Outstretched hands and The Cross

Discussion about the New Testament, apocrypha, gnostics, church fathers, Christian origins, historical Jesus or otherwise, etc.
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MrMacSon
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Re: Outstretched hands and The Cross

Post by MrMacSon »

This is dated quite a bit later than the second century, but one might wonder what might have inspired an early-9th century monk, Hrabanus Maurus in the Abbey of Fulda (in present-day Germany), to come up with this image of Christ, in which He holds himself in the shape of the cross, but with no wood and no nails to be seen -

Christ_Hrabanus_Maurus.PNG
Christ_Hrabanus_Maurus.PNG (298.73 KiB) Viewed 2713 times

Apparently Hrabanus Maurus wanted to lend his own voice to praise the glory of the crucified and Incarnate Word. The result was 'To the Honor of the Holy Cross,' a masterpiece of a book that uses paintings, poems, and prose to simultaneously reveal different aspects of the wonder of the cross.

Words and the Word

In this image of Hrabanus' work, Christ stands with his hands outstretched, with a red cloth around his waist, gazing at the viewer with disconcerting directness. Jesus is awash in a sea of words: words that fill the background (or is it the foreground?); words that cover his body, words that form his body, words that he seems to arise from and sink into at the same time. The eye gets lost on the page, caught between its efforts to distinguish the text and make out the contours of the painting at the same time. An image of the Word that is made out of words.

via https://everydayforlifecanada.blogspot. ... ke-no.html, in turn via an article in the 2020 Holy Week edition of the Magnificat, authored by Gabriel Torretta, o.p., currently a doctoral student at the University of Chicago.
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Re: Outstretched hands and The Cross

Post by MrMacSon »

The orans / Orans (or orant or orante) is a posture or bodily attitude of prayer, usually standing, with the elbows bent, often close to the sides of the body, and with the hands outstretched sideways, palms up [Herbermann, Charles, ed. (1913), 'Orans', Catholic Encyclopedia. New York: Robert Appleton Company).

It was common in early Christianity and can frequently be seen in early Christian art. But the Orans posture was practiced by both pagans and Jews before it was adopted by the earliest Christians. Orans was common in early Sumerian cultures: "...it appears that Sumerian people might have a statue carved to represent themselves and do their worshipping for them - in their place, as a stand in. An inscription on one such statue translates, 'It offers prayers.' Another inscription says, 'Statue, say unto my king (god)..." [Benton, DiYanni, J. R, R (2008) Arts and Culture: An Introduction to the Humanities. Upper Saddle, New Jersey: Prentice Hall. p. 9].

The custom of praying in antiquity with outstretched, raised arms was common to both Jews and Gentiles, and indeed the iconographic type of the Orans was itself strongly influenced by classic representations.

Numerous Biblical figures, for instance, depicted in the catacombs of Rome — Noah, Abraham, Isaac, Shadrach, Meshach and Abednego, and Daniel in the lion's den — are pictured asking the Lord to deliver the soul of the person on whose tombs they are depicted, as He is said to have delivered the particular personage represented. But besides these Biblical Orans figures, in the catacombs there are many ideal figures (153 in all) in the ancient attitude of prayer, said to represent the deceased's soul in heaven, praying for their friends on earth [Wilpert "Ein Cyklus christologischer Gemälde aus der Katakombe der Heiligen Petrus und Marcellinus" (Freiburg, 1891)].
  • A catacombs drawing of Noah exhibiting the Orans

    Noah_orans_catacombe.jpg
    Noah_orans_catacombe.jpg (89.78 KiB) Viewed 2675 times

The great majority of the figures are female, even when depicted on the tombs of men.

the posture of the Orante in early Christian art reflects that of earlier, very powerful female deities from the prehistoric period. The hunt goddess, snake goddess and anthropomorphized frog provide intriguing models that may have been available to the artists of the catacombs. These ancient figures represented energy, life and regeneration in female form; the Orante appears to have done the same for the Jews, pagans, and Christians using the catacombs ...

... rituals to the goddess that originated in the Neolithic era most likely continued, as did some remnant of a belief in this very ancient deity and her power. To entertain this possibility means that we can no longer do “business as usual” in interpreting early Christian symbols and images, including the Orante. We cannot automatically maintain that Christians and Jews in the second through fourth centuries had fully discarding their earlier meaning and completely transformed ancient symbols into their own terms. Neither can we say that a symbol that appears to be Christian or Jewish had only one meaning for all people who used it ..

Valerie Abrahamsen The Orante And The Goddess In The Roman Catacombs Journal of Higher Criticism 9/1 (Spring 2002): 1-15.

Christians saw the position as representing the posture of Christ on the Cross; therefore, it was a—if not the—favorite of early Christians. Until the ninth century, the posture was sometimes adopted by entire congregations while celebrating the Eucharist [Stephen Burns, SCM Study guide to Liturgy (Hymns Ancient & Modern Ltd, 2006), 62.] By the twelfth century, however, the joining of hands began to replace the orans posture as the preferred position for prayer.
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Re: Outstretched hands and The Cross

Post by GakuseiDon »

MrMacSon wrote: Tue Apr 20, 2021 11:08 pm This is dated quite a bit later than the second century, but one might wonder what might have inspired an early-9th century monk, Hrabanus Maurus in the Abbey of Fulda (in present-day Germany) to come up with this image of Christ, in which He holds himself in the shape of the cross, but with no wood and no nails to be seen
There is also the statue of Christ the Redeemer in Rio De Janiero:
https://en.wikipedia.org/wiki/Christ_th ... r_(statue)

The Catholic Circle[clarification needed] of Rio made a second proposal for a landmark statue on the mountain in 1920... The designs considered for the "Statue of the Christ" included a representation of the Christian cross, a statue of Jesus with a globe in his hands, and a pedestal symbolizing the world.[9] The statue of Christ the Redeemer with open arms, a symbol of peace, was chosen.

It seems that the coincidence of the shapes of crucifixion with arms outstretched and the motif of open arms suggesting peace/tranquillity has been recognised since the Second Century.

Image
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MrMacSon
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Re: Outstretched hands and The Cross

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A variation of the outstretch hands motif - hands stretched forth against the son -
Giuseppe wrote: Sat Apr 24, 2021 12:28 pm
Ascension of Isaiah 9:14:

And the ruler of that world, by the hand of his son, stretches out his hands against him, and they hang him on the wood, and he kills him not knowing who he is.

and a variation on Ascension of Isaiah 9:14:

And the god of that world will stretch forth his hand against the Son, and they will crucify Him on a tree, and will slay Him not knowing who He is.

http://www.earlychristianwritings.com/t ... nsion.html
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Re: Tau-ro? Ti-ro!

Post by mlinssen »

mlinssen wrote: Sat Feb 06, 2021 10:25 am ...
It is not a tau ro in Thomas (viewtopic.php?p=117871#p117871), the first letter clearly is a ti (as in 'tea') one of the Demotic additions, and the last letter in the alphabet:

https://en.m.wiktionary.org/wiki/%CF%AF

S Tee Ro O-S

Now, that is a long way from stauros, isn't it.
I think we can all agree on the "sub-"letter in Thomas being a Ti and not a Tau, and then the question arises: why is it different?
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Re: Ti-Ro in Gospel of Philip as well

Post by mlinssen »

And in the Gospel of Philip it is also a Ti-Ro: Codex II leaf 67, line 24 has a lacuna for it where a Ti appears evident.
Leaf 68 line 28 has a clearly visible Ti-Ro, as does leaf 73 line 15 - that's enough evidence really.
The same scribe who transcribed Thomas also transcribed Philip - that does make it implausible that he wrote different ti-ro's and tau-ro's if ever there were such things, but I'll check a different Nag Hammadi codex as well

Why oh why did the Copts write ti-ro in stead of tau-ro? Needless to say, direction of evolution there is only one-way traffic, with Greek copying from Coptic and having no other choice but to turn it into a Tau-Ro. And a Ti-Ro in Coptic would hence assert that the sign originated in Coptic - much like the superlinear of the alleged nomia sacra asserts likewise

I'm about to publish v1.8 of my Translation, by the way. Having encountered yet another few "mistranslations", it would seem that merely translating Thomas in a decent manner is evidence enough of it all. Pity that it was left to biased incompetents
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Re: Ti-Ro in the Apocryphon of James (Jung Codex) as well

Post by mlinssen »

Thomas and Philip had the same scribe, yet the Jung Codex was written by a different one: the Apocryphon of James, leaf 5 line 37 has a very clearly visible ti-ro. Neatly transcribed as tau-ro by our biased Christian translators, of course...
Ti-ro (not tau-ro) in Jung Codex as well
Ti-ro (not tau-ro) in Jung Codex as well
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Re: Ti-Ro in the gospel of Truth (Jung Codex) as well

Post by mlinssen »

Well, that's the last one:
Ti-Ro (not tau-ro) in the gospel of Truth (Jung Codex)
Ti-Ro (not tau-ro) in the gospel of Truth (Jung Codex)
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Codex I (Jung Codex), gospel of Truth, leaf 20, line 29
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Stauros nomina sacra attested to in Chester Beatty

Post by mlinssen »

Oddly, I just found that it is very, very (really very) rare to have a so-called "nomen sacrum" for the alleged stauros:

https://en.wikipedia.org/wiki/Nomina_sa ... mina_sacra (*)

Only Chester Beatty has it, out of some 200 manuscripts

(*) This list is not to be trusted as it was put together by an anonymous user, and the very first NS that I checked was a lacuna, barely legible, of which there most certainly was no superlinear visible. Yet it is marked as such nonetheless - but we're used to that by now, that biblical research includes an awful lot of wishful thinking and distortion

Let's do this for Chester Beatty then shall we? Cross and crucify will be the words to look for:

A)

BOOK OF Romans
Chapter 6 Dead to Sin, Alive to God
6 knowing this, that our old man was crucified with Him, so that the body of sin might be annulled, that we are no longer enslaved to sin.
BOOK OF 1 Corinthians
Chapter 1 Greetings from Paul
13 Has Christ been divided? Was Paul crucified for you? Or were you baptized into the name of Paul?
17 For Christ did not send me to baptize, but to preach the gospel; not in wisdom of discourse, so that the cross of the Christ should not be emptied of its power. The Message of the Cross
18 For the message of the cross is foolishness to those indeed perishing, but to us being saved it is the power of God.
23 we, however, preach Christ having been crucified, a stumbling block indeed to the Jewish and foolishness to Gentiles,
Chapter 2 Paul's Message by the Spirit's Power
2 For I decided to know nothing among you except Jesus Christ and Him having been crucified.
8 which none of the rulers of this age has understood. For if they had understood it, they would not have crucified the Lord of glory.
BOOK OF 2 Corinthians
Chapter 13 Examine Yourselves
4 For indeed He was crucified in weakness, yet He lives by God’s power. For we also are weak in Him, but we will live with Him by God’s power toward you.
BOOK OF Galatians
Chapter 2 The Council at Jerusalem
20 I have been crucified with Christ, and I no longer live, but Christ lives in me. And that which I now live in the flesh, I live through faith from the Son of God, the One having loved me and having given up Himself for me.
Chapter 3 Faith and Belief
1 O foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as having been crucified?
Chapter 5 Freedom in Christ
11 Now brothers, if I still proclaim circumcision, why still am I persecuted? In that case the offense of the cross has been abolished.
24 Now those of Christ Jesus have crucified the flesh with its passions and desires.
Chapter 6 Carry One Another's Burdens
12 As many as desire to have a fair appearance in the flesh, these compel you to be circumcised, only that they might not be persecuted for the cross of Christ.
14 But for me, may it be never to boast, except in the cross of our Lord Jesus Christ, through whicha the world has been crucified to me and I to the world.
BOOK OF Ephesians
Chapter 2 Alive with Christ
16 and He might reconcile both to God in one body through the cross, by it having slain the hostility.
BOOK OF Philippians
Chapter 2 One in Christ
8 And having been found in appearance as a man He humbled Himself, having become obedient unto death, even the death of the cross.
Chapter 3 Righteousness through Faith
18 For many are walking—of whom I have told you often and now I say even weeping—as enemies of the cross of Christ,
BOOK OF Colossians
Chapter 1 Greetings from Paul and Timothy
20 and by Him to reconcile all things to Himself, having made peace by the blood of His cross through Him, whether the things on the earth or the things in the heavens.
Chapter 2 Absent in Body, Present in Spirit
14 having blotted out the handwriting in the decrees against us, which was adverse to us. And He has taken it out of the way, having nailed it to the cross.
BOOK OF Hebrews
Chapter 6 A Call to Maturity
6 and then having fallen away—to restore them again to repentance, crucifying in themselves the Son of God and subjecting Him to open shame.
Chapter 12 The Call to Endurance
2 looking to Jesus, the founder and perfecter of our faith, who in view of the joy lying before Him endured the cross, having despised its shame, and sat down at right hand of the throne of God.

B) Those are all we can get. Now which parts of MSS are extant?

According to https://images.csntm.org/Manuscripts/GA ... %20II).pdf, it's the following:

Leaves2
: 56 (112 pages) = # total images
f. 8v = Rom 5.17–6.3; f. 8r = Rom 6.5–14
f. 11v = Rom 8.15–25; f. 11r = Rom 8.27–35
f. 12v = Rom 8.37–9.9; f. 12r = Rom 9.10–22
f. 13 & f. 92: f. 13v & f. 92v on front of plate: 92v is on left, 13v is on right.
f. 13v = Rom 9.22–32; f. 13r = Rom 10.1–11
f. 14 & f. 91: f. 14v = Rom 10.12–11.2;3 f. 14r = Rom 11.3–12
f. 15v = Rom 11.13–22; f. 15r = Rom 11.24–33
[16–17 at UM]
f. 18v = Rom 14.9–21; f. 18r = Rom 14.22–15.9
[19–28 at UM]
f. 29v = Heb 8.8–9.2; Heb 9.2–9
[30 at UM]
f. 31v = Heb 9.26–10.8; f. 31r = Heb 10.8–20
f. 32v = Heb 10.22–30;f. 32r = Heb 10.32–11.3
f. 33v = Heb 11.4–9; f. 33r = Heb 11.9–17
f. 34v = Heb 11.18–26; f. 34r = Heb 11.26–344
f. 35v = Heb 11.35–12.1; f. 35r = Heb 12.2–115
f. 36v = Heb 12.2–21; f. 36r = Heb 12.21–13.2
f. 37v = Heb 13.3–11;6 f. 37r = Heb 13.12–20
f. 38v= Heb 13.20–25; 1 Cor 1.1–4; f. 38r = 1 Cor 1.4–14
f. 39v = 1 Cor 1.14–23; f. 39r = 1 Cor 1.24–2.2
[40 at UM]
f. 41v = 1 Cor 3.6–15; f. 41r = 1 Cor 3.16–4.3
f. 42v = 1 Cor 4.4–10; f. 42r = 1 Cor 4.11–20
f. 43v = 1 Cor 4.20–5.7; f. 43r = 1 Cor 5.8–6.3
f. 44v = 1 Cor 6.4–12; f.44r: 1 Cor 6.13–7.2
f. 45v = 1 Cor 7.4–12; f. 45r = 1 Cor 7.12–19
f. 46v = 1 Cor 7.20–29; f. 46r = 1 Cor 7.30–37
f. 47v = 1 Cor 7.37–8.7; f. 47r = 1 Cor 8.7–9.2
f. 48v = 1 Cor 9.4–12; f. 48r = 1 Cor 9.12–20
f. 49v = 1 Cor 9.20–10.1; f. 49r = 1 Cor 10.1–10
f. 50v = 1 Cor 10.11–20; f. 50r = 1 Cor 10.21–30
f. 51v = 1 Cor 10.31–11.6; f. 51r = 1 Cor 11.7–17
f. 52v = 1 Cor 11.18–25; f. 52r = 1 Cor 11.26–12.2
f. 53r = 1 Cor 12.3–12; f. 53v = 1 Cor 12.13–247
f. 54r = 1 Cor 12.24–13.1; 1 Cor 13.2–11
f. 55r = 1 Cor 13.11–14.6; 1 Cor 14.6–14
f. 56r = 1 Cor 14.16–23; f. 56v = 1 Cor 14.24–34
f. 57r = 1 Cor 14.34–15.5; f. 57v = 1 Cor 15.6–15
f. 58r8 = 1 Cor 15.17–28; f. 28v = 1 Cor 15.28–39
f. 59r = 1 Cor 15.39–50; f. 59v = 1 Cor 15.51–16.2
f. 60r = 1 Cor 16.2–12; f. 60v = 1 Cor 16.12–22
f. 61r = 2 Cor 1.1–8; f. 61v = 2 Cor 1.8–15
f. 62r = 2 Cor 1.16–2.1; 2 Cor 2.3–12
f. 63r = 2 Cor 2.13–3.3;9 f. 63v = 2 Cor 3.5–13
f. 64r = 2 Cor 3.14–4.3; f. 64v = 2 Cor 4.4–12
f. 65r = 2 Cor 4.13–5.4; f. 65v = 2 Cor 5.5–13
f. 66r = 2 Cor 5.14–6.2;10 2 Cor 6.3–13
f. 67r = 2 Cor 6.14–7.4; f. 67v = 2 Cor 7.5–11
f. 68r = 2 Cor 7.12–8.3; f. 68v = 2 Cor 8.4–12
f. 69r = 2 Cor 8.13–24; f. 69v = 2 Cor 9.1–7
[70–85 at UM]
Ephesians and Galatians
f. 86r = Gal 6.10–Phil 1.1; f. 86v = Phil 1.5–15
f. 87r = Phil 1.17–28; f. 87v = Phil 1.30–2.12
f. 88r = Phil 2.14–27; Phil 2.29–3.8
f. 89r11 = Phil 3. 10–21; f. 89v = Phil 4.2–12
f. 90r = Phil 4.14–Col 1.2; f. 90v = Col 1.5–1312
f. 91r = Col 1.16–24; f. 91v = Col 1.27–2.7
f. 92v on front of plate with f. 13v ((bifolio): 92v is on left, 13v is on right.
f. 92r = Col 2.8–19; f. 92v = Col 2.23–3.11
f. 93r = Col 3.13–24; f. 93v = Col 4.3–12
f. 94r = Col 4.16–1 Thess 1.1;13 f. 94v = 1 Thess 1.9–2.3
f. 97r = 1 Thess 5.5–9; f. 97v = 1 Thess 5.23–28

C)

So, going by CB: check https://manuscripts.csntm.org/manuscript/View/GA_P46

CSNTM Image Id: 134430
Location: Dublin, Chester Beatty Library
Text: Rom 6.5, Rom 6.6, Rom 6.7, Rom 6.8, Rom 6.9, Rom 6.10, Rom 6.11, Rom 6.12, Rom 6.13, Rom 6.14
CSNTM Image Name: P46_008-097b_w1b.jpg

1) Funny enough, only the last part of Rom 6:6 is legible: ρώθη (was crucified with Him), ἵνα (so that) καταργηθῇ (might be annulled) etc.
Alas, most certainly not staurogram at all whatsoever here!

CSNTM Image Id: 134551
Location: Dublin, Chester Beatty Library
Text: 1 Cor 1.4, 1 Cor 1.5, 1 Cor 1.6, 1 Cor 1.7, 1 Cor 1.8, 1 Cor 1.9, 1 Cor 1.10, 1 Cor 1.11, 1 Cor 1.12, 1 Cor 1.13
CSNTM Image Name: P46_038b_k.jpg

https://images.csntm.org/IIIFServer.ash ... native.jpg

13 Μεμέρισται (Has been divided) ὁ (-) Χριστός (Christ)? μὴ (Not) Παῦλος (Paul) ἐσταυρώθη (was crucified) ὑπὲρ (for) ὑμῶν (you)? ἢ (Or) εἰς (into) τὸ (the) ὄνομα (name) Παύλου (of Paul) ἐβαπτίσθητε (were you baptized)?

2) Ah, pity again! The last two lines show this verse and there is indeed 1.5 letter and a superlinear at the start of the last one, but whether it's a tau-ro or a ti-ro (bear with me) is impossible to tell. So we certainly have an alleged NS, but nothing more than that

CSNTM Image Id: 134558
Location: Dublin, Chester Beatty Library
Text: 1 Cor 1.14, 1 Cor 1.15, 1 Cor 1.16, 1 Cor 1.17, 1 Cor 1.18, 1 Cor 1.19, 1 Cor 1.20, 1 Cor 1.21, 1 Cor 1.22, 1 Cor 1.23
CSNTM Image Name: P46_039a_w1.jpg

https://images.csntm.org/IIIFServer.ash ... native.jpg

23 ἡμεῖς (we) δὲ (however) κηρύσσομεν (preach) Χριστὸν (Christ) ἐσταυρωμένον (having been crucified), Ἰουδαίοις (to the Jewish) μὲν (indeed) σκάνδαλον (a stumbling block), ἔθνεσιν (to Gentiles) δὲ (now) μωρίαν (foolishness);

3), Ah, guess what? The leaf ends with ἐστ depending on your eyesight - most certainly not a NS, and guaranteed to be incconclusive about either a ti-ro or a tau-ro. There appears to be a superlinear above ESTA... even, this is really odd

CSNTM Image Id: 134560
Location: Dublin, Chester Beatty Library
Text: 1 Cor 1.24, 1 Cor 1.25, 1 Cor 1.26, 1 Cor 1.27, 1 Cor 1.28, 1 Cor 1.29, 1 Cor 1.30, 1 Cor 1.31, 1 Cor 2.1, 1 Cor 2.2
CSNTM Image Name: P46_039b_k1.jpg

https://images.csntm.org/IIIFServer.ash ... native.jpg

2 οὐ (Nothing) γὰρ (for) ἔκρινά (I decided) τι (anything) εἰδέναι (to know) ἐν (among) ὑμῖν (you), εἰ (if) μὴ (not) Ἰησοῦν (Jesus) Χριστὸν (Christ), καὶ (and) τοῦτον (Him) ἐσταυρωμένον (having been crucified).

4) Again, the last visible part is the start of the verse: οὐ (Nothing) γὰρ (for) ἔκρινά

Galatians 6 is our next stop.

CSNTM Image Id: 134795
Location: Dublin, Chester Beatty Library
Text: Gal 6.10, Gal 6.11, Gal 6.12, Gal 6.13, Gal 6.14, Gal 6.15, Gal 6.16, Gal 6.17, Gal 6.18, Phil 1.1
CSNTM Image Name: P46_086a_k.jpg

https://images.csntm.org/IIIFServer.ash ... native.jpg

12 Ὅσοι (As many as) θέλουσιν (wish) εὐπροσωπῆσαι (to have a fair appearance) ἐν (in) σαρκί (the flesh), οὗτοι (these) ἀναγκάζουσιν (compel) ὑμᾶς (you) περιτέμνεσθαι (to be circumcised), μόνον (only) ἵνα (that) τῷ (for the) σταυρῷ (cross) τοῦ (-) Χριστοῦ (of Christ) μὴ (not) διώκωνται (they might be persecuted).

5) Well, finally we got lucky! A full verse, smack in the middle of a leaf.
Line 6 is our verse, and it appears to say ⲉ̅ⲧ̅ⲣ̅ⲱ̅! I'm using the Coptic keyboad of CDO, the letters are the same anyway, and it allows me to implement superlinears
ⲉ̅ⲧ̅ⲣ̅ⲱ̅, people - well, that's nothing like what I expected. Fortunately, on the same leaf there is verse 14!!!

14 Ἐμοὶ (For me) δὲ (however), μὴ (never) γένοιτο (may it be) καυχᾶσθαι (to boast), εἰ (if) μὴ (never) ἐν (in) τῷ (the) σταυρῷ (cross) τοῦ (of the) Κυρίου (Lord) ἡμῶν (of us) Ἰησοῦ (Jesus) Χριστοῦ (Christ), δι’ (through) οὗ (which) a ἐμοὶ (to me) κόσμος (the world) ἐσταύρωται (has been crucified), κἀγὼ (and I) κόσμῳ (to the world).

Twice!!! Oh boy oh boy oh boy, aren't we lucky today. Best not buy a lottery ticket for the next 3 months, seems as if we used up all our luck for a long time

The first "cross" says ⲥ̅ⲧ̅ⲣ̅ⲱ̅
The second "crucified" says ⲉ̅ⲥ̅ⲧ̅ⲣ̅ⲁ̅ⲓ̅

I'm going to walk the dog, and leave it at this - because a few things have become blatantly obvious:

  • In all likelihood, nowhere in an early Christian MSS is there a staurogram to be found: 𝔓75 (P. Bodmer XIV and XV) appears to be the only witness before 300 CE
  • Having said that, it is safe to conclude that it is more than most peculiar that Justin Martyr attests to a staurogram in his ramblings on trying to turn the stake of the canonicals into a cross (viewtopic.php?p=117871#p117871)
  • There is wild experimenting going on here with the "stauros nomen sacrum". It is evident that people considered it to be an abbreviation, and just as evident that they didn't have a common way of making it one
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Re: Outstretched hands and The Cross

Post by mlinssen »

Papyrus 75 is with the Vatican: https://digi.vatlib.it/view/MSS_Pap.Han ... ter.Verbi)

Does anyone have a handy index to the mess of their classification?

(1 B 1 v is Luke 10:20ff - the Psi of psyche looks very much like a Coptic ti!)
1 B 1 r is Luke 10:9ff
1 B 6 r is Luke 12:27ff
1 B 10 v is Luke 15:4ff

The word Lazarus is in the middle of 1 B 12 v - could be either Luke or John
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