The Coptic Versions

Abstract

This chapter begins by discussing the introduction of Christianity into Egypt and the translation of the New Testament into Egyptian (Coptic) language. Coptic represents the last phase in the development of the ancient Egyptian language. It then discusses the early manuscripts of the Coptic versions of the Bible such as the Sahidic version, Achmimic version, Sub-Achmimic version, middle Egyptian version, Fayyumic version, and the Bohairic version. Finally, it analyses several Coptic versions, which reveal textual profiles characteristic of the several sections of the New Testament.

Earliest Christianity within the Boundaries of Judaism

“…Silver says Josephus' assertions about a twenty two book canon revealed his wish rather than the actual widespread state of affairs. 69 Josephus argued that the exact succession of prophets ceased with Artaxerxes, the son of Xerxes, whom he identifies in Antiquities 11.184 as Ahasuerus from the book of Esther, but this was not the only view about prophecy among the Jews of the first century.70 65 It is likely that Josephus knew of a fixed biblical canon among some Jews by the last third of the first century,71 but it is far from certain that "all Jews everywhere" accepted the same collection, given the widespread use by Jews in the western diaspora of the LXX with its additional (apocryphal) books.72 Cross suggests that Josephus, a Pharisee, "echoes his own Pharisaic tradition and specifically the canonical doctrine of Hillel and his school. "73 He concludes that the HB is a Pharisaic canon that reflected the views of Hillel who came from Babylon, and it emerged as the most prominent reflection of Judaism following the first Jewish revolt against Rome and before the second in 132-135 CE.…”

“…These perhaps originated in the actual family households of Hillel and Shammai, with whom one might suppose students came to study, joining their households and over time forming a fictive household of followers, rather than relatives or servants. 65 In a rare example of a tradition that refers to a named disciple of the house of Shammai, Yo'ezer of the Birah66 is said to have asked Gamaliel I an halakhic question and recalls his reply (M. Or. 2:12).…”

“…Christ and announced by Paul.64 This applies not only to the radiance of Moses' face, but even to charismatic gifts such as prophecy and glossolalia, the function of which will have been achieved (καταργηθήσεται) when the completion of the divine purpose of salvation reaches its fulfillment. 65 Paul sees Moses' ministry as a law-giver as bringing judgment to the gentiles in particular, and this has already been overcome by the acceptance of gentiles through the Gospel. But this is only the beginning-the inauguration of a new era-in that everything must be provisional until the consummation of the messianic age; according to the tradition Paul follows here, the messianic era is final and permanent.66…”

“…During the first generation of scholars who studied the Odes of Solomon, some, like B.W., Bacon were convinced the author was a Jew.62 More recently, some scholars have concluded, based on earlier research on the Dead Sea Scrolls, that the Odist was an Essene (Testuz),63 a converted Qumranite (Carmignac),64 or a converted Essene who believed Jesus was the Messiah (Charlesworth). 65 Since the discovery of the Qumran Scrolls, scholars have suggested that the Odist may have known or certainly knew the "the Qumran Psalter" that defined Essene thought.…”

“…It is certainly unwise to imagine no Jew would have been interested in the descensus ad inferos concept, even when it became associated with the Jewish Messiah. 65 Note that nothing in the Odes demands thinking that the one who descended is Jesus Christ. The only revelation of the person is that he is the "Son of God," a title that appears also in Ode 36:3b.…”