Why haven't Goodacre, Gathercole, and I accepted Martijn's claims?

Discussion about the New Testament, apocrypha, gnostics, church fathers, Christian origins, historical Jesus or otherwise, etc.
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mlinssen
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Re: Why haven't Goodacre, Gathercole, and I accepted Martijn's claims?

Post by mlinssen »

lclapshaw wrote: Wed Jan 11, 2023 6:19 am
No worries 🙂
viewtopic.php?p=148683#p148683

To finish this off-topic: all of Bezae highlighted for IHS XRS and every possible variant there.
Look at John 18-20, interesting!
lclapshaw
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Re: Why haven't Goodacre, Gathercole, and I accepted Martijn's claims?

Post by lclapshaw »

mlinssen wrote: Wed Jan 11, 2023 7:14 am
lclapshaw wrote: Wed Jan 11, 2023 6:19 am
No worries 🙂
viewtopic.php?p=148683#p148683

To finish this off-topic: all of Bezae highlighted for IHS XRS and every possible variant there.
Look at John 18-20, interesting!
It sure does look like they wanted it to be IHC and XRC but missed a bunch of times and left the IC XC original.
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mlinssen
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Re: Why haven't Goodacre, Gathercole, and I accepted Martijn's claims?

Post by mlinssen »

lclapshaw wrote: Wed Jan 11, 2023 10:35 am
mlinssen wrote: Wed Jan 11, 2023 7:14 am
lclapshaw wrote: Wed Jan 11, 2023 6:19 am
No worries 🙂
viewtopic.php?p=148683#p148683

To finish this off-topic: all of Bezae highlighted for IHS XRS and every possible variant there.
Look at John 18-20, interesting!
It sure does look like they wanted it to be IHC and XRC but missed a bunch of times and left the IC XC original.
Bezae is the odd one out of all Greek MS - ALL of them have IS XS save for Bezae, and it is crazy how the Greek Bezae has these yet the Latin Bezae has Christianos in Acts 11:26, with IHS / IHU / IHM and XPS / XPI / XPO / XPM for the ligatures.
Was the Latin perhaps the basis for the greek instead of vice versa? χρειστιανοι disagrees with Sinaiticus but agrees with Vaticanus - it's a mess LOL
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mlinssen
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Re: The Parable of the Seed and the Weed in Context: a Sisyphean task

Post by mlinssen »

For those interested, an academia.edu Discussion is running on this paper

IS said: the reign of king of the father, she is comparable to a human, - Prologue
has he therein a good seed; - Subject
his enemy came within the night, he throw-sowed a Zizanion upon the good seed. - Starting state
The human did not permit~ them to pluck the Zizanion; - Action
he said to them: Lest perhaps you go to pluck the Zizanion and you pluck the wheat with him: - Interlude
in the day Indeed of the harvest the Zizanions will reveal outward - Transition state
- they pluck them and they burn them - Outcome

Meaning

We meet the Ego in this logion: the ‘enemy’, our Nemesis. He uses the same throw-sow action as the sower in logion 9, and together those are the only two occurrences in all of Thomas. All of this logion is to be taken symbolically as the persistent use of the singular for ‘seed’ and ‘Zizanion’ stresses - that most miraculous Zizanion (ⲍⲓⲍⲁⲛⲓⲟⲛ), a non-existent word that only occurs in Thomas and Matthew. My best (and elaborately explained) guess is that it stands for Sisyphus (Σίσῠφος), who had to roll a boulder uphill every day as punishment - for eternity.
The enormously sly and cunning Sisyphus who chained Death himself and even cheated and misled Persephone, goddess of the underworld - this is a very, very, very worthy opponent who even believed to be cleverer than Zeus himself: a perfect display of good old-fashioned ancient Greek hubris yet certainly not undeserved. Yet this pointless and interminable activity of rolling a boulder uphill just won’t stop, and that is the point - and the human here knows that, hence why he decides to ignore the enemy as well as the enemy action: he is not going to push the rock himself, as trying to undo what the Ego wants is just as futile as trying to do what he wants: while this Zizanion clearly is meant as sabotage and to drain both the soil as the seed of energy, every little bit of attention that the sower spends on it will equally drain his own energy, yet at the same time deprive the soil and seed of the energy that the sower could have spent on them.
(...) Etc

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Leucius Charinus
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Re: Why haven't Goodacre, Gathercole, and I accepted Martijn's claims?

Post by Leucius Charinus »

mlinssen wrote: Wed Jan 11, 2023 11:23 amBezae is the odd one out of all Greek MS - ALL of them have IS XS save for Bezae, and it is crazy how the Greek Bezae has these yet the Latin Bezae has Christianos in Acts 11:26, with IHS / IHU / IHM and XPS / XPI / XPO / XPM for the ligatures.

Was the Latin perhaps the basis for the greek instead of vice versa? χρειστιανοι disagrees with Sinaiticus but agrees with Vaticanus - it's a mess LOL
What is the date range for the Christianos Bezae?

The rise of the Latin church community in any overt political sense only occurred with Pontifex Maximus, Pope and Bishop Damasus (366-384 CE) and his "pupil" Jerome. It was in Trinitarian accord with the Greek Byzantine church community while Theodosius ruled by means of the revised Nicene Creed. After that came the Fall of the Western Roman Empire. The Latin church was powerfully resurrected by the Carolingian Empire (800–888 CE) which is considered the first phase in the history of the Holy Roman Empire.

There has got to be a story in the development of the runes for our Lord IS XS. Thanks for digging all this stuff out Martijn.

a codex of the New Testament dating from the 5th century written in an uncial hand on vellum. It contains, in both Greek and Latin, most of the four Gospels and Acts, with a small fragment of 3 John.

///

The place of origin of the codex is still disputed; both Gaul (current France) and southern Italy have been suggested.[13][3]: 261–276 

The manuscript is believed to have been repaired at Lyon in the ninth century, as revealed by a distinctive ink used for supplementary pages. It was closely guarded for many centuries in the monastic library of St Irenaeus at Lyon. The manuscript was consulted, perhaps in Italy, for disputed readings at the Council of Trent, and was at about the same time collated for Stephanus's edition of the Greek New Testament. During the upheavals of the Wars of Religion in the 16th century, when textual analysis had a new urgency among the Reformation's Protestants, the manuscript was stolen from the monastic library in Lyon when French Huguenots ransacked the library in 1562. It was delivered to the Protestant scholar Theodore Beza,[14] the friend and successor of Calvin, who gave it in 1581 to the University of Cambridge, in the comparative security of England, which accounts for its double name. It remains in the Cambridge University Library (Nn. II 41)

https://en.wikipedia.org/wiki/Codex_Bezae

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