Steven Avery
Administrator
My understanding is that there are about 20 known mss. of the Shem Tob Matthew. This is considering the possibility that one was used by Benedict on Mt. Athos. And thus helped supply oddball readings into Sinaiticus. The point of Peterson about omissions being a common error is sound, up to a point.
Hebrew Gospel of Matthew (1995)
By George Howard
https://books.google.com/books?id=4tdEBdVXg3AC&pg=PA191
internet text
http://www.onediscipletoanother.org/id6.html
Hebrew Gospel of Matthew (1995)
By George Howard
https://books.google.com/books?id=4tdEBdVXg3AC&pg=PA191
internet text
http://www.onediscipletoanother.org/id6.html
I. Shem-Tob and Codex Sinaiticus25 I have isolated five readings in Shem-Tob’s Matthew that are found elsewhere only in Codex Sinaiticus ( = Codex 01). An additional four are found in Codex Sinaiticus plus one or more of the Egyptian versions and a few minor witnesses. I list them here, using NA27 as a basis for the collation.
Codex 01 and Heb Matt
7:27 (Grk) omit 01* Heb Matt
13:44 (Grk) omit 01* Heb Matt
21:17 (Grk) omit 01* Heb Matt 25
23:4 (Grk) 01; + (Heb) Heb Matt
24:35
Codex 01, Egyptian Versions, and Heb Matt
5:30
6:16
9:10
9:24
The agreement between Codex Sinaiticus and Shem-Tob’s text is significant. Codex Sinaiticus was discovered in the middle of the nineteenth century by Constantine von Tischendorf at the monastery of St. Catherine on Mount Sinai. Originally dating to the fourth century, a group of correctors, working perhaps at Caesarea, revised the text in the sixth or seventh century. The history of the manuscript after that time is unknown. The type of text it represents, Alexandrian with a strain of “Western” type readings, fell out of general use during the Middle Ages and was replaced by the Byzantine text. Codex Sinaiticus somehow came to St. Catherine’s monastery during the medieval period and remained virtually unknown to all but the monastery’s monks until the nineteenth century.29 The disparity in time and geography between Shem-Tob and Codex Sinaiticus strongly suggests that the polemist had no direct knowledge of or contact with this biblical manuscript. The roots for their agreement, therefore, must go back to the early centuries of the Christian era.
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