reads ܒܢܝ ܪܓܫܝ bnay rḡešy, which would fit with a later composition for it, based on a Byzantine reading of the original Greek. Cephas (Κηφᾶς) John 1:42 He brought him to Jesus. Jesus looked at him and said, "You are Simon son of John, you shall be called Cephas", which is translated 'Peter'. (New International Version) 1 Corinthians 1:12 But I say that each of you says "I am of Paul", or "I am of Apollos", or "I am of Cephas", or "I am of Christ".Galatians 1:18 NRSVThen after three years I did go up to Jerusalem to visit Cephas and stayed with him for fifteen days;In these passages, 'Cephas' is given as the nickname of the apostle better known as Simon Peter. The Greek word is transliterated (Kēphâs). The apostle's given name appears to be Simon, and he is given the Aramaic nickname, kēpā, meaning 'rock' or 'stone'. The final sigma (ς) is added in Greek to make the name masculine rather than feminine. That the meaning of the name was more important than the name itself is evidenced by the universal acceptance of the Greek translation, (Petros). It is not known why Paul uses the Aramaic name rather than the Greek name for Simon Peter when he writes to the churches in Galatia and Corinth. He may have been writing at a time before Cephas came to be popularly known as Peter. According to Clement of Alexandria, there were two people named Cephas: one was Apostle Simon Peter, and the other was one of Jesus' Seventy Apostles. Clement goes further to say it was Cephas of the Seventy who was condemned by Paul in Galatians 2 for not eating with the Gentiles, though this is perhaps Clement's way of deflecting the condemnation from Simon Peter. In 1708, a French Jesuit, Jean Hardouin, wrote a dissertation that argues "Peter" was actually "another Peter", thus the emphasis of using the name Cephas (Aramaic for Peter). In 1990 Bart D. Ehrman wrote an article on the Journal of Biblical Literature, similarly arguing that Peter and Cephas should be understood as different people, citing the writing of Clement of Alexandria and the Epistula Apostolorum and in support of his theory; Ehrman's article received a detailed critique by Dale Allison, who argued that Peter and Cephas are the same person. Ehrman later retracted his proposal, deeming it "highly unlikely". In Aramaic, it could