KYP T-991

KYPRIANOS DATABASE OF ANCIENT RITUAL TEXTS

KYPRIANOS T991

Manuscript:	M171
Sigla:	PCM 1 11 PCM I 11 Leiden Anastasi 9 Leiden Anastasy 9 P. Leiden I 385 AMS 9 Anastasy 9 (1828)
Text no. Position of the text within the manuscript.	5
Coptic Scriptorium:
Date:	551 – 800

Text position:	p. 26 l. 24 – p. 28 l. 21
Type of text:	Healing/protection (?) (magical, formulary)

Original title:
Original title (translated):
Conventional title:	Prayer of Judas Cyriacus

Language:	Egyptian (Coptic)
Dialect:	Sahidic
Script:	Coptic
Image:	https://hdl.handle.net/21.12126/21319

Text:

Translation:

p. 25 (13r)
↓
24. ⲁϥϥⲓ̈ ⲛ̅ⲧⲉϥⲥ̅ⲙⲏ ⲉϩⲣⲁⲓ̅ ⲙ̅-
25. ⲙⲛ̅ⲧϩⲉⲃⲣⲁⲓ̅ⲟⲥ ⲁϥϣⲗⲏⲗ
26. ⲛ̅ϯϩⲉ ⲉϥϫⲱ ⲙⲙⲟⲥ : ϫⲉ
27. ⲁⲕⲣⲁⲃⲓ̅ : ⲁⲕ̣ⲣⲁ̅ⲃ̅ⲉⲓ̅ : ⲙⲓⲗⲁ̅ⲥ̅
28. ⲫⲓ̈ⲛ̅ⲁ̅ⲇ̅ⲱⲛ : ⲁⲉⲓ̇ⲣ : ⲉⲗⲱ̅ⲉ̅ⲓ : –

p. 26 (13v) (→)

-: ⲓ︦ⲇ︦ :-

1. ⲁ̅ⲁ̅ⲙⲉⲕ̅ⲧ̅ⲱ̅ⲗ · ⲁⲍⲁⲥ̅ⲏ̅ⲗ̅ ⲃⲟⲣ-
2. ⲁ̅ⲱ̅ · ⲁⲃⲣⲁⲝ̅ⲓ̅ⲱ̅ · ⲁⲑⲏⲑ̅ⲁ̅ⲗ̅ :
3. ⲃⲁⲣⲟⲩⲭ · ⲍⲓⲁ̅ⲙ̅ⲟ̅ⲩ̅ⲣ : ⲙⲗ̅ⲙ̅ⲟ̅ⲩ̅ⲑ̅ :
4. ⲁⲭ̅ⲗ̅ⲉ · ⲃⲓ̅ⲣⲟ̅ⲃ̅ⲁ · ⲉⲣⲙⲟⲩ · ⲕⲁ-
5. ⲑⲁⲇⲱ̅ : ⲇⲁⲩ̅ⲗ̅ⲁ̅ · ⲙⲉⲗⲙⲱ̅ⲛ̅ :
6. ⲥⲉ̅ⲥ̅ⲏ̅ⲛ̅ · ⲅⲏⲙⲛ̅ⲁ̅ⲛ̅ : ⲓⲗ̅ⲏ̅ⲙ̅ ·
7. ⲓ̅ⲏ̅ⲗ̅ : ϩⲁⲙⲏⲛ : ⲉⲧⲉ ⲡⲁⲓ̇ ⲡⲉ
8. ⲡⲉⲩⲃⲱⲗ · ⲡⲛⲟⲩⲧⲉ ⲡⲉⲧ-
9. ϩⲙⲟⲟⲥ ⲉϩⲣⲁⲓ̅ ⲉϫⲛ̅ ⲛⲉⲭⲉⲣⲟⲩ-
10. ⲃⲓ̅ⲛ · ⲉⲣⲉϥⲧⲟⲟⲩ ⲛ̅ⲍⲱⲟⲛ
11. ϩⲁⲣⲟϥ · ⲁⲩⲱ ⲛ̅ⲧ̅ⲟⲟⲩ ⲛⲉⲧ-
12. ϩⲏⲗ ⲉⲃⲟⲗ ϩ̅ⲙ̅ ⲡⲉⲇⲣⲟⲙⲟⲥ
13. ⲙⲡⲁⲏⲣ ϩ̅ⲛ̅ ⲟⲩϩⲟⲧⲉ · ⲡⲛⲟⲩ-
14. ⲧⲉ ⲉⲧϩ̅ⲙ̅ ⲡⲟⲩⲟⲉⲓ̅ⲛ ⲛⲁⲧⲁ-
15. ⲣⲏϫϥ̅ : ⲡⲉⲧⲉⲙ̅ⲛ̅ⲫⲩⲥⲓⲥ
16. ⲛ̅ⲣⲱⲙⲉ̣ · ⲛⲁϣ ⲟⲩⲱϩ ⲙ̅-
17. ⲙ̣ⲁⲩ · ϫⲉ ⲛⲧⲟⲕ · ϫⲉ ⲛⲧⲁⲕ-
18. ⲧⲁⲙ̣ⲓ̣̈ⲟⲟⲩ ⲛⲁⲕ · ⲉⲩϩⲩ-
19. ⲡⲉⲣⲣⲏⲥⲓ̅ⲁ ⲛⲁⲕ : ϥ̅ⲧⲟⲟⲩ
20. ⲛ̅ⲍⲱⲟⲛ · ⲛ̅ϥ̅ⲧⲟⲟⲩ ⲛ̅ⲍⲱϩ ·
21. ⲛⲁⲓ̅ ⲉⲧⲗⲓ̅ⲧⲟⲩⲣⲅⲓ̅ ⲛ̅ⲛⲁⲩ
22. ⲛⲓ̅ⲙ · ⲉⲩⲱϣ ⲉⲃⲟⲗ ϩ̅ⲛ̅ ⲟⲩⲥ-
23. ⲙⲏ ⲛⲁⲧⲕⲁⲣⲱⲥ · ϫⲉ ϩⲁ-
24. ⲅⲓ̅ⲟⲥ · ϩⲁⲅⲓ̅ⲟⲥ · ϩⲁⲅⲓ̈ⲟⲥ :–
25. ⲡⲉⲥⲛⲁⲩ ⲇⲉ ⲁⲩⲕⲁ ⲧⲟⲟ-
26. ⲧⲟⲩ ⲉⲡⲡⲁⲣⲁⲇⲓ̅ⲥⲟⲥ
27. ⲉⲧⲣⲉⲩⲣⲟⲉⲓ̈ⲥ ⲉⲡⲡⲁⲣⲁ-
28. ⲇⲓ̅ⲥⲟⲥ ⲉⲧⲣⲉⲩⲣⲟⲉⲓ̈ⲥ ⲉⲡ-

p. 27 (14r) (↓)

1. ϣⲏⲛ ⲙ̅ⲡ̅ⲱⲛ̅ϩ̅ · ⲛⲁⲓ̅ ⲉϣⲁⲩ-
2. ⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ ϫⲉ ⲥⲉⲣⲁ-
3. ⲫⲓ̅ⲛ · ⲛ̅ⲧⲟⲕ ⲅⲁⲣ ⲉⲧⲟ ⲛϫⲟ-
4. ⲉⲓ̈ⲥ ⲉϫⲛ ⲟⲩⲟⲛ ⲛⲓ̅ⲙ · ⲁⲛⲟⲛ
5. ⲛⲉⲧⲉⲛⲟⲩⲕ · ⲁⲩⲱ ⲡⲉⲕ-
6. ⲧⲁⲙⲓ̅ⲟ ⲡⲛⲟⲩⲧⲉ · ⲡⲉⲛ-
7. ⲧⲁϥⲡⲁⲣⲁⲇⲓ̅ⲇⲟⲩ ⲛ̅ⲛⲁⲅ-
8. ⲅⲉⲗⲟⲥ ⲛ̅ⲧⲁⲩⲡⲁⲣⲁⲃⲉ
9. ⲉⲡϣⲓ̇ⲕ ⲙ̅ⲡ̅ⲧⲁⲣⲧⲁⲣⲟⲥ
10. ⲁⲩⲱ ⲛ̅ⲧⲟⲟⲩ ⲛⲉⲧⲟⲩϩⲁ-
11. ⲣⲉϩ ⲉⲣⲟⲟⲩ : ϩⲛ̅ ⲙⲙⲟⲩⲭⲗⲟⲥ
12. ⲛⲁⲙ̅ⲛ̅ⲧⲉ · ⲉⲩⲕⲟⲗⲁⲥⲓ̅ⲥ
13. ⲛⲁⲩ ϣⲁ ⲉⲛⲉϩ · ⲉϣϫⲉ
14. ⲡⲁⲓ̈ ⲡⲉ ⲡⲉⲕⲟⲩⲱϣ ⲉⲧ-
15. ⲣⲉϥⲉⲣ ⲉⲣⲟ ⲛ̅ϭⲓ̈ ⲡϣⲏⲣⲉ
16. ⲙ̅ⲙⲁⲣⲓ̈ⲁ ⲧⲉϭⲣⲟⲟⲙⲡⲉ
17. ⲙ̅ⲙⲉ · ⲡⲁⲓ̅ ⲛ̅ⲧⲁⲕϫⲟ-
18. ⲟⲩϥ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧ̅ⲕ̅ · ⲉⲧ-
19. ⲣⲉϥⲟⲩⲱⲛϩ̅ ⲉⲃⲟⲗ ⲛ̅ⲛⲉⲕ-
20. ϣⲡⲏⲣⲉ · ϯⲥⲟⲟⲩⲛ ⲡϫⲟ-
21. ⲉⲓ̇ⲥ ϫⲉ ⲛⲥⲁⲃⲏⲗϫⲉ ⲛⲧⲁ-
22. ϥⲉⲓ̅ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧⲕ̅ : ⲉ-
23. ⲛⲉϥⲛⲁⲉⲓ̅ⲣⲉ ⲁⲛ ⲛ̅ⲛ̅ⲉⲓ̇ϣ-
24. ⲡⲏⲣⲉ · ⲁⲩⲱ ⲛ̅ⲥⲁⲃⲏⲗϫⲉ
25. ⲡⲉⲕⲙⲉⲣⲓ̅ⲧ ⲛ̅ϣⲏⲣⲉ ⲡⲉ
26. ⲛϥ̅ⲛⲁⲧⲱⲟⲩⲛ ⲁⲛ ⲡⲉ ⲉ-
27. ⲃⲟⲗ ϩⲛ̅ ⲛⲉⲧⲙⲟⲟⲩⲧ · ÷

p. 28 (14v) (→)

Folio number (top left): -: ⲓ︦ⲉ︦ :-
Quire number (top right): -: ⲃ︦ :-

1. ⲁ̣ⲣⲓ̈ⲣ̣ⲉ̣ ϭ̣ⲉ̣ ⲛ̅ⲛⲉⲕⲙⲁⲉⲓ̅ⲛ ⲛ̅ⲅ̅-
2. ⲧⲥⲁⲃⲟⲛ ⲉⲣⲟⲟⲩ ⲡϫⲟⲉⲓ̈ⲥ
3. ⲁⲩⲱ ⲕⲁⲧⲁ ⲑⲉ ⲛ̅ⲧⲁⲕⲥⲱ-
4. ⲧⲙ̅ ⲉⲡⲉⲕϩ̅ⲙ̅ϩⲁⲗ ⲙⲱⲩ-
5. ⲥⲏⲥ · ⲁⲕⲧⲥⲁⲃⲟϥ ⲉⲛⲕⲉⲉⲥ
6. ⲙ̅ⲡⲉⲛⲥⲟⲛ ⲓ̈ⲱⲥⲏⲫ : ⲧⲉ-
7. ⲛⲟⲩ ϭⲉ ⲡϫⲟⲉⲓ̈ⲥ ⲟⲩⲱⲛϩ̅
8. ⲉⲃⲟⲗ ⲙ̅ⲡⲙⲁ ⲉⲧⲉϥⲕⲏ ⲛ-
9. ϩⲏⲧ̅ϥ ⲛ̅ϭⲓ̅ ⲡⲉⲥ̅⳩ⲟ̅ⲥ̅ ⲙ̅ⲡⲉ-
10. ⲭ̅ⲥ̅ : ⲁⲩⲱ ⲛⲅ̅ⲕⲉⲗⲉⲩⲉ ⲛⲟⲩ-
11. ⲕ̣ⲁ̣ⲡ̣ⲛⲟⲥ ⲉⲧⲣⲉϥϣⲱ-
12. ⲡ̣ⲉ̣ :̣ ϫ̣ⲉⲕⲁⲥ ⲉⲓⲛⲁⲡⲓ̅ⲥ-
13. ⲧⲉⲩⲉ ⲉⲡⲉⲥ̅⳩ⲟ̅ⲥ̅ ⲙⲡⲉⲭ̅ⲥ̣̅
14. ⲁ̣ⲩ̣ⲱ ⲛ̅ⲅ̅ⲕⲉⲗⲉⲩⲉ ⲛⲟⲩⲕ̣ⲁ̣ⲡ̣-
15. ⲛⲟⲥ ⲉⲧⲣⲉϥϣⲱⲡⲉ ϫⲉ-
16. ⲕⲁⲥ ⲉⲓ̅ⲛⲁⲡⲓ̅ⲥⲧⲉⲩⲉ ⲉ-
17. ⲡⲉⲥ̅⳩ⲟ̅ⲥ̅ ⲙ̅ⲡⲉⲭ̅ⲥ̅ · ϫⲉ ⲛ-
18. ⲧⲟϥ ⲡⲉ ⲡⲣ̅ⲣ̅ⲟ ⲙⲡⲓ̅ⲏ̅ⲗ̅ :
19. ⲁⲩⲱ ⲡⲟⲩϫⲁⲓ̅ ⲙ̅ⲡⲕⲟⲥ-
20. ⲙⲟⲥ · ⲙⲛ̅ ⲑⲓⲗ̅ⲏ̅ⲙ̅ ϣⲁ ⲉⲛⲉϩ
21. ⲉⲛ ⲉⲛⲉϩ ϩⲁⲙⲏⲛ : — —

[p. 25, l. 24] He raised his voice in [25] Hebrew and he prayed [26] in this way, saying: [27] “Akrabi, Akrabei, Milas, [28] Phinadōn, Aeir, Elōei, [p. 26, l. 1] Aamektōl, Azasēl, Boraō, [2] Abraxiō, Athēthal, [3] Baroukh, Zimaour, Mlmouth, [4] Akhle, Biroba, Ermou, Kathadō, [5] Daula, Melmōn, [6] Sesēn, Gēmnan, Jerusalem, [7] Israel, Amen!” — whose [8] interpretation is this: “O God who is [9] seated upon the cherubim, [10] Four Living Creatures [11] beneath him, and it is they who [12] fly in the course [13] of the air fearfully! O God [14] who is in the limitless light, [15] that in which no human nature [16] shall be able to dwell, [17] for you, that is, you [18] have created them for yourself as [19] servants for your, four [20] living, four-winged (?) creatures, [21] they who serve at every moment, [22] calling out in an [23] unceasing voice, ‘Holy, [24] Holy, Holy!’, [25] but the hands of two have been assigned (?) [26] to Paradise [27] that they might guard Paradise, [28] that they might guard the [p. 27, l. 1] Tree of Life, they who are [2] called Seraphim. [3] For you are Lord [4] over all, we are [5] those who are yours, and your [6] creation, God, you who [7] handed over the [8] angels who transgressed [9] to the depth of Tartarus, [10] and they are those who are guarded [11] by the bolts [12] of hell as a punishment [13] for them forever. If [14] this is your will, [15] that the son of Mary, [16] the true dove, rule, the one whom you sent by your hand to [19] have him reveal your [20] wonders—I know, O [21] Lord, that unless [22] he had come from you, [23] he would not have performed these [24] wonders, and unless [25] he was your beloved son, [26] he would not have arisen [27] from the dead— [p. 28, l. 1] then perform your signs and [2] show them to us, O Lord, [3] and just as you [4] listened to your servant Moses, [5] and you showed him the bones [6] of our brother Joseph, now, [7] therefore, O Lord, reveal [8] the place in which [9] the cross of Christ lies, [10] and command that there be [11] smoke [12] so that I shall [13] believe in the cross of Christ, [14] {and command that there be smoke [15] so that [16] I shall believe in [17] the cross of Christ, that [18] he is the King of Israel [19] and the salvation of the world [20] and Jerusalem forever [21] and ever, amen.”

Tableau:
Tracing by:

Apparatus:

p. 25

25. ϩⲉⲃⲣⲁⲓ̈ⲟⲥ i.e. Greek Ἑβραῖος

p. 26

4-5. ⲕⲁⲑⲁⲇⲱ̅ : ⲕⲁⲑⲁϫ̅ⲱ̅ Pleyte/Boeser
7. ϩⲁⲙⲏⲛ i.e. Greek ἀμήν
9-10. ⲭⲉⲣⲟⲩⲃⲓ̈ⲛ i.e. Greek χερουβίν
10. ⲍ̅ⲱⲟⲛ i.e. Greek ζῷον : ⲍⲱⲟⲩⲛ PCM
12. ⲇⲣⲟⲙⲟⲥ i.e. Greek δρόμος
13. ⲁⲏⲣ i.e. Greek ἀήρ
15. ⲫⲩⲥⲓⲥ i.e. Greek φύσις
18-19. ϩⲩⲡⲉⲣⲣⲏⲥⲓ̈ⲁ i.e. Greek ὑπηρεσία
20. ⲍⲱⲟⲛ i.e. Greek ζῷον | ⲍⲱϩ l. ⲧⲛϩ ? cf. T. Vat. Copt. 7 (M107/T653) ll. 16-17: ⲥⲟⲟⲩ ⲛ̅[ⲍ]ⲱⲱⲛ̅ ⲉⲩⲛ ⲥⲟ[ⲟⲩ] ⲛ̅ⲧⲛϩ ⲙ̅ⲙⲟⲟⲩ ⲉⲡⲟⲩⲁ · ⲡⲟⲩⲁ
21. ⲗⲓ̈ⲧⲟⲩⲣⲅⲓ̈ i.e. Greek λειτουργεῖν
23-24. ϩⲁⲅⲓ̈ⲟⲥ i.e. Greek ἅγιος
25. ⲇⲉ i.e. Greek δέ
25-26. ⲁⲩⲕⲁ ⲧⲟⲟⲧⲟⲩ l. ⲁ⸗ⲩ-ⲕⲁⲁ⸗ⲩ cf. note : ⲁⲩⲕⲁ ⲧⲟⲟⲧⲟⲩ “they who have not ceased” Kropp
26. ⲡⲁⲣⲁⲇⲓ̈ⲥⲟⲥ i.e. Greek παράδεισος
27-28. ⲡⲁⲣⲁⲇⲓ̈ⲥⲟⲥ i.e. Greek παράδεισος

p. 27

2-3. ⲥⲉⲣⲁⲫⲓ̈ⲛ i.e. Greek σεραφίμ
3. ⲅⲁⲣ i.e. Greek γάρ
7. ⲡⲁⲣⲁⲇⲓ̈ⲇⲟⲩ i.e. Greek παραδιδόναι
7-8. ⲁⲅⲅⲉⲗⲟⲥ i.e. Greek ἄγγελος
8. ⲡⲁⲣⲁⲃⲉ i.e. Greek παραβαίνειν where ⲃ is corrected from ⲇ by overwriting
9. ⲧⲁⲣⲧⲁⲣⲟⲥ corrected by overwriting from ⲧⲁⲣⲟⲣⲟⲥ i.e. Greek τάρταρος
11. ⲙⲟⲩⲭⲗⲟⲥ i.e. Greek μοχλός
12. ⲕⲟⲗⲁⲥⲓ̈ⲥ i.e. Greek κόλασις

p. 28

3. ⲕⲁⲧⲁ i.e. Greek κατά
8. ⲉⲧⲉϥⲕⲏ corrected by overwriting from ⲉⲧⲧϥⲕⲏ
9. ⲥ̅⳩ⲟ̅ⲥ̅ l. ⲥⲧⲁⲩⲣⲟⲥ i.e. Greek σταυρός
10. ⲭ̅ⲥ̅ l. ⲭ(ⲣⲓⲥⲧⲟ)ⲥ i.e. Greek χριστός | ⲕⲉⲗⲉⲩⲉ i.e. Greek καλεῖν
11. ⲕⲁⲡⲛⲟⲥ i.e. Greek καπνός
12-13. ⲡⲓ̈ⲥⲧⲉⲩⲉ i.e. Greek πιστεύειν
13. ⲥ̅⳩ⲟ̅ⲥ̅ l. ⲥⲧⲁⲩⲣⲟⲥ i.e. Greek σταυρός | ⲭ̅ⲥ̅ l. ⲭ(ⲣⲓⲥⲧⲟ)ⲥ i.e. Greek χριστός
14. ⲕⲉⲗⲉⲩⲉ i.e. Greek καλεῖν
14-15. ⲕⲁⲡⲛⲟⲥ i.e. Greek καπνός
16. ⲡⲓ̈ⲥⲧⲉⲩⲉ i.e. Greek πιστεύειν
17. ⲥ̅⳩ⲟ̅ⲥ̅ l. ⲥ(ⲧⲁⲩ)ⲣⲟⲥ i.e. Greek σταυρός | ⲭ̅ⲥ̅ l. ⲭ(ⲣⲓⲥⲧⲟ)ⲥ i.e. Greek χριστός
18. ⲓ̈ⲏ̅ⲗ l. ⲓ(ⲥⲣⲁ)ⲏⲗ i.e. Greek Ἰσραήλ
19-20. ⲕⲟⲥⲙⲟⲥ i.e. Greek κόσμος
20. ⲑⲓ̅ⲗ̅ⲏ̅ⲙ l. ⲧ-ϩⲓ(ⲉⲣⲟⲩⲥⲁ)ⲗⲏⲙ i.e. Greek Ἱερουσαλήμ
21. ϩⲁⲙⲏⲛ i.e. Greek ἀμήν

Notes:

p. 25 l. 24–p. 28 l. 21. The Prayer of Judas Cyriacus: No title is given in this manuscript, but the text is recognisable as an extract from the fifth-century Finding of the Holy Cross (Inventio sanctae crucis), in which the Empress Helena, mother of Constantine the Great (r. 306–337 CE), travels to Jerusalem to find the remains of the True Cross on which Jesus had been crucified. She enlists the help of the local Jewish population, torturing one particularly learned man named Judas Cyriacus by having him thrown into a dry well to starve until after seven days he prays to God to reveal the cross. This prayer is said to be in Hebrew, and causes the place where the cross is to make a loud sound and let forth the smell of incense. The prayer alone is excerpted here; a second Coptic copy is found on T.Varie 13 (KYP M107). The relationship between the two versions is unclear; some of the divergences between the copies are replicated in the Greek tradition, leading Pernigotti to propose that they represent independent translations of different Greek recensions (Pernigotti 1983: 86–87; Pernigotti 1989: 67). But as Ivan Miroshnikov (forthcoming) points out, the two Coptic versions begin and end at the same points, show agreements not found in the Greek witnesses, and contain some divergences best explained as miscopying from a Coptic model resembling the other copy, so that it is more likely that they represent two independent branches of a single Coptic translation. Below we provide some notes highlighting divergences between the published Coptic and Greek copies, but these are not exhaustive; a synoptic critical edition of all manuscripts is a desideratum. The text of the prayer is given first in ‘Hebrew’—in reality, a series of words resembling voces magicae with little genuine Hebrew vocabulary—followed by its translation (here, Coptic). The function of the prayer in this manuscript is unclear; it may be intended to be copied as an amulet or recited for another purpose, or it may be included simply because the opening Hebrew words could be used in other ritual contexts. Note that the Syriac version and some of the Greek manuscripts (e.g., Athens, National Library of Greece, 343 fol. 15v–25r; Delatte 1927: 289–298, at 295) lack the initial ‘Hebrew’ words, which are also absent in a re-telling of the story in the hymn found in the Coptic Difnar (XVIII CE, perhaps copy of XIV CE manuscript; O’Leary 1926: 15b); these omissions may indicate a discomfort with their potentially ‘magical’ associations. For the Finding of the Holy Cross and its textual history, see Borgehammar 1991: 145–303; Drijvers 1992: 165–180; Drijvers/Drijvers 1997: 44–45, 64; de Bruyn 2017: 87. A fragmentary Faiyumic Coptic version of the Finding of the Holy Cross, preserved as P.Berol. 5731 + 5732 (VI–VIII CE?), is under preparation for publication by Ivan Miroshnikov (forthcoming), whom we thank for discussing this text with us and helping us to improve our translation.
p. 25 l. 27–p. 28 l. 7. ‘Hebrew’ Version of the Prayer: For variants of the opening ‘Hebrew’ words in the Latin and Greek manuscripts, see Borgehammar 1991: 272–278. The words and their divisions vary significantly; most versions (including T.Varie 13 ll. 5–6) contain the genuine Hebrew sequence baroukh aththa Adonai (אדני אתה ברוך” ;blessed are you, Lord”). The version here, however, retains only *Adonai, split between adjacent words to give “Phinadōn Aeir” (the second Baroukh below is a different part of the sequence). The version here is also unusually short, preserving only 24 words compared to 26 in T.Varie 13 and Sinai gr. 493 (Nestle 1895: 328)
p. 26 l. 8–p. 27 l. 3. Description of God, the Cherubim, and Seraphim: There are numerous divergences between the Greek and Coptic versions of the prayer (for a discussion of the manuscripts and some of the variation presented below, see Miroshnikov forthcoming, who is thanked for his observations). The Greek versions begin by addressing God as creator of heaven, earth, and/or humankind, and describe his act of measuring heaven (Gretser 1734: 428a; Wotke 1891: 307–308; Nestle 1895: 329; Olivieri 1898: 417–418; Delatte 1927: 295; references below by name alone) T.Varie 13 (front l. 12) and several of the Greek versions refer to God being seated on the chariot of the cherubim rather than the cherubim themselves (ⲉϫⲛ ⲛ̅ϩⲁⲣⲙ[ⲁ]; ἐπὶ ἅρματος, Nestle, Olivieri; ἅρματι in Wotke). The Greek texts describe the cherubim as “swimming in the airy courses in limitless light” (νηχόμενα ἀερίοις δρόμοις φωτὶ ἀμετρήτῳ in Wotke, Nestle, Olivieri, variations in Gretser, Delatte); in the two Coptic versions this clause is split, so that God is said to be in the limitless light, and while T.Varie 13 (l. 13) retains the description of the cherubim swimming (ⲉⲩⲛⲏⲏⲃⲉ), the version in this manuscript has been emended to the more expected “fly”. The Greek versions also describe the limitless light as unreachable for human nature (ὅπου ἀνθρωπίνη φύσις παρελθεῖν oὐ δύναται in Wotke, Nestle, Olivieri, Delatte; παρέρχεται in Gretser), with T.Varie 13 (l. 15) following (ⲙⲛ ⲫⲏⲥⲓⲥ ⲛⲣⲱⲙⲉ ⲛⲁϣ ⲡⲱϩ ϣ[ⲁⲣⲟϥ]). As Miroshnikov notes, “dwell” (ⲟⲩⲱϩ) in this manuscript edited here likely derives from a visual miscopying of an earlier ⲡⲱϩ. The Greek versions describe God as having created six six-winged creatures (ἓξ ζῷα ἑξαπτέρυγα; absent in Delatte), of whom four, the cherubim, carry the throne of God, and two, the seraphim, have been assigned to guard the Tree of Life (“the path of the Tree of Life” (τὴν ὁδὸν τοῦ ξῦλου τῆς ζωῆς) in Gretser). T.Varie 13 (ll. 16–17) likewise describes “six creatures with six wings each” (ⲥⲟⲟⲩ ⲛ̅[ⲍ]ⲱⲱⲛ̅ ⲉⲩⲛ ⲥⲟ[ⲟⲩ] ⲛ̅ⲧⲛϩ ⲙ̅ⲙⲟⲟⲩ ⲉⲡⲟⲩⲁ ⲡⲟⲩⲁ), but does not specify that four of them carry the chariot. The manuscript here describes four creatures with four ⲍⲱϩ; here we translate this as ⲧⲛϩ (“wing”), but it may also represent a confused copying of ϥ̅ⲧⲟⲟⲩ ⲛ̅ⲍⲱⲟⲛ (“four creatures”), paralleling the Greek ἅτινα μὲν τέσσαρα ζῷα (Wotke; Gretser, Nestle, Olivieri without ζῷα; absent in Nestle). T.Varie 13 (ll. 19–20) and the Greek texts note that they are called cherubim (ⲛⲁⲓ̈ ⲉⲧⲟⲩⲙ̣ⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ ϫⲉ ⲭⲁⲓⲣⲟⲩⲃⲓⲛ; χερουβὶμ καλεῖται Wotke; καλοῦνται Nestle, Delatte; λαβοῦνται Olivieri). The repetition for the ‘seraphim’ is present in this manuscript (p. 27 ll. 1–3), suggesting that the first instance simply dropped out in the process of transmission. T.Varie 13 (front ll. 20–21) and the Greek versions have “you placed (them) in Paradise” (ⲁⲕⲕⲁⲁⲩ ϩⲙ̅ ⲡⲡⲁⲣⲁⲇⲓⲥⲟⲥ; ἔθου ἐν (τῷ) παρασδείσῳ), but the version here uses the phrase ⲁⲩⲕⲁ ⲧⲟⲟⲧⲟⲩ, literally “their hands have been placed”. Kropp translates “they who have not ceased” (“die nicht aufgehört haben”), but this makes the sentence negative, and would normally require the adverb ⲉⲃⲟⲗ to follow (cf. Crum 426a–b). As suggested by Ivan Miroshnikov, this is likely another error in transmission, originating in the ⲁⲕⲕⲁⲁⲩ of T.Varie 13. Finally, all of the other Coptic and Greek versions note simply that the seraphim were placed in Paradise to protect the (path leading to) the Tree of Life; it is likely that the repetition of “that they might guard” (ⲉⲧⲣⲉⲩⲣⲟⲉⲓ̈ⲥ) in ll. 27 & 28 here is an instance of dittography.

p. 27
8–13. The Punishment of the Fallen Angels: We find again here minor differences between the different Coptic and Greek versions of the Prayer. In this version and the Greek versions, the fallen angels are said to be in the “depths of Tartarus” (βυθῷ ταρτάρῳ Gretser 1734, Wotke 1891, Delatte 1927; βυθῷ ταρτάρου Nestle 1895, Olivieri 1898; following references by name only), but T.Varie 13 (front l. 25) has “the depths of hell” (ⲡϣⲓⲕ ⲛⲁⲙⲛⲧⲉ). In this version they are “guarded by the bolts of hell”, while the Greek versions and T.Varie 13 (front ll. 26–27) have “the abyss” (ⲥⲉϩⲁⲣⲉϩ ⲉⲣⲟⲟⲩ ϩⲛ ⲛⲙⲟⲭⲗⲟⲥ̣ ⲙ̅ⲡⲛⲟⲩⲛ; αὐτοί εἰσιν ὑπὸ τὰ ἐνθυρώματα τῶν μοχλῶν τῆς ἀβύσσου Wotke, Nestle; τῶν μοχλῶν absent in Gretser, Olivieri; ὀχυρώματα τῶν μοχλευμάτων in Delatte). T.Varie 13 (front ll. 27–28) and some of the Greek versions end this section by noting that the fallen angels are “unable to gainsay to your command” (ⲉⲙⲛ̅ ϣϭⲟⲙ ⲙ̅ⲙⲟⲟⲩ ⲉⲁⲛⲧⲓⲗⲓⲅⲉ ⲛⲛⲉⲕⲟⲩⲉϩⲥⲁϩⲛⲉ; τῷ σῷ προστάγματι ἀντειπεῖν οὐ δύνανται, Wotke, Olivieri, Delatte; δυνάμενοι in Nestle; absent in Gretser), a passage absent in the copy here. Again, these differences demonstrate the fluidity of the text; cf. the first notes to pp. 25 & 26. 13–21. Address to God concerning Jesus: Before “if this is your will”, T.Varie 13 (front l. 29) and the published Greek versions include the address “now, O Lord” (ⲧⲉⲛⲟⲩ ⲟ̣ⲛ ⲡϫⲟⲉⲓⲥ; καὶ τανῦν κύριε Gretser 1734, Nestle 1895; νῦν in Wotke 1891; δέσποτα κύριε in Delatte 1927); these versions also describe Mary as the “beautiful” rather than “true” dove, as in this text (καλῆς περιστερᾶς; Wotke 1891, Nestle 1895, Delatte 1927; absent in Gretser 1734, Olivieri 1898; ⲧⲉϭⲣⲟⲟⲙ̅ⲡⲉ ⲧⲛⲉⲥⲱⲥ; T.Varie 13 front l. 30). The specification that Jesus came in order to reveal God’s wonders is absent in T.Varie 13 and all of the published Greek versions. The following parenthetical note (“I know, O Lord, that”) is likewise absent in all of the other published Greek and Coptic versions, who instead begin directly with “unless he had come”; cf. the first note to pp. 25 & 26.

p. 28
1. ⲁ̣ⲣⲓ̈ⲣ̣ⲉ̣ ⲁ̣ⲣⲓ̈ⲣ̣ⲉ̣ ϭ̣ⲉ̣ ⲛ̅ⲛⲉⲕⲙⲁⲉⲓ̅ⲛ ⲛ̅ⲛⲉⲕⲙⲁⲉⲓ̅ⲛ ⲛ̅ⲅ̅ⲧⲥⲁⲃⲟⲛ ⲛ̅ⲅ̅ⲧⲥⲁⲃⲟⲛ ⲉⲣⲟⲟⲩ ⲡϫⲟⲉⲓ̈ⲥ ⲡϫⲟⲉ : T.Varie 13 (front ll. 33–34) has the similar “perform then, your great wonders” (ⲉⲓⲣⲉ ⲟⲩⲛ ⲛⲛⲉⲕⲛⲟϭ ⲛ̅ϣⲏⲣⲉ). The Greek versions, by contrast, have “perform for us this sign” (ποίησον ἡμῖν τὸ σημεῖον τοῦτο, Gretser 1734; τὸ τεράστιον τοῦτο in Wotke 1891, Nestle 1895, Delatte 1927; τὸ τέρας τοῦτο in Olivieri 1898). As Ivan Miroshnikov suggests (personal communication), the vaguer, plural reference in the Coptic versions, modified from the singular, more specific, and deictic Greek original, may indicate light editing to allow this prayer to be used in a more general, and recurrent, ritual context.
3–6. ⲕⲁⲧⲁ ⲑⲉ ⲛ̅ⲧⲁⲕⲥⲱⲧⲙ̅ ⲛ̅ⲧⲁⲕⲥⲱⲧⲙ̅ ⲉⲡⲉⲕϩ̅ⲙ̅ϩⲁⲗ ⲉⲡⲉⲕϩ̅ⲙ̅ϩⲁⲗ ⲙⲱⲩⲥⲏⲥ · ⲁⲕⲧⲥⲁⲃⲟϥ ⲁⲕⲧⲥⲁⲃⲟϥ ⲉⲛⲕⲉⲉⲥ ⲙ̅ⲡⲉⲛⲥⲟⲛ ⲙ̅ⲡⲉⲛⲥⲟⲛ ⲓ̈ⲱⲥⲏⲫ : A reference to a tradition recorded in the Book of Mary’s Repose 32–35, extant in Ge’ez and partially in Syriac (see the translation in Shoemaker 2002: 306–309). According to this tradition, Joseph’s bones had been hidden by Pharaoh so that when the Israelites wished to leave Egypt they could not find them (cf. Exodus 13.19). Moses and the people of Israel reproach God, who causes the Archangel Michael to strike the river, causing the water to part to reveal a box in which he finds the bones of Joseph. Similar traditions appear in the Babylonian Talmud; see Borgehammar 1991: 176–77. 17–18. ϫⲉ ⲛⲧⲟϥ ⲡⲉ ⲡⲣ̅ⲣ̅ⲟ : “he is the king” Smith translates “you are the king.” 19-20. ⲡⲟⲩϫⲁⲓ̅ ⲙ̅ⲡⲕⲟⲥⲙⲟⲥ : “the salvation of the world” This title is absent in T.Varie 13, and all but one of the published Greek texts, which has “saviour of the world” (σωτὴρ τοῦ κόσμου; Olivieri 1898).

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Editor:

EL’s edition from transcript in Pleyte and Boeser (3/1/2020) (16/4/2020); corrections (removal of end title of previous text, correction of title) KD (16/10/2020); checked with photograph of the original (24/6/2021); team from photograph (30/6/2021); updated to PCM version by SG + KD (22/7/2026); JS (9/1/2023)

How to cite:

[Editor names]. "KYP T991: Prayer of Judas Cyriacus," Kyprianos Database of Ancient Ritual Texts and Objects, Korshi Dosoo, Markéta Preininger, & Roxanne Bélanger Sarrazin (principal editors), www.coptic-magic.phil.uni-wuerzburg.de/index.php/text/kyp-t-991. Accessed on 07/09/2026
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