Curetonian Gospels

The Gospels are commonly named after William Cureton who maintained that they represented an Aramaic Gospel and had not been translated from Greek (1858)^[2] and differed considerably from the canonical Greek texts, with which they had been collated and “corrected”. Henry Harman (1885) concluded, however, that their originals had been Greek from the outset.^[3] The order of the gospels is Matthew, Mark, John, Luke. The text is one of only two Syriac manuscripts of the separate gospels that possibly predate the standard Syriac version, the Peshitta; the other is the Sinaitic Palimpsest. A fourth Syriac text is the harmonized Diatessaron. The Curetonian Gospels and the Sinaitic Palimpsest appear to have been translated from independent Greek originals.^[4]

The Syriac text of the codex is a representative of the Western text. Significant variant readings include:

• In Matthew 4:23 the variant “in whole Galilee” together with Codex Vaticanus Graecus 1209, Codex Bobiensis, ℓ 20 and cop^sa. Matthew 12:47 is omitted.^[5]
• In Matthew 16:12 the variant leaven of bread of the Pharisees and Sadducees supported only by Codex Sinaiticus and Codex Corbeiensis I.
• In Luke 23:43 the variant I say today to you, you will be with me in paradise supported only by unspaced dot in Codex Vaticanus and lack of punctuation in earlier Greek MSS.^[6]

History

The manuscript gets its curious name from being edited and published by William Cureton in 1858. The manuscript was among a mass of manuscripts brought in 1842 from the Syrian monastery of Saint Mary Deipara in the Wadi Natroun, Lower Egypt, as the result of a series of negotiations that had been under way for some time; it is conserved in the British Library. Cureton recognized that the Old Syriac text of the gospels was significantly different from any known at the time. He dated the manuscript fragments to the fifth century; the text, which may be as early as the second century, is written in the oldest and classical form of the Syriac alphabet, called Esṭrangelā, without vowel points.^[7]

1. Syriac Orthodox Resources. George Kiraz, 2001
2. ^ Cureton, Remains of a Very Ancient Recension of the Four Gospels in Syriac, Hitherto Unknown in Europe, London, 1858; Cureton included an English translation of the newly discovered text, and a long introduction.
3. ^ Henry Martyn Harman (1822-1897), “Cureton’s fragments of Syriac Gospels” Journal of the Society of Biblical Literature and Exegesis 5.1/2 (June – December 1885), pp 28-48.
4. ^ Zeitschrift der Deutschen Morgenländischen Gesellschaft -Deutsche Morgenländische Gesellschaft, Rudolf Anger, Hermann Brockhaus – 1951 Volume 101 – Page 125 “Their text was at least as old as the Curetonian ; they certainly were translated from Greek Gospels ; and they presented a number of strange readings, notably the reading ‘ Joseph begot Jesus,” in Mt 1:16. There were critical problems here, …”
5. ^ Nestle-Aland, Novum Testamentum Graece 26th ed., p. 46.
6. ^ UBS GNT
7. ^ Illustration of a page.

From a large series of animal studies we may conclude that vitamin C plays a role in preventing, shortening, and alleviating diverse infections. It seems evident that vitamin C has similar effects in humans. Controlled studies have shown that vitamin C shortens and alleviates the common cold and prevents colds under specific conditions and in restricted population subgroups. Five controlled trials found significant effects of vitamin C against pneumonia. There is some evidence that vitamin C may also have effects on other infections, but there is a paucity of such data. The practical importance and optimally efficacious doses of vitamin C for preventing and treating infections are unknown. Vitamin C is safe and costs only pennies per gram, and therefore even modest effects may be worth exploiting.

24. Hume R., Weyers E. Changes in leucocyte ascorbic acid during the common cold. Scott. Med. J. 1973;18:3–7. doi: 10.1177/003693307301800102. [PubMed] [CrossRef] [Google Scholar]

Surely these shall come from afar; Look! Those from the north and the west, and these from the land of Sinim.” (ISAIAH 49:12)

GENESIS 11:9

ACTS 17:26

JOHN 3:16

All people today came out of Babel (GENESIS 10:32), including the Chinese people. The Chinese came from the line of Noah’s son Ham and grandson Canaan. Some of these descendants were called Canaanites. One group of Canaanites was called the Sinites (GENESIS 10:15–17). Like the Sinai Peninsula, the names in the area reflect the names of Sineus or the Sinites, such as Mt. Sinai where Moses received the Ten Commandments (EXODUS 34:29) when leaving Egypt.

The Chinese are descendants of these original Sinites and most call themselves “Han,” from Ham, one of Noah’s three sons. China in ancient times was called the land of the Sinites. This name is still used and the Bible even calls this distant land the land of Sinim (ISAIAH 49:12). Not all people in China are Sinites though. There are several people groups that made it to China. One group, the Maio people, have their ancestry through Noah’s son Japheth and his son Gomer. But let’s remember that all people in the world are descendants of Adam—which is why all people are sinners in need of salvation through Christ.

The history of Russia begins with the histories of the East Slavs.^[1][2] The traditional start date of specifically Russian history is the establishment of the Rus’ state in the north in 862, ruled by Varangians.^[3][4] In 882, Prince Oleg of Novgorod seized Kiev, uniting the northern and southern lands of the Eastern Slavs under one authority, moving the governance center to Kiev by the end of the 10th century, and maintaining northern and southern parts with significant autonomy from each other.

1. “History of Russia – Slavs in Russia: from 1500 BC”. Historyworld.net. Retrieved 14 July 2016.
2. ^ Hosking, Geoffrey; Service, Robert, eds. (1998). Russian Nationalism, Past and Present. Springer. p. 8. ISBN 9781349265329.
3. ^ Grey, Ian (2015). Russia: A History. p. 5. ISBN 9781612309019.
4. ^ Ketola, Kari; Vihavainen, Timo (2014). Changing Russia? : history, culture and business (1. ed.). Helsinki: Finemor. p. 1. ISBN 978-9527124017.

George Albert Wells (22 May 1926 – 23 January 2017)^[1][2] was an English scholar who served as Professor of German at Birkbeck, University of London.

1. George Albert Wells, Emeritus Professor 22 May 1926-23 January 2017
2. ^ “George Wells obituary”. The Guardian. 6 March 2017. Archived from the original on 9 November 2020. Retrieved 6 March 2017.

Since the late 1990s, Wells said that the hypothetical Q document, which is proposed as a source used in some of the gospels, may “contain a core of reminiscences” of an itinerant Galilean miracle-worker/Cynic-sage type preacher.^[4] This new stance has been interpreted as Wells changing his position to accept the existence of a historical Jesus.^[5] In 2003, Wells stated that he disagreed with Robert M. Price on the information about Jesus being “all mythical”.^[6] Wells believes that the Jesus of the gospels is obtained by attributing the supernatural traits of the Pauline epistles to the human preacher of Q.^[7]

1. Wells, G. A. (September 1999). “Earliest Christianity”. The New Humanist. 114 (3): 13–18.
2. ^ Van Voorst, Robert E (2003). “Nonexistence Hypothesis”. In Houlden, James Leslie (ed.). Jesus in History, Thought, and Culture: An Encyclopedia. Santa Barbara, California: ABC-CLIO. p. 660. ISBN 1-57607-856-6.
3. ^ Can We Trust the New Testament? by George Albert Wells (2003) ISBN 0812695674 pp. 49–50
4. ^ Can We Trust the New Testament? by George Albert Wells (2003) ISBN 0812695674 p. 43