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Statement of belief: “Sanctify them through thy truth: thy
word is truth.” (John 17:17 KJV)
Created 5925[(*??*)] 10 07 2029
[2013-01-20]
Updated 5925[(*??*)] 10 14 2029
[2013-01-27]
Searching the Extant MSS
for the Most Original Meaning
Behind
the Date Stamp of Matthew
28:1
-
Powerful evidence of an original Hebrew NT manuscript very close to
Shem Tov’s Hebrew Matthew.
Evidence for Du Tillet’s Matthew being a reverse translation from
the Aramaic…
Upon a close comparison of the renditions of Matthew 28:1 as found in 1) Shem Tov’s Hebrew Matthew, 2) Syriac Peshitta, 3) Du Tillet’s Hebrew Matthew, and 4) the Textus Receptus Greek MSS, I find evidence consistent with:
1) Shem Tov’s Hebrew Matthew being most closely based upon an original Hebrew text,
2) An explanatory remark originating in the Syriac Peshitta,
3) the Greek Textus Receptus text being based upon a MS very similar to the Syriac Peshitta, and
4) Du Tillet’s Hebrew Matthew being a reverse translation from an Aramaic text very similar to the Syriac Peshitta.[1]
Analysis
of the text:
Shem Tov’s Hebrew Matthew 28:1 reads:
“וביום הראשון מהשבוע בהשכמה...”
TLT: “And in the foremost day at the end of the seven [days of the Feast of Unleavened Bread] at sunset [the time when the shadows are rising upon the hills…]”
Du Tillet’s Hebrew Matthew 28:1 reads:
“ובערב השבת שיאיר באחד השבת באו
מרימ...”
TLT:
“And in
the eve of the Sabbath, as
the [Sabbath] candles were lit, in
the foremost Sabbath, came Miriam…,” or
“And in the evening of
the Sabbath, as the light was rising [into the sky above the shadows
growing upon the hillsides,] [2] in the foremost Sabbath…”
Syriac Peshitta Matthew 28:1 reads (cf. this link:)
“ברמשא דין בשבתא
דנגה חד בשבא אתת מרים...”[3]
TLT: “And in the evening[4] at the [time of] Sabbath candle lightening of the foremost of the seven [days of the Feast of Unleavened Bread] came Miriam…,” or
“And in the evening[5] at the [time of] Sabbath twilight [at the beginning] of the foremost of the seven [days of the Feast of Unleavened Bread] came Miriam…”
Notice the footnote after the word evening above!: The Aramaic makes it quite clear that this was an evening event!
Also please notice the distinct differences between Shem Tov’s Hebrew Matthew and between Du Tillet’s Hebrew Matthew, and how that the Syriac Peshitta text is much more similar to the Du Tillet’s Hebrew Matthew than it is to Shem Tov’s Hebrew Matthew. Thus it would seem to me, that if either one of these two Hebrew texts is a reverse translation from the Syriac Peshitta, it can only be the Du Tillet’s Hebrew Matthew.[6] If that is not the case, then it would seem obvious that the Du Tillet’s Hebrew Matthew is the one text, out of these two, that the Syriac Peshitta must be based upon, but that does not seem to find support upon further analysis of Du Tillet’s text![7]
The Greek translation (as rendered in GNT-TR,) – ultimately out of an original Hebrew Matthew 28:1, probably via an Aramaic intermediary translation - reads as follows:
“οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων”
TLT (based upon Textus Receptus alone[8]:) “And one of the Sabbath evenings, that is, at the [time of] twilight [when Sabbath’s candles are being lit and when the lights are rising into the sky above the growing shadows upon the hills] of the foremost of Sabbaths [i.e. at the beginning of the Seventh Day of the Feast of Unleavened Bread.]”
Martin Luther’s translation into German in 1545:
“Am Abend aber des Sabbats [singular], welcher anbricht am Morgen des ersten Feiertages der Sabbate [plural], kam Maria Magdalena...
KJV rendition:
In the end(3796) of the sabbath,4521 as it began to dawn2020 toward1519
the first3391
day of the week,4521
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