛ • ⲛⲟⲩⲟⲉⲓϣ ⲛⲓⲙ • ‫ ان تصنعوا في كل‬١٢ ⲙⲡⲉⲣⲡⲙⲉⲉⲩⲉ ⲛⲛⲁⲓ • ‫ حين عندكم هذا‬١٣ ⲛⲧⲁⲛⲟⲩⲁϩⲛ ⲅⲁⲣ • ⲁⲛ ‫نتبع‬ ‫ التذكار لانا لم‬١٤ ⲛⲥⲁϩⲛϣⲁϫⲉ • ⲉⲁⲩⲧⲃⲧⲱⲃⲟⲩ • ⲁⲛⲟⲩⲱⲛϩ‫ كلام الخرافات لكنا‬١٥ ⲛⲏⲧⲛ ⲉⲃⲟⲗ • ⲛⲧϭⲟⲙ ‫ اظهرنا لكم قوة ربنا‬١٦ ⲙⲡⲉⲛϫⲟⲉⲓⲥ Ⲓ⳰Ⲥ ⲡⲉⲬ⳰Ⲥ • ‫ يسوع المسيح‬١٧ ⲙⲛⲧⲉϥⲡⲁⲣⲣⲟⲩⲥⲓⲁ ‫ واستعلانه‬١٨ ⲁⲗⲗⲁ ⲉⲁⲛⲛⲁⲩ • ⲉⲧⲙⲛⲧⲛⲟϭ ⲙⲡⲉⲧⲙⲙⲁⲩ • ‫ ولانا راينا عظيم مجده‬١٩

Textual notes Lines 6–7 (Coptic and Arabic): Red letters. The omicron in ⲡⲉⲧⲣⲟⲥ is written as superscript. Line 8 (Coptic): Large decorative capitals, red and yellow. The initial ti extends downward along the left-hand margin and joins with the enlarged intial ti of line 18. Line 13 (Coptic): Read ⲉⲓⲥⲟⲟⲩⲛ in place of ⲉⲓⲥⲟⲟⲩ. Line 18 (Coptic): The enlarged intial ti extends upward along the left-hand margin and joins with the enlarged initial ti of line 8. The remainder of line 18 is written in normal script.

TEXT, TRANSLATION, AND CRITICAL NOTES

275

(94v = 240v) Translation of the Coptic different acts of baptism. The commandments of the flesh are instituted until the established time The Catholic Epistle of Peter1 I say: it is right, as long as I am in this dwelling place awaken you in your memory, for I know that I will lay down my body quickly, just as our Lord Jesus Christ himself informed me. Now, I will strive, after coming out [of the body] to cause you to make for yourselves a remembrance of these things at all times, for we have not followed invented words. We made manifest to you the power and appearance of our Lord Jesus Christ. We have have seen his greatness. Translation of the Arabic alone, along with [different] types of ablution that are commandments of the body instituted until the time of justification. The Catholic Epistle of Peter2 [This is] what I say: it is right, as long as I am in this goodly [state], to prompt your memory, for I know that my death has drawn near, just as our Lord Jesus Christ has informed me about this [matter]. Indeed, [I am inclined] also to make an effort that after my death you may make this remembrance always among yourselves, because we did not follow the discourse of superstitions, but we made manifest to you the power and appearance of our Lord Jesus Christ, for we have seen the greatness of his glory.

1 2

2 Peter 1:13–19. 2 Peter 1:13–19.

‫‪276‬‬

‫‪CHAPTER 3‬‬

‫)‪(95r = 241r‬‬

‫ⲉⲧⲩⲟⲛⲡⲙ ⲧⲛⲓ‪ⲉⲁϥϫ‬‬

‫‪ ١‬اذ نال من ا﷽‬ ‫ⲟⲓⲉⲁⲧⲩⲟⲛ ⲧⲱⲓⲉⲡ‬ ‫‪ ٢‬الاب المجد والكرامة‬ ‫ⲩⲁⲉ • ⲩⲟⲟⲉⲩⲟⲛⲉⲙ‬‫‪ ٣‬اذ اتاه الصوت‬ ‫ⲛ ⲏⲙⲥⲩⲟⲛ ‪ⲉⲓⲛⲉ ⲛⲁϥ‬‬‫‪ ٤‬هكذى‬ ‫ⲡⲙⲧⲓ‪ⲧⲉⲓⲙⲉⲓⲛⲉ • ϩ‬‬‫ⲉⲡ ⲓⲁⲡⲉ‪ⲛⲟϭ • ⲛⲉⲟⲟⲩ ϫ‬‬ ‫‪ ٥‬بالمجد العظيم اذ قال‬ ‫ⲧⲓⲣⲉⲙⲁⲡ • ⲉⲣⲏ‪ⲡⲁϣ‬‬ ‫‪ ٦‬هذا ابني الحبيب‬ ‫ⲩⲟⲁⲡⲁⲧⲛ • ⲕⲟⲛⲁ ⲓⲁⲡ‬‫‪ ٧‬الذي به سررت‬ ‫‪ⲱϣ ϣⲱⲡⲉ ⲛϩⲏⲧϥ‬‬ ‫‪ ٨‬وهذا الصوت نحن‬ ‫ⲛⲟⲛⲁ • ⲙⲧⲱⲥⲛⲁ ⲱⲩⲁ‬ ‫ⲗⲟⲃⲉ ⲓⲉⲥⲁⲉ • ⲏⲙⲥ‪ⲉϯ‬‬ ‫‪ ٩‬سمعناه اناه من‬ ‫ⲙⲛ ⲡⲟⲟ‪ϩⲛⲧⲡⲉ ⲛϣ‬‬‫‪ ١٠‬السما ونحن معه‬ ‫ⲩⲟⲧⲉ ⲩⲟⲟⲧⲡⲙ‪ⲙⲁϥ • ϩ‬‬‫‪ ١١‬على الجبل المقدس‬ ‫ⲛⲩⲟ ⲱⲩⲁ • ⲃⲁⲁ‬‫‪ ١٢‬وصح وثبت عندنا‬ ‫ⲁ‪ⲧⲁⲛ ⲙⲙⲁⲩ • ⲙⲡϣ‬‬‫ⲥⲏⲧⲏⲫⲟⲣⲡⲉⲡⲙ ⲉ‪ϫ‬‬ ‫‪ ١٣‬قول الانبيا الذي‬ ‫ⲁⲕ ⲓⲁⲡ • ⲩⲏⲣ‪ⲉϥⲧⲁϫ‬‬‫‪ ١٤‬هو نعم ما يصنعوه‬ ‫ⲉⲣⲓⲉⲛⲉⲧⲉⲧⲉ ⲥⲱⲗ‬ ‫‪ ١٥‬الذي انتم منتظريه‬ ‫‪ⲙⲙⲟϥ • ⲉⲧⲉⲧⲛϯ‬‬ ‫ⲉⲑⲛ • ‪ⲛϩⲧⲏⲧⲛ ⲉⲣⲟϥ‬‬ ‫‪ ١٦‬كالسراج المنير في‬ ‫• ‪ⲛⲟⲩϩⲃⲥ ⲉϥⲙⲟⲩϩ‬‬ ‫‪ ١٧‬الموضع المظلم حتى‬ ‫ⲛⲁ‪ϩⲛⲟⲩⲙⲁ ⲛⲕⲁⲕⲉ ϣ‬‬‫‪ ١٨‬يظهر النهار او كوكب‬ ‫• ⲛⲓⲉⲟⲩⲟⲣⲉ ⲩⲟⲟ‪ⲧⲉⲡⲉϩ‬‬ ‫‪ ١٩‬الصبح يشرق في قلوبكم‬ ‫ⲉⲩⲟⲟⲧ‪ⲛⲧⲉⲡⲥⲟⲩ ⲛϩ‬‬ ‫ⲧⲏ‪ϣⲁ ϩⲛⲛⲉⲧⲉⲛϩ‬‬ ‫‪------------⳾⳾---------------⳾⳾---------‬‬‫‪-----------------⳾⳾--------------------⳾⳾--------------‬‬‫‪ ٢٠‬الابركسيس‬ ‫ⲥⲓⲝⲁⲣⲡⲉⲡ‬ ‫‪-----------------⳾⳾--------------------⳾⳾--------------- ------------⳾⳾---------------⳾⳾---------‬‬‫‪ ٢١‬وقبة الشهادة‬ ‫ⲏⲛⲩⲭⲥⲉⲧ‬ ‫ⲥⲉⲛ • ⲉⲣⲧⲛⲙⲡⲙ ⲉⲇ‬‫‪ ٢٢‬اذ كان‬ ‫ⲉⲧⲟⲓⲉⲛⲉⲛⲛⲙ ⲡⲟⲟ‪ϣ‬‬ ‫‪ ٢٣‬مع ابايناء‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Line 26 (Coptic and Arabic): Red letters.‬‬ ‫‪Line 27 (Coptic): Large decorative capitals, red and yellow.‬‬ ‫‪ to‬ص ‪ to‬م ‪ and then changed the letter‬الموت ‪Line 3 (Arabic): The scribe originally wrote the word‬‬ ‫‪.‬الصوت ‪make it‬‬ ‫‪.‬ابايناء ‪ in place of‬ابائنا ‪Line 23 (Arabic): Read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

277

(95r = 241r) Translation of the Coptic He has received from God the Father honor and glory, when a voice came to him in this way through the Great Glory, [saying,] “This is my son, my beloved. In him my love dwells.” We ourselves have heard this voice, when it came from heaven [when we were] with him on the holy mountain. We have the word of the prophet as something well established. You would do well to pay attention to it, just like a lamp burning in a dark place, until the day brightens and the morning star rises in your hearts. Acts1 The tent of testimony was with our fathers Translation of the Arabic He received from God the Father glory and honor when the voice came to him in this way through the Great Glory when he [God the Father] said, “This is my beloved son, in whom I am well pleased.” As for this voice, we ourselves heard it together with him on the holy mountain. The word of the prophets was confirmed and corroborated among us. The one in whom he takes delight is the one to whom you look expectantly, like a lamp that gives light in a dark place, until the day appears or the star of the morning rises in your hearts. Acts2 The shrine of testimony then is with our fathers

1 2

Acts 7:44–53. Acts 7:44–53.

‫‪278‬‬

‫‪CHAPTER 3‬‬

‫)‪(95v = 241v‬‬ ‫Ⲉ⳰‪Ϥ‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬

‫في البرية كما امر ذلك‬ ‫المتكلم مع موسى‬ ‫يصنعها على نحوا‬ ‫المثال الذي ابصر‬ ‫الذي ان اباينا‬ ‫دخلوها وقبلوها‬ ‫مع يشوع ابن نون‬ ‫بسلطان الامم‬ ‫التي طردهم ا﷽ من‬ ‫قدام اباينا حتى‬ ‫الى ايام داوود‬ ‫الذي وجد نعمة قدام ا﷽‬ ‫وسال ليجد مسكنا‬ ‫لا اله يعقوب‬ ‫اما سليمان فبنا له‬ ‫بيتا ولكن العلى‬ ‫لم يحل في صنعة‬ ‫اليدي كما‬ ‫قال النبي اشعيا‬ ‫السمآ كرسيى‬ ‫والارض موطى)؟( قدمى‬

‫ⲉⲑⲁⲧⲁⲕ • ⲉⲓⲁ‪ϩⲓⲡϫ‬‬ ‫ⲛ • ⲉⲛ‪ⲛⲧⲁϥ ⲟⲩⲉϩⲥⲁϩ‬‬‫ⲩⲱⲙⲛⲙ ⲉ‪ϭⲓⲡⲉⲧϣⲁϫ‬‬‫ⲁⲧⲁⲕ • ⲥⲟⲓⲙⲁⲧⲉ ⲥⲏⲥ‬‫ⲩⲁⲛ‪ⲡⲧⲏⲡⲟⲥ ⲛⲧⲁϥ‬‬ ‫ⲛⲛⲁⲧⲛ ⲓⲁⲧ • ‪ⲉⲣⲟϥ‬‬‫ⲛⲛ ⲉⲙⲓⲉⲩⲁⲉ ⲉⲧⲟⲓⲉ‬‫ⲥⲧⲓ‪ⲥⲁⲛϣⲟⲣⲡ • ⲉϫ‬‬ ‫• ⲩⲟⲥⲥⲏⲓⲛⲙ ⲛⲩⲟ‪ⲉϩ‬‬ ‫ⲑⲉ‪ϩⲙⲡⲁⲙⲁϩⲧⲉ ⲛⲛϩ‬‬‫ⲡⲁⲧⲛ ⲓⲁⲛ • ⲥⲟⲛ‬‫ⲗⲟⲃⲉ ⲩⲟ‪ⲛⲟⲩⲧⲉ • ⲛⲟϫ‬‬ ‫• ⲉⲧⲟⲓⲉⲛⲉⲛⲛ ⲏⲑⲁ‪ϩ‬‬ ‫Ⲇ⳰Ⲁ⳰Ⲇⲛ ⲩⲟⲟ‪ϣⲁ ⲉϩⲣⲁⲓ • ⲉⲛⲉϩ‬‬ ‫ⲁⲭⲩⲟⲉ • ⲉ‪ⲡⲁⲓ ⲛⲧⲁϥ ϩ‬‬‫ⲗⲟⲃⲉ ⲟⲧⲙⲉⲡⲙ • ⲥⲓⲣ‬ ‫ⲱⲩⲁ • ⲉⲧⲩⲟⲛⲡⲙ‬ ‫ⲩⲟⲛ ⲉⲛⲓ‪ⲁϥⲁⲓⲧⲉ • ⲉϭ‬‬‫ⲉⲧⲩⲟⲛⲡⲙ • ⲉⲡⲱ‪ⲙⲁ ⲛϣ‬‬ ‫• ⲃⲱⲕⲁⲓⲛ‬ ‫ⲧⲱⲕ‪ⲥⲟⲗⲟⲙⲱⲛ ⲇⲉ ⲁϥ‬‬ ‫ⲁⲗⲗⲁ • ⲓⲏⲩⲟⲛ ‪ⲛⲁϥ‬‬ ‫• ⲉⲥⲟ‪ⲙⲉⲣⲉ • ⲡⲡⲉⲧϫ‬‬ ‫ⲛ ⲟⲓⲙⲁⲧⲛ‪ⲟⲩⲱϩ ϩ‬‬‫ⲉⲧⲉ ⲉⲑⲁⲧⲁⲕ • ‪ϭⲓϫ‬‬‫ⲥⲏⲧⲏⲫⲟⲣⲡⲉⲡⲉⲣ‬ ‫ⲉⲡⲧⲉ ⲉ‪ϫⲱ ⲙⲙⲟⲥ • ϫ‬‬ ‫ⲱⲩⲁ • ⲥⲟⲛⲟⲣⲑⲁⲡⲉⲡ‬ ‫ⲟⲡⲟⲡⲩ‪ⲙⲡⲕⲁϩ • ⲡⲉⲡϩ‬‬‫ⲉⲧⲏⲣⲉⲩⲟⲁⲛⲛ ⲛⲟⲓⲇ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬

‫‪Textual notes‬‬ ‫‪Line 7 (Coptic): Read ⲉⲓⲛⲉ in place of ⲉⲓⲙⲉ.‬‬ ‫‪.‬ابصر ‪ in place of‬ابصره ‪Line 4 (Arabic): Read‬‬ ‫‪.‬لا اله ‪ in place of‬لاله ‪Line 14 (Arabic): read‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

279

(95v = 241v) Translation of the Coptic in the desert, just as the One who spoke with Moses commanded him to make, according to the model that he saw. This is what our fathers brought [in] after the first things to receive it with Joshua, through the power of the nations, those whom God cast out from the presence of our fathers until the days of David, the one who found grace before God and sought to find a dwelling place for the God of Jacob. Now then Solomon built him a house, but the Most High never dwells in the creations of [human] hands, just as the prophet says, ‘Heaven is my throne and the earth is the footstool for my feet. Translation of the Arabic in the desert, just as the One who spoke with Moses commanded it, that he make it on the model that he had seen, the one that our fathers brought in and received along with Joshua ben Nun through the authority of the nations that God cast out from the presence our fathers until the days of David, who found grace before God and asked that he might find a dwelling place for the God of Jacob. Now then Solomon built him a house, but the Most High did not reside in anything made by hands, just as the prophet Isaiah said, “Heaven is my throne and the earth is the place for my foot.

‫‪280‬‬

‫‪CHAPTER 3‬‬

‫)‪(96r = 242r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬

‫ايما بيت تبنون لي‬ ‫قال ا﷽ واي‬ ‫موصغ لراحتي‬ ‫ا ليس يداي‬ ‫خلقت هولاء كلهم‬ ‫ايها الشديدة اعناقهم‬ ‫والغير مختونة قلوبهم‬ ‫الضم باذانهم انتم ابدً ا‬ ‫تضاددون الروح‬ ‫القدس كمثل ابايكم‬ ‫انتم ايضا اي ما هو‬ ‫من الانبياء لم تطرده‬ ‫ابايكم وقتلوا هولاء‬ ‫الذين سبقوا‬ ‫فاكرزوا بمجي الصديق‬ ‫الذي انتم قتلتموه‬ ‫وجرتم له عاصيون‬ ‫وقتلتم قبلتم منهم‬ ‫الناموس ولم‬ ‫يحفظوا وصايا‬ ‫الملائكة‬

‫ⲁⲛⲧⲉⲧⲉⲡ ⲓⲏⲛ ‪ⲁϣ‬‬‫• Ⲥ⳰Ⲟ⳰Ⲡⲉ‪ⲕⲟⲧϥ ⲛⲁⲓ ⲡⲉϫ‬‬ ‫• ⲛⲟⲧⲙⲛ ⲁⲙⲁⲡ ⲉⲡ ‪ⲏ ⲁϣ‬‬ ‫ⲥⲁⲧⲛⲧ ⲛⲁ ‪ⲙⲏ ⲛⲧⲁϭⲓϫ‬‬‫• ⲩⲟⲣⲏⲧ ⲓⲁⲛ ⲉⲓⲙⲁⲧ‬ ‫ⲱⲩⲁ • ‪ⲛⲛⲁϣⲧⲙⲁⲕϩ‬‬ ‫ⲩⲉⲡⲙⲉ‪ⲛⲁⲧⲥⲃⲃⲉ • ϩ‬‬‫ⲉ‪ϩⲏⲧ ⲙⲛⲛⲉⲩⲙⲁⲁϫ‬‬ ‫‪ⲛⲧⲟⲟⲧⲛ ⲛⲟⲩⲟⲉⲓϣ‬‬ ‫ⲉⲃⲩⲟ‪ⲛⲓⲙ • ⲧⲉⲧⲛϯ‬‬ ‫ⲉⲑⲛ • ⲃⲁⲁⲩⲟⲧⲉ Ⲁ⳰Ⲛ⳰Ⲡⲉⲡ‬‫ⲓⲁⲧ • ⲉⲧⲟⲓⲉⲛⲧⲉⲛⲛ‬ ‫ⲉⲧ ⲛⲧⲩⲏⲧⲧⲱ‪ϩ‬‬‫ⲡⲉⲛⲛ ⲙⲓⲛ • ⲉ‪ⲧⲛϩ‬‬‫ⲙ ⲉⲛ • ⲥⲏⲧⲏⲫⲟⲣ‬‫ⲧⲱⲡ ⲉⲧⲟⲓⲉⲛⲧⲉⲡ‬ ‫ⲩⲟⲧⲩⲟⲟⲙⲉⲥⲛ • ⲩⲟⲱⲥⲛ‬ ‫‪ⲛⲁⲓ ⲛⲧⲁⲩⲧⲁϣⲉⲟⲉⲓϣ‬‬ ‫‪ⲙⲡⲇⲓⲕⲁⲓⲟⲥ • ϫⲉϥ‬‬‫ⲛⲧⲱⲧⲛ ⲓⲁⲡ • ⲩⲏⲛ‬ ‫ⲉⲡⲱ‪ⲛⲧⲁⲧⲉⲧⲛ •ϣ‬‬ ‫• ⲥⲏⲇⲟⲧⲟⲣⲡⲙ ‪ⲛⲁϥ‬‬ ‫ⲃⲧⲱ‪ⲁⲩⲱ ⲛⲣⲉϥϩ‬‬ ‫ⲓ‪ⲛⲁⲓ ⲛⲧⲁⲧⲉⲧⲛϫ‬‬ ‫ⲁⲓⲇⲛ‪ⲙⲡⲛⲟⲙⲟⲥ • ⲉϩ‬‬‫ⲥⲟⲗⲉⲅⲅⲁⲛ • ⲏⲕⲁⲧ‬ ‫‪ⲁⲩⲱ • ⲙⲡⲉⲧⲛϩⲁⲣⲉϩ‬‬ ‫‪ⲉⲣⲟϥ‬‬ ‫‪---------------⳾⳾------------------⳾⳾------------‬‬‫ⲛⲟⲓⲣⲏⲧⲗⲁⲯⲉⲡ‬ ‫ⲥⲟⲟ‪ⲁⲓⲉⲩⲫⲣⲁⲛⲉ ⲉϫⲛⲛⲉⲛⲧⲁⲩϫ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬

‫‪Textual notes‬‬ ‫‪Line 29: Red letters.‬‬ ‫‪Line 30: The enlarged initial alpha is written in red letters. Lines 96r:30–96v:7 are written in a different‬‬ ‫‪Coptic hand.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

281

(96r = 242r) Translation of the Coptic What kind of house is it that you will build for me,” said the Lord. “What is my place of rest? Has my hand not created all of these things, O you hard-necked people, O you always uncircumcised in heart and in ears. You oppose the Holy Spirit just like your fathers did. This is your way as well. Which of the prophets did your elders not persecute? They killed the ones who proclaimed that the Righteous One was coming, he against whom you acted as betrayers and murderers. It is from them that you received the law for angelic commandments and you have not kept it.” Psaltery1 I rejoiced over the ones who said, Translation of the Arabic What kind of house will you build for me,” said God. “What place is there for my rest? I have created all of these, O you hard-necked people, O you uncircumcised in heart, O you with ears that are closed forever, opposing the Holy Spirit like your own fathers did as well. Which of the prophets did your fathers not cast out? They killed those who foretold the coming of the Righteous One, whom you killed. You led him on as betrayers and you killed [him]. You received from them the law and you have not kept the commandments of the angels.”

1

Psalm 121:1–4 LXX (= 122:1–4 NRSV; 121:1–4 Budge).

‫‪282‬‬

‫‪CHAPTER 3‬‬

‫)‪(96v = 242v‬‬ ‫Ⲋ⳰‪Ϥ‬‬

‫‪------------⳾⳾---------------⳾⳾---------‬‬‫انجيل‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬ ‫‪٢٥‬‬

‫متى‬ ‫فلما جا يسوع‬ ‫مجتازا في ناحية‬ ‫قيسارية فيلبس‬ ‫سال تلاميذه‬ ‫وقال ماذا يقول‬ ‫الناس في ابن البشر‬ ‫قوما يقولوا‬ ‫قالوا ً‬ ‫يوحنا المعمداني‬ ‫واخرون‬ ‫ايلياء‬ ‫واخرون‬ ‫ارميا‬ ‫او واحد من الانبيا‬ ‫فاما هو قال لهم‬ ‫فانتم ماذا تقولون‬ ‫من انا‬

‫ⲉⲛ Ⲥ⳰Ⲟ⳰Ⲡⲙ ⲓⲏⲡⲉ ⲕⲱⲃⲛⲣⲁⲙⲉ‪ϫ‬‬‫ⲩⲟⲛ‪ⲣⲉⲛⲛⲟⲩⲉⲣⲏⲧⲉ ⲁϩⲉⲣⲁⲧⲟⲩ ϩ‬‬‫ⲧⲱⲕⲩⲉ • Ⲙ⳰Ⲏ⳰Ⲗⲉⲓⲑ • Ⲙ⳰Ⲏ⳰Ⲗⲉⲓⲑ ⲏⲗⲩⲁ‬ ‫ⲏⲙⲥⲉⲧⲉⲣⲉ • ⲥⲓⲗⲟⲡⲩⲟⲛⲉⲑⲛ ⲥⲟⲙⲙ‬‫ⲏⲗⲩⲫⲉⲛⲁⲧⲛ • ⲩⲏⲣⲉⲥⲉⲛⲓ‪ⲧⲟⲭⲏ ϩ‬‬ ‫ⲏⲗⲩⲫⲉⲛ • ⲩⲁⲙⲉ ⲓⲁⲣ‪ⲅⲁⲣ ⲃⲱⲕ ⲉϩ‬‬ ‫• Ⲗ⳰Ⲏ⳰Ⲓ⳰Ⲡⲙ ⲉⲣⲧⲛⲙⲧⲛⲙⲩⲉ • Ⲥ⳰Ⲟ⳰Ⲡⲙ‬ ‫‪----------------⳾⳾-------------------⳾⳾-------------‬‬‫ⲛⲟⲓⲗⲉⲅⲅⲁⲩⲉⲡ‬ ‫ⲥⲟⲉⲑⲁⲙⲁⲧⲁⲕⲡ‬ ‫‪ⲓⲤ ϭⲉ ⲛⲧⲉⲣⲉϥ‬‬‫ⲧⲉ • ⲉ‪ⲉⲓ ⲉϩⲣⲁⲓ • ⲙⲙⲟⲟϣ‬‬‫ⲡⲓⲗⲓⲫⲙ • ⲁⲓⲣⲁⲥⲓⲁⲕ‬‫ⲁⲙ‪ⲡⲟⲥ • ⲁϥϫⲛ ⲉⲛⲉϥ‬‬‫ⲉⲙⲱⲣⲛⲉⲣⲉⲉ‪ⲑⲏⲧⲏⲥ • ϫ‬‬‫ⲙⲓⲛⲉ‪ϫⲱ ⲙⲙⲟⲥ • ϫ‬‬ ‫ⲉⲙⲱⲣⲡⲙ • ⲉⲣⲏ‪ⲡⲉ ⲡϣ‬‬ ‫ⲉ‪ⲛⲧⲟⲟⲩ ⲇⲉ ⲡⲉϫⲁⲩ ϫ‬‬‫ⲙ ⲱ‪ϩⲟⲓⲛⲉ • ⲙⲉⲛ ⲉⲩϫ‬‬‫ⲥⲏⲛⲛⲁ‪ⲙⲟⲥ • ϫⲉⲓⲱϩ‬‬ ‫• ⲉⲡ ⲥⲏⲧⲥⲓⲧⲡⲁⲃⲡ‬ ‫ⲓⲗⲏ‪ϩⲛⲕⲟⲟⲩⲉ ⲇⲉ ϫⲉϩ‬‬‫• ⲥⲁ‬ ‫ⲏⲣⲉⲉ‪ϩⲛⲕⲟⲟⲩⲉ ⲇⲉ ϫ‬‬‫ⲡⲉⲛⲛ ⲁⲩⲟ ⲏ • ⲉⲡ ⲥⲁⲓⲙ‬‫• ⲥⲏⲧⲏⲫⲟⲣ‬ ‫ⲩⲁⲛ ‪ⲛⲧⲟϥ ⲇⲉ ⲡⲉϫⲁϥ‬‬ ‫ⲧⲱ‪ϫⲉⲛⲧⲱⲧⲛ eϩ‬‬‫ⲛⲧⲉⲧⲛ • ⲛⲧⲩⲏⲧ‬‫‪ϫⲱ ⲙⲙⲟⲥ ϫⲉⲁⲛⲅ-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬

‫‪Textual notes‬‬ ‫‪Lines 2–3 (Coptic): Read ϩⲛⲛⲟⲩⲁⲩⲗⲏ in place of ϩⲛⲟⲩⲁⲩⲗⲏ.‬‬ ‫‪Lines 8–9 (Coptic and Arabic): Red letters.‬‬ ‫‪Line 10 (Coptic): Large decorative capitals, red and yellow.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

283

(96v = 242v) Translation of the Coptic “Let us go to the house of the Lord.” Our feet were standing in a courtyard, O Jerusalem. Jerusalem, built in the manner of a city, [built] with compactness in its component parts. For the tribes go up there, the tribes o the Lord, as a testimony to Israel. The Gospel according to Matthew1 Now Jesus, when he came up, walking, to Caesarea Philippi, he said to his disciples, “Who do the people say the son of Man is? They said, Some say he is John the Baptist. Others say Elijah. Others say Jeremiah or one of the prophets.” Then he said to them, “As for you, who do you say I Translation of the Arabic Gospel of Matthew2 When Jesus came, passing by in district of Caesarea Philippi, he asked his disciples and said, “What do the people say about the Son of Man?’ They said, “Some say [he is] John the Baptist. Others [say] Elijah. Still others say Jeremiah or one of the prophets.” Then he said to them, “And you, what do you say? Who am I?’

1 2

Matthew 16:13–20. Matthew 16:13–20.

‫‪284‬‬

‫‪CHAPTER 3‬‬

‫)‪(97r = 243r‬‬ ‫‪١‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩‬‬ ‫‪١٠‬‬ ‫‪١١‬‬ ‫‪١٢‬‬ ‫‪١٣‬‬ ‫‪١٤‬‬ ‫‪١٥‬‬ ‫‪١٦‬‬ ‫‪١٧‬‬ ‫‪١٨‬‬ ‫‪١٩‬‬ ‫‪٢٠‬‬ ‫‪٢١‬‬ ‫‪٢٢‬‬ ‫‪٢٣‬‬ ‫‪٢٤‬‬

‫اجاب‬ ‫سمعان بطرس‬ ‫انت‬ ‫المسيح ابن‬ ‫ا﷽‬ ‫اجاب يسوع‬ ‫وقال له طوباك‬ ‫يا سمعان ابن يونا‬ ‫لانه ليس لحم ودم‬ ‫اظهر لك هذا‬ ‫بل ابي الذي في السموات‬ ‫من اجل هذا انا اقول‬ ‫لك انك انت هو‬ ‫الصخرة وعلى هذه‬ ‫الصخرة ابنى بيعتي‬ ‫وابواب الجحيم‬ ‫لا تقوى عليها‬ ‫لك اعطي‬ ‫مفاتيح ملكوت السموات‬ ‫وما ربطته على الارض‬ ‫يكون مربوطا في‬ ‫السموات‬ ‫وما حللته على الارض‬ ‫يكون محلو ًلا في السموات‬

‫• ⲙⲓⲛ‬

‫ⲛⲱⲙⲓⲥⲓ‪ⲁϥⲟⲩⲱϣⲃ ⲇⲉ ⲛϭ‬‬

‫ⲙ ⲱ‪ⲡⲉⲧⲣⲟⲥ • ⲉϥϫ‬‬‫ⲉⲡ ⲕⲟⲧⲛⲉ‪ⲙⲟⲥ • ϫ‬‬ ‫Ⲉ⳰Ⲛ⳰Ⲡⲙ ⲉⲣⲏ‪ⲡⲉⲬ⳰Ⲥ • ⲡϣ‬‬ ‫‪ⲉⲧⲱⲛϩ‬‬ ‫ⲉⲡ Ⲥ⳰Ⲓⲓ‪ⲁϥⲟⲩⲱϣⲃ ⲛϭ‬‬‫ⲕⲧⲁⲁⲓⲁⲛⲉ‪ϫⲁϥ ⲛⲁϥ • ϫ‬‬ ‫• ⲁⲛⲱⲓⲣⲁⲃ ⲛⲱⲙⲓⲥ‬ ‫‪ϫⲉⲛⲥⲁⲣⲝ ϩⲓⲥⲛⲟϥ‬‬ ‫ⲓⲁⲡ ⲡⲗⲉ‪ⲡⲉⲛⲧⲁϥϭ‬‬ ‫ⲁⲡ ⲁⲗⲗⲁ • ⲗⲟⲃⲉ ⲕⲁⲛ‬‫ⲉⲩⲏⲡⲙⲛ‪ⲉⲓⲱⲧ • ⲉⲧϩ‬‬ ‫ⲥⲟⲙⲙ ⲱ‪ⲁⲛⲟⲕ ϩⲱ ϯϫ‬‬ ‫ⲉⲡ ⲕⲟⲧⲛⲉ‪ⲛⲁⲕ • ϫ‬‬ ‫‪ⲡⲉⲧⲣⲟⲥ • ⲁⲩⲱ ⲉϩ‬‬‫ⲁⲣⲧⲉⲡ‪ⲣⲁⲓ • ⲉϫⲛϯ‬‬ ‫ⲕⲉⲁⲧⲛ ⲧⲱⲕⲁⲛ‪ϯ‬‬‫ⲩⲡⲙ ⲱⲩⲁ • ⲁⲓⲥⲏⲗⲕ‬‫ⲙ‪ⲗⲏ ⲛⲁⲙⲛⲧⲉ ⲛⲁϣϭ‬‬‫• ⲛⲁ • ⲥⲟⲣⲉ ⲙⲟ‪ϭ‬‬ ‫ⲟ‪ϯⲛⲁϯ ⲇⲉ ⲛⲁⲕ ⲛⲛϣ‬‬‫ⲙⲛ ⲟⲣⲉⲧⲛⲙⲧⲛ ⲧ‪ϣ‬‬‫ⲕⲉⲧⲉⲡ ⲱⲩⲁ • ⲉⲩⲏⲡ‬‫‪ⲛⲁⲙⲟⲣϥ • ϩⲓϫⲙⲡⲕⲁϩ‬‬ ‫ⲛ‪ϥⲛⲁϣⲱⲡⲉ • ⲉϥⲙⲏⲣ ϩ‬‬‫ⲕⲉⲧⲉⲡ ⲱⲩⲁ • ⲉⲩⲏⲡⲙ‬‫‪ⲛⲁⲃⲱⲗϥ ϩⲓϫⲙⲡⲕⲁϩ‬‬ ‫ⲗⲏⲃ‪ⲉϥⲛⲁϣⲱⲡⲉ • ⲉϥ‬‬ ‫ⲉⲩⲏⲡⲙⲛ‪ϩ‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬

‫‪Textual notes‬‬ ‫‪Line 2 (Coptic): The ⲇⲉ is written above the line of text.‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

285

(97r = 243r) Translation of the Coptic am?” Simon Peter replied, saying, “You are the Christ, the Son of the living God.” Jesus replied and said to him, “Blessed are you, Simon bar Jonah, for it was not flesh and blood that revealed this to you, but rather my Father who is in heaven. I also say this to you. You are the rock and on this rock I will built my church. And the gates of hell will not be able to prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven.” Translation of the Arabic Simon Peter replied, You are the Christ, the Son of God.” Jesus replied and said to him, “Blessed are you, Simon, son of Jonah, for it was not flesh and blood that revealed this to you, but rather my Father who is in heaven. On account of this, I say to you, “You are the rock and on this rock I will build my church. And the gates of hell will not prevail against it. To you I give the keys of the kingdom of heaven. Whatever you have bound on earth will be bound in heaven; and whatever you have loosed on earth will be loosed in heaven.”

‫‪286‬‬

‫‪CHAPTER 3‬‬

‫)‪(97v = 243v‬‬ ‫Ⲍ⳰‪Ϥ‬‬

‫ⲩⲟⲧⲟⲟⲧⲉ ⲛⲱ‪ⲧⲟⲧⲉ ⲁϥϩ‬‬

‫ً‬ ‫حينئذا اوصى‬ ‫‪١‬‬ ‫• ⲥⲏⲧⲏⲑⲁⲙ‪ⲛⲛⲉϥ‬‬ ‫‪ ٢‬تلاميذه ان لا‬ ‫ⲥⲟⲟ‪ϫⲉⲕⲁⲥ ⲛⲛⲉⲩϫ‬‬ ‫‪ ٣‬يقولو لاحدا انه‬ ‫‪ⲛⲗⲁⲁⲩ ϫⲉⲛⲧⲟϥ‬‬ ‫‪ ٤‬المسيح‬ ‫Ⲥ⳰Ⲭⲉⲡ ⲉⲡ‬ ‫‪-----------------⳾⳾--------------------⳾⳾--------------- ------------⳾⳾---------------⳾⳾----------‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬

TEXT, TRANSLATION, AND CRITICAL NOTES

(97v = 243v) Translation of the Coptic Then he commanded his disciples not to tell anyone that he was the Christ. Translation of the Arabic Then he commanded his disciples not to tell anyone that he was the Christ.

287

288

CHAPTER 3

(98r = 244r)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

-----------------⳾⳾--------------------⳾⳾-------------ⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲡⲛⲁⲩ ⲛⲥⲩⲛⲁⲅⲉ ⲛⲉⲩⲫⲣⲁⲛⲉ -----------------⳾⳾--------------------⳾⳾-------------ⲙⲁⲣⲟⲩⲉⲩⲫⲣⲁⲛⲉ ⲛϭⲓⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲛⲁϩⲧⲉ ⲉⲣⲟⲕ • ⲉⲧⲃⲉⲡⲁⲓ ⲁⲡⲁϩⲏⲧ ⲉⲩⲫⲣⲁⲛⲉ • ⲁⲩⲱ ⲁⲡⲁⲗⲁⲥ ⲧⲉⲗⲏⲗ • ⲡⲞ⳰Ⲥ ⲡⲣⲣⲟ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ϩⲛⲧⲉⲕϭⲟⲙ ⲕⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲙⲙⲟϥ ϩⲛⲟⲩⲣⲁϣⲉ ⲙⲛⲡⲉⲕϩⲟ • ⲁⲩⲱ ⲙⲡⲉⲕⲉⲩⲫⲣⲁⲛⲉ ⲛⲛⲁϫⲁϫⲉ ⲉϫⲱⲓ • ϯⲛⲁⲧⲉⲗⲏⲗ ⲧⲁⲉⲩⲫⲣⲁⲛⲉ ⲉϫⲙⲡⲉⲕⲛⲁ • ⲛⲇⲓⲕⲁⲓⲟⲥ ⲉⲩⲫⲣⲁⲛⲉ • ⲉϫⲙⲠ⳰Ⲟ⳰Ⲥ ϫⲉⲉⲣⲉⲡⲉⲛϩⲏⲧ • ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲛϩⲏⲧ ⲁⲩⲥⲱⲟⲩϩ ⲉⲣⲟⲓ • ⲁⲩⲱ ⲁⲩⲉⲩⲫⲣⲁⲛⲉ ⲉⲩⲉⲧⲉⲗⲏⲗ ⲛⲥⲉⲉⲩⲫⲣⲁⲛⲉ ⲉϩⲣⲁⲓ ⲉϫⲱⲕ • ⲡⲛⲟⲩⲧⲉ ⲡⲉⲧⲉⲩⲫⲣⲁⲛⲉ ⲛⲧⲁⲙⲛⲧϣⲏⲣⲉ ϣⲏⲙ • ⲛⲧⲁⲉⲩⲫⲣⲁⲛⲉ • ⲙⲙⲟⲕ ⲛϩⲏⲧⲟⲩ • ⲙⲙⲁ ⲙⲙⲟⲟⲛⲉ ⲙⲡⲓⲉⲣⲟ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ϩⲛⲧⲡⲟⲗⲓⲥ ⲙⲡⲉⲛⲛⲟⲩⲧⲉ ⲙⲁⲣⲉϥⲉⲩⲫⲣⲁⲛⲉ ⲛϭⲓⲡⲧⲟⲟⲩ ⲛⲥⲓⲱⲛ • ⲛⲇⲓⲕⲁⲓⲟⲥ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲉϫⲙⲡⲟⲥ •

Textual notes Top margin: A table header runs across the page, consisting of brocaded lines with geometric patterns. Lines 1–3: Red letters. Line 4: Large decorative capitals, red and yellow. Line 16: read ⲛϩⲏⲧϥ in place of ⲛϩⲏⲧ. Line 22: read ⲛⲧⲁⲩⲉⲩⲫⲣⲁⲛⲉ in place of ⲛⲧⲁⲉⲩⲫⲣⲁⲛⲉ.

TEXT, TRANSLATION, AND CRITICAL NOTES

(98r = 244r) Translation of the Coptic The name of the Lord The hour of the mass (synaxis) “Be glad” (5) Let all who trust in you be glad.1 Therefore my heart was glad, and my tongue rejoiced.2 O Lord, the king will be glad in your power.3 You will gladden him joyfully (10) with your presence.4 And you did not gladden my enemies over me.5 I will rejoice and be glad over your mercy.6 (15) O righteous ones, be glad over the Lord.7 Because our heart will be glad in him.8 They gathered against me and were glad.9 May they rejoice and be glad in you.10 (20) God who gladdens my youth.11 In which you were gladdened.12 The harbors of the river shall gladden the city of our God.13 (25) Let the mountain of Zion be glad.14 The righteous shall be glad over the Lord.15

1

Psalm 5:12 LXX (= 5:11 NRSV; 5:11 Budge). Psalm 15:9 LXX (= 16:9 NRSV; 15:9 Budge). 3 Psalm 20:2 LXX (= 21:1 NRSV; 20:1 Budge). 4 Psalm 20:7 LXX (= 21:6 NRSV; 20:6 Budge). 5 Psalm 29:2 LXX (= 30:1 NRSV; 29:1 Budge). 6 Psalm 30:8 LXX (= 31:7 NRSV; 30:7 Budge). 7 Psalm 31:11 LXX (= 32:11 NRSV; 31:10 Budge). 8 Psalm 32:21 LXX (= 33:21 NRSV; 32:21 Budge). 9 Psalm 34:15 LXX (= 35:15 NRSV; 34:15 Budge). 10 Psalm 39:17 LXX (= 40:16 NRSV; 39:16 Budge). 11 Psalm 42:4 LXX (= 43:4 NRSV; 42:4 Budge). 12 Psalm 44:9 LXX (= 45:8 NRSV; 44:8 Budge). 13 Psalm 45:5 LXX (= 46:4 NRSV; 45:4 Budge). 14 Psalm 47:12 LXX (= 48:11 NRSV; 47:11 Budge). 15 Psalm 57:11 LXX (= 58:10 NRSV; 57:10 Budge). 2

289

290

CHAPTER 3

(98v = 244v) Ϥ⳰Ⲏ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲡⲣⲣⲟ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲉϫⲙⲠ⳰Ⲟ⳰Ⲥ ϥⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲛϭⲓⲡⲇⲓⲕⲁⲓⲟⲥ ⲉϫⲙⲠ⳰Ⲟ⳰Ⲥ •

ϥⲛⲁⲉⲩⲫⲣⲁⲛⲉ ϩⲛⲛⲧⲉⲗϯⲗⲉ ⲉϥϯⲟⲩⲱ •

ⲧⲉⲛⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲉϩⲣⲁⲓ ⲉϫⲱϥ ⲙⲁⲣⲉⲛϩⲉⲑⲛⲟⲥ • ⲉⲩⲫⲣⲁⲛⲉ ⲛⲥⲉⲧⲉⲗⲏⲗ •

ⲙⲁⲣⲟⲩⲉⲩⲫⲣⲁⲛⲉ ⲛϭⲓⲛⲇⲓⲕⲁⲓⲟⲥ ⲛⲥⲉⲧⲉⲗⲏⲗ •

ⲙⲁⲣⲉⲛϩⲏⲕⲉ ⲛⲁⲩ ⲛⲥⲉⲉⲩⲫⲣⲁⲛⲉ ⲁⲡⲁϩⲏⲧ ⲉⲩⲫⲣⲁⲛⲉ • ⲁⲩⲱ ⲁⲛⲁϭⲗⲟⲟⲧⲉ ϣⲓⲃⲉ •

ⲁⲓⲣⲡⲙⲉⲉⲩⲉ ⲙⲡⲛⲟⲩⲧⲉ • ⲁⲩⲱ ⲁⲓⲉⲩⲫⲣⲁⲛⲉ •

ⲁⲩⲱ ⲡⲉⲕⲗⲁⲟⲥ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲉϩⲣⲁⲓ ⲉϫⲱⲕ •

ⲉⲩⲫⲣⲁⲛⲉ ⲛⲧⲁⲯⲩⲭⲏ • ⲙⲡⲉⲕϩⲙϩⲁⲗ •

ⲙⲁⲣⲉⲡⲁϩⲏⲧ ⲉⲩⲫⲣⲁⲛⲉ ⲉⲧⲣⲁⲣϩⲟⲧⲉ ϩⲏⲧϥ ⲙⲡⲉⲕⲣⲁⲛ •

ϫⲉⲉⲣⲉⲡⲙⲁ ⲛϣⲱⲡⲉ • ⲛⲛⲉⲧⲉⲩⲫⲣⲁⲛⲉ ⲧⲏⲣⲟⲩ ⲛϩⲏⲧⲉ

ϫⲉⲁⲕⲉⲩⲫⲣⲁⲛⲉ ⲙⲙⲟⲥ Ⲡ⳰Ⲟ⳰Ⲥ ϩⲙⲡⲉⲕⲧⲁⲙⲓⲟ •

ⲛⲉⲩⲥⲟⲗⲥⲉⲗ ⲛⲉⲛⲧⲁⲉⲩⲫⲣⲁⲛⲉ ⲛⲧⲁⲯⲩⲭⲏ •

ⲙⲁⲣⲟⲩⲉⲩⲫⲣⲁⲛⲉ ⲛϭⲓⲛⲛⲏⲥⲱⲥ ⲉⲧⲛⲁϣⲱⲟⲩ •

ⲁⲥⲓⲱⲛ ⲥⲱⲧⲙ ⲉⲥⲉⲩⲫⲣⲁⲛⲉ

Textual notes Line 26: Read ⲛⲉⲕⲥⲟⲗⲥⲉⲗ ⲛⲉⲛⲧⲁⲩⲉⲩⲫⲣⲁⲛⲉ in place of ⲛⲉⲩⲥⲟⲗⲥⲉⲗ ⲛⲉⲛⲧⲁⲉⲩⲫⲣⲁⲛⲉ.

TEXT, TRANSLATION, AND CRITICAL NOTES

(98v = 244v) Translation of the Coptic The king shall be glad over the Lord.1 The righteous person shall be glad over the Lord.2 It will be glad in the dew-drops (5) while it blossoms.3 We shall be glad over him.4 Let the nations be glad and rejoice.5 Let the righteous be glad (10) and rejoice.6 Let the poor see and be glad.7 My heart was glad, and my kidneys were changed.8 I remembered God, and I was (15) glad.9 And your people will be glad over you.10 Gladden the soul of your servant.11 (20) Let my heart be glad, that I might fear your name.12 For the dwelling place of all those who are glad is in you.13 Because you gladdened her, Lord, with (25) your creation.14 Their consolations gladdened my soul.15 Let the many islands be glad.16 (30) Zion heard and was glad.17

1

Psalm 62:12 LXX (= 63:11 NRSV; 62:11 Budge). Psalm 63:11 LXX (= 64:10 NRSV; 63:10 Budge). 3 Psalm 64:11 LXX (= 65:10 NRSV; 64:10 Budge). 4 Psalm 65:6 LXX (= 66:6 NRSV; 65:6 Budge). 5 Psalm 66:5 LXX (= 67:4 NRSV; 66:4 Budge). 6 Psalm 67:4 LXX (= 68:3 NRSV; 67:3 Budge). 7 Psalm 68:33 LXX (= 69:32 NRSV; 68:32 Budge). 8 Psalm 72:21 LXX (= 73:21 NRSV; 72:21 Budge). 9 Psalm 76:4 LXX (= 77:3 NRSV; 76:3 Budge). 10 Psalm 84:7 LXX (= 85:6 NRSV; 84:6 Budge). 11 Psalm 85:4 LXX (= 86:4 NRSV; 85:4 Budge). 12 Psalm 85:11 LXX (= 86:11 NRSV; 85:11 Budge). 13 Psalm 86:7 LXX (= 87:7 NRSV; 86:7 Budge). 14 Psalm 91:5 LXX (= 92:4 NRSV; 91:4 Budge). 15 Psalm 93:19 LXX (= 94:19 NRSV; 93:19 Budge). 16 Psalm 96:1 LXX (= 97:1 NRSV; 96:1 Budge). 17 Psalm 96:8 LXX (= 97:8 NRSV; 96:8 Budge). 2

291

292

CHAPTER 3

(99r = 245r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲡⲏⲣⲡ ⲉⲧⲉⲩⲫⲣⲁⲛⲉ ⲙⲡϩⲏⲧ ⲙⲡⲣⲱⲙⲉ ⲡϫⲟⲉⲓⲥ ⲇⲉ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ • ⲉϫⲛⲛⲉϥϩⲃⲏⲟⲩⲉ •

ⲁⲛⲟⲕ ⲇⲉ ϯⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲉϫⲙⲠ⳰Ⲟ⳰Ⲥ ⲙⲁⲣⲉⲡϩⲏⲧ ⲉⲩⲫⲣⲁⲛⲉ ⲛⲛⲉⲧϣⲓⲛⲉ ⲛⲥⲁⲠ⳰Ⲟ⳰Ⲥ •

ⲁⲕⲏⲙⲉ ⲉⲩⲫⲣⲁⲛⲉ ϩⲙⲡⲉⲩⲉⲓ ⲉⲃⲟⲗ ⲉⲧⲣⲉⲩⲉⲩⲫⲣⲁⲛⲉ ϩⲙⲡⲟⲩⲛⲟϥ • ⲙⲡⲉⲕϩⲉⲑⲛⲟⲥ •

ⲛⲉⲧⲥⲟⲩⲧⲱⲛ ⲛⲁⲛⲁⲩ ⲛⲥⲉⲉⲩⲫⲣⲁⲛⲉ ⲡⲉⲕϩⲙϩⲁⲗ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲙⲙⲟϥ • ⲁⲓⲉⲩⲫⲣⲁⲛⲉ ⲙⲛⲛⲉⲛⲧⲁⲩϫⲟⲟⲥ ⲛⲁⲓ ϫⲉⲙⲁⲣⲛⲃⲱⲕ ⲉⲡⲏⲓ ⲙⲠ⳰Ⲟ⳰Ⲥ

ⲁⲠ⳰Ⲟ⳰Ⲥ ⲧⲁϣⲉⲉⲓⲣⲉ ⲛⲙⲙⲁⲛ • ⲁⲛϣⲱⲡⲉ ⲛⲉⲩⲫⲣⲁⲛⲉ

ⲙⲁⲣⲉⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ ⲉⲩⲫⲣⲁⲛⲉ ⲉϫⲙⲡⲉⲛⲧⲁϥ-

ⲧⲁⲙⲓⲟϥ • -----------------⳾⳾--------------------⳾⳾--------------ⲛϣⲉⲉⲣⲉ ⲧⲟⲩ ⲁⲩⲧⲟⲩ -----------------⳾⳾--------------------⳾⳾--------------ⲉⲓⲉϫⲱ ⲛⲛⲉⲕⲥⲙⲟⲩ ⲧⲏⲣⲟⲩ ϩⲛⲙⲡⲩⲗⲏ ⲛⲧϣⲉⲉⲣⲉ ⲛⲥⲓⲱⲛ • ⲡⲉⲟⲟⲩ ⲧⲏⲣϥ ⲛⲧϣⲉⲉⲣⲉ ⲙⲡⲣⲣⲟ ⲛⲉⲥⲉⲃⲱⲛ • ⲁⲩⲱ ⲙⲁⲣⲟⲩⲧⲉⲗⲏⲗ ⲛϭⲓⲛϣⲉⲉⲣⲉ ⲛϯⲟⲩⲇⲁⲓⲁ • ⲁ ⲛϣⲉⲉⲣⲉ ⲛϯⲟⲩⲇⲁⲓⲁ ⲧⲉⲗⲏⲗ ⲉⲧⲃⲉⲛⲉⲕϩⲁⲡ Ⲡ⳰Ⲟ⳰Ⲥ • ⲉⲥⲟ ⲙⲙⲁⲩ ⲛϣⲉⲉⲣⲉ ⲉⲥⲉⲩⲫⲣⲁⲛⲉ ⲉⲣⲉⲛⲉⲩϣⲉⲉⲣⲉ ⲧⲥⲁⲛⲏⲩ ⲉⲩⲧⲁⲙⲓⲏⲩ ⲛⲑⲉ ⲛⲛⲓⲉⲣⲡⲉ •

Textual notes Line 1: The epsilon in ⲙⲡⲣⲱⲙⲉ is written above the line of text. Line 18: Red letters. Line 19: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(99r = 245r) Translation of the Coptic Wine that gladdens the human heart.1 The Lord will be glad over his works.2 I, though, will be glad over the Lord.3 (5) Let the heart gladden those who seek the Lord.4 Egypt was glad at their departure.5 That they might be glad at the joy of your nation.6 (10) The upright shall see and be glad.7 Your servant will be gladdened.8 I was glad in those who said to me, “Let us go to the house of the Lord.”9 The Lord acted greatly with us and we became (15) glad.10 Let Israel be glad over the one who created it.11 “Daughter” – Same Tune

That I might proclaim all your blessings (20) in the halls of the daughter of Zion.12 Beautiful is the full glory of the king’s daughter.13 And let the daughters (25) of Judea rejoice.14 The daughters of Judea rejoiced on account of your judgments, O Lord.15 As a mother of daughters, being glad.16 Their daughters are adorned, fashioned (30) like temples.17

1

Psalm 103:15 LXX (= 104:15 NRSV; 103:15 Budge). Psalm 103:31 LXX (= 104:31 NRSV; 103:31 Budge). 3 Psalm 103:34 LXX (= 104:34 NRSV; 103:34 Budge). 4 Psalm 104:3 LXX (= 105:3 NRSV; 104:3 Budge). 5 Psalm 104:38 LXX (= 105:38 NRSV; 104:38 Budge). 6 Psalm 105:5 LXX (= 106:5 NRSV; 105:5 Budge). 7 Psalm 106:42 LXX (= 107:42 NRSV; 106:42 Budge). 8 Psalm 108:28 LXX (= 109:28 NRSV; 108:28 Budge). 9 Psalm 121:1 LXX (= 122:1 NRSV; 121:1 Budge). 10 Psalm 125:3 LXX (= 126:3 NRSV; 125:3 Budge). 11 Psalm 149:2 LXX (= 149:2 NRSV; 148:2 Budge). 12 Psalm 9:15 LXX (= 9:14 NRSV; 9:14 Budge). 13 Psalm 44:14 LXX (= 45:13 NRSV; 44:13 Budge). 14 Psalm 47:12 LXX (= 48:11 NRSV; 47:11 Budge). 15 Psalm 96:8 LXX (= 97:8 NRSV; 96:8 Budge). 16 Psalm 112:9 LXX (= 113:9 NRSV; 112:9 Budge). 17 Psalm 143:12 LXX (= 144:12 NRSV; 143:12 Budge). 2

293

294

CHAPTER 3

(99v = 245v) Ϥ⳰Ⲑ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22

ⲁϥⲥⲙⲟⲩ ⲉⲛⲟⲩϣⲉⲉⲣⲉ ⲛϩⲏⲧⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲣⲁϣⲉ ⲕⲉⲥⲧⲟⲭⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲕⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲙⲙⲟϥ ϩⲛⲟⲩⲣⲁϣⲉ ⲙⲛⲡⲉⲕϩⲟ • ⲁⲕⲕⲧⲉⲡⲁⲛⲉϩⲡⲉ ⲛⲁⲓ • ⲉⲩⲣⲁϣⲉ ⲥⲉⲛⲁⲣⲁϣⲉ ⲛϭⲓⲛϣⲏⲛ ⲧⲏⲣⲟⲩ ⲛⲧⲥⲱϣⲉ • ⲁⲧⲛⲧⲁⲡⲣⲟ ⲡⲛⲟⲩⲧⲉ ⲙⲟⲩϩ ⲛⲣⲁϣⲉ ⲁⲩⲱ ⲡⲉⲛⲗⲁⲥ ⲛⲧⲉⲗⲏⲗ • ----------------⳾⳾-------------------⳾⳾-------------ⲛϣⲁ ⲧⲟⲩ ⲁⲩⲧⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ϩⲉⲛⲟⲩⲥⲙⲏ ⲛⲧⲉⲗⲏⲗ ϩⲓⲟⲩⲱⲛϩ ⲉⲃⲟⲗ • ⲛϩⲣⲟⲟⲩ ⲙⲡⲉⲧⲣϣⲁ ⲉⲁⲩϣⲟⲩϣⲟⲩ ⲙⲙⲟⲟⲩ • ⲛϭⲓⲛⲉⲧⲙⲉ ⲙⲙⲟⲕ • ⲧⲙⲏⲏⲧⲉ ⲙⲡⲉⲕϣⲁ • ϫⲉⲡⲙⲉⲉⲩⲉ ⲛⲛⲣⲱⲙⲉ • ⲛⲁⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉⲃⲟⲗ • ⲁⲩⲱ ⲡϣⲟϫⲡ ⲡⲙⲉⲉⲩⲉ ⲛⲁⲣϣⲁ ⲛⲁⲕ • ⲙⲁⲧⲁϩⲟ ⲉⲣⲁⲧϥ ⲛⲟⲩϣⲁ • ϩⲛⲛⲉⲧⲃⲁϩⲛ ϣⲁⲉϩⲣⲁⲓ ⲛⲧⲁⲡ ⲙⲡⲉⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲛ • ⲁⲣⲓϣⲁ Ⲡ⳰Ⲟ⳰Ⲥ ϩⲛⲟⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ • ⲯⲁⲗⲗⲉⲓ ⲉⲡⲉⲛⲛⲟⲩⲧⲉ ϩⲛⲟⲩⲕⲓⲑⲁⲣⲁ • ----------------⳾⳾-------------------⳾⳾--------------

Textual notes Line Line Line Line Line

2: Red letters. 3: Large decorative capitals, red and yellow. 10: Red letters. 11: Large decorative capitals, red and yellow. 19: Read ⲛⲛⲧⲁⲡ in place of ⲛⲧⲁⲡ.

TEXT, TRANSLATION, AND CRITICAL NOTES

295

(99v = 245v) Translation of the Coptic He blessed your daughters within you.1 “Joy” — Another Tune You will gladden him joyfully with your presence.2 (5) You girded me with joy.3 All the trees of the field shall be joyful.4 Our mouth, O God, filled with joy, and our tongue with rejoicing.5 (10) “Celebration” — Same Tune In a sound of rejoicing and acknowledging, in voice of one celebrating.6 (15) Those who love you had boasted in the midst of your celebration.7 Because human thought will acknowledge you, and the remnant of thought will celebrate you.8 Arrange a celebration with the coverings up to the horns of the (20) altar.9 Celebrate, O Lord, clearly; sing hymns to our God with a harp.10

1

Psalm 147:2 LXX (= 147:13 NRSV; 146:13 Budge). Psalm 20:7 LXX (= 21:6 NRSV; 20:6 Budge). 3 Psalm 29:12 LXX (= 30:11 NRSV; 29:11 Budge). 4 Psalm 95:12 LXX (= 96:11 NRSV; 95:11 Budge). 5 Psalm 125:2 LXX (= 126:2 NRSV; 125:2 Budge). 6 Psalm 41:5 LXX (= 42:4 NRSV; 41:4 Budge). 7 Psalm 73:4 LXX (= 74:4 NRSV; 73:4 Budge). 8 Psalm 75:11 LXX (= 76:10 NRSV; 75:10 Budge). 9 Psalm 117:27 LXX (= 118:27 NRSV; 117:27 Budge). 10 Psalm 146:7 LXX (= 147:7 NRSV; 146:7 Budge). 2

296

CHAPTER 3

(100r = 246r)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

----------------⳾⳾-------------------⳾⳾-------------ⲙⲛ- • ⲛⲥⲁⲧⲣⲉⲩ- • ⲥⲩⲛⲁⲅⲉ ⲛⲥⲉⲉⲓ ⲉⲃⲟⲗ • ⲯⲁⲗⲗⲉⲓ ϩⲛⲛⲗⲁⲟⲥ ⲉⲩⲛⲏⲩ ⲉⲡⲉⲥⲏⲧ ----------------⳾⳾-------------------⳾⳾-------------ⲡⲁⲗⲁⲟⲥ ⲛⲁⲕⲟⲧϥ ⲉⲡⲉⲓⲙⲁ • ⲛⲥⲉϭⲛϩⲛϩⲟⲟⲩ • ⲉⲩϫⲏⲕ ⲉⲃⲟⲗ ⲛϯⲛⲁⲣϩⲟⲧⲉ ⲁⲛ ϩⲏⲧⲟⲩ ⲛϩⲛⲧⲃⲁ ⲛⲗⲁⲟⲥ • ⲡⲁⲡϫⲟⲉⲓⲥ ⲡⲉ ⲡⲟⲩϫⲁⲓ • ⲁⲩⲱ ⲡⲉⲕⲟⲩⲱϣ ⲉϫⲙⲡⲉⲕⲗⲁⲟⲥ • ⲟⲩⲛⲟⲩⲥⲩⲛⲁⲅⲱⲅⲏ ⲛⲗⲁⲟⲥ ⲛⲁⲕⲱⲧⲉ ⲉⲣⲟⲕ • ϩⲁⲧⲁⲓ ⲕⲟⲧⲕ ⲡϫⲓⲥⲉ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲁⲕⲣⲓⲛⲉ ⲛⲛⲗⲁⲟⲥ • ϥⲛⲁⲕⲣⲓⲛⲉ ⲛⲛⲗⲁⲟⲥ • ϩⲛⲟⲩⲥⲟⲟⲩⲧⲛ ⲛⲉⲧⲟⲩⲱⲙ • ⲙⲡⲁⲗⲁⲟⲥ ϩⲛⲟⲩϩⲣⲉ ⲛⲟⲉⲓⲕ • ϩⲙⲡⲧⲣⲉⲠ⳰Ⲟ⳰Ⲥ ⲕⲧⲉⲧⲁⲓⲭⲙⲁⲗⲱⲥⲓⲁ ⲙⲡⲉϥⲗⲁⲟⲥ • ϫⲉⲛⲧⲟⲕ ⲕⲛⲁϫⲓⲥⲉ • ⲙⲡⲗⲁⲟⲥ ⲉⲧⲑⲃⲃⲓⲏⲩ • ⲕⲛⲁⲧⲟⲩϫⲟⲓ ⲉⲃⲟⲗ ϩⲛⲛⲟⲩⲱϩⲙ ⲙⲡⲗⲁⲟⲥ • ⲡⲗⲁⲟⲥ ⲉⲧⲉⲙⲡⲉⲓⲥⲟⲩⲱⲛϥ • ⲁϥⲉⲣϩⲙϩⲁⲗ ⲛⲁⲓ • ⲡⲉⲛⲧⲁϥϩⲩⲡⲟⲧⲁⲥⲥⲉ • ⲛϩⲛⲗⲁⲟⲥ ϩⲁⲣⲁⲧ ⲉⲓⲟ ⲛⲛⲟϭⲛⲉϭ ⲛⲛⲣⲱⲙⲉ ⲛⲥⲱϣϥ ⲙⲡⲗⲁⲟⲥ • -----------------⳾⳾--------------------⳾⳾---------------

Textual notes Top margin: A table header runs across the page, consisting of brocaded lines with geometric patterns. Bottom margin: A floral motif is depicted. Lines 3–4: Red letters. Line 5: Large decorative capitals, red and yellow. Line 27: The sigma in ⲙⲡⲗⲁⲟⲥ is written above the line of text.

TEXT, TRANSLATION, AND CRITICAL NOTES

297

(100r = 246r) Translation of the Coptic After they have held mass and come out, sing “People” while they are coming back. (5) My people shall return here and find days that are completed.1 I will not fear ten thousands of peoples.2 Salvation is the Lord’s, and your will (10) upon your people.3 An assembly of people will surround you.4 From this return on high; the Lord will judge the peoples.5 (15) He will judge the peoples uprightly.6 Those who eat my people like a dish of bread.7 When the Lord returns the captivity of his people.8 (20) For it is you who will exalt the people who are humble.9 You will keep me safe from the objections of the people.10 A people whom I did not know rendered (25) service to me.11 He who has subdued peoples under me.12 I am a reproach of mankind, despised by people.13

1

Psalm 72:10 LXX (= 73:10 NRSV; 72:10 Budge). Psalm 3:7 LXX (= 3:6 NRSV; 3:6 Budge). 3 Psalm 3:9 LXX (= 3:8 NRSV; 3:8 Budge). 4 Psalm 7:8 LXX (= 7:7 NRSV; 7:7 Budge). 5 Psalm 7:8–9 LXX (= 7:7–8 NRSV; 7:7–8 Budge). 6 Psalm 9:9 LXX (= 10:8 NRSV; 9:8 Budge). 7 Psalm 13:4 LXX (= 14:4 NRSV; 13:4 Budge). 8 Psalm 13:7 LXX (= 14:7 NRSV; 13:7 Budge). 9 Psalm 17:28 LXX (= 18:27 NRSV; 17:27 Budge). 10 Psalm 17:44 LXX (= 18:43 NRSV; 17:43 Budge). 11 Psalm 17:44 LXX (= 18:43 NRSV; 17:43 Budge). 12 Psalm 17:48 LXX (= 18:47 NRSV; 17:47 Budge). 13 Psalm 21:7 LXX (= 22:6 NRSV; 21:6 Budge). 2

298

CHAPTER 3

(100v = 246v) Ⲣ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲡⲗⲁⲟⲥ ⲉⲧⲟⲩⲛⲁϫⲡⲟϥ • ⲡⲉⲛⲧⲁⲠ⳰Ⲟ⳰Ⲥ ⲧⲁⲙⲓⲟϥ •

ⲉⲧⲣⲁⲛⲁⲩ ⲉⲡⲟⲩⲛⲟϥ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲉϭⲙⲡϣⲓⲛⲉ ⲙⲡⲉϥⲗⲁⲟⲥ •

ⲡⲞ⳰Ⲥ ⲡⲉ ⲡⲧⲁϫⲣⲟ ⲙⲡⲉϥⲗⲁⲟⲥ • ⲙⲁⲧⲟⲩϫⲉⲡⲉⲕⲗⲁⲟⲥ ⲛⲉⲕⲥⲙⲟⲩ ⲉⲧⲉⲕⲕⲗⲏⲣⲟⲛⲟⲙⲓⲁ •

ϥⲛⲁϯϭⲟⲙ ⲙⲡⲉϥⲗⲁⲟⲥ ϩⲛⲟⲩⲉⲓⲣⲏⲛⲏ • ϥⲛⲁⲁⲑⲉⲧⲉⲓ ⲛⲛⲙⲉⲉⲩⲉ ⲛⲛⲗⲁⲟⲥ • ⲡⲗⲁⲟⲥ ⲛⲧⲁⲠ⳰Ⲟ⳰Ⲥ ⲥⲱⲧⲡϥ ⲉⲩⲕⲗⲏⲣⲟⲛⲟⲙⲓⲁ ⲛⲁϥ •

ϯⲛⲁⲥⲙⲟⲩ ⲉⲣⲟⲕ ϩⲛⲟⲩⲗⲁⲟⲥ ⲉϥⲟϣ ⲁⲩⲱ ⲛⲕⲓⲙ ⲛⲁⲡⲉ ϩⲛⲛⲗⲁⲟⲥ • ⲁⲕϯ ⲙⲡⲉⲕⲗⲁⲟⲥ • ⲁϫⲛⲁⲥⲟⲩ • ⲉⲧⲃⲉⲡⲁⲓ ⲛⲗⲁⲟⲥ • ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲕ ⲛⲧⲣⲣⲡⲱⲃϣ ⲙⲡⲟⲩⲗⲁⲟⲥ • ⲙⲛⲡⲏⲓ ⲙⲡⲟⲩⲉⲓⲱⲧ •

ⲉⲧⲃⲉⲡⲁⲓ ⲛⲗⲁⲟⲥ ⲛⲁⲉⲝⲟⲙⲟⲗⲟⲅⲉⲓ ⲛⲁⲕ •

ⲁϥⲑⲃⲃⲓⲟ ⲛⲗⲁⲟⲥ ⲛⲁⲛ ⲁⲩⲱ ϩⲉⲛϩⲉⲑⲛⲟⲥ • ϩⲁⲛⲉⲛⲟⲩⲉⲣⲏⲧⲉ •

ⲛⲁⲣⲭⲱⲛ ⲛⲛⲗⲁⲟⲥ • ⲁⲩⲥⲱⲟⲩϩ ⲙⲛⲡⲛⲟⲩⲧⲉ ⲛⲁⲃⲣⲁϩⲁⲙ •

ϫⲉⲡⲉⲕⲛⲁ ⲛⲧⲙⲏⲏⲧⲉ ⲙⲡⲉⲕⲗⲁⲟⲥ ⲉⲇⲓⲁⲕⲣⲓⲛⲉ ⲙⲡⲉϥⲗⲁⲟⲥ • ⲥⲱⲧⲙ ⲡⲁⲗⲁⲟⲥ ⲧⲁϣⲁϫⲉ ⲛⲙⲙⲁⲕ ⲡ⳰Ⲓ⳰ⲎⲖ •

ϯⲛⲁⲉⲝⲟⲙⲟⲗⲟⲅⲉⲓ ⲛⲁⲕ Ⲡ⳰Ⲟ⳰Ⲥ • ϩⲛⲛⲗⲁⲟⲥ ⲙⲁⲣⲟⲩⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉⲃⲟⲗ Ⲡ⳰Ⲛ⳰Ⲉ ⲛϭⲓⲛⲗⲁⲟⲥ •

TEXT, TRANSLATION, AND CRITICAL NOTES

(100v = 246v) Translation of the Coptic A people about to be born, whom the Lord created.1 That I might see the joyfulness of the Lord, and visit his people.2 (5) The Lord is the strength of his people.3 Make safe your people, and bless your inheritance.4 He will give strength to his people with peace.5 He shall frustrate the thoughts of the nations.6 (10) The people whom the Lord chose as an inheritance for himself.7 I will bless you among a numerous people.8 And a shaking of the head among the peoples.9 You sold off your people for no price.10 (15) Therefore peoples will fall before you.11 And forget your people, and the house of your father.12 Therefore people will confess you.13 (20) He humbled peoples to us, and nations under our feet.14 Rulers of the peoples gathered with the God of Abraham.15 Your mercy among your people.16 (25) To judge his people.17 Hear, O my people, and I shall speak with you, O Israel.18 I will confess you, Lord, among the peoples.19 Let peoples acknowledge you, O God.20

1

Psalm 21:32 LXX (= 22:31 NRSV; 21:31 Budge). Psalm 26:4 LXX (= 27:4 NRSV; 26:4 Budge). 3 Psalm 27:8 LXX (= 28:8 NRSV; 27:8 Budge). 4 Psalm 27:9 LXX (= 28:9 NRSV; 27:9 Budge). 5 Psalm 28:11 LXX (= 29:11 NRSV; 28:10 Budge). 6 Psalm 32:10 LXX (= 33:10 NRSV; 32:10 Budge). 7 Psalm 32:12 LXX (= 33:12 NRSV; 32:12 Budge). 8 Psalm 34:18 LXX (= 35:18 NRSV; 34:18 Budge). 9 Psalm 43:15 LXX (= 44:14 NRSV; 43:14 Budge). 10 Psalm 43:13 LXX (= 44:12 NRSV; 43:12 Budge). 11 Psalm 44:6 LXX (= 45:5 NRSV; 44:5 Budge). 12 Psalm 44:11 LXX (= 45:10 NRSV; 44:10 Budge). 13 Psalm 44:18 LXX (= 45:17 NRSV; 44:17 Budge). 14 Psalm 46:4 LXX (= 47:3 NRSV; 46:3 Budge). 15 Psalm 46:10 LXX (= 47:9 NRSV; 46:9 Budge). 16 Psalm 47:10 LXX (= 48:9 NRSV; 47:9 Budge). 17 Psalm 49:4 LXX (= 50:4 NRSV; 49:4 Budge). 18 Psalm 49:7 LXX (= 50:7 NRSV; 49:7 Budge). 19 Psalm 56:10 LXX (= 57:9 NRSV; 56:9 Budge). 20 Psalm 66:4 LXX (= 67:3 NRSV; 66:3 Budge). 2

299

300

CHAPTER 3

(101r = 247r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲡⲛⲟⲩⲧⲉ ⲙⲁⲣⲉⲛⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ ⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉⲃⲟⲗ •

ϩⲙⲡⲧⲣⲉⲕⲉⲓ ⲉⲃⲟⲗ ϩⲓⲑⲏ ⲙⲡⲉⲕⲗⲁⲟⲥ • ⲧⲥⲩⲛⲁⲅⲱⲅⲏ ⲛⲙⲙⲁⲥⲉ • ϩⲛⲛⲃⲁϩⲥⲉ ⲙⲡⲗⲁⲟⲥ •

ⲟⲩϭⲟⲙ ⲙⲛⲟⲩⲧⲁϫⲣⲟ ⲙⲡⲉϥⲗⲁⲟⲥ • ϯⲛⲁⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉⲃⲟⲗ ⲛⲧⲉⲕⲙⲉ ϩⲛⲛⲉⲓⲗⲁⲟⲥ •

ⲙⲁⲣⲛⲧⲟⲟⲩ ϫⲓ ⲛⲟⲩⲉⲓⲣⲏⲛⲏ ⲙⲡⲉⲕⲗⲁⲟⲥ • ϥⲛⲁⲕⲣⲓⲛⲉ ⲛⲛⲗⲁⲟⲥ • ϩⲛⲟⲩⲥⲟⲟⲩⲧⲛ • ⲁⲕϯ ⲙⲙⲟϥ ⲛϩⲣⲉ ⲛⲛⲗⲁⲟⲥ ⲛⲛⲉϭⲱϣ • ⲁⲕⲟⲩⲉⲛϩⲧⲉⲕϭⲟⲙ ⲉⲃⲟⲗ ⲡⲁⲛⲟⲩⲧⲉ ϩⲉⲛⲛⲉⲓⲗⲁⲟⲥ •

ⲁⲕⲥⲱⲧⲉ ⲙⲡⲉⲕⲗⲁⲟⲥ ⲉⲃⲟⲗ ϩⲉⲙⲡⲉⲕϭⲃⲟⲓ •

ⲁⲕϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧϥ ⲙⲡⲉⲕⲗⲁⲟⲥ • ϯϩⲧⲏⲧⲛ ⲡⲁⲗⲁⲟⲥ ⲉⲡⲁⲛⲟⲙⲟⲥ • ⲉⲥⲃⲧⲉⲟⲩⲧⲣⲁⲡⲉⲍⲁ • ⲙⲡⲉϥⲗⲁⲟⲥ • ⲉⲙⲟⲟⲛⲉ ⲛⲓⲁⲕⲱⲃ ⲡⲉϥⲗⲁⲟⲥ • ⲁⲛⲟⲛ ⲡⲉ ⲡⲉϥⲗⲁⲟⲥ • ⲁⲩⲱ ⲛⲉⲥⲟⲟⲩ ⲙⲡⲉϥⲟϩⲉ •

ⲁⲕⲕⲱ ⲉⲃⲟⲗ ⲛⲛⲁⲛⲟⲙⲓⲁ • ⲙⲡⲉⲕⲗⲁⲟⲥ ⲁⲩⲱ ⲡⲉⲕⲗⲁⲟⲥ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲉϩⲣⲁⲓ ⲉϫⲱⲕ •

ϥⲛⲁϫⲱ ⲛⲟⲩⲉⲓⲣⲏⲛⲏ • ⲙⲡⲉϥⲗⲁⲟⲥ • ⲉⲓⲥⲛⲁⲗⲗⲟⲫⲩⲗⲟⲥ ⲙⲛⲧⲩⲣⲟⲥ ⲙⲛⲡⲗⲁⲟⲥ ⲛⲛⲉϭⲱϣ •

ⲛⲗⲁⲟⲥ ⲙⲛⲛⲁⲣⲭⲱⲛ • ⲛⲁⲓ ⲛⲧⲁⲩϣⲱⲡⲉ ⲛϩⲏⲧⲥ •

ⲛⲁⲓⲁⲧϥ ⲙⲡⲗⲁⲟⲥ ⲉⲧⲥⲟⲟⲩⲛ ⲛⲟⲩⲗⲟⲩⲗⲁⲓ •

Textual notes Line 9: Read ⲙⲁⲣⲉⲛⲧⲟⲟⲩ in place of ⲙⲁⲣⲛⲧⲟⲟⲩ. The sigma in ⲙⲡⲉⲕⲗⲁⲟⲥ is written above the line of text.

TEXT, TRANSLATION, AND CRITICAL NOTES

(101r = 247r) Translation of the Coptic O God, let all peoples acknowledge you.1 When you were going out before your people.2 The assembly of bulls is among the heifers (5) of the people.3 Power and strength to his people.4 I will acknowledge your truth to you among these peoples.5 Let the mountains bring peace for your people.6 (10) He will judge the peoples uprightly.7 You gave him as food to the Ethiopian peoples.8 You revealed your power, my god, among these peoples.9 You delivered your people with your (15) arm.10 You led your people.11 Pay heed, O my people, to my law.12 To spread a table for his people.13 To shepherd Jacob, his people.14 (20) We are his people, and sheep of his flock.15 You forgave the acts of lawlessness of your people.16 And your people shall rejoice over you.17 (25) He shall proclaim peace to his people.18 Look: foreigners, and Tyre, and the Ethiopian people.19 Peoples and rulers, who were born in it.20 (30) Blessed are the people who know a shout.21

1

Psalm 66:4 LXX (= 67:3 NRSV; 66:4 Budge). Psalm 67:8 LXX (= 68:7 NRSV; 67:7 Budge). 3 Psalm 67:31 LXX (= 68:30 NRSV; 67:31 Budge). 4 Psalm 67:36 LXX (= 68:35 NRSV; 67:36 Budge). 5 Psalm 70:22 LXX (= 71:22 NRSV; 70:72 Budge). 6 Psalm 71:3 LXX (= 72:3 NRSV; 71:3 Budge). 7 Psalm 71:4 LXX (= 72:4 NRSV; 71:4 Budge). 8 Psalm 73:14 LXX (= 74:14 NRSV; 73:14 Budge). 9 Psalm 76:15 LXX (= 77:14 NRSV; 76:14 Budge). 10 Psalm 76:16 LXX (= 77:15 NRSV; 76:15 Budge). 11 Psalm 76:21 LXX (= 77:20 NRSV; 76:20 Budge). 12 Psalm 77:1 LXX (= 78:1 NRSV; 77:1 Budge). 13 Psalm 77:20 LXX (= 78:20 NRSV; 77:20 Budge). 14 Psalm 77:71 LXX (= 78:71 NRSV; 77:71 Budge). 15 Psalm 78:13 LXX (= 79:13 NRSV; 78:13 Budge). 16 Psalm 84:3 LXX (= 85:2 NRSV; 84:2 Budge). 17 Psalm 84:7 LXX (= 85:6 NRSV; 84:6 Budge). 18 Psalm 84:9 LXX (= 85:8 NRSV; 84:8 Budge). 19 Psalm 86:4 LXX (= 87:4 NRSV; 86:4 Budge). 20 Psalm 86:6 LXX (= 87:6 NRSV; 86:6 Budge). 21 Psalm 88:16 LXX (= 89:15 NRSV; 88:15 Budge). 2

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(101v = 247v) Ⲣ⳰Ⲁ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲁⲓϫⲓⲥⲉ ⲛⲟⲩⲥⲱⲧⲡ ⲉⲃⲟⲗ ϩⲙⲡⲁⲗⲁⲟⲥ •

ϫⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲁⲕⲱ ⲛⲥⲱϥ • ⲁⲛ ⲙⲡⲉϥⲗⲁⲟⲥ ⲁⲛⲟⲛ ⲡⲉ ⲡⲉϥⲗⲁⲟⲥ • ⲁⲩⲱ ⲛⲉⲥⲟⲟⲩ ⲙⲡⲉϥⲟϩⲉ •

ⲁⲛⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ ⲛⲁⲩ ⲉⲡⲉϥⲉⲟⲟⲩ ⲁⲠ⳰Ⲟ⳰Ⲥ ⲉⲣⲣⲣⲟ • ⲙⲁⲣⲉⲛⲗⲁⲟⲥ ⲛⲟⲩϭⲥ ⲟⲩⲛⲟϭ ⲡⲉ Ⲡ⳰Ⲟ⳰Ⲥ ϩⲛⲥⲓⲱⲛ • ⲛⲉϥϫⲟⲥⲉ ⲉϫⲛⲛⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ •

ⲡⲗⲁⲟⲥ ⲉⲧⲟⲩⲛⲁⲥⲟⲛⲧϥ ⲛⲁⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ •

ⲡⲁⲣⲭⲱⲛ ⲛⲛⲗⲁⲟⲥ • ⲁϥⲕⲁⲁϥ ⲉⲃⲟⲗ ⲁϥⲁⲩⲝⲁⲛⲉ ⲙⲡⲉϥⲗⲁⲟⲥ ⲉⲙⲁⲧⲉ • ⲡⲉϥⲗⲁⲟⲥ ϩⲛⲟⲩⲧⲉⲗⲏⲗ • ⲁⲩⲱ ⲛⲉϥⲥⲱⲧⲡ ϩⲛⲟⲩⲟⲩⲛⲟϥ •

ⲁⲣⲓⲡⲙⲉⲉⲩⲉ Ⲡ⳰Ⲟ⳰Ⲥ ϩⲙⲡⲟⲩⲱϣ ⲙⲡⲉⲕⲗⲁⲉϥⲉϫⲟⲟⲥ ⲛϭⲓⲡⲗⲁⲟⲥ ⲧⲏⲣϥ • ϫⲉⲉϥⲉϣⲱⲡⲉ • ⲉϥⲉϣⲱⲡⲉ •

ⲁⲩⲱ ⲙⲁⲣⲟⲩϫⲁⲥⲧϥ ϩⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲙⲡⲉϥⲗⲁⲟⲥ •

ⲁϥϫⲟⲟⲩ ⲛⲟⲩⲥⲱⲧⲉ ⲙⲡⲉϥⲗⲁⲟⲥ •

ⲉⲑⲙⲥⲟϥ ⲙⲛⲛⲁⲣⲣⲭⲱⲛ ⲙⲡⲉϥⲗⲁⲟⲥ

ⲁⲩⲱ ⲓⲁⲕⲱⲃ ⲡⲉϥⲗⲁⲟⲥ • ⲙⲡⲉⲙⲧⲟ ⲉⲃⲟⲗ ⲙⲡⲗⲁⲟⲥ ⲧⲏⲣϥ ϩⲛⲧⲟⲩⲙⲏⲏⲧⲉ ⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ •

ⲛⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ ⲥⲙⲟⲩ ⲉⲣⲟϥ • ⲁⲩⲱ Ⲡ⳰Ⲟ⳰Ⲥ ⲙⲡⲕⲱⲧⲉ ⲙⲡⲉϥⲗⲁⲟⲥ • ⲡⲉⲛⲧⲁϥⲙⲡⲉϥⲗⲁⲟⲥ ⲉⲃⲟⲗ ϩⲓⲡϫⲁⲓⲉ • ⲁⲩⲙⲁⲕⲁⲣⲓⲍⲉ ⲙⲡⲗⲁⲟⲥ ⲉⲧⲉⲟⲩⲛⲧϥⲛⲁⲓ •

Textual notes Line 3: The omicron in ⲙⲡⲉϥⲗⲁⲟⲥ is written above the line of text. Line 16: Read ⲙⲡⲉⲕⲗⲁⲟⲥ in place of ⲙⲡⲉⲕⲗⲁ.

TEXT, TRANSLATION, AND CRITICAL NOTES

(101v = 247v) Translation of the Coptic I exalted one chosen from my people.1 Because the Lord will not abandon his people.2 We are his people, and sheep (5) of his flock.3 All the peoples beheld his glory.4 The Lord became king; let the peoples be wroth!5 Great is the Lord in Zion; he is exalted over all the peoples.6 (10) A people about to be created will bless the Lord.7 The ruler of the peoples, and set him free.8 He increased his people greatly.9 His people with rejoicing, and his (15) chosen ones with gladness.10 Remember, Lord, in the wish of your people.11 All the people shall say, “So be it, so be it!”12 And let them exalt him in the assembly (20) of his people.13 He sent deliverance to his people.14 To seat him with the rulers of his people.15 And Jacob his people.16 In the presence of all his people, in (25) your midst, O Jerusalem.17 All peoples: bless him!18 And the Lord is around his people.19 Who brought out his people through the desert.20 They counted as blessed the people who have (30) these things.21

1

Psalm 88:20 LXX (= 89:19 NRSV; 88:19 Budge). Psalm 93:14 LXX (= 94:14 NRSV; 93:14 Budge). 3 Psalm 94:7 LXX (= 95:7 NRSV; 94:7 Budge). 4 Psalm 96:6 LXX (= 97:6 NRSV; 96:6 Budge). 5 Psalm 98:1 LXX (= 99:1 NRSV; 98:1 Budge). 6 Psalm 98:2 LXX (= 99:2 NRSV; 98:2 Budge). 7 Psalm 101:19 LXX (= 102:18 NRSV; 101:18 Budge). 8 Psalm 104:20 LXX (= 105:20 NRSV; 104:20 Budge). 9 Psalm 104:24 LXX (= 105:24 NRSV; 104:24 Budge). 10 Psalm 104:43 LXX (= 105:43 NRSV; 104:43 Budge). 11 Psalm 105:4 LXX (= 106:4 NRSV; 105:4 Budge). 12 Psalm 105:48 LXX (= 106:48 NRSV; 105:48 Budge). 13 Psalm 106:32 LXX (= 107:32 NRSV; 106:32 Budge). 14 Psalm 110:9 LXX (= 111:9 NRSV; 110:9 Budge). 15 Psalm 112:8 LXX (= 113:8 NRSV; 112:8 Budge). 16 Psalm 113:1 LXX (= 114:1 NRSV; 113:1 Budge). 17 Psalm 115:9–10 LXX (= 116:8–9 NRSV; 116:7 Budge). 18 Psalm 116:1 LXX (= 117:1 NRSV; 117:1 Budge). 19 Psalm 124:2 LXX (= 125:2 NRSV; 124:2 Budge). 20 Psalm 135:16 LXX (= 136:16 NRSV; 135:16 Budge). 21 Psalm 143:15 LXX (= 144:15 NRSV; 143:15 Budge). 2

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(102r = 248r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

ⲛⲣⲣⲱⲟⲩ ⲙⲡⲕⲁϩ ⲙⲛⲗⲁⲟⲥ ⲛⲓⲙ •

ⲛⲁⲣⲭⲱⲛ ⲙⲛⲛⲣⲉϥϯϩⲁⲡ ⲧⲏⲣⲟⲩ ⲙⲡ-

ⲛⲁⲓⲁⲧϥ ⲙⲡⲗⲁⲟⲥ ⲉⲧⲉⲟⲩⲛⲧϥⲛⲁⲓ • ⲛⲁⲓⲁⲧϥ ⲙⲡⲗⲁⲟⲥ • ⲉⲧⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲉ ⲡⲉϥⲛⲟⲩⲉ • ⲡⲞ⳰Ⲥ ⲁϥⲉⲣⲣⲣⲟ ⲙⲁⲣⲉⲛⲗⲁⲟⲥ ⲛⲟⲩϭⲥ • ϩⲙⲡⲧⲣⲉⲛⲗⲁⲟⲥ ⲥⲱⲟⲩϩ ⲉⲩⲙⲁ ⲛⲟⲩⲱⲧ • ⲁϥϫⲱ ⲛⲧϭⲟⲙ ⲛⲛⲉϥϩⲃⲏⲩⲉ ⲙⲡⲉϥⲗⲁⲁⲩⲱ ⲓⲁⲕⲱⲃ ϩⲙⲡⲗⲁⲟⲥ ⲛⲛⲃⲁⲣⲃⲁⲣⲟⲥ • ⲛⲧⲟⲟⲩ ⲙⲡⲉⲥⲕⲱⲧⲉ • ⲁⲩⲱ ⲡⲞ⳰Ⲥ ⲙⲡⲕⲱⲧⲉ ⲙⲡⲉϥⲗⲁⲟⲥ •

ϩⲙⲡⲧⲣⲉⲠ⳰Ⲟ⳰Ⲥ ⲕⲧⲉⲧⲁⲓⲭⲙⲁⲗⲱⲥⲓⲁ ⲙⲡⲉϥⲗⲁⲟⲥ •

ⲛⲉⲕⲗⲏⲣⲟⲛⲟⲙⲓⲁ ⲙⲡⲉϥⲗⲁⲟⲥ • ⲡⲉⲛⲧⲁϥⲛⲡⲉϥⲗⲁⲟⲥ ⲉⲃⲟⲗ ϩⲓⲡϫⲁⲓⲉ • ⲡⲉⲧϩⲩⲡⲟⲧⲁⲥⲥⲉ ⲙⲡⲁⲗⲁⲟⲥ • ϩⲁⲣⲁⲧ ⲁⲩⲙⲁⲕⲁⲣⲓⲍⲉ ⲙⲡⲗⲁⲟⲥ • ⲉⲧⲉⲟⲩⲛⲧϥⲛⲁⲓ •

ⲛⲁⲓⲁⲧϥ ⲙⲡⲗⲁⲟⲥ ⲉⲧⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲉ ⲡⲉϥⲛⲟⲩⲧⲉ •

ⲉⲉⲓⲣⲉ ⲛⲟⲩⲕⲃⲁ ϩⲛⲛϩⲉⲑⲛⲟⲥ • ϩⲛϫⲡⲓⲟ ⲛⲛⲓⲗⲁⲟⲥ •

ϫⲉϩⲛⲉⲠ⳰Ⲟ⳰Ⲥ ⲙⲡⲉϥⲗⲁⲟⲥ • ϥⲛⲁϫⲓⲥⲉ ⲛⲛⲣⲙⲣⲁϣ •

ⲛϣⲏⲣⲉ ⲙⲠ⳰Ⲓ⳰ⲎⲖ • ⲙⲡⲗⲁⲟⲥ ⲉⲧϩⲏⲛ ⲉⲣⲟϥ •

--------------⳾⳾-----------------⳾⳾-----------25 ⲛⲣⲣⲟ • ⲕⲉⲥⲧⲟⲭⲟⲥ • --------------⳾⳾-----------------⳾⳾-----------26 ⲁⲩⲕⲁⲑⲓⲥⲧⲁ ⲙⲙⲟⲓ 27 ⲛⲣⲣⲟ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ ⲉϫⲛⲥⲓⲱⲛ • 28 ⲡⲉϥⲧⲟⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ • 29 ϯϩⲧⲏⲕ ⲉⲡⲉϩⲣⲟⲟⲩ ⲙⲡⲁⲥⲟⲡⲥ ⲡⲁⲣⲣⲟ • Textual notes Line 2: Read ⲙⲡⲕⲁϩ in place of ⲙⲡ-. Line 4: Read ⲡⲉϥⲛⲟⲩⲧⲉ in place of ⲡⲉϥⲛⲟⲩⲉ. The final epsilon is written above the line of text and joined by a curved ligature. Line 7: Read ⲙⲡⲉϥⲗⲁⲟⲥ in place of ⲙⲡⲉϥⲗⲁ-. Line 25: Red letters. Line 26: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(102r = 248r) Translation of the Coptic Kings of the earth and every people; rulers and all judges of the [earth].1 Blessed are the people who have these things.2 Blessed are the people whose god is the Lord.3 (5) The Lord became king; let the peoples be wroth!4 When the peoples gather in a single place.5 He proclaimed the strength of his works to his people.6 And Jacob from the barbarians’ people.7 Mountains are around her, and the Lord is around (10) his people.8 When the Lord returns the captivity of his people.9 As inheritance to his people.10 Who brought out his people through the desert.11 (15) Who subdues my people under me.12 They counted as blessed the people who have these things.13 Blessed are the people whose god is the Lord.14 (20) To enact vengeance among the nations, rebukes among the peoples.15 Because the Lord is pleased with his people; he will exalt the meek.16 The children of Israel, the people near to him.17 (25) “King” – Another Tune I was enthroned by him as king over Zion, his holy mountain.18 Pay heed to the voice of my entreaty, my king

1

Psalm 148:11 LXX (= 148:11 NRSV; 147:11 Budge). Psalm 143:15 LXX (= 144:15 NRSV; 143:15 Budge). 3 Psalm 143:15 LXX (= 144:15 NRSV; 143:15 Budge). 4 Psalm 98:1 LXX (= 99:1 NRSV; 98:1 Budge). 5 Psalm 101:23 LXX (= 102:22 NRSV; 101:22 Budge). 6 Psalm 110:6 LXX (= 111:6 NRSV; 110:6 Budge). 7 Psalm 113:1 LXX (= 114:1 NRSV; 113:1 Budge). 8 Psalm 124:2 LXX (= 125:2 NRSV; 124:2 Budge). 9 Psalm 52:7 LXX (= 53:6 NRSV; 52:6 Budge). 10 Psalm 134:12 LXX (= 135:12 NRSV; 134:12 Budge). 11 Psalm 135:16 LXX (= 136:16 NRSV; 135:16 Budge). 12 Psalm 143:2 LXX (= 144:2 NRSV; 143:2 Budge). 13 Psalm 143:15 LXX (= 144:15 NRSV; 143:15 Budge). 14 Psalm 143:15 LXX (= 144:15 NRSV; 143:15 Budge). 15 Psalm 149:7 LXX (= 149:7 NRSV; 148:7 Budge). 16 Psalm 149:4 LXX (= 149:4 NRSV; 148:4 Budge). 17 Psalm 148:14 LXX (= 148:14 NRSV; 147:14 Budge). 18 Psalm 2:6 LXX (= 2:6 NRSV; 2:6 Budge). 2

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Ⲓ⳰Ⲩ

Ⲭ⳰Ⲩ

Ⲓ⳰Ⲁ

ⲁⲩⲱ ⲡⲁⲛⲟⲩⲧⲉ •

ⲡⲞ⳰Ⲥ ⲛⲁⲣⲣⲣⲟ ϣⲁⲉⲛⲉϩ • ⲁⲩⲱ ϣⲁⲉⲛϩ ⲛⲉⲛⲉϩ •

ⲡⲉⲧϫⲓⲥⲉ ⲛⲟⲩϫⲁⲓ ⲙⲡⲉϥⲣⲣⲟ • ⲡϫⲟⲉⲓⲥ ⲛⲉϩⲙⲡⲉⲕⲣⲣⲟ • ⲁⲩⲱ ⲛⲅⲥⲱⲧⲙ ⲉⲣⲟⲛ •

ⲡϫⲟⲉⲓⲥ ⲡⲣⲣⲟ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ϩⲛⲧⲉⲕϭⲟⲙ ϫⲉⲡⲣⲣⲟ ϩⲉⲗⲡⲓⲍⲉ Ⲡ⳰Ⲟ⳰Ⲥ • ⲁⲩⲱ ⲛⲛⲉϥⲕⲓⲙ ϩⲙⲡⲛⲁ ⲙⲡⲡⲉⲧϫⲟⲥⲉ •

ⲡϫⲟⲉⲓⲥ ⲛⲁⲣⲣⲣⲟ ϣⲁⲉⲛⲉϩ • ⲁⲩⲱ ϣⲁⲉⲛⲉϩ ⲛⲉⲛⲉϩ •

ⲙⲛⲛⲟⲩⲣⲣⲟ ⲛⲁⲟⲩϫⲁⲓ • ⲉⲧⲃⲉⲧⲉϥⲛⲟϭ ⲛϭⲟⲙ •

ⲛⲧⲟⲕ ⲡⲉ ⲡⲁⲣⲣⲟ ⲁⲩⲱ ⲡⲁⲛⲟⲩⲧⲉ • ϯⲛⲁϫⲱ ⲁⲛⲟⲕ • ⲛⲛⲁϩⲃⲏⲩⲉ ⲙⲡⲣⲣⲟ ⲛⲅⲥⲱⲙⲛⲧ • ⲛⲅⲥⲟⲟⲩⲧⲛ • ⲁⲩⲱ ⲛⲅⲣⲣⲣⲟ •

ⲡⲉⲧⲉⲩⲛϭⲟⲙ ⲙⲙⲟϥ • ϩⲙⲡϩⲏⲧ ⲛⲛϫⲁϫⲉ ⲙⲡⲣⲣⲟ •

ϫⲉⲁⲡⲣⲣⲟ ⲉⲡⲉⲓⲑⲩⲙⲉⲓ ⲉⲡⲟⲩⲥⲁ • ⲡⲉⲟⲟⲩ ⲧⲏⲣϥ ⲛⲧϣⲉⲉⲣⲉ ⲙⲡⲣⲣⲟ • ⲟⲩⲛⲟϭ ⲛⲣⲣⲟ ⲡⲉ ⲉϩⲣⲁⲓ ⲉϫⲙⲡⲕⲁϩ ⲧⲏⲣϥ •

ⲯⲁⲗⲗⲉⲓ ⲉⲡⲉⲛⲣⲣⲟ ⲯⲁⲗⲗⲉⲓ • ϫⲉⲡⲣⲣⲟ ⲡⲕⲁϩ ⲧⲏⲣϥ ⲡⲉ ⲡⲛⲛⲟⲩⲧⲉ • ⲁⲠ⳰Ⲟ⳰Ⲥ ⲉⲣⲣⲣⲟ ⲉϫⲛⲛϩⲉⲑⲛⲟⲥ ⲧⲏⲣⲟⲩ • ⲥⲓⲱⲛ ϫⲟⲥⲉ ⲛⲧⲉⲡⲉⲙϩⲓⲧ ⲧⲡⲟⲗⲓⲥ ⲙⲡⲛⲟϭ ⲛⲣⲣⲟ •

ϥⲛⲁⲟⲩⲱϩ ϩⲛⲛⲣⲙⲡⲟⲟⲩⲉ ⲙⲡⲉϥⲣⲣⲟ ⲡⲣⲣⲟ ⲇⲉ ⲛⲁⲉⲩⲫⲣⲁⲛⲉ ⲉϫⲙⲠ⳰Ⲛ⳰Ⲉ •

Textual notes Top margin: A brocaded mandorla separates the words Ⲓ⳰Ⲩ Ⲭ⳰Ⲩ. The numeral Ⲓ⳰Ⲁ indicates the end of the eleventh quire. Line 7: The omicron in ϩⲛⲧⲉⲕϭⲟⲙ is written above the line of text. Line 8: Read ⲉⲡⲟⲥ in place of ⲡⲟⲥ.

TEXT, TRANSLATION, AND CRITICAL NOTES

307

(102v = 248v) Translation of the Coptic and my God.1 The Lord shall reign as king forever and forever and ever.2 Who exalts the salvation of his king.3 (5) O Lord, preserve your king, and hearken to us.4 O Lord, the king shall be glad in your power.5 Because the king hopes in the Lord, and in the mercy of the Most High he shall not be shaken.6 (10) The Lord shall reign as king forever and forever and ever.7 No king will be saved by his great power.8 You are my king and my God.9 (15) I myself will proclaim my works to the king.10 Draw (bow), and straighten, and reign as king.11 O powerful one, in the heart of the king’s enemies.12 (20) Because the king desired your beauty.13 The full glory of the king’s daughter.14 He is a great king over the whole earth.15 Sing hymns to our God; sing hymns!16 (25) Because God is king of the whole earth.17 The Lord reigned as king over all the nations.18 Zion, peak of the north, city of the great king.19 He will add to the years of his king.20 (30) But the king shall be glad over God.21

1

Psalm 5:3 LXX (= 5:2 NRSV; 5:2 Budge). Psalm 9:37 LXX (= 10:16 NRSV; 9:36 Budge). 3 Psalm 17:51 LXX (= 18:50 NRSV; 17:50 Budge). 4 Psalm 19:10 LXX (= 20:9 NRSV; 19:9 Budge). 5 Psalm 20:2 LXX (= 21:1 NRSV; 20:1 Budge). 6 Psalm 20:8 LXX (= 21:7 NRSV; 20:7 Budge). 7 Psalm 28:10 LXX (= 29:10 NRSV; 28:10 Budge). 8 Psalm 32:16 LXX (= 33:16 NRSV; 32:16 Budge). 9 Psalm 43:5 LXX (= 44:4 NRSV; 43:4 Budge). 10 Psalm 44:2 LXX (= 45:1 NRSV; 44:1 Budge). 11 Psalm 44:5 LXX (= 45:4 NRSV; 44:4 Budge). 12 Psalm 44:6 LXX (= 45:5 NRSV; 44:5 Budge). 13 Psalm 44:12 LXX (= 45:11 NRSV; 44:11 Budge). 14 Psalm 44:14 LXX (= 45:13 NRSV; 44:13 Budge). 15 Psalm 46:3 LXX (= 47:2 NRSV; 46:2 Budge). 16 Psalm 46:7 LXX (= 47:6 NRSV; 46:6 Budge). 17 Psalm 46:8 LXX (= 47:7 NRSV; 46:7 Budge). 18 Psalm 46:9 LXX (= 47:8 NRSV; 46:8 Budge). 19 Psalm 47:3 LXX (= 48:2 NRSV; 47:2 Budge). 20 Psalm 60:7 LXX (= 61:6 NRSV; 60:6 Budge). 21 Psalm 62:12 LXX (= 63:11 NRSV; 62:11 Budge). 2

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CHAPTER 3

[Lacuna of 21 leaves: ff. 103–123 missing]

(124r = 249r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23

ϩⲏⲧϥ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲛⲉⲧⲙⲟⲟϣⲉ ϩⲛⲛⲉϥ ϩⲓⲟⲟⲩⲉ ⲛⲉⲩⲟⲩⲉⲣⲏⲧⲉ ⲙⲙⲟⲟⲩ ⲙⲉⲩⲙⲟⲟϣⲉ • ⲁⲩϩⲱⲡ ⲉⲣⲟⲓ ⲛⲟⲩⲡⲁϣ ϩⲓⲧⲉϩⲓⲏ ⲛⲧⲁⲓⲙⲟⲟϣⲉ ⲛϩⲏⲧⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲁⲓ ⲟⲛ ⲛⲉ ⲯⲁⲗⲗⲉⲓ ⲛⲉⲗⲗⲉⲛⲓⲕⲟⲛ ϩⲛⲛϣⲁ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲙⲛⲡϣⲁ ⲛϫⲁⲓⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲥⲩⲙⲉⲣⲟⲛ ⲟⲓ ⲟⲩⲣⲁⲛⲓ • ⲁⲅⲅⲉⲗⲓ ⲭⲟⲣⲉⲟⲩⲥⲓⲛ • ⲕⲉ ⲓⲙⲓⲥ ⲉⲡⲓ ⲇⲏⲥ ⲅⲏⲥ ⲩⲙⲛⲟⲛ ⲁⲛⲁⲡⲉⲙⲡⲟⲙⲉⲛ • ⲡⲟⲟⲩ ⲛϩⲟⲟⲩ ϩⲣⲁⲓ ϩⲛⲧⲡⲉ ⲛⲁⲅⲅⲉⲗⲟⲥ ⲧⲉⲗⲏⲗ ⲉⲩⲣⲁϣⲉ ⲁⲛⲟⲛ ϩⲱⲱⲛ ⲛϩⲓϫⲙⲡⲕⲁϩ ⲛϩⲩⲙⲛⲉⲩⲉ ⲛⲥⲙⲟⲩ ⲛⲙⲙⲁⲛ ⲇⲟⲝⲏ ⲕⲉ ⲧⲓⲙⲉ • ⲕⲉ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲁⲩⲧⲟⲥ ⲟⲩⲉⲟⲟⲩ ⲙⲛⲟⲩⲧⲁⲉⲓⲟ ⲛⲛⲧⲁⲕⲁⲁⲩ ⲛⲕⲗⲟⲙ ⲕⲁⲓ ⲕⲁⲧⲏⲥ- • ⲁⲥ ⲁⲩⲧⲟⲛ ⲉⲡⲓ ⲧⲁ ⲉⲣⲅⲁ ⲧⲟⲛ ⲭⲉⲣⲟⲛ ⲥⲟⲩ • ⲁⲕⲕⲁⲑⲓⲥⲧⲁ ⲙⲙⲟϥ • ⲉϫⲛⲛⲉϩⲃⲏⲟⲩⲉ ⲧⲏⲣⲟⲩ ⲛⲛⲉⲕϭⲓϫ ⲯⲁⲗⲗⲁⲧⲉ ⲧⲱ Ⲕ⳰Ⲩ ⲧⲟ ⲕⲁⲧⲏⲕⲟⲛ ⲛ ⲧⲉ ⲥⲓⲱⲛ • ⲯⲁⲗⲗⲉⲓ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲉⲧⲟⲩⲏϩ ϩⲛⲥⲓⲱⲛ ⲁⲩⲧⲏ ⲛ ⲅⲉⲛⲉⲁ ⲝⲏⲧⲟⲩ ⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ

Textual notes Lines 5–6: A rectangular table header separates these lines, consisting of brocaded lines with geometric patterns. Lines 6–7: Red letters. Lines 7–8: A brocaded divider separates these lines. Lines 11–13, 15, 18–19, 22: The Coptic text is written in red letters. Line 13: Read ⲛⲙⲙⲁⲩ in place of ⲛⲙⲙⲁⲛ. Line 15: The omicron in ⲛⲕⲗⲟⲙ is written above the line of text. Line 23: Read ⲏ ⲅⲉⲛⲉⲁ in place of ⲛ ⲅⲉⲛⲉⲁ.

TEXT, TRANSLATION, AND CRITICAL NOTES

309

(124r = 249r) Translation of the Greek and Coptic [Coptic] (who fear) the Lord, who walk in his ways.1 Feet they have yet they do not walk.2 They hid a trap for me in the path (5) in which I would walk.3 These too are Greek hymns for the feast of the Lord and the feast of the desert.4 [Greek] Today, the heavenly angels sing as a chorus, and as for us on earth we (10) raise up hymns. [Coptic] Today in heaven, the angels rejoice with great joy, and we on earth sing hymns of blessing with them. [Greek] Glory and honor are also a crown. (15) [Coptic] Glory and honor which you made a crown.5 [Greek] You set him over the works of your hands. [Coptic] You set him over all the works of your hands.6 (20) [Greek] Sing to the Lord, who dwells in Zion. [Coptic] Sing hymns to the Lord, who dwells in Zion.7 [Greek] This generation seeks the Lord.

1 2 3 4 5 6 7

Psalm 127:1 LXX (= 128:1 NRSV; 127:1 Budge). Psalm 113:15 LXX (= 115:7 NRSV; 114:4 Budge). Psalm 141:4 LXX (= 142:3 NRSV; 141:3 Budge). Literally, “the desert feast.” Psalm 8:6 LXX (= 8:5 NRSV; 8:6 Budge). Psalm 8:7 LXX (= 8:6 NRSV; 8:7 Budge). Psalm 9:12 LXX (= 9:11 NRSV; 9:11 Budge).

310

CHAPTER 3

(124v = 249v) Ⲣ⳰Ⲕ⳰Ⲇ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲧⲁⲓ ⲧⲉ ⲧⲅⲉⲛⲉⲁ ⲛⲛⲉⲧϣⲓⲛⲉ ⲛⲥⲁⲠ⳰Ⲟ⳰Ⲥ

ⲍⲏⲧⲟⲩ ⲧⲟⲛ ⲡⲣⲟⲥⲩⲡⲟⲛ ⲧⲟⲩ Ⲑ⳰Ⲩ ⲓⲁⲕⲱⲃ ⲉⲧϣⲓⲛⲉ ⲛⲥⲁⲡϩⲟ ⲡⲛⲟⲩⲧⲉ ⲛⲓⲁⲕⲱⲃ

ⲁⲣⲁⲧⲉ ⲡⲉⲗⲁⲥ ⲉⲓ ⲁⲣⲭⲱⲛⲧⲏⲥ ⲩⲙⲱⲛ • ϥⲓ ⲛⲛⲉⲧⲛⲡⲩⲗⲏ ϩⲣⲁⲓ ⲛⲁⲣⲭⲱⲛ

ⲉⲛⲉⲅⲕⲁⲧⲉ ⲧⲱ Ⲕ⳰Ⲩ Ⲓ⳰Ⲩ ⲟⲓ Ⲑ⳰Ⲩ

ⲁⲛⲉⲓⲛⲉ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲛϣⲏⲣⲉ ⲙⲡⲛⲟⲩⲧⲉ

ⲉⲛⲉⲅⲕⲁⲧⲉ ⲧⲱ Ⲕ⳰Ⲩ ⲇⲟⲝⲁⲛ ⲕⲉ ⲧⲓⲙⲏ ⲁⲛⲓⲟⲩⲧⲁⲉⲓⲟ ⲙⲛⲟⲩϯⲙⲉ ⲙⲠ⳰Ⲟ⳰Ⲥ

ⲉⲛⲉⲅⲕⲁⲧⲉ ⲧⲱ Ⲕ⳰Ⲩ Ⲩ⳰Ⲥ ⲕⲣⲓⲟⲛ

ⲁⲛⲉⲓⲛⲉ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲛϩⲛϣⲏⲣⲉ ⲛⲟⲓⲗⲉ

ⲡⲣⲟⲥⲕⲩⲛⲉⲓⲥⲁⲧⲉ ⲧⲱ Ⲕ⳰Ⲱ ⲉⲛⲁⲩ

ⲗⲏ ⲁⲅⲓⲁ ⲁⲩⲧⲟⲛ ⲟⲩⲱϣⲧ ⲙⲠ⳰Ⲟ⳰Ⲥ ϩⲛⲧⲉϥⲁⲩⲗⲏ ⲉⲧⲟⲩⲁⲁⲃ ⲕⲉⲩⲥⲁⲥⲑⲉ ⲕⲁⲓ ⲇⲉⲧⲉ ⲟⲧⲓ Ⲭ⳰Ⲣ⳰Ⲥ ⲟ Ⲕ⳰Ⲥ ϫⲉ ϯⲡⲉ ⲛⲧⲉⲧⲛⲉⲓⲙⲉ ϫⲉ Ⲡ⳰Ⲟ⳰Ⲥ ϩⲟⲗϭ ----------------⳾⳾-------------------⳾⳾-------------ϩⲟⲙⲁⲓⲟⲥ ⲉⲣⲉⲛⲓⲙ ⲛⲁⲉϣⲉⲓⲛⲉ ⲙⲙⲟⲕ ⲁⲖ⳰Ⲗ⳰Ⲏ ⲥⲉ ⲣⲡⲣⲉⲡⲉⲓ ⲩⲙⲛⲟⲥ ⲟ Ⲑ⳰Ⲥ Ⲁ⳰Ⲗ⳰ⲖⲎ ⲉⲣⲉⲡⲉⲥⲙⲟⲩ ⲡⲣⲉⲡⲓ ⲛⲁⲕ ⲡⲉⲛⲛⲟⲩⲧⲉ ⲁⲛⲓⲧⲉ ⲁⲩⲧⲟⲛ Ⲕ⳰Ⲣ⳰Ⲛ ⲉⲕ ⲧⲟⲛ ⲟⲩⲚ⳰Ⲟ⳰Ⲛ Ⲁ⳰Ⲗ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲉⲃⲟⲗ ϩⲛⲙⲡⲏⲩⲉ ⲁⲛⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲉⲛ ⲧⲏⲥ ⲩⲯⲓⲥⲏⲥ Ⲁ⳰Ⲗ ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲛⲉⲧϫⲟⲟⲥⲉ ⲁⲛⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲡⲁⲛⲧⲏⲓⲥ ⲉ ⲁⲅⲅⲉⲗⲟⲓ ⲁⲩⲧⲟⲩ Ⲁ⳰Ⲗ⳰ⲖⲎ ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ ⲁⲛⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲡⲁⲥⲁⲓ ⲇⲩⲛⲁⲙⲓⲛ Ⲁ⳰Ⲗ ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲛⲉϥϭⲟⲙ ⲧⲏⲣⲟⲩ ⲁⲛⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲏⲗⲓⲁⲥ ⲕⲁⲓ ⲥⲩⲗⲏⲛⲏ Ⲁ⳰Ⲗ ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲡⲣⲏ ⲙⲛⲡⲟⲟϩ

Textual notes Lines 1, 3, 5, 7, 9, 11, 14, 16, 19, 21, 23, 26, 28, 30: The Coptic text is written in red letters. Line 2: The beta in ⲓⲁⲕⲱⲃ is written above the line text. Line 3: Read ⲙⲡⲛⲟⲩⲧⲉ in place of ⲡⲛⲟⲩⲧⲉ. Line 17: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

311

(124v = 249v) Translation of the Greek and Coptic [Coptic] This is the generation of those who seek the Lord,1 [Greek] (who) seek the face of the God of Jacob, [Coptic] who seek after the face of the God of Jacob.2 [Greek] Raise your gates, O rulers. (5) [Coptic] Raise your gates, O rulers.3 [Greek] Bring to the Lord, O sons of God. [Coptic] Bring to the Lord, O sons of God.4 [Greek] Bring to the Lord glory and honor. [Coptic] Bring glory and honor to the Lord.5 (10) [Greek] Bring to the Lord young rams. [Coptic] Bring to the Lord young rams.6 [Greek] Worship the Lord in his holy court. [Coptic] Worship the Lord in his holy court.7 (15) [Greek] Taste and see that the Lord is good. [Coptic] Taste and see that the Lord is sweet.8 [Coptic] Likewise: Who could possibly resemble you? [Greek] Alleluia. Praise befits you, God. Alleluia. [Coptic] Blessing befits you, our God.9 (20) [Greek] Praise the Lord from the heavens. Alleluia. [Coptic] Bless the Lord from the heavens.10 [Greek] Praise him in the highest. Alleluia. [Coptic] Bless him in the highest.11 [Greek] Praise him, all (25) his angels. Alleluia. [Coptic] Bless him, all his angels.12 [Greek] Praise him, all powers. Alleluia. [Coptic] Bless him, all his powers.13 [Greek] Praise him, sun and moon. Alleluia. (30) [Coptic] Bless him, sun and moon.14

1

Psalm 23:6 LXX (= 24:6 NRSV; 23:6 Budge). Psalm 23:6 LXX (= 24:6 NRSV; 23:6 Budge). 3 Psalm 23:7 LXX (= 24:7 NRSV; 23:7 Budge). 4 Psalm 28:1 LXX (= 29:1 NRSV; 28:1 Budge). 5 Psalm 28:1 LXX (= 29:1 NRSV; 28:1 Budge). 6 Psalm 28:1 LXX (= 29:1 NRSV; 28:1 Budge). 7 Psalm 28:2 LXX (= 29:2 NRSV; 28:2 Budge). 8 Psalm 33:9 LXX (= 34:8 NRSV; 33:8 Budge). 9 Psalm 64:2 LXX (= 65:1 NRSV; 64:1 Budge). 10 Psalm 148:1 LXX (= 148:1 NRSV; 147:1 Budge). 11 Psalm 148:1 LXX (= 148:1 NRSV; 147:1 Budge). 12 Psalm 148:2 LXX (= 148:2 NRSV; 147:2 Budge). 13 Psalm 148:2 LXX (= 148:2 NRSV; 147:2 Budge). 14 Psalm 148:3 LXX (= 148:3 NRSV; 147:3 Budge). 2

312

CHAPTER 3

(125r= 250r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲁⲛⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲡⲁⲛⲧⲁ ⲧⲁ ⲁⲥⲧⲣⲁ

ⲕⲉ ⲧⲟ ⲫⲟⲥ Ⲁ⳰Ⲗ⳰ⲖⲎ ⲛⲥⲓⲟⲩ ⲧⲏⲣⲟⲩ ⲙⲛⲡⲟⲩⲟⲉⲓⲛ ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲁⲛⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲟⲩⲚ⳰Ⲱ⳰Ⲛ ⲧⲟⲛ ⲟⲩⲚ⳰Ⲟ⳰Ⲛ Ⲁ⳰Ⲗ ⲙⲡⲏⲩⲉ ⲛⲙⲡⲏⲩⲉ ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲁⲛⲓⲧⲉ ⲁⲩⲧⲟⲛ Ⲕ⳰Ⲛ ⲉⲓⲥ ⲧⲏⲥ ⲅⲏⲥ ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲉⲃⲟⲗ ϩⲙⲡⲕⲁϩ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲛⲉⲓⲧⲉ ⲁⲩⲧⲟⲛ Ⲑ⳰Ⲛ ⲛ ⲧⲓⲥ ⲁⲅⲓⲁⲥ ⲁⲩⲧⲟⲩ ⲥⲙⲟⲩ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲛⲉϥⲡⲉⲧⲟⲩⲁⲁⲃ ⲁⲛⲉⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲉⲛ ⲥⲧⲉⲣⲉⲱⲙⲁⲧⲓⲥ ⲇⲩⲛⲁⲙⲉⲟⲥ ⲁⲩⲧⲟⲩ ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲙⲡⲉⲥⲧⲉⲣⲉⲱⲙⲁ ⲛⲧⲉϥϭⲟⲙ ⲁⲛⲉⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲉⲡⲓ ⲧⲁⲓⲥ ⲇⲏⲛⲁⲙⲓⲥ ⲁⲩⲧⲟⲩ ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲉⲙⲡⲧⲁϫⲣⲟ ⲛⲧⲉϥϭⲟⲙ ⲁⲛⲉⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲕⲁⲧⲁ ⲧⲟ ⲡⲗⲩⲑⲟⲥ ⲧⲏⲥ ⲙⲉⲅⲁⲗⲟⲩⲥⲩⲛⲏⲥ ⲁⲩⲧⲟⲩ ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲙⲡⲁϣⲁⲓ ⲛⲧⲉϥⲙⲛⲧⲛϭ ⲁⲛⲉⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲉⲛ ⲓⲭⲱ ⲥⲁⲗⲡⲓⲅⲅⲟⲥ ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲟⲩϩⲣⲟⲟⲩ ⲛⲥⲁⲗⲡⲓⲅⲝ ⲁⲛⲉⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲉⲛ ⲯⲁⲗⲧⲏⲣⲓⲟⲛ ⲕⲉ ⲕⲩⲑⲁⲣⲁ ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲟⲩⲯⲁⲗⲧⲏⲣⲓⲟⲛ ⲙⲛⲟⲩⲕⲩⲑⲁⲣⲁ ⲁⲛⲉⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲉⲛ ⲧⲩⲙⲡⲁⲛⲟⲛ ⲕⲁⲓ ⲟ ⲭⲟⲣⲟⲥ ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛⲟⲧⲩⲙⲡⲁⲛⲟⲛ ⲙⲛⲟⲩⲭⲟⲣⲟⲥ ⲁⲛⲉⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲉⲛ ⲭⲟⲣⲧⲏ ⲕⲁⲓ ⲟⲣⲅⲁⲛⲟⲛ

Textual notes Lines 3, 5, 7, 9, 12, 15, 18, 20, 23–24, 27–28: The Coptic text is written in red letters. Line 12: The mu in ⲛⲧⲉϥϭⲟⲙ is written above the line of text. Line 18: Read ⲛⲧⲉϥⲙⲛⲧⲛⲟϭ in place of ⲛⲧⲉϥⲙⲛⲧⲛϭ. Line 29: The final three letters of ⲟⲣⲅⲁⲛⲟⲛ are written below the line of text and joined by a curved ligature.

TEXT, TRANSLATION, AND CRITICAL NOTES

313

(125r = 250r) Translation of the Greek and Coptic [Greek] Praise him, O all stars and the light. Alleluia. [Coptic] All stars and the light, bless him.1 [Greek] Praise him, O heavens of heavens. Alleluia. (5) [Coptic] O heavens of heavens, bless him.2 [Greek] Praise the Lord from the earth. [Coptic] Bless the Lord from the earth.3 [Greek] Praise God in his holy places. [Coptic] Bless God among his saints.4 (10) [Greek] Praise him the firmament of his power. [Coptic] Bless him the firmament of his power.5 [Greek] Praise him on account of his mighty acts. (15) [Coptic] Bless him in the strength of his power.6 [Greek] Praise him according to his abundant greatness. [Coptic] Bless him in the abundance of his greatness.7 [Greek] Praise him with the sound of a trumpet. (20) [Coptic] Bless him with a trumpet sound.8 [Greek] Praise him with psaltery and harp. [Coptic] Bless him with harp and lyre.9 (25) [Greek] Praise him with timbrel and dance. [Coptic] Bless him with tympanum and choir.10 [Greek] Praise him with stringed instruments and organ.

1

Psalm 148:3 LXX (= 148:3 NRSV; 147:3 Budge). Psalm 148:4 LXX (= 148:4 NRSV; 147:4 Budge). 3 Psalm 148:7 LXX (= 148:7 NRSV; 147:7 Budge). 4 Psalm 150:1 LXX (= 150:1 NRSV; 149:1 Budge). 5 Psalm 150:1 LXX (= 150:1 NRSV; 149:1 Budge). 6 Psalm 150:2 LXX (= 150:2 NRSV; 149:2 Budge). 7 Psalm 150:2 LXX (= 150:2 NRSV; 149:2 Budge). 8 Psalm 150:3 LXX (= 150:3 NRSV; 149:3 Budge). 9 Psalm 150:3 LXX (= 150:3 NRSV; 149:3 Budge). 10 Psalm 150:4 LXX (= 150:4 NRSV; 149:4 Budge). 2

314

CHAPTER 3

(125v = 250v) Ⲣ⳰Ⲕ⳰Ⲉ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛϩⲛⲭⲟⲣⲧⲏ ⲙⲛϩⲛⲟⲣⲅⲁⲛⲟⲛ

ⲁⲛⲉⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲛ ⲕⲩⲙⲃⲁⲗⲟⲛ

ⲉⲩⲉⲭⲟⲓⲥ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛϩⲛϫⲓⲛϫⲓⲛ ⲉⲛⲉⲥⲉⲧⲉⲩⲥⲙⲏ ⲁⲛⲉⲓⲧⲉ ⲁⲩⲧⲟⲛ ⲉⲛ ⲕⲩⲙⲃⲁⲗⲟⲛ • ⲁⲗⲁⲗⲁⲅⲙⲟⲩ • ⲥⲙⲟⲩ ⲉⲣⲟϥ ϩⲛϩⲛⲕⲩⲙⲃⲁⲗⲟⲛ ⲛⲗⲟⲩⲗⲁⲓ ⲡⲁⲥⲁ ⲡⲛⲟⲏ ⲉⲛⲉⲥⲁⲧⲉ ⲧⲟⲛ Ⲕ⳰Ⲛ • ⲙⲁⲣⲉⲛⲓⲃⲉ ⲛⲓⲙ ⲥⲙⲟⲩ Ⲡ⳰Ⲟ⳰Ⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲧⲁⲟⲩⲟ ⲛⲁⲓ ⲟⲛ ⲛⲅϯⲗⲉⲝⲓⲥ ⲉⲣⲟⲟⲩ ⲇⲉⲩⲇⲏ ⲡⲣⲟⲥⲕⲩⲛⲏⲥⲟⲙⲉⲛ ⲕⲁⲓ ⲡⲣⲟⲥ ⲕⲉⲥⲱⲙⲉⲛ ⲁⲩⲧⲟⲛ ⲟ ⲃⲁⲥⲓⲗⲉⲩⲥ ⲇⲉⲏⲇⲏ ⲡⲣⲟⲥⲕⲩⲛⲉⲓⲥⲱⲙⲉⲛ ⲁⲙⲏⲓⲧⲛ ⲛⲧⲛⲟⲩⲱϣⲧ ⲛⲧⲛⲡⲁϩⲧ ⲛⲛⲁϥ ϫⲉ ⲛⲧⲟϥ ⲡⲉ ⲡⲉⲛⲛⲟⲩⲧⲉ ⲁⲙⲏⲓⲧⲛ ⲛⲧⲛⲟⲩⲱϣⲧ ⲛⲁϥ ⲃⲁⲥⲓⲗⲓⲟⲥⲉⲛ Ⲕ⳰Ⲥ ⲉⲓⲥ ⲧⲟⲛ ⲁⲓⲱⲛⲁ ⲧⲟⲩ ⲁⲓⲱⲛⲟⲥ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲁⲣⲣⲟ ϣⲁⲉⲛⲉϩ ⲁⲩⲱ ϣⲁⲉⲛⲉϩ ⲛⲉⲛⲉϩ ⲕⲁⲓ ⲉⲥⲧⲓⲛ ⲟⲩⲧⲟⲥ ⲃⲁⲥⲓⲗⲓⲟⲥ ⲧⲏⲥ ⲇⲟⲝⲓⲥ ⲧⲁⲣⲉϥⲉⲓ ⲉϩⲟⲩⲛ ⲛϭⲓⲡⲉⲣⲣⲟ ⲙⲡⲉⲟⲟⲩ ⲧⲟ ⲉⲓⲥⲧⲓⲛ ⲟⲩⲧⲟⲥ ⲃⲁⲥⲓⲗⲓⲟⲥ ⲧⲏⲥ ⲇⲟⲝⲓⲥ ⲁⲩⲱ ⲛⲓⲙ ⲡⲉ ⲡⲣⲣⲟ ⲙⲡⲉⲟⲟⲩ ⲕ⳰Ⲥ ⲧⲟⲛ ⲇⲩⲛⲁⲙⲉⲟⲛ ⲁⲩⲧⲟⲩⲥ ⲃⲁⲥⲓ ⲗⲉⲩⲥ ⲇⲩⲥ ⲇⲱⲝⲓⲥ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲛϭⲟⲙ ⲛⲧⲟϥ ⲡⲉⲡⲣⲣⲟ ⲙⲡⲉⲟⲟⲩ ⲕ⳰Ⲥ ⲃⲁⲥⲓⲗⲓⲟⲥⲧⲏⲛ ⲇⲩⲛⲁⲙⲓⲛ ⲧⲟⲩ ⲗⲁ ⲟⲩ ⲁⲩⲧⲟⲩ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲁⲣⲣⲣⲟ ⲛⲉϥϯϭⲟⲙ ⲙⲡⲉϥⲗⲁⲟⲥ

Textual notes Lines 1, 4, 7, 9, 14–16, 19–20, 22, 24, 27, 30: The Coptic text is written in red letters. Line 1: The final three letters in ⲟⲣⲅⲁⲛⲟⲛ are written above the line of text, also in red letters. Lines 2, 5, 8, 11: The enlarged initials are partially covered by a patch extending down the left-hand margin. Line 5: The upsilon in ⲧⲉⲩⲥⲙⲏ is written above the line of text. Line 10: Red letters. Line 22: The sigma in ⲇⲟⲝⲓⲥ is written above the line of text.

TEXT, TRANSLATION, AND CRITICAL NOTES

315

(125v = 250v) Translation of the Greek and Coptic [Coptic] Bless him with stringed instruments and organs.1 [Greek] Praise him with pleasant-sounding cymbals. [Coptic] Bless him with pleasant-sounding cymbals.2 (5) [Greek] Praise him with loud cymbals. [Coptic] Bless him with loud cymbals.3 [Greek] Let everything that has breath praise the Lord. [Coptic] Let every breath bless the Lord.4 (10) Recite the following also and give recitation about them.5 [Greek] Come let us worship and fall down before him, the King. Come let us worship. [Coptic] Come let us worship and fall down (15) before him; for he is our God. Come let us worship him.6 [Greek] The Lord will reign unto the age of ages. [Coptic] The Lord shall reign as king forever and forever (20) and ever.7 [Greek] And he is the king of glory. [Coptic] And the king of glory shall enter.8 [Greek] Who is this king of glory? [Coptic] And who is the king of glory?9 (25) [Greek] The Lord of hosts, he is this king of glory. [Coptic] The Lord of hosts, he is the king of glory.10 [Greek] The Lord will reign and give power to his people. (30) [Coptic] The Lord shall reign as king and give power to his people.11

1

Psalm 150:4 LXX (= 150:4 NRSV; 149:4 Budge). Psalm 150:5 LXX (= 150:5 NRSV; 149:5 Budge). 3 Psalm 150:5 LXX (= 150:5 NRSV; 149:5 Budge). 4 Psalm 150:6 LXX (= 150:6 NRSV; 149:6 Budge). 5 The distinction between “recite” (ⲧⲁⲟⲩⲟ) and “give recitation” (ϯⲗⲉⲝⲓⲥ) is unclear, but the paired verbs may relate to the alternating Coptic and Greek, with ϯⲗⲉⲝⲓⲥ carrying a sense of “translate” or “interpret.” 6 Psalm 94:6–7 LXX (= 95:6–7 NRSV; 94:6–7 Budge). 7 Psalm 9:37 LXX (= 10:16 NRSV; 9:36 Budge). 8 Psalm 23:7 LXX (= 24:7 NRSV; 23:7 Budge). 9 Psalm 23:8 LXX (= 24:8 NRSV; 23:8 Budge); cf. 23:10 LXX (= 24:10 NRSV; 23:10 Budge). 10 Psalm 23:10 LXX (= 24:10 NRSV; 23:10 Budge). 11 Psalm 28:10–11 LXX (= 29:10–11 NRSV; 28:10 Budge). 2

316

CHAPTER 3

(126r = 251r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ⲉⲝⲉⲣⲉⲩⲝⲁⲧⲟ ⲏ ⲕⲁⲣⲇⲓⲁ ⲙⲉⲩ ⲗⲟⲅⲟⲛ

ⲁⲅⲁⲑⲟⲛ ⲁⲡⲁϩⲏⲧ ⲧⲁⲟⲩⲟ ⲉⲃⲟⲗ ⲛⲟⲩϣⲁϫⲉ ⲉⲛⲁⲛⲟⲩϥ ⲗⲉⲅⲱ ⲉⲅⲱ ⲧⲟ ⲉⲣⲅⲁ ⲙⲟⲩ ⲧⲱ ⲃⲁⲥⲓⲗⲓⲟⲥ ϯⲛⲁϫⲱ ⲁⲛⲟⲕ ⲛⲛⲁϩⲃⲏⲩⲉ ⲙⲡⲣⲣⲟ ⲟⲧⲓ ⲙⲉⲅⲁⲥ ⲃⲁⲥⲓⲗⲉⲩⲥ ⲉⲡⲓ ⲡⲁⲥⲁⲛ ⲧⲏⲛ ⲅⲏⲛ • ⲟⲩⲛⲟϭ ⲛⲣⲣⲟ ⲡⲉ ⲉϫⲙⲡⲕⲁϩ ⲧⲏⲣϥ ⲯⲁⲗⲁⲧⲉ ⲧⲱ Ⲑ⳰Ⲱ ⲏⲙⲱⲛ ⲯⲁⲗⲁⲧⲉ ⲯⲁⲗⲗⲉⲓ ⲉⲡⲉⲛⲛⲟⲩⲧⲉ ⲯⲁⲗⲗⲉⲓ ⲟⲧⲓ ⲃⲁⲥⲓⲗⲉⲩⲥ ⲡⲁⲥⲁⲥ ⲧⲏⲥ ⲅⲏⲥ ⲟ Ⲑ⳰Ⲥ ⲯⲁⲗⲁⲧⲉ • ⲯⲁⲗⲗⲉⲓ ⲉⲡⲉⲛⲣⲣⲟ ⲯⲁⲗⲗⲉⲓ ⲏⲃⲁⲥⲓⲗⲉⲩⲥⲉⲛ Ⲕ⳰Ⲥ ⲉⲡⲓ ⲡⲁⲛⲧⲁ ⲧⲁ ⲉⲑⲛⲏ ϫⲉ ⲡⲣⲣⲟ ⲡⲕⲁϩ ⲧⲏⲣϥ ⲡⲉ ⲡⲉⲛⲛⲟⲩⲧⲉ ⲃⲁⲥⲓⲗⲉⲩⲥ ⲑⲁⲣⲥⲉⲓ ⲕⲁⲓ ⲛⲏⲥⲟⲓ ⲇⲱⲣⲁ ⲁⲩⲧⲟⲩ ⲡⲣⲟⲥⲁⲩⲝⲟⲥⲉⲓ • ⲛⲣⲣⲟⲟⲩ ⲛⲑⲁⲣⲥⲓⲥ ⲙⲛⲛⲏⲥⲟⲥ ⲛⲁⲛⲇⲱⲣⲟⲛ ⲛⲁϥ ⲃⲁⲥⲓⲗⲉⲩⲥ ⲉⲣⲁⲃⲁⲛ • ⲕⲁⲓ ⲥⲁⲃⲁ ⲑⲁⲣ ⲉⲓ ⲇⲟⲣⲁ ⲥⲟⲓ ⲡⲣⲟⲥⲁⲩⲝⲟⲩⲥⲓⲛ • ⲛⲉⲣⲟⲟⲩ ⲛⲁⲣⲁⲃⲁⲥ ⲙⲛⲥⲁⲃⲁ ⲛⲁⲛⲇⲱⲣⲟⲛ ⲛⲁϥ • ⲕⲁⲓ ⲡⲣⲟⲥⲕⲩⲛⲉⲓⲥⲟⲩⲥⲓⲛ ⲁⲩⲧⲟⲛ ⲡⲁⲛⲧⲟⲓⲥ • ⲏ ⲃⲁⲥⲓⲗⲉⲩⲥ ⲧⲏⲓⲥ ⲅⲏⲥ • ⲛⲥⲉⲟⲩⲱϣⲧ ⲛⲁϥ ⲛϭⲓⲛⲉⲣⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩ ----------------⳾⳾-------------------⳾⳾--------------

Textual notes Lines 3, 5, 8, 10, 13, 15, 18–19, 22–23, 26–27: The Coptic text is written in red letters. Line 3: The fai in ⲉⲛⲁⲛⲟⲩϥ is written above the line of text and joined by a curved ligature.

TEXT, TRANSLATION, AND CRITICAL NOTES

317

(126r = 251r) Translation of the Greek and Coptic [Greek] My heart was overflowing with good speech. [Coptic] My heart sent forth a good word.1 [Greek] I speak my works to the king. (5) [Coptic] I myself will proclaim my works to the king.2 [Greek] Because he is a great king over all the earth. [Coptic] He is a great king over all the earth.3 [Greek] Sing praises to our God, sing praises. (10) [Coptic] Sing hymns to our God, sing hymns.4 [Greek] Because God is king of all the earth.5 [Coptic] Sing hymns to our king, sing hymns.6 [Greek] The Lord reigns over the nations.7 (15) [Coptic] Because our God is king of all the earth.8 [Greek] The kings of Tharsis and the isles will bring gifts. [Coptic] The kings of Tharsis and the islands shall bring gifts.9 [Greek] (20) The kings of the Arabians and Saba will bring gifts to you. [Coptic] The kings of the Arabians and Saba shall bring gifts to him.10 [Greek] And (25) all the kings of the earth will worship him. [Coptic] And all the kings of the earth shall worship him.11

1

Psalm 44:2 LXX (= 45:1 NRSV; 44:1 Budge). Psalm 44:2 LXX (= 45:1 NRSV; 44:1 Budge). 3 Psalm 46:3 LXX (= 47:2 NRSV; 46:2 Budge). 4 Psalm 46:7 LXX (= 47:6 NRSV; 46:6 Budge). 5 Psalm 46:8 LXX (= 47:7 NRSV; 46:7 Budge). 6 Psalm 46:7 LXX (= 47:6 NRSV; 46:6 Budge). 7 Psalm 46:9 LXX (= 47:8 NRSV; 46:8 Budge). 8 Psalm 46:8 LXX (= 47:7 NRSV; 46:7 Budge). 9 Psalm 71:10 LXX (= 72:10 NRSV; 71:10 Budge). 10 Psalm 71:10 LXX (= 72:10 NRSV; 71:10 Budge). 11 Psalm 71:11 LXX (= 72:11 NRSV; 71:11 Budge). 2

318

CHAPTER 3

(126v = 251v) Ⲣ⳰Ⲕ⳰Ⲋ

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

----------------⳾⳾-------------------⳾⳾-------------ⲥⲩⲛ ⲑⲉⲱ ⲁⲛⲧⲓⲫⲱⲛⲁ ⲛⲁⲓ ⲛⲉ ⲛⲭⲟⲣⲟⲥ ϫⲱ ⲙⲙⲟⲟⲩ ⲙⲛⲛⲥⲁⲛⲁⲓ ⲥⲩⲙⲉⲣⲟⲛ ⲉⲓ ⲁⲅⲅⲉⲗⲟⲓ ⲉⲡⲓ ⲅⲏⲥ ⲭⲱⲣⲉⲩ ⲥⲓⲛ • ⲕⲁⲓ ⲧⲟⲛ ⲟⲩⲣⲅⲁⲛⲓⲟⲛ ⲩⲙⲛⲟⲛ ⲯⲁⲗⲗⲟⲩⲥⲓⲛ • ⲇⲟⲝⲁ ⲉⲛ ⲩⲙ ⲯⲓⲥⲧⲏⲥ Ⲑ⳰Ⲱ ⲕⲁⲓ ⲉⲡⲓ ⲅⲏⲥ ⲉⲓⲣⲏⲛⲏⲥ ⲉⲛ ⲁⲛⲑⲣⲱⲡⲓⲥ ⲉⲩⲇⲟⲕⲓⲁ • ⲉ ⲫⲱⲛⲏ ⲧⲟⲛ ⲡⲣⲟⲫⲏⲧⲟⲛ ⲉⲡⲗⲏⲣⲟ ⲑⲉⲩⲥⲁⲛ • ⲧⲟⲩ ⲡⲣⲟⲫⲏⲧⲉⲩⲥⲁⲛ • ⲧⲉⲥ ⲡⲉⲣⲓ ⲧⲏⲥ ⲧⲟⲩ Ⲕ⳰Ⲩ • ⲡⲁⲣⲣⲟⲩⲥⲓⲁⲛ ⲙⲱⲩⲥⲏⲥ ⲅⲁⲣ ⲟ ⲇⲓⲕⲁⲓⲟⲥ • ⲓⲇⲉⲧⲏⲛ ⲃⲁ ⲧⲟⲛ • ⲕⲁⲓ ⲟ ⲙⲉⲛ ⲏ ⲡⲩⲗⲏ ⲕⲁⲓⲙⲓⲥ ⲫⲗⲟⲅⲓⲥⲁⲙⲉⲛⲟⲥ • ⲉⲝ ⲁⲩⲧⲏⲥ ⲅⲁⲣ ⲉⲗⲁ ⲗⲉⲓ ⲡⲣⲟⲥ ⲁⲩⲧⲟⲛ ⲟ Ⲕ⳰Ⲥ • ⲉⲅⲱ ⲉⲓⲙⲓ ⲟ Ⲑ⳰Ⲥ ⲧⲟⲛ ⲡⲁⲧⲏⲣⲟⲛ ⲥⲟⲩ ⲡⲟⲑⲉⲛ ⲙⲓⲧⲩⲛ ⲡⲁⲣⲑⲉⲛⲟⲛ • ⲧⲓⲛ ⲃⲁ ⲧⲟⲛ ⲗⲟⲅⲓⲥⲟⲧⲏⲛ • ⲁⲥⲡⲟⲣⲱⲥ • ⲥⲩⲛ ⲗⲁⲃⲟⲩⲥⲁ Ⲑ⳰Ⲛ ⲕⲁⲓ ⲇⲉⲕⲟⲩⲥⲁ • ⲙⲉⲧⲁ ⲥ ⲁⲣⲕⲟⲥ • ⲕⲁⲓ ⲙⲩ ⲫⲗⲟⲅⲓⲥⲑⲩⲥⲓ • Ⲫⲟⲃⲏⲑⲓⲗⲓⲟⲩ ⲉⲛⲁⲛⲑⲣⲱⲡⲓ ⲕⲁⲓ ⲫⲣⲓ ⲝⲟ • ⲟⲧⲓ ⲙⲉⲧⲁ ⲧⲟⲛ ⲗⲟⲅⲟⲛ • ⲉⲙⲓⲛⲉⲛ ⲡⲁⲣⲑⲉⲛⲟⲛ • ⲧⲟⲛ ⲏⲗⲓⲟⲩ ⲃⲗⲁⲥⲑⲉⲛⲉ • ⲉⲧⲉⲕⲉⲛⲟ ⲁⲩ ⲧⲟⲥ • ⲟ ⲉⲝ ⲁⲩⲧⲏⲥ • ⲥⲁⲣⲕⲱⲑⲏⲥ ⲑⲉⲟ ⲇⲱⲕⲉ • ⲁⲩⲧⲏⲛ ⲁⲛⲉⲧⲉⲓⲗⲉⲛ ⲟ ⲉⲛ ⲟⲩⲣⲁⲛⲓⲥ • ⲁⲙⲏⲧⲱⲣ ⲕⲁⲓ ⲉⲡⲓ ⲅⲏⲥ ⲁⲡⲁ ⲧⲱⲣ Ⲕ⳰Ⲉ ⲧⲟⲝⲁ ⲥⲟⲓ •

Textual notes Top margin: A table header runs across the page consisting of brocaded lines with geometric patterns and floral ornaments. Two birds are depicted above it. Lines 1–4: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

319

(126v = 251v) Translation of the Coptic and Greek [Coptic] With God. Antiphons. These are the responses. Say them after the following (antiphon verses). (5) [Greek] Today the angels come and sing the heavenly hymn. Glory to God in the highest and on earth peace, goodwill to men.1 (10) The voice of the prophets was full of the prophecy concerning the coming of the Lord. For Moses the righteous saw the bush and it was not burnt by the (15) consuming fire; for from it the Lord said to him: “I am the God of your fathers.”2 Likewise, the virgin mother, the rational bush, without seed, (20) carrying God and showing him forth with flesh, nevertheless was not consumed. Have fear and tremble at the incarnation because after the Word, she remained a virgin. (25) He who formed the sun became a child. The one who took flesh from her gave birth to her as Theotokos. You without mother in heaven and without father on earth, glory to you.

1 2

Luke 2:14. Exodus 3:6.

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(127r = 252r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲁⲛⲧⲓⲫⲁⲛⲱ

ⲥⲩⲙⲉⲣⲟⲛ ⲟⲩⲣⲁⲛⲓⲟⲛ ⲟ ⲡⲁⲧⲏⲣ

ⲁⲡⲉⲥⲧⲁⲗⲓ ⲗⲁⲗⲓⲥⲉⲛ ⲡⲁⲥⲓⲛ ⲧⲏⲛ ⲟⲓ ⲕⲟⲩⲙⲉⲛⲏ • ⲙⲉⲅⲁⲗⲓⲛ ⲭⲁⲣⲁⲛ ⲡⲁⲣⲑⲉⲛⲟⲛ • ⲉⲧⲉⲕⲉⲛ ⲕⲁⲓ ⲡⲁⲗⲓⲛ ⲁⲛⲇⲣⲁ • ⲟⲩⲕ ⲉⲅⲛⲟⲥⲕⲱⲙⲉⲛⲏ ⲉⲙ ⲙⲟⲛⲁ ⲉⲓⲡⲟⲗⲟⲅⲓⲥⲑⲉ • ⲕⲁⲓ ⲭⲁⲣⲓⲧⲟ ⲙⲉⲛⲏ • ⲟ Ⲕ⳰Ⲥ ⲙⲉⲧⲁ ⲥⲟⲩ • ⲓⲧⲟⲛ ⲧⲏⲥ ⲧⲟⲛ ⲁⲥⲧⲏⲣⲁ • ⲉⲛ ⲧⲏ ⲁⲛⲁⲧⲟⲗⲏ ⲓⲇⲟⲩⲥ ⲧⲟⲩ ⲁⲣⲭⲓⲉⲣⲉⲩⲥ • ⲕⲁⲓ ⲧⲟⲩⲥ ⲅⲣⲁⲙⲙⲁⲧⲟⲩⲥ ⲉⲡⲓ ⲉⲣⲟⲧⲁ ⲡⲟⲩ ⲅⲉⲛⲛⲁ ⲧⲓⲛ Ⲭ⳰Ⲛ • ⲁⲅⲁⲗⲗⲓⲱⲙⲉ ⲛⲟⲥ ⲉⲛ ⲃⲏⲑⲗⲉⲉⲙ • ⲉⲧⲉⲭⲑⲏ ⲕⲁⲧⲁ ⲧⲟ ⲅⲉⲅⲣⲁⲙⲙⲉⲛⲟⲥ ⲇⲟⲝⲁ ⲥⲓ Ⲭ⳰Ⲉ ⲟ Ⲑ⳰Ⲥ • ⲧⲏⲛ Ⲙ⳰Ⲏ⳰Ⲣⲁⲛ ⲧⲟⲩ ⲫⲱⲧⲟⲥ • ⲁⲛⲉⲇⲉⲓⲝⲓⲛⲟⲥ ⲫⲓⲗⲁⲛ ⲑⲣⲟⲡⲉ • ⲁⲩⲧⲱ ⲃⲟⲏⲥⲱⲙⲉⲛ ⲁⲩⲧⲏ ⲧⲟⲛ ⲩⲙⲛⲟⲛ ⲉⲓⲡⲟⲙⲉⲛ • Ⲁ⳰Ⲅ⳰ⲒⲞ⳰Ⲥ • Ⲁ⳰Ⲅ⳰ⲒⲞ⳰Ⲥ • Ⲁ⳰Ⲅ⳰ⲒⲞ⳰Ⲥ ⲉⲛ Ⲕ⳰Ⲉ ⲧⲟⲩ ⲭⲣⲟⲛⲟⲩ ⲧⲟ ⲡⲗⲏⲣⲱⲙⲁ Ⲕ⳰Ⲉ Ⲇ⳰Ⲟ⳰Ⲝ⳰Ⲁ ---------------⳾⳾------------------⳾⳾------------ⲁⲛϯⲫⲱⲛⲁ • ⲧⲟⲩ ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲩ ⲅⲁⲃⲣⲓⲏⲗ • ⲇⲉⲩⲇⲉ ⲕⲉ ⲥⲓⲛⲡⲱⲣⲉⲩⲥⲱⲙⲉⲛ ⲡⲣⲟⲥ ⲧⲏⲛ • ⲡⲁⲣⲑⲉⲛⲟⲛ • ⲙⲁⲣⲓⲁⲙ ⲕⲉ ⲧⲁⲩⲧⲏⲛ ⲁⲥⲡⲁⲍⲱⲙⲉⲑⲁ • ⲱⲥ ⲙⲏⲧⲏⲣⲁⲛ • ⲕⲉ ⲧⲣⲟⲫⲟⲥ ⲧⲏⲛ ⲍⲱⲏⲛ ⲏⲙⲱⲛ ⲟⲩ ⲅⲁⲣ ⲉⲥ ⲧⲏⲛ ⲧⲁⲩⲧⲏⲛ ⲃⲣⲉⲫⲟⲥ ⲟⲓ ⲥⲧⲣⲁϯⲁⲓ ⲧⲏⲥ ⲃⲁⲥⲓⲗⲓⲁ ⲙⲟⲛⲟⲛ ⲁⲥⲡⲁⲍⲁⲥⲑⲉ • ⲁⲗⲗⲁ ⲕⲉ ⲏⲙⲓⲥ ⲧⲁ ⲡⲓⲛⲟⲓ ⲉⲩⲝⲁⲥⲑⲉ • ⲓⲇⲏⲛ ⲕⲉ ⲡⲣⲟⲥ

Textual notes Line 1: Red letters. Read ⲁⲛⲧⲓⲫⲱⲛⲁ for ⲁⲛⲧⲓⲫⲁⲛⲱ. Line 21: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

321

(127r = 252r) Translation of the Greek Antiphon Today, the heavenly father sent all the universe to praise the virgin with great (5) joy, who gave birth even without knowing a man. In one (word), you spoke rationally, O full of grace. The Lord is with you. After they saw the star in the east, (10) the archpriests and scribes knew where the Christ would be born on the feast. He was exalted and born in Bethlehem according to the scripture. (15) Glory to you, O Christ God. On the day of light, the lover of mankind shown forth. We cry out to him and say the hymn: Holy, holy, holy, O Lord, in the fullness of (20) time. O Lord, glory. Antiphon Come let us go to the virgin Mary with the archangel Gabriel and (25) let us greet her as mother and nurse of our life. For the babe is in her. O armies of the only kingdom, greet (her). But even you, amplify the pinoi. (30) See and

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CHAPTER 3

(127v = 252v) Ⲣ⳰Ⲕ⳰Ⲍ 1 2 3 4 5 6 7 8 9

ⲫⲉⲛⲅⲁⲥⲑⲉ • ⲉⲅⲉⲛⲟⲩ • ⲡⲁⲥⲉ ⲅⲉ ⲛⲉⲁⲓ ⲙⲁⲕⲁⲣⲓⲟⲩ • ⲥⲓⲛⲃⲟⲟⲩⲙⲉⲛ ⲡⲣⲟⲥ ⲁⲩⲧⲏⲛ • ⲭⲉⲣⲉ ⲁⲙⲓⲁⲛⲧⲉ • ⲭⲉⲣⲉ ⲭⲱⲣⲉ ⲑⲉⲟ ⲧⲣⲉⲡⲱⲥ • ⲭⲉⲣⲉ ⲁⲅⲛⲏ • ⲭⲉⲣⲉ ⲧⲉⲣⲡⲛⲓ ⲕⲉ ⲕⲁⲗⲉ • ⲭⲉⲣⲉ ⲉⲩⲉⲓⲧⲓ ⲭⲉⲣⲉ ⲁⲥⲡⲟⲣⲟⲥ • ⲭⲉⲣⲉ ⲁⲫⲑⲟⲣⲟⲥ ⲭⲉⲣⲉ Ⲙ⳰Ⲏ⳰Ⲣ ⲁⲅⲁⲙⲉ • ⲭⲉⲣⲉ Ⲙ⳰Ⲏ⳰Ⲣ ⲁⲛⲩⲙⲫⲉⲩⲧⲉ • ⲕⲉ ⲇⲟⲝⲁ ⲥⲟⲓ ----------------⳾⳾-------------------⳾⳾--------------

TEXT, TRANSLATION, AND CRITICAL NOTES

323

(127v = 252v) Translation of the Greek illumine (the) nation. All generations bless (her). We cry aloud to her: Hail O pure one. Hail O country of divine (5) fortune. Hail O holy one. Hail O pleasant and good one. Hail O beautiful one. Hail O unsown one. Hail O uncorrupt one. Hail O mother without marriage. Hail O mother without nuptials. And glory to you.

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CHAPTER 3

(128r = 253r) -------------⳾⳾----------------⳾⳾----------1 ⲛⲉⲕⲯⲁⲗⲗⲉⲓ ϩⲛⲥⲟⲟⲩⲧⲛ ⲥⲧⲭⲟⲥ ⲉⲧⲛⲏⲥⲧⲓⲁ -------------⳾⳾----------------⳾⳾----------2 ϩⲱⲃ ⲛⲓⲙ ⲉⲧⲉϥⲛⲁ 3 ⲁⲁⲩ ⲛⲁⲥⲟⲟⲩⲧⲛ • 4 ⲉⲧⲃⲉⲛⲁϫⲁϫⲉ ⲥⲟⲟⲩⲧⲛ ⲛⲧⲉⲕϩⲓⲏ 5 ⲁⲩⲱ ⲕⲛⲁⲥⲟⲟⲩⲧⲛ ⲡⲇⲓⲕⲁⲓⲟⲥ • 6 ϥⲛⲁⲕⲣⲓⲛⲉ ⲛⲛⲗⲁⲟⲥ ϩⲛⲟⲩⲥⲟⲟⲩⲧⲛ 7 ⲁϥⲙⲉⲣⲉⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ • ⲁⲡⲉϥϩⲟ 8 ⲛⲁⲩ ⲡⲥⲟⲟⲩⲧⲛ • 9 ⲉⲣⲉⲛⲁⲃⲁⲗ ⲛⲁⲩ ⲡⲥⲟⲟⲩⲧⲛ • 10 ⲁⲛⲟⲛ ⲇⲉ ⲁⲛⲧⲱⲟⲩⲛ ⲁⲩⲱ ⲁⲛⲥⲟⲟⲩⲧⲛ 11 ⲁⲧⲁⲟⲩⲉⲣⲏⲧⲉ ⲅⲁⲣ ⲁⲥⲉⲣⲁⲧⲥ ϩⲙⲡⲥⲟⲟⲩⲧⲛ 12 ϩⲁⲣⲉϩⲧⲙⲛⲧⲃⲁⲗϩⲏⲧ ⲛⲅⲛⲁⲛⲁⲩ13 ⲡⲥⲟⲟⲩⲧⲛ • 14 ⲉⲣⲉⲛⲉϩⲓⲟⲟⲩ ⲉⲙⲡⲣⲱⲙⲉ ⲥⲟⲟⲩⲧⲛ 15 ϩⲓⲧⲙⲠ⳰Ⲟ⳰Ⲥ • 16 ⲥⲱⲙⲛⲧ ⲛⲅⲥⲟⲟⲩⲧⲛ ⲛⲅⲣⲣⲣⲟ • 17 ⲟⲩϭⲉⲣⲱⲃ ⲛⲥⲟⲟⲩⲧⲛ ⲡⲉ ⲡϭⲉⲣⲱⲃ 18 ⲛⲧⲉⲕⲙⲛⲧⲉⲣⲟ • 19 ⲁϥⲥⲟⲟⲩⲧⲛ ⲛⲧⲉϥϭⲓϫ ⲉⲃⲟⲗ ⲉⲧⲟⲩⲉⲓⲟ 20 ϯⲛⲁⲥⲟⲟⲩⲧⲛ ⲡⲁⲧⲟⲟⲩⲉ ⲉϫⲛϯⲇⲟⲩ21 ⲙⲁⲓⲁ • 22 ϫⲉⲕⲛⲁⲕⲣⲓⲛⲉ ⲛⲛⲗⲁⲟⲥ ϩⲛⲟⲩⲥⲟⲟⲩⲧⲛ • 23 ⲡⲞ⳰Ⲥ ⲡⲛⲟⲩⲧⲉ ⲛⲛⲉⲛⲟⲩϫⲁⲓ ϥⲛⲁ 24 ⲥⲟⲟⲩⲧⲛ ⲛⲁⲛ • 25 ⲕⲣⲓⲛⲉ ⲙⲡⲉⲕⲗⲁⲟⲥ ϩⲛⲟⲩⲥⲟⲟⲩⲧⲛ • 26 ⲁⲩⲱ ⲁⲛⲟⲕ ϯⲛⲁⲕⲣⲓⲛⲉ ⲙⲡⲥⲟⲟⲩⲧⲛ • 27 ϥⲛⲁⲕⲣⲓⲛⲉ ⲛⲛⲗⲁⲟⲥ ϩⲛⲟⲩⲥⲟⲟⲩⲧⲛ • 28 ⲁⲩⲱ ϩⲛⲗⲁⲟⲥ ϩⲛⲟⲩⲥⲟⲟⲩⲧⲛ • Textual notes Top margin: A brocaded double line runs across the page. Line 1: Red letters. In the right margin, ⲥⲧⲭⲟⲥ ⲉⲧⲛⲏⲥⲧⲓⲁ is written perpendicular along the vertical axis in black letters, spanning lines 1–3 of the main text. Line 8: Read ⲉⲡⲥⲟⲟⲩⲧⲛ in place of ⲡⲥⲟⲟⲩⲧⲛ. Line 9: Read ⲉⲡⲥⲟⲟⲩⲧⲛ in place of ⲡⲥⲟⲟⲩⲧⲛ.

TEXT, TRANSLATION, AND CRITICAL NOTES

(128r = 253r) Translation of the Coptic And sing hymns from “Upright,” to the tune of the fast. Everything he will do will be upright.1 Because of my enemies, make upright your way.2 (5) And you will make upright the just.3 He will judge the peoples with uprightness.4 He loved righteousness, and his face beheld uprightness.5 My eyes shall behold uprightness.6 (10) But we arose and stood upright.7 For my foot stood uprightly.8 Maintain innocence and behold uprightness.9 The ways of man shall be upright (15) through the Lord.10 Draw (bow), and straighten, and reign as king.11 The rod of your kingdom is an upright rod.12 He made his hand upright for retribution.13 (20) I will make my sandal upright over Idumea.14 Because you will judge the peoples with uprightness.15 The Lord, the God of our salvation, will make us upright.16 (25) Judge your people with uprightness.17 And I myself will judge with uprightness.18 He will judge the peoples with uprightness, and peoples with uprightness.19

1

Psalm 1:3 LXX (= 1:3 NRSV; 1:3 Budge). Psalm 5:9 LXX (= 5:8 NRSV; 5:8 Budge). 3 Psalm 7:10 LXX (= 7:9 NRSV; 7:9 Budge). 4 Psalm 9:9 LXX (= 9:8 NRSV; 9:8 Budge). 5 Psalm 10:7 LXX (= 11:7 NRSV; 10:7 Budge). 6 Psalm 16:2 LXX (= 17:2 NRSV; 16:2 Budge). 7 Psalm 19:9 LXX (= 20:8 NRSV; 19:8 Budge). 8 Psalm 25:12 LXX (= 26:12 NRSV; 25:12 Budge). 9 Psalm 36:37 LXX (= 37:37 NRSV; 36:37 Budge). 10 Psalm 36:23 LXX (= 37:23 NRSV; 36:23 Budge). 11 Psalm 44:5 LXX (= 45:4 NRSV; 44:4 Budge). 12 Psalm 44:7 LXX (= 45:6 NRSV; 44:6 Budge). 13 Psalm 54:21 LXX (= 55:20 NRSV; 54:20 Budge). 14 Psalm 59:10 LXX (= 60:8 NRSV; 59:8 Budge). 15 Psalm 66:5 LXX (= 67:4 NRSV; 66:4 Budge). 16 Psalm 67:20 LXX (= 68:19 NRSV; 67:20 Budge). 17 Psalm 71:2 LXX (= 72:2 NRSV; 71:2 Budge). 18 Psalm 74:3 LXX (= 75:2 NRSV; 74:2 Budge). 19 Psalm 97:9 LXX (= 98:9 NRSV; 97:9 Budge). 2

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CHAPTER 3

(128v = 253v) Ⲣ⳰Ⲕ⳰Ⲏ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲛⲧⲟⲕ ⲁⲕⲥⲃⲧⲉⲡⲥⲟⲟⲩⲧⲛ • ⲁⲩⲱ ⲡⲉⲩⲥⲡⲉⲣⲙⲁ ⲛⲁⲥⲟⲟⲩⲧⲛ ϣⲁⲉⲛⲉϩ • ⲉⲩⲧⲙⲁⲉⲓⲏⲩ ϩⲛⲟⲩⲙⲉ ⲙⲛⲟⲩⲥⲟⲟⲩⲧⲛ • ⲱ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲁϩⲙⲛ • ⲱ Ⲡ⳰Ⲟ⳰Ⲥ ⲥⲟⲩⲧⲛⲛⲛ • ⲛⲁⲛⲟⲩ ⲉⲣⲉⲛⲁϩⲓⲱⲟⲩⲉ • ⲛⲁⲥⲟⲟⲩⲧⲛ ϯⲛⲁⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉⲃⲟⲗ • ⲙⲡⲥⲟⲟⲩⲧⲛ ϩⲛⲟⲩ ⲉⲣⲉⲟⲩϣⲏⲣⲉ ϣⲏⲙ ⲛⲁⲥⲟⲟⲩⲧⲛ ⲛⲧⲉϥϩⲓⲏ •

ⲁϥⲥⲟⲟⲩⲧⲛ ⲛⲧⲉⲕϭⲓϫ ⲉⲧⲟⲣⲅⲏ ⲛⲛⲉⲕϫⲁϫⲉ •

ⲙⲁⲣⲉⲡⲁϣⲗⲏⲗ ⲥⲟⲟⲩⲧⲛ ⲛⲑⲉ ⲛⲟⲩϣⲟⲩϩⲏⲛⲉ ⲙⲡⲉⲕⲙⲧⲟ ⲉⲃⲟⲗ •

ⲡⲉⲕⲠ⳰Ⲛ⳰Ⲁ ⲉⲧⲛⲁⲛⲟⲩϥ ⲛⲁϫⲓⲙⲟⲉⲓⲧ

ϩⲛⲟⲩⲥⲟⲟⲩⲧⲛ • ------------⳾⳾---------------⳾⳾---------ⲕⲉⲥⲧⲟⲭⲟⲥ ⲛⲟⲩⲟⲉⲓⲛ ------------⳾⳾---------------⳾⳾---------ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲉϫⲱⲛ ⲛϭⲓⲡⲟⲩⲟⲉⲓⲛ ⲙⲡⲉⲕϩⲟ Ⲡ⳰Ⲟ⳰Ⲥ • ⲡⲞ⳰Ⲥ ⲡⲁⲛⲟⲩⲧⲉ ⲡⲁⲛⲟⲩⲧⲉ ⲁⲣⲓⲟⲩⲟⲉⲓⲛ ⲉⲛⲁⲃⲁⲗ • ⲟⲩⲙⲟⲟⲩⲉ ⲉϥϩⲏⲡ ϩⲛⲛⲉⲕⲗⲟⲟⲗⲉ ⲛⲁⲏⲣ ⲉⲃⲟⲗ ϩⲙⲡⲟⲩⲟⲉⲓⲛ • ϫⲉ ⲛⲧⲟⲕ ⲉⲧⲣⲟⲩⲟⲉⲓⲛ ⲉⲡⲁϩⲏⲃⲥ • ⲧⲉⲛⲧⲟⲗⲏ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲟⲩⲟⲉⲓⲛ ⲧⲉ ⲥⲣⲟⲩⲟⲉⲓⲛ ⲡϫⲟⲉⲓⲥ ⲡⲉ ⲡⲁⲟⲩⲟⲉⲓⲛ ⲙⲉⲛⲡⲁⲤ⳰Ⲱ⳰Ⲣ ⲉⲓⲛⲁⲣϩⲟⲧⲉ ϩⲏⲧϥ ⲛⲛⲓⲙ • ϯ ⲙⲡⲉⲧⲛⲟⲩⲟⲓ ⲉⲣⲟϥ ⲛⲧⲉⲧⲛⲟⲩⲟⲉⲓⲛ • ⲛϩⲣⲁⲓ ϩⲙⲡⲉⲕⲟⲩⲟⲉⲓⲛ ⲧⲉⲛⲛⲁⲛⲁⲩ ⲉⲩⲟⲩϥⲛⲁⲉⲓⲛⲉ ⲉⲃⲟⲗ ⲛⲧⲉⲕⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲛⲑⲉ ⲙⲡⲟⲩⲟⲉⲓⲛ

Textual notes Line 9: Read ⲁⲕⲥⲟⲟⲩⲧⲛ in place of ⲁϥⲥⲟⲟⲩⲧⲛ. Line 15: Red letters. Line 16: Large decorative capitals, red and yellow. The initial alpha contains a cross similar to those in WM Fragment 1129.3124.15a. Line 18: ⲡⲁⲛⲟⲩⲧⲉ is written twice consecutively; a corrector has struck through the second ⲡⲁⲛⲟⲩⲧⲉ with a horizontal line. Line 27: Read ⲉⲩⲟⲩⲟⲉⲓⲛ in place of ⲉⲩⲟⲩ-. Line 28: ⲛⲑⲉ ⲙⲡⲟⲩⲟⲉⲓⲛ is written below the line of text and joined by a curved ligature.

TEXT, TRANSLATION, AND CRITICAL NOTES

(128v = 253v) Translation of the Coptic It is you who prepared uprightness.1 And their offspring will be upright forever.2 Being justified in truth and uprightness.3 O Lord, save us! O Lord, make us upright!4 (5) It is good that my ways should be upright.5 I will acknowledge you with uprightness.6 How will a young man make his way upright?7 You made your hand upright against the wrath of (10) your enemies.8 Let my prayer be upright like incense before you.9 Your good spirit will guide uprightly.10 (15) Another tune: “Light” The light of your countenance, O Lord, was revealed upon us.11 O Lord my God, enlighten my eyes.12 (20) Water hidden in airy clouds; from the light.13 Because it is you who makes light my lamp.14 The commandment of the Lord is light, it enlightens.15 The Lord is my light and my salvation; (25) whom shall I fear?16 Seek him and be enlightened.17 In your light shall we see light.18 He will publish your righteousness like light.19

1

Psalm 98:4 LXX (= 99:4 NRSV; 98:4 Budge). Psalm 101:29 LXX (= 102:28 NRSV; 101:28 Budge). 3 Psalm 110:8 LXX (= 111:8 NRSV; 110:8 Budge). 4 Psalm 117:25 LXX (= 118:25 NRSV; 117:25 Budge). 5 Psalm 118:5 LXX (= 119:5 NRSV; 118:5 Budge). 6 Psalm 118:7 LXX (= 119:7 NRSV; 118:7 Budge). 7 Psalm 118:9 LXX (= 119:9 NRSV; 118:9 Budge). 8 Psalm 137:7 LXX (= 138:7 NRSV; 137:7 Budge). 9 Psalm 140:2 LXX (= 141:2 NRSV; 140:2 Budge). 10 Psalm 142:10 LXX (= 143:10 NRSV; 142:10 Budge). 11 Psalm 4:7 LXX (= 4:6 NRSV; 4:6 Budge). 12 Psalm 12:4 LXX (= 13:3 NRSV; 12:4 Budge). 13 Psalm 17:12–13 LXX (= 18:11–12 NRSV; 17:11–12 Budge). 14 Psalm 17:29 LXX (= 18:28 NRSV; 17:28 Budge). 15 Psalm 18:9 LXX (= 19:8 NRSV; 18:8 Budge). 16 Psalm 26:1 LXX (= 27:1 NRSV; 26:1 Budge). 17 Psalm 33:6 LXX (= 34:5 NRSV; 33:5 Budge). 18 Psalm 35:10 LXX (= 36:9 NRSV; 35:9 Budge). 19 Psalm 36:6 LXX (= 37:6 NRSV; 36:6 Budge). 2

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(129r = 254r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲡⲉⲕⲟⲩⲟⲉⲓⲛ ⲙⲛⲧⲉⲕⲙⲉ ⲛⲧⲟⲟⲩ ⲛⲛⲧⲁⲩϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ •

ⲁⲩⲱ ⲡⲟⲩⲟⲉⲓⲛ ⲙⲡⲉⲕϩⲟ ϫⲉⲁⲕⲟⲩⲁϣⲟⲩ ⲙⲡⲉⲙⲧⲟ ⲉⲃⲟⲗ ϩⲙⲡⲟⲩⲟⲉⲓⲛ ⲛⲛⲉⲧⲟⲛϩ • ⲙⲁⲣⲉⲡⲉⲕϩⲟ ⲡⲁⲛⲟⲩⲧⲉ ⲉⲣⲟⲩⲟⲉⲓⲛ ⲉϩⲣⲁⲓ ⲉϫⲱⲛ •

ⲛⲧⲟⲕ ⲡⲉⲛⲧⲁⲕⲥⲃⲧⲉⲙⲡⲟⲩⲟⲉⲓⲛ ⲙⲛⲡⲣⲏ •

ⲁⲛⲉⲕⲃⲣⲏϭⲉ ⲉⲣⲟⲩⲟⲉⲓⲛ ⲉⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ • ⲁⲩⲱ ϩⲙⲡⲟⲩⲟⲉⲓⲛ ⲡⲕⲱϩⲧ ⲛⲧⲉⲩϣⲏ ⲧⲏⲣⲥ •

ⲡϫⲟⲉⲓⲥ ⲛⲁⲙⲟⲟϣⲉ ϩⲙⲡⲟⲩⲟⲉⲓⲛ ⲙⲡⲉⲕϩⲟ • ⲙⲁⲣⲉⲡⲟⲩⲟⲉⲓⲛ • ⲙⲠ⳰Ⲟ⳰Ⲥ ⲡⲉⲛⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ϩⲣⲁⲓ ⲉϫⲱⲛ •

ⲁⲡⲟⲩⲟⲉⲓⲛ ϣⲁ ⲙⲡⲇⲓⲕⲁⲓⲟⲥ • ⲁⲩⲱ ⲡⲟⲩⲛⲟϥ ⲛⲛⲉⲧⲥⲟⲩⲧⲱⲛ •

ⲡⲉⲛⲧⲁϥϭⲟⲟⲗϥ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲛⲑⲉ ⲛⲟⲩϩⲟⲓⲧⲉ •

ⲙⲙⲛⲟⲩⲕⲱϩⲧ ⲉⲣⲟⲩⲟⲉⲓⲛ ⲉⲣⲟⲟⲩ ⲛⲧⲉⲩϣⲏ ⲧⲏⲣⲥ •

ϩⲛⲛⲟⲩⲟⲉⲓⲛ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲉⲃⲟⲗ ϩⲛⲑⲏ ⲁⲓϫⲡⲟⲕ •

ⲁⲡⲟⲩⲟⲉⲓⲛ ϣⲁ ϩⲙⲡⲕⲁⲕⲉ • ⲁⲩⲱ ⲡⲟⲩⲛⲟϥ ⲛⲛⲉⲧⲥⲟⲩⲧⲱⲛ •

ⲡϩⲏⲃⲥ ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ ⲡⲉ ⲡⲉⲕϣⲁϫⲉ • ⲁⲩⲱ ⲡⲟⲩⲟⲉⲓⲛ ⲡⲉ ⲡⲉ ⲛⲛⲁϩⲓⲟⲟⲩⲉ • ⲡⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲛⲉⲕϣⲁϫⲉ ⲡⲉⲧⲣⲟⲩⲟⲉⲓⲛ ⲉⲣⲟⲓ •

ⲡⲉⲛⲧⲁϥⲧⲁⲙⲓⲉⲛⲛⲉⲓⲛⲟϭ ⲛⲣⲉϥⲉⲣⲟⲩⲟⲉⲓⲛ • ϫⲉⲟⲩϣⲁⲉⲛϩ ⲡⲉ ⲡⲉϥⲛⲁ •

Textual notes Line 7: Read ⲥⲃⲧⲉⲡⲟⲩⲟⲉⲓⲛ in place of ⲥⲃⲧⲉⲙⲡⲟⲩⲟⲉⲓⲛ. Line 10: Read ⲙⲡⲕⲱϩⲧ in place of ⲡⲕⲱϩⲧ. Line 12: Read ⲥⲉⲛⲁⲙⲟⲟϣⲉ in place of ⲛⲁⲙⲟⲟϣⲉ. The omicron in ⲙⲡⲉⲕϩⲟ is written above the line of text. Line 26: Read ⲡⲉ in place of ⲡⲉ ⲡⲉ. Line 29: Read ⲛⲉⲓⲛⲟϭ in place of ⲛⲛⲉⲓⲛⲟϭ.

TEXT, TRANSLATION, AND CRITICAL NOTES

(129r = 254r) Translation of the Coptic Your light and your truth are what guided me.1 And the light of your countenance, because you delighted in them.2 In the light of the living.3 (5) Let your countenance, O my God, make light upon us.4 It is you who prepared the light and the sun.5 Your lightning-bolts made light the world.6 (10) And by the light of fire all night.7 O Lord, (they) will walk in the light of your countenance.8 Let the light of the Lord our God be upon us.9 (15) Light dawned for the righteous person, and joy for the upright.10 Who robed himself with light as with a garment.11 And a fire to give light for them (20) all night.12 Among the lights of the saints; from the womb I have begotten you.13 Light dawned in the darkness, and joy for the upright.14 (25) Your word is the lamp for my feet and the light for my paths.15 It is the revelation of your words that enlightens me.16 Who created these great illuminators; because his mercy is forever.17

1

Psalm 42:3 LXX (= 43:3 NRSV; 42:3 Budge). Psalm 43:4 LXX (= 44:3 NRSV; 43:3 Budge). 3 Psalm 55:14 LXX (= 56:13 NRSV; 55:13 Budge). 4 Psalm 66:2 LXX (= 67:1 NRSV; 66:1 Budge). 5 Psalm 73:16 LXX (= 74:16 NRSV; 73:16 Budge). 6 Psalm 76:19 LXX (= 77:18 NRSV; 76:18 Budge). 7 Psalm 77:14 LXX (= 78:14 NRSV; 77:14 Budge). 8 Psalm 88:16 LXX (= 89:15 NRSV; 88:15 Budge). 9 Psalm 89:17 LXX (= 90:17 NRSV; 89:17 Budge). 10 Psalm 96:11 LXX (= 97:11 NRSV; 96:11 Budge). 11 Psalm 103:2 LXX (= 104:2 NRSV; 103:2 Budge). 12 Psalm 104:39 LXX (= 105:39 NRSV; 104:39 Budge). 13 Psalm 109:3 LXX (= 110:3 NRSV; 109:3 Budge). 14 Psalm 111:4 LXX (= 112:4 NRSV; 111:4 Budge). 15 Psalm 118:105 LXX (= 119:105 NRSV; 118:105 Budge). 16 Psalm 118:130 LXX (= 119:130 NRSV; 118:130 Budge). 17 Psalm 135:7 LXX (= 136:7 NRSV; 135:7 Budge). 2

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(129v = 254v) Ⲣ⳰Ⲕ⳰Ⲑ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲧⲉⲩϣⲏ ⲛⲁⲉⲣⲟⲩⲉⲓⲛ ϩⲛⲧⲉⲧⲣⲩⲫⲏ ⲁⲩⲱ ⲧⲉⲩϣⲏ ⲛⲁⲣⲟⲩⲟⲉⲓⲛ ⲛⲑⲉ ⲙⲡⲉϩⲟⲟⲩ •

ⲛⲑⲉ ⲙⲡⲉⲥⲕⲁⲕⲉ ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲙⲡⲉⲥⲕⲉⲟⲩⲟⲉⲓⲛ •

ⲛⲥⲓⲟⲩ ⲧⲏⲣⲟⲩ ⲙⲛⲡⲟⲩⲟⲉⲓⲛ ⲥⲙⲟⲩ ⲉⲣⲟϥ -----------------⳾⳾--------------------⳾⳾-------------ⲛϩⲏⲃⲥ ⲧⲟⲩ ⲁⲩⲧⲟⲩ -----------------⳾⳾--------------------⳾⳾-------------ϫⲉⲛⲧⲟⲕ ⲉⲧⲣⲟⲩⲟⲉⲓⲛ ⲉⲡⲁϩⲏⲃⲥ • ⲡⲛⲟⲩⲧⲉ ⲛⲁⲙⲉϣⲧⲑⲓⲉⲗⲏⲙ ⲙⲛⲟⲩϩⲏⲃⲥ • ⲡϩⲏⲃⲥ ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ ⲡⲉ ⲡⲉⲕϣⲁϫⲉ ⲁⲩⲱ ⲡⲟⲩⲟⲉⲓⲛ ⲡⲉ ⲛⲛⲁϩⲓⲟⲟⲩⲉ • ⲁⲓⲥⲟⲃⲧⲉ ⲛⲟⲩϩⲏⲃⲥ ⲙⲡⲁⲬ⳰Ⲣ⳰Ⲥ • -----------------⳾⳾--------------------⳾⳾-------------ⲛϫⲓⲙⲟⲉⲓⲧ ⲧⲟⲩ ⲁⲩⲧⲟⲩ -----------------⳾⳾--------------------⳾⳾-------------ϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ Ⲡ⳰Ⲟ⳰Ⲥ ϩⲛⲧⲉⲕⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ • ⲁϥϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ ϩⲓⲛⲉϩⲓⲟⲟⲩⲉ ⲛⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲉⲧⲃⲉⲡⲉϥⲣⲁⲛ • ϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ Ⲡ⳰Ⲟ⳰Ⲥ ϩⲛⲧⲉⲕⲙⲉ ϥⲛⲁϫⲓⲙⲟⲉⲓⲧϩⲏⲧⲟⲩ ⲛⲣⲙⲣⲁϣ ϩⲛⲟⲩϩⲁⲡ • ⲁⲩⲱ ⲛⲉⲕϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧⲟⲩ Ⲡ⳰Ⲟ⳰Ⲥ ϩⲛⲟⲩϩⲓⲏ ⲉⲥⲥⲟⲩⲧⲱⲛ • ⲉⲧⲃⲉⲡⲉⲕⲣⲁⲛ ⲕⲛⲁϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ • ⲡⲉⲕⲟⲩⲟⲉⲓⲛ ⲙⲛⲧⲉⲕⲙⲉ ⲛⲧⲟⲟⲩ ⲛⲛⲧⲁⲩϫⲓⲙⲟⲉⲓⲧϩⲏⲧ • ⲁⲩⲱ ⲧⲉⲕⲟⲩⲛⲁⲙ ⲛⲁϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ •

Textual notes Line 1: The eta in ⲧⲉⲧⲣⲩⲫⲏ is written above the line of text. Line 6: ⲉⲣⲟϥ is written above the line of text and joined by a curved ligature. Line 7: Red letters. Line 8: Large decorative capitals, red and yellow. Line 15: Red letters. Line 16: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

331

(129v = 254v) Translation of the Coptic The night will make light in luxury.1 And night will make light as the day.2 As its darkness, so also is its (5) light.3 All stars and the light, bless him.4 “Lamp,” same tune. Because it is you who lights my lamp.5 (10) God will search Jerusalem with a lamp.6 Your word is the lamp to my feet and the light for my paths.7 I prepared a lamp for my Christ.8 (15) “Guide,” same tune. Guide me, O Lord, in your righteousness.9 He guided me on the paths of righteousness for the sake of his name.10 (20) Guide me, O Lord, in your truth.11 He will guide the meek with judgment.12 And guide them, O Lord, on an upright path.13 (25) For the sake of your name, you will guide me.14 Your light and your truth are what guided me.15 And your right hand will guide me.16

1

Psalm 138:11 LXX (= 139:11 NRSV; 138:11 Budge). Psalm 138:12 LXX (= 139:12 NRSV; 138:12 Budge). 3 Psalm 138:12 LXX (= 139:12 NRSV; 138:12 Budge). 4 Psalm 148:3 LXX (= 148:3 NRSV; 147:3 Budge). 5 Psalm 17:29 LXX (= 18:28 NRSV; 17:28 Budge). 6 Psalm 49:6 LXX (= 50:6 NRSV; 49:6 Budge). Coptic Psalters include this line, but Greek ones do not. 7 Psalm 118:105 LXX (= 119:105 NRSV; 118:105 Budge). 8 Psalm 131:17 LXX (= 132:17 NRSV; 131:17 Budge). 9 Psalm 5:9 LXX (= 5:8 NRSV; 5:8 Budge). 10 Psalm 22:3 LXX (= 23:3 NRSV; 22:3 Budge). 11 Psalm 24:5 LXX (= 25:5 NRSV; 24:5 Budge). 12 Psalm 24:9 LXX (= 25:9 NRSV; 24:9 Budge). 13 Psalm 26:11 LXX (= 27:11 NRSV; 26:11 Budge). 14 Psalm 30:4 LXX (= 31:3 NRSV; 30:3 Budge). 15 Psalm 42:3 LXX (= 43:3 NRSV; 42:3 Budge). 16 Psalm 44:5 LXX (= 45:4 NRSV; 44:4 Budge). 2

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(130r = 255r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ⲛⲓⲙ ⲡⲉⲧⲛⲁϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ ϣⲁϯⲇⲟⲩⲙⲁⲓⲁ •

ⲁⲕϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ ⲁⲕϣⲱⲡⲉ ⲛⲁⲓ ⲛϩⲉⲗⲡⲓⲥ •

ⲛⲅϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧⲟⲩ ⲛⲛϩⲉⲑⲛⲟⲥ ϩⲙⲡⲕⲁϩ • ⲇⲒ⳰ⲀⲯⲀⲗⲘⲁ •

ⲁⲕϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧϥ ⲙⲡⲉⲕⲗⲁⲟⲥ ⲛⲑⲉ ⲛⲛⲉⲓⲉⲥⲟⲟⲩ •

ⲁϥϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧⲟⲩ ϩⲛⲟⲩⲕⲗⲟⲟⲗⲉ ⲙⲡⲉϩⲟⲟⲩ •

ⲁϥϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧⲟⲩ ϩⲛⲟⲩϩⲉⲗⲡⲓⲥ ⲁⲩⲱ ⲙⲡⲟⲩⲣϭⲱⲃ •

ⲡⲉⲧϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧϥ ⲛⲓⲱⲥⲏⲫ ⲛⲑⲉ ⲛⲛⲉⲓⲉⲥⲟⲟⲩ •

ⲁⲕϫⲓⲙⲟⲉⲓⲧ ϩⲁⲧⲉⲥϩⲏ • ϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ Ⲡ⳰Ⲟ⳰Ⲥ ϩⲛⲧⲉⲕϩⲓⲏ • ⲛⲉⲅϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧⲟⲩ ⲛⲛⲉⲩϣⲏⲣⲉ ⲁϥϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧⲟⲩ ϩⲛⲙⲙⲁ ⲙⲙⲟⲟⲛⲉ ⲉⲧⲉϩⲛⲁⲩ •

ⲛⲓⲙ ⲡⲉⲧⲛⲁϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ ϣⲁϯⲇⲟⲩⲙⲁⲓⲁ •

ⲧⲉⲕⲟⲩⲛⲁⲙ ⲛⲁϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ • ⲛⲉⲕϫⲓⲙⲟⲉⲓⲧ ϩⲏⲧ ϩⲛⲟⲩϩⲓⲏ ⲛϣⲁⲉⲡⲉⲕⲠ⳰Ⲛ⳰Ⲁ ⲉⲧⲛⲁⲛⲟⲩϥ ⲛⲁϫⲓⲙⲟ-

ⲉⲓⲧ ϩⲏⲧ • ϩⲛⲟⲩⲥⲟⲟⲩⲧⲛ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲙⲁⲩⲁⲁϥ ----------------⳾⳾-------------------⳾⳾-------------ϩⲉⲛⲑⲁⲏ ⲛⲛⲉϩⲟⲟⲩ

Textual notes Line 23: Read ⲛϣⲁⲉⲛⲉϩ in place of ⲛϣⲁⲉ-. Line 26: Red letters. Line 27: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

333

(130r = 255r) Translation of the Coptic Who will guide me to Idumea?1 You guided me, and you became for me a source of hope.2 (5) And you will guide the nations on the earth. Interlude.3 You guided your people like these sheep.4 He guided them with a cloud (10) by day.5 He guided them with hope, and they did not falter.6 Who guide Joseph like these sheep.7 (15) You guided its path.8 Guide me, O Lord, in your way.9 And guide their children.10 He guided them to pastures pleasing to them.11 (20) Who will guide me to Idumea?12 Your right hand shall guide me.13 And guide me in a way everlasting.14 Your good spirit will lead (25) me uprightly.15 “Jerusalem,” solo.16 In the last days,

1

Psalm 59:11 LXX (= 60:9 NRSV; 59:9 Budge). Psalm 60:4 LXX (= 61:2–3 NRSV; 60:3 Budge). 3 Psalm 66:5 LXX (= 67:4 NRSV; 66:4 Budge). 4 Psalm 76:21 LXX (= 77:20 NRSV; 76:20 Budge). 5 Psalm 77:14 LXX (= 78:14 NRSV; 77:14 Budge). 6 Psalm 77:53 LXX (= 78:53 NRSV; 77:53 Budge). 7 Psalm 79:2 LXX (= 80:1 NRSV; 79:1 Budge). 8 Psalm 79:10 LXX (= 80:9 NRSV; 79:9 Budge). 9 Psalm 85:11 LXX (= 86:11 NRSV; 85:11 Budge). 10 Psalm 89:16 LXX (= 90:16 NRSV; 89:16 Budge). 11 Psalm 106:30 LXX (= 107:30 NRSV; 106:30 Budge). 12 Psalm 107:11 LXX (= 107:11 NRSV; 107:10 Budge). 13 Psalm 138:10 LXX (= 139:10 NRSV; 138:10 Budge). 14 Psalm 138:24 LXX (= 139:24 NRSV; 138:23 Budge). 15 Psalm 142:10 LXX (= 143:10 NRSV; 142:10 Budge). 16 The meaning of ⲙⲁⲩⲁⲁϥ in context is not clear; the notation occurs in no other extant section. 2

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(130v = 255v) Ⲣ⳰Ⲗ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲡⲛⲟⲩⲧⲉ ⲛⲁⲙⲉϣⲧⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ •

ⲁⲩⲱ ⲙⲁⲣⲟⲩⲕⲱⲧ ⲛⲛⲥⲟⲃⲧ ⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲉⲩⲉϯ ⲛⲁⲕ ⲛⲛⲉⲩⲉⲣⲏⲧ ϩⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲛⲣⲣⲱⲟⲩ ⲛⲁⲛⲇⲱⲣⲟⲛ ⲛⲁⲕ ⲉⲡⲉⲕⲣⲡⲉ ⲑⲓⲉⲗⲏⲙ •

ⲁⲩⲕⲁⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲛⲑⲉ ⲛⲟⲩⲙⲁ ⲛϩⲁⲣⲉϩ ⲛϯϭⲉ •

ⲁⲩⲡⲉϩⲧⲡⲉⲩⲥⲛⲟϥ ⲉⲃⲟⲗ ⲛⲑⲉ ⲛⲛⲓⲙⲟⲟⲩ ⲉⲡⲕⲱⲧ ⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ •

ⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ ϩⲛⲥⲓⲱⲛ ⲡⲉϥⲥⲙⲟⲩ ϩⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ •

ⲙⲡⲉⲙⲧⲟ ⲉⲃⲟⲗ ⲙⲡⲗⲁⲟⲥ ⲧⲏⲣϥ ϩⲛⲧⲟⲩⲙⲏⲏⲧⲉ ⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ •

ⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲉⲩⲕⲱⲧ ⲙⲙⲟⲥ ⲛⲑⲉ ⲛⲟⲩⲡⲟⲗⲓⲥ ϣⲓⲛⲉ ⲛⲥⲁⲛⲉⲧϣⲟⲟⲡ • ⲉⲩⲉⲓⲣⲏⲛⲏ ⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲡⲉⲧⲟⲩⲏϩ ϩⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲛⲉϥⲛⲁⲕⲓⲙ ⲁⲛ ϣⲁⲉⲛⲉϩ •

ⲛⲅⲛⲁⲩ ⲉⲛⲁⲅⲁⲑⲟⲛ ⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ • ⲡϫⲟⲉⲓⲥ ⲥⲙⲁⲙⲁⲁⲧ ϩⲛⲥⲓⲱⲛ ⲡⲉⲧⲟⲩⲏϩ ϩⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ •

ⲉⲓϣⲁⲛⲣⲡⲟⲩⲱⲃϣ ⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲉⲩⲉⲣⲡⲱⲃϣ ⲛⲧⲁⲟⲩⲛⲁⲙ •

ⲁⲩⲱ ⲡⲉϩⲟⲟⲩ ⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ • ⲡⲟⲥ ⲡⲉⲧⲕⲱⲧ ⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲉϥⲥⲱⲟⲩϩ

ⲉϩⲟⲩⲛ ⲙⲡϫⲱⲱⲣⲉ ⲉⲃⲟⲗ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ •

ⲑⲓⲉⲣⲟⲩⲥⲁⲖ⳰Ⲏ⳰Ⲙ ⲧⲁⲉⲓⲉⲠ⳰Ⲟ⳰Ⲥ ⲥⲓⲱⲛ

ⲥⲙⲟⲩ ⲉⲡⲟⲩⲛⲟⲩⲧⲉ • ----------------⳾⳾-------------------⳾⳾-------------Ⲡ⳰Ⲟ⳰Ⲩ⳰Ⲟ ϩⲛⲑⲁⲏ ⲛⲛⲉϩⲟⲟⲩ ⲡⲛⲟⲩⲧⲉ ⲛⲁⲙⲉϣⲧ ⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ • ⲙⲛⲟⲩϩⲉⲃⲥ • ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲟⲩⲕⲣⲓⲧⲏⲥ ⲙⲙⲉ ⲡⲉ Ⲇ⳰Ⲓ⳰Ⲁ⳰Ⲯ ----------------⳾⳾-------------------⳾⳾--------------

Textual notes Line 10: The nu of ⲡⲣⲁⲛ is written above the line of text, in a different hand. Line 15: Read ⲛⲑⲓⲉⲗⲏⲙ in place of ⲑⲓⲉⲗⲏⲙ. Line 28: Ⲡ⳰Ⲟ⳰Ⲩ⳰Ⲟ is written in red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

335

(130v = 255v) Translation of the Coptic God will search Jerusalem.1 And let the walls of Jerusalem be built.2 They shall pay their vows to you in Jerusalem.3 (5) Kings will bring gifts to you about your temple, Jerusalem.4 Jerusalem was turned into a place for watching cucumbers.5 Their blood was poured out like water around Jerusalem.6 (10) The name of the Lord in Zion, his praise in Jerusalem.7 Before all the people, in your midst, O Jerusalem.8 Jerusalem is built like a city.9 (15) Seek things that exist for Jerusalem’s peace.10 He who dwells in Jerusalem will never be shaken.11 And may you see the good things of Jerusalem.12 Blessed is the Lord from Zion, who dwells (20) in Jerusalem.13 If I forget Jerusalem, may my right hand be forgotten.14 And the day of Jerusalem.15 It is the Lord who builds Jerusalem, gathering (25) the dispersion of Israel.16 O Jerusalem, honor the Lord; O Zion, bless your God.17 Response: In the last days, God will search Jerusalem with a lamp, (30) because God is a true judge. Interlude.18

1 Psalm 49:6 LXX (= 50:6 NRSV; 49:6 Budge). Coptic Psalters include this line, but Greek ones do not. 2 Psalm 50:20 LXX (= 51:18 NRSV; 50:18 Budge). 3 Psalm 64:2 LXX (= 65:1 NRSV; 64:1 Budge). 4 Psalm 67:30 LXX (= 68:29 NRSV; 67:30 Budge). 5 Psalm 78:1 LXX (= 79:1 NRSV; 78:1 Budge). 6 Psalm 78:3 LXX (= 79:3 NRSV; 78:3 Budge). 7 Psalm 101:22 LXX (= 102:21 NRSV; 101:21 Budge). 8 Psalm 115:9–10 LXX (= 116:18–19 NRSV; 116:7 Budge). 9 Psalm 121:3 LXX (= 122:3 NRSV; 121:3 Budge). 10 Psalm 121:6 LXX (= 122:6 NRSV; 121:6 Budge). 11 Psalm 124:1 LXX (= 125:1 NRSV; 124:1 Budge). 12 Psalm 127:5 LXX (= 128:5 NRSV; 127:5 Budge). 13 Psalm 134:21 LXX (= 135:21 NRSV; 134:21 Budge). 14 Psalm 136:5 LXX (= 137:5 NRSV; 136:5 Budge). 15 Psalm 136:7 LXX (= 137:7 NRSV; 136:7 Budge). 16 Psalm 146:2 LXX (= 147:2 NRSV; 146:2 Budge). 17 Psalm 147:1 LXX (= 147:12 NRSV; 146:12 Budge). 18 Psalm 49:6 LXX (= 50:6 NRSV; 49:6 Budge). Coptic Psalters include this line, but Greek ones do not.

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(131r = 256r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲕⲉⲥⲧⲟⲭ

ⲛⲁⲅⲅⲉⲗⲟⲥ

ϣⲁⲣⲉⲡⲁⲅⲅⲉⲗⲟⲥ ⲙⲠ⳰Ⲟ⳰Ⲥ

ⲕⲱⲧⲉ ⲛⲉⲧⲣϩⲟⲧⲉ ϩⲏⲧϥ ⲛϥⲛⲁϩⲙⲟⲩ

ⲁⲕⲧⲥⲃⲕⲟϥ ⲛⲟⲩⲕⲟⲩⲓ ⲟⲩⲕⲟⲩⲓ ⲡⲁⲣⲁⲛⲁⲅⲅⲉⲗⲟⲥ •

ⲙⲡⲉⲙⲧⲟ ⲉⲃⲟⲗ ⲙⲡⲧⲏⲩ ⲉⲣⲉⲡⲁⲅⲅⲉⲗⲟⲥ ⲙⲠ⳰Ⲟ⳰Ⲥ •

ⲡⲉⲧⲧⲁⲙⲓⲟ ⲛⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲙⲠ⳰Ⲛ⳰Ⲁ ⲛⲉϥⲗⲓⲧⲟⲩⲣⲅⲟⲥ ⲛϣⲁϩ ⲛⲥⲁⲧⲉ •

ⲟⲩⲱϣⲧ ⲛⲁϥ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ ⲛϫⲱⲱⲣⲉ ϩⲛⲧⲉⲩϭⲟⲙ •

ϫⲉϥⲛⲁϩⲱⲛ ⲉⲧⲟⲟⲧⲟⲩ ⲛⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲉⲧⲃⲏⲏⲧⲕ •

ϯⲛⲁⲯⲁⲗⲗⲉⲓ ⲉⲣⲟⲕ ⲙⲡⲙⲧⲟ ⲉⲃⲟⲗ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ •

ⲥⲙⲟⲩ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲛⲉϥϭⲟⲙ ⲧⲏⲣⲟⲩ •

ⲁϥⲧⲛⲛⲟⲟⲩ ⲡⲉϥⲁⲅⲅⲉⲗⲟⲥ • ⲁϥϥⲓⲧ

ϩⲛⲛⲉⲥⲟⲟⲩ ⲙⲡⲁⲉⲓⲱⲧ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲣⲟⲩϩⲉ ⲧⲟⲩ ⲁⲩⲧⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲕⲛⲁϯⲟⲩⲛⲟϥ ⲛⲛⲉϩⲓⲟⲟⲩⲉ • ϩⲧⲟⲟⲩⲉ ⲙⲛⲣⲟⲩϩⲉ • ⲡⲣⲓⲙⲉ ⲛⲁϣⲱⲡⲉ ⲛⲣⲟⲩϩⲉ ⲛⲧⲉⲡⲧⲉⲗⲏⲗ ϣⲱⲡⲉ ⲛⲉϩⲧⲟⲟⲩⲉ • ϯⲛⲁϣⲁϫⲉ ⲙⲡⲛⲁⲩ ⲛⲣⲟⲩϩⲉ • ⲁⲩⲱ ϩⲧⲟⲟⲩⲉ ⲙⲡⲛⲁⲩ ⲙⲙⲉⲣⲉ • ⲛⲥⲉⲥⲉⲓⲛⲉ ⲛⲥⲉϩⲉ ⲙⲡⲛⲁⲩ ⲛⲣⲟⲩϩⲉ • ⲁⲩⲱ ⲉⲧⲉϥⲣⲅⲁⲥⲓⲁ ϣⲁⲡⲛⲁⲩ ⲛⲣⲟⲩϩⲉ •

Textual notes Line Line Line Line

1: Red letters. The chi in ⲕⲉⲥⲧⲟⲭ is written above the line of text. 2: Large decorative capitals, red and yellow. 20: Red letters. 21: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(131r = 256r) Translation of the Coptic Another tune, “Angel.” The angel of the Lord surrounds those who fear him, and it saves them.1 You diminished him a little in comparison with (5) the angels.2 Before the wind; the angel of the Lord.3 He who makes his spirits his angels, flaming fire his ministers.4 (10) Worship him, all his angels, strong in their power.5 Because he will command his angels for your sake.6 I will sing hymns for you before the (15) angels.7 Bless the Lord, all his angels. Bless him, all his powers.8 He sent his angel and removed me from my father’s sheep.9 (20) “Evening,” same tune. You will give joy to the paths, morning and evening.10 Weeping will happen in the evening and rejoicing happens in the morning.11 (25) I will speak at the evening hour, and dawn and the noon hour.12 And may they pass; and may they fall in the evening hour.13 And to his labor until the evening hour.14

1

Psalm 33:8 LXX (= 34:7 NRSV; 33:7 Budge). Psalm 8:6 LXX (= 8:5 NRSV; 8:6 Budge). 3 Psalm 34:5 LXX (= 35:5 NRSV; 34:5 Budge). 4 Psalm 103:4 LXX (= 104:4 NRSV; 103:4 Budge). 5 Psalm 102:20 LXX (= 103:20 NRSV; 102:20 Budge). 6 Psalm 90:11 LXX (= 91:11 NRSV; 90:11 Budge). 7 Psalm 137:1 LXX (= 138:1 NRSV; 137:1 Budge). 8 Psalm 148:2 LXX (= 148:2 NRSV; 147:2 Budge). 9 Psalm 151:4 LXX (= 151:4 NRSV; 150:4 Budge). 10 Psalm 64:9 LXX (= 65:8 NRSV; 64:8 Budge). 11 Psalm 29:6 LXX (= 30:5 NRSV; 29:5 Budge). 12 Psalm 54:18 LXX (= 55:17 NRSV; 54:17 Budge). 13 Psalm 89:6 LXX (= 90:6 NRSV; 89:6 Budge). 14 Psalm 103:23 LXX (= 104:24 NRSV; 103:23 Budge). 2

337

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(131v = 256v) Ⲣ⳰Ⲗ⳰Ⲁ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ⲁⲧⲁⲯⲩⲭⲏ ϩⲉⲗⲡⲓⲍⲉ ⲉⲠ⳰Ⲟ⳰Ⲥ ϫⲓⲛϩⲧⲟⲟⲩⲉ ϣⲁⲣⲟⲩϩⲉ •

ⲡϥⲓ ⲛⲛⲁϭⲓϫ ⲉϩⲣⲁⲓ ⲛⲑⲉ ⲛⲟⲩⲑⲩⲥⲓⲁ ⲙⲡ-

ⲛⲁⲩ ⲛⲣⲟⲩϩⲉ • ----------------⳾⳾-------------------⳾⳾-------------ⲡⲟⲟϩ ⲧⲟⲩ ⲁⲩⲧⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲡⲟⲟϩ ⲙⲛⲛⲥⲓⲟⲩ ⲛⲧⲟⲕ ⲁⲕⲥⲙⲛⲥⲛⲧⲉ ⲙⲙⲟⲟⲩ ⲁⲩⲱ ⲟⲩⲉⲓⲣⲏⲛⲏ ⲉⲥⲟϣ ϣⲁⲛⲧⲟⲩϥⲓ ⲙⲡⲟⲟϩ ⲛⲑⲉ ⲙⲡⲟⲟϩ ⲉⲧⲥⲃⲧⲱⲧ ϣⲁⲉⲛⲉϩ ⲁⲕⲕⲁⲡⲟⲟϩ ⲉϩⲛⲟⲩⲟⲉⲓϣ ⲡⲣⲏ ⲁϥⲥⲟⲩⲙⲡⲉϥⲙⲁ ⲛϩⲱⲧⲡ ⲡⲣⲏ ⲛⲁϣⲟⲃϩⲕ ⲁⲛ ⲙⲡⲉϩⲟⲟⲩ ⲁⲩⲱ ⲡⲟⲟϩ ⲛⲧⲉⲩϣⲏ ⲡⲟⲟϩ ⲙⲛⲥⲓⲟⲩ ⲉⲧⲉⲝⲟⲩⲥⲓⲁ ⲛⲧⲉⲩϣⲏ ⲥⲙⲟⲩ ⲉⲣⲟϥ ⲡⲣⲏ ⲙⲛⲡⲟⲟϩ • ⲛⲥⲓⲟⲩ ⲧⲏⲣⲟⲩ ⲙⲛⲡⲟⲩⲟⲉⲓⲛ ⲥⲙⲟⲩ ⲉⲣⲟϥ • ----------------⳾⳾-------------------⳾⳾-------------ⲛϫⲱϫⲉⲗ ⲧⲟⲩ ⲁⲩⲧⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲩⲱ ⲟⲩϫⲱⲗϫⲉⲗ ⲉⲁϥⲟⲩⲱⲗⲥ • ⲉⲧⲃⲉⲟⲩ ⲁⲕϣⲟⲣϣⲉⲣⲡⲉⲥϫⲱⲗϫⲉⲗ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲥⲟⲃⲧ ⲧⲟⲩ ⲁⲩⲧⲟⲩ ⲁⲩⲱ ϩⲙⲡⲁⲛⲟⲩⲧⲉ ϯⲛⲁⲥⲟⲃⲧ ⲛⲟⲩⲥⲱⲃⲧ • ⲁⲩⲱ ⲙⲁⲣⲟⲩⲕⲱⲧ ⲛⲛⲥⲟⲃⲧ ⲛⲑⲓⲉⲖ⳰Ⲏ⳰Ⲙ ⲙⲡⲉϩⲟⲟⲩ ⲙⲛⲧⲉⲩϣⲏ ⲥⲉⲛⲁⲕⲱⲧⲉ ⲉⲣⲟⲥ ϩⲓϫⲛⲛⲉⲥⲥⲟⲃⲧ • ----------------⳾⳾-------------------⳾⳾-------------ⲛϣⲟⲛⲧⲉ ⲧⲟⲩ ⲁⲩⲧⲟⲩ

Textual notes Line 1: The epsilon in ϫⲓⲛϩⲧⲟⲟⲩⲉ is written above the line of text and joined by a curved ligature. Line 5: Red letters. Line 18: Red letters. Line 21: Red letters. Line 27: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

(131v = 256v) Translation of the Coptic My soul has hoped in the Lord from morning until evening.1 The lifting up of my hands like a sacrifice at the evening hour.2 (5) “Moon,” same tune. Moon and stars, it is you who founded them.3 And an abundant peace until the moon is taken away.4 (10) Like the moon, established forever.5 You appointed a moon for seasons; the sun knew its place of setting.6 The sun will not burn you by day, nor the moon by night.7 (15) Moon and stars for authority over the night.8 Bless him, sun and moon! All the stars and the light, bless him!9 “Hedge,” same tune. And hedge that was bent.10 (20) Why did you overturn its hedge?11 “Wall,” same tune. And in my God I will scale a wall.12 And let the walls of Jerusalem be built.13 (25) Day and night, they will encircle it upon its walls.14 “Thorns,” same tune.

1

Psalm 129:6 LXX (= 130:6 NRSV; 129:6 Budge). Psalm 140:2 LXX (= 141:2 NRSV; 140:2 Budge). 3 Psalm 8:4 LXX (= 8:3 NRSV; 8:4 Budge). 4 Psalm 71:7 LXX (= 72:7 NRSV; 71:7 Budge). 5 Psalm 88:38 LXX (= 89:37 NRSV; 88:37 Budge). 6 Psalm 103:19 LXX (= 104:19 NRSV; 103:19 Budge). 7 Psalm 120:6 LXX (= 121:6 NRSV; 120:6 Budge). 8 Psalm 135:9 LXX (= 136:9 NRSV; 135:9 Budge). 9 Psalm 148:3 LXX (= 148:3 NRSV; 147:3 Budge). 10 Psalm 61:4 LXX (= 62:3 NRSV; 61:3 Budge). 11 Psalm 79:13 LXX (= 80:12 NRSV; 79:12 Budge). 12 Psalm 17:30 LXX (= 18:29 NRSV; 17:29 Budge). 13 Psalm 50:20 LXX (= 51:18 NRSV; 50:18 Budge). 14 Psalm 54:11 LXX (= 55:10 NRSV; 54:10 Budge). 2

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[Lacuna of 2 leaves: ff. 132–133 missing]

(134r = 257r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲛⲧⲁⲧⲙⲕⲁϩ ⲛϩⲏⲧ •

ⲁⲡⲁⲁϩⲉ ⲱϫⲛ ϩⲛⲟⲩⲙⲕⲁϩ ⲛϩⲏⲧ ⲁⲩϫⲱⲱⲣⲉ ⲉⲃⲟⲗ ⲁⲩⲱ ⲙⲡⲟⲩ ⲙⲕⲁϩ ⲛϩⲏⲧ •

ⲁⲩⲱ ⲡⲁⲙⲕⲁϩ ⲙⲡⲉϥⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ ⲡϫⲟⲉⲓⲥ ⲛⲁⲃⲟⲏⲑⲉⲓ ⲉⲣⲟϥ • ϩⲓϫⲙⲡⲉϭⲗⲟϭ ⲙⲡⲉϥⲙⲕⲁϩ •

ⲁⲕⲑⲃⲃⲓⲟⲛ ϩⲛⲟⲩⲙⲁ ⲛⲙⲕⲁϩ • ⲁⲕⲧⲥⲟⲛ ⲛⲟⲩⲏⲣⲡ ⲛⲙⲕⲁϩ ⲛϩⲏⲧ • ϩⲙⲡⲧⲣⲉⲡⲁϩⲏⲧ ⲙⲕⲁϩ ⲁⲕϫⲁⲥⲧ ϩⲛⲟⲩⲡⲉⲧⲣⲁ •

ⲡⲉϩⲟⲩⲟ ⲉⲛⲁⲓ ϩⲓⲥⲉ ⲡⲉ ϩⲓⲙⲕⲁϩ • ⲡϫⲟⲉⲓⲥ ⲕⲁⲧⲁⲡⲁϣⲁⲓ ⲛⲙⲕⲁϩ ⲉⲧϩⲙⲡⲁϩⲏⲧ

ⲟⲩⲥⲗⲁⲁⲧⲉ ⲁⲩⲙⲕⲁϩ ⲉⲃⲟⲗ • ⲛⲉⲧⲟⲩⲱⲙ ⲙⲛⲟⲩⲟⲉⲓⲕ ⲛⲙⲕⲁϩ

ⲛϩⲏⲧ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲁϣⲁϩⲟⲙ ----------------⳾⳾-------------------⳾⳾-------------ⲁⲓϩⲓⲥⲉ ϩⲙⲡⲁⲁϣⲁϩⲟⲙ ϯⲛⲁϫⲱⲕⲙ ⲙⲡⲁϭⲗⲟϭ • ⲉⲧⲃⲉⲧⲧⲁⲗⲁⲓⲡⲱⲣⲓⲁ ⲛⲛϩⲏⲕⲉ ⲙⲡⲁⲁϣⲁϩⲟⲙ ⲛⲛⲉⲃⲓⲏⲛ • ⲁⲩⲱ ⲛⲁⲣⲙⲡⲟⲟⲩⲉ ϩⲛϩⲛⲁϣⲁϩⲟⲙ ⲁⲧⲁϭⲟⲙ ϭⲃⲃⲉ ϩⲛⲟⲩⲙⲛⲧϩⲏⲕⲉ • ⲁⲩⲱ ⲙⲡⲉⲡⲁϣⲁϩⲟⲙ ⲙⲡⲁϩⲏⲧ ϩⲱⲡ ⲉⲣⲟⲕ • ⲙⲁⲣⲉⲡⲁϣⲁϩⲟⲙ ⲛⲛⲉⲧⲧⲟ ⲙⲡⲓⲛⲉ ⲛϩⲟⲙⲛⲧ • ⲉⲓ ⲉϩⲟⲩⲛ ⲙⲡⲉⲕⲙⲧⲟ ⲉⲃⲟⲗ •

Textual notes Line 5: Read ⲙⲡⲉϥⲙⲧⲟ in place of ⲙⲡⲉϥⲙⲡⲉϥⲙⲧⲟ. The omicron in ⲉⲃⲟⲗ is written above the line of text. Line 15: Read ⲁⲩⲥⲗⲁⲁⲧⲉ in place of ⲟⲩⲥⲗⲁⲁⲧⲉ. Line 16: Read ⲛⲟⲩⲟⲉⲓⲕ in place of ⲙⲛⲟⲩⲟⲉⲓⲕ. Line 18: Red letters. Line 19: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

(134r = 257r) Translation of the Coptic So that I will not be grieved.1 My life perished in grief.2 They scattered and were not grieved.3 (5) And my grief is before him.4 The Lord will console him on the bed of his grief.5 You humbled us in a place of grief.6 You gave us to drink a wine of grief.7 (10) When my heart was grieved, you exalted me on a rock.8 The greater part of these are toil and grief.9 O Lord, according to the multitude of grief in my heart.10 They stumbled and were grieved.11 Those who eat a bread of grief.12 “Groaning” I toiled in my groaning; (20) I will wash my bed.13 On account of the wretchedness of the poor, the groaning of the needy.14 And my years in groanings; my strength grew terrible in poverty.15 (25) And the groaning of my heart was not hidden from you.16 Let the groaning of those who are in copper chains come before you.17

1

Psalm 29:13 LXX (= 30:12 NRSV; 29:12 Budge). Psalm 30:10 LXX (= 31:10 NRSV; 30:10 Budge). 3 Psalm 34:15 LXX (= 35:15 NRSV; 34:15 Budge). 4 Psalm 37:18 LXX (= 38:17 NRSV; 37:17 Budge). 5 Psalm 40:4 LXX (= 41:3 NRSV; 40:3 Budge). 6 Psalm 43:20 LXX (= 44:19 NRSV; 43:19 Budge). 7 Psalm 59:5 LXX (= 60:3 NRSV; 59:3 Budge). 8 Psalm 60:3 LXX (= 61:2 NRSV; 60:2 Budge). 9 Psalm 89:10 LXX (= 90:10 NRSV; 89:10 Budge). 10 Psalm 93:19 LXX (= 94:19 NRSV; 93:19 Budge). 11 Psalm 106:39 LXX (= 107:39 NRSV; 106:39 Budge). 12 Psalm 126:2 LXX (= 127:2 NRSV; 126:2 Budge). 13 Psalm 6:7 LXX (= 6:6 NRSV; 6:6 Budge). 14 Psalm 11:6 LXX (= 12:5 NRSV; 11:5 Budge). 15 Psalm 30:11 LXX (= 31:10 NRSV; 30:10 Budge). 16 Psalm 37:10 LXX (= 38:9 NRSV; 37:9 Budge). 17 Psalm 78:11 LXX (= 79:11 NRSV; 78:11 Budge). 2

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(134v = 257v) Ⲣ⳰Ⲗ⳰Ⲇ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

ⲉⲃⲟⲗ ⲙⲡⲉϩⲣⲟⲟⲩ ⲙⲡⲁⲁϣⲁϩⲟⲙ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲣⲓⲙⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲡⲣⲓⲙⲉ ⲛⲁϣⲱⲡⲉ ⲉⲣⲟⲩϩⲉ ⲛⲧⲉⲡⲧⲉⲗⲏⲗ ϣⲱⲡⲉ ⲉϩⲧⲟⲟⲩⲉ ⲥⲱⲧⲙ ⲉⲡⲁⲥⲟⲡⲥ ϫⲓⲥⲙⲏ ⲉⲛⲁⲣⲙⲉⲓⲏ ⲁⲛⲁⲣⲙⲉⲓⲟⲟⲩⲉ ϣⲱⲡⲉ ⲛⲁⲓ ⲛⲟⲉⲓⲕ ⲙⲡⲉϩⲟⲟⲩ ⲙⲛⲧⲉⲩϣⲏ ⲁⲕⲕⲱ ⲛⲛⲁⲣⲙⲉⲓⲟⲟⲩⲉ ⲛⲑⲉ ⲟⲛ ϩⲙⲡⲉⲕⲉⲣⲏⲧ ⲁⲩⲱ ⲙⲡⲉⲛⲉⲩⲭⲏⲣⲁ ⲣⲓⲙⲉ ⲉⲡⲉⲓⲁ ⲙⲡⲣⲓⲙⲉ ⲉⲡⲙⲁ ⲛⲧⲁϥⲥⲙⲛⲧϥ ⲛⲧⲛⲣⲓⲙⲉ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ ⲛⲁⲃⲁⲗ ⲉⲃⲟⲗ ϩⲙⲡⲣⲓⲙⲉ ⲛⲁⲟⲩⲉⲣⲏⲧⲉ ⲉⲡⲉⲥⲗⲁⲁⲧⲉ ⲛⲉⲩⲙⲟⲟϣⲉ ⲡⲉ ⲉⲩⲃⲏⲕ ⲉⲩⲣⲓⲙⲉ ⲉⲩϥⲓ ⲛⲛⲉⲩⲃⲣⲏⲩⲉ ⲉⲛϩⲣⲁⲓ ϩⲓϫⲛⲛⲓⲉⲣⲱⲟⲩ ⲛⲧⲃⲁⲃⲩⲗⲱⲛ ⲁⲛϩⲙⲟⲟⲥ ⲉϩⲣⲁⲓ ⲁⲛⲣⲓⲙⲉ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲧⲁⲫⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲟⲩⲧⲁⲫⲟⲥ ⲉϥⲟⲩⲏⲛ ⲧⲉ ⲧⲉⲩϣⲟⲩⲱⲃⲉ • ⲁⲩⲱ ⲛⲉⲩⲧⲁⲫⲟⲥ ⲛⲉ ⲛⲉⲩⲏⲓ ϣⲁⲉⲛⲉϩ ⲛⲛⲉⲧϯⲛⲟⲩϭⲥ ⲉⲧⲟⲩⲏϩ ϩⲛⲛⲧⲁⲫⲟⲥ • ⲕⲟⲧⲕ ϩⲛⲟⲩⲧⲁⲫⲟⲥ ⲛⲁⲓ ⲉⲧⲉⲙⲡⲉⲕⲣⲡⲙⲉⲉⲩⲉ ϭⲉ • ⲙⲏ ⲉⲩⲛⲁϫⲱ ⲙⲡⲉⲕⲛⲁ • ϩⲛⲛⲧⲁⲫⲟⲥ • ----------------⳾⳾-------------------⳾⳾--------------

Textual notes Top margin: The lambda in Ⲣ⳰Ⲗ⳰Ⲇ is written over a kappa; this holds true for ff. 134v–138v. Line 2: Red letters. Line 3: Large decorative capitals, red and yellow. Line 19: Red letters. Line 20: Large decorative capitals, red and yellow. Line 24: Read ⲉⲩⲛⲕⲟⲧⲕ in place of ⲕⲟⲧⲕ.

TEXT, TRANSLATION, AND CRITICAL NOTES

(134v = 257v) Translation of the Coptic Through the sound of my groaning.18 “Weeping” Weeping will happen at evening, and joy will come at dawn.19 (5) Hear my entreaty; listen to my tears.20 My tears became bread for me day and night.21 You preserved my tears, as also by your promise.22 (10) And their widows did not weep.23 To the valley of weeping, to the place he appointed.24 And let us weep before him.25 My eyes from weeping, my feet from stumbling.26 (15) They would walk, going, going and weeping and carrying their seeds.27 By the rivers of Babylon, we sat and wept.28 “Tombs” (20) Their throat is an open tomb.29 And their tombs are their homes forever.30 Those who make wroth, who live in the tombs.31 Those who sleep in a tomb, whom you (25) remembered no more.32 Will they proclaim your mercy in the tombs?33

18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33

Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm

101:6 LXX (= 102:5 NRSV; 101:5 Budge). 29:6 LXX (= 30:5 NRSV; 29:5 Budge). 38:13 LXX (= 39:12 NRSV; 38:12 Budge). 41:4 LXX (= 42:3 NRSV; 41:3 Budge). 55:9 LXX (= 56:8 NRSV; 55:8 Budge). 77:64 LXX (= 78:64 NRSV; 77:64 Budge). 83:7 LXX (= 84:6 NRSV; 83:6 Budge). 94:6 LXX (= 95:6 NRSV; 94:6 Budge). 114:8 LXX (= 116:8 NRSV; 115:8 Budge). 125:6 LXX (= 126:6 NRSV; 125:5 Budge). 136:1 LXX (= 137:1 NRSV; 136:1 Budge). 5:10 LXX (= 5:9 NRSV; 5:9 Budge). 48:12 LXX (= 49:11 NRSV; 48:11 Budge). 67:7 LXX (= 68:6 NRSV; 67:7 Budge). 87:6 LXX (= 88:5 NRSV; 87:5 Budge). 87:12 LXX (= 88:11 NRSV; 87:11 Budge).

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(135r = 258r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ⲛⲙⲧⲟⲛ ---------------⳾⳾------------------⳾⳾------------ⲏ ⲛⲓⲙ ⲡⲉⲧⲛⲁⲙⲧⲟⲛ ⲙⲙⲟϥ ϩⲙⲡⲉⲕⲧⲟⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ • ⲟⲩⲙⲧⲟⲛ ⲡⲉⲧϩⲛⲧⲉⲕⲟⲩⲛⲁⲙ ϣⲁⲃⲟⲗ • ⲁϥⲥⲁⲛⲟⲩϣⲧ ϩⲓϫⲛⲟⲩⲙⲟⲟⲩ ⲛⲙⲧⲟⲛ • ⲃⲱϣ ⲛⲁⲓ ϫⲉⲉⲓⲉⲙⲧⲟⲛ ⲙⲙⲟⲓ • ⲧⲁϩⲱⲗ ⲉⲃⲟⲗ • ⲧⲁⲙⲧⲟⲛ ⲙⲙⲟⲓ • ⲁⲕⲛⲧⲛ ⲉⲃⲟⲗ ⲉⲩⲙⲁ ⲛⲙⲧⲟⲛ • ϫⲉⲛⲛⲥⲉⲛⲏⲩ ⲉϩⲟⲩⲛ ⲉⲡⲁⲙⲁ ⲛⲙⲧⲟⲛ • ⲁⲧⲁⲯⲩⲭⲏ ⲕⲧⲟⲥ ⲉⲩⲙⲧⲟⲛ ϫⲉ- • ⲁⲠ⳰Ⲟ⳰Ⲥ ⲉⲣⲡⲉⲧⲛⲁⲛⲟⲩϥ ⲛⲁⲓ • ⲧⲱⲟⲩⲛϥ ⲡϫⲟⲓⲉⲥ ⲉⲡⲉⲕⲙⲁ ⲛⲙⲧⲟⲛ • ⲛⲧⲟⲕ ⲙⲛⲧⲉⲕⲕⲓⲃⲱⲧⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ---------------⳾⳾------------------⳾⳾------------ⲛⲛⲁ ---------------⳾⳾------------------⳾⳾------------ⲁⲛⲟⲕ ⲇⲉ ϩⲙⲡⲁϣⲁⲓ ⲙⲡⲉⲕⲛⲁ ⲙⲁⲧⲁⲛϩⲟⲓ ⲡϫⲟⲉⲓⲥ ⲉⲧⲃⲉⲡⲉⲕⲛⲁ • ⲁⲛⲟⲕ ⲇⲉ ⲁⲓϩⲉⲗⲡⲓⲍⲉ ⲉⲡⲉⲕⲛⲁ • ⲙⲁⲣⲟⲩⲣϣⲡⲏⲣⲉ ⲛⲛⲉⲕⲛⲁ ⲡⲉⲧⲛⲟⲩϩⲙ • ⲡⲉⲕⲛⲁ ⲛⲁⲡⲱⲧ ⲛⲥⲱⲓ ⲛⲛⲉϩⲟⲟⲩ • ⲧⲏⲣⲟⲩ ⲙⲡⲁⲱⲛϩ • ⲁⲩⲱ ⲟⲩⲛⲁ ⲉⲃⲟⲗ ϩⲓⲧⲙⲡⲛⲟⲩⲧⲉ ⲡⲉϥⲥⲱⲧⲏⲣ • ⲁⲣⲓⲡⲙⲉⲉⲩⲉ ⲛⲧⲟⲕ ⲕⲁⲧⲁⲡⲁϣⲁⲓ ⲙⲡⲉⲕⲛⲁ • ⲛⲑⲉ ⲛⲧⲁⲕⲧⲁϣⲉⲡⲉⲕⲛⲁ ⲡⲛⲟⲩⲧⲉ • ⲁⲩⲱ ⲁⲓϫⲱ ⲙⲡⲉⲕⲟⲩϫⲁⲓ ⲙⲡⲉⲓϩⲱⲡ ⲙⲡⲉⲕⲛⲁ

Textual notes Line Line Line Line Line

1: Red letters. 2: Large decorative capitals, red and yellow. 14: Red letters. 15: Large decorative capitals, red and yellow. 27: ⲡⲉⲕⲛⲁ is written below the line of text and joined by a curved ligature.

TEXT, TRANSLATION, AND CRITICAL NOTES

(135r = 258r) Translation of the Coptic “Rest” Who will go to rest in your holy mountain?1 Rest is in your right hand henceforth.2 (5) He nourished me by a restful water. 3 Give me leave, that I might go to rest. 4 And I shall fly away and go to rest.5 You brought us out to a place of rest.6 That they shall not enter into my place of rest.7 (10) My soul returned to rest, because the Lord did good to me.8 Arise, Lord, to your place of rest, you and your holy ark. 9 “Mercy” (15) But I, through the abundance of your mercy.10 Save me, Lord, for the sake of your mercy.11 As for me, though, I had hope in your mercy.12 Let them marvel at your mercies, you who save.13 (20) Your mercy will pursue me all the days of my life.14 And a mercy from God, his savior.15 Rather, remember me according to the abundance (25) of your mercy.16 Just as you multiplied your mercy, O God.17 And I proclaimed your deliverance; I did not conceal your mercy.18

1

Psalm 14:1 LXX (= 15:1 NRSV; 14:1 Budge). Psalm 15:11 LXX (= 16:11 NRSV; 15:11 Budge). 3 Psalm 22:2 LXX (= 23:2 NRSV; 22:2 Budge). 4 Psalm 38:14 LXX (= 39:13 NRSV; 38:13 Budge). 5 Psalm 54:7 LXX (= 55:6 NRSV; 54:6 Budge). 6 Psalm 65:12 LXX (= 66:12 NRSV; 65:2 Budge). 7 Psalm 94:11 LXX (= 95:11 NRSV; 94:11 Budge). 8 Psalm 114:7 LXX (= 116:7 NRSV; 115:7 Budge). 9 Psalm 131:8 LXX (= 132:8 NRSV; 131:8 Budge). 10 Psalm 5:8 LXX (= 5:7 NRSV; 5:7 Budge). 11 Psalm 6:5 LXX (= 6:4 NRSV; 6:4 Budge). 12 Psalm 12:6 LXX (= 13:5 NRSV; 12:6 Budge). 13 Psalm 16:7 LXX (= 17:7 NRSV; 16:7 Budge). 14 Psalm 22:6 LXX (= 23:6 NRSV; 22:6 Budge). 15 Psalm 23:5 LXX (= 24:5 NRSV; 23:5 Budge). 16 Psalm 24:7 LXX (= 25:7 NRSV; 24:7 Budge). 17 Psalm 35:8 LXX (= 36:7 NRSV; 35:7 Budge). 18 Psalm 39:11 LXX (= 40:10 NRSV; 39:10 Budge). 2

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(135v = 258v) Ⲣ⳰Ⲗ⳰Ⲉ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲡϫⲟⲉⲓⲥ ⲛⲁϩⲱⲛ ⲙⲡⲉϥⲛⲁ • ⲛⲁ ⲛⲁⲓ ⲡⲛⲟⲩⲧⲉ ⲕⲁⲧⲁⲡⲉⲕⲛⲟϭ ⲛⲛⲁ • ⲁⲓϩⲉⲗⲡⲓⲍⲉ ⲉⲡⲛⲁ ⲙⲡϫⲟⲉⲓⲥ • ⲁⲩⲱ ϯⲛⲁϩⲩⲡⲟⲙⲉⲓⲛⲏ ⲉⲡⲉⲕⲛⲁ • ⲛⲁ ⲛⲁⲓ ⲙⲡϫⲟⲉⲓⲥ ϫⲉⲁⲩⲣⲱⲙⲉ ⲕⲁⲧⲁⲡⲁⲧⲉⲓ ⲙⲙⲟⲓ •

ⲛⲁ ⲛⲁⲓ ⲡⲛⲟⲩⲧⲉ ⲛⲁ ⲛⲁⲓ ϫⲉ ⲁⲧⲁⲯⲩⲭⲏ ⲛⲁϩⲧⲉ •

ⲡⲉϥⲛⲁ ⲙⲛⲧⲉϥⲙⲉ ⲛⲓⲙ ⲡⲉⲧⲛⲁϣⲓⲛⲉ ⲛⲥⲱⲟⲩ •

ⲁⲩⲱ ⲡⲱⲕ ⲡϫⲟⲉⲓⲥ ⲡⲉ ⲡⲛⲁ • ϫⲛⲧⲟⲕ

ⲡⲉⲧⲛⲁϯ ⲙⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲕⲁⲧⲁⲛⲉϥϩⲃⲏⲩⲉ • ϫⲉⲡⲉⲕⲛⲁⲥⲱⲧⲡ ⲉϩⲟⲩⲉ ϩⲉⲛϭⲓⲛⲱⲛϩ ⲥⲱⲧⲙ ⲉⲣⲟⲓ ⲡϫⲟⲉⲓⲥ ϫⲉⲟⲩⲭⲣⲓⲥⲧⲟⲥ • ⲡⲉ ⲡⲉⲕⲛⲁ • ⲙⲁⲧⲥⲁⲃⲟⲛ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲉⲡⲉⲕⲛⲁ • ⲛⲁϣⲉⲡⲉⲕⲛⲁ ⲉϫⲛⲟⲩⲟⲛ ⲛⲓⲙ • ϫⲉⲟⲩⲛⲟϭ ⲡⲉ ⲡⲉⲕⲛⲁ ⲉϩⲣⲁⲓ ⲉϫⲱⲓ • ⲛⲧⲕⲟⲩϩⲁⲣϣϩⲏⲧ ⲛⲁϣⲉⲡⲉϥⲛⲁ • ⲟⲩⲛⲁ ⲙⲛⲟⲩⲙⲉ ⲛⲉⲧⲛⲁⲙⲟⲟϣⲉ ϩⲁⲧⲉⲕϩⲏ • ϫⲉⲁⲙⲙⲟⲩϩ ⲉⲃⲟⲗ ϩⲙⲡⲉⲕⲛⲁ • ⲁϥⲉⲣⲡⲙⲉⲉⲩⲉ ⲙⲡⲉϥⲛⲁ ⲛⲉⲓⲁⲕⲱⲃ • ⲁⲩⲱ ⲧⲉϥⲙⲉ ⲙⲡⲏⲓ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ • ϯⲛⲁϫⲱ ⲉⲣⲟⲕ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲟⲩⲛⲁ ⲙⲛⲟⲩϩⲁⲡ • ⲟⲩϣⲁⲛϩⲧⲏϥ ⲛⲛⲁⲏⲧ ⲡⲉ Ⲡ⳰Ⲟ⳰Ⲥ • ⲟⲩϩⲁⲣϣϩⲏⲧ ⲡⲉ ⲉⲛⲁϣⲉⲡⲉϥⲛⲁ • ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡϫⲟⲉⲓⲥ ϫⲉⲟⲩⲭⲣⲓⲥⲧⲟⲥ ⲡⲉ ⲁⲩⲱ ⲡⲉϥⲛⲁ ϣⲟⲟⲡ ϣⲁⲉⲛⲉϩ •

Textual notes Top margin: The lambda in Ⲣ⳰Ⲗ⳰Ⲉ is written over a kappa; this holds true for ff. 134v–138v. Line 17: Read ⲡⲟⲥ in place of ⲉⲡⲟⲥ. Line 23: Read ϫⲉⲁⲛⲙⲟⲩϩ in place of ϫⲉⲁⲙⲙⲟⲩϩ.

TEXT, TRANSLATION, AND CRITICAL NOTES

347

(135v = 258v) Translation of the Coptic The Lord will command his mercy.1 Have mercy upon me, O God, according to your great mercy.2 I hoped in the mercy of the Lord.3 I will wait for your mercy.4 (5) Have mercy upon me, O Lord, because a person trampled upon me.5 Have mercy upon me, O God, have mercy upon me, for my soul has trusted (you).6 His mercy and truth who will (10) seek out?7 And to you, O Lord, belongs mercy; for it is you who will repay each one according to his deeds.8 For your mercy is better than livelihoods.9 (15) Hear me, O Lord, for your mercy is good.10 Teach us, O Lord, about your mercy.11 Plenteous is your mercy toward all.12 Because great is your mercy toward me.13 (20) You are long-suffering and great is his mercy.14 Mercy and truth will walk before you.15 Because we have been filled with your mercy.16 He remembered his mercy toward Jacob (25) and his truth to the house of Israel.17 I will speak of mercy and justice to you, O Lord.18 The Lord is compassionate and merciful; he is long-suffering; plenteous is his mercy.19 Acknowledge the Lord, because he is good and his mercy endures forever.20

1

Psalm 41:9 LXX (= 42:8 NRSV; 41:8 Budge). Psalm 50:3 LXX (= 51:1 NRSV; 50:1 Budge). 3 Psalm 51:10 LXX (= 52:8 NRSV; 51:8 Budge). 4 Psalm 51:11 LXX (= 52:9 NRSV; 51:9 Budge). 5 Psalm 55:2 LXX (= 56:1 NRSV; 55:1 Budge). 6 Psalm 56:2 LXX (= 57:1 NRSV; 56:1 Budge). 7 Psalm 60:8 LXX (= 61:7 NRSV; 60:7 Budge). 8 Psalm 61:13 LXX (= 62:12 NRSV; 61:12 Budge). 9 Psalm 62:4 LXX (= 63:3 NRSV; 62:3 Budge). 10 Psalm 68:17 LXX (= 69:16 NRSV; 68:16 Budge). 11 Psalm 84:8 LXX (= 85:7 NRSV; 84:7 Budge). 12 Psalm 85:5 LXX (= 86:5 NRSV; 85:5 Budge). 13 Psalm 85:13 LXX (= 86:13 NRSV; 85:13 Budge). 14 Psalm 85:15 LXX (= 86:15 NRSV; 85:15 Budge). 15 Psalm 88:15 LXX (= 89:14 NRSV; 88:14 Budge). 16 Psalm 89:14 LXX (= 90:14 NRSV; 89:14 Budge). 17 Psalm 97:3 LXX (= 98:3 NRSV; 97:3 Budge). 18 Psalm 100:1 LXX (= 101:1 NRSV; 100:1 Budge). 19 Psalm 102:8 LXX (= 103:8 NRSV; 102:8 Budge). 20 Psalm 105:1 LXX (= 106:1 NRSV; 105:1 Budge). 2

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(136r = 259r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲁϥⲉⲣϩⲧⲏϥ ⲕⲁⲧⲁⲡⲁϣⲁⲓ ⲙⲡⲉϥⲛⲁ • ⲙⲁⲣⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡϫⲟⲉⲓⲥ ⲛⲛⲉϥⲛⲁ • ϫⲉⲟⲩⲛⲟϭ ⲡⲉ ⲡⲉⲕⲛⲁ ⲉϫⲛⲙⲡⲏⲩⲉ ⲡϫⲟⲉⲓⲥ ⲁⲣⲓⲣⲉ ⲛⲉⲙⲙⲁⲓ ⲛⲟⲩⲛⲁ • ⲉⲧⲃⲉⲡⲉⲕⲣⲁⲛ ϫⲉⲟⲩⲬ⳰Ⲣ⳰Ⲥ ⲡⲉ ⲡⲉⲕⲛⲁ •

ⲟⲩⲛⲁⲏⲧ • ⲁⲩⲱ ⲟⲩⲇⲓⲕⲁⲓⲟⲥ ⲡⲉ Ⲡ⳰Ⲟ⳰Ⲥ • ⲁⲩⲱ ⲡⲉⲛⲛⲟⲩⲧⲉ ϣⲁϥⲛⲁ •

ϫⲉⲁⲡⲉϥⲛⲁ ⲧⲁϫⲣⲟ ⲉϫⲱⲛ • ⲁⲩⲱ ⲧⲙⲉ ⲙⲡϫⲟⲉⲓⲥ ϣⲟⲟⲡ ϣⲁⲉⲛⲉϩ ⲛⲉⲛⲉϩ •

ⲙⲁⲣⲉⲡⲏⲓ ⲛⲁⲁⲣⲱⲛ ϫⲟⲟⲥ ϫⲉⲟⲩϣⲁⲉⲛⲉϩ ⲡⲉ ⲡⲉϥⲛⲁ •

ⲙⲁⲣⲉⲡⲏⲓ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ ϫⲟⲟⲥ ϫⲉ ⲟⲩϣⲁⲉⲛϩ ⲡⲉ ⲡⲉϥⲛⲁ •

ⲛⲁ ⲛⲁⲛ ⲡϫⲟⲉⲓⲥ ⲛⲁ ⲛⲁⲛ ϫⲉⲁⲛⲙⲟⲩϩ ⲛⲥⲟϣϥ ⲉⲙⲁⲧⲉ •

ϫⲉⲉⲣⲉⲡⲛⲁ ⲛⲧⲙⲠ⳰Ⲟ⳰Ⲥ • ⲁⲩⲱ ⲟⲩⲛⲟϭ ⲛⲥⲱⲧⲉ ϩⲁϩⲧⲏϥ •

ⲡⲉⲛⲧⲁϥⲧⲁⲙⲓⲉⲙⲡⲏⲩⲉ ϩⲛⲟⲩⲙⲛⲧ-

ⲣⲙⲛϩⲏⲧ ϫⲉⲟⲩϣⲁⲉⲛϩ ⲡⲉ ⲡⲉϥⲛⲁ •

ⲡⲉⲛⲧⲁϥⲥⲙⲛⲥⲛⲧⲉ ⲙⲡⲕⲁϩ ϩⲓϫⲙ

ⲡⲙⲟⲟⲩ ϫⲉⲟⲩϣⲁⲉⲛϩ ⲡⲉ ⲡⲉϥⲛⲁ •

ⲡϫⲟⲉⲓⲥ ⲡⲉⲕⲛⲁ ϣⲟⲟⲡ ϣⲁⲉⲛϩ • ⲙⲡⲉⲣⲕⲱ ⲛⲥⲱⲕ ⲛⲛⲉϩⲃⲏⲩⲉ ⲛⲛⲉⲕϭⲓϫ •

ⲡⲇⲓⲕⲁⲓⲟⲥ ⲛⲁⲡⲁⲓⲇⲉⲩⲉ ⲙⲙⲟⲓ ϩⲛⲟⲩⲛⲁ • ⲙⲁⲣⲓⲥⲱⲧⲙ ⲉⲡⲉⲕⲛⲁ ⲙⲡⲛⲁⲩ ⲛϣⲟⲣⲡ • ⲉϩⲛⲉⲡϫⲟⲉⲓⲥ ϩⲛⲛⲉⲧⲣϩⲟⲧⲉ ϩⲏⲧϥ

ⲙⲛⲛⲉⲧϩⲉⲗⲡⲓⲍⲉ ⲉⲡⲉϥⲛⲁ • ----------------⳾⳾-------------------⳾⳾-------------Ⲡ⳰Ⲟ⳰Ⲩ ⲛⲛⲟⲃⲉ ⲛⲧⲁⲙⲛⲧⲕⲟⲩⲓ ⲙⲛⲛⲁⲧⲁⲙⲛⲧⲁⲧⲥⲟⲟⲩⲛ • ⲙⲡⲣⲣⲡⲟⲩⲙⲉⲩⲉ • ⲁⲣⲓⲡⲁⲙⲉⲩⲉ ⲛⲧⲟⲕ ⲕⲁⲧⲁⲡⲁϣⲁⲓ ⲙⲡⲉⲕⲛⲁ •

Textual notes Line 10: The rho and epsilon of ⲙⲁⲣⲉⲡⲏⲓ are written above the line of text in small script. The notation Ⲃ is written in the left margin just before the line of text. Its function is unclear; cf. 138v:15, where Ⲃ occurs in the middle of the line of text. Line 28: Ⲡ⳰Ⲟ⳰Ⲩ is written in red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

349

(136r = 259r) Translation of the Coptic He repented according to the abundance of his mercy.1 Let them acknowledge the Lord for his mercies.2 Because your mercy is great above the heavens.3 O Lord, do a mercy with me (5) for your name’s sake, because your mercy is good.4 The Lord is merciful and just, and our God shows mercy.5 For his mercy is strengthened upon us, and the truth of the Lord endures forever and ever.6 (10) Let the house of Aaron say, “His mercy endures forever.”7 Let the house of Israel say, “His mercy endures forever.”8 Have mercy upon us, O Lord, have mercy upon us, for we are greatly filled (15) with contempt.9 For mercy is in the Lord’s hands and with him is great deliverance.10 Who created the heavens with understanding, because his mercy is forever.11 (20) Who founded the earth upon the water, because his mercy is forever.12 O Lord, your mercy endures forever; do not put aside the works of your hands.13 The just one will discipline me with mercy.14 (25) Let me hear your mercy at the first hour.15 The Lord is pleased with those who fear him and those who hope in his mercy.16 Response: The sins of my youth and those of my ignorance do not remember; (30) rather, remember me according to the abundance of your mercy.17

1

Psalm 105:45 LXX (= 106:45 NRSV; 105:45 Budge). Psalm 106:8 LXX (= 107:8 NRSV; 106:8 Budge). 3 Psalm 107:5 LXX (= 108:4 NRSV; 107:4 Budge). 4 Psalm 108:21 LXX (= 109:21 NRSV; 108:21 Budge). 5 Psalm 114:5 LXX (= 116:5 NRSV; 115:5 Budge). 6 Psalm 116:2 LXX (= 117:2 NRSV; 116:2 Budge). 7 Psalm 117:3 LXX (= 118:3 NRSV; 117:3 Budge). 8 Psalm 117:2 LXX (= 118:2 NRSV; 117:2 Budge). 9 Psalm 122:3 LXX (= 123:3 NRSV; 122:3 Budge). 10 Psalm 129:7 LXX (= 130:7 NRSV; 129:7 Budge). 11 Psalm 135:5 LXX (= 136:5 NRSV; 135:5 Budge). 12 Psalm 135:6 LXX (= 136:6 NRSV; 135:6 Budge). 13 Psalm 137:8 LXX (= 138:8 NRSV; 137:8 Budge). 14 Psalm 140:5 LXX (= 141:5 NRSV; 140:5 Budge). 15 Psalm 142:8 LXX (= 143:8 NRSV; 142:8 Budge). 16 Psalm 146:11 LXX (= 147:11 NRSV; 146:11 Budge). 17 Psalm 24:7 LXX (= 25:7 NRSV; 24:7 Budge). 2

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(136v = 259v) Ⲣ⳰Ⲗ⳰Ⲋ [Blank page] Textual notes Top margin: The lambda in Ⲣ⳰Ⲗ⳰Ⲋ is written over a kappa; this holds true for ff. 134v–138v.

TEXT, TRANSLATION, AND CRITICAL NOTES

(136v = 259v) [Blank page]

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(137r = 260r) Ⲓ⳰Ⲩ

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

Ⲭ⳰Ⲩ

------------⳾⳾---------------⳾⳾---------ⲡⲣⲁⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲯⲁⲗⲗⲉⲓ ⲉⲕⲛⲏⲩ ⲉϩⲏⲧ ϣⲁⲡⲣⲟ ⲙⲡⲙⲟⲛⲁⲥⲧⲏⲣⲓⲟⲛ ⲙⲡⲉⲛⲉⲓⲱⲧ ⲉⲧⲟⲩⲁⲁⲃ ⲁⲡⲁ ϣⲉⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲧⲗⲁⲙⲡⲁⲥ ⲡⲛⲟϭ ϩⲓⲑⲏ ⲙⲡⲟⲩⲏⲃ ⲛⲥⲙⲁⲙⲁⲁⲧ ⲡⲞ⳰Ⲥ ⲟⲛϩ ⲁⲩⲱ ϥⲥⲙⲁⲙⲁⲁⲧ ⲉⲙⲁⲧⲉ • ϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲡⲉⲧⲛⲏⲩ ⲡⲉⲧⲛⲏⲩ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ • ⲡⲞ⳰Ⲥ ⲥⲙⲁⲙⲁⲁⲧ ϫⲉⲁϥⲥⲱⲧⲙ ⲉⲡⲉϩⲣⲟⲟⲩ ⲙⲡⲁⲥⲟⲡⲥ • ⲡⲞ⳰Ⲥ ⲥⲙⲁⲙⲁⲁⲧ ϫⲉⲁϥϯⲉⲟⲟⲩ ⲙⲡⲉϥⲛⲁ ϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲠ⳰Ⲟ⳰Ⲥ ⲡⲛⲟⲩⲧⲉ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ ⲟⲩⲛⲟϭ ⲡⲉ Ⲡ⳰Ⲟ⳰Ⲥ • ⲁⲩⲱ ϥⲥⲙⲁⲙⲁⲁⲧ ⲉⲙⲁⲧⲉ • ϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲠ⳰Ⲛ⳰Ⲉ ⲡⲉⲧⲉⲙⲡⲉϥⲥⲁϩⲉⲡⲁϣⲗⲏⲗ ⲉⲃⲟⲗ ⲙⲙⲟϥ • ⲡϫⲟⲉⲓⲥ Ⲡ⳰Ⲛ⳰Ⲉ ⲕⲥⲙⲁⲙⲁⲁⲧ ϣⲁⲉⲛⲉϩ ⲛⲉⲛⲉϩ • ⲟⲩϭⲟⲙ ⲙⲛⲟⲩⲧⲁϫⲣⲟ ⲙⲡⲉϥⲗⲁⲟⲥ ⲡⲛⲟⲩⲧⲉ ⲥⲙⲁⲙⲁⲁⲧ • ⲡⲉϥⲣⲁⲛ ⲛⲁϣⲱⲡⲉ ϥⲥⲙⲁⲙⲁⲁⲧ ϣⲁⲉⲛⲉϩ • ϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲠ⳰Ⲟ⳰Ⲥ ⲡⲛⲟⲩⲧⲉ ⲙⲠ⳰Ⲓ⳰Ⲏ⳰Ⲗ ⲁⲩⲱ ϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲡⲣⲁⲛ ⲙⲡⲉϥⲉⲟⲟⲩ • ⲉϥⲉϣⲱⲡⲉ ⲉϥⲉϣⲱⲡⲉ • ϫⲉⲟⲩⲛⲟϭ ⲡⲉ ⲡⲟⲥ ⲁⲩⲱ ϥⲥⲙⲁⲙⲁⲁⲧ ⲉⲙⲁⲧⲉ •

Textual notes Top margin: A brocaded mandorla separates the words Ⲓ⳰Ⲩ Ⲭ⳰Ⲩ. A table header runs across the page, consisting of brocaded lines with geometric patterns, and birds in the left and right hand margins. The patterns contains crosses similar to those in WM Fragment 1129.3124.15a. Lines 1–5: Red letters. Line 5: The Coptic text ⲡⲛⲟϭ ϩⲓⲑⲏ ⲙⲡⲟⲩⲏⲃ is written in red letters along the vertical axis down the right margin, spanning lines 5–12 of the main text. Above this, an Arabic gloss (‫ )المشعل الكبر‬is written horizontally. Line 6: The header is written in black letters. Line 7: Large decorative capitals, red and yellow. Line 13: The alpha in ⲡⲉϥⲛⲁ is written above the line of text and joined by a curved ligature. Line 17: The third alpha of ϥⲥⲙⲁⲙⲁⲁⲧ is written above the line of text, in a smaller script. Line 28: The ⲙⲁⲧⲉ in ⲉⲙⲁⲧⲉ is written below the line the line of text and joined by a curved ligature.

TEXT, TRANSLATION, AND CRITICAL NOTES

353

(137r = 260r) Translation of the Coptic The name of God. Sing hymns as you (sg.) are coming north to the gate of the Monastery (5) of Our Holy Father Apa Shenoute and the great lamp is in front of the priest: “Blessed” The Lord lives and is exceedingly blessed.1Blessed is the one that comes, that comes in the name (10) of the Lord.2 Blessed is the Lord, for he has heard the voice of my entreaty.3 Blessed is the Lord, for he has glorified his mercy.4 Blessed is the Lord, the God of Israel.5 (15) Great is the Lord and exceedingly blessed.6 Blessed is God, who did not remove from himself my prayer.7 O Lord God, you are blessed forever and (20) ever.8 Power and strength to his people; blessed is God.9 His name will be blessed forever.10 (25) Blessed is the Lord the God of Israel, and blessed is the name of his glory. So be it, so be it.11 Because the Lord is great, and exceedingly blessed.12

1

Psalm 17:47 LXX (= 18:46 NRSV; 17:46 Budge). Psalm 117:26 LXX (= 118:26 NRSV; 117:26 Budge). 3 Psalm 27:6 LXX (= 28:6 NRSV; 27:6 Budge). 4 Psalm 30:22 LXX (= 31:21 NRSV; 30:21 Budge). 5 Psalm 40:14 LXX (= 41:13 NRSV; 40:13 Budge). 6 Psalm 47:1 LXX (= 48:1 NRSV; 47:1 Budge). 7 Psalm 65:20 LXX (= 66:20 NRSV; 65:20 Budge). 8 Psalm 67:20 LXX (= 68:19 NRSV; 67:20 Budge). 9 Psalm 67:36 LXX (= 68:35 NRSV; 67:36 Budge). 10 Psalm 71:17 LXX (= 72:17 NRSV; 71:17 Budge). 11 Psalm 71:18–19 LXX (= 72:18–19 NRSV; 71:18–19 Budge). 12 Psalm 144:3 LXX (= 145:3 NRSV; 144:3 Budge). 2

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(137v = 260v) Ⲣ⳰Ⲗ⳰Ⲍ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ϥⲥⲙⲁⲙⲁⲁⲧ ⲡⲛⲟⲩⲧⲉ ⲡⲉⲧⲟⲩⲁⲁⲃ ⲙⲠ⳰Ⲓ⳰ⲎⲖ

ⲉⲣⲉⲡⲣⲁⲛ Ⲡ⳰Ⲟ⳰Ⲥ ϣⲱⲡⲉ ⲉϥⲥⲙⲁⲙⲁⲁⲧ ⲧⲉⲛⲥⲙⲁⲙⲁⲁⲧ ⲁⲛⲟⲛ ϩⲙⲠ⳰Ⲟ⳰Ⲥ ⲡⲉⲛⲧⲁϥⲧⲁⲙⲓⲉⲉⲧⲡⲉ ⲙⲛⲡⲕⲁϩ

ϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲡⲉⲧⲛⲏⲩ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ •

ⲕⲙⲁⲙⲁⲁⲧ Ⲡ⳰Ⲟ⳰Ⲥ ⲙⲁⲧⲥⲁⲃⲟⲓ ⲉⲛⲉⲕⲇⲓⲕⲁⲓⲟⲙⲁ •

ⲡϫⲟⲉⲓⲥ ⲥⲙⲁⲙⲁⲁⲧ ⲉⲧⲉⲙⲡⲉϥⲧⲁⲛ ⲛϩⲣⲉ ⲛⲛⲉⲩⲛⲁϫϩⲉ •

ϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲠ⳰Ⲟ⳰Ⲥ Ⲡ⳰Ⲛ⳰Ⲉ ⲡⲉⲧⲥⲁⲃⲟ ⲛⲛⲁϭⲓϫ ⲉⲡⲉⲙⲗⲁϩ •

ⲟⲩⲛⲟϭ ⲡⲉ Ⲡ⳰Ⲟ⳰Ⲥ ⲁⲩⲱ ϥⲥⲙⲁⲙⲁⲁⲧ ⲉⲙⲁⲧⲉ ---------------⳾⳾------------------⳾⳾------------ⲛⲛⲏⲩ ---------------⳾⳾------------------⳾⳾------------ⲉϥⲟ ⲛⲑⲉ ⲛⲟⲩⲛⲩⲙⲫⲓⲟⲥ ⲉϥⲛⲏⲩ ⲉⲃⲟⲗ ϩⲙⲡⲉϥⲙⲁ ⲛϣⲉⲗⲉⲉⲧ ⲥⲉⲛⲁϫⲱ ⲉⲠ⳰Ⲟ⳰Ⲥ ⲛϭⲓⲧⲅⲉⲛⲉⲁ ⲧⲛⲏⲩ • ϫⲉϥϭⲱϣⲧ ϫⲉⲡⲉϥϩⲟⲟⲩ ⲛⲏⲩ • ⲧⲟⲧⲉ ⲁⲓϫⲟⲟⲥ • ϫⲉⲉⲓⲥϩⲏⲏⲧⲉ ϯⲛⲏⲩ • ϫⲉⲉⲓⲛⲏⲩ ⲧⲛⲁⲩ • ⲧⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡϩⲟ ⲙⲡⲁⲛⲟⲩⲧⲉ • ϫⲉϯⲛⲏⲩ ⲉⲃⲟⲗ ϩⲓⲧⲛⲟⲩⲙⲁ ⲛⲥⲕⲩⲛⲏ ⲛϣⲡⲏⲣⲉ • ⲁⲩⲱ ⲛⲅⲛⲏⲩ ⲁⲛ ⲉⲃⲟⲗ ϩⲛⲛⲉⲛϭⲟⲙ • ⲡⲣⲱⲙⲉ ⲉⲧⲛⲏⲩ ϩⲙⲡⲁϩⲏⲧ ⲡⲁⲛⲟϭ ⲁⲛⲟⲕ ⲉϯⲥⲟⲟⲩⲛ ⲙⲙⲟϥ • ⲉⲛⲅⲛⲏⲩ ⲁⲛ ⲉⲃⲟⲗ ⲡⲛⲟⲩⲧⲉ ϩⲛⲛⲛⲙⲏⲏϣⲉ • ⲥⲱⲧⲙ ⲉⲡⲉⲛϣⲗⲏⲗ ⲉⲣⲉⲟⲩⲟⲛ ⲛⲓⲙ ⲛⲏⲩ ⲉⲣⲁⲧⲕ

Textual notes Top margin: The lambda in Ⲣ⳰Ⲗ⳰Ⲍ is written over a kappa; this holds true for ff. 134v–138v. Line 5: Read ⲧⲁⲙⲓⲉⲧⲡⲉ in place of ⲧⲁⲙⲓⲉⲉⲧⲡⲉ. Line 14: The tau and epsilon of ⲉⲙⲁⲧⲉ are written above the line of text and joined by a curved ligature. Line 15: Red letters. Line 16: Large decorative capitals, red and yellow. Line 18: Read ⲉⲧⲛⲏⲩ in place of ⲧⲛⲏⲩ.

TEXT, TRANSLATION, AND CRITICAL NOTES

(137v = 260v) Translation of the Coptic Blessed is God, the Holy One of Israel.1 May the name of the Lord be blessed.2 We are blessed in the Lord, who (5) created heaven and earth.3 Blessed is the person who comes in the name of the Lord.4 You are blessed, O Lord; teach me your statutes.5 (10) Blessed is the Lord, who did not give us as food to their teeth.6 Blessed is the Lord God, who trains my hands for battle.7 The Lord is great, and exceedingly blessed.8 (15) “Coming” He, like a bridegroom coming forth from his bridal chamber.9 The coming generation will announce to the Lord.10 For he sees that his day is coming.11 (20) Then I said, “Look, I am coming.”12 When will I come and appear before the face of my God?13 Because I am coming out to a place of a marvelous tent.14 (25) And you will not come forth among our hosts.15 The person who is coming in my heart, my superior, whom I recognize.16 And will you not come forth, O God, among our multitudes?17 Hear our prayer; everyone is coming to you.18

1

Psalm 105:48 LXX (= 106:48 NRSV; 105:48 Budge). Psalm 112:2 LXX (= 113:2 NRSV; 112:2 Budge). 3 Psalm 113:23 LXX (= 115:15 NRSV; 114:12 Budge). 4 Psalm 117:26 LXX (= 118:26 NRSV; 117:26 Budge). 5 Psalm 118:12 LXX (= 119:12 NRSV; 118:12 Budge). 6 Psalm 123:6 LXX (= 124:6 NRSV; 123:6 Budge). 7 Psalm 143:1 LXX (= 144:1 NRSV; 143:1 Budge). 8 Psalm 143:3 LXX (= 145:3 NRSV; 144:3 Budge). 9 Psalm 18:6 LXX (= 19:5 NRSV; 18:5 Budge). 10 Psalm 21:31 LXX (= 22:30 NRSV; 21:31 Budge). 11 Psalm 36:13 LXX (= 37:13 NRSV; 36:13 Budge). 12 Psalm 39:8 LXX (= 40:7 NRSV; 39:7 Budge). 13 Psalm 41:3 LXX (= 42:2 NRSV; 41:2 Budge). 14 Psalm 41:5 LXX (= 42:4 NRSV; 41:4 Budge). 15 Psalm 43:10 LXX (= 44:9 NRSV; 43:9 Budge). 16 Psalm 54:14 LXX (= 55:13 NRSV; 54:13 Budge). 17 Psalm 59:12 LXX (= 60:10 NRSV; 59:10 Budge). 18 Psalm 64:3 LXX (= 63:2 NRSV; 64:2 Budge). 2

355

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(138r = 261r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16

ⲟⲩⲛϩⲛϥⲁⲓϣⲓⲛⲉ ⲛⲏⲩ ⲉⲃⲟⲗ ϩⲛⲕⲏⲙⲉ ϥⲛⲏⲩ ⲉⲡⲉⲥⲏⲧ ⲛⲑⲉ ⲛⲟⲩϩⲱⲟⲩ ⲉϫⲛⲟⲩⲥⲟⲣⲧ ϫⲉⲛⲛⲥⲉⲛⲏⲩ ⲉϩⲟⲩⲛ ⲁⲡⲁⲙⲁ ⲛⲙⲧⲟⲛ ϫⲉϥⲛⲏⲩ ⲉⲕⲣⲓⲛⲉ ⲙⲡⲕⲁϩ ϫⲉⲉⲣⲉⲠ⳰Ⲟ⳰Ⲥ ⲡⲛⲟⲩⲧⲉ ⲛⲏⲩ ϣⲁⲣⲟⲓ ⲧⲛⲁⲩ ⲁⲩⲱ ⲛⲅⲛⲏⲩ ⲁⲛ ⲉⲃⲟⲗ Ⲡ⳰Ⲛ⳰Ⲉ ϩⲛⲛⲉⲛⲙⲏⲏϣⲉ ⲧⲁⲓ ⲧⲉ ⲧⲡⲩⲗⲏ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲛⲇⲓⲕⲁⲓⲟⲥ ⲛⲉⲧⲛⲏⲩ ⲉϩⲟⲩⲛ ⲛϩⲏⲧⲥ

ϥⲥⲙⲁⲙⲁⲁⲧ ⲛϭⲓⲡⲉⲧⲛⲏⲩ ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲡϫⲟⲉⲓⲥ ⲥⲙⲁⲙⲁⲁⲧ ⲉⲧⲉⲙⲡⲉϥⲧⲁⲁⲛ ⲛϩⲣⲉ ⲛⲛⲉⲩⲛⲁϫϩⲉ •

ⲉⲩⲛⲏⲩ ⲇⲉ ⲥⲉⲛⲏⲩ ϩⲛⲟⲩⲧⲉⲗⲏⲗ ⲉⲧⲛⲏⲩ ⲉⲡⲉⲥⲏⲧ ⲉϫⲛⲧⲉϥⲙⲟⲣⲧ ⲉⲧⲛⲏⲩ ⲉⲡⲉⲥⲏⲧ ⲉϫⲛⲛⲥⲱⲃⲉ ⲛⲛⲉϥϩⲟⲓⲧⲉ

ⲉⲧⲛⲏⲩ ⲉⲡⲉⲥⲏⲧ ⲉϫⲛⲛⲧⲟⲟⲩ ⲛⲥⲓⲱⲛ ---------------⳾⳾------------------⳾⳾-------------

TEXT, TRANSLATION, AND CRITICAL NOTES

357

(138r = 261r) Translation of the Coptic Messengers are coming forth from Egypt.1 He is coming down like rain on wool.2 That they shall not come into my place of rest.3 Because he is coming to judge the earth.4 (5) When will the Lord God come to me?5 And will you not come forth, O God, among our multitudes?6 This is the gate of the Lord; the righteous are coming in through it.7 Blessed is the person who comes in the name of the Lord.8 (10) Blessed is the Lord, who did not give us as food to their teeth.9 But while coming, they will come with rejoicing.10 Which is coming down upon his beard.11 Which is coming down upon the fringes of his (15) garments.12 Which is coming down upon the mountains of Zion.13

1

Psalm 67:32 LXX (= 68:31 NRSV; 67:32 Budge). Psalm 71:6 LXX (= 72:6 NRSV; 71:6 Budge). 3 Psalm 94:11 LXX (= 95:11 NRSV; 94:11 Budge). 4 Psalm 95:13 LXX (= 96:13 NRSV; 95:13 Budge). 5 Psalm 100:2 LXX (= 101:2 NRSV; 100:2 Budge). 6 Psalm 107:12 LXX (= 108:11 NRSV; 107:11 Budge). 7 Psalm 117:20 LXX (= 118:20 NRSV; 117:20 Budge). 8 Psalm 117:26 LXX (= 118:26 NRSV; 117:26 Budge). 9 Psalm 123:6 LXX (= 124:6 NRSV; 123:6 Budge). This verse does not contain the keyword ⲛⲏⲩ (“coming”). Its presence here may be explained by sequence of Psalm 117:26 and Psalm 123:6 occurring together in the previous section (137v:6–11) under ⲥⲙⲁⲙⲁⲁⲧ (“blessed”). 10 Psalm 125:6 LXX (= 126:6 NRSV; 125:6 Budge). 11 Psalm 132:2 LXX (= 133:2 NRSV; 132:2 Budge). 12 Psalm 132:2 LXX (= 133:2 NRSV; 132:2 Budge). 13 Psalm 132:3 LXX (= 133:3 NRSV; 132:3 Budge). 2

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(138v = 261v) Ⲣ⳰Ⲗ⳰Ⲏ

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

Ⲓ⳰Ⲩ

ⲱ

Ⲭ⳰Ⲩ

----------------⳾⳾-------------------⳾⳾-------------ϩⲙⲡⲣⲁⲛ ⲙⲠ⳰Ⲛ⳰Ⲉ • ⲙⲛⲡⲣⲁⲛ ⲙⲡⲉⲛⲉⲓⲱⲧ ⲁⲡⲁ ϣⲉⲛⲟⲩⲧⲉ ⲉⲕϣⲁⲛⲡⲱϩⲧⲡⲩⲗⲏ ⲡⲙⲟⲛⲁⲥⲧⲏⲣⲓⲟⲛ ⲛⲧⲉⲛⲣⲙⲡⲁⲛⲟⲥ ⲉⲩϩⲙⲛⲏⲩⲉ ϩⲙⲡⲧⲣⲓⲥⲁⲅⲓⲟⲥ ⲁⲅⲓⲟⲥ ⲟ Ⲑ⳰Ⲥ • ⲉⲡⲓⲉ ⲗⲟⲅⲟⲩ ⲕⲁⲑⲏⲥⲱⲙⲉⲛⲟⲥ • ⲱ ⲁⲩⲧⲟⲥ ⲗⲟⲅⲟⲥ ⲧⲟⲩ Ⲡ⳰Ⲣ⳰Ⲥ • ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ ⲓⲇⲉ ⲟ ⲓⲡⲏⲓⲧⲉⲥ ⲧⲟⲛ ⲉⲃⲣⲁⲓⲟⲛ • ⲙⲉⲧⲁⲃⲁⲓⲟⲛ ⲕⲣⲁⲩⲕⲁⲥⲟⲩⲥⲓⲛ • ⲱⲥⲁⲛⲛⲁ ⲛⲧⲓⲥ ⲉⲙⲡⲯⲓⲥⲧⲓⲥ ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ • ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ ⲟ ⲉⲣⲭⲱⲙⲉⲛⲟⲥ ⲉⲛ ⲉⲛⲟⲛⲟⲙⲁⲧⲓ Ⲕ⳰Ⲩ • ⲟ ⲁⲛⲁⲥⲧⲁⲥ ⲉⲕ ⲧⲟⲛ ⲛⲉⲕⲣⲟⲛ • ⲉⲗⲏⲓⲥⲱⲛ ⲏⲙⲁⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲉⲕϣⲁⲛⲡⲱϩⲡⲣⲟ Ⲃ ⲱϣ ⲉⲃⲟⲗ ⲧⲣⲓⲥⲁⲅⲓⲟⲥ ⲩⲙⲛⲓⲥⲱⲙⲉⲛ ⲧⲟⲛ Ⲑ⳰Ⲛ ⲧⲟⲛ ⲁⲡⲁⲛⲧⲟⲛ ⲕⲁⲓ ⲁⲛⲁⲥⲧⲁⲛⲧⲁ ⲉⲕ ⲛⲉⲕⲣⲟⲛ ⲧⲣⲓⲁ ⲩⲙⲉⲣⲁⲛ ⲧⲓⲛ ⲁⲛⲁⲥⲧⲁⲥⲓⲛ ⲁⲩⲧⲟⲩ ⲕⲟⲥⲙⲟⲩ ⲉⲗⲏⲓⲧⲣⲟⲁⲥⲱⲥ ⲫⲓⲗⲁⲛⲑⲣⲟⲡⲏ ⲁⲅⲓⲟⲥ ⲟ Ⲑ⳰Ⲥ ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ ⲟ ⲁⲛⲁⲥⲧⲁⲥ ⲉⲕ ⲛⲕⲣⲟⲛ ⲉⲗⲉⲏⲥⲟⲛ ⲏⲙⲁⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲧⲉⲡⲁⲣⲭⲩⲇⲓⲁⲕⲟⲛ ϫⲱ ⲛϯϩⲣⲙⲉⲛⲓⲁ Ϩ⳰Ⲣ ϫⲓⲥⲉ ϩⲣⲁⲓ ⲛⲙⲡⲩⲗⲏ ϣⲁⲉⲛⲉϩ ⲧⲁⲣⲉϥⲉⲓ ⲉϩⲟⲩⲛ ⲛϭⲓⲡⲣⲣⲟ ⲙⲡⲉⲟⲟⲩ ⲛⲓⲙ ⲡⲉ ⲡⲣⲣⲟ ⲙⲡⲉⲟⲟⲩ Ⲡ⳰Ⲟ⳰Ⲥ ⲛⲛϭⲟⲙ ⲛⲧⲟϥ ⲡⲉ ⲡⲣⲣⲟ ⲙⲡⲉⲟⲟⲩ

Textual notes Top margin: The lambda in Ⲣ⳰Ⲗ⳰Ⲏ is written over a kappa; this holds true for ff. 134v–138v. A brocaded mandorla separates the words Ⲓ⳰Ⲩ Ⲭ⳰Ⲩ; the letter ⲱ is centered beneath it. A table header runs across the page, consisting of brocaded lines with geometric patterns, and birds in the left and right hand margins. Lines 1–5: Red letters. Line 4: The second nu of ⲛⲧⲉⲛⲣⲙⲡⲁⲛⲟⲥ is written above the line of text. Read ⲛⲣⲙⲛⲡⲁⲛⲟⲥ in place of ⲛⲣⲙⲡⲁⲛⲟⲥ. Line 6: Large decorative capitals, red and yellow.

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359

(138v = 261v) Translation of the Coptic and Greek In the name of God and the name of our father Apa Shenoute. When you reach the gate (of) the monastery, the people of Panopolis (5) sing the Trisagion. Holy God. Coming into being, (the) Word came. O the Word Himself of the Father. Holy Almighty. Behold the shepherd of the (10) Hebrews. As he passes, they cry out, Hosanna in the highest. Holy Immortal. Blessed is he that comes in the name of the Lord, he that arose from the dead. Have mercy upon us. (15) When you reach the second1 gate, say the Trisagion. Let us sing hymns to God, who departed and rose from the dead after three days. His resurrection (20) mercifully showed love for the world. Holy God, Holy Mighty, Holy Immortal, who arose from the dead, have mercy upon us. And the archdeacon says the (25) hermēneia. Hermēneia: Be raised up, O everlasting gates! And the king of glory shall enter. Who is the king of glory? The Lord of powers, he is the king of glory.2

Lines 15–16: Red letters. Line 16: A similar Ⲃ notation occurs at f. 136r:10, in the left margin. Line 17: Large decorative capitals, red and yellow. Lines 24–25: Red letters. Line 26: Ϩ⳰Ⲣ is written in red letters.

1 The meaning of Ⲃ is ambiguous. As a numeral, it could indicate the “second gate,” or possibly the second recitation of the Trisagion. It could also function as some kind of editorial notation; cf. 136r:10, where Ⲃ is written in the left margin next to a line where a corrector has added missing letters. 2 Psalm 23:9–10 LXX (= 24:9–10 NRSV; 23:9–10 Budge).

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(139r = 262r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

Ⲡ⳰Ⲟ⳰Ⲩ ⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲛⲉϥⲡⲩⲗⲏ ϩⲛⲟⲩⲧⲉⲗⲏⲗ • ⲁⲩⲱ ⲛϥⲁⲩⲗⲏ ⲛⲧⲉⲧⲛⲟⲩⲱⲛϩ ⲛⲁϥ ⲉⲃⲟⲗ ϩⲛϩⲛⲥⲙⲟⲩ ---------------⳾⳾------------------⳾⳾------------ⲙⲡⲩⲗⲏ ---------------⳾⳾------------------⳾⳾------------ⲡⲉⲧϫⲓⲥⲉ ⲙⲙⲟⲓ ⲉⲃⲟⲗ ϩⲛⲙⲡⲩⲗⲏ ⲙⲡⲙⲟⲩ • ϥⲓ ⲛⲛⲉⲧⲛⲡⲩⲗⲏ ⲉϩⲣⲁⲓ ⲛⲁⲣⲭⲱⲛ • ⲛⲉⲩϫⲓ ⲛϩⲣⲁⲩ ϩⲓⲱⲱⲧ ⲛϭⲓⲛⲉⲧϩⲙⲟⲟⲥ ϩⲛⲙⲡⲩⲗⲏ • ⲡⲞ⳰Ⲥ ⲙⲉ ⲛⲙⲡⲩⲗⲏ ⲛⲥⲓⲱⲛ • ⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲛⲉϥⲡⲩⲗⲏ ϩⲛⲟⲩⲧⲉⲗⲏⲗ ⲧⲁⲓ ⲧⲉ ⲧⲡⲩⲗⲏ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲛⲇⲓⲕⲁⲓⲟⲥ • ⲛⲉⲧⲛⲏⲩ ⲉϩⲟⲩⲛ ⲛϩⲏⲧⲥ • ⲉⲩϣⲁⲛϣⲁϫⲉ ⲙⲛⲛⲉⲩϫⲁϫⲉ ϩⲛⲙⲡⲩⲗⲏ • ϫⲉⲁϥⲧⲁϫⲣⲉⲙⲙⲟⲭⲗⲟⲥ ⲛⲛⲟⲩⲡⲩⲗⲏ • ---------------⳾⳾------------------⳾⳾------------ⲛⲉⲕⲯⲁⲗⲗⲉⲓ ϣⲁⲛⲧⲉⲕⲡⲱϩ ⲡⲣⲟ ⲛⲕⲗⲏⲥⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲁⲣⲓⲁ ⲙⲛⲡϩⲁⲅⲓⲟⲥ ⲅⲉⲱⲣⲅⲓⲟⲥ ⲧⲣⲓⲥⲀ⳰Ⲅ⳰ⲒⲞ⳰Ⲥ ⲁⲅⲓⲟⲥ ⲟ Ⲑ⳰Ⲥ ⲭⲉⲣⲉ ⲑⲉⲟⲇⲱⲕⲉ ⲭⲉⲣⲉ Ⲙ⳰Ⲏ⳰Ⲣ ⲧⲟⲩ Ⲭ⳰Ⲩ • ⲭⲉⲣⲉ Ⲙ⳰Ⲏ⳰Ⲣ ⲫⲱⲧⲟⲥ ⲡⲉⲣⲉⲥⲃⲉⲩⲥⲟⲛ ⲏⲡⲉⲣ ⲏⲙⲱⲛ • ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ • ⲭⲉⲣⲉ ⲉⲓⲧⲁ ⲭⲉⲣⲟⲩⲃⲓⲙ • ⲟⲧⲓ ⲝⲁⲥⲉ ⲓⲡⲉⲣ ⲓⲙⲱⲛ • ⲟⲧⲓ ⲃⲁⲥⲧⲁⲥⲱⲙⲉⲛ ⲡⲣⲁⲧⲱⲟⲣⲁⲥⲧⲟⲥ Ⲑ⳰Ⲱ • ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ • ⲭⲉⲣⲉ ⲉⲓⲧⲁ ⲍⲉⲣⲁ ⲫⲓⲙ • ⲁⲅⲅⲉⲗⲟⲓ ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲓ •

Textual notes Line 1: Ⲡ⳰Ⲟ⳰Ⲩ is written in red letters. Line 4: Red letters. Line 5: Large decorative capitals, red and yellow. The lambda of ⲉⲃⲟⲗ is written above the line of text, in small script. Lines 17–19: Red letters. Line 18: Read ⲙⲡⲣⲟ in place of ⲡⲣⲟ. Line 22: the sigma of ⲫⲱⲧⲟⲥ is written above the line of text.

TEXT, TRANSLATION, AND CRITICAL NOTES

361

(139r = 262r) Translation of the Coptic and Greek Response: Enter into his gates with rejoicing, and his courts; acknowledge him with blessings.1 “Gates” (5) Who lifts me up from the gates of death.2 Lift up your gates, O rulers.3 Those who sit in the gates would shout against me.4 (10) The Lord loves the gates of Zion.5 Enter his gates with rejoicing.6 This is the gate of the Lord; the righteous are coming in through it.7 When they speak with their enemies in the (15) gates.8 For he strengthened the bars of your gates.9 Sing hymns until you (sg.) reach the gate of the church of the Virgin Mary and the holy George. (20) Trisagion [Greek] Holy God. Hail to you, Mother of God. Hail to you, Mother of Christ. Hail to you, Mother of Light, Ambassador on our behalf. Holy Mighty. Hail to the one beside the (25) Cherubim, for you intercede on our behalf, for we lift up the first sight to God. Holy Immortal. Hail to the one beside the Seraphim, Angels, Archangels,

1 2 3 4 5 6 7 8 9

Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm Psalm

99:4 LXX (= 100:4 NRSV; 99:4 Budge). 9:14 LXX (= 10:13 NRSV; 9:13 Budge). 23:7 LXX (= 24:7 NRSV; 23:7 Budge). 68:13 LXX (= 69:12 NRSV; 68:12 Budge). 86:2 LXX (= 87:2 NRSV; 86:2 Budge). 99:4 LXX (= 100:4 NRSV; 99:4 Budge). 117:20 LXX (= 118:20 NRSV; 117:20 Budge). 126:5 LXX (= 127:5 NRSV; 126:5 Budge). 147:2 LXX (= 147:13 NRSV; 146:13 Budge).

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CHAPTER 3

(139v = 262v) Ⲣ⳰Ⲗ⳰Ⲑ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

ⲟ ⲡⲣⲟⲫⲏⲧⲟⲛ ⲕⲉ ⲙⲁⲣⲧⲏⲣⲟⲛ ⲱⲥⲓⲱⲛ • ⲕⲉ ⲇⲓⲕⲉⲟⲛ • ⲟ ⲁⲛⲁⲥⲧⲁⲥ ⲉⲕ ⲧⲟⲛ ⲛⲉⲕⲣⲟⲛ ⲉⲗⲏⲓⲥⲟⲛ ⲏⲙⲁⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲁⲣⲓⲁ ⲉⲕⲯⲁⲗⲗⲉⲓ ϩⲛⲡⲁⲓ ⲧⲓⲛ ⲁⲅⲛⲓ ⲕⲁⲓ ⲥⲩⲙⲛⲓ ⲕⲁⲓ ⲡⲁⲣⲑⲉⲛⲟⲛ ⲙⲁⲣⲓⲁ • ⲧⲏⲛ ⲑⲉⲟⲇⲱ ⲟⲩ ⲇⲉⲩⲇⲉ ⲗⲁⲟⲓ ⲙⲁⲕⲁⲣⲓⲥⲱⲙⲉⲛ • ⲙⲙⲉⲅⲁⲗⲓⲛⲛ Ⲕ⳰Ⲥ ⲉⲛ ⲁⲩⲗⲏ ⲧⲱ ⲉⲗⲉⲟⲥ ⲁⲩ ⲧⲟⲩ ⲅⲁⲃⲣⲓⲏⲗ • ⲅⲁⲣ ⲡⲣⲟⲉⲙⲓⲛⲓⲥⲉⲛ ⲧⲓⲛ ⲡⲁⲣⲑⲉⲛⲟⲛ • ⲧⲏⲥ ⲉⲛⲗⲩⲙⲯⲓⲛ • ⲭⲁⲓⲣⲉ ⲕⲁⲓ ⲭⲁⲣⲓⲧⲱⲙⲉⲛⲉⲓ ⲛⲩⲙ ⲫⲓⲁⲛ ⲉⲩⲁⲛⲇⲣⲟⲥ • ⲭⲁⲓⲣⲉ ⲟⲧⲓ ⲉⲭⲱⲣⲓⲑⲏⲛ ⲥⲉ ⲱ ⲁⲭⲱⲣⲓⲧⲟⲥ • ⲭⲁⲓⲣⲉ ⲡⲓⲅⲏⲉⲓⲉ ⲧⲟⲛ ⲇⲩⲝⲁⲙⲉⲛⲏ • ⲭⲉⲣⲉ ⲁⲥⲧⲏⲣ ⲧⲟⲩ ⲁⲓⲱⲛⲓⲟⲩ ⲧⲉⲭⲛⲟⲩ ⲭⲉⲣⲉ ⲛⲩⲛⲫⲓⲗⲓⲥ ⲫⲱⲧⲏⲥ • ⲭⲉⲣⲉ ⲟⲩⲚ⳰Ⲓ ⲉⲡⲓ ⲅⲏⲥ • ⲭⲉⲣⲉ ⲧⲟⲛ ⲭⲉⲣⲟⲩ ⲃⲓⲛ ⲱⲧⲓ ⲉⲩⲣⲓⲑⲓⲥ ⲥⲧⲣⲁⲧⲓⲉⲉⲣⲁ • ⲭⲉⲣⲉ ⲧⲟⲛ ⲍⲉⲣⲁⲫⲓⲛ • ⲟⲧⲓ ⲃⲁⲥⲧⲁ ⲥⲁⲥ ⲧⲟⲛ ⲗⲟⲅⲟⲛ ⲧⲟⲩ Ⲡ⳰Ⲣ⳰Ⲥ ⲧⲟⲩⲧⲟⲛ ⲡⲉⲓⲙⲁⲛⲉⲓ ⲕⲁⲓ ⲙⲁⲅⲓ • ⲁⲥⲧⲏⲣⲁ ⲉⲑⲉⲁⲥⲁⲛⲧⲁ ⲕⲉ ⲥⲓⲛ ⲁⲅⲅⲉⲗⲟⲓ • ⲃⲟⲏⲥⲱⲙⲉⲛ • ⲇⲟⲝⲁ ⲉⲛ ⲩⲙⲯⲓⲥ ⲧⲓⲥ ⲑⲉⲱ • ⲕⲁⲓ ⲉⲡⲓ ⲅⲏⲥ ⲉⲓⲣⲏⲛⲏⲥ ⲕⲁⲧⲉⲗⲑⲟⲩⲥⲁⲛ • ⲛⲛⲁ ⲥⲱⲥⲉ • ⲧⲁⲥ ⲯⲩⲭⲁⲥ ⲏⲙⲱⲛ • ----------------⳾⳾-------------------⳾⳾-------------ⲉⲕⲯⲁⲗⲗⲉⲓ Ⲟ⳰Ⲛ ⲁⲛⲁⲥⲧⲁⲥⲁⲧⲉ ⲙⲁⲣⲓⲁ ⲉⲛ ⲧⲏⲥ ⲓⲙⲉⲣⲁⲥ

Textual notes Lines 4–6: Red letters. Line 7: Large decorative capitals, red and yellow. Line 29: Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

363

(139v = 262v) Translation of the Coptic and Greek [Greek] You who sanctify and justify the prophet and martyr, you who arose from the dead, have mercy upon us. [Coptic] Enter into the Church (of) (5) the Virgin Mary and while you (sg.) sing from the following. [Greek] Come, O peoples, let us bless the pure and holy and virgin Mary, the Mother of God. (10) Great is the Lord in the court of his mercy; for Gabriel announced the chosen one to the virgin. Hail (to you), O bride full of grace, prosperous to men. Hail (to you), for you (15) separated (i.e., gave birth to) the inseparable one. Hail (to you), who gushed forth the glorified one. Hail (to you), O star of the eternal child. Hail (to you) now, O beloved light. Hail (to you), O heaven on earth. Hail to the cherubim (20) for you found the generals. Hail to the seraphim for you lifted up this Word of the virgin as a divine star for the shepherds and the magi. And with the angels we (25) cry out: Glory to God in the highest and on earth peace. Come down, Hosanna, and save our souls. [Coptic] Sing (sg.) also: (30) [Greek] In those days, Mary arose

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CHAPTER 3

(140r = 263r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

ⲧⲁⲩⲧⲏⲥ • ⲁⲡⲉⲗⲑⲱⲙⲉⲛ ⲉⲓⲥ ⲧⲏⲛ ⲟⲣⲓⲛⲉⲛ • ⲕⲉ ⲁⲥⲡⲁⲥⲁⲧⲉ ⲧⲏⲛ ⲉⲗⲓⲥⲁⲃⲉⲧ • ⲟⲩⲧⲟⲥ ⲁⲅⲟⲩⲛⲧⲁ ⲟ ⲁⲥⲡⲁⲥⲙⲟⲥ ⲛ ⲃⲁⲑⲛⲉⲓ • ⲟ ⲉⲩⲫⲣⲟⲥⲩⲛⲏⲥⲱⲙⲉⲛ • ⲁⲗⲁⲗⲁⲝ ⲁⲩⲧⲏⲥ • ⲁⲩⲧⲏⲥ ⲕⲉ ⲗⲉⲅⲓ ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ • ⲛ ⲅⲉⲛⲛⲉⲝⲓⲛ • ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ • ⲧⲟⲩⲥ ⲕⲁⲣⲡⲟⲩⲥ • ⲧⲏⲥ ⲕⲩⲗⲓⲁⲥ ⲥⲟⲩ • ⲭⲉⲣⲉ ⲙⲁⲣⲓⲁ ⲕⲉ ⲭⲁⲣⲓⲧⲱⲙⲉⲛⲓ • ⲟ Ⲕ⳰Ⲥ ⲙⲉⲧⲁ ⲥⲥⲟⲩ ----------------⳾⳾-------------------⳾⳾-------------ⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲡⲧⲱⲡⲟⲥ ⲙⲡⲓⲁⲅⲓⲟⲥ ⲅⲉⲱⲣⲅⲓⲟⲥ ⲁⲅⲓⲟⲥ ⲟ Ⲑ⳰Ⲥ ⲅⲁⲃⲣⲓⲏⲗ • ⲟ ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲩ ⲡⲣⲟⲥⲑⲏⲛ ⲡⲁⲣⲑⲉⲛⲟⲩ ⲕⲁⲓ ⲗⲉⲅⲉⲓ ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ • ⲭⲉⲣⲉ ⲕⲉⲭⲁⲣⲓⲧⲟ ⲙⲉⲛⲉⲓ ⲟ Ⲕ⳰Ⲥ • ⲙⲉⲧⲁ ⲥⲥⲟⲩ • ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ • ⲟ ⲥⲁⲣⲕⲟⲑⲓⲥ ⲇⲓ ⲏⲙⲁⲥ • ⲉⲗⲏⲓⲟⲱⲛ ⲏⲙⲁⲥ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲧⲁⲓ ⲭⲁⲓⲣⲉ ⲑⲉⲟⲇⲱⲕⲉ ⲡⲁⲣⲑⲉⲛⲏ • ⲥⲉ ⲡⲣⲉⲥⲃⲉⲩⲥⲁ • ⲩⲡⲉⲣ ⲧⲟⲩ ⲕⲟⲥⲙⲟⲩ • ⲧⲱ Ⲥ⳰Ⲱ⳰Ⲣ⳰Ⲓ • ⲕⲁⲓ ⲧⲟⲩ Ⲑ⳰Ⲩ ⲏⲙⲱⲛ • ⲱ ⲡⲣⲟⲥⲫⲩⲣⲓⲛ ⲡⲁⲛⲧⲟⲛ ⲧⲟⲛ ⲁⲓⲱⲛⲟⲛ ⲥⲩ ⲙⲉⲅⲁⲗⲓⲛⲟⲩⲙⲉⲛ • ⲭⲁⲓⲣⲉ ⲑⲉⲟⲇⲱⲕⲉ ⲡⲁⲣⲑⲉⲛⲏ ⲟ Ⲙ⳰Ⲏ⳰Ⲣ ⲧⲟⲩ ⲉⲙⲁⲛⲟⲩⲏⲗ • ⲧⲏⲥⲡⲓⲛⲁ ⲡⲓⲣⲱⲅⲁⲙⲟⲩ ⲭⲉⲣⲉ ⲙⲉⲧⲁ ⲇⲟⲝⲓⲥ ⲁⲅⲅⲉⲗⲟⲛ • ⲭⲉⲣⲉ ⲉⲓⲃⲣⲁⲥⲧⲉⲉⲓⲥⲁⲏⲙⲏⲛ • ⲧⲟⲩ Ⲡ⳰Ⲣ⳰Ⲓ ⲕⲁⲓ ⲧⲟⲩ Ⲑ⳰Ⲩ ⲏⲙⲱⲛ • ⲥⲩ ⲙⲉⲅⲁⲗⲓⲛⲟⲩⲙⲉⲛ •

Textual notes Lines 11–12: Red letters. Line 19: Red letters. The nu of ⲛⲧⲁⲓ is uncertain due to fading of the letters; the gap before the tau is larger than usual.

TEXT, TRANSLATION, AND CRITICAL NOTES

365

(140r = 263r) Translation of the Coptic and Greek [Greek] and went into the hill country and greeted Elizabeth.1 This is the greeting in the manger. (5) Let us make merry. Shouting, she says, “Blessed (are you) among women. Blessed is the fruit of your womb.”2 (10) Hail to Mary full of grace, the Lord is with you. [Coptic] Enter the holy place (topos) of the Holy George. [Greek] Holy God. Gabriel the archangel announced to the virgin and said, (15) Holy Mighty. “Hail to you full of grace, the Lord is with you.” Holy Immortal. O you who became incarnate for our sake, have mercy upon us. [Coptic] This one (f.) (20) [Greek] Hail (to you), Mother of God, virgin. You have special honor because of the savior of the world and our God, O you who carried all the age.3 We magnify you. (25) Hail (to you), Mother of God, virgin, the mother of Emmanuel, mistress without experience of marriage. Hail (to you) with the glory of angels. Hail (to you), [text corrupt] of the Father and our God. We magnify you.

1 2 3

Cf. Luke 1:39–40. Cf. Luke 1:42. There is a play on the temporal aspect of the words presbeusa and aionon.

366

CHAPTER 3

(140v = 263v) Ⲣ⳰Ⲙ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34

ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ ⲛ ⲅⲉⲛⲛⲉⲝⲓⲛ ⲕⲁⲓ

ⲭⲁⲣⲓⲧⲱⲙⲉⲛⲓ ⲥⲩ ⲙⲉⲅⲁⲗⲓⲛⲟⲩⲙⲉⲛ

ⲭⲉⲣⲉ ⲑⲉⲟⲇⲱⲕⲉ ⲡⲁⲣⲑⲉⲛⲏ • ⲥⲩ ⲡⲣⲉⲡⲉⲓ

ⲩⲙⲛⲟⲥ ⲟ Ⲑ⳰Ⲥ ⲛ ⲥⲓⲱⲛ • ⲕⲁⲓ ⲥⲩ ⲛⲟ ⲁⲡⲟⲧⲟⲩⲑⲏⲥⲟⲛⲧⲉ ⲉⲩⲭⲏ ⲉⲛ ⲓⲉ Ⲗ⳰Ⲏ⳰Ⲙ • ⲭⲁⲓⲣⲉ ⲕⲁⲓ ⲭⲁⲣⲓⲧⲱⲙⲉ ⲛⲓ ⲙⲁⲣⲓⲁ • ⲟ Ⲕ⳰Ⲣ⳰Ⲥ ⲙⲉⲧⲁ ⲥⲥⲟⲩ ⲥⲩ ⲙⲉⲅⲁⲗⲓⲛⲟⲩⲙⲉⲛ • ----------------⳾⳾-------------------⳾⳾-------------ⲉϫⲛⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲓⲧⲁⲅⲙⲁ ⲧⲏⲣⲟⲩ ⲛⲧⲉⲛⲓⲁⲅⲅⲉⲗⲟⲥ • ⲛⲉⲙϯⲥⲟⲟⲩϩⲥ ⲧⲏⲣⲥ ⲛⲧⲉϯⲙⲛⲧⲣⲱⲙⲉ • ⲥⲉⲧⲁⲉⲓⲟ ⲙⲙⲟ ⲱ ⲧⲉⲑⲉⲟⲇⲱⲕⲟⲥ ⲙⲁⲣⲓⲁ • […] ⲱ ⲙⲁⲣⲓⲁ • ⲱ ⲙⲁⲣⲓⲁ ⲁⲣϭⲓⲛⲉ ⲅⲁⲣ ⲛⲟⲩϩⲙⲟⲧ • ----------------⳾⳾-------------------⳾⳾-------------ϣⲁⲛⲧⲉⲕⲡⲱϩⲡⲗⲓⲙⲏⲛ ⲡϩⲁⲅⲓⲟⲥ ⲅⲉⲱⲣⲅⲓⲟⲥ ⲁⲩⲍⲱⲕⲣⲁⲫⲉⲓ ⲙⲡⲉⲕⲗⲓⲙⲏⲛ ⲱ ⲡϩⲁⲅⲓⲟⲥ ⲙⲙⲁⲣⲧⲏⲣⲟⲥ • ⲅⲉⲱⲣⲅⲓⲟⲥ ⲡⲓⲙⲉⲗⲓⲧⲟⲛ ⲁⲩⲡⲉⲧⲁⲗⲟ ⲛⲛⲟⲩⲃϩⲁⲁⲧ • ⲁⲩϫⲱⲕⲥ ⲉⲃⲟⲗ ⲙⲙⲉⲧⲥⲁⲉⲓⲉ ⲛⲓⲙ ⲁⲩⲕⲁⲁϥ ϩⲛⲡⲉⲕⲙⲁⲣⲧⲏⲣⲓⲟⲛ • ⲛⲛⲉϩ ⲛⲧⲁⲩⲧⲁⲩⲉⲛⲉⲕⲫⲁⲛⲟⲥ ⲁⲩϣⲱⲡⲉ ⲁⲩⲃⲟⲣⲃⲣ ⲉϫⲛⲛⲉⲡⲗⲁⲝ ⲛϯⲉⲕⲕⲗⲏⲥⲓⲁ • ⲣⲱⲙⲉ ⲛⲓⲙ ϣⲁⲩⲧⲟϩⲥⲟⲩ ⲙⲙⲟϥ ⲁⲩⲙⲁⲧⲉ ⲡⲧⲁⲗϭⲟ ⲛⲛⲉⲩϣⲱⲛⲉ ⲙⲛ ⲡⲕⲱ ⲉⲃⲟⲗ ⲛⲛⲉⲩⲛⲟⲃⲉ • ----------------⳾⳾-------------------⳾⳾-------------ⲡⲏⲛⲟⲥ ⲁⲝⲓⲟⲥ ⲁⲝⲓⲟⲥ Ⲅ ⲛⲕⲗⲟⲙ ⲛⲉⲡⲟⲩⲚ⳰Ⲓ⳰Ⲟ⳰Ⲛ ⲁⲩⲥⲉⲃⲧⲟⲧⲟⲩ ⲛⲙⲘ⳰Ⲁ⳰Ⲣ ⲛⲁⲓ ⲉⲛⲧⲁⲩⲡⲟϩⲧ ⲙⲡⲟⲩⲥⲛⲟϥ ⲉϫⲙⲡⲣⲁⲛ ⲛⲙⲡⲉⲬ⳰Ⲥ ⲕⲀ⳰Ⲗ⳰Ⲱ⳰Ⲥ Ⲁ⳰Ⲃ⳰Ⲃ⳰Ⲁ

Textual notes Line 9: Red letters. Line 14: After ⲙⲁⲣⲓⲁ, three or four letters are faded or erased. Lines 16–17: Red letters. Lines 20–21: Several letters uncertain due to fading and damage. Lines 30–34: These lines are written in a smaller script.

TEXT, TRANSLATION, AND CRITICAL NOTES

367

(140v = 263v) Translation of the Coptic and Greek [Greek] Blessed (are you) among women and full of grace. We magnify you. Hail (to you), Mother of God, virgin. It is fitting to praise you, O God, in Zion, and to you will a vow (5) be paid in Jerusalem.1 Hail (to you), Mary, full of grace. The Lord is with you. We magnify you. [Coptic] For the Virgin. (10) All the orders of angels and the entire congregation of humanity honor you, O Mother of God, Mary. (15) For you, O Mary, O Mary, found grace. Until you reach the icon (of) the Holy George: Your icon has been painted, O holy martyr, (20) beloved George. A silver-gold offering has flowed.2 Every adornment has been completed and placed in your martyrion. The oils which your lamps (25) produced have been thrown upon the flat stones of the church. Every person who anoints himself with it receives healing of his diseases and forgiveness of his sins. (30) Praise (pēnos). Worthy, worthy. Three heavenly crowns have been prepared for the martyrs, who shed their blood for the name of Christ. Worthily, Abba.3

1 2 3

Psalm 64:2 LXX (= 65:1 NRSV; 64:1 Budge). The sense of line 21 is not clear, partly because some letters are obscured. The sense of ⲕⲁⲗⲱⲥ and ⲁⲃⲃⲁ here is not clear.

368

CHAPTER 3

(141r = 264r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28

ⲉⲕⲯⲁⲗⲗⲉⲓ ϩⲛⲛⲁⲓ ⲛϩⲩⲡⲟⲙⲟⲛⲏ ⲕⲁⲓⲅⲁⲣ ⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧϩⲩⲡⲟⲙⲟⲛⲉ ⲉⲣⲟⲕ • ϫⲣⲟ ⲁⲩⲱ ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ ⲧⲱⲕ ⲛⲉⲕϩⲩⲡⲟⲙⲟⲛⲉ ⲉⲠ⳰Ⲟ⳰Ⲥ • ⲧⲉⲛⲯⲩⲭⲏ ⲛⲁϩⲩⲡⲟⲙⲟⲛⲉ ⲉⲠ⳰Ⲟ⳰Ⲥ ϩⲛⲟⲩϩⲩⲡⲟⲙⲟⲛⲏ ⲁⲓϩⲉⲡⲟⲙⲉⲓⲛⲉ ⲉⲡϫⲟⲉⲓⲥ • ⲁⲩⲱ ϯⲛⲁϩⲩⲡⲟⲙⲉⲓⲛⲉ ⲉⲡⲉⲕⲛⲁ ϫⲉⲟⲩⲬ⳰Ⲣ⳰Ⲥ ⲡⲉ • ⲕⲁⲧⲁⲑⲉ ⲛⲧⲁⲩϩⲩⲡⲟⲙⲓⲛⲉ • ⲉⲧⲁⲯⲩⲭⲏ ⲉⲣⲉⲧⲁϩⲩⲡⲟⲙⲟⲛⲏ ⲅⲁⲣ ϩⲁϩⲧⲏϥ ϫⲉⲛⲧⲟϥ ⲡⲉ ⲡⲛⲟⲩⲧⲉ ⲡⲁⲤ⳰Ⲱ⳰Ⲣ ⲁⲓϩⲩⲡⲟⲙⲟⲛⲉ ⲉⲣⲟⲕ Ⲡ⳰Ⲟ⳰Ⲥ ϫⲓⲛϩⲧⲟⲟⲩⲉ ϣⲁⲣⲟⲩϩⲉ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲧⲁⲓⲟ ⲟⲩⲉⲟⲟⲩ ⲙⲉⲛⲟⲩⲧⲁⲉⲓⲟ ⲛⲛⲧⲁⲕⲁⲁⲩ ⲛⲕⲗⲟⲙ ⲉϫⲱϥ ⲡⲧⲁⲉⲓⲟ ⲙⲠ⳰Ⲓ⳰ⲎⲖ ⲡⲉⲛⲧⲁⲛⲛⲉⲓⲟⲧⲉ ⲛⲁϩⲧⲉ ⲉⲣⲟϥ • ⲁⲛⲓⲟⲩⲧⲁⲉⲓⲟ ⲙⲛⲟⲩⲧⲓⲙⲏ ⲙⲠ⳰Ⲟ⳰Ⲥ ⲁⲛⲓⲟⲩⲉⲟⲟⲩ ⲙⲡⲉϥⲣⲁⲛ • ϩⲣⲁⲓ ϩⲙⲡⲉⲛⲛⲟⲩⲧⲉ ⲧⲛⲛⲁϫⲓⲧⲁⲉⲓⲟ ⲙⲡⲉϩⲟⲟⲩ ⲧⲏⲣϥ • ϯⲛⲁⲧⲁⲉⲓⲟ ⲛⲛⲁϣⲁϫⲉ ϩⲙⲡⲁⲛⲟⲩⲧⲉ ⲙⲡⲉϩⲟⲟⲩ ⲧⲏⲣϥ • ϥⲛⲁϫⲓⲧⲁⲉⲓⲟ ⲛϭⲓⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲱⲣⲕ ⲙⲙⲟϥ

Textual notes Lines 1–2: Red letters. Line 3: Large decorative capitals, red and yellow. Line 7: Read ϩⲩⲡⲟⲙⲉⲓⲛⲉ in place of ϩⲩⲡⲟⲙⲟⲛⲉ. Line 17: Red letters. Line 18: Large decorative capitals, red and yellow. Line 28: ⲙⲙⲟϥ is written below the line of text and joined by a curved ligature.

TEXT, TRANSLATION, AND CRITICAL NOTES

(141r = 264r) Translation of the Coptic Sing the following: “Patience” Indeed, everyone who is patient for you.1 (5) Be strong, and let your heart be firm, and wait patiently for the Lord.2 Our soul will wait patiently for the Lord.3 With patience, I waited patiently for the Lord.4 (10) And I will wait patiently for your mercy, because it is good.5 Just as they waited patiently for my soul.6 For my patience is from him because he is God, my savior.7 (15) I waited patiently for you, O Lord, from morning until evening.8 “Honor”

Glory and honor you made a crown upon him.9 (20) The honor of Israel, in whom our fathers trusted.10 Bring honor and reverence to the Lord; bring glory to his name.11 In our God, we will receive honor (25) all day long.12 I will honor my words in my God all day long.13 All who swear by him shall receive honor.14

1

Psalm 24:3 LXX (= 25:3 NRSV; 24:3 Budge). Psalm 26:14 LXX (= 27:14 NRSV; 26:14 Budge). 3 Psalm 32:20 LXX (= 33:20 NRSV; 32:20 Budge). 4 Psalm 39:2 LXX (= 40:1 NRSV; 39:1 Budge). 5 Psalm 51:11 LXX (= 52:9 NRSV; 51:9 Budge). 6 Psalm 55:7 LXX (= 56:6 NRSV; 55:6 Budge). 7 Psalm 61:6–7 LXX (= 62:5–6 NRSV; 61:5–6 Budge). 8 Psalm 129:5–6 LXX (= 130:5–6 NRSV; 129:5–6 Budge). 9 Psalm 8:6 LXX (= 8:5 NRSV; 8:6 Budge). 10 Psalm 21:4–5 LXX (= 22:3–4 NRSV; 21:3–4 Budge). 11 Psalm 28:1 LXX (= 29:1–2 NRSV; 28:1–2 Budge). 12 Psalm 43:9 LXX (= 44:8 NRSV; 43:8 Budge). 13 Psalm 55:5 LXX (= 56:4 NRSV; 55:4 Budge). 14 Psalm 62:12 LXX (= 63:11 NRSV; 62:11 Budge). 2

369

370

CHAPTER 3

(141v = 264v) Ⲣ⳰Ⲙ⳰Ⲁ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

ⲁⲩⲱ ⲥⲉⲛⲁϫⲓⲧⲁⲉⲓⲟ ⲛϭⲓⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲥⲟⲩⲧⲱⲛ • ϩⲙⲡⲉⲩϩⲏⲧ •

ⲁϥϯ ⲛϩⲛⲧⲁⲉⲓⲟ ⲛⲛⲣⲱⲙⲉ • ⲁⲙⲡⲏⲩⲉ ϫⲱ ⲛⲧⲉϥⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ •

ⲁⲛⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ ⲛⲁⲩ ⲉⲡⲉϥⲉⲟⲟⲩ •

ⲁⲩⲱ ⲛⲉⲧⲧⲁⲉⲓⲟ ⲙⲙⲟⲓ ⲛⲉⲩⲱⲣⲕ ⲙⲙⲟⲓ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲕⲗⲟⲙ ----------------⳾⳾-------------------⳾⳾-------------ⲛⲑⲉ ⲛⲟⲩϩⲟⲡⲗⲟⲛ ⲛⲟⲩⲱϣ ⲡⲉⲛⲧⲁⲕⲁⲁϥ ⲛⲕⲗⲟⲙ ⲉϫⲱⲛ ⲟⲩⲉⲟⲟⲩ ⲙⲛⲟⲩⲧⲁⲉⲓⲟ ⲛⲛⲧⲁⲕⲁⲁⲩ ⲛⲕⲗⲟⲙ ⲉϫⲱϥ ⲁⲕⲕⲱ ⲛⲟⲩⲕⲗⲟⲙ ⲉϫⲛⲧⲉϥⲁⲡⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩⲱⲛⲉ ⲙⲙⲉ ϥⲛⲁⲥⲙⲟⲩ ⲉⲡⲉⲕⲗⲟⲙ ⲛⲧⲉⲣⲟⲙⲡⲉ ϩⲛⲧⲉϥⲙⲛⲧⲬ⳰Ⲥ ⲡⲉⲧϯ ⲛⲟⲩⲕⲗⲟⲙ ⲉϫⲱ ⲛⲛⲁ ϩⲓⲙⲛⲧϣⲁⲛⲁϩⲧⲏϥ • ----------------⳾⳾-------------------⳾⳾-------------ⲛⲏⲩ ⲉⲓ ⲉⲃⲟⲗ • ⲛⲉⲩϫⲱ ⲙⲡⲓⲇⲟⲝⲓⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲟⲓ ⲟⲩⲣⲁⲛⲟⲓ ⲧⲟⲛ ⲟⲩⲣⲁⲛⲱⲛ • ⲉⲛⲟⲩⲥⲓⲛ ⲥⲉ • Ⲕ⳰Ⲉ ⲧⲟⲛ ⲉⲛ ⲁⲩⲧⲏⲥ • ⲕⲁⲧⲉⲕⲟⲩⲛⲧⲁ Ⲑ⳰Ⲛ • ⲕⲁⲓ Ⲡ⳰Ⲏ⳰Ⲣ⳰Ⲁ • ⲧⲁ ⲭⲉⲣⲟⲩⲃⲓⲙ ⲙⲉⲧⲁ ⲧⲟⲛ • ⲁⲅⲅⲉⲗⲟⲛ ⲉⲛⲟⲩⲥⲓⲛ ⲥⲉ ⲃⲟⲟⲩⲛⲧⲏⲥ • ⲭⲉⲣⲉ ⲕⲁⲩⲕⲏⲙⲁ ⲧⲟⲛ ⲁⲡⲟⲥⲧⲟⲗⲟⲛ • ⲭⲉⲣⲉ ⲇⲟⲝⲁ ⲧⲟⲛ ⲁⲣⲭⲁⲅⲅⲉⲗⲟⲛ • ⲭⲉⲣⲉ ⲇⲟⲝⲁ

Textual notes Line Line Line Line

7: Red letters. 8: Large decorative capitals, red and yellow. 18: Red letters. 19: Large decorative capitals, red and yellow.

TEXT, TRANSLATION, AND CRITICAL NOTES

371

(141v = 264v) Translation of the Coptic and Greek And all who are upright in their heart will receive honor.1 He gave honors to men.2 The heavens proclaimed his righteousness, (5) and all the peoples beheld his glory.3 Those who used to honor me would swear against me.4 “Crown” Like a choice armor, you made a crown (10) upon us.5 Glory and honor your made a crown upon him.6 You placed a crown upon his head, from genuine stone.7 (15) He will bless the crown of the year with his goodness.8 Who crowns you with mercy and compassion.9 Come out and have them say the doxis. (20) [Greek] The heavens of heavens are yours, O Lord, and all that is in it belongs to (the) God and Father. The cherubim with the angels (25) worship you. Hail to the pride of the apostles. Hail to the glory of the archangels. Hail to the glory

1

Psalm 63:11 LXX (= 64:10 NRSV; 63:10 Budge). Psalm 67:19 LXX (= 68:18 NRSV; 67:19 Budge). 3 Psalm 96:6 LXX (= 97:6 NRSV; 96:6 Budge). This verse does not contain the keyword ⲧⲁⲉⲓⲟ; its inclusion here may owe to the synonym ⲉⲟⲟⲩ (“glory”). 4 Psalm 101:9 LXX (= 102:8 NRSV; 101:8 Budge). 5 Psalm 5:13 LXX (= 5:12 NRSV; 5:12 Budge). 6 Psalm 8:6 LXX (= 8:5 NRSV; 8:6 Budge). 7 Psalm 20:4 LXX (= 21:3 NRSV; 20:3 Budge). 8 Psalm 64:12 LXX (= 65:11 NRSV; 64:11 Budge). 9 Psalm 102:4 LXX (= 103:4 NRSV; 102:4 Budge). 2

372

CHAPTER 3

[Lacuna of 16 leaves: ff. 142–157 missing]

(MS Insinger 89, 158r) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

ⲙⲛⲟⲩⲣϣⲉ ⲛⲧⲉⲩϣⲏ • Ⲟ⳰Ⲛ ⲛⲧⲟⲕ ⲇⲉ ⲛⲧⲟⲕ ⲟⲛ ⲡⲉ • ⲁⲩⲱ ⲛⲉⲕⲣⲟⲙⲡⲉ ⲛⲁⲱϫⲛ ⲁⲛ • ⲛϣⲏⲣⲉ ⲛⲛⲉⲕϩⲙϩⲁⲗ • ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙⲡⲕⲁϩ ----------------⳾⳾-------------------⳾⳾-------------ⲙⲉⲗⲏⲧⲉ ⲡⲕⲁⲧⲁⲙⲁⲑⲉⲟⲥ ----------------⳾⳾-------------------⳾⳾-------------ⲉⲩⲛⲏⲩ ⲇⲉ ⲉⲡⲉⲥⲏⲧ ϩⲓⲡⲧⲟⲟⲩ • ⲁϥϩⲱⲛ ⲉⲧⲟⲟⲧⲟⲩ ⲛϭⲓⲒ⳰Ⲥ ⲉϥϫⲱ ⲙⲙⲟⲥ • ϫⲉⲙⲡⲉⲣϫⲱ ⲉⲗⲁⲁⲩ • ⲙⲡϩⲱⲣⲟⲙⲁ ϣⲁⲛⲧⲉⲡϣⲏⲣⲉ ⲙⲡⲣⲱⲙⲉ ⲧⲱⲟⲩⲛ ⲉⲃⲟⲗ ϩⲛⲛⲉⲧⲙⲟⲟⲩⲧ • ⲁⲩϫⲛⲟⲩϥ ⲇⲉ ⲛϭⲓⲙⲙⲁⲑⲉⲧⲏⲥ ⲉⲩϫⲱ ⲙⲙⲟⲥ • ϫⲉⲁϩⲣⲟⲟⲩ ϭⲉ ⲛⲅⲣⲁⲙⲁⲧⲉⲩⲥ ϫⲱ ⲙⲙⲟⲥ • ϫⲉϩⲁⲡⲥ ⲉⲧⲣⲉϩⲩⲗⲓⲁⲥ ⲉⲓ ⲛϣⲟⲣⲡ • ⲛⲧⲟϥ ⲇⲉ ⲁϥⲟⲩⲱϣⲃ ⲉϥϫⲱ ⲙⲙⲟⲥ • ϫⲉϩⲏⲗⲓⲁⲥ ⲙⲛ ⲛⲏⲩ ⲛⲉϥⲁⲡⲟⲕⲁⲑⲓⲥⲧⲁ ⲛϩⲱⲃ ⲛⲓⲙ • ϯϫⲱ ⲙⲙⲟⲥ ⲛⲏⲧⲛ • ϫⲉⲁϩⲏⲗⲓⲁⲥ ⲟⲩⲱ ⲉϥⲉⲓ ⲙⲡⲟⲩⲥⲟⲩⲱⲛϥ • ⲁⲗⲗⲁ ⲁⲩⲉⲓⲣⲉ ⲛⲛⲉⲛⲧⲁⲩⲟⲩⲁϣⲟⲩ ⲉϩⲣⲁⲓ ⲛϩⲏⲧϥ • ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲙⲡϣⲏⲣⲉ ⲙⲡⲣⲱⲙⲉ ϥⲛⲁϣⲉⲡϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲟⲩ • ⲧⲟⲧⲉ ⲁⲩⲉⲓⲙⲉ ⲛϭⲓⲛⲉϥⲙⲁⲑⲏⲧⲏⲥ • ϫⲉⲛⲧⲁϥϫⲟⲟⲥ ⲛⲁⲩ ⲉⲧⲃⲉⲓⲱϩⲁⲛⲛⲏⲥ ⲙⲡⲃⲁⲡⲧⲓⲥⲧⲏⲥ ϩⲣ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ Ϩ⳰Ⲣ • ⲁⲩⲉⲓ ⲉⲃⲟⲗ ϩⲛⲟⲩϩⲉⲑⲛⲟⲥ ⲉⲩϩⲉⲑⲛⲟⲥ •

Textual notes The transcription of f. 158r–v was not made from a facsimile, but from an edition. Line 2: Ⲟ⳰Ⲛ is written in red letters. Line 5: Red letters. Line 6: Large decorative capitals, red and yellow. Line 25: Red letters. Line 26: Ϩ⳰Ⲣ is written in red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

373

(MS Insinger 89, 158r) Translation of the Coptic and watch of the night.1 Again. You are the same and your years will not cease. The children of your servants will live upon the earth.2 (5) Recite the (Gospel) according to Matthew. And as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the son of man (10) rises from the dead.” And the disciples asked him, saying, “Why then do the scribes say that Elias must come first?” And he answered, (15) saying, “Elias is coming and will restore everything. I say to you that Elias has already come and they did not recognize him, but they did to him what they wished. (20) Likewise will the son of man suffer many things at their hands.” Then his disciples realized that he had spoken to them about John the Baptist.3 (25) Hermēneia. Alleluia. Hermēneia: They went from nation to nation,

1 2 3

Psalm 89:4 LXX (= 90:4 NRSV; 89:4 Budge). Psalm 101:28–29 LXX (= 102:27–28 NRSV; 101:27–28 Budge). Matthew 17:9–13.

374

CHAPTER 3

(MS Insinger 89, 158v) Ⲣ⳰Ⲛ⳰Ⲏ 1 2 3 4 5 6 7

ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲛⲕⲉⲙⲛⲧⲉⲣⲟ ⲉⲕⲉⲗⲁⲟⲥ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ Ϣ⳰Ⲧ⳰Ⲟ ⲙⲡⲉϥⲕⲁⲣⲱⲙⲉ ϫⲓⲧⲟⲩ ⲛϭⲟⲛⲥ ⲁϥϫⲡⲓⲉϩⲛⲣⲣⲟⲟⲩ ⲉⲧⲃⲏⲏⲧⲟⲩ • Ⲗ⳰Ⲉ⳰Ⲝ ϫⲉⲙⲡⲣϫⲱϩ ⲉⲛⲁⲭⲣⲏⲥⲧⲟⲥ ⲙⲡⲣⲡⲟⲛⲏⲣⲉⲩⲉ ϩⲛⲛⲁⲡⲣⲟⲫⲏⲧⲏⲥ • ⲁⲗⲗⲏⲗⲟⲩⲓⲁ

Textual notes Line Line Line Line

2: 3: 5: 7:

Red letters. Ϣ⳰Ⲧ⳰Ⲟ is written in red letters. Ⲗ⳰Ⲉ⳰Ⲝ is written in red letters. Red letters.

TEXT, TRANSLATION, AND CRITICAL NOTES

375

(MS Insinger 89, 158v) Translation of the Coptic and from one kingdom to another people.1 Alleluia. Prostration: He allowed no person to wrong them; he rebuked kings for their sake.2 Lexis: Saying, “Do not touch my anointed ones, and do not commit evil against my prophets.”3 Alleluia.

1 2 3

Psalm 104:13 LXX (= 105:13 NRSV; 104:13 Budge). Psalm 104:14 LXX (= 105:14 NRSV; 104:14 Budge). Psalm 104:15 LXX (= 105:15 NRSV; 104:15 Budge).

376

CHAPTER 3

[Lacuna of an undetermined number of leaves: ff. 159–??? missing]

TABLES WITH SELECTED IMAGES FROM BN COPTE 68

Table 1. BN Copte 68, f. 4r. Folio containing the beginning of the rite. Courtesy of the Bibliothèque nationale de France, Département de la Reproduction.

378

TABLES WITH SELECTED IMAGES FROM BN COPTE 68

Table 2. BN Copte 68, f. 50r. Folio containing the beginning of Shenoute’s sermon, Good is the Time for Launching the Boat to Sail. Courtesy of the Bibliothèque nationale de France, Département de la Reproduction.

TABLES WITH SELECTED IMAGES FROM BN COPTE 68

Table 3. BN Copte 68, f. 82r. Folio containing a heading directing participants to circumambulate the church. Courtesy of the Bibliothèque nationale de France, Département de la Reproduction.

379

380

TABLES WITH SELECTED IMAGES FROM BN COPTE 68

Table 4. BN Copte 68, f. 55v. Folio containing the beginning of the reading from Matthew 16:13–20. Courtesy of the Bibliothèque nationale de France, Département de la Reproduction.

TABLES WITH SELECTED IMAGES FROM BN COPTE 68

Table 5. BN Copte 68, f. 134v. Folio containing the headings “Weeping” (ⲛⲣⲓⲙⲉ) and “Tombs” (ⲛⲧⲁⲫⲟⲥ). Courtesy of the Bibliothèque nationale de France, Département de la Reproduction.

381

INDEX OF BIBLICAL CITATIONS Stephen J. DAVIS This index lists biblical citations found in the edited text of the Feast of the Desert of Apa Shenoute. References to biblical texts in the introductory chapters are not included. All citations are indicated by manuscript folio number (including either recto or verso). For both the Psalms and the book of Daniel, chapters and verses correspond to the Greek Septuagint (LXX) system. For the Psalms, in the footnotes to our translation of the text, we also cite the versification according NRSV translation of the Hebrew and Budge’s edition of the Coptic. For other biblical books, unless otherwise indicated, references are given in accordance with the NRSV system.

OLD TESTAMENT Genesis 2:16–17

61r

Exodus 3:6 28:2–39

126v 31r

1 Samuel 2.5

57r

Psalms (LXX) 1:3 2:2 2:6 2:9 3:7 3:9 4:7 4:8 5:3 5:8 5:9 5:10 5:12 5:13 6:5 6:7 7:8 7:8–9 7:10 7:13

6v, 68v, 128r 7v 81r, 102r 35v 7r, 100r 100r 128v 35v 102v 78r, 135r 128r, 129v 134v 36r, 98r 141v 135r 134r 100r 33r, 100r 128r 34v

7:18 8:4 8:5 8:6 8:7 8:9 9:9 9:12 9:14 9:15 9:37 10:7 11:6 11:7 11:9 12:4 12:6 13:4 13:7 14:1 14:5 15:3 15:4 15:9 15:11 16:2 16:7 16:13 17:1 17:12 17:12–13

5r 131v 32r 124r, 131r, 141r, 141v 124r 67r 100r, 128r 81r, 124r 139r 81r, 81v, 99a 102v, 125v 128r 134r 36r 4v 128v 5r, 135r 100r 100r 135r 80r, 81r 80r 4v 36r, 98r 135r 128r 135r 6r 6v 65v 68v, 128v

384 17:13 17:16 17:17 17:28 17:29 17:30 17:44 17:47 17:48 17:51 18:3 18:6 18:9 18:11–12 19:2 19:3 19:6 19:7 19:9 19:10 20:2 20:4 20:5 20:7 20:8 21:3 21:4 21:4–5 21:7 21:13 21:23 21:30 21:26 21:30 21:31 21:32 22:2 22:3 22:5 22:6 23:2 23:5 23:6 23:7 23:8 23:9–10 23:10 24:3 24:5

INDEX OF BIBLICAL CITATIONS

65v 68v, 68v 68v 100r 128v, 129v 131v 100r 137r 100r 7v, 102v 6v 137v 128v 35r 6v 81v 5r 7v 128r 6v, 102v 98r, 102v 6r, 7v, 141v 6v 36r, 98r, 99v 102v 6v 80r 79v, 141r 100r 7v 37r 78r, 78r 37r 35v 137v 100v 135r 129v 34r, 36r 135r 34v, 67r, 67v 135r 33r, 124v 124v, 125v, 139r 125v 33r, 138v 125v 141r 129v

24:7 24:7–8 24:9 24:11 24:14 25:6 25:12 26:1 26:4 26:11 26:14 27:6 27:8 27:9 28:1 28:1–2 28:2 28:3 28:8 28:10 28:10–11 28:11 29:2 29:6 29:12 29:13 30:4 30:8 30:10 30:11 30:13 30:14 30:20 30:22 31:6 31:11 32:7 32:10 32:12 32:16 32:20 32:21 33:6 33:8 33:9 34:5 34:15 34:18 34:21

135r, 136r 7v 129v 5r 5r 35v, 80r 37r, 128r 128v 32r, 100v 129v 141r 137r 7v, 100v 100v 124v, 141r 5r 124v 68v 66r 102v 125v 100v 98r 131r, 134v 99v 134r 129v 98r 134r 134r 35v 4v 7v, 33r 137r 33r, 68v 98r 4v, 67r, 68v 100v 100v 102v 141r 98r 128v 131r 124v 131r 4v, 98r, 134r 37r, 100v 33v

385

INDEX OF BIBLICAL CITATIONS

35:6 35:8 35:10 36:2 36:3 36:6 36:13 36:18 36:19 36:23 36:25 36:25–26 36:28 36:37 37:10 37:18 38:5 38:7 38:13 38:14 39:2 39:5 39:8 39:9–10 39:10 39:11 39:17 40:2 40:4 40:14 41:2 41:3 41:4 41:5 41:8 41:9 42:3 42:4 43:2 43:4 43:5 43:9 43:10 43:13 43:15 43:20 44:2 44:5 44:6

65v 135r 68v, 128v 34v 7v 128v 6v, 137v 80r 6v 128r 79v 7r 80r 128r 134r 134r 7r 4v 79v, 134v 135r 141r 5r 137v 37r 37r 135r 98r 7r 134r 137r 33r, 68v 137v 134v 78r, 99v, 137v 68r 135v 129r, 129v 98r 6r, 79v 129r 102v 141r 137v 7v, 100v 100v 134r 102v, 126r 102v, 128r, 129v 100v, 102v

44:7 44:9 44:11 44:12 44:13 44:14 44:17 44:18 45:3 45:5 46:3 46:4 46:7 46:8 46:9 46:10 47:1 47:3 47:5 47:8 47:9 47:10 47:11 47:12 47:13 48:12 48:20 49:2 49:4 49:5 49:6 49:7 49:10 50:3 50:4 50:20 51:10 51:11 52:7 53:3 53:8 54:7 54:8 54:11 54:14 54:18 54:21 55:1 55:2

128r 98r 100v 102v 78r, 81r 99a, 102v 79v 100v 67r 67v, 98r 102v, 126r 100v 102v, 126r 102v, 126r 102v, 126r 4v, 100v 137r 81v, 102v 4v 66v 33r 100v 5r 81v, 98r, 99a 35r 134v 79v 81v 100v 4v 129v, 130v 100v 66r 125v 35v 81v, 130v, 131v 35r, 135v 7v, 80r, 135v, 141r 102r 5r 5r 135r 65r 131v 137v 131r 128r 80r 135v

386 55:5 55:7 55:9 55:14 56:2 56:8 56:10 56:11 57:11 58:5 58:6 58:11 59:2 59:5 59:8 59:10 59:11 59:12 60:3 60:3–4 60:4 60:7 60:8 60:9 61:4 61:6–7 61:9 61:13 62:1 62:2 62:3 62:4 62:12 63:11 64:2 64:3 64:5 64:6 64:8 64:9 64:10 64:11 64:12 64:13 64:14 65:4 65:6 65:12 65:20

INDEX OF BIBLICAL CITATIONS

141r 141r 134v 129r 135v 34v 100v 65v 98r 32r 32r 6v 7r, 34v, 68r 134r 68r 80v, 128r 130r 7v, 137v 79r, 134r 79r 79r, 130r 102v 135v 5r, 33r 131v 141r 78r 135v 65r 65r 33r 135v 98v, 102v, 141r 98v, 141v 81v, 124v, 130v, 140v 137v 33v 67r 67r, 68r 131r 32r, 36r, 67v 98v 7v, 141v 66r 68r 78r 67v, 98v 135r 137r

66:2 66:4 66:5 67:4 67:7 67:8 67:11 67:18 67:19 67:20 67:26–27 67:27 67:30 67:31 67:32 67:36 68:3 68:13 68:17 68:22 68:31 68:33 68:35 70:7 70:9 70:18 70:22 71:2 71:3 71:4 71:6 71:7 71:8 71:9 71:10 71:11 71:17 71:18–19 72:10 72:19 72:21 72:28 73:2 73:4 73:6 73:13 73:14 73:15 73:16

129r 100v, 101r 98v, 128r, 130r 98v 134v 65r, 101r 7v 7r 141v 128r, 137r 37r 68v 81r, 130v 101r 6r, 138r 101r, 137r 67r 35v, 139r 7v, 135v 34v 5r 98v 67r 7v 79v 79v 101r 128r 101r 101r 138r 131v 67r, 67v 78r 126r 78r, 81r, 126r 137r 137r 100r 65r 98v 81v 6v, 33r 99v 34r 67r 101r 67v, 68v 129r

387

INDEX OF BIBLICAL CITATIONS

74:3 74:9 75:3 75:11 75:12 76:4 76:11 76:12 76:15 76:16 76:18 76:19 76:21 77:1 77:2 77:3–4 77:5 77:13 77:14 77:15 77:16 77:19 77:20 77:23 77:24–25 77:25 77:27 77:29 77:51–52 77:53 77:64 77:65 77:68 77:71 78:1 78:2 78:3 78:7 78:8 78:9 78:11 78:12 78:13 79:2 79:10 79:12 79:13 80:4 80:10

128r 35v 81v 99v 81r 98v 5v 6v 101r 101r 65v 129r 101r, 130r 101r 6v, 33v 79v 79v 67r 65v, 129r, 130r 65r 68r 34r, 65r 34r, 34v, 101r 34r, 65v 34v 34v 67r 35v 6r 130r 134v 35v, 36r 81v 101r 130v 80r 130v 65r 6v 5r 134r 36r 101r 130r 130r 67r 131v 81r 78r

80:11 80:17 82:4 82:17 82:19 83:3 83:7 83:8 83:10 83:11 84:3 84:7 84:8 84:9 84:11 84:13 85:4 85:5 85:9 85:11 85:13 85:15 86:1–7 86:2 86:4 86:6 86:7 87:6 87:12 88:6 88:7 88:8 88:10 88:13 88:15 88:16 88:20 88:26 88:38 89:4 89:5 89:6 89:10 89:14 89:16 89:17 90:7 90:11 90:16

34r 35r 80v 5r 5r 33v 134v 81v 7v 7r, 33v 101r 98v, 101r 135v 101r 32r 7v 98v 7v, 135v 78v 98v, 130r 135v 135v 93r 81v, 139r 101r 101r 98v 134v 134v 37r, 80v 65v 80v 68r 67r 135v 101r, 129r 101v 67r, 68r 131v 7r, 158r 34v 131r 134r 135v 130r 129r 7r 131r 7v

388 91:5 91:11 91:14 92:3 92:3–4 92:4 92:5 93:14 93:19 94:6 94:6–7 94:7 94:8 94:11 95:8 95:9 95:11 95:12 95:13 96:1 96:2 96:6 96:7 96:8 96:11 97:3 97:6 97:7 97:8 97:9 98:1 98:2 98:4 98:5 98:7 98:9 99:4 100:1 100:2 100:6 101:1 101:6 101:7 101:9 101:14 101:16 101:17 101:19 101:23

INDEX OF BIBLICAL CITATIONS

98v 79v 33v 68r 68r 67r 67r 101v 98v, 134r 78r, 134v 78v, 125v 101v 66r 135r, 138r 33v 33v, 78r 64r 99v 138r 98v 65v 101v, 141v 78v 81v, 98v, 99a 129r 135v 81r 67r 68r 128r 101v, 102r 81v, 101v 128v 78v 66r 78v 139r 135v 80v, 138r 80v 78r 134v 65v 141v 81v 5v 81v 35r, 101v 4v, 102r

101:26 101:28 101:29 102:4 102:8 102:15 102:20 102:22 103:2 103:3 103:4 103:10 103:11 103:14 103:15 103:19 103:22 103:22–23 103:23 103:25–26 103:28 103:31 103:34 104:3 104:8 104:13 104:14 104:15 104:20 104:22 104:24 104:36–37 104:38 104:39 104:41 104:43 105:1 105:4 105:5 105:7 105:9 105:14 105:22 105:26 105:45 105:47 105:48 106:3 106:8

6r 158r 128v 141v 135v 33r 131r 130v 129r 66r 131r 68v 68v 34v 34v, 35v, 62v, 99a 131v 4v 51v 131r 67r 4v, 7v, 34r 99a 99a 99a 7r 158v 158v 158v 101v 80r 101v 6r 99a 66r, 129r 68r 101v 7v, 135v 101v 99a 67v 65v 65v 67v 66r 136r 4r, 4v 101v, 137v 4r, 4v, 67v 136r

389

INDEX OF BIBLICAL CITATIONS

106:23 106:25 106:27 106:29 106:30 106:32 106:33 106:34 106:39 106:42 107:5 107:10 107:11 107:12 108:21 108:27 108:28 108:30 109:2 109:3 109:7 110:6 110:8 110:9 110:10 111:4 111:5 112:1 112:2 112:3 112:3–5 112:8 112:9 113:1 113:3 113:5 113:8 113:15 113:23 114:5 114:7 114:8 115:4 115:5 115:9–10 116:1 116:2 117:2 117:3

66v 68r 36r 68r 130r 37r, 101v 65v, 68r 57v 134r 99a 66r, 136r 80v 130r 138r 136r 33r 99a 7v 81v 6r, 80v, 129r 35v 102r 128v 101v 6r 129r 7v 5v 5v, 137v 4r. 5v 8r 101v 99a 101v, 102r 67v 67v 68v 124r 137v 136r 135r 134v 5v, 80r 80r 33v, 101v, 130v 101v 136r 136r 136r

117:10 117:11 117:19 117:20 117:22–24 117:24 117:24–29 117:25 117:26 117:27 118:1 118:5 118:7 118:9 118:12 118:55 118:65 118:72 118:97 118:103 118:105 118:130 118:131 118:147 118:148 118:160 118:164 119:4 120:1 120:2 120:2–3 120:6 121:1 121:1–4 121:2 121:3 121:4 121:6 122:2 122:3 123:6 123:8 124:1 124:2 125:2 125:3 125:6 126:2 126:4

5v 5v 34r 32v, 33r, 138r, 139r 78v 4v, 5r, 6v 28r, 30v 128v 5v, 30v, 137r, 137v, 138r 7r, 99v 80v 128v 128v 128v 137v 5v 7v 7r 5v 35r 129r, 129v 129r 34r 6v 6v 6r 36r 65v 66v 66v 66v 131v 99a 8r, 96r 33v 130v 5v 130v 33v 136r 137v, 138r 5r 82r, 130v 35r, 101v, 102r 99v 99a 134v, 138r 134r 33v

390 126:5 127:1 127:3 127:5 128:5 128:8 129:5–6 129:6 129:7 130:2 131:7 131:8 131:13 131:15 131:17 132:2 132:3 133:1 133:2 133:3 134:2 134:3 134:4 134:6 134:7 134:12 134:19 134:20 134:21 135:7 135:6 135:9 135:13 135:15 135:16 136:1 136:3 136:5 136:6–7 136:7 137:1 137:7 137:8 138:9 138:10 138:11 138:12 139:24

INDEX OF BIBLICAL CITATIONS

139r 124r 34r, 35r 21r, 82r, 130v 82r 5v, 21r 141r 131v 136r 33v 78v 135r 82r 21r 129v 138r 21r, 82r, 138r 21r 80v 82r 33v 7v, 21r 5r 67v 66r 102r 21r 21r 130v 129r 136r 131v 67v 67v 65v, 101v, 102r 68r, 82r, 134v 21r 130v 6r 130v 131r 128v 136r 67v 130r 129v 129v 130r

140:2 140:3 140:5 141:3 141:4 141:8 142:5 142:8 142:10 142:11 143:1 143:2 143:3 143:12 143:15 144:1 144:2 144:3 144:4 144:10 144:16 144:21 145:1–2 145:6 146:1 146:2 146:7 146:8 146:11 147:1 147:2 148 148:1 148:2 148:3 148:4 148:7 148:11 148:12–13 148:14 149 149:1 149:2 149:4 149:5 149:7 150 150:1

128v, 131v 34r 136r 78r 124r 5v 6v 136r 128v, 130r 5v 137v 102r 137v 99a 101v, 102r 21r 21r 137r 21r 21r, 80v 34r 21r, 80v 21r 67v 21r 4v, 130v 99v 66r 136r 21r, 82r, 130v 21r, 99v, 139r 21v–22r 35r, 124v 35r, 124v, 131r 124v, 125r, 129v, 131v 5v, 125r 125r 102r 80r 102r 22r–v 37r 82r, 99a 102r 80v 102r 22v 125r

391

INDEX OF BIBLICAL CITATIONS

150:2 150:3 150:4 150:5 150:6 151:4 151:6

125r 81r, 125r 125r, 125v 125v 5v, 125v 131r 32r

Proverbs 6:9

52v

Isaiah 1:8 5:11 28:1 29:9 50:1 51:21 54:1 56:9 56:11

57v 62v 63r 63r 57v 63r 56r 64r 64r

Jeremiah 9:11 15:9

57r 56r

Daniel (LXX) 3:52–66 3:66 3:68 3:69 3:70 3:71 3:72 3:73–88 3:90

23r 24v 24v 24v 24v, 26r 24v 24v 26r 26r

Hosea (LXX) 4:5 57v 7:9 55r Malachi (LXX) 4:2 51v

APOCRYPHAL/DEUTEROCANONICAL BOOKS Prayer of Azarias/Azariah 64 24r 68 24v Song of the Three Children (STC) 28–43 24r 43 24v

44 46 47 49 49–65 67

24r 24v 24v 24v 26r 26r

NEW TESTAMENT Matthew 8:12 10:38 13:17 13:24–30 16:6–12 16:13–20 16:24 17:1–9 17:9–13 22:13

53r 50v 58v 60r 60v 96v 50v 8v, 20v 158r 53r

22:30b 23:35 25:30

60r 56r 53r

Mark 8:15 8:34 12:25b

60v 50v, 52v 60r

Luke 1:39–40

140r

392 1:42 2:14 9:23 10:24 11:50 12:1 14:27 20:36 John 8:12 12:12–13 12:12–36 12:35 Acts 7:44–53 27:39–41 Romans 6:12 13:11 14:17 16:18 1 Corinthians 3:6–7 4:5 6:20 7:32 10:7 10:20–21 15:44

INDEX OF BIBLICAL CITATIONS

140r 126v 50v, 52v 58v 56r 60v 50v, 52v 60r

53r 31r 28r, 30v 53r

95r 66v

61v 52v 63r 62r

53v 55r 62r 62r 62r 63r 60r

2 Corinthians 1:14 51r 6:3 53r

Galatians 3:28 4:27

60v 56r

Ephesians 5:18

62v

Philippians 3:19 3:21

62r 60r

1 Thessalonians 5:6–7 53v 1 Timothy 5:24 5:25b

54v 55r

Titus 1:12

62r

Hebrews 13:4

52r

2 Peter 1:13–19 2:1 2:20–22 3:8

94v 62r 53v 7r

Revelation 5:9 6:9–10 14:13 21:2 21:11

62r 56r 54v 60r 60r

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TABLE OF CONTENTS CHAPTER ONE. INTRODUCTION TO THE PROCESSIONAL RITE: THE SPATIAL AND RITUAL CONTEXT . . . . . . . . . . . . . . . . . . . .

1

Introduction . . . . . . . . . . . . . . . . . . . . The Performance of the Procession: A Liturgy in Three Major Movements Psalms and Hermēneiai: The Divinatory Function of Biblical Oracles . Shenoute’s Sermon: Posthumous Performance and Prophetic Sanctity .

1 4 17 25

1. 2. 3. 4.

CHAPTER TWO. INTRODUCTION TO 1. 2 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13.

THE

MANUSCRIPT AND THE PRESENT EDITION

Contents . . . . . . . . . . Language . . . . . . . . . . Structure of the Manuscript . . . . Layout . . . . . . . . . . . Corrections. . . . . . . . . . Script . . . . . . . . . . . Decoration . . . . . . . . . . Date and Provenance . . . . . . Modern History of the Manuscript . . Principles of Text Edition . . . . . Principles of English Translation. . . Key to the Edition and Translation . . Addendum. The Structure of the Ritual Readings . . . . . . . . . .

CHAPTER THREE. TEXT, TRANSLATION,

AND

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Directions . . . .

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CRITICAL NOTES .

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TABLES WITH SELECTED IMAGES FROM BN COPTE 68 .

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INDEX OF BIBLICAL CITATIONS .

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BIBLIOGRAPHY .

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