This was one reason why Chris Pinto was way ahead of the curve.
Chris Pinto got his ever loving tail kicked in that debate, even Snapp (whom you were citing in the posts above) said so.
This was one reason why Chris Pinto was way ahead of the curve.
Simonides was saying that he was involved with the manuscript in 1860-1861.
In fact, Tischendorf was nervous about Simonides on the way to the Sinai heist in 1859.
It is likely that those stories related to the Sinai manuscript,
I’m glad you accept the catalogue as free from tampering.
Even if you do not see 6405 6406 and 6407 as connected, which is your absurd position.
Your writing is so cutesy that it is virtually impossible to parse.
Simonides (or an accomplice) could have slipped in unnoticed and put a back-dated manuscript in the monastery.
Totally possible.
oh yeah, mixed up the date of Easter in 1842 with 1841 and it wound up in a catalog in 1890.
Here, to help out the incoherent Bill Brown:
http://5ko.free.fr/en/easter.php?y=19
So the March 27 date would be the date of manuscript production, or entry to the catalogue, not the date of Easter.
Not for 1841, not for 1842,
Remember Shoonra taught you about the two calendars!
Look in the mirror. You describe you yourself. You do not correct all your blunders. You do not practice what you preach.When he blunders, there is no correction, Blunderama becomes the theme.
You really embarrass yourself talking about the Spyridon Lambrou 1900 Athos Library catalogue when you make this same blunder again, and again and again.
Simonides did not place the date of Easter and the March 27 date in the Catalogue was before the date of Easter in both 1841 and 1842.
And I even put in a special post showing you the Easter dates.
There are none so blind …
A good warning for those who try to be the Bill Brown fan club, bypassing his tendency towards vulgarity.
When he blunders, there is no correction, Blunderama becomes the theme.
Abd I did not move this post to Bill’s sprcial reactive dribble-drivel page because the discussion eas on the catalogue.
Look in the mirror. You describe you yourself. You do not correct all your blunders. You do not practice what you preach.
You do not correct your erroneous, non-scriptural KJV-only reasoning that depends upon use of fallacies.
Look in the mirror. You describe you yourself. You do not correct all your blunders. You do not practice what you preach.
You do not correct your erroneous, non-scriptural KJV-only reasoning that depends upon use of fallacies.
(We will put aside the more expansive analysis of James Donaldson, that has more in Sinaiticus, and also touches on Barnabas.).
After 1859 Tischendorf needed convoluted and even deceptive argumentation to reverse his earlier position in a back-flip. He understood, as Donaldson pointed out, that the late date he claimed for the Athous manuscript could sink his Sinaiticus dating claims.
Many of these texts therefore can only be dated by a combination of factors. First, there is carbon dating, which can calculate the age of the papyrus on which the text is written. While a papyrus plant is alive, the proportion of carbon-14 to carbon-12 in it - as in all living things - is constant, but when it dies, the unstable carbon-14 decays. When a piece of a papyrus manuscript is tested, scientific analysis measures how much of the carbon-14 has decayed: because the rate of decay is known, the time elapsed since the papyrus' harvesting can be calculated. There are nevertheless a number of disadvantages to carbon dating. It destroys some of the papyrus. It is also very expensive, and therefore only a very small number of ancient manuscripts have been dated this way. Of the apocryphal Gospels, only the Gospel of Judas and the so-called Gospel of Jesus' Wife have been carbon dated. Judas was dated to {page xxxii} 280 CE ± 60 years, and the Jesus' Wife papyrus was first dated, impossibly, to sometime between 404 BCE and 209 BCE because the sample was contaminated. (A subsequent carbon analysis was useful in establishing the date of the papyrus in the seventh or eighth centuries CE, but the dialect of Coptic in which the text was written was no longer in use by that time.) And, of course, carbon dating provides a time-frame only for the papyrus, not for the original composition.
The most effective way of dating a papyrus copy is by analysis of its handwriting. This has an important role, but is still fraught with difficulty. Coptic handwriting is difficult to date, as some copying styles can remain very constant over centuries. It is easer to establish the time-frame of Greek handwriting, but this cannot be fixed more securely than within a margin of about a century. ......
[end quote]
Of course, what is said about papyrus dating also applies to parchment dating
A small digression: I have found an apparently well-informed comment on the use of radiocarbon dating to determine the antiquity of NT mss.
From a recent (2021) Penguin book, The Apocryphal Gospels, translated by Simon Gathercole. His lengthy introduction includes this (pages xxxi-xxxii):
In view of recent comments, what might be the result of simply boycotting pro-Simonides messages?
Would a total boycott of pro-Simonides messages eventually cure this cancer of the CARM threads??