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#Post#: 8769--------------------------------------------------
Barnabas 15
By: guest73 Date: November 13, 2019, 11:33 am
---------------------------------------------------------
By dakk:
Barnabas 15
(
HTML http://www.textexcavation.com/greekbarnabas13-16.html)
[01] ετι ουν και
περι του
σαββατου
γεγραπται
εν τοις δεκα
λογοις εν
οις
ελαλησεν εν
τω ορει σινα
προς μωυσην
κατα
προσωπον
και
αγιασατε το
σαββατον
Κ̅Υ χερσιν
καθαραις
και καρδια
καθαρα
[01] Furthermore it is also written concerning the Shabbat, in
the Ten Words wherein He spoke in Mount Sinai unto Moshe by
countenance, "And you shall sanctify the Shabbat
Κ̅Υ with clean hands and a pure heart."
[02] και εν
ετερω λεγει
εαν
φυλαξωσιν
οι υιοι μου
το σαββατον
τοτε
επιθησω το
ελεος μου επ
αυτους
[02] And in another place He says, "If My sons will guard the
Shabbat: then I will place My mercy upon them."
[03] το
σαββατον
λεγει εν
αρχη της
κτισεως και
εποιησεν ο
Θ̅Ϲ εν εξ
ημεραις τα
εργα των
χειρων
αυτου και
συνετελεσε_
7;
εν τη ημερα
τη εβδομη
και
κατεπαυσεν
εν αυτη και
ηγιασεν
αυτην
[03] The Shabbat He relates in the beginning of the creation,
"And the Θ̅Ϲ performed the works of His hands in
Six Days, and He was altogether finished in the Seventh Day, and
in it He rested, and sanctified it."
[04] προσεχετε
τεκνα τι
λεγει το
συνετελεσε_
7;
εν εξ
ημεραις
τουτο λεγει
οτι εν
εξακισχιλι_
9;ις
ετεσιν
συντελεσει
Κ̅Ϲ τα
συμπαντα η
γαρ ημερα
παρ αυτω
σημαινει
χιλια ετη
[04] Give heed, children, what He says, that He was altogether
finished in Six Days: this He says because in six thousand years
Κ̅Ϲ fully consummates the sum of all things, for
the day with Him signifies a thousand years.
[05] αυτος δε
μοι
μαρτυρει
λεγων ιδου
ημερα Κ̅Υ
εσται ως
χιλια ετη
ουκουν
τεκνα εν εξ
ημεραις εν
τοις
εξακισχιλι_
9;ις
ετεσιν
συντελεσθη`
3;εται
τα συμπαντα
[05] Moreover He testifies unto me, saying, "Behold, a day
Κ̅Υ shall be as a thousand years", is it not
therefore, children, "In Six Days", that is, in six thousand
years the sum of all things are fully consummated?
[06] και
κατεπαυσεν
τη ημερα τη
εβδομη
τουτο λεγει
οταν ελθων ο
υιος αυτου
καταργησει
τον καιρον
του ανομου
και κρινει
τους
ασεβεις και
αλλαξει τον
ηλιον και
την σεληνην
και τους
αστερας
τοτε καλως
καταπαυσετ^
5;ι
εν τη ημερα
τη εβδομη
[06] "And He rested in the Seventh Day", this He says when His
Son is come, and shall bring to nothing the times of the
lawless, and shall judge the ungodly, and shall transform the
sun and the moon and the stars: then shall the rest be goodly,
in the Seventh Day.
[07] περας γε
τοι λεγει
αγιασεις
αυτην
χερσιν
καθαραις
και καρδια
καθαρα ει
ουν ην ο Θ̅Ϲ
ημεραν
ηγιασεν νυν
τις δυναται
αγιασαι
καθαρος ων
τη καρδια εν
πασιν
πεπλανημεθ^
5;
[07] Furthermore He says, "You shall sanctify it with clean
hands and a pure heart", if therefore it has been, [was] that
the Θ̅Ϲ has sanctified a day, now [henceforth]
some may be able to sanctify it, the heart being cleansed in all
things wherein we have strayed.
[08] ιδε οτι αρα
τοτε καλως
καταπαυομε_
7;οι
αγιασομεν
αυτην οτε
δυνησομεθα
αυτοι
δικαιωθεντ^
9;ς
και
απολαβοντε`
2;
την
επαγγελιαν
μηκετι
ουσης της
ανομιας
καινων δε
γεγονοτων
παντων υπο
Κ̅Υ τοτε
δυνησομεθα
αυτην
αγιασαι
αυτοι
αγιασθεντε`
2;
πρωτον
[08] Seeing that it be so: then shall we rest goodly,
sanctifying it when we are able, ourselves being set right and
having received the promise, no more being of the lawless, but
all things having been made new by Κ̅Υ — then we
shall be able to sanctify it, ourselves having been sanctified
first.
[09] περας γε
τοι λεγει
αυτοις τας
νεομηνιας
υμων και τα
σαββατα ουκ
ανεχομαι
ορατε πως
λεγει ου τα
νυν σαββατα
εμοι δεκτα
αλλα ο
πεποιηκα
[και] εν ω
καταπαυσας
τα παντα
αρχην
ημερας
ογδοης
ποιησω ο
εστιν αλλου
κοσμου
αρχην
[09] Furthermore, when He says to them, "Your new-moons and
Shabbatot I cannot endure", you see how He speaks, "The present
Shabbatot are not acceptable unto Me, contrariwise, that which I
have made: [and] having brought to rest all things, I shall
begin the making of an Eighth Day", which is the beginning of
another kosmos.
[10] διο και
αγομεν την
ημεραν την
ογδοην εις
ευφροσυνην
εν η και [ο] Ι̅H
ανεστη εκ
νεκρων και
φανερωθεις
ανεβη εις
[τους]
ουρανους
[10] Wherefore we also lead on toward the Eighth Day in
joyfulness, in which [the] Ι̅H also arose from the
dead; and manifesting himself, he ascended into [the] heavens.
Barnabas 15
[01] Furthermore it is also written concerning the Shabbat, in
the Ten Words wherein He spoke in Mount Sinai unto Moshe by
countenance, "And you shall sanctify the Shabbat
Κ̅Υ with clean hands and a pure heart."
[02] And in another place He says, "If My sons will guard the
Shabbat: then I will place My mercy upon them."
[03] The Shabbat He relates in the beginning of the creation,
"And the Θ̅Ϲ performed the works of His hands in
Six Days, and He was altogether finished in the Seventh Day, and
in it He rested, and sanctified it."
[04] Give heed, children, what He says, that He was altogether
finished in Six Days: this He says because in six thousand years
Κ̅Ϲ fully consummates the sum of all things, for
the day with Him signifies a thousand years.
[05] Moreover He testifies unto me, saying, "Behold, a day
Κ̅Υ shall be as a thousand years", is it not
therefore, children, "In Six Days", that is, in six thousand
years the sum of all things are fully consummated?
[06] "And He rested in the Seventh Day", this He says when His
Son is come, and shall bring to nothing the times of the
lawless, and shall judge the ungodly, and shall transform the
sun and the moon and the stars: then shall the rest be goodly,
in the Seventh Day.
[07] Furthermore He says, "You shall sanctify it with clean
hands and a pure heart", if therefore it has been, [was] that
the Θ̅Ϲ has sanctified a day, now [henceforth]
some may be able to sanctify it, the heart being cleansed in all
things wherein we have strayed.
[08] Seeing that it be so: then shall we rest goodly,
sanctifying it when we are able, ourselves being set right and
having received the promise, no more being of the lawless, but
all things having been made new by Κ̅Υ — then we
shall be able to sanctify it, ourselves having been sanctified
first.
[09] Furthermore, when He says to them, "Your new-moons and
Shabbatot I cannot endure", you see how He speaks, "The present
Shabbatot are not acceptable unto Me, contrariwise, that which I
have made: [and] having brought to rest all things, I shall
begin the making of an Eighth Day", which is the beginning of
another kosmos.
[10] Wherefore we also lead on toward the Eighth Day in
joyfulness, in which [the] Ι̅H also arose from the
dead; and manifesting himself, he ascended into [the] heavens.
#Post#: 8770--------------------------------------------------
Re: Barnabas 15
By: patrick jane Date: November 13, 2019, 11:42 am
---------------------------------------------------------
An 8th day and a new Cosmos?
#Post#: 8771--------------------------------------------------
Re: Barnabas 15
By: patrick jane Date: November 13, 2019, 11:43 am
---------------------------------------------------------
[quote author=patrick jane link=topic=674.msg8770#msg8770
date=1573666938]
An 8th day and a new Cosmos?
[/quote]By dakk:
In the LXX the word kosmos is used for tzaba(host) in the
creation account:
Genesis 2:1 OG LXX
1 και
συνετελεσθ_
1;σαν
ο ουρανος
και η γη και
πας ο κοσμος
αυτων
1 And the heavens and the earth and all their kosmos were
altogether-fully completed:
HTML http://bibledatabase.net/html/septuagint/01_002.htm
But Elohim foretells the end from the beginning, (Isaiah 46:10).
Revelation 11:15
15 And the seventh angel sounded, and there were great voices in
the heaven, saying, The kingdom of the kosmos has become [the
kingdom] of our Κ̅Υ, and of His
Χ̅Ρ, and he shall reign into the ages of the
ages.
Perhaps therefore it has to do with "a new heavens and a new
earth"? :)
#Post#: 8827--------------------------------------------------
Re: Barnabas 15
By: guest8 Date: November 16, 2019, 5:02 pm
---------------------------------------------------------
[quote author=patrick jane link=topic=674.msg8771#msg8771
date=1573667001]
[quote author=patrick jane link=topic=674.msg8770#msg8770
date=1573666938]
An 8th day and a new Cosmos?
[/quote]By dakk:
In the LXX the word kosmos is used for tzaba(host) in the
creation account:
Genesis 2:1 OG LXX
1 και
συνετελεσθ_
1;σαν
ο ουρανος
και η γη και
πας ο κοσμος
αυτων
1 And the heavens and the earth and all their kosmos were
altogether-fully completed:
HTML http://bibledatabase.net/html/septuagint/01_002.htm
But Elohim foretells the end from the beginning, (Isaiah 46:10).
Revelation 11:15
15 And the seventh angel sounded, and there were great voices in
the heaven, saying, The kingdom of the kosmos has become [the
kingdom] of our Κ̅Υ, and of His
Χ̅Ρ, and he shall reign into the ages of the
ages.
Perhaps therefore it has to do with "a new heavens and a new
earth"? :)
[/quote]
These senators will not be able to talk about the subject of
impeachment thus they will be at a disadvantage.....
#Post#: 13496--------------------------------------------------
Re: Barnabas 15
By: patrick jane Date: May 25, 2020, 1:37 pm
---------------------------------------------------------
The Gospel of Barnabas
F. P. Cotterell
[p.43]
The Gospel of Barnabas is one of three, or more precisely four,
writings associated with the
name of Paul’s companion in the first part of his mission to the
gentiles. The earliest of these
writings is the Epistle of Barnabas, dating from the first half
of the second century. The Acts
of Barnabas, a more convenient appellation than the formal Greek
title, The journeys and the
testimony of St. Barnabas the apostle, dates from the fifth
century. Then there is the Gospel of
Barnabas, a title which is confusingly applied to two works. The
first of these is known to us
only by name. It is referred to in the Latin Decretum
Gelasianum,
1
associated with pope
Gelasius (492-496). Of the text of this Gospel we have no
knowledge whatever. The second
Gospel of Barnabas made its appearance in the sixteenth century
and has re-surfaced at
intervals ever since, most recently through a series of
publications originating in Karachi,
edited by Begum Aisha Bawany Wakf. This brief note is intended
simply to draw attention to
the character of the ‘Gospel’, to record what is known of its
antecedents and the claims made
for it by some Muslim apologists.
I. THE EPISTLE OF BARNABAS AND THE ACTS OF BARNABAS
The Epistle is found as an appendix to the New Testament in
Codex Sinaiticus and in
Vaticanus, amongst other early witnesses. Clement of Alexandria
credited the work to
Barnabas of Cyprus,2
but there is general agreement that it is, in fact, the work of
an
unidentified Alexandrian Christian. Its twenty-one chapters deal
with the relationship of the
Old Testament to Jew and Christian. The Jew is represented as
having culpably
misunderstood the Old Testament which has true relevance only
for the Christian. There are
rather clear parallels with the thinking of Hebrews and that of
Irenaeus, Bishop of Lyons from
177 to 202.
The Acts is a brief pseudepigraphical work in Greek, in its
early part dependent on canonical
Acts, purporting to be written by John Mark, and taking the
account of the life of Barnabas
beyond the point at which he separated from Paul, at the end of
Acts chapter 15. Again the
author is unknown, but it is likely that the work originated in
Cyprus, and is one witness to a
specific attempt to elevate Barnabas to a position of parity
with the apostles. This movement
would reflect the period when claims to apostolic foundation and
consequent special status
were being made on behalf of a number of churches in the
Mediterranean basin. The church in
Cyprus needed an apostolic Barnabas to rid itself of the
Antiochian oversight.
II. BARNABAS
The principal source of our information concerning Barnabas is
the Acts narrative, beginning
with the account in chapter thirteen of his call, with Paul, to
an itinerant ministry, and closing
with the separation of the two and the departure of Barnabas
with his cousin John Mark for
Cyprus, at the end of chapter fifteen. There are
1
For the full text of the Decretum Gelasianum see E. von
Dobschutz, Texte and Unt er suchungen zur
Geschichte der altchristlichen Literatur, 38, 4 (1912). 2
Clement, Stromata, ii, 20.
F.P. Cotterell, “The Gospel of Barnabas,” Vox Evangelica 10 (19
#Post#: 13497--------------------------------------------------
Re: Barnabas 15
By: patrick jane Date: May 25, 2020, 1:37 pm
---------------------------------------------------------
[p.44]
further references to him in I Corinthians, Galatians and
Colossians. Already in Acts (14: 4)
and implicitly in 1 Corinthians (9: 6) Barnabas is accorded
apostolic status.
In Codex Bezae and other representatives of the ‘Western’ text
of Acts 1: 23: Barnabas, one
of the two candidates put forward to take the place of Judas
Iscariot, becomes Barnabas. The
Clementine Recognitions mention
‘Barnabas, who also is called Matthias, who was substituted as
an apostle in the place of
Judas’3
while to make the picture even more complicated, according to
Haenchen the Syriac version
of the Recognitions has Barabbas in place of Barnabas(!).4
Clement of Alexandria (Stromata II 20) appeals to Barnabas as an
authority:
‘...adducing as a witness the apostolic Barnabas, and he was one
of the Seventy, and a
fellow-worker of Paul...’
and to return to the Recognitions, Clement of Rome has Barnabas
preaching the gospel in
Rome during the lifetime of Jesus:
‘...a certain man, standing in a most crowded place in the city
(Rome), made
proclamation to the people saying:
“Hear me, O ye citizens of Rome. The Son of God is now in the
regions of Judaea,
promising eternal life to everyone who will hear Him...”.
Now the man who spake these things to, the people was from the
regions of the East, by
nation a Hebrew, by name Barnabas, who said that he himself was
one of His
disciples....’ (Recognitions 17)
The status of Barnabas is further enhanced by attributing
miracles to him; the Acts of Titus
represents him as raising Paul from the dead at the Pisidian
Antioch.
III. THE GOSPEL OF BARNABAS
In the early years of the Christian church apocryphal gospels
multiplied. Some fifty have been
identified. The text of a few has come down to us almost
complete, while of the majority we
have only isolated passages. Of the original Gospel of Barnabas
we have nothing beyond the
name. It is mentioned in the Decretum Gelasianum, which treats
of ‘books which are received
and books which are not received’. In the section dealing with
the books which are to be
received we have the full number of the 27 New Testament
writings of our present canon. In
the section of apocryphal works there is mention of the Gospel
of Barnabas. According to
Hennecke the Decree is of South Gallic origin and is dated in
the sixth century.5
3 Recognitions, i, 60. 4
Ernst Haenchen, The Acts of the Apostles, English translation
by B. Noble and G. Shinn, Blackwell, London,
1971, p. 162.
5
E. Hennecke, The New Testament Apocrypha, Lutterworth, London,
1963, Vol. 1, p. 46.
#Post#: 13498--------------------------------------------------
Re: Barnabas 15
By: patrick jane Date: May 25, 2020, 1:38 pm
---------------------------------------------------------
F.P. Cotterell, “The Gospel of Barnabas,” Vox Evangelica 10
(1977): 43-47.
John Toland appears to be our earliest witness to the existence
of an Italian version of the
Gospel of Barnabas, in his Nazarenus, published in London in
1718. He apparently dates the
manuscript he saw in the early fifteenth century, on the basis
of orthography and ‘character’.
George Sale, the Arabicist, was acquainted with a Spanish
version of the Gospel of Barnabas,
apparently made by ‘Mostafa de Aranda, a Moslem of Aragon’,6
from an Italian copy stolen
from the library of Pope Sixtus V (1585-90); we may note that
amongst the remarkable
accomplishments of Sixtus was the building of the Vatican
Library.
Sale has a number of comments on Barnabas in his translation of
the Qur’an
[p.45]
(London 1734, and re-printed in 1825 together with the extremely
valuable Preliminary
discourse).
In Section IV of his preliminary discourse, Sale refers to both
Italian and Spanish copies of
the Gospel of Barnabas, and to the supposed substitution of
periclyte for paraclete so as to
present Jesus as the forerunner of Muhammad:
‘The Mohammedans have also a Gospel in Arabic, attributed to St.
Barnabas, wherein the
history of Jesus Christ is related in a manner very different
from what we find in the true
Gospels, and correspondent to those traditions which Mohammed
has followed in his
Koran. Of this Gospel the Moriscoes in Africa have a translation
in Spanish and there is
in the library of Prince Eugene of Savoy a manuscript of some
antiquity containing an
Italian translation of the same Gospel, made, it is to be
supposed, for the use of
renegades. This book appears to be no original forgery of the
Mohammedans, though
they have no doubt interpolated and altered it since, the better
to serve their purpose; and
in particular, instead of the Paraclete or Comforter, they have,
in this apocryphal gospel,
inserted the word Periclyte, that is, the famous or illustrious,
by which they pretend their
prophet was foretold by name, that being the signification of
Mohammed in Arabic; and
this they say to justify that passage in the Koran where Jesus
Christ is formally asserted
to have foretold his coming under his other name Ahmed, which is
derived from the same
root as Mohammed and of the same import.’7
VI. THE CONTENTS OF THE GOSPEL OF BARNABAS
The Gospel presents us with a conflated account of the life of
Christ, largely drawn from the
four Gospels, but with an idiosyncratic and arbitrary sequencing
of events, the interpolation of
some additional apocryphal material and the addition of specific
Muslim apologetic sections.
As opposed to the Qur’an, which allows Jesus the title of
Messiah, Jesus is represented as
specifically denying that He is Messiah: this title is reserved
for Muhammad. This accounts
for the double truncation of the canonical gospel Life of
Christ: at the beginning John the
Baptist, as herald of Jesus, disappears from the story so that
Jesus can prophecy the coming of
Muhammad, and at the end Judas takes the place of Jesus on the
cross.
6
George Sale, The Koran, first published in 1734, reprinted by
Warne with the invaluable Preliminary discourse
(n.d.) makes several references to the Gospel of Barnabas. Some
of these references are taken up by W. E. A.
Axon, ‘On the Mohammedan Gospel of Barnabas’, JTS 3 (1901-2). 7
Sale, op. cit., preliminary discourse section iv.
#Post#: 13499--------------------------------------------------
Re: Barnabas 15
By: patrick jane Date: May 25, 2020, 1:39 pm
---------------------------------------------------------
F.P. Cotterell, “The Gospel of Barnabas,” Vox Evangelica 10
(1977): 43-47.
In his account of the Gospel of Barnabas we have noted Sale’s
comment on the PericlyteParaclete substitution which he had
apparently found, or been informed of, in the Spanish
version. According to Lonsdale Ragg the Italian version does not
contain any parallel to the
Johannine Paraclete passages, but he traces Sale’s comment to an
Arabic marginal gloss
connecting Ahmed, the Latin Consolator and the Greek Paracletus.
8
The Qur’an’s denial of the cruxifixion of Jesus is well known.
Since this position is a scarcely
tenable one there have been other interpretations of the passage
in question in recent years.
Rodwell’s translation of the relevant lines in Sura 4 is as
follows:
‘...and for their saying, “Verily we have slain the Messiah,
Jesus the son of Mary, an
Apostle of God.” Yet they slew him not, and they crucified
[p.46]
him not, but they had only his likeness... and they did not
really slay him, but God took
him up to himself.’
This enigmatic saying is expanded in the Gospel of Barnabas, so
as to make clear both how
Jesus was ‘taken up to God’ and in what sense they ‘had only his
likeness’
‘Judas came near to the people with whom Jesus was; and when he
heard the noise, he
entered into the house where the disciples slept. And God,
seeing the fear and danger of
his servant, ordered Gabriel and Michael and Rafael and Azrael
to carry him out of the
world. And they came in all haste, and bare him out of the
window which looks towards
the south. And they placed him in the third heaven, where he
will remain, blessing God,
in the company of angels, till near the end of the world.’
(chapter 216)
The story proceeds at once with an account of the changing of
Judas into the likeness of Jesus,
his arrest and crucifixion:
‘And Judas the traitor entered before the rest into the place
from which Jesus had just
been taken up. And the disciples were sleeping. And the
wonderful God acted
wonderfully, changing Judas into the same figure and speech with
Jesus. We, believing
that it was he, said to him, “Master, whom seekest thou?” And he
said to them, smiling,
“Ye have forgotten yourselves, since ye do not know Judas
Iscariot.” At this time the
soldiery entered; and seeing Judas so like in every respect to
Jesus, laid hands upon
him….’
(Chapter 217)
‘...They carried him to Mount Calvary, where they executed
criminals, and crucified him,
stripping him naked for the greater ignominy. Then he did
nothing but cry out: “O my
God, why hast thou forsaken me that I should die unjustly, when
the real malefactor hath
escaped?”’
(chapter 219)
Commenting on the related passage in Sura 3, Sale says:
‘It is supposed by several that this story was an original
invention of Mohammed’s; but
they are certainly mistaken, for several sectaries held the same
opinion long before his
8
L. Ragg, ‘The Mohammedan “Gospel of Barnabas” ’, JTS 6
(1904-5), note on p. 425.
#Post#: 13500--------------------------------------------------
Re: Barnabas 15
By: patrick jane Date: May 25, 2020, 1:40 pm
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F.P. Cotterell, “The Gospel of Barnabas,” Vox Evangelica 10
(1977): 43-47.
time. The Basilidians, in the very beginning of Christianity,
denied that Christ himself
suffered but that Simon the Cyrenean was crucified in his place.
The Cerinthians before
them, and the Carpocratians next (to name no more of those who
affirmed Jesus to have
been a mere man), did believe the same thing; that it was not
himself, but one of his
followers very like him that was crucified.’9
It is generally accepted that Muhammad’s knowledge of
Christianity came at second hand and
from heretical sects such as the Collyridians. The idea of a
substitute crucifixion could
certainly have stemmed from some such heretical sect.
V. THE GOSPEL OF BARNABAS IN MUSLIM APOLOGETIC
In 1976, Ashram Publications of Karachi published a first
edition of ten thousand copies of a
booklet, The gospel vs the gospels10 and some of these have
found their way to Britain. The
tract once more presents the Gospel of Barnabas as the gospel,
concealed by the Christian
church in favour of the (fraudulent) canonical gospels.
[p.47]
It opens with an extract from Barnabas representing the
commissioning of Barnabas by Jesus
to write the gospel:
‘And Jesus turned himself to him who writeth and said, “See
Barnabas that by all means
then (thou?) write my gospel concerning all that hath happened
through my dwelling in
the world. And in like manner that which hath befallen Judas, in
order that the faithful
may be undeceived and everyone may believe the truth.” ’
The leaflet itself is a curious compilation, depending, in its
first part, on selected extracts from
St. Augustine, H. G. Wood and F. C. Burkitt (who becomes
Burlsett at one point) and others
and using such sources as the Encyclopaedia Britannica,
Thompson’s Chain-Reference Bible
and Black’s Bible Dictionary. Polycarp of Smyrna is Poly Corp. A
quite extraordinary
attempt is made to have Solomon speak of Muhammad: Solomon is
made to say:
‘His mouth is most sweet; yea he is Mohammad (mah£maddþm),
altogether lovely. This is
my beloved and this is my friend, O daughter of Jerusalem.’
(Song of Solomon 5: 16)
Muhammad makes an odd third in Solomon’s love song.
. . . . .
The purpose of the booklet is to press the claims of Barnabas;
Geoffrey Parrinder comments
that it was
‘...unknown even to Muslim apologetics till the sixteenth
century.’11
9
Sale, op. cit., p. 38 of the translation. 10 Begum Aisha Bawany
Wakf, The Gospel vs the Gospel, Ashram Publications, Karachi,
1976. 11 G. Parrinder, Jesus in the Qur’an, Sheldon Press,
London, 19762
, p. 111.
#Post#: 16566--------------------------------------------------
Re: Barnabas 15
By: patrick jane Date: August 22, 2020, 10:57 pm
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Interesting
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