Early Witnesses to the Syriac Text of Acts 15 with an
Investigation into the Text of Acts 15 in the Didascalia
Apostolorum
And with an Appendix on the Western / Jacobite Peshitta
Manuscript Tradition for Acts
Daniel L.
McConaughy
California State University Northridge
TEI XML encoding by
James E. Walters
Beth Mardutho: The Syriac Institute
2022
Volume 25.1
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International license has been granted by the author(s), who retain full
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https://hugoye.bethmardutho.org/article/hv25n1mcconaughy
Daniel L. McConaughy
Early Witnesses to the Syriac Text of Acts 15 with an
Investigation into the Text of Acts 15 in the Didascalia
Apostolorum: And with an Appendix on the Western / Jacobite Peshitta
Manuscript Tradition for Acts
https://hugoye.bethmardutho.org/pdf/vol25/HV25N1McConaughy.pdf
Hugoye: Journal of Syriac Studies
Beth Mardutho: The Syriac Institute, 2022
vol 25
issue 1
pp 137-185
Hugoye: Journal of Syriac Studies is an electronic journal
dedicated to the study of the Syriac tradition, published semi-annually (in
January and July) by Beth Mardutho: The Syriac Institute. Published since 1998,
Hugoye seeks to offer the best scholarship available in the field of Syriac
studies.
File created by James E. Walters
Abstract
This paper examines the transmission of the early Syriac text of
Acts Chapter fifteen based on collations of 44 Syriac Biblical manuscripts and 6
lectionary manuscripts and citations of Acts in the Syriac patristic sources.
Chapter fifteen is extensively quoted in the Didascalia Apostolorum, and these
readings are the focus of the analysis of the patristic sources. The collation
results show a very consistent text among the Biblical and lectionary manuscripts.
The collations also support the idea that the Peshitta text of Acts appears less
revised than the Gospel text in the Peshitta version. This is most evidenced by the
many ‘Western’ text readings present in the Peshitta, the lack of variant readings
of any significance in the mss, and the use of the Peshitta in the fourth century
Syriac translation of the Didascalia. The appendix to this article provides an
analysis of the Western / Jacobite manuscript tradition for Acts. For the Appendix on the Western /
Jacobite manuscript tradition, I am thankful to Dr. Andreas Juckel, for his
helpful comments.
Introduction
This research extends earlier research on the early
history of the Syriac text of Acts by examining the Syriac Biblical and
patristic evidence for Acts Chapter Fifteen. It also closely examines the
evidence of the Didascalia Apostolorum in assessing the
early history of the Syriac text of Acts.
Bruce Metzger’s (1977) comment regarding the Old Syriac text remains relevant
today, four decades after he wrote:
Although no manuscript of an Old Syriac version of the Acts
and Pauline Epistles is known, scholars have suspected from the form of
quotations from these books in the writings of early Syriac and Armenian authors
that an older form of the Syriac text of the Apostolos preceded that of the
Peshitta…
Metzger (1977), The Early Versions of the New
Testament, p. 39
Brock (2014) likewise comments on the Pauline epistles and Acts:
Since fourth-century writers quote these books (and Ephrem
wrote commentaries on them-unfortunately preserved only in Armenian), there is
no doubt that a Syriac version did exist. What is uncertain is whether this text
was as different from the Peshitta as the Old Syriac gospels, or whether instead
the Peshitta Acts and epistles more or less represent the original Syriac
Translation of these books, with little or no subsequent revision ever having
been undertaken.
Brock (2014), pp. 416-417.
Metzger(1968) also comments on the Peshitta text of the Gospels compared to the
Peshitta text of Acts:
The textual complexion of the Peshitta version has not yet
been satisfactorily investigated, but apparently it represents the work of
several hands in various parts of the New Testament. In the Gospels it is closer
to the Byzantine type of text than in Acts, where it presents many striking
agreements with the Western text. Metzger (1968), The Text of the
New Testament, p. 70
Research on the early Syriac text of Acts has focused mostly on the first two
chapters. This is due to the richness of the Patristic literature that is
concerned with the first two chapters which record Jesus’ post-resurrection
appearances and Ascension, and the record of the Day of Pentecost. There is much
less interest in Acts until chapter fifteen which deals with the first Church
Council in Jerusalem. Here one finds more interest among the patristic writers
and especially the Syriac Didascalia Apostolorum, which
cites much of Acts Fifteen. This article extends the literature by examining the
evidence for Chapter Fifteen of Acts and considering the evidence in light of
the more recent research by Juckel and Williams. “Research on the Old Syriac Heritage of the
Peshitta Gospels: A Collation of MS Bibl. Nationale Syr. 30 (Paris),”
Hugoye 12.1, pp 41-115. Williams, Peter
(2004) Early Syriac Translation Technique and the
Textual Criticism of the Greek Gospels, Piscataway, NJ: Gorgias
Press. Williams, Peter (2012), ‘Where Two or Three Are Gathered
Together’: The Witness of the Early Versions,” in T
he Early Text of the New Testament,
ed. by Charles E. Hill and Michael J. Kruger, Oxford: Oxford University
Press.
The textual problems of the Acts in Syriac differ from the Gospels in two major
ways: first, there are no Old Syriac manuscripts of Acts and second, the
complicating factor of harmonizations among the Gospels and the Diatessaron’s
relationship with the Gospels, is not present for Acts. Since there are no Old
Syriac manuscripts of Acts, one is dependent on variant readings in Peshitta
Biblical manuscripts and lectionaries. Because of the consistency among the
Peshitta manuscripts of Acts, the patristic literature has been the primary way
scholars have investigated the Old Syriac text of Acts. When one speaks of the
Old Syriac text of Acts, it refers to a hypothetical, pre-Peshitta text of Acts,
analogous to the Old Syriac Gospels. It is well documented that the early
Syriac-speaking fathers, like Aphrahat and Ephrem, quoted from Old Syriac
Gospels based on comparing their citations with the Curetonian and Sinai
Palimpsest manuscripts. Thus, it is reasonable to think that the Syriac-speaking
writers who used the Old Syriac Gospel text, similarly would have quoted from an
‘Old Syriac’ version of Acts. Consistent with this hypothesis, the evidence
points us in that direction based on their citations of Acts that contain
variant readings that appear to be echoes of an Old Syriac text of Acts.
Kerschensteiner (1964), McConaughy (1985, 1988), Vööbus (1987), and Simonet
(1998, 2001) have provided evidence for an Old Syriac text of Acts. The primary
source of this material comes from the patristics, though McConaughy (1985) and
Vööbus (1987) have found some support for patristic variant readings in the
Biblical and lectionary MSS of Acts One and Two. None of these studies provide
evidence for the Syriac text of Acts chapter fifteen.
Reliance on patristic quotations to recover the Old Syriac text of Acts is
challenging and subject to interpretation. Brock (2014) comments on the
difficulties of using patristic citations to establish an Old Syriac Text
reading without a corroborating Biblical manuscript. An excellent example from
the present author’s firsthand experience of this is the Parable of the Rich Man
and Lazarus in Luke 16:19ff. This section is not included in either the
Curetonian Gospel manuscript in the British Museum or in the Sinai Palimpsest in
the library of the Monastery of St. Catherine on Mount Sinai. Aphrahat, writing
from Persia during 337-345 AD in Syriac and a known user of the Old Syriac
Gospel text, referred to the parable extensively, and at first blush, due to his
quotes’ many differences from the Peshitta, one would not know for certain
whether Aphrahat’s references were a paraphrase or he was actually quoting from
an Old Syriac Gospel text. Since this parable is not contained in the Sinai
Palimpsest or the Curetonian text, for most of the twentieth century, one could
not know for sure. The discovery in Egypt (McConaughy (1987) of a missing folio
from the Curetonian Gospel manuscript made it clear that Aphrahat was quoting
from his Old Syriac Gospel text. McConaughy (1987), “A Recently Discovered Folio of
the Old Syriac (Syc) Text of Luke
16,13-17,1,” Biblica 68.1: 85-90.
However, without this additional manuscript evidence from the Monastery of the
Syrians in Wadi Natrun, any discussion whether Aphrahat’s citations relating to
the Rich Man and Lazarus were a paraphrase or quotes from the Old Syriac text
would not have been resolved with certainty.
Williams (2004) examines in detail Syriac variant readings in the Gospels vis a
vis the Nestle Aland 27th edition (NA27) of the
Greek New Testament in light of translation technique. He provides extensive
evidence that many early Syriac witnesses, once cited as support for a Greek
variant, may not or do not support Greek variant readings. His detailed analyses
show that there is less Syriac support for Greek variant readings than many
scholars thought. He also provides a most useful set of guidelines regarding the
use of Syriac witnesses as support of Greek variant readings. These are
summarized in his “Appendix 1: Brief Rules for the Use of Syriac in NT Textual
Criticism.”
Pp. 293-295. His “Appendix 2: Suggested Emendations to the
Apparatus of NA27” synthesizes the body of his research on the Gospels. Pp.
277-305 His “Appendix 3: Agreements Between Syriac Witnesses and
Codex Bezae for Which a Non-Genetic Explanation is Possible,” summarizes this
aspect of his analyses and is most insightful and is germane when examining
whether similarities between Syriac witnesses to Acts and Codex Bezae are
genetic or translation. Pp. 307-309. Williams (2012) expands on
his above-referenced book by extending the analysis more broadly, to
Syro-Western agreements, including not only Codex Bezae, but the Old Latin and
Coptic.
The present research focuses on the transmission of the Syriac text of Acts and
does not intend to provide support for Greek variant readings. However, for the
inner-Syriac variant readings, the ‘take-away’ from Dr. Williams’ research is
that Western text similarities to Syriac readings for which there is little
Syriac support, may not provide as strong a support for the Syriac variant as
may be supposed at first blush. Expressing this concept with regard to Greek
variant readings, he writes:
It appears that often citation of versions in the textual
apparatus without due consideration of their translation technique gives the
misleading impression that the support for a particular variant is much stronger
than it really is. When the versions are cited in support of variants attested
by few or no Greek manuscripts it gives the impression that the extant Greek
manuscripts only attest a small proportion of variants that have existed. Williams (2012),
p. 258.
Character of the Old Syriac Text
The Syriac text of the Gospels can be viewed as one that
developed over time, where the standard Peshitta text is the conclusion of what
may be considered a revision of the Old Syriac Text. Later Syriac versions, the
Philoxenian and Harklean, were based on more literal translations from Greek and
arose with the increasing influence of the western, Greek-speaking church on the
Syriac-speaking churches. Vööbus (1951, 1987) and Black (1951, 1972) provide
evidence of the development of the Peshitta from the Old Syriac Gospel
text.
Arthur Vööbus, History of the Gospel Text in Syriac I,
II; Matthew Black, “The New Testament Peshitta and Its
Predecessors”, Bulletin of Studiorum Novi Testamenti
Societas 1 (1950), pp. 51-62, Black, “The Syriac Versional
Tradition” in K. Aland, Die alten Ubersetzungen des
Neuen Testaments, pp. 120-159.
Some Syriac Gospel manuscript’s texts were thought to lay between the Old Syriac
and the Peshitta. Andreas Juckel (2009, 2003) collated and analyzed Bibl.
Nationale Syr. 30 and Codex Phillips 1388 in great detail. His exemplary studies
significantly extend the earlier work of Vööbus, Black and others. Juckel (2009)
cautions that later manuscripts that appear to be related to the Old Syriac may
not be genetically related. He shows that many of the variants in the Gospel
text of Bibl. Nationale Syr. 30, a late twelfth century manuscript, are not
genetically related to the Old Syriac texts of Syc
and Sys:
From Ms BN syr. 30 we learn that besides adaptation to the
Greek/Harklean and assimilation to similar or identical passages, harmonization
within single Peshitta manuscripts can be responsible for creating a secondary
Old Syriac heritage. In Ms BN syr. 30, the majority of singular agreement with S
and/or C came into existence this way and is independent from genetic relation
to the Old Syriac and the Diatessaron…. The codex provides the information that
in later manuscripts the original Old Syriac harmonistic heritage of the
Peshitta, which is genetically related to the Old Syriac, is faded out during
transmission and supplemented by secondary non-genetic harmonizations. Juckel (2009),
p. 112.
More recently, McConaughy (2021) analyzed the text of Acts in BNS 30 against
forty-two Biblical manuscripts. He finds many variants readings, as did Juckel
(2009) See
his pp. 107, 108. and shows that the statistical profile of
the text of Acts is remarkably similar to the statistical profile of the Gospels
as presented by Juckel. Of the 230 variants he provides, only 24 had any
patristic support, and none displayed a clear relation to an Old Syriac text.
Based on Juckel’s conclusion that seven variants in BNS 30 may derive from an
Old Syriac Gospel text, p. 112. and assuming that the
statistical profile of Acts extends to its relation with the Old Syriac text,
then two or three variants may reflect an Old Syriac heritage.
Scholars classify the Old Syriac text as a representative of the ‘Western Text’.
Ropes’ (1979 reprint) work on the text of Acts provides a detailed analysis of
the Peshitta text of Acts collated against Codex Vaticanus. This collation was
prepared by H.J. Cadbury and is found on pages 291ff. Cadbury identifies many
variants in the Peshitta text of Acts that agree with Codex Bezae and the Old
Latin against Codex Vaticanus. These variants are thought to be remnants of the
Old Syriac where the Peshitta text was not completely revised, as was the later
Harklean version. The Harklean version, completed about 616AD, closely follows
the Greek text, resulting in a text that often is not idiomatic Syriac. This
version generally does not contain the Western Text elements of the Peshitta,
though it does provide marginal readings that often follow the ‘Western’ text
when it deviates from the Peshitta.
The textual profile of the Syriac text of Acts chapters one and two is more
researched and provides a benchmark of sorts that allows me to use Cadbury’s
detailed collations of Acts to determine whether the textual profile of the
standard Peshitta text of chapter fifteen differs from chapters one and two.
This would serve as a way to calibrate expectations regarding the text of
chapter fifteen. If it happens that chapter fifteen of the Peshitta has
significantly more Western Text readings than the first two chapters, then an
analysis of Syriac patristic citations of chapter fifteen may not yield as many
potential non-Peshitta, Old Syriac readings as the first two chapters since it
may be less revised. Likewise if chapter fifteen has fewer Western text
readings, being more revised, then an analysis of patristic citations may yield
more potential Old Syriac readings.
In the first two chapters of Acts, Cadbury identified 57 variants that he
determined were not due to translation. Of these 57 variants, 45, i.e., 79%, are
‘Western’: 30 agree with Codex Bezae (D); 11 agree with the Old Latin; and 4
agree with the Vulgate where it agrees with the Old Latin. For Chapter Fifteen,
Cadbury finds 30 variants that are not due to translation. Of these 30 variants,
22, i.e., 73% are ‘Western’: 11 agree with Codex Bezae; 8 agree with the Old
Latin; and 3 agree with the Vulgate where it agrees with the Old Latin. The statistics
are my analysis of Cadbury’s collations, not Professor Cadbury’s
statistics.
Table Description automatically generated
Since 73% of the Peshitta variants against Codex Vaticanus in chapter fifteen are
related to the Western text compared to 79% of the variants in chapters one and
two, one might conclude that chapter fifteen of the Peshitta is somewhat more
revised than chapters one and two. To test this hypothesis, I employed the
Kolmogorov-Smirnov test The Kolmogorov-Smirnov Goodness of Fit Test (K-S
test) compares your data with a known distribution and lets you know if
they have the same distribution. …More specifically, the test compares a
known hypothetical probability distribution to the distribution
generated by your data… (http://www.statisticshowto.com/kolmogorov-smirnov-test/). The
author thanks Pavan Kumar Nadiminti for his assistance with the
calculation. for the equality of two samples. In applying
this statistical test, I have assumed that Cadbury’s collation methodology and
analysis for chapter fifteen was applied in a manner consistent with his
collations and analysis of the first two chapters. This non-parametric
statistical test shows that the percentage differences between the first two
chapters are not statistically different from the fifteenth. Thus, we would not
expect to find more or fewer Western Text / Old Syriac variants in chapter
fifteen than in chapters one and two.
Biblical Manuscripts Examined
Only brief descriptions of the manuscripts are provided
below. For more detailed information, consult the proper manuscript catalogue.
If a manuscript lacks a portion of Acts, it will be noted under “Contents.” The
use of brackets (<>) indicates missing sections.
Siglum
Name
Date
Contents
Mardin Orth. 61
XII cent.
<1:1-7:54>
University of
Chicago Syriac Ms. 823
VIII cent.
Acts 1:1-12 only.
University of
Chicago Syriac Ms. 716
VI/VII cent.
Begins with chapter 9.
Leningrad Pigulevskaya 8
981 A.D.
Paris Syriaque 342
894 A.D.
Sinai Syriac 5
X-XII cent.
Sinai Syriac 15
VIII/IX cent.
Begins with 2:27
British Museum Add. 14,473
VI cent.
Sinai Syriac 17
VII/IX cent.
British Museum Add. 14,470
V/VI cent.
British Museum Add. 14,474
IX cent.
Sinai Syriac 12
VII cent.
Princeton University Garret Syriac 1
XIII cent.
Yale Syriac 6
917/18 A.D.
Mardin Orth. Metrop. 35 This valuable
manuscript, which contains the Harklean version of the Apocalypse, is thoroughly described by:
Arthur Vööbus, ed., The Apocalypse in the
Harklean Version, Corpus Scriptorum Christianorum
Orientalium, Subsidia 56 (Louvain: Secretariat du CorpusSCO,
1978), pp. 32-47.
XIII cent.
Pierpont Morgan Syriac 236
749 A.D.
Pierpont Morgan Syriac 235
1212 A.D.
John Rylands
Syriac 2 This manuscript contains the only text
of the Catholic Epistles and the Apocalypse in the
Philoxenian version. (Crawford Ms)
XII cent.
Yonan Codex
X/XI? cent.
British and Foreign Bible Society B.H.
Syriac 2
1205/6 A.D.
Paris Syriaque 31
1203 A.D.
Mingana Syriac 103
790 A.D.
Union Theological Seminary Cage
CB42.7
1180 A.D.
British and Foreign Bible Society Syriac
72
No date
Oxford Or. 623
1821 A.D.
British and Foreign Bible Society B.H.
Syriac 1
ca. 1000 A.D.
Sachau Syriac 3
IX cent.
Begins with 4:32b
Sachau Syriac 6
IX cent.
1:11-2:33 only
Sachau Syriac 18
VIII cent.
Begins with 3:7
Sachau Syriac 201
VIII/IX cent.
Begins with 5:16b
Oxford Dawkins 23
XIV cent.
Cambridge Oo.l. 2
XII cent.
Begins with 1:24; fragmentary
British Museum Add. 7,158
XI cent.
Paris Syriaque 28 This manuscript is
described by Vööbus as having Old Syriac material in the
Gospels. See: Arthur Vööbus, “Completion of the Vetus Syra
Project,” Biblical Research 7 (1962): 54,
note 19.
X/XI cent.
Paris Syriaque 30 Vööbus found remnants
of the Old Syriac Gospels. See: Vööbus, Early Versions, 87 and Studies in the History of the Gospel Test in
Syriac II, pp. 42ff. However, Juckel (2009) observed
that many of the variants can be explained as later harmonistic
changes and from the influence of the Harklean version and the
Greek. Likewise McConaughy (2021) finds the text of Acts in BNS
30 is statistically similar to that of the
Gospels.
before 1198 A.D.
Paris Syriaque 361
X cent.
<2:46,47>
Paris Syriaque 343
IX cent.
Paris Syriaque 360
X cent.
British Museum Add. 17,120
VI cent.
British Museum Add. 17,121
VI/VII cent.
British Museum Add. 18,812
VI/VII cent.
British Museum Add. 14,472
VI/VII cent.
Vat. sir. 266
XI/XII cent.
British Museum Add. 7157
767/768 A.D.
Lectionary Manuscripts Cited
Siglum
Name
Date
L1
Sinai Syriac 13
XI cent.
L3
Mosul Orth. Lect. Paul/Prax.
No date
L5
Sinai Syriac 214
XIII cent.
L6
Sinai Syriac 100
ca. XI cent.
L12
British Museum Add. 14,485
824 A.D.
L17
Jerusalem St. Mark 2
1550 A.D.
Results of Manuscripts’ Collations
Table 1 provides the collations containing 99 variant
readings. Below, I discuss the variants.
Table 1: Collations of Acts 15 Biblical and Lectionary
Manuscripts
Vs
#
Variant
Peshitta
Witness
1
1
ܐܦ ܐܢܫܐ
ܐܢܫܐ
31
2
2
ܟܠܗܘܢ
ܥܡܗܘܢ (2)
L17
3
ܕܐܘܫܠܡ
ܕܒܐܘܪܫܠܡ
15
3
4
ܘܟܕ
ܟܕ
42
5
om.
ܗܘܘ
(3)
20, 21*
6
ܐܦ
ܘܐܦ
7, 39
4
7
...ܩܫܝ̈ܫܐ
ܘܡܢ ܥܕܬܐ
...
ܡܢ
ܥܕܬܐ...ܘܡܢ ܩܫܝ̈ܫܐ
13
8
ܘܫܬܥܝܘ
ܘܐܫܬܥܝܘ
43
9
om.
ܥܡܗܘܢ
̱L12
5
10
om.
ܕܝܢ
L5 (beg)
11
om. ܗܘܘ ܕܝܢ
L6 (beg)
12
ܐܢܫܐ ܡܢ
ܐܢܫܐ
10, 35, 41, 43 cf. H
13
ܐܢܘܢ ܠܐܚ̈ܐ ܕܗܝܡܢܘ
ܐܢܘܢ (2)
L5, L6
14
om.
ܗܘ
8, 35
6
15
ܐܬܟܢܫ
ܐܬܟܢܫܘ
̱12
16
ܗܕܐ ܡܠܬܐ
ܡܠܬܐ ܗܕܐ
31
7
17
ܐܚܝ̈
ܐܚܝ̈ܢ
31
18
ܦܘܡ
ܦܘܡܝ
35
19
ܡܢ
ܕܡܢ
L6
20
om.
ܝܘܡ̈ܬܐ ܩܕܡ̈ܝܐ ܡܢ
L5
21
ܕܣܒܪ̈ܬܐ
ܣܒܪܬܐ
L5
8
22
ܝܕܥ
ܕܝܕܥ
L5
9
23
ܕܒܠܒܘܬܐ
ܕܒܠܒܘ̈ܬܐ
5
24
ܠܠܒܘ̈ܬܗܘܢ
ܠܒܘ̈ܬܗܘܢ
31
10
25
om. ܡܢܐ
40
26
ܐܬܘܢ
om
(2)
43
27
ܕܫܠܝ̈ܚܐ
ܕܬܠܡܝ̈ܕܐ
15
28
ܢܝܪܐ ܐܝܢܐ
ܢܝܪܐ
10
29
ܐܝܟܐ
ܐܝܢܐ
L6
30
ܐܦܠܐ
ܕܐܦܠܐ
L5
11
31
ܡܗܝܡܢܝܢܢ ܚܢܢ
ܡܗܝܡܢܝܢܢ
L1, L6
32
ܡܗܝܡܢܝܢ ܚܢܢ
ܡܗܝܡܢܝܢܢ
3-8, 10-14,16, 19-21, 23, 24 26,
36-38
33
ܐܟܘܬܟܘܢ
ܐܟܘܬܗܘܢ
21
12
34
ܘܫܬܩ
ܘܫܬܩܘ
21, 43
35
ܥܡܐ
ܟܢܫܐ
L5
36
om. (1)
ܗܘܘ
33*
37
ܘܡܫܬܥܝܢ ܘܫܡܥܝܢ
ܘܫܡܥܝܢ
L6
38
ܘܡܫܬܥܝܢ
ܕܡܫܬܥܝܢ
L6
39
ܘܬܕܡܪ̈ܬܐ
ܘܓܒܪ̈ܘܬܐ
7, H
40
ܒܥܡܐ
ܒܥܡܡ̈ܐ
L6
13
41
ܕܫܬܩ
ܕܫܬܩܘ
21
42
ܐܚܝ̈
ܐܚܝ̈ܢ
31
43
om. ܐܚܝ̈ܢ
L1
14
44
ܠܡܓܒܐ ܠܗ
ܠܡܓܒܐ
L12
16
45
ܡܢ
ܕܡܢ
6, 39 (prob. sloppy repair
of damaged page)
18
46
ܝܕܝܥܝܢ ܐܢܘܢ
ܝܕܝܥܝܢ
19 (between lines), L1
19
47
om. (1)
ܐܢܐ
7
48
ܢܗܘܐ
ܢܗܘܘܢ
7, 10, 11, 15, 41
20
49
ܛܡ̈ܐܘܬܐ
ܬܡܐܘܬܐ
19
50
ܡܢ ܕܚܢܝܩܐ
ܘܡܢ ܕܚܢܝܩܐ
29*vid
21
51
om. ܒܟܠ ܡܕܝܢܐ
L3 (from continuous text)
52
ܗܘܘ
ܗܘܐ
42
53
ܒܟܢܘܫܬܐ
ܒܟܢ̈ܘܫܬܐ
40
22
54
ܕܥܕܬܐ
ܥܕܬܐ
13 (prob. assoc. w/suffix on ܟܠܗ.
Separated from both words)
55
ܓܒܪܐ
ܓܒܪ̈ܐ
L1
56
ܘܥܡ ܒܪܢܒܐ
ܘܒܪܢܒܐ
39
57
ܕܐܚ̈ܐ
ܒܗܘܢ ܒܐܚ̈ܐ
̱12
23
58
ܘܟܬܒ
ܘܟܬܒܘ
L12
59
ܐܓܪ̈ܬܐ
ܐܓܪܬܐ
15, 19, 39, 42, L3
60
om. ܘܒܣܘܪܝܐ
40
61
ܡܢ
ܕܡܢ
L1
24
62
ܢܡܘ̈ܣܐ
ܢܡܘܣܐ
39
63
ܢܦܩ
ܢܦܩܘ
43* (later corrected)
25
64
ܗܕܐ
ܗܢܐ
35
65
om.
ܚܒܝ̈ܒܝܢ
39
26
66
ܕܐܫܠܡ
ܕܐܫܠܡܘ
42
27
67
om.
ܠܟܘܢ
10, H
28
68
om.
ܕܩܘܕܫܐ
...
ܝܘܩܪܐ
33
69
ܐܦ
ܘܐܦ
L12, H
70
ܐܝܠܝܢ
ܗܠܝܢ
43
29
71
ܟܕ
ܕܟܕ
L12
72
ܢܦܫ̈ܬܟܘܢ
ܢܦܫܟܘܢ
42
73
ܘܗܘܘ
ܗܘܘ
21
74
ܠܡܪܢ
ܒܡܪܢ
14*
30
75
om.
ܕܝܢ
39 (vid), L3
76
ܐܬܘ ܠܗܘܢ
ܐܬܘ
1,3,4,6,11,14,16,19,
21,23,24,26,31,33,35,44
77
ܘܟܢܫ
ܘܟܢܫܘ
35
78
ܐܓܪ̈ܬܐ
ܐܓܪܬܐ
21
79
ܥܕܬܐ
ܥܡܐ
L12
33
80
ܠܐܚ̈ܐ
ܐܚ̈ܐ
15
35
81
om.
ܕܝܢ
L5, L6 (both begin lection)
82
ܩܘܝ
ܩܘܝܘ
L6
83
ܕܝܢ ܘܡܣܒܪܝܢ
ܘܡܣܒܪܝܢ
L5
84
ܘܡܣܒܪܝܢ ܗܘܘ
ܘܡܣܒܪܝܢ
11 (later hand)
85
om.
ܣܓܝ̈ܐܐ
33*
86
ܡܠܬܐ
ܡܠܬܗ
7,15,35,41, L6
36
87
ܘܒܪܢܒܐ
ܠܒܪܢܒܐ
7
88
ܥܒܕܝܢ
ܥܒܝܕܝܢ
L6
37
89
om.
ܕܝܢ
33*
90
ܕܢܕܒܪ ܥܡܗܘܢ
ܕܢܕܒܪ
L5
38
91
om.
ܘܠܐ ܐܙܠ ܥܡܗܘܢ
L17 (approx one line skipped?)
92
om.
ܟܕ ܗܢܘܢ
13*
39
93
ܘܡܛܠ
ܡܛܠ
6, 12, L17
94
ܚܪ̈ܝܢܐ
ܚܪܝܢܐ
L17
95
ܦܪܫ
ܦܪܫܘ
10, 14, 31, L12
96
ܘܐܙܠ
ܘܐܙܠܘ
43, L6
97
om.
ܘܪܕܘ
...
ܠܩܘܦܪܘܣ
31*
40
98
om.
ܡܢ ܐܚ̈ܐ
42
99
ܠܛܝܒܘܬܗ
ܠܛܝܒܘܬܐ
3-5,7,8,11,15,16, 20,21,
25,26,31,33,35-38,42, 44, L17
Variants agreeing with the Harklean version
There are four variants that agree with the Harklean
version, and of these, three have but one witness. The reading with four
witnesses is in verse 5, though it only partially agrees with H’s addition
of ܡܢ. The variant
reading of manuscripts 10, 35, and 41, and 43 have ܐܢܫܝܢ ܡܢ, with the addition of
ܡܢ, “from.”
This resembles the Harklean reading, ܐܢܫ̈ܝܢ ܗܠܝܢ ܕܡܢ, which also
has ܡܢ, reflecting
the Greek απο. The three manuscript witnesses are 10, Add. 14,470 (5/6th century), 35, Par. Syr. 30 (BNS30) (11/12th century), 41, Add. 18,812 (6/7th century), and 43, Vat. sir. 266 (11/12th century). It is likely that the British
Museum manuscripts predate the Harklean version and are thus not influenced
by it. Thus, these testify to an early variant reading, perhaps influenced
by the Greek text or an independent Syriac textual stream that has perished
– perhaps the Old Syriac text. Par. Syr. 30, a twelfth century codex known
for many variants in the Gospels, may have been influenced by the Harklean
version or the Greek, as opposed to an older, genetic relationship with an
earlier Syriac tradition reflected in the two British Museum manuscripts.
Juckel (2009) has shown that many of the variants in the Gospel text of Par.
Syr. 30, indeed, can be explained by harmonistic adaption of the Peshitta
and Harklean/Greek adjustments and not to the Old Syriac text. Likewise,
McConaughy’s (2021) analysis of BNS30 shows little to no genetic relation to
an Old Syriac version of Acts. However, Juckel (2012) comments that this
manuscript, his “12n2” is “remarkably non-Eastern” / Jacobite, which may
connect it to variants many centuries older. p. 95. Thus,
we cannot determine whether the variant reading in this manuscript is
genetically “non-Eastern” or influenced by the Harklean.
The two variants in verses 12 and 28 agreeing with the Harklean, are
witnessed by manuscripts Sinai Syr. 15, a Biblical manuscript (ca. 8th Century) Juckel (2012), pp. 95, 103, considers
Sin. Syr. 15 (9x1) as a Western / Jacobite related
manuscript. and Add. 14,485, a lectionary dated 824AD,
respectively. These manuscripts are late enough to be influenced by the
Harklean or the Greek, especially the variant in verse 12, which has ܬܕܡܪ̈ܬܐ (wonders/marvels) instead of the Peshitta reading, ܓܒܪ̈ܘܬܐ (powers/wonders). The Harklean reading reflects more
closely τερατα, whereas the Peshitta would be more akin to δυναμεις. The
variant in verse 28 is minor, dropping of “and” in front of “even”, and
since it is from a lectionary, not much can be made of the variant reading.
The fourth variant agreeing with the Harklean, in
verse 27, is witnessed by the ancient Add. 14,470 (6/7th century). It involves the omission of “to you” after “they
might speak”, which agrees with the Harklean. Since the manuscript predates
the Harklean and the variant is minor, without other attestation, it is
likely reflects a scribal error of omission.
Variants with one witness
Of the 99 variants noted, 79 have one witness each.
These include likely copying errors, the addition or a deletion of a
conjunction such as ܘ, ܐܦ, ܕܝܢ, ,
or the addition or deletion of a particle or preposition such as ܟܕ ,ܠ ,ܒ, and ܕ.
There are variations in number, which, in Syriac, is common because the plural
symbol, the seyame, is two dots over a letter, which
can be missed or mistaken if there is dirt on the exemplar or copy, or if
there are other dots in the text. As noted above, three of these variants
are similar to the Harklean version.
Variants with two witnesses
There are 11 variants with two witnesses. Three are
lectionary readings from Mt. Sinai manuscripts and may be an ‘inner-Mt.
Sinai’ phenomenon. Two other variants, in verses 16 and 30 may be due to a
repair to manuscript 39, British Museum Add. 17,120, as it appears to have
been repaired here. Two, in verses 3 and 5, are omissions of
>ܗܘܘ and
>ܗܘ, respectively, and do not change the sense.
Variants with three witnesses
There is one variant with three witnesses in verse
39, and it involves the addition of
>ܘ, namely ܘܡܛܠ for the
Peshitta’s
>ܡܛܠ.
Variants with four or more witnesses
There are eight variants with four or more
witnesses. Two, in verses 30 and 40, have more than 15 witnesses each and
thus have significant support. However, they are of relatively minor
significance. The variant in verse 30, ܐܬܘ ܠܗܘܢ instead of the
reading ܐܬܘ is stylistic (an
ethical dative) and the meaning is not changed. Theodore Noldeke, Compendious Syriac Grammar (translated by J.
A. Crichton), page 177, para. 224, refers to this as a pleonastic ܠ
: “The preposition ܠ with reflexive personal pronoun often stands
alongside of a verb, without essentially modifying its meaning (Dativus ethicus). The variant in
verse 40, ܠܛܝܒܘܬܗ,
instead of
>ܠܛܝܒܘܬܐ, both followed by ܕ , have the same meaning “grace of.” A
third variant, in verse 35, with five witnesses (7, 15, 35, 41, L6), is also
stylistic along the lines of the variant in verse 40: ܡܠܬܐ instead of ܡܠܬܗ. These have
the same meaning as they are followed by “of God”.
A fourth variant, in verse 19 has the following reading:
Variant
Peshitta
Witness
ܢܗܘܐ
ܢܗܘܘܢ
7, 10, 11, 15, 41
The Peshitta reading is a loose translation of the Greek infinitive
παρενοχλειν, using the third person plural imperfect, “they,” referring to
the Judaizing Christians who troubled the Antiochene church. The variant
reading here has the first person plural: “let us (not be vexing)” instead
of “let them (not be vexing),” where “vex” is a plural participle. The
common translation of the Greek is to consider it to be first person plural,
as reflected in the Harklean. Since manuscript 10, Add. 14,470 is dated to
the 5/6th century, it cannot have been
influenced by the Harklean. However, though the Harklean has the first
person plural, it uses a different verb and construction,ܢܠܙ , “let us (not) annoy.” Manuscripts 7, 11, and 15, Sin. Syr.
15, Add. 14,474 and Mardin Orth. 35 are considered by Juckel (2012) p. 103. His
sigla are 9x1, 9x2, and 13n2, respectively. as witnesses
to the ‘Western’/Jacobite family of Peshitta manuscripts. This family of Peshitta
mss is not to be confused with the ‘Western’ text witnessed by
Greek, Latin, Syriac and other early versions. Manuscript
41, Add 18,812 (VI/VII century) belongs to this more archaic, non-eastern,
“Pre-masoretic Period.” Ibid, p.102. Juckel did not assign this
manuscript a siglum as it is not a witness to the Corpus Paulinum,
the subject of his study. All of this suggests that there
was an early Peshitta stream of mss (perhaps Old Syriac?) that took the verb
to be first person, agreeing with the more common understanding of the
Greek, as it was later translated in the Harklean. This will be reinforced
when we examine the text of the DA below.
The fifth variant in this group, in verse 23, has “letters” instead of the
singular “letter,” a ‘Western’ I.e. ‘Western text’ as in text family, not
Juckel’s Western/Jacobite/non-Eastern Peshitta manuscript
classification. text variant in the Peshitta.
Variant
Peshitta
Witness
ܐܓܪ̈ܬܐ
ܐܓܪܬܐ
15, 19, 39, 42, L3
Manuscripts 39 (Add. 17,120) and 42 (Add. 14,472) are among some of the
oldest Syriac witnesses to the text of Acts, dated 6th and 6/7th centuries, respectively.
Manuscript 15, Mardin Orth. Metrop. 35, is dated to the 13th century and manuscript 19 is the X / XI?
century Yonan Codex. L3 is an undated manuscript, Mosul Orth. Lect.
Paul/Prax. The plural is not related to the Greek or Harklean. There is no
patristic evidence to support this reading, nor does the ECM provide any
Greek mss that have the plural.
Summary regarding the MSS witnesses
The collations show that there is very little
variation in the Syriac manuscripts. Many variants are minor and even the
few variants with some support may not rise to the level of evidence of an
Old Syriac type text. However, the variant in verse 19, with four witnesses,
possesses patristic support as we shall see shortly. Interestingly, the text
of Acts in BNS30, a source of many variant readings for the Gospels and
Acts,
Juckel (2009), McConaughy (2021). shows only a five minor
variants in this chapter.
Patristic Witnesses to Acts Fifteen
Overview
Acts Chapter Fifteen is composed of 41 verses, and
27 verses are quoted in various Syriac patristic sources. First place goes
to the Didascalia Apostolorum (“DA”), chapter 24, “On
the Stability of the Church Showing also that the Apostles Came Together for
the Rectification of Deviations.” A. Vööbus, ed., The
Didascalia Apostolorum in Syriac, CSCO, SS 175, 176, 179,
180 (Louvain: CSCO, 1979). Specifically the chapter is in SS 179,
pp. 31-37, and SS 180, pp. 214-219. This section cites,
sometimes extensively, from 23 verses. Dionysius bar Salibi (DionEpp) I. Sedlacek,
ed., Dionysius bar Salibi in Apocalypsim, Actus,
et Epistulas Catholicas, CSCO SS, Series Secunda, Tomus 101
(Paris: J. Gabalda, 1909). cites 8 verses from chapter
fifteen in his commentary on Acts. Ishodad’s commentary on Acts (IshA) Margaret
Gibson, The Commentaries of Ishodad of Merv 5
Vols. Horae Semiticae, 5-7, 10, 11 (Cambridge: Cambridge University
Press, 1911-1916. cites this chapter only twice with
another two allusions. His commentary on the Old Testament (IshOT) Ceslas van
den Eynde, Commentaire d’Isodad de Merv sur
L’Ancien Testament, vols 1-6., quotes it once.
Barhadbeshabba (BarhadHist) F. Nau, Barhadbesabba ‘Arba
‘ia Histoire Ecclesiastique (1ere Partu), Patrologia
Orientalix 23.2 (Paris: 1932) quotes this section once.
Marutha of Maipherqat Arthur Vööbus,
The Canons Ascribed to Marutha of Maipherqat and Related Sources, CSCO
SS 191, 192 (Louvain: Peeters,1982). quotes this section
once as does Bar Hebraeus (BarhCS) Francois Graffin, Le
Candelabre du Sanctuaire, Patrologia Orientalis 27.4
(Paris: 1957).. Ephrem (ECom, ECat) provides some
allusions to Acts fifteen in his commentary on Acts, preserved in Armenian,
and also some Armenian catenae. These were translated by F.C. Conybeare and
are provided in Rope’s volume on the text of Acts. Ropes, Text of Acts, pp. 373-453.
Didascalia Apostolorum
Since the DA is the primary patristic source for the
text of Acts fifteen, a discussion of the background of this early Syriac
translation work is in order. The Didascalia is one of the oldest examples
of the Syriac-speaking church’s translations of Greek patristic works.
Connolly conjectured that the time of translation was between 300 AD and
330AD because of the DA’s similarities with Aphrahat's Demonstrations, written 337-345AD. Richard Hugh Connolly,
ed., Didascalia Apostolorum: The Syriac Version
Translated and Accompanied by the Verona Latin Fragments
(Oxford: Oxford University Press, 1929), pp. 265ff.
However the evidence is not conclusive. Vööbus notes a number of archaisms
in Syriac terminology and concludes it was translated no later than the end
of the fourth century, though it could be much earlier. Vööbus, The Didascalia Apostolorum in Syriac,
1:26*-28*. Connolly noted that the Syriac translator used the
text of the Old Syriac Gospels in his translation of the DA. Connolly,
Didascalia, p. xviii. Vööbus
has also noted the Old Syriac character of the Gospel text of the older
portions. Vööbus, The Didascalia
Apostolorum in Syriac, 1:52*-54*.
The Syriac DA comes down in two recensions. Vööbus’ edition, used in this
analysis, is based upon the older recension, from eighteen manuscripts.
Vatican Syriac 560, a seventh to eighth century manuscript, has been used as
a base for the whole DA, and where it is lacking, Paris Syriaque 62, a ninth
century manuscript, has been used. All the variants are carefully and
copiously noted in the apparatus.
Ropes recognized the importance of the Syriac DA in his work on the text of
Acts, and he discusses this ancient work at length, especially with a view
to chapter fifteen. Ropes,
Text of Acts, pp. cxci –
cxcviii. He notes that the text of Acts in the DA is:
… plainly not the Antiochian… Occasional non-western
readings are found in the Syriac Didascalia, but … there are reasons for
suspecting that the original reading of the Didascalia has been modified so
as partially to accord with a non-western (probably Antiochan) text. Ibid. pp.
cxcii, cxciii.
Later he concludes, “the text of the quotations from Acts in the Didascalia
was originally completely ‘Western’ and has been occasionally modified in
our Syriac version.” Ibid. p. cxcvi. See also, Vööbus, Didascalia I, p. 54*. We will come
back to this observation of Ropes after analyzing DA’s text of Acts chapter
15.
Analysis of DA and other Patristic Sources with Reference to Biblical and
Lectionary Variants
In this section, I discuss some of the more notable
variants found in the DA and other patristic sources and include variant
readings from the Biblical and lectionary manuscripts. Verses 20 and 29 will
be discussed separately because of the more extensive interest and more
complex textual issues. Table 2 compares the Peshitta text with the
collations of DA and the other patristic citations along with other data
from the Biblical and lectionary mss. The readings are aligned to make the
visual analysis of the readings clearer. The variants of interest are in red
type.
Table 2: Acts Chapter 15: Peshitta, Didascalia and other Patristic
Sources
Vs.
Text
1
P
ܢܚܬܘ ܗܘܘ ܕܝܢ ܐܢܫܐ ܡܢ ܝܗܘܕ ܘܡܠܦܝܢ
ܗܘܘ ܠܗܘܢ ܠܐܚ̈ܐ
1
D,233,9f
ܢܚܬܘ ܐܢܫ̈ܝܢ ܡܢ ܝܗܘܕܐ ܠܐܢܜܝܘܟܝܐ ܘܡܠܦܝܢ ܗܘܘ ܠܐܚ̈ܐ
IshA.34: ܕܢܚܬܘ ܠܐܢܜܝܘܟܝ ܐܢܫ̈ܝܢ; ECat421: "to
Antioch"
1
P
ܕܐܢ ܗܘ ܕܠܐ ܓܙܪܝܢ ܐܢܬܘܢ ܒܥܝܕܐ
ܕܢܡܘܣܐ
1
D,233,9f
ܕܐܢ ܠܐ ܓܙܪܝܢ ܐܢܬܘܢ ܘܡܬܕܒܪܝܢ ܐܢܬܘܢ ܐܝܟ ܢܡܘܣܗ ܕܡܘܫܐ ܘܡܬܕܟܝܢ ܐܢܬܘܢ ܡܢ
ܡܐܟ̈ܠܬܐ ܘ ܡܢ ܫܪܟܐ ܐܚܪ̈ܢܝܬܐ ܟܠܗܝܢ
Hmg
ܡܗܠܟܝܢ , see also D, sa, mae, Irlat
vid
- ܢܡܘܣܗ
ܕܡܘܫܐ Tischendorf (8th ed.) : "libere
Epiph113 και
φυλαξητε τον νομον μωυσεωσ pro τω εθει τω μωυ."
DA has: ܫܪܟܐ ܐܚܪ̈ܢܝܬܐ ܟܠܗܝܢ -
compare Tischendorf (8th ed.) : "Item Const post μωυσεωσ add:
και τοισ αλλοισ εθεσιν οισ διεταξατο περιπατητε"
1
P
ܠܐ ܡܫܟܚܝܢ ܐܢܬܘܢ ܠܡܚܐ
1
D,233,9f
ܠܐ ܡܫܟܚܝܢ ܐܢܬܘܢ ܠܡܐܚܐ
2
P
ܘܗܘܐ ܫܓܘܫܝܐ ܣܓܝܐܐ ܘܒܥܬܐ
2
D,233,13f
ܘܗܘܐ ܠܗܘܢ ܫܚܩܐ ܘܒܥܬܐ ܣܓܝܐܬܐ
4
P
ܘܟܕ ܐܬܘ ܠܐܘܪܫܠܡ
4
D,233,18
ܘܟܕ ܐܬܘ ܠܐܘܪܫܠܡ
5
P
ܩܡܘ ܗܘܘ ܕܝܢ ܐܢܫܐܐܝܠܝܢ ܕܗܝܡܢܘ ܗܘܘ ܡܢ
ܝܘܠܦܢܐ ܕܦܪ̈ܝܫܐ ܘܐܡܪܝܢ ܕܘܠܐ ܗܘ ܠܟܘܢ ܠܡܓܙܪ ܐܢܘܢ ܘܬܦܩܕܘܢ ܐܢܘܢ
ܕܢܜܪܘܢ ܢܡܘܣܐ ܕܡܘܫܐ
5
D,233,19f
ܘܩܡܘ ܐܝܠܝܢ ܕܗܝܡܢܘ ܗܘܘ ܡܢ ܝܘܠܦܢܐ
ܕܦܪ̈ܝܫܐ ܘܐܡܪܝܢ ܕܚܝܒܝܢ ܐܢܘܢ ܠܡܓܙܪ ܘܠܡܜܪ ܢܡܘܣܗ ܕܡܘܫܐ
7
P
ܩܡ ܘܐܡܪ ܠܗܘܢ ܓܒܪ̈ܐ ܐܚܝ̈ܢ ܐܢܬܘܢ ܝܕܥܝܢ ܐܢܬܘܢ ܕܡܢ
ܝܘ̈ܡܬܐ ܩܕ̈ܡܝܐ
7
D,233,19f
ܗܝܕܝܢ ܩܡܬ ܐܢܐ ܘܐܡܪܬ ܠܗܘܢ ܓܒܪ̈ܐ ܐܚܝ̈ܢ
ܐܦ ܐܢܬܘܢ ܝܕܥܝܢ ܐܢܬܘܢ ܕܡܢ ܝܘܡ̈ܬܐ ܩܕܡ̈ܝܐ
7
P
ܡܢ ܦܘܡܝ ܕܝܠܝ ܓܒܐ ܐܠܗܐ ܕܢܫܡܥܘܢ ܥܡ̈ܡܐ
ܡܠܬܐ ܕܣܒܪܬܐ ܘܢܗܝܡܢܘܢ
7
D,233,19f
ܕܐܝܬܝ ܗܘܝܬ ܒܝܢܬܟܘܢ ܒܐܝ̈ܕܝ ܕܝܠܝ ܓܒܐ
ܐܠܗܐ ܕܢܫܡܥܘܢ ܥܡ̈ܡܐ ܐܘܢܓܠܝܘܢ
ܘܢܗܝܡܢܘܢ
H: ܐܘܢܓܠܝܘܢ ευαγγελιου
8
P
ܘܐܠܗܐ ܕܝܕܥ ܕܒܠ̈ܒܘܬܐ ܐܣܗܕ ܥܠܝܗܘܢ
8
D,234,4
ܘܐܠܗܐ ܒܚܪ ܠܒ̈ܘܬܐ ܐܣܗܕ ܥܠܝܗܘܢ
8
P
ܘܝܗܒ ܠܗܘܢ ܪܘܚܐ ܕܩܘܕܫܐ ܐܝܟ
ܕܠܢ
8
D,235,5
ܐܠܗܐ ܗܟܝܠ ܝܗܒ ܠܗܘܢ ܪܘܚܐ ܩܕܝܫܐ ܐܝܟ
ܕܐܦ ܠܢ
9
P
ܘܡܕܡ ܠܐ ܦܪܫ ܒܝܢܝܢ ܘܠܗܘܢ ܡܜܠ ܕܕܟܝ
ܒܗܝܡܢܘܬܐ ܠ̈ܒܘܬܗܘܢ
9
D,235,6f
ܘܠܐ ܦܪܫ ܒܝܬ ܠܢ ܘܠܗܘܢ ܒܗܝܡܢܘܬܐ ܘܕܟܝ
ܠܒ̈ܘܬܗܘܢ
10
P
ܘܗܫܐ ܐܢܬܘܢ ܡܢܐ ܡܢܣܝܢ ܐܢܬܘܢ ܠܐܠܗܐ
ܐܝܟ ܕܬܣܝܡܘܢ ܢܝܪܐ ܥܠ ܨܘܪ̈ܝܗܘܢ ܕܬܠܡܝ̈ܕܐ ܐܝܢܐ ܕܐܦܠܐ ܐܒܗ̈ܬܢ ܐܦܠܐ ܚܢܢ
ܐܫܟܚܢ ܠܡܜܥܢ
10
D,235,7f
ܘܗܫܐ ܗܟܝܠ ܡܢܐ ܡܢܣܝܢ ܐܢܬܘܢ ܠܐܠܗܐ
ܕܬܣܝܡܘܢ ܢܝܪܐ ܥܠ ܨܘܪ̈ܝܗܘܢ ܕܬܠܡ̈ܝܕܐ ܐܝܢܐ ܕܠܐ ܐܒܗ̈ܝܢ ܘܠܐ ܚܢܢ ܐܫܟܗܢ
ܠܡܣܝܒܪܘ
DionEpp. 90: ܐܝܟܢܐ cf. Peshitta:
ܐܝܢܐ
11
P
ܐܠܐ ܒܜܝܒܘܬܗ ܕܡܪܢ ܝܫܘܥ ܡܫܝܚܐ
ܡܗܝܡܢܝܢܢ ܕܢܚܐ ܐܟܘܬܗܘܢ
11
D,235,10f
ܐܠܐ ܒܜܝܒܘܬܗ ܕܡܪܢ ܝܫܘܥ ܡܫܝܚܐ
ܡܗܝܡܢܝܢܢ ܕܢܚܐ ܐܝܟ ܕܐܦ ܗܢܘܢ
12
P
ܘܫܬܩܘ ܟܠܗ ܟܢܫܐ
12
D,236,21
ܗܝܕܝܢ ܫܬܩ ܟܠܗ
H, Ms
21, DionEpp 90: ܫܬܩ , εσιγησεν ; L5: ܥܡܐ
13
P
ܓܒܪ̈ܐ ܐܚܝ̈ܢ ܫܘܡܥܘܢܝ
13
D,235,22
ܓܒܪ̈ܐ ܐܚ̈ܝܢ ܫܘܡܥܘܢܝ
14
P
ܫܡܥܘܢ ܐܫܬܥܝ ܠܟܘܢ ܐܝܟܢܐ ܫܪܝ ܐܠܗܐ ܠܡܓܒܐ ܡܢ ܥܡ̈ܡܐ ܥܡܐ
ܠܫܡܗ
14
D,235,22
ܫܡܥܘܢ ܐܡܪ ܐܝܟ ܕܡܢܩܕܝܡ ܐܡܪ ܐܠܗܐ ܕܢܓܒܐ ܠܗ ܥܡܐ ܡܢ ܥܡ̈ܡܐ
ܠܫܡܗ
L12:
ܠܗ
15
P
ܘܠܗܕܐ ܫܠ̈ܡܢ ܡܠܝ̈ܗܘܢ ܕܢܒܝ̈ܐ ܐܝܟ ܡܐ
ܕܟܬܝܒ
15
D,236,1f
ܕܠܗܕܐ ܫܠܡܝܢ ܦܬܒܡ̈ܐ ܕܢܒ̈ܝܐ ܐܝܟ ܕܟܬܝܒ
16
P
ܕܡܢ ܒܬܪ ܗܠܝܢ ܐܗܦܘܟ ܘܐܩܝܡ ܡܫܟܢܗ
ܕܕܘܝܕ ܐܝܢܐ ܕܢܦܠ ܘܐܒܢܐ ܡܕܡ
ܕܢܦܠ ܡܢܗ ܘܐܩܝܡܝܘܗܝ
16
D,236,2f
ܕܡܢ ܒܬܪܟܢ ܐܩܝܡ ܘܐܒܢܐ ܡܫܟܢܗ ܕܕܘܝܕ
ܕܢܦܠ ܘܡܣܚ̈ܦܬܗ ܐܒܢܐ ܘܐܩܝܡ
DionEpp.92 has ܐܒܢܐ for ܐܩܝܡ
whereas DA adds ܐܩܝܡ; and DA and DionEpp. 92 both omit:
ܐܝܢܐ
17
P
ܐܝܟ ܕܢܒܥܘܢ ܫܪܟܗܘܢ ܕܒܢܝ̈ܢܫܐ ܠܡܪܝܐ
ܘܟܠܗܘܢ ܥܡ̈ܡܐ ܐܝܠܝܢ ܕܐܬܩܪܝ ܫܡܝ ܥܠܝܗܘܢ ܐܡܪ ܡܪܝܐ ܕܥܒܕ ܗܠܝܢ
ܟܠܗܝܢ
17
D,236,4f
ܐܝܟܢܐ ܕܢܒܥܘܢ ܫܪܟܐ ܕܒܢܝ̈ܢܫܐ ܠܡܪܝܐ
ܘܟܠܗܘܢ ܥܡ̈ܡܐ ܗܢܘܢ ܕܐܬܩܪܝ ܫܡܝ ܥܠܝܗܘܢ ܐܡܪ ܡܪܝܐ
18
P
ܝܕܝܥܝܢ ܡܢ
ܥܠܡ ܥܒܕܘ̈ܗܝ ܕܐܠܗܐ
18
D,236,6
ܕܡܘܕܥ ܗܠܝܢ
ܡܢ ܥܠܡ
M19,
L1 and DionEpp.92: ܝܕܝܥܝܢ ܐܢܘܢ; DionEpp.92: ܟܠܗܘܢ
ܥܒܕܘܗ̈ܝ
19
P
ܡܛܠ ܗܕܐ ܐܢܐ ܐܡܪ ܐܢܐ ܕܠܐ ܢܗܘܘܢ ܫܚܩܝܢ ܠܐܝܠܝܢ ܕܡܢ ܥܡ̈ܡܐ
ܡܬܦܢܝܢ ܠܘܬ ܐܠܗܐ
19
D,236,6f
ܡܛܠܗܢܐ ܐܢܐ ܐܡܪ ܐܢܐ ܕܠܐ ܐܢܫ ܢܗܪ ܠܐܝܠܝܢ ܕܡܢ ܒܝܬ ܥܡ̈ܡܐ
ܡܬܦܢܝܢ ܠܘܬ ܐܠܗܐ
M7, M10, M11, M15, M41 read: ܢܗܘܐ
.
H:
ܢܠܙ
See the separate analysis of verse
20.
20
P
ܐܠܐ ܢܫܬܠܚ ܠܗܘܢ ܕܢܗܘܘܢ ܦܪܝܩܝܢ ܡܢ
ܛܡܐܘܬܐ ܕܕܒܝܚܐ ܘܡܢ ܙܢܝܘܬܐ ܘܡܢ ܕܚܢܝܩܐ ܘܡܢ ܕܡܐ
20
D,236,8f
ܐܠܐ ܢܫܬܠܚ ܠܗܘܢ ܗܟܢܐ ܕܢܬܪܚܩܘܢ ܡܢ
ܒܝܫ̈ܬܐ ܘܡܢ ܦܬܟܪ̈ܐ ܘܡܢ ܕܕܒܝܚܐ ܘܡܢ ܕܚܢܝܩܐ ܘܡܢ ܕܡܐ
DA, GeoOffII.84 and BarhadHist.7:
ܕܢܬܪܚܩܘܢ; BarhadHist.7 adds ܠܥܡܡ̈ܐ; M19: ܛܡ̈ܐܘܬܐ - cf. DA's plural ܒܝܫ̈ܬܐ
22
P
ܗܝܕܝܢ ܫܠܝ̈ܚܐ ܘܩܫܝ̈ܫܐ ܥܡ ܟܠܗ ܥܕܬܐ
ܓܒܘ ܓܒܪ̈ܐ ܡܢܗܘܢ
22
D,236,10f
ܗܝܕܝܢ ܐܨܛܒܝܢܢ ܚܢܢ ܫܠܝܚ̈ܐ ܘܐܦܝܣ̈ܩܘܦܐ
ܘܩܫ̈ܝܫܐ ܥܡ ܟܠܗ ܥܕܬܐ ܕܢܓܒܐ ܡܢܗܘܢ ܓܒܪ̈ܐ
22
P
ܘܫܕܪܘ ܠܐܢܛܝܘܟܝ ܥܡ ܦܘܠܘܣ ܘܒܪܢܒܐ
ܠܝܗܘܕܐ ܕܡܬܩܪܐ ܒܪ ܫܒܐ ܘܠܫܝܠܐ
22
D,236,10f
ܘܢܫܕܪ ܥܡ ܕܒܝܬ ܒܪܐܢܒܐ ܘܦܘܠܘܣ ܕܐܬܘ
ܡܢ ܬܡܢ ܘܓܒܝܢܢ ܘܣܡܢܢ ܠܝܗܘܕܐ ܕܐܬܩܪܝ ܒܪܐܢܒܐ ܘܠܫܝܠܐ
M39:
ܘܥܡ ܒܪܢܒܐ - cf. Peshitta: ܘܒܪܢܒܐ and DA: ܥܡ ܕܒܝܬ ܒܪܐܢܒܐ
ܘܦܘܠܘܣ
22
P
ܓܒܪ̈ܐ ܕܪ̈ܫܐ ܗܘܘ ܒܗܘܢ ܒܐܚ̈ܐ
22
D,236,10f
ܐܢ̈ܫܐ ܝܕܝ̈ܥܐ ܒܐܚ̈ܐ
23
P
ܘܟܬܒܘ ܐܓܪܬܐ ܒܐܝܕܝ̈ܗܘܢ ܗܟܢܐ
23
D,236,15f
ܘܟܬܒܢܢ ܒܐܝ̈ܕܝܗܘܢ ܡܢ ܠܬܚܬ ܐܓܪܬܐ
ܕܫܠܝ̈ܚܐ
DionEpp.93: ܡܢ ܠܬܚܝܬ for
ܗܟܢܐ
23
P
ܫܠܝ̈ܚܐ ܘܩܫܝ̈ܫܐ ܘܐܚ̈ܐ ܠܐܝܠܝܢ ܕܐܝܬ
ܒܐܢܛܝܘܟܝ ܘܒܣܘܪܝܐ ܘܒܩܝܠܝܩܝܐ ܐܚ̈ܐ ܕܡܢ ܥܡ̈ܡܐ ܫܠܡ
23
D,236,15f
ܫ̈ܠܝܚܐ ܘܩܫܝܫ̈ܐ ܘܐܚ̈ܐ.
ܠܐܚ̈ܐ ܕܡܢ ܒܝܬ ܥܡ̈ܡܐ
ܕܒܐܢܛܝܘܟܝܐ ܘܒܣܘܪܝܐ ܘܒܩܝܠܝܩܝܐ ܫܠܡ
DA, DionEpp.93: ܠܐܚ̈ܐ ܕܡܢ ܒܝܬ ܥܡܡ̈ܐ
ܕܒܐܢܜܝܘܟܝܐ; DionEpp.93 omits: ܐܚ̈ܐ ܕܡܢ ܥܡܡ̈ܐ
24
P
ܫܡܝܥ ܠܢ ܕܐܢܫܝ̈ܢ ܡܢܢ ܢܦܩܘ ܘܕܠܚܟܘܢ
ܒܡ̈ܠܐ ܘܐܗܦܟܘ ܢܦ̈ܫܬܟܘܢ ܟܕ ܐܡܪܝܢ ܕܬܗܘܘܢ ܓܙܪܝܢ ܘܢܛܪܝܢ ܢ ܢܡܘܣܐ ܐܝܠܝܢ
ܕܚܢܢ ܠܐ ܦܩܕܢ ܐܢܘܢ
24
D,236,18f
ܡܛܠ ܕܫܡܥܢܢ ܕܐܢܫ̈ܝܢ ܕܠܚܟܘܢ ܒܡ̈ܠܐ
ܕܢܚܒܠܘܢ ܢܦ̈ܫܬܟܘܢ ܗܢܘܢ ܕܠܐ ܫܕܪܢ ܐܢܘܢ
25
P
ܡܜܠ ܗܢܐ ܐܬܚܫܒܢ ܟܠܢ ܟܕ ܟܢܝܫܝܢܢ ܘܓܒܝܢ
ܓܒܪ̈ܐ ܘܫܕܪܢ ܠܘܬܟܘܢ ܥܡ ܦܘܠܘܣ ܘܒܪܢܒܐ ܚܒܝ̈ܒܝܢ
25
D,236,20f
ܐܬܪܥܝܢܢ ܟܠܢ ܟܕ ܟܢܝܫܝܢܢ ܚܢܢ ܟܠܢ ܐܟܚܕܐ ܕܢܓܒܐ ܓܒܪ̈ܐ ܘܢܫܕܪ
ܠܘܬܟܘܢ ܥܡ ܚܒ̈ܝܒܝܢ ܕܒܝܬ ܒܪܢܒܐ ܗܠܝܢ ܕܫܕܪܬܘܢ
27
P
ܘܫܕܪܢ ܥܡܗܘܢ ܠܝܗܘܕܐ ܘܠܫܝܠܐ ܕܗܢܘܢ
ܒܡܠܬܐ ܢܐܡܪܘܢ ܠܟܘܢ ܗܢܝܢ ܗܠܝܢ
27
D,236,22f
ܫܕܪܢܢ ܕܝܢ ܠܝܗܘܕܐ ܘܠܫܝܠܐ ܕܐܦ ܗܢܘܢ
ܒܡܠܬܐ ܐܡܪܝܢ ܠܟܘܢ ܥܠܝܗܝܢ ܕܗܠܝܢ
28
P
ܗܘܐ ܓܝܪ ܨܒܝܢܐ ܠܪܘܚܐ ܕܩܘܕܫܐ ܘܐܦ ܠܢ
ܕܠܐ ܢܬܬܣܝܡ ܥܠܝܟܘܢ ܝܘܩܪܐ ܝܬܝܪܐ ܠܒܪ ܡܢ ܗܠܝܢ ܕܐܠܨ̈ܢ
28
D,237,1f
ܫܦܪ ܓܝܪ ܠܪܘܚܐ ܩܕܝܫܐ ܘܠܢ ܕܠܐ ܢܬܬܣܥܡ
ܥܠܝܟܘܢ ܡܕܡ ܛܥܢܐ ܝܬܝܪܐ
BarhCS.132: ܐܦ for ܘܐܦ ܠܢ in
Peshitta
M33
omits: ܕܩܘܕܫܐ ܘܐܦ ܠܢ ܕܠܐ ܢܬܬܣܝܡ ܥܠܝܟܘܢ ܝܘܩܪܐ
29
P
ܕܬܬܪܚܩܘܢ ܡܢ ܕܕܒܝܚܐ ܘܡܢ ܕܡܐ ܘܡܢ
ܚܢܝܩܐ ܘܡܢ ܙܢܝܘܬܐ
29
D,237,3f
ܐܠܐ ܬܗܘܘܢ ܡܬܪܚܩܝܢ ܡܢ ܐܝܠܝܢ ܕܐܠܨܐ ܡܢ
ܕܕܒܝܚܐ ܘܡܢ ܕܡܐ ܘܡܢ ܕܚܢܝܩܐ ܘܡܢ ܙܢܝܘܬܐ
29
P
ܕܟܕ ܬܛܪܘܢ ܢܦܫܟܘܢ ܡܢ ܗܠܝܢ ܫܦܝܪ ܬܗܘܘܢ ܗܘܘ
ܫܪܝܪܝܢ ܒܡܪܢ
29
D,237,3f
ܘܡܢ ܗܠܝܢ ܛܪܘ ܢܦ̈ܫܬܟܘܢ ܘܗܘܝܬܘܢ ܥܒܕܝܢ ܛܒ̈ܬܐ
ܘܗܘܝܬܘܢ ܚܠܝܡܝܢ
M42
and DA: ܢܦܫ̈ܬܟܘܢ
See separate discussion for verse
29
verse 34 not in Pesh or NA28
37
P
ܕܝܢ
M33*
and DionEPP.93 omit ܕܝܢ
38
P
ܕܫܒܩ ܗܘܐ ܐܢܘܢ
IshA.35: ܘܦܪܫ ܡܢܗܘܢ
40
P
ܕܝܢ ܓܒܐ ܠܗ
DionEpp.94: ܕܒܪ (The rest equals
the Peshitta.)
Verse 1
Verse 1 provides variants with varying levels of
support. “To Antioch” in the DA has some support from Ishodad and
Ephrem. The text of DA is a running quote where this is added, and it
gives the impression of that this was in the text. It’s possible that
since both Ephrem and Ishodad are citing this in the context of their
commentaries, that it is explanatory. ECat does not appear to be
intended as a quote but an allusion. The English translation of ECat is,
“…and as they saw that the gentiles believed in Christ without this,
they went down from Jerusalem to Antioch, still having the disease of
avarice.” Ropes, p. 421. Based on the
lack of evidence among the Syriac Biblical mss, the Greek text and other
versions, the evidence for “to Antioch” as reflecting a form of the
early Syriac text of Acts is tenuous.
The second variant, “conducting/walking,” is taken as a ‘Western’ text
reading by Ropes Ibid., p. cxciv., Metzger Metzger,
Textual Commentary, p.
426. and Vööbus Vööbus, Didascalia,2:215. due to agreements to D,
Sahidic and Irenaeus. There also is agreement with the Harklean margin,
which often provides evidence of the ‘Western’ text variant. The
Harklean margin uses ܡܗܠܩܝܢ, “walking” in imitation of the Greek, περιπατητε,
instead of ܡܬܕܒܪܝܢ, “conducting”, as in the DA, but the meaning is the
same. Without support from other Syriac Biblical mss and patristic
witnesses, this variant is more likely from a Greek ‘Western’ text
underlying the Syriac DA and not an Old Syriac variant.
The Peshitta has ܒܥܝܕܐ ܕܢܡܘܣܐ “by the custom of the law”, whereas the DA has
ܐܝܟ ܢܡܘܣܗ ܕܡܘܫܐ, “according to the law of Moses”, which
combines the Peshitta’s “law” with “of Moses” from the Greek τω εθει τω
μωυσεως, “by the custom of Moses”. Tischendorf’s 8th edition notes that Epiphanius’ text supports “law of
Moses”. The ECM also provides support from other sources.
Verses 2, 4 and 5
The citations of the DA follow the Peshitta.
Verse 7
The texts of the DA and the Peshitta are quite
similar except for two distinctive items where the DA follows the Greek
rather than the Peshitta. The DA uses “Peter” where the Peshitta uses
“Simon.” In addition, the DA, with the Harklean, uses ܐܘܢܓܠܝܘܢ, which is the
transliteration of ευαγγελιον, whereas the Peshitta uses the more
Semitic, ܣܒܪܬܐ, “Gospel/hopeful news”. Both words have the same
meaning.
Verses 8, 10, 11
The text of the DA follows the Peshitta.
Verse 12
This verse provides two interesting
observations. First, the Peshitta uses a plural form of ‘keep silent’
compared to the DA and Greek that use the singular form, as well as the
Harklean, Biblical manuscript 21 (Paris Syr. 31, dated 1203AD) and
Dionysius bar Salibi (d. 1171AD). It is likely that these all were
influenced by the Greek or Harklean singular verb. However, given the
subject is “all the crowd,” a singular collective noun, the meaning
doesn’t really change. The other variant is the DA’s use of ܥܡܐ “people,” instead ofܟܢܫܐ , “crowd,” which reflects the Greek πληθος. Lectionary
manuscript 5, Sinai Syriac 214, a thirteenth century manuscript, also
has “people.” Given the disparity in dates between Par. Syr. 31 and the
lectionary and the translation of DA, and lack of other witnesses to
“people,” one cannot draw any conclusion.
Verse 14
The DA reads “would choose for himself”, where
ܠܗ, “for
himself” is added. This addition is also found in L12 (Add. 14,485,
dated 824AD). This is not supported elsewhere; so one cannot draw any
conclusion. Note that here the DA goes with the Peshitta in using the
verb whose root is ܓܒܐ, “choose” instead of the Greek λαβειν, “take. However, the
Peshitta uses the infinitive, like the Greek and the DA uses the
imperfect. It is possible that the Peshitta is revised in using the
infinitive form applied to the verb “choose,” which is found in some
manuscripts. Unlike in verse 7, the Peshitta, DA and Greek all use
“Simon.”
Verses 15 to 17
The text of the DA in verses 15 and 17 resembles
the Peshitta and there are no other patristic citations. In verse 16,
both D and DionEpp omit ܐܝܢܐ, which
follows the Greek, but does not change the sense in Syriac.
Verse 18
Dionysius bar Salibi agrees with the Harklean
and the Byzantine text with “all his works,” where the Peshitta has
“works of God,” adding “all” but substituting “his” for “God.” The
Peshitta text of Acts reflects a more ‘Western’ text reading than the
DA.
Ropes, op. cit., p. 305
Verse 19
The DA’s reading of ܐܢܫ ܢܗܪ for ܢܗܘܘܢ ܫܚܩܝܢ, the third person singular for the third person
plural, finds support from Biblical mss 7, 10, 11, 15, 41 and H. The
lengthy, almost verbatim, quotation from the Peshitta with this variant
supported by five mss, suggests that this may in fact, be an archaic,
Old Syriac element reading. This is reinforced by the fact that Juckel
(2012) categorizes mss 7, 11and 15 as representatives of the ‘Western /
Jacobite” Peshitta tradition. Juckel (2012), pp. 103, 104.
This will be discussed more in the appendix.
Verse 22
This verse is almost fully quoted in the DA. In
the first part the DA ads “bishops,” but there is no support for this
ecclesiastical term. Otherwise, there is not much variation beyond some
periphrastic features.
Verse 23
Both the Peshitta and DA witness to the addition
of “letter”, a feature of the ‘Western’ text as found in D, gig, w, 614,
and the Harklean margin.
Verse 24
The DA cites this partially but provides nothing
for comment.
Verse 25
The DA 's ܐܟܚܕܐ resembles the Greek ομοθμαδον and expands the text to
accommodate. It is not attested to anywhere else in Syriac and is a
result of translation of the Greek.
Verses 37, 38 and 40
These verses each show a minor variant from
DionEpp and IshA.
The Apostolic Decree in verses 20 and 29 This was initially presented at the 8th World Syriac Conference at the St.
Ephrem Ecumenical Research Institute in September 2018, and
published in The Harp, Vol. 35 (2019), pp.
187-200.
The DA provides almost complete quotes for verses 20
and 29. Fortunately, there are other patristic sources that provide
references to these verses.
Acts 15:20 – ‘Abstain’
The first variant from DA, from the root ܪܚܩ (keep your selves far from, abstain) instead of ܦܪܩ (be away from, abstain), has some
support from George of Arbela and Bar Hebraeus. The evidence for ܪܚܩ in verse 20 is:
VARIANT
PESHITTA
WITNESS Page numbers
are given after patristic abbreviation: DA = Didascalia
Apostolorum, ed. Vööbus (1979); GeoOff II = Georgio
Arbelensi, ed. Connolly (1960 reprint); BarhadHist =
Barhadbeshabba ‘Arbaia, Histoire Ecclastique, ed. Nau,
F. (1932) .
ܗܟܢܐ
ܕܢܬܪܚܩܘܢ
ܕܢܗܘܘܢ
ܦܪܝܩܝܢ
DA.236
ܕܢܬܪܚܩܘܢ
ܕܢܗܘܘܢ
ܦܪܝܩܝܢ
GeoOff II.84; BarhadHist.7
However, it is difficult to determine whether
this indicates an Old Syriac reading or a reflection of the Peshitta
text of verse 29, which uses ܪܚܩ: ܕܢܬܬܪܚܩܘܢ.
Based on this evidence one cannot conclude
whether the variant ܪܚܩ in verse 20 comes from an Old Syriac text because of the
use of ܪܚܩ in verse 29 may have influenced the quotation of the text
of verse 20, especially when there is no support from Biblical mss.
Unfortunately, unraveling the origin of this variant reading is not
possible.
Verse 20 – List of things from which to abstain
In
his Textual Commentary on the Greek New Testament,
Metzger (1971) devotes a considerable discussion to the list of things
to avoid in the Apostolic Decree on pages 429-435. The next subject of
interest is the list of things from which to abstain. Below are the
various readings:
VARIANT
PESHITTA
WITNESS Page numbers
are given after patristic abbreviation: IshOT III =
Ishodad’s Commentary on the Old Testament, ed. Ceslas
van den Ende, vol. 3; DA = Didascalia Apostolorum, ed.
Voobus (1979); GeoOff II = Georgio Arbelensi, ed.
Connolly (1960 reprint); DionEpp = Dionysius bar
Salibi’s commentaries, ed. Sedlacek (1909); BarhadHist =
Barhadbeshabba ‘Arbaia, Histoire Ecclastique, ed. Nau,
F. (1932) .
ܕܢܬܪܚܩܘܢ
ܕܢܗܘܘܢ
ܦܪܝܩܝܢ
DA. 236
ܕܢܬܪܚܩܘܢ
ܠܥܡܡ̈ܐ
ܕܢܗܘܘܢ ܦܪܝܩܝܢ
ܡܢ
BarhadHist.7
ܡܢ ܬܡܐܘܬܐ ܕܕܒܝܚܐ. ܘܡܢ
ܙܢܝܘܬܐ. ܘܡܢ ܕܚܢܝܩܐ. ܘܡܢ ܕܡܐ
IshOT III.115 = Peshitta
ܡܢ ܒܝ̈ܫܬܐ ܘܡܢ ܦܬܩܪ̈ܐ
ܘܡܢ ܕܕܒܝܚܐ ܘܡܢ ܕܚܢܝܩܐ ܘܡܢ ܕܡܐ
DA. 236
ܡܢ ܕܚܢܝܩܐ ܘܡܢ ܙܢܝܘܬܐ ܘܡܢ ܕܕܒܝܚܐ ܘܡܢ ܕܡܐ
GeoOff II.84
ܡܢ ܛܡܐܘܬܐ ܡܢ ܙܢܝܘܬܐ ܡܢ
ܚܢܝܩܐ ܘܡܢ ܕܡܐ
DionEpp.92, 93
ܡܢ ܣܓܕܬ ܦܬܟܪ̈ܐ ܘܡܢ
ܕܒܚ̈ܐ ܘܡܢ ܕܡܐ
BarhadHist.7
Both the DA and Barhadbeshabba mention “idols”, ܦܬܩܪ̈ܐ,
more in line with the Greek, ειδωλων. In verse 20, Barhadbeshabba omits
“strangled”, which omission is a feature of the ‘Western’ text. However,
Barhadbeshabba’s evidence may be a paraphrase, “from the worship of
idols and from sacrifices and from blood.” Likewise, his use of ܠܥܡܡ̈ܐ
for the Peshitta’s ܜܡܐܘܬܐ suggests he may be paraphrasing or perhaps
thinking along the line of DA’s plural use of ܒܝ̈ܫܬܐ. Thus, his omission
cannot be given much weight, considering his late date and considering
that the older patristic witnesses include “strangled” and none omit
“strangled.”
One important thing to note is that none of the Syriac patristic variant
readings support the other notable ‘Western’ text reading which adds a
negative form of the Golden Rule. Metzger (1971) discusses this variant
as a characteristic of the ‘Western’ text. Metzger (1971), p.
430.
Lists – Verse 29
VARIANT
PESHITTA
WITNESS Page numbers
are given after patristic abbreviation; M42 = ADD 14472
; DA = Didascalia Apostolorum, ed. Vööbus (1979); GeoOff
II = Georgio Arbelensi, ed. Connolly (1960 reprint); MC
= Marutha of Maipherqat, ed. Vööbus
(1982).
ܐܠܐ ܬܗܘܘܢ ܡܬܪܚܩܝܢ ܡܢ
ܐܝܠܝܢ ܕܐܠܨܐ
ܕܬܬܪܚܩܘܢ
DA.237
ܘܡܢ ܗܠܝܢ ܜܪܘ ܢܦܫ̈ܬܟܘܢ
ܘܗܘܝܬܘܢ ܥܒܕܝܢ ܛܒ̈ܬܐ ܘܗܘܝܬܘܢ ܚܠܝܡܝܢ
ܕܟܕ ܬܛܪܘܢ ܢܦܫܟܘܢ ܡܢ
ܗܠܝܢ ܫܦܝܪ ܬܗܘܘܢ ܗܘܘ ܫܪܝܪܝܢ ܒܡܪܢ
DA.237
ܢܦܫ̈ܬܟܘܢ
ܢܦܫܟܘܢ
DA.237; M42
ܕܢܬܪܚܩܘܢ
ܕܬܬܪܚܩܘܢ
GeoOff II.84
ܕܚܢܝܩܐ ܘܡܢ ܙܢܝܘܬܐ ܘܡܢ
ܕܕܒܝܚܐ ܘܡܢ ܕܡܐ
ܡܢ ܕܕܒܝܚܐ ܘܡܢ ܕܡܐ ܘܡܢ
ܚܢܝܩܐ ܘܡܢ ܙܢܝܘܬܐ
GeoOff II.84
ܕܚܢܝܩܐ ܘܡܢ
ܕܡܐ
ܕܡܐ ܘܡܢ
ܚܢܝܩܐ
MC.20
ܘܕܢܛܪܘܢ ܢܦܫܗܘܢ
ܬܛܪܘܢ
ܢܦܫܟܘܢ
MC.20
The DA prefers the plural form of ܢܦܫܐ as does manuscript 44, ADD 14472, a 6th/7th century
Biblical manuscript. Wright (1870), volume 1, pp. 81,
82. However the plural second person suffix on the
singular form provides the same sense. Both reflect the plural of the
Greek ‘υμιν in verse 28.
George of Arbella and Marutha reverse the Peshitta’s “blood and
strangled.” This may reflect the wording of verse 20; so nothing
conclusive can be determined regarding whether it reflects an older
text.
This analysis of Acts 15:20 and 29 provides a broader sampling of the
patristic data and illustrates the challenges awaiting the textual
critic interested in the early history of the Syriac text of Acts.
Because of potential harmonization between verses 20 and 29, the task
was rendered more difficult. We cannot make any conclusive statement, or
even offer a reasonable probability regarding whether the variant
reading ܪܚܩ in verse 20 or the reversal of blood and strangled reflect
possible Old Syriac texts.
Conclusion
Our analysis of the data shows that the Biblical
manuscripts are quite consistent with the Gwilliam and Pusey’s standard Peshitta
text. Indeed, they provide a sort of textual ‘golden mean’ of the mss evidence,
minimizing the number of variants.
Some of the observed variants may be due simply to the influence of the Greek
text on the Syriac church and the Harkean version. Aside from the short
‘Western’ text variant found in verse 1 “walk/behave,” the text of the DA is
consistent with the Peshitta. We find none of the longer distinctive ‘Western’
text readings such as the negative Golden Rule or the omission of “strangled” in
verse 20. Nor do we observe the ‘Western’ text expansions in verses 2 and 12 in
the DA or any of the Syriac sources. Verse 18 of the Peshitta even conforms more
closely to the ‘Western’ text than the DA. Ropes’ comment that the text of Acts
found in the DA “was originally completely ‘Western’ Ropes, p. cxcvi.
may be simply due to the many ‘Western’ text variants in the Syriac translators’
own Biblical text which was like the Peshitta, or they were translating a Greek
text like the one underlying the Peshitta.
The lack of variation among the Biblical mss and the DA’s early translation date,
suggest that the Peshitta text of Acts was used authoritatively in the 4th century. Thus, the Peshitta may reflect the
initial Syriac text of Acts (Old Syriac) to a greater degree than the Peshitta
text of the Gospels does. That is, there was less revision work on the Peshitta
text of Acts. This is suggested by the Peshitta’s consistency with the citations
in the DA, which was translated no later than the fourth century and rests on an
Old Syriac heritage due to the many Old Syriac Gospel text elements. The
‘Western’ text elements in the Peshitta text of Acts, may simply reflect its
‘Old Syriac’ roots, and that it was not revised as much as the Peshitta Gospel
text. These observations may reduce the uncertainty that Acts is less revised
from an Old Syriac form than the Gospels, as Brock (2014) so aptly states:
What is uncertain is whether this text was as different from
the Peshitta as the Old Syriac gospels, or whether instead the Peshitta Acts and
epistles more or less represent the original Syriac translation of these books,
with little or no subsequent revision ever having been undertaken. Brock (2014),
pp. 416-417.
Appendix: Evidence for the Eastern and Western / Jacobite Manuscripts of the
Peshitta text of Acts I want to thank Dr. Juckel for suggesting this
analysis, and for his helpful comments.
Andreas Juckel (2012), in an article on the manuscripts
of the Peshitta New Testament, describes at length the division of the
“‘Eastern” and “Western / Jacobite” Peshitta texts for the Corpus Paulinum. Here
he also lists the manuscripts he analyzed according to the “Byzantine
(Pre-masoretic) Period,” “Islamic (Early Masoretic) Period” and “Islamic (Late
Masoretic) Period.” pp. 102-104. Five of these manuscripts
overlap the present work on Acts 15. I list them below with my sigla, the
manuscript identification and Juckel’s sigla:
Western/Jacobite characteristic
#7 Sin. Syr. 15 9x1
#11 BL Add. 14, 474 9x2
#12 Sin. Syr. 54 9n6
#15 Mardin orth. 35 12n2
#35 BNS 30 12n2
Eastern characteristic
#5 BNS 342 9n4
#44 BL Add. 7157 8n1
There is some evidence of this clustering for the
Western/ Jacobite manuscripts:
15:19
ܢܗܘܐ
ܢܗܘܘܢ
7, 10, 11, 15, 41
15:35
ܡܠܬܐ
ܡܠܬܗ
7,15,35,41, L6
Here we see manuscript 10 (Add. 14,474 IX cent., and
manuscript 41, British Museum Add. 18,812 (VI/VII cent.), associated with
the Western Jacobite MSS 7, 11, 15, and 35.
We also observe that mss 10 and 41 agree with BNS 30 in verse 5:
ܐܢܫܐ ܡܢ
ܐܢܫܐ
10, 35, 41, 43 cf.
H
The small sample is not supportive of any firm conclusions, but is suggestive
that Add. 14,474 and Add. 18,812 lean toward the Western/Jacobite text.
Another source of collations to examine the Western / Jacobite mss clustering
can be obtained from McConaughy (2021), who provides collations of all of
Acts in his analysis of the text of BNS 30 (manuscript 35) against the same
set of Peshitta manuscripts plus one more (#44, BL Add. 7157) that should
assist in this analysis. McConaughy, Daniel, “The Text of Acts in Ms
Bibl. Nationale Syr. 30,” Hugoye 24.2, pp.
478-490. Juckel (2012) considers BNS 30, “remarkably
non-Eastern.” p. 95. Given its profile,
collations focusing on this unique manuscript should collect more manuscript
evidence the Western/Jacobite text in Acts than the collations of Acts 15
only. This proves to be the case in numerous instances. Manuscripts #10 and
#41 occur with the Western/Jacobite readings fairly regularly. Note that
#44, BL Add. 7157, an eastern manuscript, never occurs with BNS 30 and the
Western/Jacobite witnesses. However, #5, BNS 342, another Eastern witness,
does occur occasionally with the Western/ Jacobite witnesses.
Certain patristic writers are more frequently associated with the Western /
Jacobite Peshitta text tradition. Moshe bar Kepha, the ninth century West
Syrian exegete, cites this text in Acts 1 and 2. Other writers who cite in
the Western / Jacobite text tradition are the twelfth century East Syrian
exegete, Dionysius bar Salibi, and the ninth century East Syrian exegete,
Ishodad of Merv. That both East and West Syrian writers use the Western /
Jacobite text tradition speaks to its antiquity.
Conclusion
The agreements of manuscripts #39 - #42
39. British Museum Add. 17,120 VI
cent.
40. British Museum Add. 17,121 VI/VII cent.
41. British Museum Add. 18,812 VI/VII cent.
42. British Museum Add. 14,472 VI/VII cent.
These mss do not contain the Corpus
Paulinum and thus are not included in Juckel’s “Guide to Mss of
the Peshitta NT” as they are not witnesses to the Corpus
Paulinum. with the Western/ Jacobite tradition
demonstrate the antiquity of the readings; namely, that they are not
innovations or creations of a later period but stem from the earliest
manuscript witnesses to the Syriac text of Acts. Over time, these archaic
readings faded from the manuscript tradition with only a few exceptions.
Overall, the evidence shows that the text of Acts was transmitted in a way
similar to the transmission of the Corpus Paulinum.
[Note that the above analysis of BNS 30 does not provide a complete collation
for all the text of Acts because it is an analysis of all of Acts as the
collations relate to the variants contained in BNS 30. A complete analysis
of the collations of all the manuscripts of Acts likely would provide more
evidence to the extent that BNS 30 does not completely reflect the
Western/Jacobite tradition.]
The following are the collations:
Western/Jacobite Readings with Reference to BNS 30
Western reference manuscripts:
#7 – Sin. Syr. 15 (begins 2:27)
#11 – BL Add. 14,474
#12 – Sin. Syr. 54
#15 – Mardin Orth. 35
#35 – BNS 30 <20:30-32b, 20:36b-21:2a, 21:5b-8b, 21:12a-14b>
#
C
V
BNS 30
Peshitta
MSS
Witnesses
Patristic
Witnesses
3
1
10
ܒܠܒ̈ܫܐ ܚܘܪ̈ܐ
ܒܠܒܫܐ ܚܘܪܐ
6,11,12,15,21,24,25,31,35,43
Lit.120, DionEpp.35; ThBKII.170; MBKAng;
CE.138,155; JacSP.6; BarhCandV.14; JacHex.38
5
2
2
ܘܗܘܐ
ܗܘܐ
10, 15, 32, 35, 41, 42
6
2
2
ܐܝܟ ܕܪܘܚܐ
ܐܝܟ ܪܘܚܐ
4-6,8-26, 28, 33-38, 41, 42
DionEvI.; JoDP; CE.180; MBKP.174a;
BarhCandIV.48; DionEpp.39; IshJo.128; ThMJo.69
7
2
5
ܐܝܬ ܗܘܐ
ܐܝܬ ܗܘܘ
4-6, 9, 11-14,16-26,28,31,33-38,
40,41
DionEpp.41; MBKP.176a
12
2
14
ܘܒܬܪܟܢ
ܒܬܪܟܢ
4-6,9,11-14,16, 17,19-26,28,35,
38,43
16
2
27
omit
ܡܛܠ
4-6,8-10,12-14,
16-26,28,33-37,39,41
Pal
17
2
29
ܐܦ
ܘܐܦ
7,15,32,35,41
Pal
21
2
43
ܒܟܠ
ܠܟܠ
4-14,16-26,31, 33-38,40,41,43
Lect; DionEPP.49
35
4
35
ܘܣܝܡܝܢ ܗܘܘ
ܘܣܝܡܝܢ
4-7,11-17,20-27, 29,35,39c
Asc.280; SevHom10.398; Ant.8
46
7
11
ܠܐܒ̈ܗܬܢ ܠܡܣܒܥ
ܠܡܣܒܥ ܠܐܒ̈ܗܬܢ
7,15,35
49
7
17
ܐܠܗܐ ܒܡܘܡ̈ܬܐ
ܒܡܘܡ̈ܬܐ ܐܠܗܐ
15,35
70
8
36
ܡܗܝܡܢܐ ܗܘ
ܗܘ ܡܗܝܡܢܐ
1,4,5,7-9,11,25, 35,39,40,42,43
93
11
25
ܠܡܒܥܝܗ
ܠܡܒܥܐ
7,8,15,35,40,42
SevHom16.34
110
14
20
ܘܐܬܘ ܠܗܘܢ
ܘܐܬܘ
7,10(cf. variant for v. 21), 15,35,
40,41,43
117
15
35
ܡܠܬܐ
ܡܠܬܗ
7,15,35,41
118
15
40
ܠܛܝܒܘܬܗ
ܠܛܝܒܘܬܐ
3-5,7,8,11,15,16, 20, 21,26,31,33,
35,38, 42
121
16
16
ܕܩܨܡܐ
ܕܩ̈ܨܡܐ
1,3,4,7,8,10,11, 15,25,35,39-42,
43
DioEvI.180
122
16
16
ܒܩ̈ܨܡܐ
ܒܩܨܡܐ
1,3,4,7,8,10,11,15, 25,35,39-42,
43
131
17
23
omit
ܗܘܐ
15,35
ThBKII.183; PhilDiss3.108;
DionEpp.97
153
19
39
ܢܡܘܣ̈ܐ
ܢܡܘܣܐ
5,7-11,35,39, 42,43
189
25
10
ܝܬܝܪ ܝܕܥ
ܝܕܥ
4,5,7,8,10,11, 25,35,40-42,43
196
25
23
ܘܥܠܘ
ܘܥܠ
7,8,10,15,35,39,40,42
197
25
24
omit
ܓܒܪ̈ܐ
35
198
25
24
ܠܗ ܠܗܢܐ
ܠܗܢܐ
5,7,8,10,11,15,25, 35,39,40,41
216
27
22
ܐܢܐ ܠܟܘܢ
ܐܢܐ
3,5,7,8c,9,11,25,35,40,41,43
229
28
26
ܕܙܠܘ
ܕܙܠ
15,35
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