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BACKGROUND
A study in ancient Syriac versions
BY
DANIEL SPERBER
London
In Mark xii 41 -4, it is related how Jesus sat by the treasury and
watched the people casting money into it. Among them were many
a rich person, who apparently made large donations. But then there
came a poor widow, and she cast in "two mites which make a
farthing", or in other words a trifling sum. Whereupon Jesus called
to his disciples and explained to them that the gift of this poor
widow was worth so much more than all the wealthy people's rich
donations, etc. The same story is related with only very slight
differences in Luke xxi 1-4. In the following study we would wish
to examine the textual traditions concerning the poor widow's gift
as presented in different versions and manuscripts, and relate
these traditions to their various metrological backgrounds.
In table I we have set out the source material, numbering each
version from i to 6 etc. Even on the most cursory glance at the
above table certain points become evident:
(a) In both the Greek and the Latin la) versions (i and 2) the
smaller coins, two of which make up the larger coin (in
column A), do not change their name (from columns A to B).
Thus either "two lepta" or "two minuta". In the Peshitta
version, on the other hand, first (3A) we read that "two mania
make a shamuna"-meaning that the shamuna is the larger
(c) Both 4 and 5 have harmonized texts A and B (as had i and 2)
in that in both of them the shamuna is the smaller half-
denomination. In 4A the full denomination is called "tumna",
in 5A "rub'a".
1b) LIDDELL & SCOTT (9th ed.) s.v. p. 1040A (Photius, Lex., s.
) .
2) Opp. 7. 29B. (cited in PAYNE-SMITH,note 3, ibid., and STEPHANUS
Thesaurus, s.v. ).
3) PAYNE-SMITH, Thesaurus Syriacus, s.v. p. 2164. See also ibid.
s.v. p. 4212. B. Bahlul, and K. and see below.
4) Jewish Quarterly Review, vol. 34 (1934-44), PP. 481-2.
6) Midrash Debarim Rabba (2nd ed. Jerusalem 1964), p. 126, note 2, and
his note in Midrash Wayyikra Rabba, ed. M. MARGULIES,part 4, (Jerusalem
1958), p. 879.
6) JASTROW,Dictionary etc. p. 797.
180
As these coins were not known in the Roman system, the Mark
text adds an explanatory note-which are a quadrans-a coin
known in the Roman system. The Luke version which has not this
gloss, would appear then to be the earlier more reliable version (in
this case) 1), and the translators would surely have harmonized
their texts on the basis of the Luke version not the Mark one.
Finally we must ask ourselves what are the meanings of the full-
denominational terms of 4A and 5A.
The rub'a (5A) presents no difficulty. As shamuna in the same
text means one eighth, two of them would make up one fourth.
This is in fact the exact meaning of rub'a, 4. But what of the tumna
of 4A? Again the meaning of the word is clear; it means one eighth,
and if the shamuna is a pruta (on a par with lepta and minuta
which equal 2 quadrans), the tumna would surely be equal to the
shamin of table 5, which is, as we have seen, likewise 2 prutas, and
moreover means exactly the same as tumna 2). Thus the meaning
of 4A (etc.) is clearly understandable if we assume that the shamuna
is a pruta. On this assumption, furthermore, there is no contra-
diction between the two versions of the Peshitta (3A and 3B), for
according to both the poor woman gave two prutas, only in the
Mark version (3A) they are called manin, and in Luke (3B) sha-
munas. This is consistent with the Greek and Latin versions,
(i and 2). The terminology of 3B was subsequently followed (or
presupposes that the same metrological system as was known to)
4 and 5.
What emerges from the above, however, is that the shamuna
(cf. 3A) = quadrantes and also = pruta (3B etc.). Now while it is
understandable why a quadrans be called a shamuna, (as it equals
a shamin of table 5), it is not immediately clear why a pruta should
be so called. A re-examination of the Palestinian monetary system
of the time can however cast light upon this problem. For as has
already been indicated (in tables 4 and 5) there were in Palestine
two systems operating (at slightly different times, probably) 3).
1) One could, of course, argue that the Luke version is a shortened form
of the older Mark one, and this would be more in keeping with traditional
views as to the synoptic problem etc. Clearly none of these arguments are
in themselves conclusive.
2) The consonental change from (shin) to (taw) is a common one
between Hebrew and Syro-Aramaic languages. Similarly the vowel changes
from (yod, i) to (waw, u).
3) See my article in the Jewish Quarterly Review, vol. LVI, (1966) pp. 273-
183
301, where the problem of dating these systems has been examined at con-
siderable length.
1) Ed. ZUCKERMANDEL, p. 405, line 14.
2) According to Palestinian system II, (table 5), 1 pruta = 1/6 issar
ha'italki. See sources cited in text.
184
two shamuna are a large peshitta, these manin and the bronze
shamuna are called israra, each weighing 36 kirat which are tesuga,
and these two manin are 72 tesuga. Or again in the Bar Bahlul 6 !,
4 ic
aim h pl 1 ?in
1) Ibid., p. 313, lines 21-3. There are several difficulties here, such as the
fact that the assarion is thought of as 1/60 denarius, (see note 30, ibid., vol. 2.
Index Graecus, p. 166, S.V. ) whereas according to tables 4 or 5 the
pruta is more than half or a third the size. All we wish to prove here is that
the assarion was a small coin equated with the lepton. The Roman lepton,
the quadrans, was about 1/60 denarius, (table 3). One must differentiate
between the different systems underlying these texts when discussing
them. Thus ibid., p. 271, line 3: i ',
where apparently the Roman lepton has been retranslated into assarion,
as it were.
2) PAYNE-SMITH,ibid., p. 4212, S.V. .
3) Ibid., K. (Cf. ibid., p. 1191).
4) There may have been a bronze obol equal to a lepton. This would
explain the Chrysost. text and others.
5) Ed. G. HOFFMAN,(1880), p. 149, lines 17-21, (on Mark xii 42).
6) Ed. R. DUVAL,p. 1985. Cf. ibid., S.V. .
188
hitta ... is a lumma, fulsa (follis), shamuna. Hence the term zuz
(as in zuz6 peshitt6) may also have at times meant pruta. This
would explain its use in 6B. Moreover, as the the term shamuna is
common to B and C in 3 and 5 (and to 4B and 4D), it is not sur-
prising to find zuz common to 6B and 6C. For even if these versions
are later than 6, we have shown that in the original (or at least a
pre-Greek source) the term shamuna was to be found both in Luke
21.2 and Mat. 5.26 (see above).
It remains only to point out what is in fact quite evident from
our tabulation of the versions, namely that the Harklean version (7)
follows the Greek text in every case, interpreting the Peshitta's
shamuna as a quadrans, (3A), and transliterating Xc<r6v - lepta 1).
From the above one may draw certain conclusions of a more
general nature.
The further implications of our study for the genesis of Gospel texts
and versions will I hope be pointed out by scholars more know-
ledgeable in the field than myself. I also would hope that competent
linguists will continue this line of research to take into account
various other early versions, the Armenian, Georgian, Etheopic
(etc.) for example, as such studies may well cast further light on the
genealogy and relationships between these versions.