The Writings of the Fathers Down to A.D. 325
ANTE-NICENE FATHERS
VOLUME 9.
The Gospel of Peter, The Diatessaron of Tatian, The Apocalypse of Peter, The Vision of Paul, The Apocalypses of the Virgin and Sedrach, The Testament of Abraham, The Acts of Xanthippe and Polyxena, The Narrative of Zosimus, The Apology of Aristides, The Epistles of Clement (complete text), Origen’s Commentary on John, Books 1–10, and Commentary on Matthew, Books 1, 2, and 10–14.
Edited by
Allan Menzies, D.D.
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
Preface.
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The Ante-Nicene Fathers, which seemed many years ago to have completed its task, now presents itself once more and ventures to solicit the renewal of the favour with which it was formerly received by the theological world. The publishers and the editor, who now stands, he well knows how unworthily, in the place of Principal Donaldson and Professor Roberts, believe that the volume now added to the series will be found most interesting in itself and not unworthy to stand beside its predecessors.
This volume consists of two distinct parts. The first is a collection of recently discovered additions to early Christian literature. The period which has elapsed since the last volumes of this series were published has been singularly rich in such discoveries. A portion of a gospel has been recovered which was read in the latter part of the second century in certain Christian churches and purports to be the work of the Apostle Peter. A harmony of the four canonical gospels has also been brought to our knowledge, which was made in the same century, and which, in a considerable district of Eastern Christendom, supplanted these gospels themselves. Another work bearing the name of the Apostle Peter, his Apocalypse, which once appeared to have some claim to a place in the canon, has also been found. The Epistles of Clement, which formerly broke off abruptly, have recovered their concluding portions, and the earliest public appeal to the head of the state on behalf of Christianity is also now in our possession. The circumstances of these various discoveries, and also of others of a similar nature, are stated in the introductions prefixed by the writers in this volume to the various pieces, and it will be seen that scholars of many lands have taken part in them. English scholarship, it is well known, has distinguished itself highly in this field. Many of the pieces now given first saw the light in the Cambridge Texts and Studies, a publication of singular interest and enduring value, without which the present volume would not have come into existence. The editor of the Texts and Studies, Professor Armitage Robinson, has taken a very kind interest in the present publication and has himself contributed translations of two pieces.
The history of the discussions awakened by these discoveries cannot yet be written, but it is not too early to place the English reader in possession of the documents thus restored to the Christian community. The reader of former volumes of The Ante-Nicene Fathers has already become acquainted with a number of uncanonical gospels, of apocalypses, and of early Christian apologies. In each of these classes of Christian literature he is now presented with pieces not less interesting than any known before. A glance at the table of contents will show the principle according to which the various works have been arranged. It may be stated that the Diatessaron of Tatian is here for the first time translated into English from the Arabic.
The second part of this volume contains portions of two of the most important commentaries of Origen. When The Ante-Nicene Fathers came to a close it was felt that more should have been done for a father who occupies a position of such singular importance in the history both of Scripture exegesis and of Christian thought. It is believed that the present translations will be welcomed by many who feel that growing interest in Origen which now appears in many quarters, and that they will be acceptable to all who care to know the varieties of treatment the Scriptures have met with in the church.
The Gospel of Peter.
by
Professor J. Armitage Robinson.
Editor of the Cambridge Texts and Studies
Introduction and Synoptical TAble
by
Andrew Rutherfurd, B.D.
The Gospel of Peter.
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Introduction.
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The important fragment of which Mr. J. Armitage Robinson’s translation here follows was discovered by the French Archæological Mission, Cairo, in a grave (supposed to be a monk’s) in an ancient cemetery at Akhmîm (Panopolis), in Upper Egypt, in 1886. It was published in 1892 under the care of M. Bouriant in vol. ix., fasc. i., of the Memoirs of the French Archæological Mission at Cairo. The same parchment which contained this fragment also contained a fragment of the Revelation of Peter and a fragment of the Book of Enoch in Greek. The parchment codex is assigned to a date between the eighth and the twelfth century.
Before this discovery the following is all that was known of the Gospel of Peter: 1. Serapion, Bishop of Antioch 190–203, writing to the church at Rhossus, says (Eusebius, H. E., vi., 12, 2): “We, brethren, receive Peter and the other Apostles even as Christ; but the writings that go falsely by their names we, in our experience, reject, knowing that such things as these we never received. When I was with you I supposed you all to be attached to the right faith; and so without going through the gospel put forward under Peter’s name, I said, ‘If this is all that makes your petty quarrel, 1 why then let it be read.’ But now that I have learned from information given me that their mind was lurking in some hole of heresy, I will make a point of coming to you again: so, brethren, expect me speedily. Knowing then, brethren, of what kind of heresy was Marcion—[Here follows a sentence where the text is faulty.]…From others who used this very gospel—I mean from the successors of those who started it, whom we call Docetæ; for most of its ideas are of their school—from them, I say, I borrowed it, and was able to go through it, and to find that most of it belonged to the right teaching of the Saviour, but some things were additions.” From this we learn that a Gospel of Peter was in use in the church of Rhossus in the end of the second century, but that controversy had arisen as to its character, which, on a careful examination, Serapion condemned.
2. Origen († 253 a.d.), in commenting on Matthew x. 17, says: “But, proceeding on the tradition that is recorded in the Gospel according to Peter or in the Book of James, they say that there are certain brothers of Jesus, the sons of Joseph by a former wife, who lived with him before Mary.”
3. Eusebius (H. E., iii., 3, 2) says: “As to that work, however, which is ascribed to him, called ‘The Acts,’ and ‘The Gospel according to Peter,’ and that called ‘The Preaching and the Revelations of Peter,’ we know nothing of their being handed down as Catholic writings; since neither among the ancient nor the ecclesiastical writers of our own day has there been one that has appealed to testimony taken from them.” And in H. E., iii., 25, 6 sq., he includes the Gospel of Peter among the forged heretical gospels—“those that are adduced by the heretics under the name of the apostles,…of which no one of those writers in the ecclesiastical succession has condescended to make any mention in his works; and, indeed, the character of the style itself is very different from that of the apostles; and the sentiments, and the purport of those things that are advanced in them, deviating as far as possible from sound orthodoxy, evidently proves they are the fictions of heretical men; whence they are not only to be ranked among the spurious writings, but are to be rejected as altogether absurd and impious.” It is, however, uncertain whether Eusebius himself was acquainted with the Gospel of Peter.
4. Theodoret († c. 455), in his Religious History, ii., 2, says that the Nazarenes used “the gospel called ‘according to Peter.’” Later references in Western literature, e.g., Jerome, De vir. ill., i., and the Decretum Gelasianum, condemning the book, are based upon the judgement of Eusebius, and not upon direct knowledge (cf. Harnack, Geschichte der altchristl. Lit., I. Th., p. 11).
This was all that was known of the Gospel of Peter till the publication of the Akhmîm fragment. The latter extends to about 174 stichi, counting 32 words to the stichus. It begins in the middle of the history of the Passion, just after Pilate has washed his hands of all responsibility, and ends in the middle of a sentence, with the departure of the disciples into Galilee at the end of the Feast of Unleavened Bread, exactly a week after the crucifixion, the ostensible author, Peter, and Andrew, his brother, taking their nets and going to the sea; “and there was with us Levi the son of Alphæus, whom the Lord…”
The accompanying Synoptical Table shows where the Petrine narrative agrees with and where it varies from those supplied by the canonical gospels. Of that part of the Passion history which it narrates, it gives an account which follows the main lines of the canonical tradition, but with important variations in detail. Of the events between the burial and the resurrection of our Lord, its account is much more ample and detailed than anything in the canonical tradition.
Harnack (Texte und Untersuchungen, ix., 2, 2d ed., p. 76) gives the following list of new traits contained in the Petrine account of the history of the Passion and burial:
1. Herod was the judge who condemned Jesus, and to him application had to be made for the body.
2. The Jews, Herod, and the judges would not wash their hands, and Pilate then raised the sitting.
3. Joseph was the friend of Pilate (sec. 2).
4. Joseph begged for the body before the crucifixion, and Pilate sent for permission from Herod.
5. The soldiers “pushed him as they ran,” and their speech (sec. 3).
6. The mockery of the soldiers.
7. Mocking speech.
8. “As though having no pain” (sec. 4).
9. “Having placed his garments before him.”
10. One of the malefactors blamed the multitude, and his speech.
11. The legs of either the malefactor or Jesus were not broken, in order that he might die in torment.
12. The gall and vinegar (sec. 5).
13. In the darkness many went about with lamps, and fell down.
14. The cry, “My power, my power.”
15. The fact that when he had so cried Christ was taken up.
16. Mention of the nails in the hands at the taking down from the cross (sec. 6).
17. The earthquake when the body touched the ground.
18. The joy of the Jews when the sun shone again.
19. Joseph “had seen all the good things” that the Lord had done.
20. Joseph washed the body.
21. The cries of woe of the Jews and their leaders over their sins, and their expectation of the judgement on Jerusalem (sec. 7).
22. The disciples remained in concealment, full of grief, and fasted and wept till the Sabbath.
23. They were searched for as malefactors and as anxious to burn the temple.
24. The name of the centurion of the watch—Petronius (sec. 8).
25. The centurion, the soldiers, and the elders rolled up the stone.
26. The elders also watched at the grave.
27. Seven seals were placed on the stone.
28. A tent pitched for the watch.
29. The gathering of the multitude on the morning of the Sabbath to view the sealed grave (sec. 9).
The whole narrative of the resurrection is so different from that of the canonical gospels that it would be useless to go into details; but it is important to notice the prominence assigned to Mary Magdalene, and:
1. That the women fled from the grave and did not see the Lord (sec. 12).
2. That there is no account of any appearance of Christ for the first eight days after his death (sec. 13).
3. That the disciples, along with the rest of those who had taken part in the feast, returned home to Galilee on the seventh day of unleavened bread.
4. That they were then sad, and wept.
5. That the first appearance of Jesus must have taken place on the Lake of Gennesaret, either to Peter alone, or to Peter, Andrew, and Levi (Matthew), while fishing.
Moreover, according to section 13 (see sec. 5), the author puts the resurrection and ascension on the same day, or, rather, did not know of the latter as a separate event. He makes the angel say, “He is risen and gone away thither whence he was sent.”
Whether the author used any other sources than the canonical gospels is a matter still in doubt. He is certainly influenced by views which are foreign to these gospels, and which are known from other quarters in early Christian literature. As between the Synoptists and the Fourth Gospel, the narrator is generally more closely akin both in matter and in manner to the Synoptists, but he agrees with the author of the Fourth Gospel in regard to the chronology of the crucifixion and several of the events at the cross, and in his general attitude towards the Jews and Pilate. With regard to the last two points, the Petrine Gospel seems to present a later and more exaggerated form of the tendency perceptible in the Johannine, and fully worked out in the Acts of Pilate, to blame the Jews and exculpate Pilate.
Of the new features in this fragment some are at least liable to a Docetic interpretation, e.g., the silence on the cross “as though he had no pain” (sec. 4), the cry, “My power, my power” (sec. 5), and ”he was taken up” (sec. 5). This fact was recognised in subsequent times and condemned this gospel in the eye of the church. The date of the work is variously fixed by different scholars; Harnack assigns it to the first quarter of the second century, while Mr. Armitage Robinson and other scholars place it later.
Footnotes
3:1Παρέχειν μικροψυχίαν, perhaps “causes you ill-feeling.” The translation of Serapion’s letter with this note is taken from Mr. Armitage Robinson’s edition of the gospel.
The Gospel According to Peter. 2
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1 But of the Jews none washed his hands, neither Herod nor any one of his judges. And when they had refused to wash them, Pilate rose up. And then Herod the king commandeth that the Lord be taken, 3 saying to them, What things soever I commanded you to do unto him, do.
2 And there was standing there Joseph the friend of Pilate and of the Lord; and, knowing that they were about to crucify 4 him, he came to Pilate and asked the body of the Lord for burial. And Pilate sent to Herod and asked his body. And Herod said, Brother Pilate, even if no one had asked for him, we purposed to bury him, especially as the sabbath draweth on: 5 for it is written in the law, that the sun set not upon one that hath been put to death.
3 And he delivered him to the people on the day before the unleavened bread, their feast. And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God, having obtained power over him. And they clothed him with purple, and set him on the seat of judgment, saying, Judge righteously, O king of Israel. And one of them brought a crown of thorns and put it on the head of the Lord. And others stood and spat in his eyes, and others smote his cheeks: others pricked him with a reed; and some scourged him, saying, With this honour let us honour the Son of God.
4 And they brought two malefactors, and they crucified the Lord between them. But he held his peace, as though having no pain. And when they had raised the cross, they wrote the title: This is the king of Israel. And having set his garments before him they parted them among them, and cast lots for them. And one of those malefactors reproached them, saying, We for the evils that we have done have suffered thus, but this man, who hath become the Saviour of men, what wrong hath he done to you? And they, being angered at him, commanded that his legs should not be broken, that he might die in torment.
5 And it was noon, and darkness came over all Judæa: and they were troubled and distressed, lest the sun had set, whilst he was yet alive: [for] it is written for them, that the sun set not on him that hath been put to death. And one of them said, Give him to drink gall with vinegar. And they mixed and gave him to drink, and fulfilled all things, and accomplished their sins against their own head. And many went about with lamps, supposing that it was night, and fell down. 6 And the Lord cried out, saying, My power, my power, thou hast forsaken me. And when he had said it he was taken up. And in that hour the vail of the temple of Jerusalem was rent in twain. 7
6 And then they drew out the nails from the hands of the Lord, and laid him upon the earth, and the whole earth quaked, and great fear arose. Then the sun shone, and it was found the ninth hour: and the Jews rejoiced, and gave his body to Joseph that he might bury it, since he had seen what good things he had done. And he took the Lord, and washed him, and rolled him in a linen cloth, and brought him into his own tomb, which was called the Garden of Joseph.
7 Then the Jews and the elders and the priests, perceiving what evil they had done to themselves, began to lament and to say, Woe for our sins: the judgement hath drawn nigh, and the end of Jerusalem. And I with my companions was grieved; and being wounded in mind we hid ourselves: for we were being sought for by them as malefactors, and as wishing to set fire to the temple. And upon all these things we fasted and sat mourning and weeping night and day until the sabbath.
8 But the scribes and Pharisees and elders being gathered together one with another, when they heard that all the people murmured and beat their breasts saying, If by his death these most mighty signs have come to pass, see how righteous he is,—the elders were afraid and came to Pilate, beseeching him and saying, Give us soldiers, that we may guard his sepulchre for three days, lest his disciples come and steal him away, and the people suppose that he is risen from the dead and do us evil. And Pilate gave them Petronius the centurion with soldiers to guard the tomb. And with them came elders and scribes to the sepulchre, and having rolled a great stone together with 8 the centurion and the soldiers, they all together who were there set it at the door of the sepulchre; and they affixed seven seals, and they pitched a tent there and guarded it. And early in the morning as the sabbath was drawing on, there came a multitude from Jerusalem and the region round about, that they might see the sepulchre that was sealed.
9 And in the night in which the Lord’s day was drawing on, as the soldiers kept guard two by two in a watch, there was a great voice in the heaven; and they saw the heavens opened, and two men descend from thence with great light and approach the tomb. And that stone which was put at the door rolled of itself and made way in part; and the tomb was opened, and both the young men entered in.
10 When therefore those soldiers saw it, they awakened the centurion and the elders; for they too were hard by keeping guard. And, as they declared what things they had seen, again they see three men come forth from the tomb, and two of them supporting one, and a cross following them: and of the two the head reached unto the heaven, but the head of him that was led by them overpassed the heavens. And they heard a voice from the heavens, saying, Thou hast preached to them that sleep. And a response was heard from the cross, Yea.
11 They therefore considered one with another whether to go away and shew these things to Pilate. And while they yet thought thereon, the heavens again are seen to open, and a certain man to descend and enter into the sepulchre. When the centurion and they that were with him saw these things, they hastened in the night to Pilate, leaving the tomb which they were watching, and declared all things which they had seen, being greatly distressed and saying, Truly he was the Son of God. Pilate answered and said, I am pure from the blood of the Son of God: but it was ye who determined this. Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say nothing of the things which they had seen: For it is better, say they, for us to be guilty of the greatest sin before God, and not to fall into the hands of the people of the Jews and to be stoned. Pilate therefore commanded the centurion and the soldiers to say nothing.
12 And at dawn upon the Lord’s day Mary Magdalen, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord’s sepulchre the things which women are wont to do for those that die and for those that are beloved by them—she took her friends with her and came to the sepulchre where he was laid. And they feared lest the Jews should see them, and they said, Although on that day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre. But who shall roll away for us the stone that was laid at the door of the sepulchre, that we may enter in and sit by him and do the things that are due? For the stone was great, and we fear lest some one see us. And if we cannot, yet if we but set at the door the things which we bring for a memorial of him, we will weep and lament, until we come unto our home.
13 And they went and found the tomb opened, and coming near they looked in there; and they see there a certain young man sitting in the midst of the tomb, beautiful and clothed in a robe exceeding bright: who said to them, Wherefore are ye come? Whom seek ye? Him that was crucified? 9 He is risen and gone. But if ye believe not, look in and see the place where he lay, that he is not [here]; for he is risen and gone thither, whence he was sent. Then the women feared and fled.
14 Now it was the last day of the unleavened bread, and many were going forth, returning to their homes, as the feast was ended. But we, the twelve disciples of the Lord, wept and were grieved: and each one, being grieved for that which was come to pass, departed to his home. But I Simon Peter and Andrew my brother took our nets and went to the sea; and there was with us Levi the son of Alphæus, whom the Lord…
Footnotes
7:2This translation is based on that which I published in The Gospel and Apocalypse of Peter: Two Lectures, etc. (Camb., 1892). It is now carefully revised in accordance with the photographic facsimile. A corrected Greek text will be found in Dr. Swete’s edition (1893).
7:3Παρ[αλημ]φθῆναι is perhaps supported by παραλαβόντες, Matt. xxiv. 27.
7:4I know no other instance of σταυρίσκειν.
7:5cf. John xix. 31, where Syr. Pesch. reads: “They say, These bodies shall not remain on the cross, because the sabbath dawneth.”
7:6The text here is corrupt: for ἐπέσαντο I have provisionally read ἔπεσάν τε.
7:7For αὐτὸς ὥρας we must read αὐτῆς ὥρας (cf. Clem., Hom., xx., 16); αὐτὴ is the equivalent in later Greek literature of ἐκείνη, as in the modern tongue (cf. Lc. x. 7, 21, and xii. 12; || ἐκείνῃ, Mt., Mc.)
8:8I have ventured to substitute μετὰ, “together with” (cf. Matt. xxvii. 66), for κατὰ, “down upon.” Dr. Swete, however, keeps κατὰ, and interprets it as “against,” i.e., to guard the sepulchre against.
8:9The form of the question in the Greek suggests a negative answer.
Synoptical Table
of the
Four Canonical Gospels
and
The Gospel According to Peter
Matthew xxvii.
24 ¶ When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.
25 Then answered all the people, and said, His blood be on us, and on our children.
[cf. v. 57.]
26 ¶ Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.
27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
28 And they stripped him, and put on him a scarlet robe.
29 ¶ And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!
30 And they spit upon him, and took the reed, and smote him on the head.
Mark xv.
[cf. v. 43.]
[cf. v. 42.]
15 ¶ And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
16 And the soldiers led him away into the hall, called Prætorium; and they call together the whole band.
17 And they clothed him with purple, and platted a crown of thorns, and put it about his head,
18 And began to salute him, Hail, King of the Jews!
19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.
Luke xxiii.
[2cf. Lk. xxiii. 7.]
[3cf. Lk. xxii. 66; Acts iv. 27.]
[cf. v. 50.]
[4cf. Lk. xxiii. 12.]
24 And Pilate gave sentence that it should be as they required.
25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
John xix.
[1cf. John passim.]
[cf. v. 38.]
[cf. xix. 31.]
16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
Peter.
1 But of the Jews 10 none washed his hands, neither Herod 11 nor any one of his judges. 12 2 And when they had refused to wash them, Pilate rose up. And Herod the king commandeth that the Lord be taken, saying to them, What things soever I commanded you to do unto them, do.
3 And there was come there Joseph the friend of Pilate and of the Lord; and, knowing that they were about to crucify him, he came to Pilate and asked the body of the Lord for burial. 4 And Pilate sent to Herod and asked his body. 5 And Herod said, Brother 13 Pilate, even if no one had asked for him, we purposed to bury him, especially as the sabbath draweth on: for it is written in the law, that the sun set not upon one that hath been put to death. And he delivered him to the people on the day before the unleavened bread, their feast.
6 And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God, having obtained power over him.
7 And they clothed him with purple, and set him on the seat of judgement, saying, Judge righteously, O King of Israel. 8 And one of them brought a crown of thorns and put it on the head of the Lord. 9 And others stood and spat in his eyes, and others smote his cheeks: others pricked him with a reed; and some scourged him, saying, With this honour let us honour the Son of God.
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Matthew.
31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.
32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.
33 And when they were come unto a place called Golgotha, that is to say, a place of a skull,
Mark.
20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.
21 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.
22 And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.
Luke.
26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.
27 ¶ And there followed him a great company of people, and of women, which also bewailed and lamented him.
28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.
30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
31 For if they do these things in a green tree, what shall be done in the dry?
32 And there were also two other, malefactors, led with him to be put to death.
33 And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
John.
17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
Peter.
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Matthew.
34 ¶ They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.
35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.
36 And sitting down they watched him there;
37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
38 Then were there two thieves crucified with him, one on the right hand, and another on the left.
39 ¶ And they that passed by reviled him, wagging their heads,
Mark.
23 And they gave him to drink wine mingled with myrrh: but he received it not.
24 And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.
25 And it was the third hour, and they crucified him.
26 And the superscription of his accusation was written over, THE KING OF THE JEWS.
27 And with him they crucify two thieves; the one on his right hand, and the other on his left.
28 And the scripture was fulfilled, which saith, And he was numbered with the transgressors.
Luke.
34 ¶ Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.
36 And the soldiers also mocked him, coming to him, and offering him vinegar,
37 And saying, If thou be the King of the Jews, save thyself.
38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
John.
18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
[cf. vv. 23, 24.]
19 ¶ And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.
Peter.
10 And they brought two malefactors, and they crucified the Lord between them.
But he held his peace, as though having no pain.
11 And when they had raised the cross, they wrote upon it, This is the King of Israel.
12 And having set his garments before him, they parted them among them, and cast lots for them.
[cf. v. 11.]
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Matthew.
40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.
41 Likewise also the chief priests mocking him, with the scribes and elders, said,
42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.
[cf. v. 35.]
44 The thieves also, which were crucified with him, cast the same in his teeth.
Mark.
29 And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days,
30 Save thyself, and come down from the cross.
31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.
32 Let Christ the King of Israel descend now from the cross, that we may see and believe.
[cf. v. 24.]
And they that were crucified with him reviled him.
Luke.
39 ¶ And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
John.
21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
22 Pilate answered, What I have written I have written.
23 ¶ Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
Peter.
[cf. v. 12.]
13 And one of those malefactors reproached him, saying, We for the evils that we have done have suffered thus, but this man, who hath become the Saviour of men, what wrong hath he done to you?
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Matthew.
45 Now from the sixth hour there was darkness over all the land unto the ninth hour.
46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
Mark.
33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?
Luke.
41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
45 And the sun was darkened, and the veil of the temple was rent in the midst.
John.
25 ¶ Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.
26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
Peter.
14 And they, being angered at him, commanded that his legs should not be broken, that he might die in torment.
15 And it was noon, and darkness came over all Judæa:
and they were troubled and distressed, lest the sun had set, whilst he was yet alive: [for] it is written for them, that the sun set not on him that hath been put to death.
————————————
Matthew.
47 Some of them that stood there, when they heard that, said, This man calleth for Elias.
48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.
49 The rest said, Let be, let us see whether Elias will come to save him.
50 ¶ Jesus, when he had cried again with a loud voice, yielded up the ghost.
51 And, behold, the veil of the temple was rent in twain from the top to the bottom;
and the earth did quake, and the rocks rent;
52 And the graves were opened; and many bodies of the saints which slept arose,
53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
Mark.
35 And some of them that stood by, when they heard it, said, Behold, he calleth Elias.
36 And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.
37 And Jesus cried with a loud voice, and gave up the ghost.
38 And the veil of the temple was rent in twain from the top to the bottom.
Luke.
46 ¶ And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.
John.
28 ¶ After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
33 But when they came to Jesus, and saw that he was dead already, they brake not his legs:
Peter.
16 And one of them said, Give him to drink gall with vinegar. And they mixed and gave him to drink, 17 and fulfilled all things, and accomplished their sins against their own head.
18 And many went about with lamps, supposing that it was night, and fell down. 19 And the Lord cried out, saying, My power, my power, thou hast forsaken me.
And when he had said it he was taken up.
20 And in that hour the vail of the temple of Jerusalem was rent in twain.
————————————
Matthew.
54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:
56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.
57 When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was Jesus’ disciple:
Mark.
39 ¶ And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.
40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.
42 ¶ And now when the even was come, because it was the preparation, that is, the day before the sabbath,
43 Joseph of Arimathæa, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
Luke.
47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.
49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
50 ¶ And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:
51 (The same had not consented to the counsel and deed of them;) he was of Arimathæa, a city of the Jews: who also himself waited for the kingdom of God.
John.
34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
37 And again another scripture saith, They shall look on him whom they pierced.
38 ¶ And after this Joseph of Arimathæa, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
Peter.
21 And then they drew out the nails from the hands of the Lord, and laid him upon the earth, and the whole earth quaked, and great fear arose. 22 Then the sun shone, and it was found the ninth hour: 23 and the Jews rejoiced, and
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Matthew.
58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.
59 And when Joseph had taken the body, he wrapped it in a clean linen cloth,
60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.
61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.
Mark.
44 And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.
45 And when he knew it of the centurion, he gave the body to Joseph.
46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.
47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid.
Luke.
52 This man went unto Pilate, and begged the body of Jesus.
53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.
54 And that day was the preparation, and the sabbath drew on.
55 And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.
John.
39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
42 There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.
Peter.
gave his body to Joseph that he might bury it,
since he had seen what good things he had done.
24 And he took the Lord, and washed him, and wrapped him in a linen cloth, and brought him into his own tomb,
which was called the Garden of Joseph.
25 Then the Jews and the elders and the priests, perceiving what evil they had done to themselves, began to lament and to say, Woe for our sins: the judgement hath drawn nigh, and the end of Jerusalem.
26 And I with my companions was grieved; and being wounded in mind we hid ourselves: for we were being sought for by them as malefactors, and as wishing to set fire to the temple.
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Matthew.
[1cf. Mt. ix. 15.]
62 ¶ Now the next day, that followed the day of the preparation, the chief priests and Pharisees
came together unto Pilate,
63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.
64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.
65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.
66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
Mark.
[1cf. Mk. ii. 20.]
[2cf. Mk. xvi. 10.]
Luke.
John.
Peter.
27 And upon all these things we fasted 14 and sat mourning 15 and weeping 16 night and day until the sabbath.
28 But the scribes and Pharisees and elders being gathered together one with another, when they heard that all the people murmured and beat their breasts, saying, If by his death these most mighty signs have come to pass, see how just he is,—29 the elders were afraid and
came to Pilate, beseeching him and saying, 30 Give us soldiers, that we may guard his sepulchre for three days, lest his disciples come and steal him away, and the people suppose that he is risen from the dead and do us evil.
31 And Pilate gave them Petronius the centurion with soldiers to guard the tomb. And with them came the elders and scribes to the sepulchre,
32 And having rolled a great stone together with the centurion and the soldiers, they all together who were there set it at the door of the sepulchre;
33 And they affixed seven seals, and they pitched a tent there and guarded it.
34 And early in the morning as the sabbath was drawing on, there came a multitude from Jerusalem and the region round about, that they might see the sepulchre that was sealed.
35 And in the night in which the Lord’s day was drawing on, as the soldiers kept guard two by two in a watch, there was a great voice in the heaven; 36 and they saw the heavens opened, and two men descend from thence with great light and approach the tomb. 37 And that stone which was put at the door rolled of itself and made way in part; and the tomb was opened, and both the young men entered in.
38 When therefore those soldiers saw it, they awakened the centurion and the elders,—for they too were hard by keeping guard; 39 and, as they declared what things they had seen, again they see three men coming forth from the tomb, and two of them supporting one, and a cross following them. 40 And of the two the head reached unto the heaven, but the head of him that was led by them overpassed the heavens. 41 And they heard a voice from the heavens, saying, Hast thou preached to them that sleep? 42 And a response was heard from the cross, Yea.
43 They therefore considered one with another whether to go away and shew these things to Pilate. 44 And while they yet thought thereon, the heavens again are seen to open, and a certain man to descend and enter into the sepulchre. 45 When the centurion and they that were with him saw these things, they hastened in the night to Pilate, leaving the tomb which they were watching, and declared all things which they had seen, being greatly distressed and saying, Truly he was the Son of God.
————————————
Matthew.
[cf. Mt. xxvii. 24.]
Chapter XXVIII.
1 ¶ In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
3 His countenance was like lightning, and his raiment white as snow:
Mark.
Chapter XVI.
1 ¶ And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.
2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.
3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?
4 And when they looked, they saw that the stone was rolled away: for it was very great.
5 And entering into the sepulchre,
they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.
Luke.
Chapter XXIV.
1 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.
2 And they found the stone rolled away from the sepulchre.
3 And they entered in, and found not the body of the Lord Jesus.
4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:
5 And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?
John.
Chapter XX.
1 ¶ The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre,
and seeth the stone taken away from the sepulchre.
Peter.
46 Pilate answered and said, I am pure from the blood of the Son of God: but ye determined this.
47 Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say nothing of the things which they had seen: 48 For it is better, say they, for us to incur the greatest sin before God, and not to fall into the hands of the people of the Jews and to be stoned. 49 Pilate therefore commanded the centurion and the soldiers to say nothing.
50 And at dawn upon the Lord’s day, Mary Magdalen, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord’s sepulchre the things which the women are wont to do for those that die and for those that are beloved by them—
51 she took her friends with her and came to the sepulchre where he was laid.
52 And they feared lest the Jews should see them, and they said, Although on the day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre.
53 But who shall roll away for us the stone that was laid at the door of the sepulchre, that we may enter in and sit by him and do the things that are due? 54 For the stone was great, and we fear lest some one see us. And if we cannot, yet if we but set at the door the things which we bring for a memorial of him, we will weep and lament, until we come unto our home.
55 And they went away and found the tomb opened,
and coming near they looked in there;
and they see there a certain young man sitting in the midst of the tomb, beautiful and clothed in a robe exceeding bright;
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Matthew.
4 And for fear of him the keepers did shake, and became as dead men.
5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.
Mark.
6 And he saith unto them, Be not affrighted: ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.
7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.
8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.
[Levi, etc.; cf. Mk. ii. 14.]
Luke.
6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
8 And they remembered his words,
9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.
John.
Peter.
who said unto them, 56 Wherefore are ye come? Whom seek ye? Him that was crucified? He is risen and gone. But if ye believe not, look in and see the place where he lay, that he is not [here]; for he is risen and gone away thither, whence he was sent.
57 Then the women feared and fled.
58 Now it was the last day of the unleavened bread, and many were going forth, returning to their homes, as the feast was ended. 59 But we, the twelve disciples of the Lord, mourned and were grieved: and each one, being grieved for that which was come to pass, departed to his home. 60 But I, Simon Peter and Andrew my brother, took our nets and went to the sea; and there was with us Levi the son of Alphæus, whom the Lord…
Footnotes
11:10[cf. John passim.]
11:11[cf. Luke xxiii. 7.]
11:12[cf. Luke 22:66, Acts 4:27.]
11:13[cf. Luke xxiii. 12.]
27:14[cf. Matt. 9:15, Mark 2:20.]
27:15[cf. Mark xvi. 10.]
27:16[cf. Mark xvi. 10.]
The Diatessaron of Tatian
By
Rev. Hope W. Hogg, B.D.
Introduction.
————————————
The aim of the following introductory paragraphs is neither to furnish a detailed restatement of facts already known, nor to offer an independent contribution to the discussion of the problems that arise, although in other circumstances such an attempt might be made with advantage. All that is needed and practicable here is to describe briefly, if possible, the nature of the connection between the English treatise forming the next part of this volume and the ancient work known as the Diatessaron of Tatian; and then to indicate in a few words some of the more important or interesting features of the work itself, and some of the historical and other problems that are in one way or another connected with it.
1 The Text Translated.—What is offered to the reader is a translation into English of an Arabic text, published at Rome in 1888, in a volume entitled in Arabic Diatessaron, which Titianus Compiled from the Four Gospels, with the alternative Latin title, Tatiani Evangeliorum Harmoniæ, Arabice. The Roman volume consists of two parts—the text, covering a little over 209 very clearly printed Arabic pages, and a Latin half, comprising a scholarly introduction (pp. v.–xv.), a Latin translation (pp. 1–99), and a table showing the order in which the passages taken from the gospels occur in the text. The editor is P. Agostino Ciasca, a well known Orientalist, “scriptor” at the Vatican Library.
2 Former Translations.—In his Introduction (p. xiv. f.) Ciasca explains that in his translation he aimed at preserving quantum, salva fidelitate, integrum fuit, indolem stylumque Clementinæ Vulgate. This Latin version was in its turn translated into English by the Rev. J. Hamlyn Hill, B.D., and published in 1894 in a volume entitled The Earliest Life of Christ, with an interesting introduction and a number of valuable appendices. The ms. of Mr. Hill’s translation of the Latin of Ciasca was compared with the Arabic original by Mr. G. Buchanan Gray, M.A., lecturer in Hebrew and the Old Testament in Mansfield College, Oxford.
3 The Present Translation.—The translation offered here is quite independent of either of these two. Ciasca’s Latin was seldom consulted, except when it was thought the Arabic might perhaps be obscured by a misprint. After the translation was completed, Hill’s English was compared with it to transfer Mr. Hill’s valuable system of references to the margin of this work, and to lessen the risk of oversights passing the last revision unnoticed. In two or three cases this process led to the adoption of a different construction, and in a few of the more awkward passages a word was borrowed as being less harsh than that which had originally been written. Speaking generally, the present version appears to differ from Mr. Hill’s in adhering more closely to the original. 17
4 The Arabic Text.—Only two Arabic mss. are known to exist. Ciasca tells us (p. xiv.) that he took as the basis of his text that ms. which is more careful in its orthography, the Cod. Vat. Arab. No. 14. He, however, printed at the foot of the page the variants of the other ms., and supplied from it two lacunæ in the Cod. Vat., 18 substituted its readings for those of the Cod. Vat. where he thought them preferable, and followed its testimony in omitting two important passages. 19 Here and there Ciasca has emended the text, but he does not profess to have produced a critical edition. 20
5 The Arabic mss.—Unfortunately, the present writer has not had an opportunity of examining these two mss.; but they have been described at some length by Ciasca; Codex XIV. in Pitra’s Analecta Sacra, iv., 465 ff., and the other codex in the volume with which we are dealing, p. vi. ff. I. The former, which we shall call the Vatican ms. (in Ciasca’s footnotes it is called A), was brought to the Vatican from the East by Joseph S. Assemani 21 about a.d. 1719. It was described by Stephen E. Assemani, 22 Rosenmüller, and Akerblad, 23 and then at length by Ciasca, to whose account the reader must be referred for the details. It consists of 123 folios, of which the first seven are somewhat spoiled, and of which two are missing, 24 and is supposed by Ciasca, from the character of the writing, and from the presence of certain Coptic letters 25 by the first hand, to have been written in Egypt. S. Assemani assigned it to the twelfth century, and Ciasca accepts his verdict, while Akerblad says the thirteenth or fourteenth century. The text of the ms. is pretty fully vocalised, but there are few diacritical points. There are marginal notes, some of them by a later hand, 26 which Ciasca classifies as (1) emendations, (2) restorations, (3) explanations. II. The second ms., which we shall call the Borgian (in Ciasca’s footnotes it is called B), was brought to the Borgian Museum from Egypt in August, 1886. It has at the end the following inscription in Arabic: “A present from Halim Dos Ghali, the Copt, the Catholic, to the Apostolic See, in the year of Christ 1886.” 27 Antonius Morcos, Visitor Apostolic of the Catholic Copts, when, in the beginning of 1886, he was shown and informed about the Vatican ms., told of this other one and was the means of its being sent to Rome. The Borgian ms., which Ciasca refers to the fourteenth century, consists of 355 folios. Folios 1–85 28 contain an anonymous preface on the gospels, briefly described by Ciasca, who, however, does not say whether it appears to have been originally written in Arabic or to have been translated into that language. With folios 96b, 97a, which are reproduced in phototype in Ciasca’s edition, begins the Introductory Note given in full at the beginning of the present translation. The text of the Diatessaron ends on folio 353a, but is followed by certain appendices, for which see below, §55, 17, note. This ms. is complete, and has, as we shall see, 29 in some respects a better text, though it is worse in its orthography than the Vatican ms.
6 Condition of the Arabic Text.—Ciasca’s text does not profess to be critically determined, for which purpose a more careful study of each of the mss. and an estimate of their respective texts would be indispensable. Although the Borgian ms. is supposed by Ciasca to be a century or two later than the Vatican ms. it is clearly not a copy of the latter, for not only does it sometimes offer more original readings, but, as we shall see, its text in some points coincides more exactly in scope with the original work. The list of various readings supplied by Ciasca, 30 which is equal to about a fifth or a quarter of the text itself, ought to yield, on being analysed, some canons of criticism. The footnotes of the present edition are enough to show that a number of the peculiar features of Ciasca’s text do not belong to the original Arabic ms.; and further study would dispose of still more. On the other hand, there are unfortunately some indications 31 that the common ancestor of both mss., though perhaps less than two centuries removed from the original, was not the original itself, and therefore emendation may be necessary even where both mss. agree. From first to last it has to be borne in mind that a great deal of work was done at Arabic versions of the gospels, 32 and the text of the copy from which our two mss. are descended may already have suffered from contact with other versions; while the special activity of the thirteenth century may have left its mark in some places on the text of the Borgian ms., supposing it to be chronologically the later.
7 Origin of the Arabic Text.—If some of the uncouthness of the Arabic text is due to corruption in the course of transmission, much is also due to its being not an original work, but a translation. That it is, in the main, a translation from Syriac is too obvious to need proof. 33 The Introductory Notice and Subscription to the Borgian ms., moreover, expressly state that the work was translated by one Abu’l Faraj ‘Abdulla ibn-at-Tayyib, 34 an “excellent and learned priest,” and the inferiority of parts of the translation, 35 and entire absence of any confirmatory evidence, 36 hardly suffice to refute this assertion. Still, the Borgian ms. is a late witness, and although it most probably preserves a genuine tradition as to the author of our work, its statement need not therefore necessarily be correct in every point.
8 The Arabic Editor and his Method.—Ibn-at-Tayyib (d. 1043) is a well known man, a Nestorian monk and scholar, secretary to Elias I., Patriarch of Nisibis (for references to sources see, e.g., Ciasca’s Introduction, p. xi. f. and Steinschneider’s long note in his Polemische und apologetische Lit. in Arabische Sprache, pp. 52–55). As we are here concerned with him simply as a link in the chain connecting our present work with its original source, the only point of interest for us is the method he followed in producing it. Did he prepare an independent translation or did he make use of existing Arabic versions, his own or others’? Until this question which space forbids us to discuss here, has been more thoroughly investigated, 37 it must suffice to say that in view of the features in the present text that have not yet been shown to exist in any other Arabic version, it is still at least a tenable hypothesis that Ibn-at-Tayyib’s ms. constituted to a considerable extent a real translation rather than a sort of Arabic parallel to the Codex Fuldensis (see below, 12).
9 The Syriac Text Translated—The eleventh century ms. of Ibn-at-Tayyib, could we reach it, would bring us face to face with the more interesting question of the nature of his Syriac original. The Subscription to the Borgian ms. states, probably copying the statement from its exemplar, that this was a. Syriac ms. in the handwriting of ‘Isa ibn-‘Ali al Motatabbib, pupil of Honain ibn Ishak. This Honain was a famous Arabic physician and medical writer of Bagdad (d. 873), whose school produced quite a number of translations and translators, among whom Ibn-‘Ali, supposed to be identical with the Syriac lexicographer of the same name, is known to have had a high place. The Syriac ms., therefore, that Ibn-at-Tayyib translated takes us back to about the year 900. But the Subscription to each of our mss. 38 states that the work ended is the gospel called Diatessaron, compiled from the four gospels by Titianus; while the Introductory Note to the Borgian ms. adds that this Titianus was a Greek. The next step, therefore, is to inquire whether any traces exist of such a Syriac work, or any statements by which we can check the account just given of it.
10 Other Traces of a Syriac Text.—No copy of a Syriac Diatessaron has yet been shown to have survived. 39 A number of quotations 40 from such a work have, however, been found in a Syriac commentary on the New Testament by Isho‘dad of Merv (circ. 852), a contemporary of Honain, Ibn-‘Ali’s teacher. 41 The value of these extracts is apparent, for they take us back one generation earlier than Ibn-at-Tayyib’s Syriac exemplar. More important still, they do not entirely agree with the text of our Arabic version. To solve the problem thus raised, we must examine some of the statements about the Diatessaron to be found in ecclesiastical writers.
11 Statements about the Diatessaron.—One of the most widely known is that of Isho‘dad himself, who, in his Preface to the Gospel of Mark, says: “Tatian, disciple of Justin, the philosopher and martyr, selected from the four gospels, and combined and composed a gospel, and called it Diatessaron, i.e., the Combined,…and upon this gospel Mar Ephraem commented.” 42 Dionysius Bar Salibi (twelfth century) repeats each of these phrases, adding, “Its commencement was, ‘In the beginning was the Word.’” 43 These statements identify the author of the Diatessaron with a man otherwise known, and tell us that the great Syrian father Ephraem (d. 373) wrote a commentary on it. Unfortunately, no Syriac ms. of Ephraem’s work is known to have survived; 44 but quotations from it, or allusions to it, are being found in other Syriac writers. One further reference will suffice for the present. Theodoret, Bishop of Cyrrhus, four hundred years before Isho‘dad, wrote thus in his book on Heresies (written in 453): “Tatian the Syrian.…This [writer] also composed the gospel which is called Diatessaron, cutting out the genealogies and whatever other passages show that the Lord was born of the seed of David according to the flesh.” 45 Before examining the testimonials we have now adduced, we must notice certain more remote sources of information.
12 Non-Syriac Texts of the Diatessaron.—Although Ephraem’s Syriac commentary on the Diatessaron is for the present lost, there is an Armenian version of it 46 extant in two mss. dating from about the time of Bar Salibi and our Vat. ms. 47 A Latin translation of this work, published in 1876 by Moesinger, 48 formed the main basis of Zahn’s attempt 49 to reconstruct the Diatessaron. Appendix X in Hill’s Diatessaron (pp. 334–377) contains an English translation of the texts commented on by Ephraem, made from Moesinger’s Latin, but collated with the Armenian by Professor J. Armitage Robinson, of Cambridge. A comparison of this document with our Arabic text shows a remarkable agreement in the order and contents, but just as remarkable a lack of agreement in the kind of text presented. The same phenomenon is met with when we compare our Arabic text with a document that carries us back three hundred years before the time of Isho‘dad, and therefore more than six hundred years before the Armenian mss.—the Codex Fuldensis of the Vulgate. 50 This ms. contains an arrangement of the gospel matter that its discoverer and publisher, Bishop Victor of Capua (d. 554), rightly concluded must represent the Diatessaron of Tatian, but for the text of which was apparently substituted that of the Vulgate. 51 We are now ready to weigh the testimony we have gathered. 52
13 Accretions to the Diatessaron.—The statements we are to consider are: (1) Bar Salibi’s, that Tatian’s Diatessaron began with “In the beginning was the Word”; 53 (2) Theodoret’s, that Tatian cut out the genealogies; and (3) the same writer’s, that Tatian also cut out “whatever other passages show that the Lord was born of the seed of David according to the flesh.” Of these statements 1 conflicts with the Arabic text, which begins with Mark, and the Codex Fuldensis, which begins with Luke, but agrees with the Ephraem source; the same is true of 2; while 3 conflicts with all three texts. Our limits do not admit of our discussing these points in detail. It must suffice to say (1) that, although a more careful examination at firsthand of the introductory notices in the two Arabic mss. seems needed before one can venture to propound a complete theory, a comparison of the two texts, and a consideration of the descriptions given by Ciasca and Lagarde, 54 make it almost certain that the genuine Arabic text of Ibn-at-Tayyib began with John i. 1. Similarly the first four verses of Luke (on which see also below, § 1. 6, note) were probably not in the original text of the ms. that Victor found, for they are not mentioned in the (old) table of contents. We seem thus to detect a process of gradual accretion of material drawn from the ordinary gospel text. (2) The genealogies illustrate the same process. In the Vatican ms. they form part of the text. 55 But in the Borgian ms., although they precede the Subscription, and therefore may have been already in the ninth century Syriac ms. used by Ibn-at-Tayyib, they are still placed by themselves, after a blank space, at the end of the volume, with a title of their own. 56 Here, therefore, we actually see stages of the process of accretion. (3) It is therefore possible that the same account must also be given of 3, although in this case we have no direct proof.
14 Passages Lost from the Diatessaron.—If the Diatessaron has thus been growing so as to represent the ordinary text of the canonical gospels more completely, we have also evidence that suggests that it has been at some time or times purged of certain features that are lacking in these canonical gospels. For one case of this kind see below, §4, 36, note.
15 Presentation of the Text of the Diatessaron.—We have observed already that the Latin, Armenian, and Arabic Diatessarons correspond pretty closely in subject matter and arrangement, but differ markedly in text. The Codex Fuldensis is really a ms. of the Vulgate, although the text that Victor found was probably somewhat different. The Armenian text differs materially from the ordinary Syriac version of the New Testament (the Peshitta), showing a marked connection with another type of Syriac text represented now by the Curetonian and Sinaitic (Lewis) mss. The Arabic text, on the other hand, almost systematically represents the Peshitta. The explanation of the condition of text in the Codex Fuldensis is obvious. On the other hand, the relationship of the Armenian and Arabic texts to the original Diatessaron must be determined by weighing very multifarious evidence that cannot be even cited here (see above 6 ff.). The two texts depend, as we have seen, on late mss. but all the earlier references and quotations go to show that the Armenian text 57 stands much more closely related to the original than does the Arabic.
16 Checkered History of the Diatessaron.—What use the Arabic edition of Ibn-at-Tayyib was put to when made we do not know. ‘Abd Isho‘ (d. 1318) speaks in the highest terms of Tatian’s work, saying, “…With all diligence he attended to the utmost degree to the right order of those things which were said and done by the Saviour; of his own he did not add a single saying.” 58 But the leaders of the Syrian church had not always thought so. Theodoret (loc. cit.) some nine hundred years earlier had written thus: “…Even those that follow the apostolic doctrines, not perceiving the mischief of the composition,” used “the book too simply as an abridgment.” A few years earlier Rabbula, Bishop of Edessa (d. 435), had said: 59 “Let the presbyters and deacons give heed that in all the churches there be provided and read a copy of the Distinct Gospel,” i.e., not the harmonized or mixed gospel. But obviously these men were trying to suppress traditional practice due to very different views. Theodoret (loc. cit.) found more than two hundred copies of the work “held in respect in the churches”; and the Doctrine of Addai (Edessa, third to fourth century) seems simply to identify the Diatessaron and the New Testament. 60 Outside of the Syriac speaking churches we find no signs of any such use of the Diatessaron. It would seem, therefore, that at a quite early stage the Diatessaron was very widely if not universally read in the Syriac churches, and commented on by scholars as the gospel; that in time it fell under the condemnation of some at least of the church leaders, who made violent efforts to suppress it; that it could not be suppressed; that a commentary on it was (perhaps in the fifth century 61 ) translated into Armenian; that it was still discussed by commentators, and new Syriac mss. of it made in the ninth century, and thought worth the labor of reproduction in Arabic in the beginning of the eleventh century; that mss. of the Armenian volume continued to be made down to the very end of the twelfth century, and of the Arabic edition down to the fourteenth century; but that this long life was secured at the expense of a more or less rapid assimilation of the text to that of the great Syriac Bible which from the fourth century onwards became more and more exclusively used—the Peshitta.
17 The Author of the Diatessaron.—The Diatessaron is such an impersonal work that we do not need to know very much about its compiler. 62 It will suffice here to say that he tells us himself that he was born “in the land of the Assyrians,” and brought up a heathen. After travelling in search of knowledge, he settled at Rome, where he became a pupil of Justin Martyr, professed Christianity, and wrote in Greek his Address to the Greeks, 63 translated in vol. iii. of the Ante-Nicene Christian Library. He was too independent in his attitude to maintain a permanent popularity, and after Justin’s death left Rome and returned to Mesopotamia. It was probably here that he issued in Syriac his most important work, the Diatessaron, which won such a warm place in the heart of the Syrian church. Among the Greek scholars, however, he became more and more regarded as a heretic, Encratite (ascetic), and Gnostic.
18 The Diatessaron as a Harmony.—Not very much need be said on this subject, as every reader can collect the facts for himself. In its present form the Harmony draws from all the four canonical gospels, and from very little else. Opinions differ as to whether it originally indicated the gospel from which any given piece was drawn, and some uncertainty must remain in special cases as to what gospel actually has been drawn upon. Professor G. F. Moore, in a very interesting article on the Diatessaron, 64 having counted the references in the Arabic mss., states that the Arabic text contains 50 percent of Mark, 66 percent of Luke, 76.5 percent of Matthew, and 96 percent of John. The summation of his figures gives the following result: out of a total of 3780 verses in the four gospels, the Diatessaron quotes 2769 and omits 1011. As to the order in which the whole is arranged, Moore thinks that Matthew has chiefly been followed; while Zahn regards the Fourth Gospel as normative. For a specimen of the way in which words and phrases from the different gospels are woven together, we may refer to § 52, 35 ff., and the notes thereon. In the Arabic mss., and probably in the Syriac exemplar, the work is divided into fifty-four almost equal chapters, followed by one short one—a feature that agrees well with what we have learned of the work as being of old the lectionary of the Syrian church.
19 Problems Connected with the Diatessaron.—The Diatessaron opens up a very wide field of study. A few points may be here enumerated (see also above, 8, and note there). In what language was it written? On the view favoured by an increasing majority of scholars, that it was written in Syriac, was it a translation or simply a compilation? What precisely is its relation to the Syriac versions and the “Western” text generally? Then there is its bearing on the date and formation of the canonical gospels; the phenomenon of its so long supplying the place of those gospels; the analogy it presents to the Pentateuch, according to the critical view of the origin of the latter. These and other issues make the Diatessaron an important and interesting study.
20 The Present Translation.—The work of translation has been found much more tedious than was anticipated, notwithstanding the fact that considerably more than half of it is the work of my wife, which I have simply revised with special attention to the many obscurities dealt with in the footnotes. We have, however, worked so much together that it is very doubtful whether any one could assign the various parts to their respective sources. My wife also verified the Arabic references to the gospels printed on the margin to the right of the text, 65 and prepared the Index to these references—an extremely laborious and perplexing piece of work. This Index is inserted merely for the practical purpose of enabling the reader to find any given gospel piece in the Diatessaron. When a verse is not found in the Index, an equivalent passage from some of the other gospels should be looked for. On the margin to the left of the text are indicated the pages of the Arabic text and the sections and verses in Hill’s version. 66
The aim has been to make a literal translation. As two freer translations already exist, it seemed best to incline to the side of being overliteral. If, however, features due simply to Arabic idiom have been preserved, this is an oversight. Uniformity could only have been secured by devoting a much longer time to the work than the editor was able to allow. The difficulties are due to the corrupt state of the Arabic text, 67 and to the awkward reproduction 68 or actual misunderstanding 69 of the Syriac original by the author or authors of the Arabic translation. It has been impossible to maintain consistency in dealing with these phenomena. If any rendering seem strange, it will be well to consult the Syriac versions before deciding that it is wrong. A good deal of attention, too, has to be paid to the usage of the Arabic text, which, though it has many points of contact with other Arabic versions of the gospels, e.g., the ms. described by Gildemeister (De evangg. in arab. e simp. Syr., 1865), is as yet for us (see above, 8) a distinct version, possessed of an individuality of its own, one pronounced feature being its very close adherence to its Syriac original. Another revision of the present translation, in the light of a fuller study of these features, would doubtless lead to changes both in the text and in the footnotes. The latter aim at preventing misunderstanding and giving some examples of the peculiarities of the text, and of the differences between the mss. To have dealt systematically with the text and various readings would have required much more time and space than was available. The consequence of this incompleteness has been some uncertainty at times what text to translate. As already stated (paragraphs 4 and 6), Ciasca’s printed text neither represents any one ms. nor professes to be based in its eclecticism on any systematic critical principles. On the whole Ciasca has here been followed somewhat mechanically in deciding what to exhibit in the text and what to relegate to the footnotes. As a rule conjectural emendations have not been admitted into the text except where the ms. readings would hardly bear translation. Italics in the text denote words supplied for the sake of English idiom; in the footnotes, quotations from the mss. It is to be noted that many linguistic usages said, for shortness, in the footnotes to be characteristic of the present work, i.e., as compared with ordinary Arabic, are common in Arabic versions. “Syriac versions” means the three (Pesh., Cur., Sin.), or as many of them as contain the passage in question; if the Peshitta alone is quoted, it may be assumed that Cur. and Sin. are missing or diverge.
In conclusion we may say that an effort has been made to preserve even the order of words; but it must be emphasized that it is very doubtful whether it is wise for any one to use the Arabic Diatessaron for critical purposes who is not acquainted with Arabic and Syriac. The tenses, e.g., are much vaguer in Arabic than in Greek and English, and are, moreover, in this work often accommodated to Syriac idiom. The Greek and the Revised Version have been used to determine in almost every case how the vague Arabic tenses and conjunctions should be rendered. It is therefore only where it differs from these that our translation can be quoted without investigation as giving positive evidence.
This is not a final translation. Few books have had a more remarkable literary history than the Diatessaron, and that history is by no means done. Much careful argument will yet be devoted to it, and perhaps discoveries as important as any hitherto made are yet to shed light on the problems that encircle it. If our work can help any one to take a step in advance, we shall not regret the toil.
Oxford, 21st December, 1895.
Footnotes
35:17For further explanation of the method followed see 20.
35:18See notes to § 7, 47, and § 52, 36, of the present translation.
35:19See below, 12, (2).
35:20See also below, 6, and 20.
35:21Bibl. Or., i., 619.
35:22Mai, Vet. script. nova. collect., iv., 14.
35:23cf. Zahn, Forschungen, i., 294 ff.
36:24See below, § 7, 47, note, and § 52, 36, note.
36:25See below, § 28, 43, note.
36:26See below, foot-notes, passim.
36:27The first leaf bears a more pretentious Latin inscription, quoted by Ciasca, p. vi.
36:28Can this be a misprint for 95?
36:29See below, 13.
36:30He does not state, in so many words, that the list is absolutely exhaustive.
36:31See, e.g., below, § 13, 42, note, and § 14, 43, note.
36:32See the valuable article of Guidi, “Le traduzioni degli Evangelii in arabo e in etiopico” (Atti della R. Accademia dei Lincei; Classe di Scienze Morali, Storiche e filologiche. Serie Quarta, 1888, Parte Prima—Memorie, pp. 5–38). Some of his results are briefly stated in Scrivener, A Plain Introd. to the Crit. of the N.T., 4th ed., ii., 162.
36:33cf.the foot-notes passim, e.g., § 13, 14, § 14, 24.
36:34See below, note to Subscription.
36:35See a glaring case in § 52, 11.
36:36The references to the readings of the Diatessaron in Ibn-at-Tayyib’s own commentary on the gospels (see next note) are remarkably impersonal for one who had made or was to make a translation of it.
37:37A specially important part of the general question is this, What are the mutual relations of the following: (1) a supposed version of at least Matthew and John made from the Syriac by Ibn-at-Tayyib, mentioned by Ibn-al-‘Assal in the Preface to his scholarly recension of the gospels (ms. numbered Or. 3382 in Brit. Mus., folio 384b) and used by him in determining his text; (2) the gospel text interwoven with the commentary of Ibn-at-Tayyib on the gospels, a commentary which De Slane says the author wrote in Syriac and then translated into Arabic; (3) our present work. Of mss. testifying to No. 1 we have some dating from the time of Ibn-al-‘Assal himself; of No. 2 we have, in addition to others, an eleventh-century ms. in Paris, described by De Slane (catalogue No. 85) as being “un volume dépareillé du ms. original de l’ouvrage”; of No. 3 we have of course the Vatican and Borgian mss. What is the mutual relation of these texts; were any two of them identical? The Brit. Mus. ms. of the second has many points of contact with the third, but is dated 1805 a.d. Does the older Paris ms. stand more or less closely related? Did Ibn-at-Tayyib himself really translate any or all of these texts, or did he simply select or edit them? Space does not permit us to point out, far less to discuss, the various possibilities.
37:38The text is given below in full at its proper place.
37:39Prof. Gottheil, indeed, announced in 1892 in the Journal of Biblical Literature (vol. xi., pt. i., p. 71) that he had been privately informed of the existence of a complete copy of the Syriac Diatessaron. Unfortunately, however, as he has kindly informed me, he has reluctantly come to the conclusion that the ms. in question, which is not yet accessible, is “nothing more than the commentary of Isho‘dad” mentioned in the text. A similar rumor lately circulated probably originated simply in the pamphlet of Goussen mentioned in the next note. S. Bäumer, on the other hand, in his article, “Tatians Diatessaron, seine bisher. Lit. u. die Reconstruction des Textes nach einer neuentdeckten Handschrift” (Literarischer Handweiser, 1890, 153–169) which the present writer has not been able to see, perhaps refers simply to the Borgian ms.
37:40Attention was called to these by Profs. Isaac H. Hall and R. J. H. Gottheil (Journ. of Bibl. Lit., x., 153 ff.; xi., 68 ff.); then by Prof. J. R. Harris (Contemp. Rev., Aug., 1895, p. 271 ff., and, more fully, Fragments of the Com. of Ephr. Syr. on the Diatess., London, 1895) and by Goussen (Studia Theologica, fasc. i., Lips., 1895).
37:41Prof. Harris promises an edition of this commentary.
37:42Harris, Fragments, p. 14, where the Syriac text is quoted.
37:43Bib. Or., ii., 159 f. Most of them are repeated again by Bar Hebræus (d. 1286), although some confusion is produced by his interweaving some phrases from Eusebius of Cæsarea. (Bib. Or., i., 57 f., and a longer quotation in English in Contemp. Rev., Aug., 1895, p. 274 f.)
37:44Lagarde’s statement (Nachrichten von der Königl. Gesellsch. der Wiss., etc., zu Göttingen, 1891, No. 4, p. 153) that a ms. had been discovered, appears to have been unfounded. Prof. Rahlfs of Göttingen kindly tells me that he believes this is so.
38:45Migne, Patrol. græc., tom. lxxxiii., col. 369, 372.
38:46Published at Venice in 1836.
38:47The two Armenian mss. are dated a.d. 1195.
38:48Evangelii Concordantis Expositio, facta a S. Ephraemo (Ven., 1876).
38:49Forschungen zur Geschichte des neutestamentlichen Kanons, I. Theil.
38:50Edited by Ernestus Ranke, Marb. and Lips., 1868.
38:51For other forms of the Diatessaron, of no critical importance, see S. Hemphill, The Diatessaron of Tatian (London, 1888), Appendix D and the refs. there.
38:52Further references, chiefly repetitions in one form or another of the statements we have quoted, may be found in a convenient form in Harnack, Gesch. d. altchrist. Lit. bis. Euseb., 493–496; cf. also the works mentioned by Hill (op. cit.) p. 378 f.
38:53cf. the words of Aphraates, senior contemporary of Ephraem: “As it is written in the beginning of the Gospel of our Vivifier: In the beginning was the Word.” (Patrol. Syr., pars i., tom. i., 21, lines 17–19).
38:54Nachrichten von der Königl. Gesellsch. der Wiss., etc., March 17, 1886, No. 4, p. 151 ff.
38:55See notes to § 1, 81, and § 4, 29.
38:56See note to § 55, 17.
39:57The Armenian version of Ephraem is supposed to date from the fifth century.
39:58Mai, Script. vet. nov. Coll., x., 191.
39:59Overbeck, S. Ephraemi, etc., Opera Selecta, p. 220, lines 3–5.
39:60Phillips, Doct. Add., p. 36, 15–17 [E. Tr. p. 34].
39:61Moesinger, Evang. Concord., etc., p. xi.
39:62The latest discussion of the question whether this really was Tatian is Mr. Rendel Harris’s article in the Contemp. Rev., Aug., 1895.
39:63Best ed. by Eduard Schwartz, in Texte und Untersuchungen, IV. Band, Heft 1.
39:64“Tatian’s Diatessaron and the Analysis of the Pentateuch,” Journ. of Bibl. Lit., vol. ix., 1890, pt. ii., 201–215.
40:65The refs., except where the foot-notes indicate otherwise, are to the verses of the English or Greek Bible. The numbers of the Arabic verse refs. (which follow the Vulgate and therefore in one or two passages differ from the English numbers by one) may, however, have been occasionally retained through oversight. It is only the name of the gospel that can possibly be ancient.
40:66It may be mentioned that it has been found very convenient to mark these figures on the margin of the Arabic text. An English index (that given here, or that in Hill’s volume) can then be used for the Arabic text also.
40:67e.g., § 8, 10. For a list of suggested emendations see at end of Index.
40:68e.g., § 52, 11.
40:69e.g., § 45, 33.
Introductory Notes.
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1. In the Borgian Ms.
In the name of the one God, the Father, and the Son, and the Holy Spirit, to him be the glory forever. We shall begin, with the help of God most high, the writing of the pure gospel, the blooming garden, called Diatessaron (a word meaning “fourfold”), the work compiled by Titianus the Greek out of the four evangelists—Matthew the elect, whose symbol is M, Mark the chosen, whose symbol is R, Luke the approved, whose symbol is K, and John the beloved, whose symbol is H. The work was translated from Syriac into Arabic by the excellent and learned priest Abu’l Faraj ‘Abdulla ibn-at-Tayyib, 70 may God grant him his favour. He began with the first of 71 And he said: The Beginning 72 of the Gospel of Jesus the Son of the living God. John: 73 In the beginning, etc.
2. In the Vatican ms.
In the name of the Father, and the Son, and the Holy Spirit, giver of life, the God that is one in substance in his essence, and three in persons in his attributes. The first of his Gospel is He began the first of his Gospel with Mark. And he said: The Beginning 74 of the Gospel of Jesus the Son of the living God. John: In the beginning, etc.
Footnotes
42:70The ms. here has Tabib, but the name is correctly given in the Subscription (q.v.).
42:71i.e., simply He began with.
42:72The vowel signs as printed by Ciasca imply some such construction asAnd he said as a beginning: The Gospel, etc. But the vocalisation is of course not authoritative, and a comparison with the preface in the Vatican ms. suggests the rendering given above. The word translated Beginning in the two Introductory Notes is the very word (whichever spelling be adopted) used by Ibn-at-Tayyib himself in his comments on Mark i. (at least according to the Brit. Mus. ms.), although not in the gospel text prefixed to the Comments as it now stands, or indeed in any ms. Arabic gospel in the Brit. Mus. This would seem to militate against our theory of the original form of this much-debated passage in the Introductory Notes, as indicated by the use of small type for the later inserted phrases; and the difficulty appears at first to be increased by the following words in Ibn-at-Tayyib’s comments on Mark i. (Brit. Mus. ms., fol. 190a), and some say that the Greek citation and in the Diatessaron, which Tatianus the pupil of Justianus the philosopher wrote, the quotation is not written, “Isaiah,” but, “as it is written in the prophet.” This is a remarkable statement about the Diatessaron. But the sentence is hardly grammatical. Perhaps the words printed in italics originally formed a complete sentence by themselves, possibly on the margin. If this conjecture be correct we might emend, e.g., by restoring them to the margin, and repeating the last three words or some equivalent phrase in the text. It would be interesting to know how the Paris ms. reads. See below, p. 138 (Suggested Emendations).
42:73Ciasca does not state whether the word John occurs here in the Borgian ms. or not.
42:74The vowel signs as printed by Ciasca imply some such construction asAnd he said as a beginning: The Gospel, etc. But the vocalisation is of course not authoritative, and a comparison with the preface in the Vatican ms. suggests the rendering given above. The word translated Beginning in the two Introductory Notes is the very word (whichever spelling be adopted) used by Ibn-at-Tayyib himself in his comments on Mark i. (at least according to the Brit. Mus. ms.), although not in the gospel text prefixed to the Comments as it now stands, or indeed in any ms. Arabic gospel in the Brit. Mus. This would seem to militate against our theory of the original form of this much-debated passage in the Introductory Notes, as indicated by the use of small type for the later inserted phrases; and the difficulty appears at first to be increased by the following words in Ibn-at-Tayyib’s comments on Mark i. (Brit. Mus. ms., fol. 190a), and some say that the Greek citation and in the Diatessaron, which Tatianus the pupil of Justianus the philosopher wrote, the quotation is not written, “Isaiah,” but, “as it is written in the prophet”. This is a remarkable statement about the Diatessaron. But the sentence is hardly grammatical. Perhaps the words printed in italics originally formed a complete sentence by themselves, possibly on the margin. If this conjecture be correct we might emend, e.g., by restoring them to the margin, and repeating the last three words or some equivalent phrase in the text. It would be interesting to know how the Paris ms. reads. See below, p. 138 (Suggested Emendations).
The Text of the Diatessaron.
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[Section I]
[1] 75 In the beginning was the Word, and the Word was with God, and God is the [2,3] Word. 76 This was in the beginning with God. 77 Everything was by his hand, and [4] without him not even one existing thing was made. 78 In him was life, and the life [5] is the light of men. 79 And the light shineth in the darkness, and the darkness apprehended it not.
[6] 80 81 There was in the days of Herod the king a priest whose name was Zacharias, of the family of Abijah; and his wife was of the daughters of Aaron, and her name [7] was Elizabeth. 82 And they were both righteous before God, walking in all his commands, [8] and in the uprightness of God without reproach. 83 And they had no son, for [9] Elizabeth was barren, and they had both advanced in age. 84 And while he discharged [10] [Arabic, p. 2] the duties of priest in the order of his service before God, 85 according to the custom of the priesthood it was his turn to burn incense; so he entered the [11] temple of the Lord. 86 And the whole gathering of the people were praying without at the [12] time of the incense. 87 And there appeared unto Zacharias the angel of the Lord, standing [13] at the right of the altar of incense; 88 and Zacharias was troubled when he saw him, [14] and fear fell upon him. 89 But the angel said unto him, Be not agitated, 90 Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt [15] call his name John; 91 and thou shalt have joy and gladness, and many shall rejoice [16] at his birth. 92 And he shall be great before the Lord, and shall not drink wine nor strong drink, and he shall be filled with the Holy Spirit 93 while he is in his mother’s [17] womb. 94 And he shall turn back many of the children of Israel to the Lord their [18] God. 95 And he shall go before him in the spirit, and in the power of Elijah the prophet, to turn back the heart of the fathers to the sons, and those that obey not to the knowledge 96 of the righteous; and to prepare for the Lord a perfect people. [19] 97 And Zacharias said unto the angel, How shall I know this, since I am an old man [20] and my wife is advanced in years? 98 And the angel answered and said unto him, I am Gabriel, that standeth before God; and I was sent to speak unto thee, and give [21] thee tidings of this. 99 Henceforth thou shalt be speechless, and shalt not be able to speak until the day in which this shall come to pass, because thou didst not trust [22] this my word, which shall be accomplished in its time. 100 And the people were standing [Arabic, p. 3] awaiting Zacharias, and they were perplexed at his delaying in the temple. [23] 101 And when Zacharias went out, he was not able to speak unto them: so they knew that he had seen in the temple a vision; and he made signs unto them, and [24] continued dumb. 102 And when the days of his service were completed, he departed to his dwelling.
[25] 103 And after those days Elizabeth his wife conceived; and she hid herself five [26] months, and said, 104 This hath the Lord done unto me in the days when he looked upon me, to remove my reproach from among men.
[27] 105 And 106 in the sixth month Gabriel the angel was sent from God to Galilee 107 to a [28] city called Nazareth, 108 to a virgin given in marriage to a man named Joseph, of the [29] house of David; and the virgin’s name was Mary. 109 And the angel entered unto her and said unto her, Peace be unto thee, thou who art filled with grace. Our Lord [30] is with thee, thou blessed amongst women. 110 And she, when she beheld, was agitated [31] at his word, and pondered what this salutation could be. 111 And the angel said unto [32] her, Fear not, Mary, for thou hast found favour with God. 112 Thou shalt now conceive, [33] and bear a son, and call his name Jesus. 113 This shall be great, and shall be called the Son of the Most High; and the Lord God will give him the throne of [34] David his father: and he shall rule over the house of Jacob for ever; 114 and to his [35] kingdom there shall be no end. 115 Mary said unto the angel, How shall this be to [36] me when no man hath known me? 116 The angel answered and said unto her, The [Arabic, p. 4] Holy Spirit will come, and the power of the Most High shall rest upon thee, and therefore shall he that is born of thee be pure, and shall be called the Son [37] of God. 117 And lo, Elizabeth thy kinswoman, she also hath conceived a son in her old [38] age; and this is the sixth month with her, her that is called barren. 118 For nothing is [39] difficult for God. 119 Mary said, Lo, I am the handmaid of the Lord; let it be unto me according unto thy word. And the angel departed from her.
[40] 120 And then Mary arose in those days and went in haste into the hill country, 121 to a 122 [41] city of Judah; 123 and entered into the house of Zacharias, and asked for the health of [42] Elizabeth. 124 And when Elizabeth heard the salutation of Mary, the babe leaped in [43] her womb. 125 And Elizabeth was filled with the Holy Spirit; and cried with a loud voice and said unto Mary, Blessed art thou amongst women, and blessed is the [44] fruit that is in thy womb. 126 Whence have I this privilege, that the mother of my [45] Lord should come unto me? 127 When the sound of thy salutation reached my ears, [46] with great joy rejoiced the babe in my womb. 128 And blessed is she who believed [47] that what was spoken to her from the Lord would be fulfilled. 129 And Mary said,
My soul doth magnify the Lord,
[48] 130 And my spirit hath rejoiced in God my Saviour,
[49] 131 Who hath looked upon the low estate of his handmaiden:
Lo, henceforth, all generations 132 shall pronounce blessing on me.
[50] 133 For 134 he hath done great things for me, who is mighty,
And holy is his name.
[51] 135 And his mercy embraceth them who fear him,
Throughout the ages and the times.
[52] [Arabic, p. 5] 136 He wrought the victory with his arm,
And scattered them that prided themselves in their opinions.
[53] 137 He overthrew them that acted haughtily from their thrones,
And raised the lowly.
[54] 138 He satisfied with good things the hungry,
And left the rich without anything.
[55] 139 He helped Israel his servant,
And remembered his mercy
[56] 140 (According as he spake with our fathers)
Unto Abraham and unto his seed for ever.
[57] 141 And Mary abode with Elizabeth about three months, and returned unto her house.
[58, 59] 142 And Elizabeth’s time of delivery was come; and she brought forth a son. 143 And her neighbours and kinsfolk heard that God had multiplied his mercy towards her; [60] and they rejoiced with her. 144 And when 145 it was the eighth day, they came to circumcise the child, and called him Zacharias, calling him by the name of his father. [61] 146 And his mother answered and said unto them, Not so; but he shall be called John. [62] 147 And they said unto her, There is no man of thy kindred that is called by this name. [63, 64] 148 And they made signs to his father, saying, How dost thou wish to name him? 149 And he asked for a tablet, and wrote and said, His name is John. And every one wondered. [65] 150 And immediately his mouth was opened, and his tongue, and he spake and [66] praised God. 151 And fear fell on all their neighbours: and this was spoken of 152 in all [67] the mountains of Judah. 153 And all who heard pondered in their hearts and said, What shall this child be? And the hand of the Lord was with him.
[68] 154 And Zacharias his father was filled with the Holy Spirit, and prophesied and said,
[69] 155 Blessed is the Lord, the God of Israel,
Who hath cared for his people, and wrought for it salvation;
[70] 156 And hath raised for us the horn of salvation
[Arabic, p. 6] In the house of David his servant
[71] 157 (As he spake by the mouth of his holy prophets from eternity),
[72] 158 That he might save us from our enemies,
And from the hand of all them that hate us.
[73] 159 And he hath performed his mercy towards our fathers,
And remembered his holy covenants,
[74] 160 And the oath which he sware unto Abraham our father,
[75] 161 That he would give us deliverance from the hand of our enemies,
And without fear we shall 162 serve before him
[76] 163 All our days with equity and righteousness.
[77] 164 And as for thee, O child, prophet of the Most High shalt thou be called.
Thou shalt go forth before the face of the Lord to prepare his way,
[78] 165 To give the knowledge of salvation 166 unto his people,
For the forgiveness of their sins,
[79] 167 Through the mercy of 168 the compassion of our God,
With which he careth for 169 us, to appear 170 from on high
[80] 171 To give light to them that sit in darkness and under the shadow of death,
And to set straight our feet in the way of peace.
[81] 172 And the child grew and became strong in the spirit, and abode in the desert until the time of his appearing unto the children of Israel.
Footnotes
43:75John i. 1.
43:76John i. 2.
43:77John i. 3.
43:78John i. 4.
43:79John i. 5.
43:80On the margin of the Vatican ms., fol. 1a, are written by a later hand these words, The first of his Gospel. The first of the Evangel (is) the Gospel of Luke; followed by the text of the first four verses of Luke, and that in turn by the words, Four complete Gospels, Matthew, and Mark, and Luke, and John. See Ciasca’s Essay, cited above (Introduction, 5), p. 468.
43:81Luke i. 5.
43:82Luke i. 6.
43:83Luke i. 7.
43:84Luke i. 8.
43:85Luke i. 9.
43:86Luke i. 10.
43:87Luke i. 11.
43:88Luke i. 12.
43:89Luke i. 13.
43:90This word is constantly recurring in the sense of fear.
43:91Luke i. 14.
43:92Luke i. 15.
43:93Everywhere, except in the introductory notes, the Arabic is the Spirit of Holiness, as in the Arabic versions.
43:94Luke i. 16.
43:95Luke i. 17.
43:96See § 28, 17, note.
43:97Luke i. 18.
43:98Luke i. 19.
43:99Luke i. 20.
43:100Luke i. 21.
43:101Luke i. 22.
43:102Luke i. 23.
43:103Luke i. 24.
43:104Luke i. 25.
43:105Luke i. 26.
43:106The Vat. ms. has over this verse, The second section, from the Gospel of Luke, i.e., as divided in the Syriac and Arabic versions.
43:107The Borgian ms. omits to Galilee.
43:108Luke i. 27.
43:109Luke i. 28.
44:110Luke i. 29.
44:111Luke i. 30.
44:112Luke i. 31.
44:113Luke i. 32.
44:114Luke i. 33.
44:115Luke i. 34.
44:116Luke i. 35.
44:117Luke i. 36.
44:118Luke i. 37.
44:119Luke i. 38.
44:120Luke i. 39.
44:121Vat. ms., like that described by Gildemeister (see Introduction, 20) has into Galilee (cf. § 8, 10, note).
44:122Lit. the, a form due to Syriac influence (cf. § ii. 12, and passim).
44:123Luke i. 40.
44:124Luke i. 41.
44:125Luke i. 42.
44:126Luke i. 43.
44:127Luke i. 44.
44:128Luke i. 45.
44:129Luke i. 46.
44:130Luke i. 47.
44:131Luke i. 48.
44:132The Arabic word ordinarily means tribe or nation, but in this work it regularly represents the Syriac word used in the N.T. for generation.
44:133Luke i. 49.
44:134The Arabic would naturally be rendered, the blessing on me, That; but a number of passages in this work seem to justify the rendering given in the text (cf., e.g., § 46, 54, and especially § 15, 40).
44:135Luke i. 50.
44:136Luke i. 51.
44:137Luke i. 52.
44:138Luke i. 53.
44:139Luke i. 54.
44:140Luke i. 55.
44:141Luke i. 56.
44:142Luke i. 57.
44:143Luke i. 58.
44:144Luke i. 59.
44:145The text is indistinct in the Vat. ms. The reading seems to be conflate, the doublets being when it was, which is the reading of Ibn-at-Tayyib’s Commentary, and on.
44:146Luke i. 60.
44:147Luke i. 61.
44:148Luke i. 62.
44:149Luke i. 63.
44:150Luke i. 64.
44:151Luke i. 65.
44:152Lit. described (cf. § ii. 46).
45:153Luke i. 66.
45:154Luke i. 67.
45:155Luke i. 68.
45:156Luke i. 69.
45:157Luke i. 70.
45:158Luke i. 71.
45:159Luke i. 72.
45:160Luke i. 73.
45:161Luke i. 74.
45:162Or, should.
45:163Luke i. 75.
45:164Luke i. 76.
45:165Luke i. 77.
45:166Here and elsewhere the Arabic translator uses life and live and give life, as in Syriac, for salvation, etc.
45:167Luke i. 78.
45:168Borg. ms. has and for of.
45:169The word used in the Peshitta means visit, either in the sense of caring for or in that of frequenting. See § 24, 29.
45:170So Borg. ms. The Vat. ms. is very indistinct. Lagarde (see Introduction, 13, note), quoting Guidi, prints Whereby there visiteth us the manifestation from on high. The difference in Arabic is in a single stroke.
45:171Luke i. 79.
45:172Luke i. 80.
Section II.
[1] [Arabic, p. 7] 173 Now 174 the birth of Jesus the Messiah was on this wise: In the time when his mother was given in marriage to Joseph, before they came together, [2] she was found with child of the Holy Spirit. 175 And Joseph her husband was a just man and did not wish to expose her, and he purposed to put her away secretly. [3] 176 But when he thought of this, the angel of the Lord appeared unto him in a dream, and said unto him, Joseph, son of David, fear not to take Mary thy wife, for that [4] which is begotten 177 in her is of the Holy Spirit. 178 She shall bear a son, and thou shalt [5] call his name Jesus, and he shall save 179 his people from their sins. 180 And all this was that the saying from the Lord by the prophet might be fulfilled:
[6] 181 Behold, the virgin shall conceive, and bear a son,
And they shall call his name Immanuel,
[7] which is, being interpreted, With us is our God. 182 And when Joseph arose from his [8] sleep, he did as the angel of the Lord commanded him, and took his wife; 183 and knew her not until she brought forth her firstborn son.
[9] 184 And in those days there went forth a decree from Augustus Cæsar that all the [10] people of his dominion 185 should be enrolled. 186 This first enrolment was 187 while Quirinius [11, 12] was governor of Syria. 188 And every man went to be enrolled in his city. 189 And Joseph went up also from Nazareth, a city of Galilee, to Judæa, to the city of David [13] which is called Bethlehem (for he was of the house of David and of his tribe), 190 with [14] [Arabic, p. 8] Mary his betrothed, she being with child, to be enrolled there. 191 And while [15] she was there the days for her being delivered were accomplished. 192 And she brought forth her firstborn son; and she wrapped him in swaddling cloths and laid him in a manger, because there was no place for them where they were staying.
[16] 193 And there were in that region shepherds abiding, keeping their flock in the watch [17] of the night. 194 And behold, the angel of God came unto them, and the glory of the [18] Lord shone upon them; and they were greatly terrified. 195 And the angel said unto them, Be not terrified; for I bring you tidings of great joy which shall be to the [19] whole world; 196 there is born to you this day a Saviour, which is the Lord the Messiah, [20] in the city of David. 197 And this is a sign for you: ye shall find a babe wrapped [21] in swaddling cloths and laid in a manger. 198 And there appeared with the angels suddenly many heavenly forces praising 199 God and saying,
[22] 200 Praise be to God in the highest,
And on the earth peace, and good hope to men.
[23] 201 And when the angels departed from them to heaven, the shepherds spake to one another and said, We will go to Bethlehem and see this word which hath been, as [24] the Lord made known unto us. 202 And they came with haste, and found Mary and [25] Joseph, and the babe laid in a manger. 203 And when they saw, they reported the word [26] which was spoken to them about the child. 204 And all that heard wondered at the [27] description which the shepherds described 205 to them. 206 But Mary kept these 207 sayings [28] and discriminated 208 them in her heart. 209 And those shepherds returned, magnifying and praising God for all that they had seen and heard, according as it was described unto them.
[29] [Arabic, p. 9] 210 And when eight days were fulfilled that the child should be circumcised, his name was called Jesus, being that by which he was called by the angel before his conception in the womb.
[30] 211 And when the days of their purification according to the law of Moses were [31] completed, they took him up to Jerusalem to present him before the Lord 212 (as it is written in the law of the Lord, Every male opening the womb shall be called the [32] holy thing of the Lord), 213 and to give a sacrificial victim as it is said in the law of [33] the Lord, A pair of doves or two young pigeons. 214 And there was in Jerusalem a man whose name was Simeon; and this man was upright and pious, and expecting [34] the consolation of Israel; and the Holy Spirit was upon him. 215 And it had been said unto him by the Holy Spirit, that he should not see death till he had seen with [35] his eyes the Messiah 216 of the Lord. 217 And this man came by the Spirit to the temple; and at the time when his parents brought in the child Jesus, that they might [36] present for him a sacrifice, as it is written in the law, 218 he bare him in his arms and praised God and said,
[37] 219 Now loosest thou the bonds of thy servant, O Lord, in peace, 220
According to thy saying;
[38] 221 For mine eye hath witnessed thy mercy,
[39] 222 Which thou hast made ready because of the whole world;
[40] 223 A light for the unveiling 224 of the nations,
And a glory to thy people Israel.
[41] 225 And Joseph and his mother were marvelling at the things which were being said [42] concerning him. 226 And Simeon blessed them and said to Mary his mother, Behold, he is set for the overthrow and rising of many in Israel; and for a sign of contention; [43] 227 and a spear 228 shall pierce 229 through thine own soul; that the thoughts of the [44] [Arabic, p. 10] hearts of many may be revealed. 230 And Anna the prophetess, the daughter of Phanuel, of the tribe of Asher, was also advanced in years (and she dwelt [45] with her husband seven years from her virginity, 231 and she remained a widow about eighty-four years); and she left not the temple, and served night and day with [46] fasting and prayer. 232 And she also rose in that hour and thanked the Lord, and she [47] spake of him with every one who was expecting the deliverance of Jerusalem. 233 And when they had accomplished everything according to what is in the law of the Lord, they returned to Galilee, to Nazareth their city.
Footnotes
45:173Matt. i. 18.
45:174This is preceded in Vat. ms. by the genealogy, Matt. i. 1-17 (see Introduction, 13), with the marginal note The Beginning of the Gospel of Matthew. (Lagarde, op. cit., 1886, p. 154.) The text presents nothing worthy of note in this place except that verse 16, construed on the same principle as the preceding verses, to which, except in the words printed in italics, it is strictly parallel in construction, reads thus: “Jacob begat Joseph, the husband of Mary, who of her begat Jesus, the Messiah” (cf. the remarkable reading of Sin. Syriac). As it stands, this is the only possible interpretation of the words, for who is masculine. But a mistake in the gender of a relative pronoun is very common in Arabic among illiterate people, while in Syriac there is, to begin with, no distinction. If then we correct the relative, who of her will become of whom (fem.), and begat will of course be construed as passive. We thus get the text followed in Ibn-at-Tayyib’s Commentary, the ordinary reading of the Peshitta, of whom was born Jesus.
45:175Matt. i. 19.
45:176Matt. i. 20.
45:177The Arabic might even more naturally be rendered born, thus giving us the reading that Isho‘dad tells us was that of the Diatessaron (Harris, Fragments, p. 16 f.); but throughout the whole genealogy (see § 1, 81, note) this word has been used by the Vat. ms. in the sense of begat. Here the Borg. ms. has of her for in her; but Ibn-at-Tayyib in his Commentary discusses why Matthew wrote in and not of.
45:178Matt. i. 21.
45:179cf. § 1, 78.
45:180Matt. i. 22.
45:181Matt. i. 23.
45:182Matt. i. 24.
45:183Matt. i. 25a.
45:184Luke ii. 1.
46:185The Arabic expression is clearly meant to represent that used in the Peshitta.
46:186Luke ii. 2.
46:187This is the most natural meaning of the Arabic sentence; which, however, is simply a word-for-word reproduction.
46:188Luke ii. 3.
46:189Luke ii. 4.
46:190Luke ii. 5.
46:191Luke ii. 6.
46:192Luke ii. 7.
46:193Luke ii. 8.
46:194Luke ii. 9.
46:195Luke ii. 10.
46:196Luke ii. 11.
46:197Luke ii. 12.
46:198Luke ii. 13.
46:199The Arabic represents Syr. idiom.
46:200Luke ii. 14.
46:201Luke ii. 15.
46:202Luke ii. 16.
46:203Luke ii. 17.
46:204Luke ii. 18.
46:205cf. § 1, 66, note.
46:206Luke ii. 19.
46:207Borg. ms. inserts all above the line, after these. The meaning ought then to be, these things, namely, all the sayings.
46:208The Arab. might mean set them apart; but the Syriac is against this.
46:209Luke ii. 20.
46:210Luke ii. 21.
46:211Luke ii. 22.
46:212Luke ii. 23.
46:213Luke ii. 24.
46:214Luke ii. 25.
46:215Luke ii. 26.
46:216Or, anointed.
46:217Luke ii. 27.
46:218Luke ii. 28.
46:219Luke ii. 29.
46:220For order cf. (in part) Sin. Syriac.
46:221Luke ii. 30.
46:222Luke ii. 31.
46:223Luke ii. 32.
46:224i.e., becoming manifest.
46:225Luke ii. 33.
46:226Luke ii. 34.
46:227Luke ii. 35.
46:228So also in Syriac versions and the quotation of Isho’dad from Ephraem (Harris, Fragments, p. 34), but not the Armenian version.
46:229The Arabic sides with the Peshitta and Ibn-at-Tayyib’s Commentary, against the remarkable reading of Sin. supported by Isho’dad, as in last note (Syriac text), and the Armenian in Hill, p. 336. See now also The Guardian, Dec. 18, 1895.
47:230Luke ii. 36.
47:231Luke ii. 37.
47:232Luke ii. 38.
47:233Luke ii. 39.
Section III.
[1, 2] 234 And after that, 235 the Magi came from the east to Jerusalem, 236 and said, Where is the King of the Jews which was born? We have seen his star in the east, and have [3] come to worship him. 237 And Herod the king heard, and he was troubled, and all [4] Jerusalem with him. 238 And he gathered all the chief priests and the scribes of the [5] people, and asked them in what place 239 the Messiah should be born. 240 They said, In Bethlehem of Judæa: thus it is written in the prophet,
[6] 241 Thou also, Bethlehem of Judah,
Art not contemptible among the kings of Judah:
From thee shall go forth a king,
And he shall be a shepherd to my people Israel.
[7] 242 Then Herod called the Magi secretly, and inquired of them the time at which [8] the star appeared to them. 243 And he sent them to Bethlehem, and said unto them, Go and search about the child diligently; and when ye have found him, come and [9] make known to me, that I also may go and worship him. 244 And they, when they [Arabic, p. 11] heard the king, departed; and lo, the star which they had seen in the east went before them, until it came and stood above the place where the child [10, 11] was. 245 And when they beheld the star, they rejoiced with very great joy. 246 And they entered the house and beheld the child with Mary his mother, and fell down worshipping him, and opened their saddle-bags and offered to him offerings, gold and [12] myrrh and frankincense. 247 And they saw in a dream 248 that they should not return to Herod, and they travelled by another way in going to their country.
[13] 249 And when they had departed, the angel of the Lord appeared in a dream to Joseph, and said unto him, Rise, take the child and his mother, and flee into Egypt, and be thou there until I speak to thee; for Herod is determined to seek the child [14] to slay him. 250 And Joseph arose and took the child and his mother in the night, and [15] fled into Egypt, 251 and remained in it until the time of the death of Herod: that that might be fulfilled which was said by the Lord in the prophet, which said, From [16] Egypt did I call my son. 252 And Herod then, when he saw that he was mocked of the Magi, was very angry, and sent and killed all the male children which were in Bethlehem and all its borders, from two years old and under, according to the time [17] which he had inquired from the Magi. 253 Then was fulfilled the saying in Jeremiah the prophet, which said,
[18] 254 A voice was heard in Ramah,
Weeping and much lamentation;
Rachel weeping 255 for her children,
And not willing to be consoled for their loss.
[19] 256 But when Herod the king died, the angel of the Lord appeared in a dream to [20] Joseph in Egypt, 257 and said unto him, Rise and take the child and his mother, and [Arabic, p. 12] go into the land of Israel; for they have died who sought the child’s life. [21] 258 And Joseph rose and took the child and his mother, and came to the land [22] of Israel. 259 But when he heard that Archelaus had become king over Judæa instead of Herod his father, he feared to go thither; and he saw in a dream that he should [23] go into the land of Galilee, 260 and that he should abide in a city called Nazareth: that the saying in the prophet might be fulfilled, that he should be called a Nazarene.
[24] 261 And the child grew, and became strong in spirit, becoming filled with wisdom; and the grace of God was upon him.
[25] 262 And his kinsfolk 263 used to go every year to Jerusalem at the feast of the passover. [26] 264 And when he was twelve years old, they went up according to their custom, [27] to the feast. 265 And when the days were accomplished, they returned; and the child [28] Jesus remained in Jerusalem, and Joseph and his mother knew not: 266 and they supposed that he was with the children of their company. And when they had gone one day’s journey, they sought him beside their people and those who knew them, [29] and they found him not; 267 so they returned to Jerusalem and sought him again. [30] 268 And after three days they found him in the temple, sitting in the midst of the teachers, [31] hearing them and asking them questions; 269 and all who heard him wondered at [32] his wisdom and his words. 270 And when they saw him they wondered, and his mother said unto him, My son, why hast thou dealt with us thus? behold, I and thy father [33] have been seeking for thee with much anxiety. 271 And he said unto them, Why were [34] ye seeking me? know 272 ye not that I must be in the house of my Father? 273 And they [35] understood not the word which he spake unto them. 274 And he went down with them, and came to Nazareth; and he was obedient to them: and his mother used to keep all these sayings in her heart.
[36] [Arabic, p. 13] 275 And Jesus grew in his stature and wisdom, and in grace with God and men.
[37] 276 And in the fifteenth year of the reign of Tiberius Cæsar, when Pontius Pilate was governor in Judæa, and one of the four rulers, Herod, in Galilee; and Philip his brother, one of the four rulers, in Ituræa and in the district of Trachonitis; and [38] Lysanias, one of the four rulers, in Abilene; 277 in the chief-priesthood of Annas and Caiaphas, the command 278 of God went forth to John the son of Zacharias in the [39] desert. 279 And he came into all the region which is about Jordan, proclaiming the [40] baptism of repentance unto 280 the forgiveness of sins. 281 And he was preaching in the [41] wilderness of Judæa, and saying, 282 Repent ye; the kingdom of heaven is come near. [42] 283 This is he that was spoken of in Isaiah the prophet,
The voice which crieth in the desert,
[43] 284 Prepare ye the way of the Lord,
And make straight in the plain, paths for our God.
[44] 285 All the valleys shall become filled,
And all the mountains and hills shall become low;
And the rough shall become plain, And the difficult place, easy;
[45] 286 And all flesh shall see the salvation 287 of God.
[46] 288 This man came to bear witness, that he might bear witness to the light, that [47] every man might believe through his mediation. 289 He was not the light, but that he [48] might bear witness to the light, 290 which was the light of truth, that giveth light to [49] every man coming into the world. 291 He was in the world, and the world was made [50] by him, and the world knew [51] him not. 292 He came unto his own, and his own received him not. 293 And those who received him, to them gave he the power 294 that they might [52] be sons of God,—those which believe in his name: 295 which were born, not of blood, [53] nor of the will of the flesh, nor of the will of a man, but of God. 296 And the Word became flesh, and took up his abode among us; and we saw his glory as the glory [54] of the only Son from the Father, which is full of grace and equity. 297 298 John bare witness [Arabic, p. 14] of him, and cried, and said, This is he that I said cometh after me and [55] was before me, because he was before me. 299 300 And of his fullness received [56] we all grace for grace. 301 For the law was given through the mediation of Moses, but truth and grace were 302 through Jesus Christ.
Footnotes
47:234Matt. ii. 1b.
47:235On the substitution of this general phrase for Matt. ii. 1a, see the remarks of Harris in Fragments, etc., p. 37 ff.
47:236Matt. ii. 2.
47:237Matt. ii. 3.
47:238Matt. ii. 4.
47:239This periphrasis for where is very characteristic of this work.
47:240Matt. ii. 5.
47:241Matt. ii. 6.
47:242Matt. ii. 7.
47:243Matt. ii. 8.
47:244Matt. ii. 9.
47:245Matt. ii. 10.
47:246Matt. ii. 11.
47:247Matt. ii. 12.
47:248So in later Arabic and some Arabic versions. According to classical usage the word means sleep.
47:249Matt. ii. 13.
47:250Matt. ii. 14.
47:251Matt. ii. 15.
47:252Matt. ii. 16.
47:253Matt. ii. 17.
47:254Matt. ii. 18.
47:255Or, is weeping, and so in next line is not willing.
47:256Matt. ii. 19.
47:257Matt. ii. 20.
47:258Matt. ii. 21.
47:259Matt. ii. 22.
48:260Matt. ii. 23.
48:261Luke ii. 40.
48:262Luke ii. 41.
48:263A general word (cf. Syr. versions).
48:264Luke ii. 42.
48:265Luke ii. 43.
48:266Luke ii. 44.
48:267Luke ii. 45.
48:268Luke ii. 46.
48:269Luke ii. 47.
48:270Luke ii. 48.
48:271Luke ii. 49.
48:272Or, knew.
48:273Luke ii. 50.
48:274Luke ii. 51.
48:275Luke ii. 52.
48:276Luke iii. 1.
48:277Luke iii. 2.
48:278There is a very rare use of this Arabic word in the Hebrew sense of saying.
48:279Luke iii. 3.
48:280So Vat. ms. The Borg. ms. has with.
48:281Matt. iii. 1b.
48:282Matt. iii. 2.
48:283Matt. iii. 3a.
48:284Luke iii. 4b.
48:285Luke iii. 5.
48:286Luke iii. 6.
48:287See note on § 1, 78.
48:288John i. 7.
48:289John i. 8.
48:290John i. 9.
48:291John i. 10.
48:292John i. 11.
48:293John i. 12.
48:294Or, authority.
48:295John i. 13.
48:296John i. 14.
48:297In Syr. this word also means truth.
48:298John i. 15.
48:299Or, earlier than I.
48:300John i. 16.
48:301John i. 17.
48:302i.e., came to be.
Section IV.
[1] 303 No man hath seen God at any time; the only Son, God, 304 which is in the bosom of his Father, he hath told of him.
[2] 305 And this is the witness of John when the Jews sent to him from Jerusalem priests [3] and Levites to ask him, Who art thou? 306 And he acknowledged, and denied not; [4] and he confessed that he was not the Messiah. 307 And they asked him again, What then? Art thou Elijah? And he said, I am not he. Art thou a prophet? He [5] said, No. 308 They said unto him, Then who art thou? that we may answer them that [6] sent us. What sayest thou of thyself? 309 And he said, I am the voice that crieth in [7] the desert, Repair ye the way of the Lord, as said Isaiah the prophet. 310 And they [8] that were sent were from 311 the Pharisees. 312 And they asked him and said unto him, Why baptizest thou now, when thou art not the Messiah, nor Elijah, nor a prophet? [9] 313 John answered and said unto them, I baptize with 314 water: among you is standing [10] one whom ye know not: 315 this is he who I said cometh after me and was before [11] me, the latchets of whose shoes I am not worthy to unloose. 316 And that was in Bethany beyond Jordan, where John was baptizing.
[12] 317 Now John’s raiment was camel’s hair, and he was girded with skins, and his food [13] [Arabic, p. 15] was of locusts and honey of the wilderness. 318 319 Then went out unto him the people of Jerusalem, and all Judæa, and all the region which is about the [14, 15] Jordan; 320 and they were baptized of him in the river Jordan, confessing their sins. 321 But when he saw many of the Pharisees 322 and Sadducees 323 coming to be baptized, he said unto them, Ye children of vipers, who hath led you to flee from the wrath to come? [16, 17] 324 Do now the fruits which are worthy of repentance; 325 and think and say not within yourselves, We have a father, even Abraham; for I say unto you, that God is able to [18] raise up of these stones children unto Abraham. 326 Behold, the axe hath been laid at the roots of the trees, and so every tree that beareth not good fruit shall be taken and [19] cast into the fire. 327 And the multitudes were asking him and saying, What shall we do? [20] 328 He answered and said unto them, He that hath two tunics shall 329 give to him that [21] hath not; and he that hath food shall 330 do likewise. 331 And the publicans also came [22] to be baptized, and they said unto him, Teacher, what shall we do? 332 He said unto [23] them, Seek not more than what ye are commanded to seek. 333 And the servants 334 of the guard asked him and said, And we also, what shall we do? He said unto them, Do not violence to any man, nor wrong him; and let your allowances satisfy you.
[24] 335 And when the people were conjecturing about John, and all of them thinking [25] in their hearts whether he were haply 336 the Messiah, 337 John answered and said unto them, I baptize you with water; there cometh one after me who is stronger than I, the latchets of whose shoes I am not worthy to loosen; he will baptize you with the [26] Holy Spirit and fire: 338 who taketh the fan in his hand to cleanse his threshing-floors, [Arabic, p. 16] and the wheat he gathereth into his garners, while the straw he shall burn in fire which can 339 not be put out.
[27] 340 And other things he taught and preached among the people.
[28] 341 Then came Jesus from Galilee to the Jordan to John, to be baptized of him. [29] 342 And Jesus was about thirty years old, and it was supposed that he was the son of [30] Joseph. 343 344 And John saw Jesus coming unto him, and said, This is the Lamb of [31] God, that taketh on itself the burden of the sins of the world! 345 This is he concerning whom I said, There cometh after me a man who was before me, because he was [32] before me. 346 347 And I knew him not; but that he should be made manifest to Israel, [33] for this cause came I to baptize with water. 348 And John was hindering him and [34] saying, I have need of being baptized by thee, and comest thou to me? 349 Jesus answered him and said, Suffer this now: thus it is our duty to fulfill all righteousness. [35] Then he suffered him. 350 And when all the people were baptized, Jesus also [36] was baptized. 351 And immediately he went up out of the water, and heaven opened [37] [Arabic, p. 17] to him, 352 353 and the Holy Spirit descended upon him in the similitude of the [38] body of a dove; 354 and lo, a voice from heaven, saying, This is my beloved [39] Son, in whom I am well pleased. 355 And John bare witness and said, I beheld the [40] Spirit descend from heaven like a dove; and it abode upon him. 356 But I knew him not; but he that sent me to baptize with water, he said unto me, Upon whomsoever thou shalt behold the Spirit descending and lighting upon him, the same is he that [41] baptizeth with the Holy Spirit. 357 And I have seen and borne witness that this is the Son of God.
[42, 43] 358 And Jesus returned from the Jordan, filled with the Holy Spirit. 359 And immediately the Spirit took him out into the wilderness, to be tried of the devil; 360 361 and he [44] was with the beasts. 362 And he fasted forty days and forty nights. 363 And he ate nothing [45] in those days, and at the end of them he hungered. 364 And the tempter came and said unto him, If thou art the Son of God, speak, and these stones shall become [46] bread. 365 He answered and said, It is written, Not by bread alone shall man live, but [47] by every word that proceedeth out of the mouth of God. 366 Then the devil 367 brought [48] him to the holy city, and set him on the pinnacle of the temple, 368 and said unto him, If thou art the Son of God, cast thyself down: for it is written,
He shall give his angels charge concerning thee:
And they shall take thee on their arms,
So that thy foot shall not stumble against a stone.
[49] 369 Jesus said unto him, And 370 it is written also, Thou shalt not tempt the Lord thy [50] God. 371 And the devil 372 took him up to a high mountain, and shewed him all the kingdoms [51] [Arabic, p. 18] of the earth, and their glory, in the least time; 373 and the devil 374 said unto him, To thee will I give all this dominion, and its glory, which is delivered to [52] me that I may give it to whomsoever I will. 375 If then thou wilt worship before me, all of it shall be thine.
Footnotes
49:303John i. 18.
49:304cf. Peshitta, etc. (not Cur.); cf. also Gildemeister, op. cit., p. 29, on Luke ix. 20.
49:305John i. 19.
49:306John i. 20.
49:307John i. 21.
49:308John i. 22.
49:309John i. 23.
49:310John i. 24.
49:311Lit. from the side of.
49:312John i. 25.
49:313John i. 26.
49:314Or, in.
49:315John i. 27.
49:316John i. 28.
49:317Matt. iii. 4.
49:318On the original Diatessaron reading, honey and milk of the mountains, or, milk and honey of the mountains, which latter Ibn-at-Tayyib cites in his Commentary (folio 44b, 45a) as a reading, but without any allusion to the Diatessaron, see, e.g., now Harris, Fragments of the Com. of Ephr. Syr. upon the Diat. (London, 1895), p. 17 f.
49:319Matt. iii. 5.
49:320Matt. iii. 6.
49:321Matt. iii. 7.
49:322The translator uses invariably an Arabic word (name of a sect) meaning Separatists.
49:323Lit. Zindiks, a name given to Persian dualists and others.
49:324Matt. iii. 8.
49:325Matt. iii. 9.
49:326Matt. iii. 10.
49:327Luke iii. 10.
49:328Luke iii. 11.
49:329Grammar requires this rendering, but solecisms in this kind of word are very common, and in this work (e.g., § 48, 21) the jussive particle is sometimes omitted. We should therefore probably render let him give, let him do, etc.
49:330Grammar requires this rendering, but solecisms in this kind of word are very common, and in this work (e.g., § 48, 21) the jussive particle is sometimes omitted. We should therefore probably render let him give, let him do, etc.
49:331Luke iii. 12.
49:332Luke iii. 13.
49:333Luke iii. 14.
49:334cf. Peshitta, where the word has its special meaning, soldiers.
49:335Luke iii. 15.
49:336Our translator constantly uses this Arabic word (which we render haply, or, can it be? or, perhaps, etc.) to represent the Syriac word used in this place. The latter is used in various ways, and need not be interrogative, as our translator renders it (cf. especially § 17, 6).
49:337Luke iii. 16.
49:338Luke iii. 17.
49:339Or, shall.
49:340Luke iii. 18.
49:341Matt. iii. 13.
49:342Luke iii. 23a.
49:343The Vat. ms. here gives the genealogy (Luke iii. 23-38), of which we shall quote only the last words: the son of Adam; who (was) from God. If this were not the reading of the Peshitta (against Sin.) and Ibn-at-Tayyib’s Commentary, one might explain from as a corruption of the Arabic son of, the words being very similar. On the Borg. ms. see § 55, 17, note.
49:344John i. 29.
49:345John i. 30.
50:346cf. § 3, 54, note.
50:347John i. 31.
50:348Matt. iii. 14.
50:349Matt. iii. 15.
50:350Luke iii. 21b.
50:351Matt. iii. 16b.
50:352For the statement of Isho’dad (see above, Introduction, 10), “And straightway, as the Diatessaron testifieth, light shone forth,” etc., see Harris, Fragments, etc., p. 43 f.
50:353Luke iii. 22a.
50:354Matt. iii. 17.
50:355John i. 32.
50:356John i. 33.
50:357John i. 34.
50:358Luke iv. 1a.
50:359Mark i. 12.
50:360Lit. calumniator.
50:361Mark i. 13b.
50:362Matt. iv. 2a.
50:363Luke iv. 2b.
50:364Matt. 4:2, 3.
50:365Matt. iv. 4.
50:366Matt. iv. 5.
50:367Lit. calumniator.
50:368Matt. iv. 6.
50:369Matt. iv. 7.
50:370Borg. ms. omits and.
50:371Luke iv. 5.
50:372Lit. backbiter, a different word from that used above in § 4, 43, 47.
50:373Luke iv. 6.
50:374Lit. backbiter, a different word from that used above in § 4, 43, 47.
50:375Luke iv. 7.
Section V.
[1] 376 Jesus answered and said unto him, Get thee hence, Satan: for it is written, Thou [2] shalt worship the Lord thy God, and him alone shalt thou serve. 377 And when the [3] devil 378 had completed all his temptations, he departed from him for a season. 379 And behold, the angels drew near and ministered unto him.
[4, 5] 380 And next day John was standing, and two of his disciples; 381 and he saw Jesus as [6] he was walking, and said, Behold, the Lamb of God! 382 And his two disciples heard [7] him saying this, 383 and they followed Jesus. 384 And Jesus turned and saw them coming after him, and said unto them, What seek ye? They said unto him, Our master, [8] where art thou staying? 385 And he said unto them, Come and see. And they came and saw his place, and abode with him that day: and it was about the tenth hour. [9] 386 One of the two which heard from 387 John, and followed Jesus, was Andrew the [10] brother of Simon. 388 And he saw first Simon his brother, and said unto him, We have [11] found the Messiah. 389 And he brought him unto Jesus. And Jesus looked upon him and said, Thou art Simon, son of Jonah: thou shalt be called Cephas. 390
[12] 391 And on the next day Jesus desired to go forth to Galilee, and he found Philip, [13] [Arabic, p. 19] and said unto him, Follow me. 392 Now Philip was of Bethsaida, of the city [14] of Andrew and Simon. 393 And Philip found Nathanael, and said unto him, He of whom Moses did write in the law and in the prophets, we have found that [15] he is Jesus the son of Joseph of Nazareth. 394 Nathanael said unto him, Is it possible that there can be any good thing from Nazareth? Philip said unto him, Come and [16] see. 395 And Jesus saw Nathanael coming to him, and said of him, This is indeed a 396 [17] son of Israel in whom is no guile. 397 And Nathanael said unto him, Whence knowest thou me? Jesus said unto him, Before Philip called thee, while thou wast under the [18] fig tree, I saw thee. 398 Nathanael answered and said unto him, My Master, thou art [19] the Son of God; thou art the King of Israel. 399 Jesus said unto him, Because I said unto thee, I saw thee under the fig tree, hast thou believed? thou shalt see what is [20] greater than this. 400 And he said unto him, Verily, verily, I say unto you, Henceforth ye shall see the heavens opened, and the angels of God ascending and descending upon the Son of man.
[21] 401 And Jesus returned in the power of the Spirit to Galilee.
[22] 402 And on the third day there was a feast in Cana, 403 a 404 city of Galilee; and the [23] mother of Jesus was there: 405 and Jesus also and his disciples were invited to the [24] feast. 406 And they lacked wine: and his mother said unto Jesus, They have no wine. [25] 407 And Jesus said unto her, What have I to do with thee, woman? hath not mine [26] hour come? 408 409 And his mother said unto the servants, What he saith unto you, do. [27] 410 And there were there six vessels of stone, placed for the Jews’ purification, such as [28] [Arabic, p. 20] would contain two or three jars. 411 And Jesus said unto them, Fill the vessels [29] with water. And they filled them to the top. 412 He said unto them, Draw [30] out now, and present to the ruler of the feast. And they did so. 413 And when the ruler of the company tasted that water which had become wine, and knew not whence it was (but the servants knew, because they filled up the water), the ruler of the company called [31] the bridegroom, 414 and said unto him, Every man presenteth first the good wine, and on intoxication he bringeth what is poor; but thou hast kept the good wine until [32] now. 415 And this is the first sign 416 which Jesus did in Cana of Galilee, and manifested [33] his glory; and his disciples believed on him. 417 And his fame spread in all the country [34] which was around them. 418 And he taught in their synagogues, and was glorified [35] by 419 every man. 420 And he came to Nazareth, where he had been brought up, and entered, according to his custom, into the synagogue on the sabbath day, and stood [36] up to read. 421 And he was given the book of Isaiah the prophet. And Jesus opened the book and found the place where it was written,
[37] 422 The Spirit of the Lord is upon me,
And for this anointed he me, to preach good tidings to the poor;
And he hath sent me to heal the broken-hearted,
And to proclaim forgiveness to the evil-doers, 423 and sight to the blind,
And to bring the broken into forgiveness, 424
[38] 425 And to proclaim an acceptable year of the Lord.
[39] 426 And he rolled up the book and gave it to the servant, and went and sat down: [40] and the eyes of all that were in the synagogue were observing him. 427 And he began to say unto them, To-day hath this scripture been fulfilled which ye have heard with [41] your ears. 428 And they all bare him witness, and wondered at the words of grace which were proceeding from his mouth.
[42] [Arabic, p. 21] 429 And from that time began Jesus to proclaim the gospel of the kingdom [43] of God, and to say, Repent ye, and believe in the gospel. 430 The time is fulfilled, and the kingdom of heaven hath come near.
[44] 431 And while he was walking on the shore of the sea of Galilee, he saw two brethren, Simon who was called Cephas, and Andrew his brother, casting their nets into [45] the sea; for they were fishers. 432 And Jesus said unto them, Follow me, and I will [46] make you fishers of men. 433 And they immediately left their nets there and followed [47] him. 434 And when he went on from thence, he saw other two brothers, James the son of Zebedee, and John his brother, in the ship with Zebedee their father, mending [48] their nets; and Jesus called them. 435 And they immediately forsook the ship and their father Zebedee, and followed him.
[49] 436 And when the multitude gathered unto him to hear the word of God, while he [50] was standing on the shore of the sea of Gennesaret, 437 he saw two boats standing beside the sea, while 438 the two fishers which were gone out of them were washing their [51] nets. 439 And one of them belonged to Simon Cephas. And Jesus went up and sat down in it, and commanded that they should move away a little from the land into [52] the water. And he sat down and taught the multitudes from the boat. 440 And when he had left off his speaking, he said unto Simon, Put out into the deep, and cast your [53] net for a draught. 441 And Simon answered and said unto him, My Master, we toiled [54] all night and caught nothing; now 442 at thy word I will cast the net. 443 And when they did this, there were enclosed 444 a great many fishes; and their net was on the [55] point of breaking. 445 And they beckoned to their comrades that were in the other boat, to come and help them. And when they came, they filled both boats, so that they were on the point of sinking.
Footnotes
50:376Matt. iv. 10.
50:377Luke iv. 13.
50:378Lit. backbiter, a different word from that used above in § 4, 43, 47.
50:379Matt. iv. 11b.
50:380John i. 35.
50:381John i. 36.
50:382John i. 37.
50:383Or, speaking.
50:384John i. 38.
50:385John i. 39.
50:386John i. 40.
50:387cf. Peshitta.
50:388John i. 41a.
50:389John i. 42a.
50:390The Arabic word used throughout this work means Stones.
50:391John i. 43.
50:392John i. 44.
50:393John i. 45.
50:394John i. 46.
51:395John i. 47.
51:396Lit. the (cf. note to § 1, 40).
51:397John i. 48.
51:398John i. 49.
51:399John i. 50.
51:400John i. 51.
51:401Luke iv. 14a.
51:402John ii. 1.
51:403Arabic Qatna; at § 5, 32, Qatina, following the Syriac form.
51:404Lit. the (cf. note to § 1, 40).
51:405John ii. 2.
51:406John ii. 3.
51:407John ii. 4.
51:408The reading of Cur. and Sin. is not known; but cf. Moesinger, p. 53, and Isho’dad quoted in Harris, Fragments, etc., p. 46.
51:409John ii. 5.
51:410John ii. 6.
51:411John ii. 7.
51:412John ii. 8.
51:413John ii. 9.
51:414John ii. 10.
51:415John ii. 11.
51:416Perhaps a comma should be inserted after sign.
51:417Luke iv. 14b.
51:418Luke iv. 15.
51:419If the text does not contain a misprint the word for by is wanting in both mss. It should doubtless be restored as in § 7, 3.
51:420Luke iv. 16.
51:421Luke iv. 17.
51:422Luke iv. 18.
51:423Evil-doers could easily be an Arabic copyist’s corruption of captives; but the word used here for forgiveness could hardly spring from an Arabic release (in Ibn-at-Tayyib’s Commentary, where the thing seems to have happened, a different word is used). In Syriac, however, they are the same; while the first pair contain the same consonants.
51:424See preceding note.
51:425Luke iv. 19.
51:426Luke iv. 20.
51:427Luke iv. 21.
51:428Luke iv. 22a.
51:429Matt. iv. 17a.
51:430Mark i. 15.
51:431Matt. iv. 18.
51:432Matt. iv. 19.
51:433Matt. iv. 20.
51:434Matt. iv. 21.
51:435Matt. iv. 22.
52:436Luke v. 1.
52:437Luke v. 2.
52:438Or, but.
52:439Luke v. 3.
52:440Luke v. 4.
52:441Luke v. 5.
52:442Borg. ms. has but. The Arabic expressions are very similar.
52:443Luke v. 6.
52:444Borg. ms. has he did this, he enclosed, on which see § 38, 43, note (end). Either reading could spring from the other, within the Arabic.
52:445Luke v. 7.
Section VI.
[1] [Arabic, p. 22] 446 But when Simon Cephas saw this he fell before the feet of Jesus, and said unto him, My Lord, I beseech of thee to depart from me, for I am [2] a sinful man. 447 And amazement took possession of him, and of all who were with him, [3] because of the draught of the fishes which they had taken. 448 And thus also were James and John the sons of Zebedee overtaken, 449 who were Simon’s partners. And Jesus said [4] unto Simon, Fear not; henceforth thou shalt be a fisher of men unto life. 450 And they brought the boats to the land; and they left everything, and followed him.
[5] 451 And after that came Jesus and his disciples into the land of Judæa; and he went [6] about there with them, and baptized. 452 And John also was baptizing in Ænon, which is beside Salim, because there was much water there: and they came, and were baptized. [7, 8] 453 And John was not yet come into prison. 454 And there was an inquiry between [9] one of John’s disciples and one of the Jews about purifying. 455 And they 456 came unto John, and said unto him, Our master, he that was with thee beyond Jordan, to whom [10] thou hast borne witness, behold, he also baptizeth, and many come to him. 457 John answered and said unto them, 458 A man can receive nothing of himself, except it be [11] given him 459 from heaven. 460 Ye are they that bear witness unto me that I said, I am [12] not the Messiah, but I am one sent 461 before him. 462 And he that hath a bride is a bridegroom: and the friend of the bridegroom is he that standeth and listeneth to him, and rejoiceth greatly because of the bridegroom’s voice. Lo now, 463 behold, [13, 14] [Arabic, p. 23] my joy becometh complete. 464 465 And he must increase and I decrease. 466 For 467 he that is come from above is higher than everything; and he that is of the earth, of the earth he is, and of the earth he speaketh; and he that came down from heaven is [15] higher than all. 468 And he beareth witness of what he hath seen and heard: and no man [16] receiveth his witness. 469 And he that hath received his witness hath asserted 470 that he is [17] truly God. 471 472 And he whom God hath sent speaketh the words 473 of God: God gave [18] not the Spirit by measure. 474 The Father loveth the Son, and hath put everything in [19] his hands. 475 Whosoever believeth in the Son hath eternal 476 life; but whosoever obeyeth not the Son shall not see life, but the wrath of God cometh 477 upon him.
[20] 478 And Jesus learned 479 that the Pharisees had heard that he had received many disciples, [21] and that he was baptizing more than John 480 (not that Jesus was himself baptizing, [22] but his disciples); 481 and so he left Judæa.
[23] 482 And Herod the governor, because he used to be rebuked by John because of Herodias the wife of Philip his brother, and for all the sins which he was committing, [24] added to all that also this, 483 that he shut up John in prison.
[25] 484 And when Jesus heard that John was delivered up, he went away to Galilee. [26] 485 And he entered again into Cana, where he had made the water wine. And there [27] was at Capernaum a king’s servant, whose son was sick. 486 And this man heard that Jesus was come from Judæa to Galilee; and he went to him, and besought of him that he would come down and heal his son; for he had come near unto death. [28, 29] 487 Jesus said unto him, Except ye see signs and wonders, ye do 488 not believe. 489 The [Arabic, p. 24] king’s servant said unto him, My Lord, come down, that the child die not. [30] 490 Jesus said unto him, Go; for thy son is alive. And that man believed the [31] word which Jesus spake, and went. 491 And when he went down, his servants met him [32] and told him, and 492 said unto him, Thy son is alive. 493 And he asked them at what time he recovered. They said unto him, Yesterday at the seventh hour the fever left [33] him. 494 And his father knew that that was at that hour in which Jesus said unto him, [34] Thy son is alive. 495 And he believed, he and the whole people of his house. And this [35] is the second sign 496 which Jesus did when he returned from Judæa to Galilee. 497 And he was preaching in the synagogues of Galilee.
[36] 498 And he left Nazareth, and came and dwelt in Capernaum by the sea shore, in the [37] borders of Zebulun and Naphtali: 499 that it might be fulfilled which was said in Isaiah the prophet, who said,
[38] 500 The land of Zebulun, the land of Naphtali,
The way of the sea, the passage of the Jordan,
Galilee of the nations:
[39] 501 The people sitting in darkness
Saw a great light,
And those sitting in the region and in the shadow of death,
There appeared to them a light.
[40] 502 And he taught them on the sabbaths. 503 And they wondered because of his doctrine: 504 [41] for his word was as if it were authoritative. 505 And there was in the synagogue [42] a man with an unclean devil, and he cried out with a loud voice, and said, 506 Let me alone; what have I to do with thee, thou Jesus of Nazareth? art thou come for our [43] destruction? I know thee who thou art, thou Holy One of God. 507 And Jesus rebuked him, and said, Stop up thy mouth, and come out of him. And the demon threw him [44] in the midst and came out of him, having done him no harm. 508 And great amazement [Arabic, p. 25] took hold upon every man. And they talked one with another, and said, What is this word that orders the unclean spirits with power and [45] authority, and they come out? 509 And the news of him spread abroad in all the region which was around them.
[46] 510 And when Jesus went out of the synagogue, 511 he saw a man sitting among the publicans, 512 named Matthew: and he said unto him, Come after me. And he rose, and followed him.
[47, 48] 513 And Jesus came to the house of Simon and Andrew with James and John. 514 And Simon’s wife’s mother was oppressed with a great fever, and they besought him for [49] her. 515 And he stood over her and rebuked her fever, and it left her, and immediately [50] she rose and ministered to them. 516 And at even they brought to him many that had [51] demons: and he cast out their devils with the 517 word. 518 And all that had sick, their diseases being divers and malignant, brought them unto him. And he laid his hand [52] on them one by one 519 and healed them: 520 that that might be fulfilled which was said [53] in the prophet Isaiah, who said, He taketh our pains and beareth our diseases. 521 And [54] all the city was gathered together unto the door of Jesus. 522 And he cast out devils also from many, as they were crying out and saying, Thou art the Messiah, the Son of God; and he rebuked them. And he suffered not the demons to speak, because they knew him that he was the Lord the Messiah.
Footnotes
52:446Luke v. 8.
52:447Luke v. 9.
52:448Luke v. 10.
52:449The verb may be active as well as passive, but does not agree in gender with amazement. Mistakes in gender are, however, very common transcriptional errors.
52:450Luke v. 11.
52:451John iii. 22.
52:452John iii. 23.
52:453John iii. 24.
52:454John iii. 25.
52:455John iii. 26.
52:456Dual.
52:457John iii. 27.
52:458Plural. In the Peshitta it is two individuals in verse 25. In Sin. the first is an individual and the second is ambiguous. In Cur. both are plural.
52:459Or, he be given it.
52:460John iii. 28.
52:461The ordinary word for apostle.
52:462John iii. 29.
52:463See § 9, 21, note.
52:464So Ciasca’s printed text. The Vat. ms., however, probably represents a past tense.
52:465John iii. 30.
52:466John iii. 31.
52:467cf. Peshitta.
52:468John iii. 32.
52:469John iii. 33.
52:470cf. consonants of Syriac text.
52:471Borg. ms., that God is truly, or, assuming a very common grammatical inaccuracy, that God is true or truth, the reading in Ibn-at-Tayyib’s Commentary.
52:472John iii. 34.
52:473Lit. saying.
52:474John iii. 35.
52:475John iii. 36.
52:476Lit. the life of eternity; here and everywhere except § 21, 40.
52:477i.e., alighteth-and-stayeth.
52:478John iv. 1.
52:479Or, knew.
52:480John iv. 2.
52:481John iv. 3a.
52:482Luke iii. 19.
53:483Luke iii. 20.
53:484Matt. iv. 12.
53:485John iv. 46.
53:486John iv. 47.
53:487John iv. 48.
53:488Or, will.
53:489John iv. 49.
53:490John iv. 50.
53:491John iv. 51.
53:492Or, good news, and.
53:493John iv. 52.
53:494John iv. 53.
53:495John iv. 54.
53:496See § 5, 32, note.
53:497Luke iv. 44.
53:498Matt. iv. 13.
53:499Matt. iv. 14.
53:500Matt. iv. 15.
53:501Matt. iv. 16.
53:502Luke iv. 31b.
53:503Luke iv. 32.
53:504Perhaps we might here render learning; but see § 28, 17, note.
53:505Luke iv. 33.
53:506Luke iv. 34.
53:507Luke iv. 35.
53:508Luke iv. 36.
53:509Luke iv. 37.
53:510Luke iv. 38.
53:511Matt. ix. 9b.
53:512So in the Arabic. It is, however, simply a misinterpretation of the expression in the Syriac versions for at the place of toll (cf. Ibn-at-Tayyib’s Commentary).
53:513Mark i. 29b.
53:514Luke iv. 38c.
53:515Luke iv. 39.
53:516Matt. viii. 16a.
53:517cf. § 1, 40, note 2.
53:518Luke iv. 40b.
53:519Or, each.
53:520Matt. viii. 17.
53:521Mark i. 33.
53:522Luke iv. 41.
Section VII.
[1] [Arabic, p. 26] 523 And in the morning of that day he went out very early, and went to a [2] desert place, and was there praying. 524 And Simon and those that were with [3] him sought him. 525 And when they found him, they said unto him, All the people seek for [4] thee. 526 He said unto them, Let us go into the adjacent villages and towns, that I may [5] preach there also; for to this end did I come. 527 And the multitudes were seeking him, and came till they reached him; and they took hold of him, that he should not [6] go away from them. 528 But Jesus said unto them, I must preach of the kingdom of [7] God in other cities also: for because of this gospel was I sent. 529 And Jesus was going about all the cities and the villages, and teaching in their synagogues, and preaching the gospel of the kingdom, and healing all the diseases and all the sicknesses, [8] 530 and casting out the devils. 531 And his fame became known 532 that 533 he was teaching in [9] every place and being glorified by every man. 534 And when he passed by, he saw Levi the son of Alphæus sitting among the tax-gatherers; 535 and he said unto him, Follow [10] me: and he rose and followed him. 536 And the news of him was heard of in all the land of Syria: and they brought unto him all those whom grievous ills had befallen through divers diseases, and those that were enduring torment, and those that were possessed, and lunatics, 537 and paralytics; and he healed them.
[11, 12] 538 And after some days Jesus entered into Capernaum again. 539 And when they heard that he was in the house, 540 many gathered, so that it could not hold them, even about [13] [Arabic, p. 27] the door; and he made known to them the word of God. 541 And there were there some of the Pharisees and the teachers of the law, sitting, come from all the villages of Galilee, and Judæa, and Jerusalem; and the power of the Lord was [14] present to heal them. 542 And some men brought a bed with a man on it who was paralytic. [15] And they sought to bring him in and lay him before him. 543 And when they found no way to bring him in because of the multitude of people, they went up to the roof, and let him down with his bed from the roofing, 544 into the midst before Jesus. [16] 545 And when Jesus saw their faith, he said unto the paralytic, My son, thy sins are forgiven [17] thee. 546 And the scribes and Pharisees began to think within their hearts, Why doth this man blaspheme? 547 Who is it that is able to forgive sins, but God alone? [18] 548 And Jesus knew by the spirit that they were thinking this within themselves, and he [19] said unto them, Why do ye think this within your heart? 549 Which is better, 550 that it should be said to the paralytic, Thy sins are forgiven thee, or that it should be said [20] to him, Arise, and take thy bed, and walk? 551 That ye may know that the Son of man [21] is empowered on earth to forgive sins (and he said to the paralytic), 552 I say unto thee, [22] Arise, take thy bed, and go to thine house. 553 And he rose forthwith, and took his bed, and went out in the presence of all. 554 And he went to his house praising God. [23] 555 And when those multitudes saw, they feared; 556 and amazement took possession of [24] them, 557 and they praised God, who had given such power to men. 558 And they said, We have seen marvellous things to-day, 559 of which we have never before seen the like.
[25] [Arabic, p. 28] 560 And after that, Jesus went out, and saw a publican, named Levi, sitting [26] among the publicans: 561 and he said unto him, Follow me. 562 And he left [27] everything, and rose, and followed him. 563 And Levi made him a great feast in his house. And there was a great multitude of the publicans and others sitting with him. [28] 564 And the scribes and Pharisees murmured, and said unto his disciples, Why do ye eat [29] and drink with the publicans and sinners? 565 Jesus answered and said unto them, The physician seeketh not those who are well, but those that are afflicted with grievous [30, 31] sickness. 566 567 I came not to call the righteous, but the sinners, to repentance. 568 And they said unto him, Why do the disciples of John fast always, and pray, and the [32] Pharisees also, but thy disciples eat and drink? 569 He said unto them, Ye cannot make [33] the sons of the marriage feast 570 fast, while the bridegroom is with them. 571 Days will come, when the bridegroom is taken away from them; then will they fast in those [34] days. 572 And he spake unto them a parable: 573 No man inserteth a new patch and seweth it in a worn garment, lest the newness of the new take from the worn, and [35] there occur a great rent. 574 And no man putteth fresh wine into old skins, lest the wine burst the skins, and the skins be destroyed, and the wine spilled; but they put [36] the fresh wine in the new skins, and both are preserved. 575 And no man drinketh old wine and straightway desireth fresh; for he saith, The old is better.
[37] 576 And while Jesus was walking on the sabbath day among the sown fields, his disciples [Arabic, p. 29] hungered. And they were rubbing the ears with their hands, and [38] eating. 577 But some of the Pharisees, when they saw them, 578 said unto him, See, [39] why 579 do thy disciples on the sabbath day that which is not lawful? 580 But Jesus said unto them, Have ye not read in olden time what David did, when he had need and [40] hungered, he and those that were with him? 581 how he entered the house of God, when Abiathar was high priest, and ate the bread of the table of the Lord, which it was not lawful that any should eat, save the priests, and gave to them that were with him also? [41] 582 And he said unto them, The sabbath was created because of man, and man was not [42] created because of the sabbath. 583 Or have ye not read in the law, that the priests in [43] the temple profane the sabbath, and yet they are blameless? 584 I say unto you now, [44] that here is what 585 is greater than the temple. 586 If ye had known this: 587 I love mercy, [45] not sacrifice, ye would not have condemned 588 those on whom is no blame. 589 The [46] Lord of the sabbath is the Son of man. 590 And his relatives heard, and went out to take him, and said, He hath gone out of his mind.
[47] 591 And on the next 592 sabbath day he entered 593 into the synagogue and was teaching. [48] 594 And there was there a man whose right hand was withered. And the scribes and the Pharisees were watching him, whether he would heal on the sabbath day, [49] that they might find the means of accusing him. 595 But he knew their thoughts, and said unto the man whose hand was withered, Rise and come near into the midst of [50] the synagogue. 596 And when he came and stood, Jesus said unto them, I ask you, which is lawful to be done on the sabbath day, good or evil? shall lives be saved or [51] [Arabic, p. 30] destroyed? 597 But they were silent. 598 Regarding 599 them with anger, being grieved because of the hardness of their hearts. And he said unto the man, Stretch out thy hand. And he stretched it out: and his hand became straight. [52] 600 Then he said unto them, What man of you shall have one sheep, and if it fall into a [53] well on the sabbath day, will not take it and lift it out? 601 And how much is man better than a sheep! Wherefore it is lawful on the sabbath to do good.
Footnotes
54:523Mark i. 35.
54:524Mark i. 36.
54:525Mark i. 37.
54:526Mark i. 38.
54:527Luke iv. 42.
54:528Luke iv. 43.
54:529Matt. ix. 35.
54:530Mark i. 39.
54:531Luke iv. 14b.
54:532Luke iv. 15.
54:533This may represent a Syriac as.
54:534Mark ii. 14.
54:535See above, note to § 6, 46, which applies, although the Arabic words are different.
54:536Matt. iv. 24.
54:537Lit. son-of-the-roofs, a Syriac expression (cf. § 24, 31, note).
54:538Mark ii. 1.
54:539Mark ii. 2.
54:540This is the end of verse 1 in the Greek.
54:541Luke v. 17b.
54:542Luke v. 18.
54:543Luke v. 19.
54:544This word may be either a singular or a plural.
54:545Luke v. 20.
54:546Luke v. 21.
54:547This word ordinarily means to forge lies against; but our translator uses it regularly as here.
54:548Mark ii. 8.
54:549Mark ii. 9.
54:550Peshitta has easier.
54:551Mark ii. 10.
54:552Mark ii. 11.
54:553Mark ii. 12a.
54:554Luke v. 25b.
54:555Matt. ix. 8a.
54:556Luke v. 26a.
54:557Matt. ix. 8b.
54:558Luke v. 26c.
54:559Mark ii. 12c.
54:560Luke v. 27.
54:561See above, note to § 6, 46.
54:562Luke v. 28.
54:563Luke v. 29.
54:564Luke v. 30.
54:565Luke v. 31.
54:566A Syriacism.
54:567Luke v. 32.
54:568Luke v. 33.
54:569Luke v. 34.
54:570The Arabic word, which occurs here in many of the Arabic versions, could also be read bridegroom. The Syriac word for marriage chamber is also used in the sense of marriage feast.
54:571Luke v. 35.
55:572Luke v. 36a.
55:573Mark ii. 21.
55:574Mark ii. 22.
55:575Luke 5:38, 39.
55:576Matt. xii. 1.
55:577Matt. xii. 2a.
55:578Mark ii. 24.
55:579Syr. In Arab. it means what?
55:580Mark ii. 25.
55:581Mark ii. 26.
55:582Mark ii. 27.
55:583Matt. xii. 5.
55:584Matt. xii. 6.
55:585This may be simply a misinterpretation of the ordinary Syriac reading, which in all probability agrees with the masculine reading found in the Text. Rec. of the Greek.
55:586Matt. xii. 7.
55:587Is it possible that the Arabic word after known is not meant simply to introduce the quotation, but is to be taken in the adverbial sense, how representing the Syriac what that is?
55:588See § 10, 13, note.
55:589Matt. xii. 8.
55:590Mark iii. 21.
55:591Luke vi. 6.
55:592Lit. other. The definite article is a mistake of the translator.
55:593Here, at the end of leaf 17 of Vat. ms., is a note by a later hand: “Here a leaf is missing.” This first lacuna extends from § 7, 47 to § 8, 17.
55:594Luke vi. 7.
55:595Luke vi. 8.
55:596Luke vi. 9.
55:597Mark iii. 4b.
55:598Mark iii. 5.
55:599An easy clerical error for And so he regarded (cf. Peshitta).
55:600Matt. xii. 11.
55:601Matt. xii. 12.
Section VIII.
[1] 602 And the Pharisees went out, and consulted together concerning him, that they [2] might destroy him. 603 And Jesus perceived, and removed thence: and great multitudes [3] followed him; and he healed all of them: 604 and he forbade them that they should [4] not make him known: 605 606 that the saying in Isaiah the prophet might be fulfilled, which said,
[5] 607 Behold, my servant 608 with whom I am pleased;
My beloved in whom my soul hath delighted: 609
My spirit have I put upon him,
And he shall proclaim to the nations judgement.
[6] 610 He shall not dispute, nor cry out;
And no man shall hear his voice in the marketplace.
[7] 611 And a bruised reed shall he not break,
And a smoking lamp 612 shall he not extinguish,
Until he shall bring forth judgement unto victory.
[8] 613 And the nations shall rejoice in his name. 614
[9] 615 And in those days Jesus went out to the mountain that he might pray, and he [10] spent the night 616 there in prayer to God. 617 And when the morning was come, he called the disciples. 618 And he went towards the sea: and there followed him much people [11] from Galilee that he might pray, 619 620 and from Judæa, and from Jerusalem, and from Idumæa, and from beyond Jordan, and from Tyre, and from Sidon, and from Decapolis; [12] and great multitudes came unto him, which had heard what he did. 621 And he spake to his disciples to bring him the boat because of the multitudes, that they [13] might not throng him. 622 And he healed many, so that they were almost falling on [Arabic, p. 31] him 623 on account of their seeking to get near him. And 624 those that had [14] plagues and unclean spirits, 625 as soon as they beheld him, would fall, and [15] cry out, and say, Thou art the Son of God. 626 And he rebuked them much, that they [16] should not make him known. 627 And those that were under the constraint of 628 unclean [17] spirits were healed. 629 And all of the crowd were seeking to come near 630 him; because power went out from him, and he healed them all.
[18, 19] 631 And when Jesus saw the multitudes, he went up to the mountain. 632 And he called his disciples, and chose from them twelve; and they are those whom he named [20] apostles: 633 Simon, whom he named Cephas, and Andrew his brother, and James and [21] John, and Philip and Bartholomew, 634 and Matthew and Thomas, and James the son [22] of Alphæus, and Simon which was called the Zealot, 635 and Judas the son of James, [23] and Judas the Iscariot, being he that had betrayed him. 636 637 And Jesus went down with them and stood in the plain, and the company of his disciples, and the great [24] multitude of people. 638 And these twelve he chose to be with him, and that he might [25] send them to preach, and to have power to heal the sick and to cast out devils.
[26] 639 Then he lifted up his eyes unto them, and opened his mouth, 640 and taught them, and said,
[27] 641 Blessed are the poor in spirit: for the kingdom of heaven is theirs.
[28] 642 Blessed are the sorrowful: for they shall be comforted.
[29] 643 Blessed are the humble: for they shall inherit the earth.
[30] 644 Blessed are they that hunger and thirst after righteousness: for they shall be satisfied.
[31] 645 Blessed are the merciful: for on them shall be mercy.
[32] [Arabic, p. 32] 646 Blessed are the pure in their hearts: for they shall see God.
[33] 647 Blessed are the peacemakers: for they shall be called the sons of God.
[34] 648 Blessed are they that were persecuted 649 for righteousness’ sake: for the kingdom of heaven is theirs.
[35] 650 Blessed are ye when men shall hate you, and separate you from them, and persecute you, and reproach you, 651 and shall speak against you with all evil talk, for my [36] sake, falsely. 652 Then rejoice and be glad, for your reward is great in heaven: for so persecuted they the prophets before you.
[37] 653 But woe unto you rich! for ye have received your consolation.
[38] 654 Woe unto you that are satisfied! ye shall hunger.
Woe unto you that laugh now! ye shall weep and be sad.
[39] 655 Woe unto you when men praise you! for so did their fathers use to do to the false prophets.
[40] 656 Unto you do I say, ye which hear, 657 Ye are the salt of the earth: if then the salt become tasteless, wherewith shall it be salted? For any purpose it is of no use, but [41] is thrown outside, and men tread upon it. 658 Ye are the light of the world. It is [42] impossible that a city built on a mountain should be hid. 659 Neither do they light a lamp and place it under a bushel, but on the lamp-stand, and it giveth light to all [43] who are in the house. 660 So shall 661 your light shine before men, that they may see [44] your good works, and glorify your Father which is in heaven. 662 There is nothing [45] secret that shall not be revealed, or hidden that shall not be known. 663 Whoever hath ears that hear, let him hear.
[46] 664 Think not that I came to destroy the law or the prophets; I came not to destroy, [47] but to complete. 665 Verily I say unto you, Until heaven and earth shall pass, there [Arabic, p. 33] shall not pass one point or one letter of the law, until all of it shall be [48] accomplished. 666 Every one who shall violate now one of these small commandments, and shall teach men so, shall be called lacking in the kingdom of heaven: every one that shall do and teach shall 667 be called great in the kingdom [49] of heaven. 668 I say unto you now, unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter the kingdom of heaven.
[50] 669 Ye have heard that it was said to the ancients, Do not kill; and every one that [51] killeth is worthy of the judgement. 670 But I say unto you that every one who is angry with his brother without a cause is worthy of the judgement; and every one that saith to his brother, Thou foul one, is condemned 671 by the synagogue; and whosoever [52] saith to him, Thou fool, is worthy of the fire of Gehenna. 672 If thou art now offering thy gift at the altar, and rememberest there that thy brother hath conceived [53] against thee any grudge, 673 leave thy gift at the altar, and go first and satisfy thy [54] brother, and then return and offer thy gift. 674 Join 675 thine adversary quickly, 676 and while thou art still with him in the way, give a ransom and free thyself from him; [55] lest thine adversary deliver thee to the judge, 677 and the judge deliver thee to the tax-collector, [56] and thou fall into prison. 678 And verily I say unto thee, Thou shalt not go out thence until thou payest the last farthing.
[57, 58] 679 Ye have heard that it was said, Do not commit adultery: 680 but I now say unto you, that every one that looketh at a woman lusting after her hath forthwith already [59] [Arabic, p. 34] committed adultery with her in his heart. 681 If thy right eye injure thee, put it out and cast it from thee; for it is preferable for thee that one of thy [60] members should perish, and not thy whole body go into the fire of hell. 682 And if thy right hand injure thee, cut it off and cast it from thee; and it is better for thee that [61] one of thy members should perish, and not thy whole body fall into Gehenna. 683 It was said that he that putteth away his wife should give her a writing of divorcement: [62] 684 but I say unto you, that every one that putteth away his wife, except for the cause of adultery, hath made it lawful for 685 her to commit adultery: and whosoever taketh one that is put away committeth adultery.
Footnotes
55:602Matt. xii. 14.
55:603Matt. xii. 15.
55:604Matt. xii. 16.
55:605Lit. lead to him.
55:606Matt. xii. 17.
55:607Matt. xii. 18.
55:608The Arabic word strictly means young man.
55:609Or, rested.
55:610Matt. xii. 19.
55:611Matt. xii. 20.
55:612Or, wick.
56:613Matt. xii. 21.
56:614The Arab. might also mean, And he shall preach (the good tidings) to the peoples in his name (cf. § 22, 47, note).
56:615Luke vi. 12.
56:616This phrase, in this case adopted from the Syriac, really means, in Arab., morning found him.
56:617Luke vi. 13a.
56:618Mark iii. 7.
56:619It must be remembered that we have here only one ms. The Arabic words for Galilee and for mountain are very similar. The words that he might pray have therefore probably made their way here by some error from § 8, 9, above.
56:620Mark iii. 8.
56:621Mark iii. 9.
56:622Mark iii. 10.
56:623So (with the Peshitta) by transposing two letters. The Arabic text as it stands can hardly be translated. Almost may be simply a corruption of the Arabic word were.
56:624The syntax of the Arabic is ambiguous. The alternative followed above, which seems the most natural, is that which agrees most nearly with the Peshitta.
56:625Mark iii. 11.
56:626Mark iii. 12.
56:627Luke vi. 18.
56:628Or, troubled with.
56:629Luke vi. 19.
56:630This is the meaning of the Arabic word, as it is the primary meaning of the Syriac; but in this work a number of words meaning approach are used (and generally translated) in the sense of touch. The commonest word so used is that in § 12, 13 (cf. also § 12, 35).
56:631Matt. v. 1a.
56:632Luke vi. 13b.
56:633Luke vi. 14.
56:634Luke vi. 15.
56:635Luke vi. 16.
56:636So Vat. ms., followed by Ciasca (cf. Sin.). Borg. ms. has he that was betraying or was a traitor (cf. Peshitta).
56:637Luke vi. 17a.
56:638Mark iii. 14.
56:639Luke vi. 20.
56:640Matt. v. 2.
56:641Matt. v. 3.
56:642Matt. v. 4.
56:643Matt. v. 5.
56:644Matt. v. 6.
56:645Matt. v. 7.
56:646Matt. v. 8.
56:647Matt. v. 9.
56:648Matt. v. 10.
56:649This word, the ordinary meaning of which is expel, is freely used by our translator in the sense of persecute.
56:650Luke vi. 22a.
56:651Matt. v. 11b.
56:652Matt. v. 12.
56:653Luke vi. 24.
56:654Luke vi. 25.
56:655Luke v. 26.
56:656Luke vi. 27.
56:657Matt. v. 13.
56:658Matt. v. 14.
56:659Matt. v. 15.
57:660Matt. v. 16.
57:661Or, let (cf. § 4, 20, note).
57:662Mark iv. 22.
57:663Mark iv. 23.
57:664Matt. v. 17.
57:665Matt. v. 18.
57:666Matt. v. 19.
57:667Lit. this (man) shall.
57:668Matt. v. 20.
57:669Matt. v. 21.
57:670Matt. v. 22.
57:671See § 10, 13, note.
57:672Matt. v. 23.
57:673Matt. v. 24.
57:674Matt. v. 25a.
57:675The text is rather uncertain.
57:676Luke xii. 58a.
57:677Matt. v. 25c.
57:678Matt. v. 26.
57:679Matt. v. 27.
57:680Matt. v. 28.
57:681Matt. v. 29.
57:682Matt. v. 30.
57:683Matt. v. 31.
57:684Matt. v. 32.
57:685The text is probably corrupt. Vat. ms. has on margin, i.e., caused her.
Section IX.
[1] 686 Ye have heard also that it was said unto the ancients, Lie not, but perform unto [2] God in thy oaths: 687 but I say unto you, Swear not at all; neither by heaven, for it [3] is God’s throne; 688 nor by the earth, for it is a footstool under his feet; nor yet by [4] Jerusalem, for it is the city of the great 689 King. 690 Neither shalt thou swear by thy [5] head, for thou canst not make in it one lock of hair black or white. 691 But your word shall be either Yea or Nay, and what is in excess of this is of the evil one.
[6, 7] 692 Ye have heard that it was said, Eye for eye, and tooth for tooth: 693 but I say unto you, Stand not in opposition to the evil; 694 but whosoever smiteth thee on thy right [8] cheek, 695 turn to him also the other. 696 And he that would sue thee, and take thy tunic, [9] leave to him also thy wrapper. 697 And whosoever compelleth thee one mile, go with [10] [Arabic, p. 35] him twain. 698 And he that asketh thee, give unto him: 699 and he that would borrow of thee, prevent him not. And prosecute 700 not him that taketh thy [11] substance. 701 And as ye desire that men should do to you, so do ye also to them.
[12, 13] 702 Ye have heard that it was said, Love thy neighbour and hate thine enemy: 703 but I say unto you, Love your enemies, and pray for those that curse you, and deal well with those that hate you, and pray for those who take you with violence and persecute you; [14] 704 that ye may be sons of your heavenly Father, who maketh his sun to rise on the good and the evil, and sendeth down his rain on the righteous and the [15] unrighteous. 705 If ye love them that love you, what reward shall ye have? 706 for the publicans [16] and sinners also love those that love them. 707 And if ye do a kindness to those [17] who treat you well, where is your superiority? for sinners also do likewise. 708 And if ye lend to him of whom ye hope for a reward, 709 where is your superiority? for the [18] sinners also lend to sinners, seeking recompense from 710 them. 711 But love your enemies, and do good to them, and lend, and cut not off the hope of any man; that your reward may be great, and ye may be the children of the Highest: for he is lenient [19] towards the wicked and the ungrateful. 712 Be ye merciful, even as your Father also is [20] merciful. 713 And if ye inquire for the good of your brethren only, what more have [21] ye done than others? is not this the conduct of the publicans also? 714 Be ye now 715 perfect, even as your Father which is in heaven is perfect.
[22] 716 Consider your alms; do them not before men to let them see you: and if it be not [23] so, 717 ye have no reward before your Father which is in the heavens. 718 When then thou givest an alms now, do not sound a trumpet before thee, as do the people of hypocrisy, [Arabic, p. 36] in the synagogues and the marketplaces, that men may praise them. And [24] verily say I unto you, They have received their reward. 719 But thou, when [25] thou doest alms, let thy left hand not know what thy right hand doeth; 720 that thine alms may be concealed: and thy Father which seeth in secret shall reward thee openly.
[26] 721 And whenever thou prayest, be not as the hypocrites, who love to stand in the synagogues and in the corners of the marketplaces for prayers, that men may behold [27] them. 722 And verily say I unto you, They have received their reward. But thou, when thou prayest, enter into thy closet, and fasten thy door, and pray to thy Father in secret, and thy Father which seeth in secret shall reward thee openly. [28] 723 And whenever ye pray, be not babblers, as the heathen; for they think that by the [29] abundance of their words they shall be heard. 724 Then be not ye now like unto them: [30] for your Father knoweth your request before ye ask him. 725 One of his disciples said [31] unto him, Our Lord, teach us to pray, as John taught his disciples. 726 Jesus said unto [32] them, Thus now pray ye now: 727 728 Our Father which art in heaven, Hallowed be thy [33, 34] name. 729 Thy kingdom come. Thy will be done, 730 as in heaven, so on earth. 731 Give us the [35] food of to-day. 732 And forgive us our trespasses, as we forgave those that trespassed [36] against us. 733 And bring us not into temptations, but deliver us from the evil one. For [37] thine is the kingdom, and the power, and the glory, for ever and ever. 734 735 If ye forgive [Arabic, p. 37] men their wrong-doing, 736 your Father which is in heaven will forgive you. [38] 737 But if ye forgive not men, neither will your Father pardon your wrong-doing.
[39] 738 When ye fast, do not frown, as the hypocrites; for they make their faces austere, that they may be seen of 739 men that they are fasting. Verily I say unto you, They [40] have received their reward. 740 But when thou fastest, wash thy face and anoint thy [41] head; 741 that thou make not an appearance to men of fasting, but to thy Father which is in secret: and thy Father which seeth in secret shall reward thee.
[42] 742 Be not agitated, little flock; for your Father hath delighted to give you the kingdom. [43] 743 Sell your possessions, and give in alms; take to yourselves purses that wax [44] not old. 744 Lay not up treasure on earth, where moth and worm corrupt, and where [45] thieves break through and steal: 745 but lay up for yourselves treasure in heaven, where [46] moth and worm do not corrupt, nor thieves break through nor steal: 746 for where your [47] treasure is, there also will your heart be. 747 The lamp of the body is the eye: if then 748 [48] thine eye now be sound, thy whole body also shall be light. 749 But if thine eye be evil, all thy body shall be dark. And if the light which is in thee is darkness, how [49] great is 750 thy darkness! 751 Be watchful that the light which is in thee be not darkness. [50] 752 Because that, if thy whole body is light, and have no part dark, it shall all be light, as the lamp giveth light to thee with its flame.
Footnotes
57:686Matt. v. 33.
57:687Matt. v. 34.
57:688Matt. v. 35.
57:689The adj. is in the superlative.
57:690Matt. v. 36.
57:691Matt. v. 37.
57:692Matt. v. 38.
57:693Matt. v. 39.
57:694A literal reproduction of the Greek, like that in Syr. versions.
57:695Lit. jaw.
57:696Matt. v. 40.
57:697Matt. v. 41.
57:698Matt. v. 42.
57:699Luke vi. 30b.
57:700Or, punish.
57:701Luke vi. 31.
57:702Matt. v. 43.
57:703Matt. v. 44.
58:704Matt. v. 45.
58:705Matt. v. 46.
58:706Luke vi. 32b.
58:707Luke vi. 33.
58:708Luke vi. 34.
58:709Or, return.
58:710Or, to be given back as much by.
58:711Luke vi. 35.
58:712Luke vi. 36.
58:713Matt. v. 47.
58:714Matt. v. 48.
58:715Our translator is continually using this word (cf. § 9, 23) where the context and the originals require then or therefore. We shall only occasionally reproduce the peculiarity.
58:716Matt. vi. 1.
58:717A clumsy phrase.
58:718Matt. vi. 2.
58:719Matt. vi. 3.
58:720Matt. vi. 4.
58:721Matt. vi. 5.
58:722Matt. vi. 6.
58:723Matt. vi. 7.
58:724Matt. vi. 8.
58:725Luke xi. 1b.
58:726Luke xi. 2a.
58:727The Arabic text makes Matthew begin here.
58:728Matt. vi. 9.
58:729Matt. vi. 10.
58:730The text as printed reads, That thy will may be (done); but it is to be explained as a (very common grammatical) transcriptional error. The Cur., however, has and.
58:731Matt. vi. 11.
58:732Matt. vi. 12.
58:733Matt. vi. 13.
58:734Lit. unto the age of the ages.
58:735Matt. vi. 14.
58:736Or, folly; and so in following verse.
58:737Matt. vi. 15.
58:738Matt. vi. 16.
58:739Or, shew to.
58:740Matt. vi. 17.
58:741Matt. vi. 18.
58:742Luke xii. 32.
58:743Luke xii. 33a.
58:744Matt. vi. 19.
58:745Matt. vi. 20.
58:746Matt. vi. 21.
58:747Matt. vi. 22.
58:748Or, for if.
58:749Matt. vi. 23.
58:750Or, will be.
58:751Luke xi. 35.
58:752Luke xi. 36.
Section X.
[1] [Arabic, p. 38] 753 No man can serve two masters; and that because it is necessary that he hate one of them and love the other, and honour one of them and despise the [2] other. 754 Ye cannot serve God and possessions. And because of this I say unto you, Be not anxious for yourselves, 755 what ye shall eat and what ye shall drink; neither for your bodies, what ye shall put on. Is not the life better than the food, and the body [3] than the raiment? 756 Consider the birds of the heaven, which sow not, nor reap, nor store in barns; and yet your Father which is in heaven feedeth them. Are not ye [4] better than they? 757 Who of you when he trieth is able to add to his stature one [5] cubit? 758 If then ye are not able for a small thing, why are ye anxious about the [6, 7] rest? 759 Consider the wild lily, how it grows, although it toils not, nor spins; 760 and I say unto you that Solomon in the greatness of his glory was not clothed like one of [8] them. 761 And if God so clothe the grass of the field, which to-day is, and to-morrow [9] is cast 762 into the oven, how much more shall be unto you, O ye of little faith! 763 Be not anxious, so as to say, What shall we eat? or, What shall we drink? or, With [10] what shall we be clothed? 764 Neither let your minds be perplexed in this: 765 all these things the nations of the world seek; and your Father which is in heaven knoweth [11] your need of all these things. 766 Seek ye first the kingdom of God, and his righteousness; [12] [Arabic, p. 39] and all these shall come to you as something additional for you. 767 Be not anxious for the morrow; for the morrow shall be anxious for what belongs to it. Sufficient unto the day is its evil.
[13] 768 Judge not, that ye be not judged: 769 condemn 770 not, that ye be not condemned: [14] 771 forgive, and it shall be forgiven you: release, and ye shall be released: give, that ye may be given unto; with good measure, abundant, full, they shall thrust 772 into your [15] bosoms. 773 With what measure ye measure it shall be measured to you. See to it what ye hear: with what measure ye measure it shall be measured to you; and ye [16] shall be given more. 774 I say unto those that hear, He that hath shall be given unto; and he that hath not, that which he regards 775 as his shall be taken from him.
[17] 776 And he spake unto them a parable, Can a blind man haply guide a blind man? [18] shall 777 they not both fall into a hollow? 778 A disciple is not better than his master; [19] every perfect man shall be as his master. 779 Why lookest thou at the mote which is in the eye of thy brother, but considerest not the column that is in thine own eye? [20] 780 Or how canst thou say to thy brother, Brother, I will take out the mote from thine eye; and the column which is in thine eye thou seest not? Thou hypocrite, take out first the column from thine eye; and then shalt thou see to take out the mote from the eye of thy brother.
[21] 781 Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest they trample them with their feet, and return and wound you.
[22] 782 And he said unto them, Who of you, that hath a friend, goeth to him at midnight, [23] and saith unto him, My friend, lend me three loaves; 783 for a friend hath come [24] to me from a journey, and I have nothing to offer to him: 784 and that friend shall [Arabic, p. 40] answer him from within, and say unto him, Trouble me not; for the door is shut, and my children are with me in bed, and I cannot rise and give thee? [25] 785 And verily I say unto you, If he will not give him because of friendship, yet because [26] of his importunity he will rise and give him what he seeketh. 786 And I also say unto you, Ask, and ye shall be given unto; seek, and ye shall find; knock, and it shall be [27] opened unto you. 787 Every one that asketh receiveth, and he that seeketh findeth, and [28] he that knocketh, it shall be opened to him. 788 What father of you, shall his son ask for bread—will he, think you, give him a stone? 789 and if he ask of him a fish, will he, [29] think you, 790 instead of the fish give him a serpent? and if he ask him for an egg, will [30] he, think you, extend to him a scorpion? 791 If ye then, although being evil, know the gifts which are good, and give them to your children, how much more shall your [31] Father which is in heaven give the Holy Spirit to them that ask him? 792 Whatsoever ye would that men should do to you, do ye even so to them: this is the law and the prophets.
[32] 793 Enter 794 ye by the narrow gate; for the wide gate and the broad way lead to destruction, [33] and many they be which go therein. 795 How narrow is the gate and straitened the way leading to life! and few be they that find it.
[34] 796 Beware of false prophets, which come to you in sheep’s 797 clothing, while within [35] they are ravening wolves. 798 But by their fruits ye shall know them. 799 For every tree is known by its fruit. For figs are not gathered 800 of thorns, neither are grapes plucked of [36] briers. 801 Even so every good tree bringeth forth good fruit, but the evil tree bringeth [37] [Arabic, p. 41] forth evil fruit. 802 The good tree cannot bring forth evil fruit, neither can the [38] evil tree bring forth good fruit. 803 The good man from the good treasures that are in his heart bringeth forth good things; and the evil man from the evil treasures that are in his heart bringeth forth evil things: and from the overflowings of the [39] heart the lips speak. 804 Every tree that beareth not good fruit is cut down and cast [40, 41] into the fire. 805 Therefore by their fruits ye shall know them. 806 Not all that say unto me, My Lord, my Lord, shall enter the kingdom of the heavens; but he that doeth [42] the will of my Father which is in heaven. 807 Many shall say unto me in that day, My Lord, my Lord, did we not prophesy in thy name, and in thy name cast out [43] devils, and in thy name do many powers? 808 Then shall I say unto them, I never [44] knew you: depart from me, ye servants of iniquity. 809 Every man that cometh unto [45] me, and heareth my sayings, and doeth them, I will shew you to what he is like: 810 he is like the wise man which built a house, and digged and went deep, and laid the [46] foundations on a rock: 811 and the rain came down, and the rivers overflowed, and the winds blew, and shook that house, and it fell not: for its foundation was laid on [47] rocks. 812 And every one that heareth these my words, and doeth them not, is like [48] the foolish man which built his house on sand, without foundation: 813 and the rain descended, and the rivers overflowed, and the winds blew, and smote upon that house, and it fell: and the fall of it was great.
Footnotes
59:753Matt. vi. 24.
59:754Matt. vi. 25.
59:755Or, your souls; or, your lives.
59:756Matt. vi. 26.
59:757Matt. vi. 27.
59:758Luke xii. 26.
59:759Matt. vi. 28.
59:760Matt. vi. 29.
59:761Matt. vi. 30.
59:762Lit. falleth (cf. Syriac).
59:763Matt. vi. 31.
59:764Luke xii. 29b.
59:765Matt. vi. 32.
59:766Matt. vi. 33.
59:767Matt. vi. 34.
59:768Matt. vii. 1.
59:769Luke vi. 37b.
59:770The word means to contend successfully, but is used throughout by our translator in the sense of condemn.
59:771Luke vi. 38.
59:772This is the reading adopted by Ciasca in his Latin version. The diacritical points in the Arabic text, as he has printed it (perhaps a misprint), give second person plural passive instead of third plural active.
59:773Mark iv. 24b.
59:774Mark iv. 25.
59:775cf. Luke viii. 18b. Our translator uses the same word in § 50, 5=Luke xxiii. 8b; and in both cases it represents the same word in the Syriac versions.
59:776Luke vi. 39.
59:777Or, Do.
59:778Luke vi. 40.
59:779Luke vi. 41.
59:780Luke vi. 42.
59:781Matt. vii. 6.
59:782Luke xi. 5.
59:783Luke xi. 6.
59:784Luke xi. 7.
59:785Luke xi. 8.
59:786Luke xi. 9.
59:787Luke xi. 10.
59:788Luke xi. 11.
59:789The Arabic might also be rendered, What father of you whom his son asketh for bread, will (think you) give him a stone? But as the Peshitta preserves the confused construction of the Greek, it is probably better to render as above.
59:790Luke xi. 12.
60:791Luke xi. 13.
60:792Matt. vii. 12.
60:793Matt. vii. 13.
60:794There is nothing about striving. The verb is walaga, which means enter (cf. § 11, 48).
60:795Matt. vii. 14.
60:796Matt. vii. 15.
60:797Or, lambs’.
60:798Matt. vii. 16a.
60:799Luke vi. 44.
60:800The verbs might be singular active, but not plural as in Syriac versions (cf., however, § 38, 43, note, end). In the Borg. ms. the nouns are in the accusative.
60:801Matt. vii. 17.
60:802Matt. vii. 18.
60:803Luke vi. 45.
60:804Matt. vii. 19.
60:805Matt. vii. 20.
60:806Matt. vii. 21.
60:807Matt. vii. 22.
60:808Matt. vii. 23.
60:809Luke vi. 47.
60:810Luke vi. 48.
60:811Matt. vii. 25.
60:812Matt. vii. 26.
60:813Matt. vii. 27.
Section XI.
[1] [Arabic, p. 42] 814 And when Jesus finished these sayings, the multitudes were astonished [2] at his teaching; 815 and that because he was teaching them as one having authority, not as their scribes and the Pharisees.
[3] 816 And when he descended from the mountain, great multitudes followed him.
[4] 817 And when Jesus entered Capernaum, the servant of one of the chiefs was in an [5] evil case, and he was precious to him, and he was at the point of death. 818 And he [6] heard of Jesus, and came to him with the elders of the Jews; 819 and he besought him, and said, My Lord, my boy is laid in the house paralysed, 820 and he is suffering grievous [7] torment. 821 And the elders urgently requested of him, and said, He is worthy that [8] this should be done unto him: 822 for he loveth our people, and he also built the synagogue [9, 10] for us. 823 Jesus said unto him, I will come and heal him. 824 That chief answered and said, My Lord, I am not worthy that my roof should shade thee; but it sufficeth [11] that thou speak a word, and my lad shall be healed. 825 And I also am a man in obedience to authority, having under my hand soldiers: 826 and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant that he do this, [12] and he doeth it. 827 And when Jesus heard that, he marvelled at him, 828 and turned and said unto the multitude that were coming with him, 829 Verily I say unto you, I have [13] not found in Israel the like of this faith. 830 I say unto you, that many shall come from the east and the west, and shall recline with Abraham and Isaac and Jacob [14] [Arabic, p. 43] in the kingdom of heaven: 831 but the children of the kingdom shall be cast [15] forth into the outer darkness: and there shall be weeping and gnashing of teeth. 832 And Jesus said to that chief, Go thy way; as thou hast believed, so shall it be unto thee. [16] 833 And his lad was healed in that hour. And that chief returned to the house and found that sick servant healed.
[17] 834 And the day after, he was going to a city called Nain, and his disciples with him, [18] and a great multitude. 835 And when he was come near the gate of the city, he saw a crowd 836 accompanying one that was dead, the only son of his mother; and his mother was a widow: and there was with her a great multitude of the people of the [19] city. 837 And when Jesus saw her, he had compassion on her, and said unto her, Weep [20] not. 838 And he went and advanced to the bier, and the bearers of it stood still; and [21] he said, Young man, I say unto thee, Arise. 839 And that dead man sat up and began [22] to speak; and he gave him to his mother. 840 And fear came on all the people: and they praised God, and said, There hath risen among us a great prophet: and, God [23] hath had regard to his people. 841 And this news concerning him spread in all Judæa, and in all the region which was about them.
[24] 842 And when Jesus saw great multitudes surrounding him, he commanded them to [25] depart to the other side. 843 And while they were going in the way, there came one of the scribes and said unto him, My Master, I will follow thee whithersoever thou [26] goest. 844 Jesus said unto him, The foxes have holes, and the birds of the heaven have [27] nests; but the Son of man hath not a place in which to lay his head. 845 And he said unto another, Follow me. And he said unto him, My Lord, suffer me first to go and [28] bury my father. 846 Jesus said unto him, Leave the dead to bury their dead; but thou, [29] follow me and preach the kingdom of God. 847 And another said unto him, I will follow [Arabic, p. 44] thee, my Lord; but first suffer me to go and salute my household and [30] come. 848 Jesus said unto him, There is no one who putteth his hand to the plough 849 and looketh behind him, and yet is fit for the kingdom of God.
[31] 850 And he said to them on that day in the evening, Let us go over to the other side [32] of the lake; and he left 851 the multitudes. 852 And Jesus went up and sat in the ship, [33] he and his disciples, and there were with them other ships. 853 And there occurred on the sea a great tempest 854 of whirlwind and wind, 855 and the ship was on the point of [34] sinking from the greatness 856 of the waves. 857 But Jesus was sleeping on a cushion in the stern of the ship; 858 and his disciples came and awoke him, and said unto him, Our [35] Lord, save us; lo, we perish. 859 And he rose, and rebuked the winds and the turbulence of the water, and said to the sea, Be still, for thou art rebuked; 860 and the wind [36] was still, and there was a great calm. 861 And he said unto them, Why are ye thus [37] afraid? and why have ye no faith? 862 And they feared greatly. 863 And they marvelled, and said one to another, Who, think you, is this, who commandeth also the wind and the waves and the sea, and they obey him?
[38] 864 And they departed and came to the country of the Gadarenes, which is on the [39] other side, opposite the land of Galilee. 865 And when he went out of the ship to the land, 866 there met him from among the tombs a man who had a devil for a long time, [40] and wore no clothes, neither dwelt in a house, but among the tombs. 867 And no man was [Arabic, p. 45] able to bind him with chains, 868 because any time that he was bound with chains [41] and fetters he cut the chains and loosened the fetters; 869 and he was snatched 870 [42] away of the devil into the desert, 871 and no man was able to quiet him; and at all times, in the night and in the day, he would be among the tombs and in the mountains; 872 and no man was able to pass by that way; 873 and he would cry out and wound himself [43] with stones. 874 And when he saw Jesus at a distance, he hastened and worshipped [44] him, and cried with a loud voice and said, 875 What have we to do with thee, Jesus, [45] Son of the most high God? 876 I adjure thee by God, torment me not. And Jesus commanded the unclean spirit to come out of the man: and he had suffered 877 a long [46] time since the time when he came into captivity to it. 878 And Jesus asked him, What is thy name? He said unto him, Legion; for there had entered into him many [47] devils. 879 And they besought him that he would not command them to depart into [48] the depths. 880 And there was there a herd of many swine, feeding in the mountain, and those devils besought him to give them leave to enter the swine; and he gave [49] them leave. 881 And the devils went out of the man and entered into the swine. 882 And that herd hastened to the summit and fell down into the midst of the sea, about two [50] thousand, and they were choked in the water. 883 And when the keepers saw what [51] happened, they fled, and told those in the cities and villages. 884 And the people went out to see what had happened; and they came to Jesus, and found the man whose [Arabic, p. 46] devils had gone out, clothed, modest, 885 seated at the feet of Jesus; and they [52] feared. 886 And they reported what they saw, and how the man was healed who had a devil, 887 and concerning those swine also.
Footnotes
60:814Matt. vii. 28.
60:815Matt. vii. 29.
60:816Matt. viii. 1.
60:817Matt. 8:5, Luke 7:2.
60:818Luke vii. 3.
60:819Matt. 8:5, 6.
60:820i.e., so as to be unable to walk.
60:821Luke vii. 4b.
60:822Luke vii. 5.
60:823Matt. viii. 7.
60:824Matt. viii. 8.
60:825Luke vii. 8.
60:826Or, bodies of soldiers.
60:827Luke vii. 9a.
60:828Or, it.
60:829Matt. viii. 10b.
60:830Matt. viii. 11.
60:831Matt. viii. 12.
61:832Matt. viii. 13.
61:833Luke vii. 10.
61:834Luke vii. 11.
61:835Luke vii. 12.
61:836Lit. company.
61:837Luke vii. 13.
61:838Luke vii. 14.
61:839Luke vii. 15.
61:840Luke vii. 16.
61:841Luke vii. 17.
61:842Matt. viii. 18.
61:843Luke 9:57, Matt. 8:19.
61:844Matt. viii. 20.
61:845Luke ix. 59.
61:846Luke ix. 60.
61:847Luke ix. 61.
61:848Luke ix. 62.
61:849Lit. plough of the yoke.
61:850Mark 4:35, Luke 8:22d.
61:851cf., e.g., at § 17, 19, § 23, 16, where the same Arabic and Syriac word is used; cf. also the ambiguity of the Greek (R.V. has left).
61:852Mark 4:36, Luke 8:22.
61:853Mark 4:36, Matt. 8:24.
61:854Lit. commotion.
61:855Luke viii. 23c.
61:856Or, abundance.
61:857Mark iv. 38a.
61:858Matt. viii. 25.
61:859Luke viii. 24b.
61:860Mark iv. 39b.
61:861Mark iv. 40.
61:862Luke viii. 25b.
61:863The last clause belongs in the Greek to verse 41.
61:864Luke viii. 26.
61:865Luke viii. 27a.
61:866Mark 5:2, Luke 8:27.
61:867Mark v. 3b.
61:868Mark v. 4a.
61:869Luke viii. 29c.
61:870Imperfect tense.
61:871Mark 5:4, 5.
61:872Matt. viii. 28b.
61:873Mark v. 5b.
61:874Mark v. 6.
61:875Mark 5:7, Luke 8:28.
61:876Mark 5:7, Luke 8:29.
61:877Lit. and it was for him.
61:878Luke viii. 30.
61:879Luke viii. 31.
61:880Luke viii. 32.
62:881Luke viii. 33.
62:882Mark v. 13b.
62:883Luke viii. 34.
62:884Luke viii. 35.
62:885cf. Syriac versions.
62:886Luke viii. 36.
62:887Mark v. 16b.
Section XII.
[1] 888 And all the multitude of the Gadarenes entreated him to depart from them, because that great fear took hold upon them.
[2, 3] 889 But Jesus went up into the ship, and crossed, and came to his city. 890 And that man from whom the devils went out entreated that he might stay with him; but [4] Jesus sent him away, and said unto him, 891 Return to thy house, and make known what [5] God hath done for thee. 892 And he went, and began to publish in Decapolis 893 what Jesus had done for him; and they all marvelled.
[6] 894 And when Jesus had crossed in the ship to that side, a great multitude received [7] him; and they were all looking for him. 895 And a man named Jairus, the chief of the [8] synagogue, fell before the feet of Jesus, 896 and besought him much, and said unto him, I have an only daughter, and she is come nigh unto death; 897 but come and lay thy [9] hand upon her, and she shall live. 898 And Jesus rose, and his disciples, and they followed [10] him. 899 And there joined him a great multitude, and they pressed him.
[11, 12] 900 And a woman, which had a flow of blood for twelve years, 901 had suffered much of many physicians, and spent all that she had, and was not benefited at all, but her [13] trouble increased further. 902 And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched 903 his garments; 904 and she thought within [15] herself, If I could reach to touch his garments, I should live. 905 And immediately the fountain of her blood was dried; and she felt in her body that she was healed [16] of her plague. 906 And Jesus straightway knew within himself that power had gone out of him; and he turned to the crowd, and said, Who approached unto my garments? [17] 907 And on their denying, all of them, Simon Cephas and those with him said unto him, Our Master, the multitudes throng thee and press thee, and sayest thou, Who approached [18] unto me? 908 And he said, Some one approached unto me; and I knew that [19] power went forth from me. 909 And that woman, when she saw that she was not hid [20] from him, came fearing and agitated (for she knew what had happened to her), 910 and fell down and worshipped him, and told, in the presence of all the people, for what [21] reason she touched him, and how she was healed immediately. 911 And Jesus said unto her, Be of good courage, daughter; thy faith hath made thee alive; depart in peace, and be whole from thy plague.
[22] 912 And while he was yet speaking, there came a man from the house of the chief of the synagogue, and said unto him, Thy daughter hath died; so trouble not the [23] teacher. 913 But Jesus heard, and said unto the father of the maid, Fear not: but believe [24] only, and she shall live. 914 And he suffered no man to go with him, except [25] Simon Cephas, and James, and John the brother of James. 915 And they reached the house of the chief of the synagogue; and he saw them agitated, weeping and wailing. [26] 916 And he entered, and said unto them, Why are ye agitated and weeping? the [27] [Arabic, p. 48] maid hath not died, but she is sleeping. 917 And they laughed at him, for [28] they knew that she had died. 918 And he put every man forth without, and took the father of the maid, and her mother, and Simon, and James, and John, and [29] entered into the place where the maid was laid. 919 And he took hold of the hand of the maid, and said unto her, Maid, arise. 920 And her spirit returned, and straightway [30] she arose and walked: 921 and she was about twelve years of age. 922 And he commanded [31] that there should be given to her something to eat. 923 And her father wondered greatly: [32] and he warned them that they should tell no man what had happened. 924 And this report spread in all that land.
[33] 925 And when Jesus crossed over from there, there joined him two blind men, crying [34] out, and saying, Have mercy on us, thou son of David. 926 And when he came to the house, those two blind men came to him: and Jesus said unto them, Believe ye [35] that I am able to do this? They said unto him, Yea, our Lord. 927 Then he touched 928 [36] their eyes, and said, As ye have believed, it shall be unto you. 929 And immediately their eyes were opened. And Jesus forbade them, and said, See that no man know. [37] 930 But they went out and published the news in all that land.
[38] 931 And when Jesus went out, they brought to him a dumb man having a devil. [39] 932 And on the going out of the devil that dumb man spake. And the multitudes marvelled, and said, It was never so seen in Israel
[40] 933 And Jesus was going about in all the cities and in the villages, and teaching in their synagogues, and proclaiming the good news of the kingdom, and healing every disease [41] [Arabic, p. 49] and sickness; and many followed him. 934 And when Jesus saw the multitudes, he had compassion on them, for they were wearied and scattered, 935 as sheep [42] that have no shepherd. 936 And he called his twelve disciples, and gave them power and [43] much authority over all devils and diseases; 937 and sent them two and two, that they [44] might proclaim the kingdom of God, and to heal the sick. 938 And he charged them, and said, Walk not in the way of the heathen, nor enter into the cities of the Samaritans. 939 [45, 46] 940 Go especially unto the sheep that are lost of the sons of Israel. 941 And [47] when ye go, proclaim and say, The kingdom of heaven is come near. 942 And heal the sick, and cleanse the lepers, and cast out the devils: freely ye have received, freely [48, 49] give. 943 Get you not gold, nor silver, nor brass in your purses; 944 and take nothing for the way, except a staff only; nor bag, nor bread; neither shall ye have two tunics, [50] nor shoes, nor staff, but be shod with sandals; 945 for the labourer is worthy of his food. [51] 946 And whatever city or village ye enter, inquire who is worthy in it, and there be until [52, 53] ye go out. 947 And when ye enter into the house, ask for the peace of the house: and if the house is worthy, your peace shall come upon it; 948 but if it is not worthy, your [54] peace shall return unto you. 949 And whosoever shall not receive you, nor hear your sayings, when ye go out from that house, or from that village, shake off the dust [55] [Arabic, p. 50] that is under your feet against them for a testimony. 950 And verily I say unto you, To the land of Sodom and Gomorrah there shall be rest in the day of judgement, rather than to that city.
Footnotes
62:888Luke viii. 37a.
62:889Matt. ix. 1.
62:890Luke viii. 38.
62:891Luke viii. 39a.
62:892Mark v. 20.
62:893Lit. the ten cities.
62:894Mark 5:21, Luke 8:40.
62:895Luke viii. 41a.
62:896Mark v. 23a.
62:897Matt. ix. 18b.
62:898Matt. ix. 19.
62:899Mark v. 24b.
62:900Mark v. 25.
62:901Mark v. 26.
62:902Mark v. 27.
62:903See § 8, 17, note.
62:904Mark v. 28.
62:905Mark v. 29.
62:906Mark v. 30.
62:907Luke viii. 45b.
62:908Luke viii. 46.
62:909Luke viii. 47a.
62:910Mark 5:33, Luke 8:47.
62:911Luke 8:48, Mark 5:34b.
62:912Luke viii. 49.
62:913Luke viii. 50.
62:914Mark v. 37.
62:915Mark v. 38.
62:916Mark v. 39.
62:917Luke viii. 53.
62:918Mark v. 40b.
62:919Mark v. 41.
62:920Luke viii. 55a.
62:921Mark v. 42b.
62:922Luke viii. 55b.
62:923Luke viii. 56.
63:924Matt. ix. 26.
63:925Matt. ix. 27.
63:926Matt. ix. 28.
63:927Matt. ix. 29.
63:928Lit. went forward to (cf. § 8, 17, note).
63:929Matt. ix. 30.
63:930Matt. ix. 31.
63:931Matt. ix. 32.
63:932Matt. ix. 33.
63:933Matt. ix. 35.
63:934Matt. ix. 36.
63:935Lit. cast away (cf. meanings of Syriac word).
63:936Matt. 10:1, Luke 9:1.
63:937Luke ix. 2.
63:938Matt. x. 5.
63:939§ 34, 40, shows that this Arabic form may be so translated.
63:940Matt. x. 6.
63:941Matt. x. 7.
63:942Matt. x. 8.
63:943Matt. x. 9f.
63:944Mark 6:8, Luke 9:3.
63:945Matt. 10:10, Mark 6:9.
63:946Matt. x. 10d.
63:947Matt. x. 11.
63:948Matt. 10:12, 13.
63:949Matt. 10:14, Mark 6:11.
63:950Matt. x. 15.
Section XIII.
[1] 951 I am sending you as lambs among wolves: be ye now wise as serpents, and [2] harmless 952 as doves. 953 Beware of men: they shall deliver you to the councils of the [3] magistrates, and scourge you in their synagogues; 954 and shall bring you before governors and kings for my sake, for a testimony against them and against the nations. [4] 955 And when they deliver you up, be not 956 anxious, nor consider beforehand, what ye [5] shall say; but ye shall be given 957 in that hour what ye ought to speak. 958 Ye do not [6] speak, but the Spirit of your Father speaketh in you. 959 The brother shall deliver up his brother to death, and the father his son; and the sons shall rise against their [7] parents, and put them to death. 960 And ye shall be hated of every man because of [8] my name; but he that endureth unto the end of the matter shall be saved. 961 962 When they expel you from this city, flee to another. Verily I say unto you, Ye shall not finish all the cities of the people of Israel, until the Son of man come.
[9, 10] 963 A disciple is not superior to his lord, nor a servant to his master. 964 For it is enough then for the disciple that he be as his lord, and the servant as his master. If they have called the master of the house Beelzebul, how much more the people [11] of his house! 965 Fear them not therefore: 966 for there is nothing covered, that shall [12] [Arabic, p. 51] not be revealed; nor hid, that shall not be disclosed and published. 967 What I say unto you in the darkness, speak ye in the light; and what ye have told [13] secretly in the ears in closets, let it be proclaimed on the housetops. 968 I say unto you now, my beloved, Be not agitated at 969 those who kill the body, but have no power to [14] kill the soul. I will inform you whom ye shall fear: him 970 which is able to destroy [15] soul and body in hell. 971 Yea, I say unto you, Be afraid of him especially. Are not two sparrows sold for a farthing in a bond? 972 and one of them shall not fall on the [16] ground without your Father. 973 But what concerns you: even the hair of your heads [17, 18] also is numbered. 974 Fear not therefore; ye are better than many sparrows. 975 Every man who confesseth me now before men, I also will confess him before my Father [19] which is in heaven; 976 but whosoever denieth me before men, I also will deny him before my Father which is in heaven.
[20] 977 Think ye that I am come to cast peace into the earth? I came not to cast peace, [21] but to cast dissension. 978 Henceforth there shall be five in one house, three of them [22] disagreeing with two, and the two with the three. 979 The father shall become hostile to his son, and the son to his father; and the mother to her daughter, and the daughter to her mother; and the mother in law to her daughter in law, and the daughter [23] in law to her mother in law: 980 and a man’s enemies shall be the people of his house. [24] 981 Whosoever loveth father or mother better than me is not worthy of me; and whosoever [Arabic, p. 52] loveth son or daughter more than his love of me is not worthy of me. [25] 982 And every one that doth not take his cross and follow me is not worthy of [26] me. 983 Whosoever findeth his life 984 shall lose it; and whosoever loseth his life 985 for my sake shall find it.
[27] 986 And whosoever receiveth you receiveth me; and whosoever receiveth me receiveth [28] him that sent me. 987 And whosoever receiveth a prophet in the name of a prophet shall take 988 a prophet’s reward; and whosoever shall receive a righteous man [29] in the name of a righteous man shall take 989 a righteous man’s reward. 990 And every one that shall give to drink to one of these least ones a drink of water only, in the name of a disciple, verily I say unto you, he shall not lose his reward.
[30] 991 And when Jesus finished charging his twelve disciples, he removed thence to [31] teach and preach in their cities. 992 And while they were going in the way they entered into a certain village; and a woman named Martha entertained him in her house. [32] 993 And she had a sister named Mary, and she came and sat at the feet of our Lord, [33] and heard his sayings. 994 But Martha was disquieted by much serving; and she came and said unto him, My Lord, givest thou no heed that my sister left me alone to [34] serve? speak to her that she help me. 995 Jesus answered and said unto her, Martha, [35] Martha, thou art solicitous and impatient 996 on account of many things: 997 but what is sought is one thing. But Mary hath chosen for herself a good portion, and that which shall not be taken from her.
[36] 998 And the apostles went forth, and preached to the people that they might repent. [37] 999 And they cast out many devils, and anointed many sick with oil, and healed them. [38, 39] 1000 And the disciples of John told him 1001 of all these things. 1002 And when John heard in [Arabic, p. 53] the prison of the doings of the Messiah, he called two of his disciples, and sent them to Jesus, and said, Art thou he that cometh, or look we for [40] another? 1003 And they came to Jesus, and said unto him, John the Baptist hath sent [41] us unto thee, and said, Art thou he that cometh, or look we for another? 1004 And in that hour he cured many of diseases, and of plagues of an evil spirit; and he gave sight [42] to many blind. 1005 Jesus answered and said unto them, Go and tell John everything ye have seen and heard: the blind see, and the lame walk, and the lepers are cleansed, and the blind 1006 hear, and the dead rise, and the poor have the gospel preached to [43] them. 1007 And blessed is he who doubteth not in me.
[44] 1008 And when John’s disciples departed, Jesus began to say to the multitudes concerning John, What went ye out into the wilderness to see? a reed shaken with the [45] winds? 1009 And if not, then what went ye out to see? a man clothed in soft raiment? Behold, they that are in magnificent garments and in voluptuousness are in the abode [46] of kings. 1010 And if not, then what went ye out to see? a prophet? Yea, I say unto [47] you, and more than a prophet. 1011 This is he of whom it is written,
I am sending my messenger before thy face
To prepare the way before thee.
Footnotes
63:951Matt. x. 16.
63:952The word is occasionally used in this sense, but ordinarily means sound, unhurt.
63:953Matt. x. 17.
63:954Matt. x. 18.
63:955Matt. x. 19.
63:956From this point down to Matt. x. 27a, is assigned by Vat. ms. to Mark.
63:957Borg. ms. reads, but what ye are granted ye shall speak, and ye shall be given in, etc., and there seems to be a trace of this reading in Ciasca’s text.
63:958Matt. x. 20.
63:959Matt. x. 21.
63:960Matt. x. 22.
63:961See note to § 1, 78.
63:962Matt. x. 23.
63:963Matt. x. 24.
63:964Matt. x. 25.
64:965Matt. x. 26.
64:966See note to § 9, 21.
64:967Matt. 10:27, Luke 12:3.
64:968Luke 12:4, Luke 10:28.
64:969Perhaps this Arabic word is a copyist’s error for that used a few lines further down in Luke xii. 5, the Arabic words being very similar; but see note on § 1, 14.
64:970Syriac.
64:971Luke 12:5, Matt. 10:29.
64:972The Vat. ms., like the Brit. Mus. text of Ibn-at-Tayyib’s Commentary, omits for a farthing, retaining in a bond. The two phrases are simply different explanations of the same Syriac consonants. These are really the naturalised Greek word rendered farthing in Eng. version; but they also form a Syriac word meaning bond.
64:973Matt. x. 30.
64:974Matt. x. 31.
64:975Matt. x. 32.
64:976Matt. x. 33.
64:977Luke xii. 51.
64:978Luke xii. 52.
64:979Luke xii. 53.
64:980Matt. x. 36.
64:981Matt. x. 37.
64:982Matt. x. 38.
64:983Matt. x. 39.
64:984Or, soul.
64:985Or, soul.
64:986Matt. x. 40.
64:987Matt. x. 41.
64:988Or, receive.
64:989Or, receive.
64:990Matt. 10:42, Mark 9:41.
64:991Matt. xi. 1.
64:992Luke x. 38.
64:993Luke x. 39.
64:994Luke x. 40.
64:995Luke x. 41.
64:996Or, agitated.
64:997Luke x. 42.
64:998Mark vi. 12.
64:999Mark vi. 13.
64:1000Luke vii. 18.
64:1001Lit. And his disciples told John, as in the Greek, etc.
64:1002Matt. 11:2, Luke 7:19.
64:1003Luke vii. 20.
64:1004Luke vii. 21.
64:1005Luke vii. 22.
64:1006A different word from that used in the preceding verse. It is either an Arabic copyist’s error for the word for deaf used in Ibn-at-Tayyib’s Commentary, or a careless blunder.
64:1007Luke vii. 23.
65:1008Luke vii. 24.
65:1009Luke vii. 25.
65:1010Luke vii. 26.
65:1011Luke vii. 27.
Section XIV.
[1] 1012 Verily I say unto you, There hath not arisen among those whom women have borne a greater than John the Baptist; but he that is little now in the kingdom of heaven is greater than he.
[2] [Arabic, p. 54] 1013 And all the people which heard, and the publicans, justified 1014 God, for [3] they had been baptized with the baptism of John. 1015 But the Pharisees and the scribes wronged 1016 the purpose of God in themselves, in that they were not baptized of [4] him. 1017 And from the days of John the Baptist until now the kingdom of heaven is [5] snatched away by violence. 1018 The law and the prophets were until John; and after that, the kingdom of God is preached, and all press to enter it: 1019 and they that exert themselves [6, 7] snatch it away. 1020 All the prophets and the law until John prophesied. 1021 And if ye [8] will, then receive it, that he is Elijah, which is to come. 1022 Whosoever hath ears that hear [9] let him hear. 1023 Easier is the perishing of heaven and earth, than the passing away of [10] one point of the law. 1024 To whom then shall I liken the people of this generation, 1025 and [11] to whom are they like? 1026 They are like the children sitting in the market, which call to their companions, and say, We sang to you, and ye danced not; we wailed to you, [12] and ye wept not. 1027 John the Baptist came neither eating bread nor drinking wine; [13] and ye said, He hath demons: 1028 and the Son of man came eating and drinking; and ye said, Behold, a gluttonous man, and a drinker of wine, and an associate of publicans [14, 15] and sinners! 1029 And wisdom was justified of all her children. 1030 And when he said that, they came to the house. And there gathered unto him again multitudes, [16] so that they found not bread to eat. 1031 And while he was casting out a devil which was dumb, when he cast out that devil, that dumb man spake. And the multitudes [17] [Arabic, p. 55] marvelled. 1032 And the Pharisees, when they heard, said, This man doth not cast out the devils, except by Beelzebul the chief of the demons, which is in him. [18, 19] 1033 And others requested of him a sign from heaven, to tempt him. 1034 And Jesus knew their thoughts, and said unto them in parables, Every kingdom that withstandeth itself shall become desolate; and every house or city that disagreeth with itself shall not [20] stand: 1035 and if a devil cast out a devil, he withstandeth himself; neither shall he be [21] able to stand, but his end shall be. 1036 Then how now shall his kingdom stand? for ye [22] said that I cast out devils by Beelzebul. 1037 And if I by Beelzebul cast out the devils, then your children, by what do they cast them out? And for this cause they shall [23] be judges against you. 1038 But if I by the Spirit of God cast out devils, then the kingdom [24] of God is come near unto you. 1039 Or how can a man enter into the house of a valiant man, and seize his garments, 1040 if he do not beforehand secure himself 1041 from [25] that valiant man? and then will he cut off 1042 his house. 1043 But when the valiant man is [26] armed, guarding his house, his possessions are in peace. 1044 But if one come who is more valiant than he, he overcometh him, and taketh his whole armour, on which [27] he relieth, and divideth his spoil. 1045 Whosoever is not with me is against me; and [28] whosoever gathereth not with me scattereth abroad. 1046 For this reason I say unto you, [Arabic, p. 56] that all sins and blasphemies with which men blaspheme shall be forgiven [29] them: 1047 but whosoever shall blaspheme against the Holy Spirit, there is no [30] forgiveness for him for ever, but he is deserving of eternal punishment: 1048 because they [31] said that he had an unclean spirit. 1049 And he said also, Every one that speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in the world to [32] come. 1050 Either ye must make a good tree 1051 and its fruit good; or ye must make an evil [33] tree 1052 and its fruit evil: for the tree is known by its fruit. 1053 Ye children of vipers, how can ye, being evil, speak good things? from the overflowings of the heart the mouth [34] speaketh. 1054 The good man from the good treasures which are in his heart bringeth forth good things; and the wicked man from the evil treasures which are in his [35] heart bringeth forth evils. 1055 I say unto you, that every idle word which men shall [36] speak, they shall give an answer for in the day of judgement: 1056 for by thy sayings thou shalt be justified, and by thy sayings thou shalt be judged.
[37] 1057 And he said to the multitudes, When ye see the clouds appear from the west, [38] straightway ye say that there cometh rain; and so it cometh to pass. 1058 And when [39] the south wind bloweth, ye say that there will be heat; and it cometh to pass. 1059 And when the evening is come, ye say, It will be fair weather, for the heaven has become [40] red. 1060 And in the morning ye say, To-day there will be severe weather, for the redness [Arabic, p. 57] of the heaven is paling. 1061 Ye hypocrites, ye know to examine the face of the heaven and the earth; but the signs of this time ye know not to discern.
[41] 1062 Then they brought to him one possessed of a demon, dumb and blind; and he [42] healed him, so that the dumb and blind began to speak and see. 1063 And all the multitudes wondered, and said, Is this, think you, the son of David?
[43] 1064 And the apostles returned unto Jesus, and told him everything that they had [44] done and wrought. 1065 1066 And he said unto them, Come, let us go into the desert alone, and rest ye a little. And many were going and returning, and they had not leisure, not even to eat bread.
[45] 1067 And after that, there came to him one of the Pharisees, and besought him that he would eat bread with him. And he entered into the house of that Pharisee, and [46] reclined. 1068 And there was in that city a woman that was a sinner; and when she knew that he was sitting in the house of that Pharisee, she took a box of sweet ointment, [47] and stood behind him, 1069 towards his feet, weeping, and began to wet his feet with her tears, and to wipe them with the hair of her head, and to kiss his feet, and [48] anoint them with the sweet ointment. 1070 And when that 1071 Pharisee saw it, who invited him, he thought within himself, and said, This man, if he were a prophet, would know who she is and what is her history: for the woman which touched him was a sinner.
Footnotes
65:1012Matt. xi. 11.
65:1013Luke vii. 29.
65:1014Syriac. In Arabic the word ordinarily means believed.
65:1015Luke vii. 30.
65:1016See below, § 20, 28, note.
65:1017Matt. xi. 12a.
65:1018Luke xvi. 16.
65:1019Matt. xi. 12b.
65:1020Matt. xi. 13.
65:1021Matt. xi. 14.
65:1022Matt. xi. 15.
65:1023Luke xvi. 17.
65:1024Luke vii. 31b.
65:1025See § 1, 49, note.
65:1026Luke vii. 32.
65:1027Luke vii. 33.
65:1028Luke vii. 34.
65:1029Luke vii. 35.
65:1030Mark 3:19, 20.
65:1031Luke xi. 14.
65:1032Matt. xii. 24.
65:1033Luke xi. 16.
65:1034Matt. xii. 25.
65:1035Matt. xii. 26a.
65:1036Mark 3:26, Matt. 12:26.
65:1037Luke 11:18, Matt. 12:27.
65:1038Matt. xii. 28.
65:1039Matt. xii. 29.
65:1040The word used in the Syriac versions (Pesh. and Cur.) means garments as well as utensils, and the Arabic translator has chosen the wrong meaning (cf. § 42, 44).
65:1041Certain derivatives from the same root signify bind, but hardly this word.
65:1042The two Arab. mss. differ in this word, but the meaning is about the same. Perhaps both are corrupt.
65:1043Luke xi. 21.
65:1044Luke xi. 22.
65:1045Luke xi. 23.
65:1046Mark iii. 28.
65:1047Mark iii. 29.
65:1048Mark iii. 30.
66:1049Matt. xii. 32.
66:1050Matt. xii. 33.
66:1051Or, a tree good.
66:1052Or, a tree evil.
66:1053Matt. xii. 34.
66:1054Luke vi. 45a.
66:1055Matt. xii. 36.
66:1056Matt. xii. 37.
66:1057Luke xii. 54.
66:1058Luke xii. 55.
66:1059Matt. xvi. 2b.
66:1060Matt. xvi. 3.
66:1061Matt. xvi. 4; this is reckoned to verse 3 in the Greek.
66:1062Matt. xii. 22.
66:1063Matt. xii. 23.
66:1064Mark vi. 30.
66:1065Wrought may have arisen from taught by a transcriptional error (transposition of l and m) within the Arabic text. As it appears to occur in both mss., they would seem to have a common origin, which, however, can hardly have been the autograph of the translator.
66:1066Mark vi. 31.
66:1067Luke vii. 36.
66:1068Luke vii. 37.
66:1069Luke vii. 38.
66:1070Luke vii. 39.
66:1071A comparison with the Syriac text recommends this rendering.
Section XV.
[1] 1072 Jesus answered and said unto him, Simon, I have something to say unto thee. And [2] he said unto him, Say on, my Master. 1073 Jesus said unto him, There were two debtors [Arabic, p. 58] to one creditor; and one of them owed five hundred pence, and the other [3] owed fifty pence. 1074 And because they had not wherewith to pay, he forgave [4] them both. Which of them ought to love him more? 1075 Simon answered and said, I suppose, he to whom he forgave most. Jesus said unto him, Thou hast judged rightly. [5] 1076 And he turned to that woman, and said to Simon, Dost thou see this woman? I entered into thy dwelling, and thou gavest me not water to wash my feet: but this [6] woman hath bathed 1077 my feet with her tears, and dried them with her hair. 1078 And thou kissedst me not: but this woman, since she 1079 entered, hath not ceased to kiss my [7] feet. 1080 And thou anointedst not my head with oil: 1081 but this woman hath anointed [8] my feet with sweet ointment. 1082 1083 And for this, I say unto thee, Her many sins are forgiven her, because she loved much; for he to whom little is forgiven loveth little. [9, 10] 1084 And he said unto that woman, Thy sins are forgiven thee. 1085 And those that were invited [11] began to say within themselves, Who is this that forgiveth sins also? 1086 And Jesus said to that woman, Thy faith hath saved thee; go in peace.
[12] 1087 And many believed in him when they saw the signs which he was doing. [13, 14] 1088 But Jesus did not trust 1089 himself to them, 1090 for he knew every man, and he needed not any man to testify to him concerning every man; for he knew what was in man.
[15] 1091 And after that, Jesus set apart from his disciples other seventy, and sent them two and two before his face to every region and city whither he was purposing to [16] go. 1092 And he said unto them, The harvest is abundant, and the labourers are few: [17] entreat now the Lord of the harvest, that he send forth labourers into his harvest. 1093 Go [18] [Arabic, p. 59] ye: and lo, I am sending you as lambs among wolves. 1094 Take not with you [19] purses, nor a wallet, nor shoes; neither salute any man in the way. 1095 And [20] whatsoever house ye enter, first salute that house: 1096 and if there be there a son of peace, [21] let your peace rest upon him; but if there be not, your peace shall return to you. 1097 And be ye in that house eating and drinking what they have: 1098 for the labourer is worthy of [22] his hire. 1099 And remove not from house to house. And into whatsoever city ye enter, [23] and they receive you, eat what is presented to you: 1100 and heal the sick that are [24] therein, and say unto them, The kingdom of God is come near unto you. 1101 But whatsoever city ye enter, and they receive you not, go out into the market, and say, [25] 1102 Even the dust that clave to our feet from your city, we shake off against you; but [26] know 1103 this, 1104 that the kingdom of God is come near unto you. 1105 I say unto you, that for Sodom there shall be quiet in the day of judgement, but there shall not be for [27] that city. 1106 Then began Jesus to rebuke the cities in which there had been many [28] mighty works, 1107 and they repented not. 1108 And he said, Woe unto thee, Chorazin! woe unto thee, Bethsaida! if there had been in Tyre and Sidon the signs which were in [29] thee, it may be that they would have repented in sackcloth and ashes. 1109 Howbeit I say unto you, that for Tyre and Sidon there shall be rest in the day of judgement, [30] more than for you. 1110 And thou, Capernaum, which art exalted unto heaven, shalt sink down unto Hades; for if there had been in Sodom the wonders 1111 which were [31] in thee, it would have remained until this day. 1112 And now I say unto thee, that for the land of Sodom there shall be quiet in the day of judgement, more than for thee.
[32] [Arabic, p. 60] 1113 And he said again unto his apostles, Whosoever heareth you heareth me; and whosoever heareth me heareth him that sent me: and whosoever wrongeth 1114 you wrongeth me; and whosoever wrongeth me wrongeth him that sent me.
[33] 1115 And those seventy returned with great joy, and said unto him, Our Lord, even [34] the devils also are subject unto us in thy name. 1116 He said unto them, I beheld [35] Satan 1117 fallen like lightning from heaven. 1118 Behold, I am giving you authority to tread upon serpents and scorpions, and the whole race 1119 of the enemy; and nothing shall [36] hurt you. 1120 Only ye must not rejoice that the devils are subject unto you; but be glad that your names are written in heaven.
[37] 1121 And in that hour Jesus rejoiced in the Holy Spirit, and said, I acknowledge thee, my Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto children: yea, my Father; so [38] was thy will. 1122 And he turned to his disciples, 1123 and said unto them, Everything hath been delivered to me of my Father: and no man knoweth who the Son is, save the Father; and who the Father is, save the Son, and to whomsoever the Son willeth [39] to reveal him. 1124 Come unto me, all of you, ye that are wearied and bearers of burdens, [40] and I will give you rest. 1125 Bear my yoke upon you, and learn of me; for 1126 I [41] am gentle and lowly in my heart: and ye shall find rest unto your souls. 1127 For my yoke is pleasant, and my burden is light.
[42] 1128 And while great multitudes were going with him, he turned, and said unto them, [43] 1129 Whosoever cometh unto me, and hateth not his father, and his mother, and his brethren, and his sisters, and his wife, and his children, and himself 1130 also, cannot [44] [Arabic, p. 61] be a disciple to me. 1131 And whosoever doth not take his cross, and follow [45] me, cannot be a disciple to me. 1132 Which of you desireth to build a tower, and doth not sit down first and reckon his expenses and whether he hath enough to [46] complete it? 1133 1134 lest when he hath laid the foundations, and is not able to finish, all that [47] behold him 1135 laugh at him, and say, 1136 This man began to build, and was not able to [48] finish. 1137 Or what king goeth to the battle to fight with another king, 1138 and doth not consider first whether he is able with ten thousand to meet him that cometh to him [49] with twenty thousand? 1139 And if he is not able, he sendeth unto him while he is afar [50] off, and seeketh peace. 1140 So shall 1141 every man of you consider, that desireth to be a disciple to me; for if he renounceth not all that he hath, he cannot be a disciple to me.
Footnotes
66:1072Luke vii. 40.
66:1073Luke vii. 41.
66:1074Luke vii. 42.
66:1075Luke vii. 43.
66:1076Luke vii. 44.
66:1077Lit. sunk, a word the choice of which is explained by the Syriac.
66:1078Luke vii. 45.
66:1079Or, I.
66:1080Luke vii. 46.
66:1081Same word in Arabic.
66:1082Same word in Arabic.
66:1083Luke vii. 47.
66:1084Luke vii. 48.
66:1085Luke vii. 49.
66:1086Luke vii. 50.
67:1087John ii. 23b.
67:1088John ii. 24.
67:1089The meaning is not apparent.
67:1090John ii. 25.
67:1091Luke x. 1.
67:1092Luke x. 2.
67:1093Luke x. 3.
67:1094Luke x. 4.
67:1095Luke x. 5.
67:1096Luke x. 6.
67:1097Luke x. 7.
67:1098cf. Syriac versions.
67:1099Luke x. 8.
67:1100Luke x. 9.
67:1101Luke x. 10.
67:1102Luke x. 11.
67:1103The first letter of the word has been lost.
67:1104Lit. that, as often in this work.
67:1105Luke x. 12.
67:1106Matt. xi. 20.
67:1107Lit. powers.
67:1108Matt. xi. 21.
67:1109Matt. xi. 22.
67:1110Matt. xi. 23.
67:1111The word as printed by Ciasca perhaps means gifts, but by dropping a point from the second letter we get the post-classical word given in the text above.
67:1112Matt. xi. 24.
67:1113Luke x. 16.
67:1114See below, § 20, 28, note.
67:1115Luke x. 17.
67:1116Luke x. 18.
67:1117The word translated devil in preceding verse.
67:1118Luke x. 19.
67:1119This is an Arabic clerical error for forces. The Syriac word for power means also military forces, which was apparently rendered in Arabic army, a word that differs from race only in diacritical points.
67:1120Luke x. 20.
67:1121Luke x. 21.
67:1122Luke x. 22.
67:1123cf. Pesh. and A.V. margin.
67:1124Matt. xi. 28.
67:1125Matt. xi. 29.
67:1126Lit. that (cf. above, § 1, 50, note).
67:1127Matt. xi. 30.
67:1128Luke xiv. 25.
67:1129Luke xiv. 26.
67:1130Or, his life; or, his soul.
67:1131Luke xiv. 27.
67:1132Luke xiv. 28.
68:1133This rendering assumes that tower is treated as feminine.
68:1134Luke xiv. 29.
68:1135Or, it.
68:1136Luke xiv. 30.
68:1137Luke xiv. 31.
68:1138Or, a king like him.
68:1139Luke xiv. 32.
68:1140Luke xiv. 33.
68:1141Or, let.
Section XVI.
[1] 1142 Then answered certain of the scribes and Pharisees, that they might tempt him, [2] and said, Teacher, we desire to see a sign from thee. 1143 He answered and said, This evil and adulterous generation 1144 seeketh a sign; and it shall not be given a sign, [3] except the sign of Jonah the prophet. 1145 And as Jonah was a sign to the inhabitants [4] of Nineveh, so shall the Son of man also be to this generation. 1146 And as Jonah was in the belly of the great fish three days and three nights, so shall the Son of man [5] be in the heart of the earth three days and three nights. 1147 The queen of the south shall rise in the judgement with the people of this generation, and condemn 1148 them: for she came from the ends of the earth that she might hear the wisdom of Solomon; [6] [Arabic, p. 62] and behold, here is a better than Solomon. 1149 The men of Nineveh shall stand in the judgement with this generation, and condemn it: for they repented at [7] the preaching of Jonah; and behold, here is a greater than Jonah. 1150 The unclean spirit, when he goeth out of the man, departeth, and goeth about through places wherein are no waters, that he may find rest for himself; and when he findeth it not, he [8] saith, I will return to my house whence I came out. 1151 And if he come and find it [9] adorned and set in order, 1152 then he goeth, and associateth with himself seven other spirits worse than himself; and they enter and dwell in it: and the end of that man [10] shall be worse than his beginning. 1153 Thus shall it be unto this evil generation.
[11] 1154 And while he was saying that, a woman from the multitude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts that nursed [12] thee. 1155 But he said unto her, Blessed is he that heareth the word of God, and keepeth it.
[13] 1156 And while he was speaking unto the multitude, there came unto him his mother [14] and his brethren, and sought to speak with him; 1157 and they were not able, because of [15] the multitude; and they stood without and sent, calling him unto them. 1158 A man said unto him, Behold, thy mother and thy brethren are standing without, and seek to [16] speak with thee. 1159 But he answered unto him that spake unto him, Who is my [17] mother? and who are my brethren? 1160 And he beckoned with his hand, stretching it out towards his disciples, and said, Behold, my mother! and behold, my brethren! [18] 1161 And every man that shall do the will of my Father which is in heaven is my brother, and my sister, and my mother.
[19] 1162 And after that, Jesus was going about in the cities and in the villages, and proclaiming [Arabic, p. 63] and preaching the kingdom of God, and his 1163 twelve with him, [20] 1164 and the women which had been healed of diseases and of evil spirits, Mary [21] that was called Magdalene, from whom he had cast out seven devils, 1165 and Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, who were ministering to them of their substance.
[22] 1166 And after that, Jesus went out of the house, and sat on the sea shore. 1167 And there [23] gathered unto him great multitudes. And when the press of the people was great upon him, he went up and sat in the boat; and all the multitude was standing on the [24] shore of the sea. 1168 And he spake to them much in parables, and said, The sower [25] went forth to sow: and when he sowed, 1169 some fell on the beaten highway; and it was [26] trodden upon, and the birds ate it. 1170 And other fell on the rocks: and some, where there was not much earth; and straightway it sprang up, because it had no depth in [27] the earth: 1171 and when the sun rose, it withered; and because it had no root, it dried [28] up. 1172 And some fell among thorns; and the thorns sprang up with it, and choked it; [29] and it yielded no fruit. 1173 And other fell into excellent and good 1174 ground; and it came up, and grew, and brought forth fruit, some thirty, and some sixty, and some [30] a hundred. 1175 And when he said that, he cried, He that hath ears that hear, let him [31] hear. 1176 And when they were alone, his disciples came, and asked him, and said unto [32] him, What is this parable? and why spakest thou unto them in parables? 1177 He [Arabic, p. 64] answered and said unto them, Unto you is given the knowledge of the secrets of the kingdom of God; but it is not given unto them that are [33] without. 1178 He that hath shall be given unto, and there shall be added; and he that [34] hath not, that which he hath shall be taken from him also. 1179 For this cause therefore I speak unto them in parables; because they see, and see not; and hear, and hear [35] not, nor understand. 1180 And in them is being fulfilled the prophecy of Isaiah, who said,
Hearing they shall hear, and shall not understand;
And seeing they shall see, and shall not perceive:
[36] 1181 The heart of this people is waxed gross,
And their hearing with their ears is become heavy,
And they have closed their eyes;
Lest they should see with their eyes,
And hear with their ears,
And understand with their hearts,
And should return,
And I should heal them.
[37, 38] 1182 But ye, blessed are your eyes, which see; and your ears, which hear. 1183 Blessed [39] are the eyes which see what ye see. 1184 Verily I say unto you, Many of the prophets and the righteous longed to see what ye see, and saw not; and to hear what ye [40] hear, and heard not. 1185 When ye know not this parable, how shall ye know all parables? [41, 42] 1186 Hear ye the parable of the sower. 1187 The sower which sowed, sowed the word [43] of God. 1188 Every one who heareth the word of the kingdom, and understandeth it not, the evil one cometh and snatcheth away the word that hath been sown in his [44] heart: and this is that which was sown on the middle of the highway. 1189 But that which was sown on the rocks is he that heareth the word, and straightway receiveth [45, 46] [Arabic, p. 65] it with joy; 1190 only, it hath no root in his soul, but his belief in it is for a time; 1191 and whenever there is distress or persecution because of a 1192 word, he [47] stumbleth 1193 quickly. 1194 And that which was sown among the thorns is he that heareth the word; 1195 and the care of this world, and the error of riches, and the rest of the [48] other lusts enter, and choke the word, and it becometh without fruit. 1196 And that which was sown in good ground is he that heareth my word in a pure and good heart, and understandeth it, and holdeth to it, and bringeth forth fruit with patience, 1197 and produceth either a hundredfold or sixtyfold or thirty.
[49] 1198 And he said, So is the kingdom of God, like a man who casteth seed into the [50] earth, and sleepeth and riseth by night and day, 1199 and the seed groweth and cometh [51] up, whence 1200 he knoweth not. 1201 And the earth bringeth it to the fruit; and first it [52] will be blade, and after it ear, and at last perfect wheat in the ear: 1202 and whenever the fruit ripeneth, 1203 he bringeth immediately the sickle, for the harvest hath come.
Footnotes
68:1142Matt. xii. 38.
68:1143Matt. xii. 39.
68:1144See § 1, 49, note.
68:1145Luke xi. 30.
68:1146Matt. xii. 40.
68:1147Luke xi. 31.
68:1148See note to § 10, 13.
68:1149Matt. xii. 41.
68:1150Luke xi. 24.
68:1151Luke xi. 25.
68:1152Luke xi. 26.
68:1153Matt. xii. 45b.
68:1154Luke xi. 27.
68:1155Luke xi. 28.
68:1156Matt. 12:46, Luke 8:19.
68:1157Matt. 12:46, Luke 8:19.
68:1158Mark 3:31, Matt. 12:47.
68:1159Matt. xii. 48.
68:1160Matt. xxii. 49.
68:1161Matt. xii. 50.
68:1162Luke viii. 1.
68:1163The Arabic printed text gives no sense. A simple change in the diacritical points of one letter gives the reading of the Syriac versions, which is adopted here.
68:1164Luke viii. 2.
68:1165Luke viii. 3.
68:1166Matt. xiii. 1.
68:1167Matt. xiii. 2.
68:1168Matt. xiii. 3.
68:1169Matt. 13:4, Luke 8:5.
68:1170Matt. xiii. 5.
69:1171Matt. xiii. 6.
69:1172Luke 8:7, Mark 4:7b.
69:1173Luke 8:8, Mark 4:8.
69:1174cf. Peshitta (against Cur. and Sin.).
69:1175Luke viii. 8c.
69:1176Mark iv. 10; with additions from Matt. xiii. 10, and Luke viii. 9.
69:1177Mark 4:11, Matt. 13:11.
69:1178Matt. xiii. 12.
69:1179Matt. xiii. 13.
69:1180Matt. xiii. 14.
69:1181Matt. xiii. 15.
69:1182Matt. xiii. 16.
69:1183Luke x. 23b.
69:1184Matt. xiii. 17.
69:1185Mark iv. 13b.
69:1186Matt. xiii. 18.
69:1187Mark iv. 14.
69:1188Matt. xiii. 19.
69:1189Matt. xiii. 20.
69:1190Matt. xiii. 21a.
69:1191Luke 8:13, Matt. 13:21.
69:1192See above, § 1, 40, note 2.
69:1193Or, is seduced (cf. § 25, 17, note).
69:1194Matt. xiii. 22a.
69:1195Mark iv. 19b.
69:1196Luke viii. 15.
69:1197Matt. xiii. 23b.
69:1198Mark iv. 26.
69:1199Mark iv. 27.
69:1200Or, while.
69:1201Mark iv. 28.
69:1202Mark iv. 29.
69:1203Lit. fatteneth, as in Peshitta.
Section XVII.
[1] 1204 And he set forth to them another parable, and said, The kingdom of heaven is [2] like a man who sowed good seed in his field; 1205 but when men slept, his enemy came [3] and sowed tares among the wheat, and went away. 1206 And when the blade sprang up [4] and brought forth fruit, there were noticed the tares also. 1207 And the servants of the master of the house came, and said unto him, Our lord, didst thou not sow good [5] [Arabic, p. 66] seed in thy field? whence are there tares in it? 1208 He said unto them, An enemy hath done this. His servants said unto him, Wilt thou that we go [6] and separate it? 1209 He said unto them, Perhaps, 1210 when ye separate the tares, ye would [7] root up with them wheat also. 1211 Leave them to grow both together until the harvest: and in the time of the harvest I will say unto the reapers, Separate the tares first, and bind them in bundles to be burned with fire; and gather the wheat into my barns.
[8, 9] 1212 And he set forth to them another parable, and said, 1213 To what is the kingdom of [10] God like? and to what shall I liken it? and in what parable shall I set it forth? 1214 It [11] is like a grain of mustard seed, which a man took, and planted in his field: 1215 and of the number of the things that are sown in the earth it is smaller than all of the things [12] which are sown, which are upon the earth; 1216 but when it is grown, it is greater than all the herbs, and produceth large branches, so that the birds of heaven make their nests in its branches.
[13, 14] 1217 And he set forth to them another parable: 1218 To what shall I liken the kingdom of [15] God? 1219 It is like the leaven which a woman took, and kneaded into three measures of flour, until the whole of it was leavened.
[16] 1220 And Jesus spake all that to the multitudes by way of parables, according as they [17] were able to hear. 1221 And without parables spake he not unto them; that the saying of the Lord through the prophet might be fulfilled:
I will open my mouth in parables;
And I will utter secrets which were before the foundations 1222 of the world.
[18] 1223 But he explained to his disciples privately everything.
[19] 1224 Then Jesus left 1225 the multitudes, and came to the house. And his disciples came unto him, and said unto him, Explain unto us that parable about the tares [20] [Arabic, p. 67] and the field. 1226 He answered and said unto them, He that sowed good seed is [21] the Son of man; 1227 and the field is the world; and the good seed are the children of the [22] kingdom; 1228 and the tares are the children of the evil one; and the enemy that sowed them 1229 is Satan; and the harvest is the end of the world; and the reapers are the angels. [23] 1230 And as the tares are separated and burned in the fire, so shall it be in the end of [24] this world. 1231 The Son of man shall send his angels, and separate from his kingdom [25] all things that injure, 1232 and all the doers of iniquity, and they shall cast them into the [26] furnace of fire: and there shall be weeping and gnashing of teeth. 1233 Then the righteous shall shine as the sun in the kingdom of their Father. Whosoever hath ears that hear, let him hear.
[27] 1234 And again the kingdom of heaven is like treasure hid in a field: that which a man found and hid; and, for his pleasure in it, went and sold all that he had, and bought that field.
[28] 1235 And again the kingdom of heaven is like a man that is a merchant seeking excellent [29] pearls; 1236 and when he found one pearl of great price, he went and sold everything that he had, and bought it.
[30] 1237 And again the kingdom of heaven is like a net that was cast 1238 into the sea, and [31] gathered of every kind: 1239 and when it was filled, they drew it up on to the shore of the sea, and sat down to select; and the good of them they threw into the vessels, [32] and the bad they threw outside. 1240 Thus shall it be in the end of the world: the angels [33] shall go forth, 1241 and separate the wicked from among the good, and shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.
[34] 1242 Jesus said unto them, Have ye understood all these things? They said unto [35] [Arabic, p. 68] him, Yea, our Lord. 1243 He said unto them, Therefore every scribe that becometh a disciple of the kingdom of heaven is like a man that is a householder, who bringeth out of his treasures the new and the old.
[36, 37] 1244 And when Jesus had finished all these parables, he removed thence, and came to his city; 1245 and he taught them in their synagogues, so that they were perplexed. [38] 1246 And when the sabbath came, Jesus began to teach in the synagogue; and many of [39] those that heard marvelled, and said, Whence came these things to this man? And many envied him and gave no heed to him, but said, What is this wisdom that is given to this man, that there should happen at his hands such as these mighty works? 1247 [40] 1248 Is not this a carpenter, son of a carpenter? and is not his mother called Mary? and [41] his brethren, James, and Joses, and Simon, and Judas? 1249 And his sisters, all of them, [42] lo, are they not all with us? 1250 Whence hath this man all these things? And they were in doubt concerning him. 1251 And Jesus knew their opinion, and said unto them, Will ye haply 1252 say unto me this proverb, Physician, heal first thyself: and all that [43] we have heard that thou didst in Capernaum, do here also in thine own city? 1253 And he said, Verily I say unto you, A prophet is not received in his own city, nor among [44] his brethren: 1254 for a prophet is not despised, save in his own city, and among his own [45] kin, and in his own house. 1255 Verily I say unto you, In the days of Elijah the prophet, there were many widows among the children of Israel, when the heaven held back [46] three years and six months, 1256 and there was a great famine in all the land; and Elijah [Arabic, p. 69] was not sent to one of them, save to Zarephath of Sidon, to a woman that was [47] a widow. 1257 And many lepers were among the children of Israel in the days of Elisha the prophet; but not one of them was cleansed, save Naaman the Nabathæan. 1258 [48] 1259 And he was not able to do there many mighty works, 1260 because of their unbelief; [49] except that he laid his hand upon a few of the sick, and healed them. 1261 And he marvelled [50] at their lack of faith. 1262 And when those who were in the synagogue heard, [51] they were all filled with wrath; and they rose up, 1263 and brought him forth outside the city, and brought him to the brow of the hill upon which their city was built, that [52] they might cast him from its summit: 1264 but he passed through among them and went away.
[53] 1265 And he went about in the villages which were around Nazareth, and taught in their synagogues.
Footnotes
69:1204Matt. xiii. 24.
69:1205Matt. xiii. 25.
69:1206Matt. xiii. 26.
69:1207Matt. xiii. 27.
70:1208Matt. xiii. 28.
70:1209Matt. xiii. 29.
70:1210See above, § 4, 24, note.
70:1211Matt. xiii. 30.
70:1212Matt. xiii. 31a.
70:1213Luke xiii. 18b.
70:1214Mark 4:30, Luke 13:19.
70:1215Matt. 13:31, Mark 4:31.
70:1216Matt. 13:32, Mark 4:32.
70:1217Mark 4:33, Matt. 13:33.
70:1218Luke xiii. 20b.
70:1219Matt. xiii. 33b.
70:1220Matt. 13:34, Mark 4:33.
70:1221Matt. 13:34, 35.
70:1222The word (if not a corruption of that used in the Brit. Mus. text of Ibn-at-Tayyib’s Commentary, and in § 43, 46 where, however, according to Ciasca’s foot-note, it was not the word first written by the scribe) is Syriac. Perhaps it means the ends of the earth (see P. Smith, Thes. Syr.). Still a third word is used in § 47, 42.
70:1223Mark iv. 34b.
70:1224Matt. xiii. 36.
70:1225cf. § 11, 32, note.
70:1226Matt. xiii. 37.
70:1227Matt. xiii. 38.
70:1228Matt. xiii. 39.
70:1229Singular.
70:1230Matt. xiii. 40.
70:1231Matt. xiii. 41.
70:1232Matt. xiii. 42.
70:1233Matt. xiii. 43.
70:1234Matt. xiii. 44.
70:1235Matt. xiii. 45.
70:1236Matt. xiii. 46.
70:1237Matt. xiii. 47.
70:1238cf. note to § 10, 8.
70:1239Matt. xiii. 48.
70:1240Matt. xiii. 49.
70:1241Matt. xiii. 50.
70:1242Matt. xiii. 51.
70:1243Matt. xiii. 52.
70:1244Matt. xiii. 53.
70:1245Matt. xiii. 54.
70:1246Mark vi. 2.
71:1247Lit. powers.
71:1248Matt. xiii. 55.
71:1249Matt. xiii. 56.
71:1250Matt. xiii. 57.
71:1251Luke iv. 23.
71:1252cf. above, § 4, 24, note.
71:1253Luke iv. 24.
71:1254Mark vi. 4b.
71:1255Luke iv. 25.
71:1256Luke iv. 26.
71:1257Luke iv. 27.
71:1258Of the Syriac versions Cur. and Sin. are wanting. Pesh. has Aramæan.
71:1259Mark vi. 5.
71:1260Lit. powers.
71:1261Mark vi. 6a.
71:1262Luke iv. 28.
71:1263Luke iv. 29.
71:1264Luke iv. 30.
71:1265Mark vi. 6b.
Section XVIII.
[1] 1266 At that time Herod the tetrarch heard of the fame of Jesus, and all the things which came to pass at his hand; 1267 and he marvelled, for he had obtained excellent [2] information concerning him. 1268 1269 And some men said that John the Baptist was risen [3] from among the dead; 1270 and 1271 others said that Elijah had appeared; and others, Jeremiah; [4] and others, that a prophet of the old prophets was risen; 1272 and others said that he [5] was a prophet like one of the prophets. 1273 Herod said to his servants, This is John the Baptist, he whom I beheaded; he is risen from among the dead: therefore mighty [6] [Arabic, p. 70] works result from him. 1274 For Herod himself had sent and taken John, and cast him into prison, for the sake of Herodias his brother Philip’s wife, whom he [7] had taken. 1275 And John said to Herod, Thou hast no authority to take the wife of thy [8] brother. 1276 And Herodias avoided him and wished to kill him; and she could not. [9] 1277 But Herod feared John, for he knew that he was a righteous man and a holy; and [10] he guarded him, and heard him much, and did, and obeyed him with gladness. 1278 And he wished to kill him; but he feared the people, for they adhered to him as the [11] prophet. 1279 And there was a celebrated day, and Herod had made a feast for his great men on the day of his anniversary, 1280 and for the officers and for the chief men [12] of Galilee. 1281 And the daughter of Herodias came in and danced in the midst of the company, and pleased Herod and those that sat with him. And the king said to the [13] damsel, Ask of me what thou wilt, and I will give it thee. 1282 And he sware unto her, [14] Whatsoever thou shalt ask, I will give it thee, to the half of my kingdom. 1283 And she went out, and said unto her mother, What shall I ask him? 1284 She said unto her, The [15] head of John the Baptist. 1285 And immediately she came in hastily to the king, and said unto him, I desire in this hour that thou give me on a dish the head of John [16] the Baptist. 1286 And the king was exceeding sorry; but because of the oath and the [17] guests he did not wish to refuse her. 1287 But immediately the king sent an executioner, and commanded that he should bring the head of John: and he went and cut off [18] the head of John in the prison, 1288 and brought it on a dish, and delivered it to the [19] damsel; and the damsel gave it to her mother. 1289 And his disciples heard, and came [Arabic, p. 71] and took his body, and buried it. 1290 And they came and told 1291 Jesus what [20] had happened. 1292 And for this cause Herod said, I beheaded John: who [21] is this, of whom I hear these things. And he desired to see him. 1293 And Jesus, when he heard, removed thence in a boat to a waste place alone, to the other side of the sea of the Galilee of Tiberias. 1294
[22] 1295 And many saw them going, and knew them, and hastened by land 1296 from all the cities, and came thither beforehand; 1297 for they saw the signs which he was doing on the [23, 24] sick. 1298 And Jesus went up into the mountain, and sat there with his disciples. 1299 And [25] the feast of the passover of the Jews was near. 1300 And Jesus lifted up his eyes, and saw great multitudes coming to him. 1301 And he was moved with compassion for them, for [26] they were like sheep that were without a shepherd. 1302 And he received them, and spake to them concerning the kingdom of God, and healed those who had need of healing.
[27] 1303 And when the evening approached, 1304 his disciples came to him, and said unto [28] him, 1305 The place is desert, and the time is past; send away the multitudes of the people, 1306 that they may go to the towns and villages which are around us, and buy for [29] themselves bread; for they have nothing to eat. 1307 But he said unto them, They have [30] no need to go away; give ye them what may be eaten. 1308 They said unto him, We have not here enough. 1309 He said unto Philip, Whence shall we buy bread that these may eat? [31, 32] 1310 And he said that proving him; and he knew what he was resolved to do. 1311 Philip said [Arabic, p. 72] unto him, Two hundred pennyworth of bread would not suffice them after 1312 [33] every one of them hath taken a small amount. 1313 One of his disciples said unto [34] him (namely, Andrew the brother of Simon Cephas), 1314 Here is a lad having five loaves [35] of barley and two fishes: but this amount, what is it for all these? 1315 But wilt thou that we go and buy for all the people what may be eaten? for we have no more [36] than these five loaves and the two fishes. 1316 And the grass was plentiful in that place. Jesus said unto them, Arrange all the people that they may sit down on the grass, [37] fifty people in a company. 1317 And the disciples did so. And all the people sat down [38] by companies, by hundreds and fifties. 1318 Then Jesus said unto them, Bring hither [39] those five loaves and the two fishes. 1319 And when they brought him that, Jesus took the bread and the fish, and looked to heaven, and blessed, and divided, and gave to [40] his disciples to set before them; 1320 and the disciples set for the multitudes the bread [41] and the fish; and they ate, all of them, and were satisfied. 1321 And when they were satisfied, he said unto his disciples, Gather the fragments that remain over, that nothing [42] be lost. 1322 And they gathered, and filled twelve baskets with fragments, being those that remained over from those which ate of the five barley loaves and the two [43] fishes. 1323 And those people who ate were five thousand, besides the women and children. [44] [Arabic, p. 73] 1324 And straightway he pressed his disciples to go up into the ship, and that they should go before him unto the other side to Bethsaida, while he [45] himself should send away the multitudes. 1325 And those people who saw the sign which [46] Jesus did, said, Of a truth this is a prophet who hath come into the world. 1326 And Jesus knew their purpose to come and take him, and make him a king; and he left them, and went up into the mountain alone for prayer.
[47, 48] 1327 And when the nightfall was near, his disciples went down unto the sea, and sat 1328 in a boat, and came to the side of Capernaum. 1329 And the darkness came on, and Jesus [49] had not come to them. 1330 And the sea was stirred up against them by reason of a violent [50] wind that blew. 1331 And the boat was distant from the land many furlongs, and they were much damaged by the waves, and the wind was against them.
Footnotes
71:1266Matt. 14:1, Luke 9:7b.
71:1267Mark vi. 14b.
71:1268There can be little doubt that this is the meaning of the Arabic. There is nothing like it in the Peshitta; the Curetonian is of course lacking; but the phrase in the Sinaitic is very similar.
71:1269Luke ix. 7c.
71:1270Luke 9:8, Matt. 16:14.
71:1271Here begins verse 8a in Greek.
71:1272Luke 9:8, Mark 6:15.
71:1273Mark 6:16, Matt. 14:2b.
71:1274Mark vi. 17.
71:1275Mark vi. 18.
71:1276Mark vi. 19.
71:1277Mark vi. 20.
71:1278Matt. xiv. 5.
71:1279Mark vi. 21.
71:1280Perhaps appointment (cf. Moesinger, p. 165; but Isho‘dad [Harris, Fragments, p. 65] and the Brit. Mus. text of Ibn-at-Tayyib’s Commentary have the ordinary reading).
71:1281Mark vi. 22.
71:1282Mark vi. 23.
71:1283Mark vi. 24.
71:1284Or simply ask.
71:1285Mark vi. 25.
71:1286Mark vi. 26.
71:1287Mark vi. 27.
72:1288Mark vi. 28.
72:1289Mark vi. 29.
72:1290Matt. xiv. 12b.
72:1291Or, to tell.
72:1292Luke ix. 9.
72:1293Matt. 14:13, John 6:1.
72:1294A misunderstanding or slavish reproduction of the Syriac. The Brit. Mus. text of Ibn-at-Tayyib’s Commentary has of Galilee, Tiberias.
72:1295Mark vi. 33a.
72:1296cf. Syriac versions and margin of R.V.
72:1297John vi. 2b.
72:1298John vi. 3.
72:1299John vi. 4.
72:1300John vi. 5a.
72:1301Mark vi. 34b.
72:1302Luke ix. 11b.
72:1303Matt. xiv. 15a.
72:1304Or, came.
72:1305Mark vi. 36.
72:1306cf. the addition in the Sinaitic Syriac.
72:1307Matt. xiv. 16.
72:1308Matt. xiv. 17a.
72:1309John vi. 5b.
72:1310John vi. 6.
72:1311John vi. 7.
72:1312Probably a mistaken rendering of the ordinary Syriac reading.
72:1313John vi. 8.
72:1314John vi. 9.
72:1315Luke ix. 13b; considerably changed.
72:1316John 6:10, Luke 9:14, 15.
72:1317Mark vi. 40.
72:1318Matt. xiv. 18.
72:1319Mark vi. 41a.
72:1320Matt. xiv. 19b.
72:1321Matt. 14:20, John 6:12.
72:1322John vi. 13.
72:1323Matt. xiv. 21.
72:1324Mark vi. 45.
72:1325John vi. 14.
72:1326John vi. 15.
72:1327John vi. 16.
72:1328cf. Syriac versions.
72:1329John vi. 17.
72:1330John vi. 18.
72:1331Matt. xiv. 24.
Section XIX.
[1] 1332 And in the fourth watch of the night Jesus came unto them, walking upon the [2] 1333 water, after they had rowed 1334 with difficulty about twenty-five or thirty furlongs. [3] 1335 And when he drew near unto their boat, his disciples saw him walking on the water; and they were troubled, and supposed that it was a false appearance; and they cried [4] out from their fear. 1336 But Jesus straightway spoke unto them, and said, Take courage, [5] for it is I; fear not. 1337 Then Cephas answered and said unto him, My Lord, if it be thou, [6] bid me to come unto thee on the water. 1338 And Jesus said unto him, Come. And [7] Cephas went down out of the boat, and walked on the water to come unto Jesus. 1339 But [Arabic, p. 74] when he saw the wind strong, he feared, and was on the point of sinking; [8] and he lifted up his voice, and said, My Lord, save me. 1340 And immediately our Lord stretched out his hand and took hold of him, and said unto him, [9] Thou of little faith, why didst thou doubt? 1341 And when Jesus came near, he went up [10] unto them into the boat, he and Simon, and immediately the wind ceased. 1342 And those that were in the ship came and worshipped him, and said, Truly thou art the [11] Son of God. 1343 And straightway that ship arrived at the land which they made for. [12] 1344 And when they came out of the ship to the land, they marvelled greatly and were [13] perplexed in themselves: 1345 and they had not understood by means of 1346 that bread, because their heart was gross.
[14] 1347 And when the people of that region knew of the arrival of Jesus, they made haste in all that land, and began to bring those that were diseased, 1348 borne in their [15] beds to the place where they heard that he was. 1349 And wheresoever the place might be which he entered, of the villages or the cities, they laid the sick in the markets, and sought of him that they might touch 1350 were it only the edge of his garment: and all that touched 1351 him were healed and lived. 1352
[16] 1353 And on the day after that, the multitude which was standing on the shore of the sea saw that there was there no other ship save that into which the disciples had [17] gone up, 1354 and that Jesus went not up into the ship with his disciples (but there were other ships from Tiberias near 1355 the place where they ate the bread when Jesus blessed [18] it): 1356 and when that multitude saw that Jesus was not there, nor yet his disciples, they [19] [Arabic, p. 75] went up into those ships, and came to Capernaum, and sought Jesus. 1357 And when they found him on the other side of the sea, they said unto him, Our [20] Master, when camest thou hither? 1358 Jesus answered and said unto them, Verily, verily, I say unto you, Ye have not sought me because of 1359 your seeing the signs, but because of [21] your eating the bread and being satisfied. 1360 Serve not the food which perisheth, but the food which abideth in eternal life, 1361 which the Son of man will give unto you: him 1362 [22] hath God the Father sealed. 1363 They said unto him, What shall we do that we may [23] work the work of God? 1364 Jesus answered and said unto them, This is the work of [24] God, that ye believe in him whom he hath sent. 1365 They said unto him, What sign hast thou done, that we may see, and believe in thee? what hast thou wrought? [25] 1366 Our fathers ate the manna in the wilderness; as it was written, Bread from heaven [26] gave he them to eat. 1367 Jesus said unto them, Verily, verily, I say unto you, Moses gave you not bread from [27] heaven; but my Father gave 1368 you the bread of truth 1369 from heaven. 1370 The bread of God is that which came down from heaven and gave the [28, 29] world life. 1371 They said unto him, Our Lord, give us at all times this bread. 1372 Jesus said unto them, I am the bread of life: whosoever cometh unto me shall not hunger, [30] and whosoever believeth in me shall not thirst for ever. 1373 But I said unto you, [31] Ye have seen me, and have not believed. 1374 And all that my Father hath given to me cometh unto me; and whosoever cometh unto me I shall not cast him forth without. [32] 1375 I came down from heaven, not to do my own will, but to do the will of him [33] that sent me; 1376 and this is the will of him that sent me, that I should lose nothing of [34] [Arabic, p. 76] that which he gave me, but raise it up in the last day. 1377 This is the will of my Father, that every one that seeth the Son, and believeth in him, should have eternal life; and I will raise him up in the last day.
[35] 1378 The Jews therefore murmured against him because of his saying, I am the bread [36] which came down from heaven. 1379 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? then how saith this man, I came down from [37, 38] heaven? 1380 Jesus answered and said unto them, Murmur not one with another. 1381 No man is able to come unto me, except the Father which sent me draw him; and I will [39] raise him up in the last day. 1382 It is written in the prophet, They shall all be the taught of God. Every one who heareth from the Father now, 1383 and learneth of him, cometh [40] unto me. 1384 No man now seeth the Father; but he that is from God, he it is that seeth [41] the Father. 1385 Verily, verily, I say unto you, Whosoever believeth in me hath eternal [42, 43] life. 1386 I am the bread of life. 1387 Your fathers ate the manna in the wilderness, and [44] they died. 1388 This is the bread which came down from heaven, that a man may eat [45] of it, and not die. 1389 I am the bread of life which came down from heaven: and if a man eat of this bread he shall live for ever: 1390 and the bread which I shall give is my body, which I give for the life of the world.
[46] 1391 The Jews therefore quarrelled one with another, and said, How can he give us [47] [Arabic, p. 77] his body that we may eat it? 1392 Jesus said unto them, Verily, verily, I say unto you, If ye do not eat the body of the Son of man and drink his blood, ye shall [48] not have life in yourselves. 1393 Whosoever eateth of my body and drinketh of my blood [49] hath eternal life; and I will raise him up in the last day. 1394 My body truly is meat, 1395 and [50] my blood truly is drink. 1396 1397 Whosoever eateth my body and drinketh my blood abideth [51] in me, and I in him— 1398 as the living Father sent me, and I am alive because of the [52] Father; and whosoever eateth me, he also shall live because of me. 1399 This is the bread which came down from heaven: and not according as your fathers ate the [53] manna, and died: whosoever eateth of this bread shall live for ever. 1400 This he said in [54] the synagogue, when he was teaching in Capernaum. 1401 And many of his disciples, when they heard, said, This word is hard; who is he that can hear it?
Footnotes
72:1332Matt. xiv. 25.
72:1333John vi. 19a, c.
72:1334Lit. travelled.
73:1335Matt. xiv. 26.
73:1336Matt. xiv. 27.
73:1337Matt. xiv. 28.
73:1338Matt. xiv. 29.
73:1339Matt. xiv. 30.
73:1340Matt. xiv. 31.
73:1341Matt. xiv. 32.
73:1342Matt. xiv. 33.
73:1343John vi. 21b.
73:1344Mark 6:51, 54.
73:1345Mark vi. 52.
73:1346Lit. from.
73:1347Mark 6:54, 55.
73:1348Strictly used of severe chronic disease.
73:1349Mark vi. 56.
73:1350cf. § 12, 13, and note to § 8, 17.
73:1351The word used at § 12, 35.
73:1352Or, revived, i.e., made to live.
73:1353John vi. 22a.
73:1354John vi. 23.
73:1355Lit. on the border of.
73:1356John vi. 24.
73:1357John vi. 25.
73:1358John vi. 26.
73:1359Or, for the sake of.
73:1360John vi. 27.
73:1361Sic.
73:1362Lit. this.
73:1363John vi. 28.
73:1364John vi. 29.
73:1365John vi. 30.
73:1366John vi. 31.
73:1367John vi. 32.
73:1368Represents a mistaken vocalisation of the Peshitta.
73:1369Lit. equity; see above, § 3, 53, note.
73:1370John vi. 33.
73:1371John vi. 34.
73:1372John vi. 35.
73:1373John vi. 36.
73:1374John vi. 37.
73:1375John vi. 38.
73:1376John vi. 39.
73:1377John vi. 40.
73:1378John vi. 41.
73:1379John vi. 42.
73:1380John vi. 43.
73:1381John vi. 44.
74:1382John vi. 45.
74:1383i.e., therefore (see note, § 9, 21).
74:1384John vi. 46.
74:1385John vi. 47.
74:1386John vi. 48.
74:1387John vi. 49.
74:1388John vi. 50.
74:1389John vi. 51.
74:1390John vi. 51b; in Ciasca’s text John 6.51-71 are cited as vi. 52–72. (See Introduction, 20, note.)
74:1391John vi. 52.
74:1392John vi. 53.
74:1393John vi. 54.
74:1394John vi. 55.
74:1395Or, eaten.
74:1396Or, drunk.
74:1397John vi. 56.
74:1398John vi. 57.
74:1399John vi. 58.
74:1400John vi. 59.
74:1401John vi. 60.
Section XX.
[1] 1402 And Jesus knew within himself that his disciples were murmuring because of [2] that, and he said unto them, Doth this trouble you? 1403 What if ye should see the Son [3] of man then ascend to the place where he was of old? 1404 It is the spirit that quickeneth, and the body profiteth nothing: the words 1405 that I speak unto you are spirit [4] and life. 1406 But there are some of you that do not believe. And Jesus knew beforehand who they were who should 1407 not believe, and who it was that should betray [5] him. 1408 And he said unto them, Therefore I said unto you, No man can come unto me, if that hath not been given him by the Father.
[6] [Arabic, p. 78] 1409 And because of this word many of his disciples turned back and walked [7] not with him. 1410 And Jesus said unto the twelve, Do ye haply also wish to [8] go away? 1411 Simon Cephas answered and said, My Lord, to whom shall we go? thou [9] hast the words of eternal life. 1412 And we have believed and known that thou art the [10] Messiah, the Son of the living God. 1413 Jesus said unto them, Did not I choose you, [11] ye company of the twelve, and of you one is a devil? 1414 He said that because of Judas the son of Simon Iscariot; for he, being of the twelve, was purposed to 1415 betray him.
[12] 1416 And while he was speaking, one of the Pharisees came asking of him that he [13] would eat with him: and he went in, and reclined to meat. 1417 And that Pharisee, when [14] he saw it, 1418 marvelled that he had not first cleansed himself before his eating. 1419 Jesus said unto him, Now do ye Pharisees wash the outside of the cup and the dish, and ye think that ye are cleansed; but your inside is full of injustice and wickedness.
[15, 16] 1420 Ye of little mind, did not he that made the outside make the inside? 1421 Now give what ye have 1422 in alms, and everything shall be clean unto you.
[17, 18] 1423 And there came to him Pharisees and scribes, come from Jerusalem. 1424 And when they saw some of his disciples eating bread while they had not washed their hands, [19] they found fault. 1425 For all of the Jews and the Pharisees, if they wash not their [20] hands thoroughly, eat not; for they held 1426 to the ordinance 1427 of the elders. 1428 And they ate not what was bought from the market, except they washed it; and many other things did they keep of what they had received, such as the washing of cups, and [21] measures, and vessels of brass, and couches. 1429 And scribes 1430 and Pharisees asked him, [Arabic, p. 79] Why do thy disciples not walk according to the ordinances of the elders, but [22] eat bread without washing their hands? 1431 Jesus answered and said unto them, Why do ye also overstep the command of God by reason of your ordinance? [23] 1432 God said, Honour thy father and thy mother; and, Whosoever revileth his father and [24] his mother shall surely die. 1433 But ye say, If a man say to his father or to his mother, [25] What thou receivest 1434 from me is an offering,— 1435 and ye 1436 suffer him not to do anything [26] for his father or his mother; 1437 and ye 1438 make void and reject the word of God by reason of the ordinance that ye have ordained and commanded, such as the washing [27] of cups and measures, and what resembles that ye do much. 1439 And ye forsook [28] the command of God, and held to the ordinance of men. 1440 Do 1441 ye well to wrong 1442 [29] the command of God in order that ye may establish your ordinance? 1443 Ye hypocrites, well did Isaiah the prophet prophesy concerning you, and say,
[30] 1444 This people honoureth me with its 1445 lips;
But their heart is very far from me.
[31] 1446 But in vain do they fear me,
In that they teach the commands of men.
[32] 1447 And Jesus called all the multitude, and said unto them, Hear me, all of you, and [33] understand: 1448 nothing without the man, which then enters him, is able to defile him; [34] but what goeth out of him, that it is which defileth the man. 1449 He that hath ears [35] that hear, let him hear. 1450 Then his disciples drew near, and said unto him, Knowest [36] thou that the Pharisees which heard this word were angry? 1451 He answered and said unto them, Every plant which my Father which is in heaven planted not shall be [37] [Arabic, p. 80] uprooted. 1452 Let them alone; for they are blind leading blind. And if the blind lead 1453 the blind, both of them shall fall into a hollow.
[38] 1454 And when Jesus entered the house from the multitude, Simon Cephas asked him, [39] and said unto him, My Lord, explain to us that parable. 1455 He said unto them, Do ye also thus not understand? Know ye not that everything that entereth into the [40] man from without cannot defile him; 1456 because it entereth not into his heart; it entereth into his stomach only, and thence is cast forth in the cleansing which maketh [41] clean all the food? 1457 1458 The thing which goeth forth from the mouth of the man proceedeth [42] from his heart, and it is that which defileth the man. 1459 From within 1460 the [43] heart of men proceed evil thoughts, 1461 fornication, adultery, theft, false witness, murder, injustice, wickedness, deceit, stupidity, evil eye, calumny, pride, foolishness: [44] 1462 these evils all of them from within proceed from the heart, and they are the things [45] which defile the man: 1463 but if a man eat while he washeth not his hands, he is not defiled.
[46] 1464 And Jesus went out thence, and came to the borders of Tyre and Sidon. And he entered into a certain house, and desired that no man should know it; 1465 and [47] he could not be hid. 1466 But straightway a Canaanitish woman, whose daughter had an [48, 49] unclean spirit, heard of him. 1467 And that woman was a Gentile of Emesa of Syria. 1468 And she came out after him, crying out, and saying, Have mercy upon me, my Lord, thou [50] son of David; for my daughter is seized in an evil way by Satan. 1469 1470 And he answered [Arabic, p. 81] her not a word. And his disciples came and besought him, and said, Send [51] her away: for she crieth after us. 1471 He answered and said unto them, I was [52] not sent except to the sheep that are gone astray of the house of Israel. 1472 But she came and worshipped him, and said, My Lord, help me, have mercy upon me.
[53] 1473 Jesus said unto her, It is not seemly that the children’s bread should be taken and [54] thrown to the dogs. 1474 But she said, Yea, my Lord: the dogs also eat of the crumbs [55] that fall from their masters’ tables, and live. 1475 Then said Jesus unto her, O woman, [56] great is thy faith: it shall be unto thee as thou hast desired. 1476 Go then thy way; and [57] because of this word, the devil is gone out of thy daughter. 1477 And her daughter was [58] healed in that hour. 1478 And that woman went away to her house, and found her daughter laid upon the bed, and the devil gone out of her.
Footnotes
74:1402John vi. 61.
74:1403John vi. 62.
74:1404John vi. 63.
74:1405Lit. speech.
74:1406John vi. 64.
74:1407Or, did.
74:1408John vi. 65.
74:1409John vi. 66.
74:1410John vi. 67.
74:1411John vi. 68.
74:1412John vi. 69.
74:1413John vi. 70.
74:1414John vi. 71.
74:1415Or, was to.
74:1416Luke xi. 37.
74:1417Luke xi. 38.
74:1418Or, him.
74:1419Luke xi. 39.
74:1420Luke xi. 40.
74:1421Luke xi. 41.
74:1422cf. Peshitta.
74:1423Mark vii. 1.
74:1424Mark vii. 2.
74:1425Mark vii. 3.
74:1426i.e., were holding.
74:1427Or, custom, tradition; and so wherever the word occurs.
74:1428Mark vii. 4.
74:1429Mark vii. 5.
74:1430Sic.
75:1431Matt. xv. 3.
75:1432Matt. 15:4, Mark 7:10.
75:1433Mark vii. 11.
75:1434The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.
75:1435Mark vii. 12.
75:1436The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.
75:1437Mark vii. 13.
75:1438The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.
75:1439Mark vii. 8.
75:1440Mark vii. 9.
75:1441Here begins verse 9 in Greek.
75:1442The Syriac word for injure also means reject, deny.
75:1443Matt. xv. 7.
75:1444Matt. xv. 8.
75:1445Sic.
75:1446Matt. xv. 9.
75:1447Mark vii. 14.
75:1448Mark vii. 15.
75:1449Mark vii. 16.
75:1450Matt. xv. 12.
75:1451Matt. xv. 13.
75:1452Matt. xv. 14.
75:1453The Arabic word is here used with a Syriac meaning.
75:1454Mark 7:17, Matt. 15:15.
75:1455Mark vii. 18b.
75:1456Mark vii. 19.
75:1457This clause in the Peshitta is not very clear, and the Arabic version fails to get from it the meaning of the Greek.
75:1458Matt. xv. 18.
75:1459Mark vii. 21.
75:1460Or, From within, from.
75:1461Mark vii. 22.
75:1462Mark vii. 23.
75:1463Matt. xv. 20b.
75:1464Matt. 15:21, Mark 7:24.
75:1465Or, about him.
75:1466Mark vii. 25a.
75:1467Mark vii. 26a.
75:1468Matt. xv. 22b.
75:1469Or, the devil.
75:1470Matt. xv. 23.
75:1471Matt. xv. 24.
75:1472Matt. xv. 25.
75:1473Matt. xv. 26.
75:1474Matt. xv. 27.
75:1475Matt. xv. 28a.
75:1476Mark vii. 29b.
75:1477Matt. xv. 28b.
75:1478Mark vii. 30.
Section XXI.
[1] 1479 And Jesus went out again from the borders of Tyre and Sidon, and came to the [2] sea of Galilee, towards the borders of Decapolis. 1480 And they brought unto him one dumb and deaf, and entreated him that he would lay his hand upon him and heal [3] him. 1481 And he drew him away from the multitude, and went away alone, and spat [4] upon his fingers, and thrust them into his ears, and touched his tongue; 1482 and looked [5] to heaven, and sighed, and said unto him, Be opened. 1483 And in that hour his ears [6] were opened, and the bond of his tongue was loosed, and he spake with ease. 1484 And Jesus charged them much that they should not tell this to any man: but the more [7] he charged them, the more they increased in publishing, and marvelled much, 1485 and [Arabic, p. 82] said, This man doeth everything well: he made the deaf to hear, and those that lacked speech to speak.
[8, 9] 1486 And while he was passing through the land of Samaria, 1487 he came to one of the cities of the Samaritans, called Sychar, beside the field which Jacob gave to Joseph to [10] his son. 1488 And there was there a spring of water of Jacob’s. And Jesus was fatigued from the exertion of the way, and sat at the spring. And the time was about the [11] sixth hour. 1489 1490 And a woman of Samaria came to draw water; and Jesus said unto [12] her, Give me water, that I may drink. 1491 And his disciples had entered into the city [13] to buy for themselves food. 1492 And that Samaritan woman said unto him, How dost thou, being a Jew, ask me to give thee to drink, while I am a Samaritan woman? [14] 1493 (And the Jews mingle not with the Samaritans. 1494 ) Jesus answered and said unto her, If thou knewest the gift of God, and who this is that said unto thee, Give me [15] to drink; thou wouldest ask him, and he would give thee the water of life. 1495 That woman said unto him, My Lord, thou hast no bucket, and the well is deep: from [16] whence hast thou the water of life? 1496 Can it be that thou art greater than our father Jacob, who gave us this well, and drank from it, and his children, and his sheep? [17] 1497 Jesus answered and said unto her, Every one that drinketh of this water shall thirst [18] again: 1498 but whosoever drinketh of the water which I shall give him shall not thirst for ever: but the water which I shall give him shall be in him a spring of water springing [19] up unto eternal life. 1499 That woman said unto him, My Lord, give me of this water, that [20] I may not thirst again, neither come and draw water from here. 1500 Jesus said unto her, [21] [Arabic, p. 83] Go and call thy husband, and come hither. 1501 She said unto him, I have no [22] husband. 1502 Jesus said unto her, Thou saidst well, I have no husband: five husbands hast thou had, and this man whom thou hast now is not thy husband; and [23] in this thou saidst truly. 1503 That woman said unto him, My Lord, I perceive thee to [24] be a prophet. 1504 Our fathers worshipped in this mountain; and ye say that in Jerusalem [25] is the place in which worship must be. 1505 Jesus said unto her, Woman, believe me, an hour cometh, when neither in this mountain, nor yet in Jerusalem, shall ye worship [26] the Father. 1506 Ye worship that which ye know not: but we worship that which [27] we know: for salvation is of the Jews. 1507 But an hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: and the Father also [28] seeketh such as these worshippers. 1508 For God is a Spirit: and they that worship him [29] must worship him in spirit and in truth. 1509 That woman said unto him, I know that [30] the Messiah cometh: 1510 and when he is come, he will teach us everything. Jesus said unto her, I that speak unto thee am he.
[31] 1511 And while he was speaking, his disciples came; and they wondered how he would speak 1512 with a woman; but not one of them said unto him, What seekest thou? or, [32] What 1513 speakest thou with her? 1514 And the woman left her waterpot, and went to the [33] city, and said to the people, 1515 Come, and see a man who told me all that ever I did: [34] perhaps then he is the Messiah. 1516 And people went out from the city, and came to [35] him. 1517 And in the mean while his disciples besought him, and said unto him, Our [36, 37] master, eat. 1518 And he said unto them, I have food to eat that ye know not. 1519 And the disciples said amongst themselves, Can any one have brought him aught to eat? 1520 [38] 1521 Jesus said unto them, My food is to do the will of him that sent me, and to accomplish [39] [Arabic, p. 84] his work. 1522 Said ye not that after four months cometh the harvest? behold, I therefore say unto you, Lift up your eyes, and behold the lands, [40] that they have become white, and the harvest is already come. 1523 1524 And he that reapeth receiveth his wages, and gathereth the fruit of eternal life; 1525 and the sower and [41] the reaper rejoice together. 1526 For in this is found the word of truth, One soweth, and [42] another reapeth. 1527 And I sent you to reap that in which ye have not laboured: others laboured, and ye have entered on their labour.
[43] 1528 And from that city many of the Samaritans believed in him because of the words [44] of that woman, who testified and said, He told me all that ever I did. 1529 And when those Samaritans came unto him, they besought him to abide with them; and he [45, 46] abode with them two days. 1530 And many believed in him because of his word; 1531 and they said to that woman, Now not because of thy saying have we believed in him: we have heard and known that this truly is the Messiah, the Saviour of the world.
[47, 48] 1532 And after two days Jesus went out thence and departed to Galilee. 1533 And Jesus [49] testified that a prophet is not honoured in his own city. 1534 And when he came to Galilee, the Galilæans received him.
Footnotes
76:1479Mark vii. 31.
76:1480Mark vii. 32.
76:1481Mark vii. 33.
76:1482Mark vii. 34.
76:1483Mark vii. 35.
76:1484Mark vii. 36.
76:1485Mark vii. 37.
76:1486John iv. 4.
76:1487John iv. 5.
76:1488John iv. 6.
76:1489Lit. six hours (cf. Syr.).
76:1490John iv. 7.
76:1491John iv. 8.
76:1492John iv. 9.
76:1493John iv. 10.
76:1494For the form cf. below, § 34, 40.
76:1495John iv. 11.
76:1496John iv. 12.
76:1497John iv. 13.
76:1498John iv. 14.
76:1499John iv. 15.
76:1500John iv. 16.
76:1501John iv. 17.
76:1502John iv. 18.
76:1503John iv. 19.
76:1504John iv. 20.
76:1505John iv. 21.
76:1506John iv. 22.
76:1507John iv. 23.
76:1508John iv. 24.
76:1509John iv. 25.
76:1510John iv. 26.
76:1511John iv. 27.
76:1512Or, was speaking.
76:1513But see note to § 7, 38.
76:1514John iv. 28.
76:1515John iv. 29.
76:1516John iv. 30.
76:1517John iv. 31.
76:1518John iv. 32.
76:1519John iv. 33.
76:1520The text is uncertain.
77:1521John iv. 34.
77:1522John iv. 35.
77:1523Or, come beforehand.
77:1524John iv. 36.
77:1525So in the Arabic, contrary to the usual practice of this writer (cf. § 6, 19).
77:1526John iv. 37.
77:1527John iv. 38.
77:1528John iv. 39.
77:1529John iv. 40.
77:1530John iv. 41.
77:1531John iv. 42.
77:1532John iv. 43.
77:1533John iv. 44.
77:1534John iv. 45a.
Section XXII.
[1] 1535 And when Jesus came to a certain village, there drew near to him a leper, and fell at his feet, and besought him, and said unto him, If thou wilt, thou art able to [2] cleanse me. 1536 And Jesus had mercy upon him, and stretched forth his hand, and [3] touched him, and said, I will cleanse 1537 thee. 1538 And immediately his leprosy departed [4] from him, and he was cleansed. 1539 And he sternly charged him, and sent him out, [5] [Arabic, p. 85] and said unto him, 1540 See that thou tell not any man: but go and shew thyself to the priests, and offer an offering for thy cleansing as Moses commanded [6] for their testimony. 1541 But he, when he went out, began to publish much, and spread abroad the news, so that Jesus could not enter into any of the cities openly, for the extent to which the report of him spread, but he remained without in a desert [7] place. 1542 And much people came unto him from one place and another, 1543 to hear [8] his word, and that they might be healed of their pains. 1544 And he used to withdraw from them into the desert, and pray.
[9] 1545 And after that, was the feast of the Jews; and Jesus went up to Jerusalem.
[10] 1546 And there was in Jerusalem a place prepared for bathing, 1547 which was called in [11] Hebrew the House of Mercy, having five porches. 1548 And there were laid in them much people of the sick, and blind, and lame, and paralysed, waiting for the moving [12] of the water. 1549 And the angel from time to time went down into the place of bathing, 1550 and moved the water; and the first that went down after the moving [13] of the water, every pain that he had was healed. 1551 And a man was there who had a [14] disease for thirty-eight years. 1552 And Jesus saw this man laid, and knew 1553 that he had [15] been thus a long time; and he said unto him, Wouldest thou be made whole? 1554 That diseased one answered and said, Yea, my Lord, I have no man, when the water moveth, to put me into the bathing-place; but when I come, another goeth down before [16, 17] me. 1555 Jesus said unto him, Rise, take thy bed, and walk. 1556 And immediately that man was healed; and he rose, and carried his bed, and walked.
[18] 1557 And that day was a sabbath. And when the Jews saw that healed one, they 1558 said [19] unto him, It is a sabbath: thou hast no authority to carry thy bed. 1559 And he answered and said unto them, He that made me whole, the same said unto me, Take thy bed, [20] [Arabic, p. 86] and walk. 1560 They asked him therefore, Who is this man that said unto thee, [21] Take thy bed, and walk? 1561 But he that was healed knew not who it was; for Jesus had removed from that place to another, because of the press of the great multitude [22] which was in that place. 1562 And after two days Jesus happened upon him in the temple, and said unto him, Behold, thou art whole: sin not again, lest there come upon [23] thee what is worse than the first. 1563 And that man went, and said to the Jews that it [24] was Jesus that had healed him. 1564 And because of that the Jews persecuted Jesus and [25] sought to kill him, because he was doing this on the sabbath. 1565 And Jesus said unto [26] them, My Father worketh until now, and I also work. 1566 And because of this especially the Jews sought to kill him, not because he profaned the sabbath only; but for his saying also that God was his Father, and his making himself equal with God. [27] 1567 Jesus answered and said unto them, Verily, verily, I say unto you, The Son cannot do anything of himself, but what he seeth the Father do; what the Father doeth, [28] that the Son also doeth like him. 1568 The Father loveth his Son, and everything that he doeth he sheweth him: and more than these works will he shew him, that ye [29] may marvel. 1569 And as the Father raiseth the dead and giveth them life, so the Son [30] also giveth life to whomsoever he will. 1570 And the Father judgeth no man, but hath [31] given all judgement unto the Son; 1571 that every man may honour the Son, as he honoureth the Father. And he that honoureth not the Son honoureth not the Father which [32] sent him. 1572 Verily, verily, I say unto you, Whosoever heareth my word, and believeth in him that sent me, hath eternal life, and cometh not into judgement, but passeth from [33] [Arabic, p. 87] death unto life. 1573 Verily, verily, I say unto you, An hour shall come, and now is also, when the dead shall hear the voice of the Son of God; and those [34] which hear shall live. 1574 And as the Father hath life in himself, 1575 likewise he gave to [35] the Son also that he might have life in himself, 1576 1577 and authority to do judgement also, [36] because 1578 he is the Son of man. 1579 Marvel not then at that: I mean the coming of the hour when all that are in the tombs shall hear his voice, and shall come forth: [37] 1580 those that have done good, to the resurrection of life; and those that have done evil deeds, to the resurrection of judgement.
[38] 1581 I am not able of myself to do anything; but as I hear, I judge: and my judgement [39] is just; I seek not my own will, but the will of him that sent me. 1582 I 1583 bear witness [40] of myself, and so 1584 my witness is not true. 1585 It is another that beareth witness [41] of me; and I know that the witness which he beareth of me is true. 1586 Ye have sent [42] unto John, and he hath borne witness of the truth. 1587 But not from man do I seek [43] witness; but I say that ye may live. 1588 1589 That 1590 was a lamp which shineth and [44] giveth light: and ye were pleased to glory now 1591 in his light. 1592 But I have witness greater than that of John: the works which my Father hath given me to accomplish, [45] those works which I do, bear witness of me, that the Father hath sent me. 1593 And the Father which sent me, he hath borne witness of me. Ye have neither heard his [46] voice at any time, nor seen his appearance. 1594 And his word abideth not in you; because [47] in him whom he hath sent ye do not believe. 1595 Search the scriptures, in which ye rejoice 1596 [48] that ye have eternal life; 1597 and they bear witness of me; and ye do not wish to come to [49, 50] [Arabic, p. 88] me, that ye may have eternal life. 1598 I seek not praise of men. 1599 But I know [51] you, that the love of God is not in you. 1600 I am come in the name of my Father, and ye received me not; but if another come in his own name, that one will [52] ye receive. 1601 And how can ye believe, while ye receive praise one from another, and [53] praise from God, the One, ye seek not? 1602 Can it be that ye think that I will accuse you before the Father? Ye have one that accuseth you, Moses, in whom ye have [54] rejoiced. 1603 1604 If ye believed Moses, ye would believe me also; Moses wrote of me. [55] 1605 And if ye believed not his writings, how shall ye believe my words?
Footnotes
77:1535Luke v. 12.
77:1536Mark i. 41.
77:1537Lit. to cleanse.
77:1538Mark i. 42.
77:1539Mark i. 43.
77:1540Mark i. 44.
77:1541Mark i. 45a.
77:1542Luke v. 15.
77:1543This phrase does not occur in the Syriac versions (Cur. wanting), but is obviously a Syriac construction.
77:1544Luke v. 16.
77:1545John v. 1.
77:1546John v. 2.
77:1547Or, baptism. The phrase almost exactly reproduces the Syriac versions.
77:1548John v. 3.
77:1549John v. 4.
77:1550Or, baptism. The phrase almost exactly reproduces the Syriac versions.
77:1551John v. 5.
77:1552John v. 6.
77:1553Or, learned.
77:1554John v. 7.
77:1555John v. 8.
77:1556John v. 9.
77:1557John v. 10.
77:1558Vat. ms. has he.
77:1559John v. 11.
77:1560John v. 12.
77:1561John v. 13.
77:1562John v. 14.
78:1563John v. 15.
78:1564John v. 16.
78:1565John v. 17.
78:1566John v. 18.
78:1567John v. 19.
78:1568John v. 20.
78:1569John v. 21.
78:1570John v. 22.
78:1571John v. 23.
78:1572John v. 24.
78:1573John v. 25.
78:1574John v. 26.
78:1575Borg. ms. reads his person.
78:1576Borg. ms. reads his person.
78:1577John v. 27.
78:1578Lit. that; or, Verily.
78:1579John v. 28.
78:1580John v. 29.
78:1581John v. 30.
78:1582John v. 31.
78:1583So Ciasca’s Arabic text. Borg. ms. has If I, and instead of and so, etc., simply a witness which is not true, etc.; but its text of the next sentence is quite corrupt.
78:1584So Ciasca’s Arabic text. Borg. ms. has If I, and instead of and so, etc., simply a witness which is not true, etc.; but its text of the next sentence is quite corrupt.
78:1585John v. 32.
78:1586John v. 33.
78:1587John v. 34.
78:1588Or, be saved.
78:1589John v. 35.
78:1590Or, that (man).
78:1591Were it not also in Ibn-at-Tayyib’s Commentary (Brit. Mus. text) we should assume now to be a corruption of an original Arabic reading, for a season (cf. Syr.).
78:1592John v. 36.
78:1593John v. 37.
78:1594John v. 38.
78:1595John v. 39.
78:1596This word (often used by our translator) means in Syriac (transposed) believe, think, hope (cf. § 8, 8, note).
78:1597John v. 40.
78:1598John v. 41.
78:1599John v. 42.
78:1600John v. 43.
78:1601John v. 44.
78:1602John v. 45.
78:1603This word (often used by our translator) means in Syriac (transposed) believe, think, hope (cf. § 8, 8, note).
78:1604John v. 46.
78:1605John v. 47.
Section XXIII.
[1] 1606 And Jesus departed thence, and came to the side of the sea of Galilee, and went [2] up into the mountain, and sat there. 1607 And there came unto him great multitudes, having with them lame, and blind, and dumb, and maimed, and many others, and [3] they cast them at the feet of Jesus: 1608 for they had seen all the signs which he did in [4] Jerusalem, when they were gathered at the feast. 1609 And he healed them all. 1610 And those multitudes marvelled when they saw dumb men speak, and maimed men healed, and lame men walk, and blind men see; and they praised the God of Israel.
[5] 1611 And Jesus called his disciples, and said unto them, I have compassion on this multitude, because of their continuing with me three days, having nothing to eat; and to send them away fasting I am not willing, lest they faint in the way, 1612 some of them having [6] [Arabic, p. 89] come from far. 1613 His disciples said unto him, Whence have we in the desert [7] bread wherewith to satisfy all this multitude? 1614 Jesus said unto them, How [8] many loaves have ye? 1615 They said unto him, Seven, and a few small fishes. And he [9] commanded the multitudes to sit down upon the ground; 1616 and he took those seven loaves and the fish, and blessed, and brake, and gave to his disciples to set before [10] them; and the disciples set before the multitudes. 1617 And they all ate, and were satisfied: and they took that which remained over of the fragments, seven basketfuls. [11] 1618 And the people that ate were four thousand men, besides the women and children. [12] 1619 And when the multitudes departed, he went up into the boat, and came to the borders of Magada. 1620
[13] 1621 And the Pharisees and Sadducees came to him, and began to seek a discussion with him. And they asked him to shew them a sign from heaven, tempting him. [14] 1622 And Jesus sighed within himself, and said, What sign seeketh this evil and adulterous generation? It seeketh a sign, and it shall not be given a sign, except the sign [15] of Jonah the prophet. 1623 Verily I say unto you, This generation shall not be given a [16] sign. 1624 And he left 1625 them, and went up into the boat, and went away to that side.
[17] 1626 And his disciples forgot to take with them bread, and there was not with them [18] in the boat, not even 1627 one loaf. 1628 And Jesus charged them, and said, Take heed, and guard yourselves from the leaven of the Pharisees and Sadducees, and from the [19] leaven of Herod. 1629 And they reflected within themselves that they had taken with them [20] no bread. 1630 And Jesus knew, and said unto them, Why 1631 think ye within yourselves, O ye of little faith, and are anxious, because ye have no bread? 1632 until now do ye not perceive, [21] neither understand? is your heart yet hard? 1633 And have ye eyes, and yet see not? [22] [Arabic, p. 90] and have ye ears, and yet hear not? 1634 and do ye not remember when I brake those five loaves for five thousand? and how many baskets full of broken [23] pieces took ye 1635 up? They said, Twelve. 1636 He said unto them, And the seven also for four thousand: how many baskets full of broken pieces took ye 1637 up? They [24] said, Seven. 1638 He said unto them, How have ye not understood that I spake not to you because of 1639 the bread, but that ye should beware of the leaven of the Pharisees [25] and Sadducees? 1640 Then they understood that he spake, not that they should beware of the leaven of the bread, but of the doctrine of the Pharisees and Sadducees, which he called leaven.
[26] 1641 And after that, he came to Bethsaida. And they brought to him a certain 1642 blind [27] man, and besought him that he would touch him. 1643 And he took the hand of that blind man, and led him out without the village, and spat in his eyes, and laid his [28] hand on him, 1644 and asked him, What seest thou? 1645 And that blind man looked intently, [29] and said unto him, I see men as trees walking. 1646 And he placed his hand [30] again on his eyes; and they were restored, 1647 and he saw everything clearly. 1648 And he sent him to his house, and said, Do not enter even into the village, nor tell any man in the village.
[31] 1649 And Jesus went forth, and his disciples, to the villages of Cæsarea Philippi. [32] 1650 And while he was going in the way, and his disciples alone, 1651 he asked his disciples, [33] and said, What do men say of me that I am, the Son of man? 1652 1653 They said unto him, Some say, John the Baptist; and others, Elijah; and others, Jeremiah, or one of the [34, 35] prophets. 1654 He said unto them, And ye, what say ye that I am? 1655 Simon Cephas answered [36] [Arabic, p. 91] and said, Thou art the Messiah, the Son of the living God. 1656 Jesus answered and said unto him, Blessed art thou, Simon son of Jonah: flesh and [37] blood hath not revealed it unto thee, but my Father which is in heaven. 1657 And I say unto thee also, that thou art Cephas, 1658 and on this rock will I build my church; and the [38] gates of Hades shall not prevail against it. 1659 To thee will I give the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and [39] whatsoever thou shalt loose on earth shall be loosed in heaven. 1660 And he sternly charged his disciples, and warned them that they should not tell any man concerning him, [40] that he was the Messiah. 1661 And henceforth began Jesus to shew to his disciples [41] that he was determined 1662 to go to Jerusalem, 1663 and suffer much, and be rejected of the elders, and of the chief priests, and of the scribes, and be killed, and on the [42] third day rise. 1664 And he was speaking 1665 plainly. 1666 And Simon Cephas, as one grieved [43] for him, said, Far be thou, my Lord, from that. 1667 And he turned, and looked upon [44] his disciples, and rebuked Simon, and said, 1668 Get thee behind me, Satan: for thou art a stumblingblock unto me: for thou thinkest not of what pertains to God, but of what pertains to men.
[45] 1669 And Jesus called the multitudes with his disciples, and said unto them, Whosoever would come after me, let him deny himself, and take his cross every day, and [46] come after me. 1670 And whosoever would save his life shall lose it; and whosoever [47] loseth his life for my sake, and for the sake of my gospel, shall save it. 1671 What shall [48] a man profit, if he gain all the world, and destroy 1672 his own life, 1673 or lose it? 1674 or what [49] [Arabic, p. 92] will a man give in ransom for his life? 1675 1676 Whosoever shall deny me and my sayings in this sinful and adulterous generation, the Son of man also will [50] deny him, when he cometh in the glory of his Father with his holy angels. 1677 For the Son of man is about to 1678 come in the glory of his Father with his holy angels; and then shall he reward each man according to his works.
Footnotes
78:1606Matt. xv. 29.
78:1607Matt. xv. 30a.
78:1608John iv. 45b.
78:1609Matt. xv. 30b.
78:1610Matt. xv. 31.
79:1611Matt. xv. 32.
79:1612Mark viii. 3b.
79:1613Matt. xv. 33.
79:1614Matt. xv. 34.
79:1615Matt. xv. 35.
79:1616Matt. xv. 36.
79:1617Matt. xv. 37.
79:1618Matt. xv. 38.
79:1619Matt. xv. 39.
79:1620Arabic Magadu, as in Peshitta.
79:1621Mark 16:1, Mark 8:11.
79:1622Mark 8:12, Matt. 16:4.
79:1623Mark viii. 12b.
79:1624Mark viii. 13.
79:1625cf. § 11, 32, note.
79:1626Mark viii. 14.
79:1627The change of a single letter in the Arabic would turn not even into except; but Ibn-at-Tayyib’s Commentary (Brit. Mus. text) also has not even.
79:1628Mark viii. 15.
79:1629Matt. xvi. 7.
79:1630Matt. xvi. 8.
79:1631Lit. What. See note to § 7, 38.
79:1632Mark viii. 17b.
79:1633Mark viii. 18.
79:1634Mark viii. 19.
79:1635Or, ye took.
79:1636Mark viii. 20.
79:1637Or, ye took.
79:1638Mark 8:21, Matt. 16:11.
79:1639Or, concerning.
79:1640Matt. xvi. 12.
79:1641Mark viii. 22.
79:1642Lit. one, probably representing Syriac idiom (cf. Sinaitic?).
79:1643Mark viii. 23.
79:1644The Peshitta also omits on him.
79:1645Mark viii. 24.
79:1646Mark viii. 25.
79:1647An intransitive word.
79:1648Mark viii. 26.
79:1649Mark viii. 27a.
79:1650Matt. xvi. 13b.
79:1651Or, his disciples being alone. There is no such clause in the Syriac versions (Pesh., Sin.).
79:1652The Arabic, which reappears in Ibn-at-Tayyib’s Commentary (Brit. Mus. text), and seems to represent the consonantal text of the Peshitta, is awkward. § 23, 34 (Arabic), shows, however, that the rendering given in the text is the meaning intended by the translator.
79:1653Matt. xvi. 14.
79:1654Matt. xvi. 15.
79:1655Matt. xvi. 16.
79:1656Matt. xvi. 17.
79:1657Matt. xvi. 18.
80:1658Same Arabic word in both places. See note to § 5, 11.
80:1659Matt. xvi. 19.
80:1660Matt. xvi. 20.
80:1661Matt. xvi. 21a.
80:1662The word is freely used in this work in the post-classical sense of about to.
80:1663Mark viii. 31b.
80:1664Mark viii. 32a.
80:1665The Arabic might perhaps be construed and to speak, depending on began in § 23, 40; but the clause agrees with the Sinaitic of Mark, as does the following.
80:1666Matt. xvi. 22.
80:1667Mark viii. 33a.
80:1668Matt. xvi. 23b.
80:1669Mark 8:34, Luke 9:23.
80:1670Mark viii. 35.
80:1671Luke ix. 25.
80:1672Or, lose.
80:1673Or, self; or, soul.
80:1674Mark viii. 37.
80:1675Or, self; or, soul.
80:1676Mark viii. 38.
80:1677Matt. xvi. 27.
80:1678See § 23, 40, note.
Section XXIV.
[1] 1679 And he said unto them, Verily I say unto you, There be here now some standing that shall not taste death, until they see the kingdom of God come 1680 with strength, 1681 and the Son of man who cometh in his kingdom.
[2] 1682 And after six days Jesus took Simon Cephas, and James, and John his brother, [3] and brought them up into a high mountain, the three of them only. 1683 And while they [4] were praying, Jesus changed, and became after the fashion of another person; 1684 and his face shone like the sun, and his raiment was very white like the snow, and as [5] the light of lightning, so that nothing on earth can whiten 1685 like it. 1686 And there appeared [6] unto him Moses and Elijah talking to Jesus. 1687 And they thought that the time [7] of his decease which was to be accomplished at Jerusalem was come. 1688 And Simon and those that were with him were heavy in the drowsiness of sleep; and with effort they roused themselves, and saw his glory, and those two men that were standing with him. [8] [Arabic, p. 93] 1689 And when they began to depart from him, Simon said unto Jesus, My [9] Master, it is good for us to be here: 1690 and if thou wilt, we will make here three tabernacles; one for thee, and one for Moses, and one for Elijah; 1691 not knowing [10] what he said, because of the fear which took possession of them. 1692 And while he [11] was yet saying that, a bright cloud overshadowed them. 1693 And when they saw Moses [12] and Elijah that they had entered into that cloud, they feared again. 1694 And a voice was heard out of the cloud, saying, This is my beloved Son, whom I have chosen; [13] hear ye therefore him. 1695 And when this voice was heard, Jesus was found alone. [14] 1696 And the disciples, when they heard the voice, fell on their faces from the fear which [15] took hold of them. 1697 And Jesus came and touched them and said, Arise, be not [16] afraid. 1698 And they lifted up their eyes, and saw Jesus as he was.
[17] 1699 And when they went down from the mountain, Jesus charged them, and said unto them, Tell not what ye have seen to any man, until the Son of man rise from [18] among the dead. 1700 And they kept the word within themselves, and told no man in [19] those days what they had seen. 1701 And they reflected among themselves, What is this [20] word which he spake unto us, I, when I am risen from among the dead? 1702 And his disciples asked him, and said, What is that which the scribes say, then, that Elijah [21] must first come? 1703 He said unto them, Elijah cometh first to set in order everything, [Arabic, p. 94] and as it was written of the Son of man, that he should suffer many things, [22] and be rejected. 1704 But I say unto you, that Elijah is come, and they knew him not, and have done unto him whatsoever they desired, as it was written of him. [23, 24] 1705 In like manner the Son of man is to suffer of them. 1706 Then understood the disciples that he spake unto them concerning John the Baptist.
[25] 1707 And on that day whereon they came down from the mountain, there met him a multitude of many people standing with his disciples, and the scribes were discussing [26] with them. 1708 And the people, when they saw Jesus, were perplexed, 1709 and in the [27] midst of their joy hastened 1710 and saluted him. 1711 And on that day came certain of the Pharisees, and said unto him, Get thee out, and go hence; for Herod seeketh [28] to kill thee. 1712 Jesus said unto them, Go ye and say to this fox, Behold, I am casting out demons, and I heal to-day and to-morrow, and on the third day I am perfected. [29] 1713 Nevertheless I must be watchful 1714 to-day and to-morrow, and on the last day I shall depart; for it cannot be that a prophet perish outside of Jerusalem.
[30] 1715 And after that, there came to him a man from that multitude, and fell upon his knees, and said unto him, I beseech thee, my Lord, look upon my son; 1716 he is my [31] only child: and the spirit cometh upon him suddenly. 1717 A lunacy 1718 hath come upon [32] him, and he meeteth with evils. 1719 And when it cometh upon him, it beateth him about; 1720 [33] and he foameth, and gnasheth his teeth, and wasteth; 1721 1722 and many times it hath thrown him into the water and into the fire to destroy him, and it hardly leaveth him after [34] [Arabic, p. 95] bruising him. 1723 And I brought him near to thy disciples, and they could [35] not heal him. 1724 Jesus answered and said, O faithless and perverse generation, till when shall I be with you? and till when shall I bear with you? bring thy son [36] hither. 1725 And he brought him unto him: and when the spirit saw him, immediately [37] it beat him about; and he fell upon the ground, and was raging and foaming. 1726 And Jesus asked his father, How long is the time during which he hath been thus? He [38] said unto him, From his youth until now. 1727 But, my Lord, help me wherein thou [39] canst, and have mercy upon me. 1728 Jesus said unto him, If thou canst believe! All [40] things are possible to him that believeth. 1729 And immediately the father of the child [41] cried out, weeping, and said, I believe, my Lord; help my lack of faith. 1730 And when Jesus saw the hastening of the people, and their coming at the sound, he rebuked that unclean spirit, and said to it, Thou dumb 1731 spirit that speakest not, I command [42] thee, 1732 come out of him, and enter not again into him. 1733 And that spirit, devil, 1734 cried out much, and bruised him, and came out; and that child fell as one dead, and [43] many thought that he had died. 1735 But Jesus took him by his hand, and raised him [44] up, and gave him to his father; and that child was healed from that hour. 1736 And the people all marvelled at the greatness of God.
[45] 1737 And when Jesus entered into the house, his disciples came, and asked him [46] privately, 1738 and said unto him, Why were we not able to heal him? 1739 Jesus said unto [Arabic, p. 96] them, Because of your unbelief. Verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence; [47] and it shall remove; and nothing shall overcome you. 1740 But it is impossible to cast out this kind by anything except by fasting and prayer.
[48] 1741 And when he went forth thence, they passed through Galilee: and he would not [49] that any man should know it. 1742 1743 And he taught his disciples, and said unto them, [50] 1744 Keep ye these sayings in your ears and your hearts: for the Son of man is to be delivered into the hands of men, and they shall kill him; and when he is killed, he [51] shall rise on the third day. 1745 But they knew not the word which he spake unto them, for it was concealed from them, that they should not perceive it; and they feared to [52] ask him about this word. 1746 And they were exceeding sorrowful.
Footnotes
80:1679Mark ix. 1.
80:1680i.e., already come.
80:1681Matt. xvi. 28b.
80:1682Matt. xvii. 1.
80:1683Luke ix. 29a.
80:1684Matt. 17:2, Luke 9:29.
80:1685Or, become white. In the Pesh. the verb is transitive. In Sin. the clause is omitted.
80:1686Mark 9:3, 4.
80:1687Luke ix. 31b.
80:1688Luke ix. 32.
80:1689Luke ix. 33a.
80:1690Matt. xvii. 4b.
80:1691Luke ix. 33c.
80:1692Mark 9:6, Matt. 17:5.
80:1693Luke ix. 34b.
80:1694Matt. xvii. 5b.
80:1695Luke ix. 36a.
80:1696Matt. xvii. 6.
80:1697Matt. xvii. 7.
80:1698Matt. xvii. 8.
80:1699Matt. xvii. 9.
80:1700Mark 9:10, Luke 9:36.
81:1701Mark ix. 10b.
81:1702Mark 9:11, Matt. 17:10.
81:1703Mark ix. 12.
81:1704Mark ix. 13.
81:1705Matt. xvii. 12b.
81:1706Matt. xvii. 13.
81:1707Mark ix. 14.
81:1708Mark ix. 15.
81:1709This rendering assumes that the diacritical point is due to a clerical error. The text as printed can hardly be translated without forcing.
81:1710This Arabic word repeatedly represents a Syriac ran (cf. § 53, 11). A different word is so used in § 26, 21.
81:1711Luke xiii. 31.
81:1712Luke xiii. 32.
81:1713Luke xiii. 33.
81:1714The Syriac word used in the Peshitta is here translated just as it was translated in § 1, 79 (see note); but the Greek shows that in the present passage the Syriac word means go about (cf. Cur.).
81:1715Luke 9:38, Matt. 17:14.
81:1716Luke ix. 38b.
81:1717Luke 9:39, Matt. 17:15.
81:1718Lit. The son-of-the-roof, a Syriac phrase meaning a demon of lunacy.
81:1719Mark ix. 18a.
81:1720A word used in Arabic of the devil producing insanity; but here it reproduces the Peshitta.
81:1721Lit. becometh light; but a comparison with the Peshitta suggests that we should change one diacritical point and read withereth, as in Ibn-at-Tayyib’s Commentary. An equally easy emendation would be wasteth.
81:1722Matt. 17:15, Luke 9:39.
81:1723Matt. xvii. 16.
81:1724Matt. xvii. 17.
81:1725Mark ix. 20.
81:1726Mark ix. 21.
81:1727Mark ix. 22b.
81:1728Mark ix. 23.
81:1729Mark ix. 24.
81:1730Mark ix. 25.
81:1731In Syriac, but not in Arabic, the word means deaf or dumb, according to the context.
81:1732Ciasca’s Arabic follows Vat. ms. in inserting a that (pronoun) after thee.
81:1733Mark ix. 26.
81:1734Doubtless alternative renderings of the same Syriac word (demon).
81:1735Mark 9:27, Luke 9:42.
81:1736Matt. 17:18, Luke 9:43.
81:1737Mark ix. 28.
81:1738Lit. between themselves and him.
81:1739Matt. xvii. 20.
81:1740Mark ix. 29b.
81:1741Mark ix. 30.
81:1742Or, about him.
81:1743Mark 9:31, Luke 9:44.
81:1744Mark ix. 31b.
82:1745Luke ix. 45.
82:1746Matt. xvii. 23b.
Section XXV.
[1] 1747 And in that day this thought presented itself to his disciples, and they said, which [2] haply should be the greatest among them. 1748 1749 And when they came to Capernaum, and entered into the house, Jesus said unto them, What were ye considering in the [3] way among yourselves? 1750 And they were silent because they had considered that matter.
[4] 1751 And when Simon went forth without, those that received two dirhams for the tribute came to Cephas, and said unto him, Doth your master not give his two [5] dirhams? He said unto them, Yea. 1752 And when Cephas entered the house, Jesus anticipated him, and said unto him, What thinkest thou, Simon? the kings of the earth, from whom do they receive custom and tribute? from their sons, or from [6] [Arabic, p. 97] strangers? 1753 Simon said unto him, From strangers. Jesus said unto him, Children then are free. Simon said unto him, Yea. Jesus said unto him, [7] Give thou also unto them, like the stranger. 1754 But, lest it trouble them, go thou to the sea, and cast a hook; and the first fish that cometh up, open its mouth, and thou shalt find a stater: take therefore that, and give for me and thee.
[8] 1755 And in that hour came the disciples to Jesus, and said unto him, Who, thinkest [9] thou, is greater in the kingdom of heaven? 1756 And Jesus knew the thought of their heart, and called a 1757 child, and set him in the midst, and took him in his arms, and [10] said unto them, 1758 Verily I say unto you, If ye do not return, and become as children, [11] ye shall not enter the kingdom of heaven. 1759 Every one that shall receive in my name such as this child hath received me: 1760 and whosoever receiveth me receiveth [12] not me, but him that sent me. 1761 And he who is little in your company, 1762 the same [13] shall be great. 1763 But whosoever shall injure one of these little ones that believe in me, it were better for him that a great millstone 1764 should be hanged about his neck, and he should be drowned in the depths of the sea.
[14] 1765 John answered and said, Our Master, we saw one casting out devils in thy name; [15] and we prevented him, because he followed not thee with us. 1766 Jesus said unto them, Prevent him not; for no man doeth powers in my name, and can hasten to speak evil [16, 17] of me. 1767 Every one who is not in opposition to you is with you. 1768 Woe unto the world [Arabic, p. 98] because of trials! 1769 but woe unto that man by whose hand the trials come! [18] 1770 If thy hand or thy foot injure thee, cut it off, and cast it from thee; for it is better for thee to enter into life being halt or maimed, and not that thou shouldest have two hands or two feet, and fall into the hell of fire that burneth 1771 for ever; [19, 20] 1772 where their worm dieth not, and their fire is not quenched. 1773 And if thine eye seduce 1774 [21] thee, pluck it out, and cast it from thee; 1775 for it is better for thee to enter the kingdom of God with one eye, than that thou shouldest have two eyes, and fall into the [22, 23] fire of Gehenna; 1776 where their worm dieth not, and their fire is not quenched. 1777 Every [24] one shall be salted with fire, and every sacrifice shall be salted with salt. 1778 How good [25] is salt! but if the salt also be tasteless, wherewith shall it be salted? 1779 It is fit neither for the land nor for dung, but they cast it out. He that hath ears to hear, let him [26] hear. 1780 Have ye salt in yourselves, and be in peace one with another.
[27] 1781 And he arose from thence, and came to the borders of Judæa beyond Jordan: and there went unto him thither great multitudes, and he healed them; and he taught [28] them also, according to his custom. 1782 And the Pharisees came unto him, tempting [29] him, and asking him, Is it lawful for a man to put away his wife? 1783 He said, What [30] did Moses command you? 1784 They said, Moses made it allowable for us, saying, Whosoever [31] will, let him write a writing of divorcement, and put away his wife. 1785 Jesus answered and said unto them, 1786 Have ye not read, He that made them from the beginning [32] made them male and female, and said, 1787 For this reason shall the man leave his father [Arabic, p. 99] and his mother, and cleave to his wife; and they both shall be one body? [33] 1788 So then they are not twain, but one body; the thing, then, which God hath [34] joined together, let no man put asunder. 1789 And those Pharisees said unto him, Why did Moses consent 1790 that a man should give a writing of divorcement and put her away? [35] 1791 Jesus said unto them, Moses because of the hardness of your hearts gave you leave [36] to divorce your wives; but in the beginning it was not so. 1792 I say unto you, Whosoever putteth away 1793 his wife without fornication, and marrieth another, hath exposed [37] her to adultery. 1794 And his disciples, when he entered the house, asked him again [38] about that. 1795 And he said unto them, Every one who putteth away his wife, and [39] marrieth another, hath exposed her to adultery. 1796 And any woman that leaveth her husband, and becometh another’s, hath committed adultery. 1797 And whosoever marrieth [40] her that is divorced hath committed adultery. 1798 And his disciples said unto him, If there be between the man and the woman such a case 1799 as this, it is not good for [41] a man to marry. 1800 He said unto them, Not every man can endure this saying, except [42] him to whom it is given. 1801 There are eunuchs which from their mother’s womb 1802 were born so; and there are eunuchs which through men became eunuchs; and there are eunuchs which made themselves eunuchs for the sake of the kingdom of heaven. He that is able to be content, let him be content.
[43] 1803 Then they brought to him children, that he should lay his hand upon them, and [44] pray: and his disciples were rebuking those that were bringing them. 1804 And Jesus saw, and it was distressing to him; and he said unto them, Suffer the children to [Arabic, p. 100] come unto me, and prevent them not; for those that are like these have [45] the kingdom of God. 1805 Verily I say unto you, Whosoever receiveth not the [46] kingdom of God as this child, shall not enter it. 1806 And he took them in his arms, and laid his hand upon them, and blessed them.
Footnotes
82:1747Luke ix. 46.
82:1748Borg. ms. omits among them.
82:1749Mark ix. 33.
82:1750Mark ix. 34a.
82:1751Matt. xvii. 24b.
82:1752Matt. xvii. 25.
82:1753Matt. xvii. 26.
82:1754Matt. xvii. 27.
82:1755Matt. xviii. 1.
82:1756Luke 9:47, Mark 9:36.
82:1757Lit. one (Syriac idiom).
82:1758Matt. xviii. 3.
82:1759Luke ix. 48.
82:1760Mark ix. 37b.
82:1761Luke ix. 48c.
82:1762In the present work this word frequently means synagogue.
82:1763Matt. xviii. 6.
82:1764Lit. millstone of an ass.
82:1765Luke ix. 49.
82:1766Mark ix. 39.
82:1767Luke ix. 50b.
82:1768Matt. xviii. 7a, c.
82:1769i.e., experiences that test one; or, seductions. The word is variously used.
82:1770Matt. xviii. 8.
82:1771Or, is kindled.
82:1772Mark ix. 44.
82:1773Matt. xviii. 9a.
82:1774See note to § 25, 17.
82:1775Mark ix. 47b.
82:1776Mark ix. 48.
82:1777Mark ix. 49.
82:1778Mark ix. 50a.
82:1779Luke 14:34, 35.
82:1780Mark ix. 50c.
82:1781Mark x. 1.
82:1782Mark x. 2.
82:1783Mark x. 3.
82:1784Mark x. 4.
82:1785Mark x. 5a.
83:1786Matt. xix. 4.
83:1787Matt. xix. 5.
83:1788Matt. xix. 6.
83:1789Matt. xix. 7.
83:1790So the Arabic; but the Syriac versions follow the Greek, and consent is doubtless a (very easy, and, in view of the succeeding context, natural) clerical error for an original Arabic charge.
83:1791Matt. xix. 8.
83:1792Matt. xix. 9a.
83:1793Or, leaveth.
83:1794Mark x. 10.
83:1795Mark x. 11.
83:1796Mark x. 12.
83:1797Matt. xix. 9b.
83:1798Matt. xix. 10.
83:1799Lit. blame, a mistranslation (found also in the Brit. Mus. text of Ibn-at-Tayyib’s Commentary) of the Syriac word, which is ambiguous (cf. even the Greek). For a somewhat similar case see § 50, 11, note.
83:1800Matt. xix. 11.
83:1801Matt. xix. 12.
83:1802Lit. wombs.
83:1803Matt. xix. 13a.
83:1804Mark 10:13, 14.
83:1805Mark x. 15.
83:1806Mark x. 16.
Section XXVI.
[1, 2] 1807 And there came unto him publicans and sinners to hear his word. 1808 And the scribes and the Pharisees murmured, and said, This man receiveth sinners, and [3] eateth with them. 1809 And Jesus, when he beheld their murmuring, spake unto them [4] this parable: 1810 What man of you, having an hundred sheep, if one of them were lost, would not leave the ninety-nine in the wilderness, and go and seek the straying one [5] till he found it? 1811 Verily I say unto you, When he findeth it, he will rejoice over it [6] more than over the ninety-nine that went not astray; 1812 and bear it on his shoulders, and bring it to his house, and call his friends and neighbours, 1813 and say unto them, [7] Rejoice with me, since I have found my straying sheep. 1814 So your Father which is in heaven willeth 1815 not that one of these little ones that have strayed should perish, [8] and he seeketh for them repentance. 1816 I say unto you, Thus there shall be rejoicing in heaven over one sinner that repenteth, more than over ninety-nine righteous persons that do not need repentance.
[9] 1817 And what woman having ten drachmas would lose one of them, and not light a [10] lamp, and sweep the house, and seek it with care till she found it; 1818 and when she found it, call her friends and neighbours, and say unto them, Rejoice with me, as I [11] have found my drachma that was lost? 1819 I say unto you, Thus there shall be joy [Arabic, p. 101] before the angels of God over the one sinner that repenteth, more than over the ninety-nine righteous persons that do not need repentance.
[12, 13] 1820 And Jesus spake unto them also another parable: 1821 A man had two sons: and the younger son said unto him, My father, give me my portion that belongeth to [14] me of thy goods. 1822 And he divided between them his property. And after a few days the younger son gathered everything that belonged to him, and went into a [15] far country, and there squandered his property by living prodigally. 1823 And when he had exhausted everything he had, there occurred a great dearth in that country. [16] 1824 And when he was in want, he went and joined himself to one of the people of a city [17] of that country; and that man sent him into the field 1825 to feed the swine. 1826 And he used to long to fill his belly with the carob that those swine were eating: and no man [18] gave him. 1827 And when he returned unto himself, he said, How many hired servants now in my father’s house have bread enough and to spare, while I here perish with [19] hunger! 1828 I will arise and go to my father’s house, and say unto him, My father, 1829 I [20] have sinned in heaven and before thee, and am not worthy now to be called thy [21] son: make me as one of thy hired servants. 1830 And he arose, and came to his father. But his father saw him while he was at a distance, and was moved with compassion [22] for him, and ran, 1831 and fell on his breast, 1832 and kissed him. 1833 And his son said unto him, My father, I have sinned in heaven and before thee, and am not worthy to be [23] called thy son. 1834 His father said unto his servants, Bring forth a stately robe, and put [24] it on him; and put a ring on his hand, and put on him shoes on his feet: 1835 and bring and [25] slay a fatted ox, that we may eat and make merry: 1836 for this my son was dead, and is [26] [Arabic, p. 102] alive; and was lost, and is found. 1837 And they began to be merry. 1838 Now his elder son was in the field; and when he came and drew near to the house, [27] he heard the sound of many singing. 1839 1840 And he called one of the lads, and asked him [28] what this was. 1841 He said unto him, Thy brother hath arrived; and thy father hath [29] slain a fatted ox, since he hath received him safe and sound. 1842 1843 And he was angry, [30] and would not enter; so his father went out, and besought him to enter. 1844 And he said to his father, How many years do I serve thee in bondage, and I never transgressed a commandment of thine; and thou hast never given me a kid, that I might [31] make merry with my friends? 1845 but this thy son, when he had squandered thy [32] property with harlots, and come, thou hast slain for him a fatted ox. 1846 His father said unto him, My son, thou art at all times with me, and everything I have is [33] thine. 1847 It behoveth thee to rejoice and make merry, since this thy brother was dead, and is alive; and was lost, and is found.
[34] 1848 And he spake a parable unto his disciples: There was a rich man, and he had [35] a steward; and he was accused to him that he had squandered his property. 1849 So his lord called him, and said unto him, What is this that I hear regarding thee? Give me the account of thy stewardship; for it is now impossible that thou shouldest [36] be a steward for me. 1850 The steward said within himself, What shall I do, seeing that my lord taketh from me the stewardship? To dig I am not able; and to beg 1851 I [37] am ashamed. 1852 I know what I will do, that, when I go out of the stewardship, they [38] may receive me into their houses. 1853 And he called one after another of his lord’s [39] debtors, and said to the first, How much owest thou my lord? 1854 He said unto him, An hundred portions 1855 of oil. He said unto him, Take thy writing, and sit down, and write [40] quickly fifty portions. 1856 1857 And he said to the next, And thou, how much owest thou my lord? He said unto him, An hundred cors of wheat. He said unto him, Take [41] [Arabic, p. 103] thy writing, and sit down, and write eighty cors. 1858 And our 1859 lord commended the sinful steward 1860 because he had done a wise deed; for the children [42] of this world are wiser than the children of the light in this their age. 1861 And I also say unto you, Make unto yourselves friends with the wealth of this unrighteousness; 1862 [43] so that, when it is exhausted, they may receive you into their tents for ever. 1863 He who is faithful in 1864 a little is faithful also in much: and he who is unrighteous in a [44] little is unrighteous also in much. 1865 If then in the wealth of unrighteousness ye were [45] not trustworthy, who will intrust you with the truth? 1866 1867 If ye are not found faithful in what does not belong to you, who will give you what belongeth to you?
Footnotes
83:1807Luke xv. 1.
83:1808Luke xv. 2.
83:1809Luke xv. 3.
83:1810Luke xv. 4.
83:1811Matt. xviii. 13.
83:1812Luke xv. 5b.
83:1813Luke xv. 6.
83:1814Matt. xviii. 14.
83:1815Strictly, preferreth, but used also as in the text.
83:1816Luke xv. 7.
83:1817Luke xv. 8.
83:1818Luke xv. 9.
83:1819Luke xv. 10.
83:1820Luke xv. 11.
83:1821Luke xv. 12.
83:1822Luke xv. 13.
83:1823Luke xv. 14.
84:1824Luke xv. 15.
84:1825This word is regularly used throughout this work in this sense.
84:1826Luke xv. 16.
84:1827Luke xv. 17.
84:1828Luke xv. 18.
84:1829Luke xv. 19.
84:1830Luke xv. 20.
84:1831See above, § 24, 26, note.
84:1832Did not Ibn-at-Tayyib’s Commentary (Brit. Mus. text) also read breast, we might assume it to be a clerical error for a very similar (less common) word (same as the Syriac) for neck.
84:1833Luke xv. 21.
84:1834Luke xv. 22.
84:1835Luke xv. 23.
84:1836Luke xv. 24.
84:1837Luke xv. 25.
84:1838A different word.
84:1839cf. Peshitta.
84:1840Luke xv. 26.
84:1841Luke xv. 27.
84:1842One word.
84:1843Luke xv. 28.
84:1844Luke xv. 29.
84:1845Luke xv. 30.
84:1846Luke xv. 31.
84:1847Luke xv. 32.
84:1848Luke xvi. 1.
84:1849Luke xvi. 2.
84:1850Luke xvi. 3.
84:1851Vat. ms. (followed by Ciasca’s text) has and if I beg, by a common confusion of grammatical forms.
84:1852Luke xvi. 4.
84:1853Luke xvi. 5.
84:1854Luke xvi. 6.
84:1855Or (otherwise vocalised), farks, a measure variously estimated.
84:1856Or (otherwise vocalised), farks, a measure variously estimated.
84:1857Luke xvi. 7.
84:1858Luke xvi. 8.
84:1859cf. Peshitta.
84:1860Lit. steward of sin.
84:1861Luke xvi. 9.
84:1862Lit. injustice.
84:1863Luke xvi. 10.
84:1864Or, intrusted with.
84:1865Luke xvi. 11.
84:1866Or, true (wealth); but cf. Syriac.
84:1867Luke xvi. 12.
Section XXVII.
[1] 1868 Therefore the kingdom of heaven is like a certain king, who would make a [2] reckoning with his servants. 1869 And when he began to make it, they brought to him one who [3] owed him ten talents. 1870 1871 And because he had not wherewith to pay, his lord ordered that he should be sold, he, and his wife, and children, and all that he [4] had, and payment be made. 1872 So that servant fell down and worshipped him, and said unto him, My lord, have patience with me, and I shall pay thee everything. [5] 1873 And the lord of that servant had compassion, and released him, and forgave him his [6] debt. 1874 And that servant went out, and found one of his fellow-servants, who owed him [Arabic, p. 104] a hundred pence; 1875 and he took him, and dealt severely with him, and said [7] unto him, Give me what thou owest. 1876 So the fellow-servant fell down at his [8] feet, and besought him, and said, Grant me respite, and I will pay thee. 1877 And he would not; but took him, and cast him into prison, till he should give him his debt. [9] 1878 And when their fellow-servants saw what happened, it distressed them much; and [10] they came and told their lord of all that had taken place. 1879 Then his lord called him, and said unto him, Thou wicked servant, all that debt I forgave thee, because [11] thou besoughtest me: 1880 was it not then incumbent on thee also to have mercy on thy [12] fellow-servant, as I had mercy on thee? 1881 1882 And his lord became wroth, and delivered [13] him to the scourgers, till he should pay all that he owed. 1883 So shall my Father which is in heaven do unto you, if one forgive not his brother his wrong conduct 1884 from [14] his heart. 1885 Take heed within 1886 yourselves: if thy brother sin, rebuke him; and if he [15] repent, forgive him. 1887 And if he act wrongly towards thee seven times in a day, and on that day return seven times unto thee, and say, I repent towards thee; forgive him. [16] 1888 And if thy brother act wrongly towards thee, go and reprove him between thee and [17] him alone: if he hear thee, thou hast gained thy brother. 1889 But if he hear thee not, take with thee one or two, and so 1890 at the mouth of two or three every saying shall [18] be established. 1891 And if he listen not to these also, tell the congregation; 1892 and if he listen not even to the congregation, let him be unto thee as a publican and a Gentile. 1893 [19] 1894 Verily I say unto you, All that ye bind on earth shall be bound in heaven: [20] and what ye loose on earth shall be loosed in heaven. 1895 I say unto you also, If two of you agree on earth to ask, everything shall 1896 be granted them from my Father [21] [Arabic, p. 105] which is in heaven. 1897 For where two or three are gathered in my name, there [22] am I amongst them. 1898 Then Cephas drew near to him, and said unto him, My Lord, how many times, if my brother act wrongly towards me, should I forgive him? [23] until seven times? 1899 Jesus said unto him, I say not unto thee, Until seven; but, Until seventy [24] times seven, seven. 1900 1901 And the servant that knoweth his lord’s will, and maketh not [25] ready for him according to his will, shall meet with much punishment; 1902 but he that knoweth not, and doeth something for which he meriteth punishment, shall meet with slight punishment. Every one to whom much hath been given, much shall be asked of him; and he that hath had much committed to him, much shall be [26] required at his hand. 1903 I came to cast fire upon the earth; and I would that it had [27] been kindled already. 1904 1905 And I have a baptism to be baptized with, and greatly am [28] I straitened till it be accomplished. 1906 See that ye despise not 1907 one of these little ones that believe in me. Verily I say unto you, Their angels at all times see the [29] face of my Father which is in heaven. 1908 The Son of man came to save the thing which was lost.
[30] 1909 And after that, Jesus walked in Galilee; and he did not like to walk in Judæa, [31] because the Jews sought to kill him. 1910 And there came people who told him of [32] the Galilæans, those whose blood Pilate had mingled with their sacrifices. 1911 Jesus answered and said unto them, Do ye imagine that those Galilæans were sinners [33] more than all the Galilæans, so that this thing has come upon them? 1912 Nay. Verily I say unto you now, 1913 that ye shall all also, if ye repent not, likewise perish. [34] 1914 Or perchance those eighteen on whom the palace fell in Siloam, and slew them, do ye imagine that they were to be condemned 1915 more than all the people that dwell [35] [Arabic, p. 106] in Jerusalem? Nay. 1916 Verily I say unto you, If ye do not all repent, ye shall perish like them.
[36] 1917 And he spake unto them this parable: A man had a fig tree planted in his vineyard; [37] and he came and sought fruit thereon, and found none. 1918 So he said to the husbandman, Lo, three years do I come and seek fruit on this fig tree, and find [38] none: cut it down; why doth it render the ground unoccupied? 1919 The husbandman said unto him, My lord, leave it this year also, that I may dig about it, and dung [39] it; 1920 then if it bear fruit—! and if not, then cut it down in the coming year.
[40] 1921 And when Jesus was teaching on the sabbath day in one of the synagogues, [41] there was there a woman that had a spirit of disease eighteen years; 1922 and she was [42] bowed down, and could not straighten herself at all. 1923 And Jesus saw her, and called [43] her, and said unto her, Woman, be loosed from thy disease. 1924 And he put his hand [44] upon her; and immediately she was straightened, and praised God. 1925 And the chief 1926 of the synagogue answered with anger, because Jesus had healed on a sabbath, and said unto the multitudes, There are six days in which work ought to be done; [45] come in them and be healed, and not on the sabbath day. 1927 But Jesus answered and said unto him, Ye hypocrites, doth not each of you on the sabbath day loose [46] his ox or his ass from the manger, and go and water it? 1928 Ought not this woman, who is a daughter of Abraham, and whom the devil 1929 hath bound eighteen years, [47] to be loosed from this bond on the sabbath day? 1930 And when he said this, they were all put to shame, those standing, who were opposing him: 1931 and all the people were pleased with all the wonders that proceeded from his hand.
Footnotes
84:1868Matt. xviii. 23.
84:1869Matt. xviii. 24.
85:1870Lit. badras, an amount variously estimated.
85:1871Matt. xviii. 25.
85:1872Matt. xviii. 26.
85:1873Matt. xviii. 27.
85:1874Matt. xviii. 28.
85:1875Lit. dinars.
85:1876Matt. xviii. 29.
85:1877Matt. xviii. 30.
85:1878Matt. xviii. 31.
85:1879Matt. xviii. 32.
85:1880Matt. xviii. 33.
85:1881The interrogative particle is lacking in the Arabic.
85:1882Matt. xviii. 34.
85:1883Matt. xviii. 35.
85:1884Or, folly.
85:1885Luke xvii. 3.
85:1886A very close reproduction of the Syriac.
85:1887Luke xvii. 4.
85:1888Matt. xviii. 15.
85:1889Matt. xviii. 16.
85:1890Or, for.
85:1891Matt. xviii. 17.
85:1892This word usually means synagogue in this work.
85:1893Or, heathen.
85:1894Matt. xviii. 18.
85:1895Matt. xviii. 19.
85:1896Or, to ask everything, it shall.
85:1897Matt. xviii. 20.
85:1898Matt. xviii. 21.
85:1899Matt. xviii. 22.
85:1900So Vat. ms., following the Syriac versions; Borg. ms. has only one seven.
85:1901Luke xii. 47.
85:1902Luke xii. 48.
85:1903Luke xii. 49.
85:1904Lit. beforehand; and so often.
85:1905Luke xii. 50.
85:1906Matt. xviii. 10.
85:1907Or, repeating a letter, See that ye despise not.
85:1908Matt. xviii. 11.
85:1909John vii. 1.
85:1910Luke xiii. 1.
85:1911Luke xiii. 2.
85:1912Luke xiii. 3.
85:1913Borg. ms. omits now.
85:1914Luke xiii. 4.
85:1915See note, § 10, 13.
85:1916Luke xiii. 5.
85:1917Luke xiii. 6.
86:1918Luke xiii. 7.
86:1919Luke xiii. 8.
86:1920Luke xiii. 9.
86:1921Luke xiii. 10.
86:1922Luke xiii. 11.
86:1923Luke xiii. 12.
86:1924Luke xiii. 13.
86:1925Luke xiii. 14.
86:1926Lit. great (man).
86:1927Luke xiii. 15.
86:1928Luke xiii. 16.
86:1929Lit. calumniator.
86:1930Luke xiii. 17.
86:1931cf. Syriac versions.
Section XXVIII. 1932
[1, 2] [Arabic, p. 107] 1933 And at that time the feast of tabernacles of the Jews drew near. 1934 So the brethren of Jesus said unto him, Remove now hence, and go to Judæa, that [3] thy disciples may see the deeds that thou doest. 1935 For no man doeth a thing secretly [4] and wisheth to be apparent. 1936 If thou doest this, shew thyself to the world. For [5] up to this time not even the brethren of Jesus believed on him. 1937 Jesus said unto them, My time till now has not arrived; but as for you, your time is alway ready. [6] 1938 It is not possible for the world to hate you; but me it hateth, for I bear witness [7] against it, that its deeds are evil. 1939 As for you, go ye up unto this feast: but I go [8] not up now to this feast; for my time has not yet been completed. 1940 He said this, and remained behind in Galilee.
[9] 1941 But when his brethren went up unto the feast, he journeyed from Galilee, and [10] came to the borders of Judæa, to the country beyond Jordan; 1942 and there came after [11] him great multitudes, and he healed them all there. 1943 And he went out, and proceeded [12] to the feast, not openly, but as one that conceals himself. 1944 And the Jews sought him [13] at the feast, and said, In what place is this man? 1945 And there occurred much murmuring there in the great multitude that came to the feast, on his account. For [14] some said, He is good: and others said, Nay, but he leadeth the people astray. 1946 But no man spake of him openly for fear of the Jews.
[15] [Arabic, p. 108] 1947 But when the days of the feast of tabernacles were half over, Jesus went [16] up to the temple, and taught. 1948 And the Jews wondered, and said, How doth [17] this man know writing, 1949 seeing he hath not learned? 1950 Jesus answered and said, My doctrine 1951 [18] is not mine, but his that sent me. 1952 Whoever wisheth to do his will understandeth my doctrine, 1953 whether it be from God, or whether I speak of mine own accord. [19] 1954 Whosoever speaketh of his own accord seeketh praise for himself; but whosoever seeketh praise for him that sent him, he is true, and unrighteousness in his heart [20] there is none. 1955 Did not Moses give you the law, and no man of you keepeth the [21] law? 1956 Why seek ye to kill me? The multitude answered and said unto him, Thou [22] hast demons: 1957 who seeketh to kill thee? 1958 Jesus answered and said unto them, I did [23] one deed, and ye all marvel because of this. 1959 Moses hath given you circumcision (not because it is from Moses, but it is from the fathers); and ye on the sabbath [24] circumcise a man. 1960 And if a man is circumcised on the sabbath day, that the law of Moses may not be broken; are ye angry at me, because I healed on the sabbath [25] day the whole man? 1961 Judge not with hypocrisy, but judge righteous judgement.
[26] 1962 And some people from Jerusalem said, Is not this he whom they seek to slay? [27] 1963 And lo, he discourseth with them openly, and they say nothing unto him. Think [28] you that our elders have learned that this is the Messiah indeed? 1964 But this man is 1965 known whence he is; and the Messiah, when he cometh, no man knoweth whence [29] he is. 1966 So Jesus lifted up his voice as he taught in the temple, and said, Ye both know me, and know whence I am; and of my own accord am I not come, but he [30] [Arabic, p. 109] that sent me is true, he whom ye know not: 1967 but I know him; for I am [31] from him, and he sent me. 1968 And they sought to seize him: and no man [32] laid a hand on him, because his hour had not yet come. 1969 But many of the multitude believed on him; and they said, The Messiah, when he cometh, can it be that he will do more than these signs that this man doeth?
[33] 1970 And a man of that multitude said unto our Lord, Teacher, say to my brother [34] that he divide with me the inheritance. 1971 Jesus said unto him, Man, who is it that [35] appointed me over you as a judge and divider? 1972 And he said unto his disciples, Take heed within yourselves of all inordinate desire; for it is not in abundance of [36] possessions that life shall be. 1973 And he gave them this parable: The ground of a [37] rich man brought forth abundant produce: 1974 and he pondered within himself, and [38] said, What shall I do, since I have no place to store my produce? 1975 And he said, I will do this: I will pull down the buildings of my barns, and build them, and make [39] them greater; and store there all my wheat and my goods. 1976 And I will say to my soul, Soul, thou hast much goods laid by for many years; take thine ease, eat, [40] drink, enjoy thyself. 1977 God said unto him, O thou of little intelligence, this night shall thy soul be taken from thee; and this that thou hast prepared, whose shall it [41] be? 1978 So is he that layeth up treasures for himself, and is not rich in God.
[42] 1979 And while Jesus was going in the way, there came near to him a young man 1980 of the rulers, 1981 and fell on his knees, and asked him, and said, Good Teacher, what is [43] it that I must do that I may have eternal life? 1982 Jesus said unto him, Why callest thou [44] me good, while there is none good but the one, even God? 1983 1984 Thou knowest the commandments. 1985 [45] 1986 If thou wouldest enter into life, keep the commandments. 1987 The young [Arabic, p. 110] man said unto him, Which of the commandments? 1988 Jesus said unto him, [46] 1989 Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not do injury, Honour thy father [47] and thy mother: and, Love thy neighbour as thyself. 1990 That young man said unto [48] him, All these have I kept from my youth: what then is it that I lack? 1991 And Jesus [49] looked intently at him, and loved him, and said unto him, 1992 If thou wouldest be perfect, what thou lackest is one thing: 1993 go away and sell everything that thou hast, and give to the poor, and thou shalt have treasure in heaven: and take thy [50] cross, and follow me. 1994 And that young man frowned at this word, and went away [51] feeling sad; for he was very rich. 1995 And when Jesus saw his sadness, he looked towards his disciples, and said unto them, How hard it is for them that have possessions to enter the kingdom of God!
Footnotes
86:1932On margin of Vat. ms., in another hand: “This is the beginning of the second part of Diatessaron, which means The Four.” See p. 467 of Ciasca’s Essay, mentioned above (Introduction, 5).
86:1933John vii. 2.
86:1934John vii. 3.
86:1935John vii. 4.
86:1936John vii. 5.
86:1937John vii. 6.
86:1938John vii. 7.
86:1939John vii. 8.
86:1940John vii. 9.
86:1941John 7:10, Matt. 19:1.
86:1942Matt. xix. 2.
86:1943John vii. 10b.
86:1944John vii. 11.
86:1945John vii. 12.
86:1946John vii. 13.
86:1947John vii. 14.
86:1948John vii. 15.
86:1949Or, the scripture.
86:1950John vii. 16.
86:1951This word ordinarily means knowledge, but is used in this work in the sense of doctrine. The commoner form occurs perhaps only in § 50, 2.
86:1952John vii. 17.
86:1953This word ordinarily means knowledge, but is used in this work in the sense of doctrine. The commoner form occurs perhaps only in § 50, 2.
86:1954John vii. 18.
86:1955John vii. 19.
86:1956John vii. 20.
86:1957cf. § 14, 12.
86:1958John vii. 21.
86:1959John vii. 22.
87:1960John vii. 23.
87:1961John vii. 24.
87:1962John vii. 25.
87:1963John vii. 26.
87:1964John vii. 27.
87:1965Or, will be.
87:1966John vii. 28.
87:1967John vii. 29.
87:1968John vii. 30.
87:1969John vii. 31.
87:1970Luke xii. 13.
87:1971Luke xii. 14.
87:1972Luke xii. 15.
87:1973Luke xii. 16.
87:1974Luke xii. 17.
87:1975Luke xii. 18.
87:1976Luke xii. 19.
87:1977Luke xii. 20.
87:1978Luke xii. 21.
87:1979Mark x. 17.
87:1980From Matthew.
87:1981From Luke.
87:1982Mark x. 18.
87:1983The scribe who wrote the Vat. ms. wrote first God, the one, and then reversed the order by writing the Coptic letters for B and A over the words. (See above, Introduction, 5.)
87:1984Mark x. 19a.
87:1985Different words.
87:1986Matt. 19:17, 18.
87:1987Different words.
87:1988The same word as in Mark x. 19a.
87:1989Mark x. 19b.
87:1990Matt. 19:19, 20.
87:1991Mark x. 21a.
87:1992Matt. xix. 21b.
87:1993From Mark.
87:1994Matt. 19:22, Luke 18:23.
87:1995Luke 18:24, Mark 10:23.
Section XXIX.
[1] 1996 Verily I say unto you, It is difficult for a rich man to enter the kingdom of [2] heaven. 1997 And I say unto you also, that it is easier for a camel to enter the eye of [3] a needle, than for a rich man to enter the kingdom of God. 1998 And the disciples were wondering at these sayings. And Jesus answered and said unto them again, My children, how hard it is for those that rely on their possessions to enter the [4] kingdom of God! 1999 And those that were listening wondered more, and said amongst [5] themselves, being agitated, 2000 Who, thinkest thou, can be saved? 2001 And Jesus looked at them intently, and said unto them, With men this is not possible, but with God it is: [6] [Arabic, p. 111] it is possible for God to do everything. 2002 Simon Cephas said unto him, Lo, we have left everything, and followed thee; what is it, thinkest thou, that we [7] shall have? 2003 Jesus said unto them, Verily I say unto you, Ye that have followed me, in the new world, when the Son of man shall sit on the throne of his glory, ye also [8] shall sit on twelve thrones, and shall judge the twelve tribes of Israel. 2004 Verily I say unto you, No man leaveth houses, or brothers, or sisters, or father, or mother, or wife, or children, or kinsfolk, or lands, because of the kingdom of God, or for [9] my sake, and the sake of my gospel, 2005 who shall not obtain 2006 many times as much in this [10] time, and in the world to come inherit eternal life: 2007 and now in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecution; [11] and in the world to come everlasting life. 2008 Many that are first shall be last, 2009 and that are last shall be first.
[12] 2010 And when the Pharisees heard all this, because of their love for wealth they [13] scoffed at him. 2011 And Jesus knew what was in their hearts, and said unto them, Ye are they that justify yourselves before men; while God knows your hearts: the thing that is lofty with men is base before God.
[14] 2012 And he began to say, A certain man was rich, and wore silk and purple, and enjoyed [15] himself every day in splendour: 2013 and there was a poor man named Lazarus, and [16] he was cast down at the door of the rich man, 2014 afflicted with sores, and he longed to fill [Arabic, p. 112] his belly with the crumbs that fell from the table of that rich man; yea, [17] even 2015 the dogs used to come and lick his sores. 2016 And it happened that that poor man died, and the angels conveyed him into the bosom of Abraham: and the [18] rich man also died, and was buried. 2017 And while he was being tormented in Hades, [19] he lifted up his eyes from afar, and saw Abraham with 2018 Lazarus in his bosom. 2019 And he called with a loud voice, and said, My father Abraham, have mercy upon me, and send Lazarus to wet the tip of his finger with water, and moisten my tongue [20] for me; for, behold, I am burned in this flame. 2020 Abraham said unto him, My son, remember that thou receivedst thy good things in thy life, and Lazarus his afflictions: [21] but now, behold, he is at rest here, and thou art tormented. 2021 And in addition to all this, there is between us and you a great abyss placed, so that they that would cross unto you from hence cannot, nor yet from thence do they cross unto [22] us. 2022 He said unto him, Then I beseech thee, my father, to send him to my father’s [23] house; 2023 for I have five brethren; let him go, that they also sin not, 2024 and come to [24] the abode of this torment. 2025 2026 Abraham said unto him, They have Moses and the [25] prophets; let them hear them. 2027 He said unto him, Nay, 2028 my father Abraham: but [26] let a man from the dead go unto them, and they will repent. 2029 Abraham said unto him, If they listen neither to Moses nor to the prophets, neither if a man from the dead rose would they believe him.
[27] 2030 The kingdom of heaven is like a man that is a householder, which went out early [28] in the morning to hire labourers for his vineyard. 2031 And he agreed with the labourers on [29] one penny a day for each labourer, and he sent them into his vineyard. 2032 And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle. 2033 He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31] 2034 And they went. And he went out also at the sixth and the ninth hour, and did likewise, [32] and sent them. 2035 And about the eleventh hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day idle? [33] 2036 They said unto him, Because no one hath hired us. He said unto them, Go ye [34] also into the vineyard, and what is right ye shall receive. 2037 So when evening came, the lord of the vineyard said unto his steward, Call the labourers, and pay them [35] their wages; and begin with the later ones, and end with the former ones. 2038 And [36] those of eleven hours 2039 came, and received each a penny. 2040 When therefore the first came, they supposed that they should receive something more; and they also [37] received each a penny. 2041 And when they received it, they spake angrily against the [38] householder, and said, 2042 These last worked one hour, and thou hast made them equal [39] with us, who have suffered the heat of the day, and its burden. 2043 He answered and said unto one of them, My friend, I do thee no wrong: was it not for a penny that [40] thou didst bargain with me? 2044 Take what is thine, and go thy way; for I wish to [41] give this last as I have given thee. 2045 Or am I not entitled to do with what is mine 2046 [42] what I choose? 2047 Or is thine eye perchance evil, because I am good? Thus shall the last ones be first, and the first last. The called are many, and the chosen are few.
[43] 2048 And when Jesus entered into the house of one of the chiefs of the Pharisees to eat bread on the sabbath day, and they were watching him to see what he would [44, 45] do, 2049 and there was before him a man which had the dropsy, 2050 Jesus answered and [46] said unto the scribes and the Pharisees, Is it lawful on the sabbath to heal? 2051 But [Arabic, p. 114] they were silent. So he took him, and healed him, and sent him away. [47] 2052 And he said unto them, Which of you shall have his son or his ox fall on the sabbath day into a well, and not lift him up straightway, and draw water for [48] him? 2053 And they were not able to answer him a word to that.
Footnotes
87:1996Matt. xix. 23.
87:1997Matt. xix. 24.
87:1998Mark x. 24.
87:1999Mark x. 26.
87:2000cf. note, § 1, 14. Borg. MS, omits being agitated.
87:2001Mark x. 27.
88:2002Luke xviii. 28; Matt. xix. 27<b.
88:2003Matt. xix. 28.
88:2004Mark x. 29b.
88:2005Luke xviii. 30.
88:2006Lit. meet with; or, be recompensed with.
88:2007Mark x. 30b.
88:2008Mark x. 31.
88:2009The Arabic words are not so strong.
88:2010Luke xvi. 14.
88:2011Luke xvi. 15.
88:2012Luke xvi. 19.
88:2013Luke xvi. 20.
88:2014Luke xvi. 21.
88:2015Or, so that.
88:2016Luke xvi. 22.
88:2017Luke xvi. 23.
88:2018Or, and.
88:2019Luke xvi. 24.
88:2020Luke xvi. 25.
88:2021Luke xvi. 26.
88:2022Luke xvi. 27.
88:2023Luke xvi. 28.
88:2024The Syriac and Arabic versions here agree with the Greek. For a plausible suggestion as to the origin of the strange reading in the text, see Harris, The Diatessaron of Tatian, p. 21, who cites a parallel from Aphraates.
88:2025This may be simply a corruption of the Peshitta.
88:2026Luke xvi. 29.
88:2027Luke xvi. 30.
88:2028Or, Surely. The word is omitted by Borg. ms.
88:2029Luke xvi. 31.
88:2030Matt. xx. 1.
88:2031Matt. xx. 2.
88:2032Matt. xx. 3.
88:2033Matt. xx. 4.
88:2034Matt. xx. 5.
88:2035Matt. xx. 6.
88:2036Matt. xx. 7.
88:2037Matt. xx. 8.
88:2038Matt. xx. 9.
88:2039i.e., probably the eleventh hour (cf. § 21, 10).
88:2040Matt. xx. 10.
88:2041Matt. xx. 11.
89:2042Matt. xx. 12.
89:2043Matt. xx. 13.
89:2044Matt. xx. 14.
89:2045Matt. xx. 15.
89:2046Lit. my thing.
89:2047Matt. xx. 16.
89:2048Luke xiv. 1.
89:2049Luke xiv. 2.
89:2050Luke xiv. 3.
89:2051Luke xiv. 4.
89:2052Luke xiv. 5.
89:2053Luke xiv. 6.
Section XXX.
[1] 2054 And he spake a parable unto those which were bidden there, because he saw [2] them choose the places that were in the highest part of the sitting room: 2055 When a man invites thee to a feast, do not go and sit at the head of the room; lest there [3] be there a man more honourable than thou, 2056 and he that invited you come and say unto thee, Give the place to this man: and thou be ashamed when thou risest and [4] takest 2057 another place. 2058 But when thou art invited, go and sit last; so that when he that invited thee cometh, he may say unto thee, My friend, go up higher: and [5] thou shalt have praise before all that were invited with thee. 2059 For every one that exalteth himself shall be abased; and every one that abaseth himself shall be exalted.
[6] 2060 And he said also to him that had invited him, When thou makest a feast 2061 or a banquet, 2062 do not invite thy friends, nor even thy brethren, nor thy kinsmen, nor thy [7] rich neighbours; lest haply they also invite thee, and thou have this reward. 2063 But when thou makest a feast, invite the poor, and those with withered hand, and the [8] lame, and the blind: 2064 and blessed art thou, since they have not the means to reward [9] thee; that thy reward may be at the rising of the righteous. 2065 And when one of them that were invited heard that, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
[10, 11] 2066 Jesus answered again in parables, and said, 2067 The kingdom of heaven hath been likened [Arabic, p. 115] to 2068 a certain king, which made a feast 2069 for his son, and prepared a [12] great banquet, 2070 and invited many: and he sent his servants at the time of the feast to inform them that were invited, 2071 Everything is made ready for you; come. And [13] they would not come, but began all of them with one voice to make excuse. 2072 And the first said unto them, Say to him, I have bought a field, and I must needs go out [14] to see it: 2073 I pray thee to release 2074 me, for I ask to be excused. And another said, I have bought five yoke of oxen, and I am going to examine them: I pray thee [15] to release me, for I ask to be excused. 2075 And another said, I have married a wife, [16] and therefore I cannot come. 2076 And the king sent also other servants, and said, Say to those that were invited, that my feast is ready, and my oxen and my fatlings are [17] slain, and everything is ready: come to the feast. 2077 But they made light of it, and [18] went, one to his field, and another to his merchandise: 2078 and the rest took his [19] servants, and entreated them shamefully, and killed them. 2079 And one of the servants [20] came, and informed his lord of what had happened. 2080 And when the king heard, he became angry, and sent his armies; and they destroyed those murderers, and [21] burned their cities. 2081 Then he said to his servants, The feast is prepared, but those [22] that were invited were not worthy. 2082 Go out quickly into the markets and into the partings of the ways of the city, and bring in hither the poor, and those with pains, and the lame, and the blind. And the servants did as the king commanded them. [23] 2083 And they came, and said unto him, Our lord, we have done all that thou commandedst [24] us, and there is here still room. 2084 So the lord said unto his servants, Go out into the roads, and the ways, and the paths, and every one that ye find, invite [25] [Arabic, p. 116] to the feast, and constrain them to enter, till my house is 2085 filled. 2086 I say unto you, that no one of those people that were invited shall taste of my feast. [26] 2087 And those servants went out into the roads, and gathered all that they found, good and [27] bad: and the banquet-house was filled with guests. 2088 And the king entered to see those [28] who were seated, and he saw there a man not wearing a festive garment: 2089 and he said unto him, My friend, how didst thou come in here not having on festive garments? [29] 2090 And he was silent. Then the king said to the servants, Bind his hands and his feet, and put him forth into the outer darkness; there shall be weeping and [30] gnashing of teeth. 2091 The called are many; and the chosen, few.
[31] 2092 And after that, the time of the feast of unleavened bread of the Jews arrived, [32] and Jesus went out to go to Jerusalem. 2093 And as he went in the way, there met him [33] ten persons who were lepers, and stood afar off: 2094 and they lifted up their voice, and [34] said, Our Master, Jesus, have mercy upon us. 2095 And when he saw them, he said unto them, Go and shew yourselves unto the priests. And when they went, they [35] were cleansed. 2096 And one of them, when he saw himself cleansed, returned, and [36] was praising God with a loud voice; 2097 and he fell on his face before the feet of [37] Jesus, giving him thanks: and this man was a Samaritan. 2098 Jesus answered and said, [38] Were not those that were cleansed ten? where then are the nine? 2099 Not one of them turned aside to come and praise God, but this man who is of a strange [39] people. 2100 He said unto him, Arise, and go thy way; for thy faith hath given thee life. 2101
[40] 2102 And while they were going up in the way to Jerusalem, Jesus went in front of them; and they wondered, and followed him fearing. And he took his twelve disciples apart, [41] and began to tell them privately 2103 what was about to befall him. 2104 And he said unto [Arabic, p. 117] them, We are going up to Jerusalem, and all the things shall be fulfilled [42] that are written in the prophets concerning the Son of man. 2105 He shall be delivered to the chief priests and the scribes; and they shall condemn him to death, [43] and deliver him to the peoples; 2106 2107 and they shall treat him shamefully, and scourge [44] him, and spit in his face, and humble him, 2108 and crucify him, and slay him: 2109 and on [45] the third day he shall rise. 2110 But they understood not one thing of this; but this word was hidden from them, and they did not perceive these things that were addressed to them.
[46] 2111 Then came near to him the mother of the (two) sons of Zebedee, she and her (two) sons, and worshipped him, and asked of him a certain thing. 2112 And he said [47] unto her, What wouldest thou? 2113 And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us. 2114 He said unto them, 2115 What would ye that I should do unto you? [49] 2116 They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, in thy kingdom and thy glory. 2117 And Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I am to drink? and with the [51] baptism that I am to be baptized with, will ye be baptized? 2118 And they said unto him, We are able. Jesus said unto them, The cup that I drink ye shall drink; and [52] with the baptism wherewith I am baptized ye shall be baptized: 2119 but that ye should sit on my right and on my left is not mine to give; but it is for him for whom my Father hath prepared it.
Footnotes
89:2054Luke xiv. 7.
89:2055Luke xiv. 8.
89:2056Luke xiv. 9.
89:2057Lit. at thy rising and taking.
89:2058Luke xiv. 10.
89:2059Luke xiv. 11.
89:2060Luke xiv. 12.
89:2061Practically synonymous words.
89:2062Practically synonymous words.
89:2063Luke xiv. 13.
89:2064Luke xiv. 14.
89:2065Luke xiv. 15.
89:2066Matt. 22:1, 2.
89:2067Luke xiv. 16b.
89:2068Borg. ms., is like.
89:2069Used specially of a marriage feast.
89:2070Lit. bread, the Syriac word for which (not that in the versions) means also feast.
89:2071Luke 14:17, Matt. 22:3b.
89:2072Luke xiv. 18.
89:2073Luke xiv. 19.
89:2074Or, omit.
89:2075Luke xiv. 20.
89:2076Matt. xxii. 4.
89:2077Matt. xxii. 5.
89:2078Matt. xxii. 6.
89:2079Luke xiv. 21a.
89:2080Matt. xxii. 7.
89:2081Matt. xxii. 8.
89:2082Luke xiv. 21c.
90:2083Luke xiv. 22.
90:2084Luke 14:23, Matt. 22:9.
90:2085Or, that my house may be.
90:2086Luke 14:23, 24.
90:2087Matt. xxii. 10.
90:2088Matt. xxii. 11.
90:2089Matt. xxii. 12.
90:2090Matt. xxii. 13.
90:2091Matt. xxii. 14.
90:2092John v. 1a.
90:2093Luke 17:11, 12.
90:2094Luke xvii. 13.
90:2095Luke xvii. 14.
90:2096Luke xvii. 15.
90:2097Luke xvii. 16.
90:2098Luke xvii. 17.
90:2099Luke xvii. 18.
90:2100Luke xvii. 19.
90:2101Or, saved thee.
90:2102Mark x. 32.
90:2103Lit. between himself and them.
90:2104Luke xviii. 31b.
90:2105Mark x. 33b.
90:2106i.e., Gentiles.
90:2107Mark x. 34a.
90:2108An obscure expression; perhaps it was originally a repetition of the preceding clause. It might be emended into point at him (the finger of scorn).
90:2109Luke xviii. 33.
90:2110Luke xviii. 34.
90:2111Matt. xx. 20.
90:2112Matt. xx. 21a.
90:2113Mark x. 35.
90:2114Mark x. 36.
90:2115Lit. of course the two of them, and so all through the conversation.
90:2116Mark x. 37.
90:2117Mark x. 38.
90:2118Mark x. 39.
90:2119Mark x. 40.
Section XXXI.
[1] 2120 And when the ten heard, they were moved with anger against James and John. [2] 2121 And Jesus called them, and said unto them, Ye know that the rulers of the nations [3] are their lords; and their great men are set in authority over them. 2122 Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant; 2123 and whoever of you would be first, 2124 let him be to every man a [5] bond-servant: 2125 even as the Son of man also came not to be served, but to serve, and [6] to give himself a ransom in place of the many. 2126 He said this, and was going about [7] the villages and the cities, and teaching; and he went to Jerusalem. 2127 And a man asked him, Are those that shall be saved few? Jesus answered and said unto [8] them, Strive ye to enter at the narrow door: 2128 I say unto you now, that many shall [9] seek to enter, and shall not be able 2129 — 2130 from the time when the master of the house riseth, and closeth the door, and ye shall be standing without, and shall knock at the door, and shall begin to say, Our lord, open unto us; and he shall answer and [10] say, I say unto you, I know you not whence ye are: 2131 and ye shall begin to say, [11] Before thee we did eat and drink, and in our markets didst thou teach; 2132 and he shall say unto you, I know you not whence ye are; depart 2133 from me, ye servants [12] of untruth. 2134 There shall be weeping and gnashing of teeth, when ye see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, while ye are [13] put forth without. 2135 And they shall come from the east and the west, and from the [14] north and the south, and shall sit down in the kingdom of God. 2136 And there shall then be last that have become first, and first that have become last.
[15, 16] 2137 And when Jesus entered and passed through Jericho, 2138 there was a man named Zacchæus, [17] rich, and chief of the publicans. 2139 And he desired to see Jesus who he was; and he was not able for the pressure of the crowd, because Zacchæus was little of stature. [18] [Arabic, p. 119] 2140 And he hastened, and went before Jesus, and went up into an unripe fig [19] tree 2141 to see Jesus: for he was to pass thus. 2142 And when Jesus came to that place, he saw him, and said unto him, Make haste, and come down, Zacchæus: [20] to-day I must be in thy house. 2143 And he hastened, and came down, and received [21] him joyfully. 2144 And when they all saw, they murmured, and said, He hath gone in [22] and lodged with a man that is a sinner. 2145 So Zacchæus stood, and said unto Jesus, My Lord, now half of my possessions I give to the poor, and what I have unjustly [23] taken 2146 from every man I give him fourfold. 2147 Jesus said unto him, Today is salvation [24] come to this house, because this man also is a 2148 son of Abraham. 2149 For the Son of man came to seek and save the thing that was lost.
[25] 2150 And when Jesus went out of Jericho, he and his disciples, there came after him [26] a great multitude. 2151 And there was a blind man sitting by the way side begging. [27] 2152 And his name was Timæus, the son of Timæus. And he heard the sound of the [28] multitude passing, and asked, Who is this? 2153 They said unto him, Jesus the Nazarene [29] passeth by. 2154 And when he heard that it was Jesus, he called out with a loud [30] voice, and said, Jesus, son of David, have mercy on me. 2155 And those that went before Jesus were rebuking him, that he should hold his peace: 2156 but he cried the [31] more, and said, Son of David, have mercy on me. 2157 And Jesus stood, and commanded that they should call him. And they called the blind man, and said unto [32] him, Be of good courage, and rise; for, behold, he calleth thee. 2158 And the blind [33] man threw away his garment, and rose, and came to Jesus. 2159 Jesus said unto him, What dost thou wish that I should do unto thee? And that blind man said unto him, My Lord and Master, that my eyes may be opened, so that I may see thee. 2160 [34] [Arabic, p. 120] 2161 And Jesus had compassion on him, and touched his eyes, and said unto [35] him, See; for thy faith hath saved thee. 2162 And immediately he received his sight, 2163 and came after him, and praised God; and all the people that saw praised God.
[36] 2164 And he spake a parable because he was nearing 2165 Jerusalem, and they supposed [37] that at that time the kingdom of God was about to appear. 2166 He said unto them, A man, a son of a great race, went into a far country, to receive a kingdom, and [38] return. 2167 And he called his ten servants, and gave them ten shares, and said unto [39] them, Trade till the time of my coming. 2168 But the people of his city hated him, and [40] sent messengers after him, and said, We will not that this man reign over us. 2169 And when he had received a 2170 kingdom, and returned, he said that the servants to whom he had given the money should be called unto him, that he might know what each [41] of them had traded. 2171 And the first came, and said, My lord, thy share hath gained [42] ten shares. 2172 The king said unto him, Thou good and faithful servant, who hast [43] been found faithful in a little, be thou set over ten districts. 2173 And the second came, [44] and said, My lord, thy portion hath gained five portions. 2174 And he said unto him [45] also, And thou shalt be set over five districts. 2175 And another came, and said, My [46] lord, here is thy portion, which was with me laid by in a napkin: 2176 I feared thee, because thou art a hard man, and takest what thou didst not leave, and seekest [47] what thou didst not give, and reapest what thou didst not sow. 2177 His lord said unto him, From thy mouth shall I judge thee, thou wicked and idle servant, who wast untrustworthy. Thou knewest that I am a hard man, and take what I did not [48] leave, and reap what I did not sow: 2178 why didst thou not put my money at usury, [49] and so I might come and seek it, with its gains? 2179 And he said unto those that were standing in front of him, Take from him the share, and give it to him that hath [50, 51] [Arabic, p. 121] ten shares. 2180 They said unto him, Our lord, he hath ten shares. 2181 He said unto them, I say unto you, Every one that hath shall be given unto; and [52] he that hath not, that which he hath also shall be taken from him. 2182 And those mine enemies who would not that I should reign over them, bring them, and slay them before me.
Footnotes
90:2120Mark x. 41.
90:2121Mark x. 42.
91:2122Mark x. 43.
91:2123Mark x. 44.
91:2124Lit. advanced.
91:2125Matt. xx. 28.
91:2126Luke xiii. 22.
91:2127Luke xiii. 23.
91:2128Luke xiii. 24.
91:2129Lit. find, like the Syriac.
91:2130Luke xiii. 25.
91:2131Luke xiii. 26.
91:2132Luke xiii. 27.
91:2133This rendering requires the omission of the diacritical point over the middle radical. The text as printed means perish.
91:2134Luke xiii. 28.
91:2135Luke xiii. 29.
91:2136Luke xiii. 30.
91:2137Luke xix. 1.
91:2138Luke xix. 2.
91:2139Luke xix. 3.
91:2140Luke xix. 4.
91:2141cf. the extract from Isho‘dad (Harris, Fragments, p. 19).
91:2142Luke xix. 5.
91:2143Luke xix. 6.
91:2144Luke xix. 7.
91:2145Luke xix. 8.
91:2146A diacritical point must be restored to the second letter of this word. As it stands it gives no sense.
91:2147Luke xix. 9.
91:2148Lit. the.
91:2149Luke xix. 10.
91:2150Luke 18:35, Matt. 20:29, Mark 10:46.
91:2151Luke xviii. 35b.
91:2152Mark 10:46, Luke 18:36.
91:2153Luke xviii. 37.
91:2154Mark 10:47, Luke 18:38.
91:2155Luke xviii. 39a.
91:2156Mark x. 48b.
91:2157Mark x. 49.
91:2158Mark x. 50.
91:2159Mark x. 51.
91:2160cf. Matt. 20:33, Luke 18:41, both in Curetonian.
91:2161Matt. xx. 34a.
91:2162Luke 18:42, 43.
91:2163Lit. saw.
91:2164Luke xix. 11b.
91:2165Or, near.
91:2166Luke xix. 12.
91:2167Luke xix. 13.
92:2168Luke xix. 14.
92:2169Luke xix. 15.
92:2170Doubtless a misinterpretation of the Syriac.
92:2171Luke xix. 16.
92:2172Luke xix. 17.
92:2173Luke xix. 18.
92:2174Luke xix. 19.
92:2175Luke xix. 20.
92:2176Luke xix. 21.
92:2177Luke xix. 22.
92:2178Luke xix. 23.
92:2179Luke xix. 24.
92:2180Luke xix. 25.
92:2181Luke xix. 26.
92:2182Luke xix. 27.
Section XXXII.
[1] 2183 And when Jesus entered Jerusalem, he went up to the temple of God, and found [2] there oxen and sheep and doves. 2184 And when he beheld those that sold and those that bought, and the money-changers sitting, 2185 he made for himself a scourge of rope, and drove them all out of the temple, and the sheep and the oxen, and the money-changers; 2186 and he threw down their money, and upset their tables, and the seats of [3] them that sold the doves; 2187 and he was teaching, and saying unto them, Is it not written, My house is a house of prayer for all peoples? and ye have made it a den [4] for robbers. 2188 And he said unto those that sold the doves, Take this hence, and [5] make not my Father’s house a house of merchandise. 2189 And he suffered not any [6] one to carry vessels inside the temple. 2190 And his disciples remembered the scripture, [7] The zeal of thy house hath eaten me up. 2191 The Jews answered and said unto him, [8] What sign hast thou shewn us, that thou doest this? 2192 Jesus answered and said unto [9] them, Destroy this temple, and I shall raise it in three days. 2193 The Jews said unto him, This temple was built in forty-six years, and wilt thou raise it in three days? [10] 2194 But he spake unto them of the temple of his body, that when 2195 they destroyed it, he [11] [Arabic, p. 122] would raise it in three days. 2196 When therefore he rose from among the dead, his disciples remembered that he said this; and they believed the scriptures, and the word that Jesus spake.
[12] 2197 And when Jesus sat down over against the treasury, he observed how the multitudes were casting their offerings into the treasury: and many rich men were [13, 14] throwing in much. 2198 And there came a poor widow, and cast in two mites. 2199 And Jesus called his disciples, and said unto them, Verily I say unto you, This poor [15] widow cast into the treasury more than all the people: 2200 and all of these cast into the place of the offering of God 2201 of the superfluity of their wealth; while this woman of her want threw in all that she possessed.
[16] 2202 And he spake unto them this parable, concerning people who trusted in themselves [17] that they are righteous, and despised every man: 2203 Two men went up to the [18] temple to pray; one of them a Pharisee, and the other a publican. 2204 And the Pharisee stood apart, 2205 and prayed thus, O Lord, I thank thee, since I am not like the rest of men, the unjust, the profligate, the extortioners, or even like this publican; [19] 2206 but I fast two days a week, and tithe all my possessions. 2207 2208 And the publican was [20] standing at a distance, and he would not even lift up his eyes to heaven, but was [21] beating upon his breast, and saying, O Lord, have mercy on me, me the sinner. 2209 I say unto you, that this man went down justified to his house more than the Pharisee. Every one that exalteth himself shall be abased; and every one that abaseth himself shall be exalted.
[22] [Arabic, p. 123] 2210 And when eventide was come, he left all the people, and went outside the [23] city to Bethany, he and his twelve, and he remained there. 2211 And all the people, because they knew the place, came to him, and he received them; and them that [24] had need of healing he healed. 2212 And on the morning of the next day, when he returned [25] to the city from Bethany, he hungered. 2213 And he saw a 2214 fig tree at a distance on the beaten highway, having on it leaves. And he came unto it, expecting to find something on it; and when he came, he found nothing on it but the leaves—it 2215 was not [26] the season of figs— 2216 and he said unto it, Henceforward for ever let no man eat fruit of thee. And his disciples heard.
[27] 2217 And they came to Jerusalem. And there was there a man of the Pharisees, [28] named Nicodemus, ruler of the Jews. 2218 This man came unto Jesus by night, and said unto him, My Master, we know that thou hast been sent from God as a teacher; and no man can do these signs that thou doest, except him whom God is [29] with. 2219 Jesus answered and said unto him, Verily, verily, I say unto thee, If a man [30] be not born a second time, he cannot see the kingdom of God. 2220 Nicodemus said unto him, How can a man who is old be born? can he, think you, return again to [31] his mother’s womb a second time, to enter and be born? 2221 Jesus answered and said unto him, Verily, verily, I say unto thee, If a man be not born of water and the Spirit, [32] he cannot enter the kingdom of God. 2222 For he that is born of flesh is flesh; and he that [33] is born of Spirit is spirit. 2223 Wonder not that I said unto thee that ye must be born a [34] [Arabic, p. 124] second time. 2224 The wind bloweth where it listeth, and thou hearest its voice, but thou knowest not from what place it cometh, nor whither it goeth: so [35] is every man that is born of the Spirit. 2225 Nicodemus answered and said unto him, [36] How can that be? 2226 Jesus answered and said unto him, Art thou teaching 2227 Israel, [37] and yet knowest not these things? 2228 Verily, verily, I say unto thee, What we know [38] we say, and what we have seen we witness: and ye receive not our witness. 2229 If I said unto you what is on earth, and ye believed not, how then, if I say unto you [39] what is in heaven, will ye believe? 2230 And no man hath ascended up into heaven, except him that descended from heaven, the Son of man, which is in heaven. [40] 2231 And as Moses lifted up the serpent in the wilderness, so is the Son of man to be [41] lifted up; 2232 so that every man who may believe in him may not perish, but have [42] eternal life. 2233 God so loved the world, that 2234 he should give his only Son; and so every one that believeth on him should not perish, but should have eternal life. [43] 2235 God sent not his Son into the world to judge the world; but that the world might [44] be saved by his hand. 2236 He that believeth in him shall not be judged: but he that believeth not is condemned beforehand, because he hath not believed in the name [45] of the only Son, the Son of God. 2237 2238 This is the judgement, that the light came into the world, and men loved the darkness more than the light; because their deeds [46] were evil. 2239 Whosoever doeth evil deeds hateth the light, and cometh not to the [47] light, lest his deeds be reproved. 2240 But he that doeth the truth cometh to the light, that his deeds may be known, that they have been done in God.
Footnotes
92:2183Matt. 21:12, John 2:14.
92:2184Matt. xxi. 12b.
92:2185John ii. 14b.
92:2186Matt. xxi. 12c.
92:2187Matt. xxi. 13.
92:2188John ii. 16.
92:2189Mark xi. 16.
92:2190John ii. 17.
92:2191John ii. 18.
92:2192John ii. 19.
92:2193John ii. 20.
92:2194John ii. 21.
92:2195Or, if.
92:2196John ii. 22.
92:2197Mark xii. 41.
92:2198Mark xii. 42a.
92:2199Luke xxi. 3.
92:2200Mark xii. 44a.
92:2201Lit. house of the offering of God, as in the ms. described by Gildemeister (at Luke xxi. 4); but it is simply a reproduction of the phrase used in the Peshitta at Luke xxi. 3. The parallel passages are a good deal fused together.
92:2202Luke xviii. 9.
92:2203Luke xviii. 10.
92:2204Luke xviii. 11.
92:2205Lit. between him and himself.
93:2206Luke xviii. 12.
93:2207Or, gains.
93:2208Luke xviii. 13.
93:2209Luke xviii. 14.
93:2210Mark 11:19, Matt. 21:17.
93:2211Luke ix. 11.
93:2212Mark xi. 12.
93:2213Mark xi. 13.
93:2214Lit. one (Syriac).
93:2215Lit. and it.
93:2216Mark xi. 14.
93:2217Mark 11:15, John 3:1.
93:2218John iii. 2.
93:2219John iii. 3.
93:2220John iii. 4.
93:2221John iii. 5.
93:2222John iii. 6.
93:2223John iii. 7.
93:2224John iii. 8.
93:2225John iii. 9.
93:2226John iii. 10.
93:2227Or the teacher of.
93:2228John iii. 11.
93:2229John iii. 12.
93:2230John iii. 13.
93:2231John iii. 14.
93:2232John iii. 15.
93:2233John iii. 16.
93:2234The Arabic particle means in order that. Perhaps it is a clerical error for so that; or it may be meant to represent the Syriac.
93:2235John iii. 17.
93:2236John iii. 18.
93:2237The translator has followed too closely the order of words in his Syriac original, which agrees with the Text. Rec.
93:2238John iii. 19.
93:2239John iii. 20.
93:2240John iii. 21.
Section XXXIII.
[1] [Arabic, p. 125] 2241 And when evening came, Jesus went forth outside of the city, he and his [2] disciples. 2242 And as they passed in the morning, the disciples saw that fig tree [3] withered away from its root. 2243 And they passed by, and said, How did the fig tree dry [4] up immediately? 2244 And Simon remembered, and said unto him, My Master, behold, [5] that fig tree which thou didst curse hath dried up. 2245 And Jesus answered and said [6] unto them, Let there be in you the faith of God. 2246 Verily I say unto you, if ye believe, and doubt not in your hearts, and assure yourselves that that will be which [7] ye say, ye shall have what ye say. 2247 And if ye say to this mountain, Remove, and [8] fall 2248 into the sea, it shall be. 2249 And all that ye ask God in prayer, and believe, he [9, 10] will give you. 2250 And the apostles 2251 said unto our Lord, Increase our 2252 faith. 2253 He said unto them, If there be in you faith like a grain of mustard, ye shall say to this fig tree, Be thou torn up, and be thou planted in the sea; and it will obey you. [11] 2254 Who of you hath a servant driving a yoke of oxen or tending sheep, and if he [12] come from the field, will say unto him straightway, Go and sit down? 2255 Nay, 2256 he will say unto him, Make ready for me wherewith I may sup, and gird thy waist, and serve me, till I eat and drink; and afterwards thou shalt eat and drink also. [13] 2257 Doth that servant haply, who did what he was bid, receive his praise? I think [14] not. 2258 So ye also, when ye have done all that ye were bid, say, We are idle servants; what it was our duty to do, we have done.
[15] 2259 For this reason I say unto you, Whatever ye pray and ask, believe that ye [16] [Arabic, p. 126] receive, and ye shall have. 2260 And when ye stand to pray, forgive what is in your heart against any man; and your Father which is in heaven will [17] forgive you also your wrong-doings. 2261 But if ye forgive not men their wrong-doings, neither will your Father forgive you also your wrong-doings.
[18] 2262 And he spake unto them a parable also, that they should pray at all times, and [19] not be slothful: 2263 There was a judge in a city, who feared not God, nor was ashamed [20] for men: 2264 and there was a widow in that city; and she came unto him, and said, [21] Avenge me of mine adversary. 2265 And he would not for a long time: but afterwards he said within himself, If of God I have no fear, and before men I have no shame; [22] 2266 yet because this widow vexeth me, I will avenge her, that she come not at all times [23, 24] and annoy me. 2267 And our Lord said, Hear ye what the judge of injustice said. 2268 And shall not God still more do vengeance for his elect, who call upon him in the night [25] and in the day, and grant them respite? 2269 I say unto you, He will do vengeance for them speedily. Thinkest thou the Son of man will come and find faith on the earth?
[26, 27] 2270 And they came again to Jerusalem. 2271 And it came to pass, on one of the days, as Jesus was walking in the temple, and teaching the people, and preaching the [28] gospel, 2272 that the chief priests and the scribes with the elders came upon him, and said unto him, Tell us: 2273 By what power doest thou this? and who gave thee this [29] power to do that? 2274 And Jesus said unto them, I also will ask you one word, and if [30] ye tell me, I also shall tell you by what power I do that. 2275 The baptism of John, from [31] what place is it? from heaven or of men? 2276 Tell me. 2277 And they reflected within themselves, [Arabic, p. 127] and said, If we shall say unto him, From heaven; he will say unto [32] us, For what reason did ye not believe him? 2278 But 2279 if we shall say, Of men; [33] we fear 2280 that the people will stone us, all of them. 2281 And all of them were holding 2282 [34] to John, that he was a true prophet. 2283 They answered and said unto him, We know [35] not. 2284 Jesus said unto them, Neither tell I you also by what power I work. What think ye? A man had two sons; and he went to the first, and said unto him, My [36] son, go to-day, and till in the vineyard. 2285 And he answered and said, I do not wish [37] to: but finally he repented, and went. 2286 And he went to the other, and said unto [38] him likewise. 2287 And he answered and said, Yea, my lord: and went not. Which of these two did the will of his father? They said unto him, The first. Jesus said unto them, Verily I say unto you, The publicans and harlots go before you into [39] the kingdom of God. 2288 John came unto you in the way of righteousness, and ye believed him not; but the publicans and harlots believed him; and ye, not even when ye saw, did ye repent at last, that ye might believe in him.
[40] 2289 Hear another parable: A man was a householder, and planted a vineyard, and surrounded it with a hedge, and digged in it a winepress, and built in it a tower, [41, 42] 2290 and gave it to husbandmen, and went to a distance for a long time. 2291 So when the time of the fruits came, he sent his servants 2292 unto the husbandmen, that they might [43] send him of the produce 2293 of his vineyard. 2294 And those husbandmen beat him, and [44] sent him away empty. 2295 And he sent unto them another servant also; and they [45] stoned him, and wounded 2296 him, and sent him away with shameful handling. 2297 And he sent again another; and they slew him. And he sent many other servants unto [46] them. 2298 And the husbandmen took his servants, and one they beat, and another they [47] stoned, and another they slew. 2299 So he sent again other servants more than the first; and [48] [Arabic, p. 128] they did likewise with them. 2300 So the owner of the vineyard said, What shall I do? I will send my beloved son: it may be they will see him and be [49, 50] ashamed. 2301 So at last he sent unto them his beloved son that he had. 2302 But the husbandmen, when they saw the son, said amongst themselves, This is the heir. [51, 52] 2303 And they said, We will slay him, and so the inheritance will be ours. 2304 So they took [53] him, and put him forth without the vineyard, and slew him. 2305 When then the lord [54] of the vineyard shall come, what will he do with those husbandmen? 2306 They said unto him, He will destroy them in the worst of ways, 2307 and give the vineyard to [55] other husbandmen, who will give him fruit in its season. 2308 Jesus said unto them, Have ye never read in the scripture,
The stone which the builders declared to be base,
2309 The same came to be at the head of the corner:
[56] 2310 From God was this,
And it is wonderful in our eyes?
[57] 2311 Therefore I say unto you, The kingdom of God shall be taken from you, and [58] given to a people that will produce fruit. 2312 And whosoever falleth on this stone shall be broken in pieces: but on whomsoever it falleth, it will grind him to [59] powder. 2313 And when the chief priests and the Pharisees heard his parables, they [60] perceived that it was concerning them he spake. 2314 And they sought to seize him; and they feared the multitude, because they were holding to him as the prophet.
Footnotes
93:2241Mark xi. 19.
93:2242Mark xi. 20.
93:2243Matt. xxi. 20b.
93:2244Mark xi. 21.
94:2245Mark xi. 22.
94:2246Mark xi. 23.
94:2247Matt. xxi. 21b.
94:2248Syr.
94:2249Matt. xxi. 22.
94:2250Luke xvii. 5.
94:2251The Syriac word.
94:2252Lit. Increase us in.
94:2253Luke xvii. 6.
94:2254Luke xvii. 7.
94:2255Luke xvii. 8.
94:2256Or, But.
94:2257Luke xvii. 9.
94:2258Luke xvii. 10.
94:2259Mark xi. 24.
94:2260Mark xi. 25.
94:2261Mark xi. 26.
94:2262Luke xviii. 1.
94:2263Luke xviii. 2.
94:2264Luke xviii. 3.
94:2265Luke xviii. 4.
94:2266Luke xviii. 5.
94:2267Luke xviii. 6.
94:2268Luke xviii. 7.
94:2269Luke xviii. 8.
94:2270Mark xi. 15a.
94:2271Luke xx. 1.
94:2272Luke xx. 2a.
94:2273Mark xi. 28b.
94:2274Mark 11:29, Matt. 21:24.
94:2275Matt. xxi. 25a.
94:2276Mark xi. 30b.
94:2277Matt. xxi. 25b.
94:2278Matt. xxi. 26a.
94:2279Verse 26 begins here in the Greek.
94:2280From Mark.
94:2281Luke 20:6, Mark 11:32.
94:2282cf. Syriac.
94:2283Mark xi. 33.
94:2284Matt. xxi. 28.
94:2285Matt. xxi. 29.
94:2286Matt. xxi. 30.
94:2287Matt. xxi. 31.
94:2288Matt. xxi. 32.
94:2289Matt. xxi. 33a.
94:2290Luke xx. 9b.
94:2291Mark xxi. 34.
94:2292The difference between singular and plural is very slight in Arabic.
95:2293Lit. property.
95:2294Mark xii. 3b.
95:2295Mark xii. 4.
95:2296A word used specially of wounding the head.
95:2297Mark xii. 5a.
95:2298Matt. xxi. 35.
95:2299Matt. xxi. 36.
95:2300Luke xx. 13.
95:2301Mark xii. 6a.
95:2302Matt. xxi. 38a.
95:2303Luke xx. 14b.
95:2304Matt. xxi. 39.
95:2305Matt. xxi. 40.
95:2306Matt. xxi. 41.
95:2307cf. Syriac versions.
95:2308Matt. xxi. 42a.
95:2309Luke xx. 17b.
95:2310Matt. xxi. 42c.
95:2311Matt. xxi. 43.
95:2312Matt. xxi. 44.
95:2313Matt. xxi. 45.
95:2314Matt. xxi. 46.
Section XXXIV.
[1] 2315 Then went the Pharisees and considered how they might ensnare him in a word, [2] and deliver him into the power of the judge, 2316 and into the power of the ruler. 2317 And they sent unto him their disciples, with the kinsfolk of Herod; and they said unto him, [Arabic, p. 129] Teacher, we know that thou speakest the truth, and teachest the way of God with equity, 2318 and art not lifted up 2319 by any man: for thou actest not so as to [3] be seen of any man. 2320 Tell us now, What is thy opinion? Is it lawful that we should [4] pay the tribute to Cæsar, or not? shall we give, or shall we not give? 2321 But Jesus knew [5] their deceit, and said unto them, 2322 Why tempt ye me, ye hypocrites? Shew me the [6] penny of the tribute. 2323 So they brought unto him a penny. Jesus said unto them, To whom belongeth this image and inscription? They said unto him, To Cæsar. [7, 8] 2324 He said unto them, Give what is Cæsar’s to Cæsar, and what is God’s to God. 2325 And they could not make him slip in a single word before the people; and they marvelled at his word, and refrained.
[9] 2326 And on that day came the Sadducees, and said unto him, 2327 There is no life for [10] the dead. 2328 And they asked him, and said unto him, Teacher, Moses said unto us, If a man die, not having children, let his brother take his wife, and raise up seed [11] for his brother. 2329 Now there were with us seven brethren: and the first took a wife, [12] and died without children; 2330 and the second took his wife, and died without children; [13] 2331 and the third also took her; and in like manner the seven of them also, and they [14, 15] died without leaving children. 2332 And last of them all the woman died also. 2333 At the resurrection, then, which of these seven shall have this woman? for all of them took [16] her. 2334 Jesus answered and said unto them, Is it not for this that ye have erred, [17] because ye know not the scriptures, nor the power of God? 2335 And the sons of this [18] world take wives, and the women become the men’s; 2336 2337 but those that have become worthy of that world, and the resurrection from among the dead, do 2338 not take [19] [Arabic, p. 130] wives, and the women also do 2339 not become the men’s. 2340 Nor is it possible that they should die; but they 2341 are like the angels, and are the children of [20] God, because they have become the children of the resurrection. 2342 For in 2343 the resurrection of the dead, have ye not read in the book of Moses, how from the bush God said unto him, I am the God of Abraham, and the God of Isaac, and the God of Jacob? [21] 2344 And God is not the God of the dead, but of the living: for all of them are alive with him. And ye have erred greatly.
[22, 23] 2345 And when the multitudes heard, they were wondering at his teaching. 2346 And [24] some of the scribes answered and said unto him, Teacher, thou hast well said. 2347 But the rest of the Pharisees, when they saw his silencing the Sadducees on this point, gathered against him to contend with him.
[25] 2348 And one of the scribes, of those that knew the law, when he saw the excellence [26] of his answer to them, desired to try him, and said unto him, 2349 What shall I do to inherit eternal life? and, 2350 Which of the commandments is greater, and has precedence [27] in the law? 2351 Jesus said unto him, The first of all the commandments is, Hear, O [28] Israel; The Lord our God, the Lord is one: 2352 and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy thought, and with all thy [29, 30] strength. 2353 This is the great and preëminent 2354 commandment. 2355 And the second, which is like it, is, Thou shalt love thy neighbour as thyself. And another commandment [31] greater than these two there is not. 2356 On these two commandments, then, are hung the [32] [Arabic, p. 131] law and the prophets. 2357 That scribe said unto him, Excellent! my Master; 2358 thou hast said truly that he is one, and there is no other outside of him: [33] 2359 and that a man should love him with all his heart, and with all his thought, and with all his soul, and with all his strength, and that he should love his neighbour as [34] himself, is better than all savours and sacrifices. 2360 And Jesus saw him that he had answered wisely; and he answered and said unto him, Thou art not far from the [35, 36] kingdom of God. 2361 Thou hast spoken rightly: do this, and thou shalt live. 2362 And he, as his desire was to justify himself, said unto him, And who is my neighbour? [37] 2363 Jesus said unto him, A man went down from Jerusalem to Jericho; and the robbers fell upon him, and stripped 2364 him, and beat him, his life remaining in him but little, 2365 [38] and went away. 2366 And it happened that there came down a certain priest that way; [39] and he saw him, and passed by. 2367 And likewise a Levite also came and reached [40] that place, and saw him, and passed by. 2368 And a certain Samaritan, as he journeyed, [41] came to 2369 the place where he was, and saw him, and had compassion on him, 2370 and came near, and bound up his strokes, 2371 and poured on them wine and oil; and he set 2372 him on the ass, and brought him to the inn, and expended his care upon him. [42] 2373 And on the morrow of that day he took out two pence, and gave them to the innkeeper, and said unto him, Care for him; and if thou spendest upon him more, [43] when I return, I shall give thee. 2374 Who of these three now, thinkest thou, is nearest [44] to him that fell among the robbers? 2375 And he said unto him, He that had compassion [45] [Arabic, p. 132] on him. 2376 Jesus said unto him, Go, and do thou also likewise. And no man dared afterwards to ask him anything.
[46] 2377 And he was teaching every day in the temple. But the chief priests and scribes and the elders of the people sought to destroy him: 2378 and they could 2379 not find what [47] they should do with him; and all the people were hanging upon him to hear him. [48] 2380 And many of the multitude believed on him, and said, The Messiah, when he [49] cometh, can it be that he will do more than these signs that this man doeth? 2381 And the Pharisees heard the multitudes say that of him; and the chief priests sent [50] officers 2382 to seize him. 2383 And Jesus said unto them, I am with you but a short time [51] yet, and I go to him that sent me. 2384 And ye shall seek me, and shall not find me: [52] and where I shall be, ye shall not be able to come. 2385 The Jews said within themselves, Whither hath this man determined to go that we shall not be able 2386 to find him? can it be that he is determined to go to the regions of the nations, 2387 and teach [53] the heathen? 2388 What is this word that he said, Ye shall seek me, and shall not find me: and where I am, ye cannot come?
Footnotes
95:2315Matt. 22:15, Luke 20:20b.
95:2316Vat. ms. omits the power. We should then translate (with Pesh. and Sin.) unto judgement.
95:2317Matt. xxii. 16.
95:2318See note, § 3, 53.
95:2319Possibly this is the meaning of the Arabic phrase, which occurs also in Ibn-at-Tayyib’s Commentary (Brit. Mus. text).
95:2320Matt. xxii. 17.
95:2321Mark xii. 15a.
95:2322Matt. 22:18, 19.
95:2323Matt. xxii. 20.
95:2324Matt. xxii. 21.
95:2325Luke xx. 26.
95:2326Matt. xxii. 23.
95:2327cf. the Syriac versions.
95:2328Matt. xxii. 24.
95:2329Matt. 22:25, Luke 20:29b.
95:2330Luke xx. 30.
95:2331Luke xx. 31.
95:2332Matt. xxii. 27.
95:2333Matt. xxii. 28.
95:2334Matt. xxii. 29a; Mark xii. 24b.
95:2335Luke xx. 34b.
95:2336cf. the Syriac versions.
95:2337Luke xx. 35.
95:2338Or, shall.
96:2339Or, shall.
96:2340Luke xx. 36.
96:2341Borg. ms., all of them instead of but they.
96:2342Matt. 22:30, Mark 12:26.
96:2343Or, Moreover, regarding.
96:2344Luke 20:38, Mark 12:27b.
96:2345Matt. xxii. 33.
96:2346Luke xx. 39.
96:2347Matt. xxii. 34.
96:2348Matt. 22:35, Mark 12:28.
96:2349Luke x. 25b.
96:2350Mark xii. 28b.
96:2351Mark xii. 29.
96:2352Mark 12:30, Matt. 22:37.
96:2353Matt. xxii. 38.
96:2354This simply represents first in Syriac.
96:2355Mark xii. 31.
96:2356Matt. xxii. 40.
96:2357Mark xii. 32.
96:2358Vat. ms. has a corruption of Excellent! Rabbi, better preserved by Borg. ms., which, however, adds our translator’s ordinary rendering of Rabbi—my Master. This explanation is confirmed by Ibn-at-Tayyib’s Commentary. Ciasca’s emended text cannot be right.
96:2359Mark xii. 33.
96:2360Mark xii. 34a.
96:2361Luke x. 28b.
96:2362Luke x. 29.
96:2363Luke x. 30.
96:2364The diacritical point over the third radical must be removed.
96:2365cf. Peshitta.
96:2366Luke x. 31.
96:2367Luke x. 32.
96:2368Luke x. 33.
96:2369Ciasca’s Arabic text (apparently following Borg. ms.) has till he before came. This is unsupported by any of the three Syriac texts, although they differ from one another. Perhaps till and came should be transposed. The translation would then be as given in the text above; but this rendering may also be obtained according to § 54, 1, note.
96:2370Luke x. 34.
96:2371The Syriac word used means both wounds and strokes.
96:2372The Arabic word is a favourite of the translator’s, and may therefore be original. One cannot help thinking, however, that it is a clerical error for mounted (cf. Cur. and Sin.).
96:2373Luke x. 35.
96:2374Luke x. 36.
96:2375Luke x. 37.
96:2376Mark xii. 34b.
96:2377Luke xix. 47.
96:2378Luke xix. 48.
96:2379In Syriac could and found are represented by the same word. The Arabic translator has chosen the wrong one.
96:2380John vii. 31.
96:2381John vii. 32.
96:2382See note, § 11, 11.
96:2383John vii. 33.
97:2384John vii. 34.
97:2385John vii. 35.
97:2386See note above, on § 34, 46.
97:2387i.e., Gentiles.
97:2388John vii. 36.
Section XXXV.
[1] 2389 And on the great day, which is the last of the feast, Jesus stood, crying out and [2] saying, If any man is thirsty, let him come unto me, and drink. 2390 Every one that believeth in me, as the scriptures said, there shall flow from his belly rivers of pure [3] water. 2391 He said that referring to the Spirit, which those who believed in him were to receive: for the Spirit was not yet granted; and because Jesus had not yet been [4] [Arabic, p. 133] glorified. 2392 And many of the multitude that heard his words said, This is [5] in truth the prophet. 2393 And others said, This is the Messiah. But others [6] said, Can it be that the Messiah will come from Galilee? 2394 Hath not the scripture said that from the seed of David, and from Bethlehem, the village of David, the [7] Messiah cometh? 2395 And there occurred a dissension in the multitude because of him. [8] 2396 And some of them were wishing to seize him; but no man laid a hand upon him.
[9] 2397 And those officers came to the chief priests and Pharisees: and the priests said [10] unto them, Why did ye not bring him? 2398 The officers said, Never spake man thus [11] as speaketh this man. 2399 The Pharisees said unto them, Perhaps ye also have gone [12, 13] astray? 2400 Hath any of the rulers or the Pharisees haply believed in him? 2401 except [14] this people which knows not the law; they are accursed. 2402 Nicodemus, one of them, [15] he that had come to Jesus by night, 2403 said unto them, Doth our law haply condemn [16] a man, except it hear him first and know what he hath done? 2404 They answered and said unto him, Art thou also haply from Galilee? Search, and see that a prophet riseth not from Galilee.
[17, 18] 2405 And when the Pharisees assembled, Jesus asked them, and said, 2406 What say ye of [19] the Messiah? whose son is he? They said unto him, The son of David. 2407 He said unto them, And how doth David in the Holy Spirit call him Lord? for he said,
[20] 2408 The Lord said unto my Lord,
Sit on my right hand,
That I may put thine enemies under thy feet.
[21, 22] 2409 If then David calleth him Lord, how is he his son? 2410 And no one was able to answer him; and no man dared from that day again to ask him of anything.
[23] 2411 And Jesus addressed them again, and said, I am the light of the world; and he that [24] followeth me shall not walk in darkness, but shall find the light of life. 2412 The Pharisees [Arabic, p. 134] said unto him, Thou bearest witness to thyself; thy witness is not true. 2413 Jesus [25] answered and said unto them, If I bear witness to myself, my witness is true; for I know whence I came, and whither I go; but ye know not whence I came, or [26, 27] whither I go. 2414 And ye judge after the flesh; and I judge no man. 2415 And even if I judge, my judgement is true; because I am not alone, but I and my Father which [28, 29] sent me. 2416 And in your law it is written, that the witness of two men is true. 2417 I am he that beareth witness to myself, and my Father which sent me beareth witness to [30] me. 2418 They said unto him, Where is thy Father? Jesus answered and said unto them, Ye know not me, nor my Father: for did ye know me, ye would know my [31] Father. 2419 He said these sayings in the treasury, where he was teaching in the [32] temple: 2420 and no man seized him; because his hour had not yet come. Jesus said unto them again, I go truly, and ye shall seek me and not find me, and ye shall die [33] in your sins: and where I go, ye cannot come. 2421 The Jews said, Will he haply kill [34] himself, that he saith, Where I go, ye cannot come? 2422 He said unto them, Ye are from below; and I am from above: ye are of this world; and I am not of this [35] world. 2423 I said unto you, that ye shall die in your sins: if ye believe not that I am [36] he, ye shall die in your sins. 2424 The Jews said, And thou, who art thou? Jesus said [37] unto them, If I should begin to speak unto you, 2425 I have concerning you many words and judgement: but he that sent me is true; and I, what I heard from him is what [38, 39] I say in the world. 2426 And they knew not that he meant by that the Father. 2427 Jesus [Arabic, p. 135] said unto them again, When ye have lifted up the Son of man, then ye shall know that I am he: and I do nothing of myself, but as my Father [40] taught me, so I speak. 2428 And he that sent me is with me; and my Father hath not [41] left me alone; because I do what is pleasing to him at all times. 2429 And while he was saying that, many believed in him.
[42] 2430 And Jesus said to those Jews that believed in him, If ye abide in my words, truly [43] ye are my disciples; 2431 and ye shall know the truth, and the truth shall make you free. [44] 2432 They said unto him, We are the seed of Abraham, and have never served any man [45] in the way of slavery: how then sayest thou, Ye shall be free children? 2433 Jesus said unto them, Verily, verily, I say unto you, Every one that doeth a sin is a slave of [46] sin. 2434 And the slave doth not remain for ever in the house; but the son remaineth [47, 48] for ever. 2435 And if the Son set you free, truly ye shall be free children. I know that ye are the seed of Abraham; but ye seek to slay me, because ye are unable for my [49] word. 2436 And what I saw with my Father, I say: and what ye saw with your father, [50] ye do. 2437 They answered and said unto him, Our father is Abraham. Jesus said unto them, If ye were the children of Abraham, ye would do the deeds of Abraham. [51] 2438 Now, behold, ye seek to kill me, a man that speak 2439 with you 2440 the truth, that I [52] heard from God: this did Abraham not do. 2441 And ye do the deeds of your father. They said unto him, We were not born of fornication; 2442 we have one Father, who is [53] God. 2443 Jesus said unto them, If God were your Father, ye would love me: I proceeded and came 2444 from God; and it was not of my own self that I came, 2445 but he sent [54] [Arabic, p. 136] me. 2446 Why then do ye not know my word? Because ye cannot hear my word. [55] 2447 Ye are from the father, the devil, 2448 and the lust of your father do ye desire to do, who from the beginning is a slayer of men, and in the truth standeth not, because the truth is not in him. And when he speaketh untruth, he speaketh from [56] himself: for he is a liar, and the father of untruth. 2449 And I who speak the truth, ye [57] believe me not. 2450 Who of you rebuketh me for a sin? And if I speak the truth, ye [58] do not believe me. 2451 2452 Whosoever is of God heareth the words of God: therefore do [59] ye not hear, because ye are not of God. 2453 The Jews answered and said unto him, [60] Did we not say well that thou art a Samaritan, and hast demons? 2454 Jesus said unto them, As for me, I have not a devil; but my Father do I honour, and ye dishonour [61] me. 2455 I seek not my glory: here is one who seeketh and judgeth.
Footnotes
97:2389John vii. 37.
97:2390John vii. 38.
97:2391John vii. 39.
97:2392John vii. 40.
97:2393John vii. 41.
97:2394John vii. 42.
97:2395John vii. 43.
97:2396John vii. 44.
97:2397John vii. 45.
97:2398John vii. 46.
97:2399John vii. 47.
97:2400John vii. 48.
97:2401John vii. 49.
97:2402John vii. 50.
97:2403John vii. 51.
97:2404John vii. 52.
97:2405Matt. xxii. 41.
97:2406Matt. xxii. 42.
97:2407Matt. xxii. 43.
97:2408Matt. xxii. 44.
97:2409Matt. xxii. 45.
97:2410Matt. xxii. 46.
97:2411John viii. 12.
97:2412John viii. 13.
97:2413John viii. 14.
97:2414John viii. 15.
97:2415John viii. 16.
97:2416John viii. 17.
97:2417John viii. 18.
97:2418John viii. 19.
97:2419John viii. 20.
97:2420John viii. 21.
97:2421John viii. 22.
97:2422John viii. 23.
97:2423John viii. 24.
97:2424John viii. 25.
98:2425John viii. 26.
98:2426John viii. 27.
98:2427John viii. 28.
98:2428John viii. 29.
98:2429John viii. 30.
98:2430John viii. 31.
98:2431John viii. 32.
98:2432John viii. 33.
98:2433John viii. 34.
98:2434John viii. 35.
98:2435John viii. 37.
98:2436John viii. 38.
98:2437John viii. 39.
98:2438John viii. 40.
98:2439Lit. speaketh, according to Arabic idiom.
98:2440Borg. ms. omits with you.
98:2441John viii. 41.
98:2442Borg. ms. has an adulteress, mistaking the less common Arabic word for a clerical error.
98:2443John viii. 42.
98:2444Different words are used in the Arabic; so in the Greek, but not in the Peshitta. Sin. and Cur. are wanting.
98:2445Different words are used in the Arabic; so in the Greek, but not in the Peshitta. Sin. and Cur. are wanting.
98:2446John viii. 43.
98:2447John viii. 44.
98:2448Lit. backbiter.
98:2449John viii. 45.
98:2450John viii. 46.
98:2451This is probably simply a clerical error for the ordinary reading, why have ye not believed me? The Arabic words why and not having the same consonants, one of them was purposely or accidentally omitted by a copyist.
98:2452John viii. 47.
98:2453John viii. 48.
98:2454John viii. 49.
98:2455John viii. 50.
Section XXXVI.
[1] 2456 Verily, verily, I say unto you, Whosoever keepeth my word shall not see death [2] for ever. 2457 The Jews said unto him, Now we know that thou hast demons. Abraham is dead, and the prophets; and thou sayest, Whosoever keepeth my word shall not [3] taste death for ever. 2458 Art thou haply greater than our father Abraham, who is [4] dead, and than the prophets, which are dead? whom makest thou thyself? 2459 Jesus said unto them, If I glorify myself, my glory is nothing: my Father is he that [5] glorifieth me; of whom ye say, that he is our 2460 God; 2461 and yet ye have not known him: but I know him; and if I should say that I know him not, I should become [6] [Arabic, p. 137] a liar like you: but I know him, and keep his word. 2462 Abraham your father [7] longed to see my day; and he saw, and rejoiced. 2463 The Jews said unto him, [8] Thou art now not fifty years old, and hast thou seen Abraham? 2464 Jesus said unto [9] them, Verily, verily, I say unto you, Before Abraham was, I am. 2465 And they take 2466 stones to stone him: 2467 but Jesus concealed himself, and went out of the temple. And he passed through them, and went his way.
[10] 2468 And as he passed, he saw a man blind from his mother’s womb. 2469 And his [11] disciples asked him, and said, Our Master, who sinned, this man, or his parents, so [12] that he was born blind? 2470 2471 Jesus said unto them, Neither did he sin, nor his parents: [13] but that the works of God may be seen in him. 2472 2473 It is incumbent on me to do the deeds of him that sent me, while it is day: a night will come, and no man will be [14] able to busy himself. 2474 As long as I am in the world, I am the light of the world. [15] 2475 And when he said that, he spat upon the ground, and made clay of his spittle, and [16] smeared it on the eyes of the blind man, and said unto him, 2476 Go and wash thyself in [17] the pool 2477 of Siloam. 2478 2479 And he went and washed, and came seeing. And his neighbours, which saw him of old begging, said, Is not this he that was sitting begging? [18] 2480 And some said, It is he; and others said, Nay, but he resembles him much. He [19, 20] said, I am he. 2481 They said unto him, How then were thine eyes opened? 2482 He answered and said unto them, A man named Jesus made clay, and smeared it on my eyes, and said unto me, Go and wash in the water of Siloam: and I went and [21] washed, and received sight. 2483 2484 They said unto him, Where is he? He said, I know not. [22, 23] [Arabic, p. 138] 2485 And they brought him that was previously blind to the Pharisees. 2486 And the day in which Jesus made clay and opened with it his eyes was a sabbath [24] day. 2487 And again the Pharisees asked him, How didst thou receive sight? And he said [25] unto them, He put clay on mine eyes, and I washed, and received sight. 2488 The people 2489 of the Pharisees said, This man is not from God, for he keepeth not the sabbath. And others said, How can a man that is a sinner do these signs? And there came [26] to be a division amongst them. 2490 And again they said to that blind man, Thou, then, what sayest thou of him that opened for thee thine eyes? He said unto them, [27] I say that he is a prophet. 2491 And the Jews did not believe concerning him, that he was blind, and received sight, until they summoned the parents of him who received [28] sight, and asked them, 2492 Is this 2493 your son, of whom ye said that he was born blind? [29] how then, behold, doth he now see? 2494 His parents answered and said, We know [30] that this is our son, and that he was born blind: 2495 but how he has come to see now, or who it is that opened his eyes, we know not: and he also has reached his prime; [31] ask him, and he will speak for himself. 2496 This said his parents, because they were fearing the Jews: and the Jews decided, that if any man should confess of him that [32] he was the Messiah, they would put him out of the synagogue. 2497 For this reason [33] said his parents, He hath reached his prime; ask him. 2498 And they called the man a second time, him that was blind, and said unto him, Praise God: we know that this [34] man is a sinner. 2499 He answered and said unto them, Whether he be a sinner, I know [35] not: I know one thing, that I was blind, and I now see. 2500 They said unto him again, [36] [Arabic, p. 139] What did he unto thee? how opened he for thee thine eyes? 2501 He said unto them, I said unto you, and ye did not hear: what 2502 wish ye further to hear? [37] ye also, do ye wish to become disciples to him? 2503 And they reviled him, and said unto him, Thou art the disciple 2504 of that man; but as for us, we are the disciples of [38] Moses. 2505 And we know that God spake unto Moses: but this man, we know not [39] whence he is. 2506 The man answered and said unto them, From this is the wonder, [40] because ye know not whence he is, and mine eyes hath he opened. 2507 And we know that God heareth not the voice of sinners: but whosoever feareth him, and doeth [41] his will, him he heareth. 2508 From eternity hath it not been heard of, that a man [42] opened the eyes of a blind man, who had been born in blindness. 2509 If then this man [43] were not from God, he could not do that. 2510 They answered and said unto him, Thou wast all of thee born in sins, and dost thou teach us? And they put him forth without.
[44] 2511 And Jesus heard of his being put forth without, and found him, and said unto [45] him, Dost thou believe in the Son of God? 2512 He that was made whole answered [46] and said, Who is he, my Lord, that I may believe in him? 2513 Jesus said unto him, [47] Thou hast seen him, and he that speaketh to thee is he. 2514 And he said, I believe, my Lord. And he fell down worshipping him.
Footnotes
98:2456John viii. 51.
98:2457John viii. 52.
98:2458John viii. 53.
98:2459John viii. 54.
98:2460cf. Peshitta. The Sinaitic omits our.
98:2461John viii. 55.
98:2462John viii. 56.
98:2463John viii. 57.
98:2464John viii. 58.
98:2465John viii. 59.
98:2466The Vat. ms. has took him, probably omitting stones, though Ciasca does not say so. Take is probably a copyist’s error (change in diacritical paints) for took.
98:2467John viii. 60 [reckoned to verse 59 in the Greek.].
99:2468John ix. 1.
99:2469John ix. 2.
99:2470A different word in Arabic from that used in verses 1 and 6.
99:2471John ix. 3.
99:2472The Vat. ms. has that we may see the works of God in him. By the addition of a diacritical point this would give the same sense as in the text above, and more grammatically.
99:2473John ix. 4.
99:2474John ix. 5.
99:2475John ix. 6.
99:2476John ix. 7.
99:2477The Arabic word properly means baptism. The Syriac has both meanings.
99:2478Lit. Shiloha, as in Syriac.
99:2479John ix. 8.
99:2480John ix. 9.
99:2481John ix. 10.
99:2482John ix. 11.
99:2483Lit. saw.
99:2484John ix. 12.
99:2485John ix. 13.
99:2486John ix. 14.
99:2487John ix. 15.
99:2488John ix. 16.
99:2489An easy clerical error for Some.
99:2490John ix. 17.
99:2491John ix. 18.
99:2492John ix. 19.
99:2493Lit. them, whether this be.
99:2494John ix. 20.
99:2495John ix. 21.
99:2496John ix. 22.
99:2497John ix. 23.
99:2498John ix. 24.
99:2499John ix. 25.
99:2500John ix. 26.
99:2501John ix. 27.
99:2502Or, why (cf. note, § 7, 38).
99:2503John ix. 28.
99:2504Disciples is probably simply a misprint in Ciasca’s text.
99:2505John ix. 29.
99:2506John ix. 30.
99:2507John ix. 31.
99:2508John ix. 32.
99:2509John ix. 33.
99:2510John ix. 34.
99:2511John ix. 35.
99:2512John ix. 36.
99:2513John ix. 37.
99:2514John ix. 38.
Section XXXVII.
[1] 2515 And Jesus said, To judge the world am I come, so that they that see not may [2] see, and they that see may become blind. 2516 And some of the Pharisees which were [3] with him heard that, and they said unto him, Can it be that we are blind? 2517 Jesus said unto them, If ye were blind, ye should not have sin: but now ye say, We see: and because of this your sin remaineth. 2518
[4] [Arabic, p. 140] 2519 Verily, verily, I say unto you, Whosoever entereth not into the fold of the sheep by the door, but goeth up from another place, that man is a thief and a [5, 6] stealer. 2520 But he that entereth by the door is the shepherd of the sheep. 2521 And therefore 2522 the keeper of the door openeth for him the door; and the sheep hear his voice: and [7] he calleth his sheep 2523 by their names, and they go forth unto him. 2524 And when he putteth forth his sheep, he goeth before them, and his sheep 2525 follow him: because [8] they know his voice. 2526 And after a stranger will the sheep not go, but they flee from [9] him: because they hear not the voice of a stranger. 2527 This parable spake Jesus unto them: but they knew not what he was saying unto them.
[10] 2528 Jesus said unto them again, Verily, verily, I say unto you, I am the door of the [11] sheep. 2529 And all that came are thieves and stealers: but the sheep heard them not. [12] 2530 I am the door: and if a man enter by me, he shall live, and shall go in and go out, [13] and shall find pasture. 2531 And the stealer cometh not, save that he may steal, and kill, and destroy: but I came that they might have life, and that they might have [14] the thing that is better. 2532 2533 I am the good shepherd; and the good shepherd giveth [15] himself 2534 for his sheep. 2535 But the hireling, who is not a shepherd, and whose the sheep 2536 are not, when he seeth the wolf as it cometh, leaveth the sheep, and fleeth, [16] and the wolf cometh, and snatcheth away the sheep, and scattereth 2537 them: 2538 and the [17] hireling fleeth because he is an hireling, and hath no care for the sheep. 2539 I am the [18] good shepherd; 2540 and I know what is mine, and what is mine knoweth me, as my Father knoweth me, and I know my Father; and I give myself 2541 for the sheep. [19] 2542 And I have other sheep also, that are not of this flock: them also I must invite, and they shall hear my voice; and all the sheep shall be one, and the shepherd one. [20] [Arabic, p. 141] 2543 And therefore doth my Father love me, because I give my life, that I may [21] take it again. 2544 No man taketh it from me, but I leave it of my own choice. And I have the right to leave it, and have the right also to take it. And this commandment did I receive of my Father.
[22] 2545 And there occurred a disagreement among the Jews because of these sayings. [23] 2546 And many of them said, He hath a devil, and is afflicted with madness; 2547 why listen [24] ye to him? 2548 And others said, These sayings are not those of men possessed with demons. Can a demon haply open the eyes of a blind man?
[25, 26] 2549 And the feast of the dedication came on at Jerusalem: and it was winter. 2550 And [27] Jesus was walking in the temple in the porch of Solomon. 2551 The Jews therefore surrounded him, and said unto him, Until when dost thou make our hearts anxious? [28] 2552 If thou art the Messiah, tell us plainly. He answered and said unto them, I told you, and ye believe not: and the deeds that I do in my Father’s name bear witness [29, 30] to me. 2553 But ye believe not, because ye are not of my sheep, 2554 as I said unto you. [31] 2555 And my sheep 2556 hear my voice, and I know them, and they come after me: 2557 and I give them eternal life; and they shall not perish for ever, nor shall any man snatch [32] them out of my hands. 2558 2559 For the Father, who hath given them unto me, is greater [33] than all; and no man is able to take them from the hand of my 2560 Father. 2561 I and [34, 35] my Father are one. 2562 And the Jews took stones to stone him. 2563 Jesus said unto them, Many good deeds from my Father have I shewed you; because of which 2564 of them, [36] then, do ye stone me? 2565 The Jews said unto him, Not for the good deeds do we stone thee, but because thou blasphemest; and, whilst thou art a man, makest thyself [37] God. 2566 Jesus said unto them, Is it not thus written in your law, I said, Ye are gods? [38] [Arabic, p. 142] 2567 And if he called those gods—for 2568 to them came the word of God (and it is [39] not possible in 2569 the scripture that anything should be undone)— 2570 he then, whom the Father hath sanctified and sent into the world, do ye say that he blasphemeth; [40] because I said unto you, I am the Son of God? 2571 If then I do not the deeds of my [41] Father, ye believe me not. 2572 2573 But if I do, even if ye believe not me, believe the deeds: that ye may know and believe that my Father is in me, and I in my Father. [42] 2574 And they sought again to take him: and he went forth out of their hands.
[43] 2575 And he went beyond Jordan to the place where John was baptizing formerly; [44] and abode there. 2576 And many people came unto him; and they said, John did not [45] work even one sign: but all that John said of this man is truth. 2577 And many believed in him.
[46] 2578 And there was a sick man, named Lazarus, of the village of Bethany, the brother [47] of Mary and Martha. 2579 And Mary was she that anointed with sweet ointment the feet of Jesus, and wiped them with her hair; and Lazarus, who was sick, was the [48] brother of this woman. 2580 2581 And his sisters sent unto Jesus, and said unto him, Our [49] Lord, behold, he whom thou lovest is sick. 2582 But Jesus said, This sickness is not unto death, but for the glorifying of God, that the Son of God may be glorified [50, 51] because of it. 2583 And Jesus loved Martha, and Mary, and Lazarus. 2584 And when he [52] heard that he was sick, he abode in the place where he was two days. 2585 And after that, [53] he said unto his disciples, Come, let us go into Judæa. 2586 His disciples said unto him, Our [Arabic, p. 143] Master, now the Jews desire to stone thee; and goest thou again thither? [54, 55] 2587 Jesus said unto them, Is not the day of twelve hours? If then a man walk in the day, he stumbleth not, because he seeth the light of the world. 2588 But if [56] a man walk in the night, he stumbleth, because there is no lamp in him. 2589 This said Jesus: and after that, he said unto them, Lazarus our friend hath fallen asleep; but [57] I am going to awaken him. 2590 His disciples said unto him, Our Lord, if he hath [58] fallen asleep, he will recover. 2591 But Jesus said that concerning his death: while they [59] supposed that he spake of lying down to sleep. 2592 Then Jesus said unto them plainly, [60] Lazarus is dead. 2593 And I am glad that I was not there for your sakes, that ye may [61] believe; but let us go thither. 2594 Thomas, who is called Thama, 2595 said to the disciples, his companions, Let us also go, and die with him.
Footnotes
100:2515John ix. 39.
100:2516John ix. 40.
100:2517John ix. 41.
100:2518Or, is permanent.
100:2519John x. 1.
100:2520John x. 2.
100:2521John x. 3.
100:2522Or, to him.
100:2523A different word (lit. rams) from that used in the other verses; so in Peshitta (cf. Sin., which, however, differs somewhat); cf. also § 54, 40 f., note.
100:2524John x. 4.
100:2525A different word (lit. rams) from that used in the other verses; so in Peshitta (cf. Sin., which, however, differs somewhat); cf. also § 54, 40 f., note.
100:2526John x. 5.
100:2527John x. 6.
100:2528John x. 7.
100:2529John x. 8.
100:2530John x. 9.
100:2531John x. 10.
100:2532Or, best thing. Vat. ms. omits from but I came.
100:2533John x. 11.
100:2534Or, his life.
100:2535John x. 12.
100:2536cf. note to § 37, 6.
100:2537Or, to snatch…and scatter.
100:2538John x. 13.
100:2539John x. 14.
100:2540John x. 15.
100:2541Or, my life.
100:2542John x. 16.
100:2543John x. 17.
100:2544John x. 18.
100:2545John x. 19.
100:2546John x. 20.
100:2547Lit. epilepsy.
100:2548John x. 21.
100:2549John x. 22.
100:2550John x. 23.
100:2551John x. 24.
100:2552John x. 25.
100:2553John x. 26.
100:2554cf. § 37, 6.
100:2555John x. 27.
100:2556cf. § 37, 6.
100:2557John x. 28.
100:2558Or, hand; but probably dual (cf. Syr.).
100:2559John x. 29.
100:2560So Peshitta; but Sin. the. Borg. ms. omits the hand of.
100:2561John x. 30.
100:2562John x. 31.
100:2563John x. 32.
100:2564Lit. which deed.
100:2565John x. 33.
101:2566John x. 34.
101:2567John x. 35.
101:2568cf. Peshitta.
101:2569This in could more easily arise as a clerical error (repetition) in the Syriac text.
101:2570John x. 36.
101:2571John x. 37.
101:2572So Ciasca’s text, following Vat. ms. But this is probably a clerical error for the reading of Borg. ms., which omits ye.
101:2573John x. 38.
101:2574John x. 39.
101:2575John x. 40.
101:2576John x. 41.
101:2577John x. 42.
101:2578John xi. 1.
101:2579John xi. 2.
101:2580cf. Peshitta.
101:2581John xi. 3.
101:2582John xi. 4.
101:2583John xi. 5.
101:2584John xi. 6.
101:2585John xi. 7.
101:2586John xi. 8.
101:2587John xi. 9.
101:2588John xi. 10.
101:2589John xi. 11.
101:2590John xi. 12.
101:2591John xi. 13.
101:2592John xi. 14.
101:2593John xi. 15.
101:2594John xi. 16.
101:2595The Syriac word for Twin.
Section XXXVIII.
[1, 2] 2596 And Jesus came to Bethany, and found him already four days in the grave. 2597 And Bethany was beside Jerusalem, and its distance from it was a sum of fifteen furlongs; 2598 [3] 2599 and many of the Jews came unto Mary and Martha, to comfort their heart [4] because of their brother. 2600 And Martha, when she heard that Jesus had come, went [5] out to meet him: but Mary was sitting in the house. 2601 Martha then said unto Jesus, [6] My Lord, if thou hadst been here, my brother had not died. 2602 But I know now that, [7] whatever thou shalt ask of God, he will give thee. 2603 Jesus said unto her, Thy brother shall [8] rise. 2604 Martha said unto him, I know that he shall rise in the resurrection at the last day. [9] 2605 Jesus said unto her, I am the resurrection, and the life: whosoever believeth in [10] [Arabic, p. 144] me, even though he die, he shall live: 2606 and every living one that believeth [11] in me shall never die. Believest thou this? 2607 She said unto him, Yea, my Lord: I believe that thou art the Messiah, the Son of God, that cometh into the [12] world. 2608 And when she had said that, she went and called Mary her sister secretly, [13] and said unto her, Our Master hath come, and summoneth thee. 2609 And Mary, when [14] she heard, rose in haste, and came unto him. 2610 (And Jesus then had not come into [15] the village, but was in the place where Martha met him.) 2611 And the Jews also that were with her in the house, to comfort her, when they saw that Mary rose up and went out in haste, went after her, because they supposed that she was going to the [16] tomb to weep. 2612 And Mary, when she came to where Jesus was, and saw him, fell at his feet, and said unto him, If thou hadst been here, my Lord, my brother had [17] not died. 2613 And Jesus came; and when he saw her weeping, and the Jews that were [18] with her weeping, he was troubled 2614 in himself, and sighed; and he said, 2615 In what [19] place have ye laid him? And they said unto him, Our Lord, come and see. 2616 And [20] the tears of Jesus came. 2617 2618 The Jews therefore said, See the greatness of his love for [21] him! 2619 But some of them said, Could not this man, who opened the eyes of that [22] blind man, have caused that this man also should not die? 2620 And Jesus came to the place of burial, being troubled within himself. And the place of burial was a cave, [23] and a stone was placed at its door. 2621 Jesus therefore said, Take these stones away. Martha, the sister of him that was dead, said unto him, My Lord, he hath come to [24] stink for some time: he hath been 2622 four days dead. 2623 Jesus said unto her, Did not I say [25] [Arabic, p. 145] unto thee, If thou believest, thou shalt see the glory of God? 2624 And they removed those stones. And Jesus lifted his eyes on high, and said, My Father, [26] I thank thee since thou didst hear me. 2625 And I know that thou at all times hearest me: but I say this unto thee because of this multitude that is standing, that they [27] may believe that thou didst send me. 2626 And when he had said that, he cried with a [28] loud voice, Lazarus, come forth. 2627 And that dead man came out, having his hands and feet bound with bandages, and his face wrapped in a scarf. Jesus said unto them, Loose him, and let him go.
[29] 2628 And many of the Jews which came unto Mary, when they saw the deed of Jesus, [30] believed in him. 2629 But some of them went to the Pharisees, and informed them of all that Jesus did.
[31] 2630 And the chief priests and the Pharisees gathered, and said, What shall we do? [32] for lo, this man doeth many signs. 2631 And if we leave him thus, all men will believe [33] in him: and the Romans will come and take our country and people. 2632 And one of them, who was called Caiaphas, the chief priest he was in that year, said unto them, [34] 2633 Ye know not anything, nor consider that it is more advantageous for us that one [35] man should die instead of the people, and not that the whole people perish. 2634 And this he said not of himself: but because he was the chief priest of 2635 that year, he [36] prophesied that Jesus was to die instead of the people; 2636 and not instead of the people alone, but that he might gather the scattered children of God together. [37] 2637 And from that day they considered how to kill him.
[38] [Arabic, p. 146] 2638 And Jesus did not walk openly amongst the Jews, but departed thence to a place near the wilderness, to a town 2639 called Ephraim; and he was there, going [39] about with his disciples. 2640 And the passover of the Jews was near: and many went [40] up from the villages unto Jerusalem before the feast, to purify themselves. 2641 And they sought for Jesus, and said one to another in the temple, What think ye of his [41] holding back from the feast? 2642 And the chief priests and the Pharisees had given commandment, that, if any man knew in what place he was, he should reveal it to them, that they might take him.
[42] 2643 And when the days of his going up were accomplished, he prepared himself that [43] he might go 2644 to Jerusalem. 2645 And he sent messengers before him, and departed, 2646 and [44] entered into a village 2647 of Samaria, that they might make ready for him. 2648 And they [45] received him not, because he 2649 was prepared for going to Jerusalem. 2650 And when James and John his disciples saw it, they said unto him, Our Lord, wilt thou that we speak, and fire come down from heaven, to extirpate them, as did Elijah also? [46] 2651 And Jesus turned, and rebuked them, and said, Ye know not of what spirit ye are. [47] 2652 Verily the Son of man did not come to destroy lives, but to give life. And they went to another village.
Footnotes
101:2596John xi. 17.
101:2597John xi. 18.
101:2598Arabic mil, a somewhat indefinite distance.
101:2599John xi. 19.
101:2600John xi. 20.
101:2601John xi. 21.
101:2602John xi. 22.
101:2603John xi. 23.
101:2604John xi. 24.
101:2605John xi. 25.
101:2606John xi. 26.
101:2607John xi. 27.
101:2608John xi. 28.
101:2609John xi. 29.
101:2610John xi. 30.
101:2611John xi. 31.
101:2612John xi. 32.
102:2613John xi. 33.
102:2614This is the Syriac word (cf. the versions, and below, § 44, 44; see also Ibn-at-Tayyib’s Commentary, ad loc).
102:2615John xi. 34.
102:2616John xi. 35.
102:2617So in Syriac versions.
102:2618John xi. 36.
102:2619John xi. 37.
102:2620John xi. 38.
102:2621John xi. 39.
102:2622Borg. ms. omits some time: he hath been.
102:2623John xi. 40.
102:2624John xi. 41.
102:2625John xi. 42.
102:2626John xi. 43.
102:2627John xi. 44.
102:2628John xi. 45.
102:2629John xi. 46.
102:2630John xi. 47.
102:2631John xi. 48.
102:2632John xi. 49.
102:2633John xi. 50.
102:2634John xi. 51.
102:2635So both mss.; but the Vat. ms. had originally a reading equivalent to the text above with of omitted.
102:2636John xi. 52.
102:2637John xi. 53.
102:2638John xi. 54.
102:2639The Arabic word as printed (following Vat. ms.) means a place for monks to live in, but we should certainly restore a diacritical point over the last letter, and thus obtain another Syriac loan-word (that used here in the Peshitta), meaning town. See also Ibn-at-Tayyib’s Commentary, ad loc.
102:2640John xi. 55.
102:2641John xi. 56.
102:2642John xi. 57.
102:2643Luke ix. 51.
102:2644The present Arabic reading in going could pretty easily arise from that assumed in the translation above.
102:2645Luke ix. 52.
102:2646This and the following verb are singular in the printed Arabic (against the versions), although Ciasca renders them plural. A copyist using a carelessly written Arabic exemplar might conceivably overlook the plural terminations. Besides, they are often omitted in Syriac mss.
102:2647cf. note, § 1, 40.
102:2648Luke ix. 53.
102:2649Lit. his body.
102:2650Luke ix. 54.
102:2651Luke ix. 55.
102:2652Luke ix. 56.
Section XXXIX.
[1] 2653 And Jesus six days before the passover 2654 came to Bethany, where was Lazarus, [2] whom Jesus raised from among the dead. 2655 And they made 2656 a feast for him there: [3] and Martha was serving; while Lazarus was one of them that sat with him. 2657 And [4] at the time of Jesus’ being at Bethany in the house of Simon the leper, 2658 great multitudes of the Jews heard that Jesus was there: and they came, not because of Jesus alone, but [Arabic, p. 147] that they might look also on Lazarus, whom he raised from among the dead. [5, 6] 2659 And the chief priests considered how they might kill Lazarus also; 2660 because [7] many of the Jews were going on his account, and believing in Jesus. 2661 And Mary took a case of the ointment of fine nard, of great price, 2662 and opened it, and poured [8] it out on the head of Jesus as he was reclining; 2663 and she anointed his feet, and wiped them with her hair: and the house was filled with the odour of the ointment. [9, 10] 2664 But Judas Iscariot, one of the disciples, he that was to betray him, said, 2665 Why was [11] not this ointment sold for three hundred pence, and given unto the poor? 2666 This he said, not because of his care for the poor, but because he was a thief, and the chest [12] was with him, and what was put 2667 into it he used to bear. 2668 And that displeased the rest of the disciples also within themselves, and they said, Why went this ointment [13] to waste? 2669 It was possible that it should be sold for much, and the poor be given [14] it. 2670 And they were angry with 2671 Mary. 2672 And Jesus perceived it, and said unto them, 2673 Leave her; why molest ye her? a good work hath she accomplished on me: 2674 for the [15] day of my burial kept she it. 2675 At all times the poor are with you, and when ye [16] wish ye can do them a kindness: 2676 but I am not at all times with you. 2677 And for this cause, when she poured 2678 this ointment on my body, it is as if she did it for my burial, [17] and anointed my body beforehand. 2679 And verily I say unto you, In every place where this my gospel shall be proclaimed in all the world, what she did shall be told for a memorial of her.
[18, 19] [Arabic, p. 148] 2680 And when Jesus said that, he went out leisurely to go to Jerusalem. 2681 And when he arrived at Bethphage and at Bethany, beside the mount which is [20] called the mount of Olives, 2682 Jesus sent two of his disciples, and he said unto them, Go [21] into this village that is opposite you: 2683 and when ye enter it, ye shall find an ass tied, and [22] a colt with him, 2684 which no man ever yet mounted: loose him, and bring them 2685 unto me. 2686 And if any man say unto you, Why loose ye them? say unto him thus, We [23] seek them for our Lord; and straightway send them hither. 2687 All this was, that what was said in the prophet might be fulfilled, which said,
[24] 2688 Say ye unto the daughter of Zion,
Behold, thy King cometh unto thee,
Meek, and riding upon an ass,
And upon a colt the foal of an ass.
[25] 2689 And the disciples did not know this at that time: but after that Jesus was glorified, his disciples remembered that these things were written of him, and that this [26] they had done unto him. 2690 And when the two disciples went, they found as he had [27] said unto them, and they did as Jesus charged them. 2691 And when they loosed them, [28] their owners said unto them, Why loose ye them? 2692 They said unto them, We seek [29] them for our Lord. 2693 And they let them go. And they brought the ass and the colt, [30] and they placed on the colt their garments; and Jesus mounted it. 2694 And most of the multitudes spread their garments on the ground before him: and others cut branches [31] from the trees, and threw them in the way. 2695 And when he neared his 2696 descent from [Arabic, p. 149] the mount of Olives, all the disciples began to rejoice and to praise God with [32] a loud voice for all the powers which they had seen; 2697 and they said, Praise in the highest; Praise to the Son of David: Blessed is he that cometh in the name [33] of the Lord; 2698 and blessed 2699 is the kingdom that cometh, that of 2700 our father David: 2701 Peace in heaven, and praise in the highest.
[34] 2702 And a great multitude, that which came to the feast, when they heard that Jesus [35] was coming to Jerusalem, took young palm branches, 2703 2704 and went forth to meet him, and cried and said, Praise: Blessed is he that cometh in the name of the Lord, the [36] King of Israel. 2705 Certain therefore of the Pharisees from among the multitudes [37] said unto him, Our Master, rebuke thy disciples. 2706 He said unto them, Verily I say unto you, If these were silent, the stones would cry out.
[38, 39] 2707 And when he drew near, and saw the city, he wept over it, and said, 2708 Would that thou hadst known the things that are 2709 for thy peace, in this thy day! now that is [40] hidden from thine eyes. 2710 There shall come unto thee days when thine enemies [41] shall encompass thee, and straiten thee from every quarter, 2711 and shall get possession of 2712 thee, and thy children within thee; and they shall not leave in thee a stone upon another; because thou knewest not the time of thy visitation.
[42] 2713 And when he entered into Jerusalem, the whole city was agitated, and they said, [43] Who is this? 2714 And the multitudes said, This is Jesus, the prophet that is from Nazareth [44] of Galilee. 2715 And the multitude which was with him bare witness that he called [45] Lazarus from the grave, and raised him from among the dead. 2716 And for this cause great multitudes went out to meet him, because they heard the sign which he did.
Footnotes
103:2653John xii. 1.
103:2654cf. the Greek phrase.
103:2655John xii. 2.
103:2656Lit. he made (cf. first note to § 38, 43, last sentence).
103:2657Mark xiv. 3a.
103:2658John xii. 9.
103:2659John xii. 10.
103:2660John xii. 11.
103:2661John xii. 3a.
103:2662Mark xiv. 3b.
103:2663John xii. 3b.
103:2664John xii. 4.
103:2665John xii. 5.
103:2666John xii. 6.
103:2667Lit. fell (cf. § 25, 18).
103:2668Mark xiv. 4.
103:2669Matt. xxvi. 9.
103:2670Mark xiv. 5b.
103:2671Or, spake angrily to.
103:2672Matt. xxvi. 10a.
103:2673Mark xiv. 6b.
103:2674John xii. 7b.
103:2675John xii. 8a.
103:2676Mark xiv. 7b.
103:2677Matt. xxvi. 12.
103:2678Lit. cast, as in Greek.
103:2679Mark 14:8, 9.
103:2680Luke xix. 28.
103:2681Luke 19:29, Matt. 21:1.
103:2682Matt. 21:2, Mark 11:2.
103:2683Matt. 21:2, Luke 19:30.
103:2684Sic.
103:2685Dual in Arabic.
103:2686Matt. 21:2, Luke 19:31.
103:2687Matt. 21:3, 4.
103:2688Matt. xxi. 5.
103:2689John xii. 16.
103:2690Matt. 21:6, Luke 19:32.
103:2691Matt. 21:6, Luke 19:33.
103:2692Luke xix. 34.
103:2693Mark 11:6, Matt. 21:7.
103:2694Matt. xxi. 8.
103:2695Luke xix. 37.
103:2696The Syriac versions have the.
103:2697Matt. 21:9, Luke 19:38.
103:2698Mark xi. 10a.
103:2699Or, and, Blessed.
103:2700The Arabic has to, but it probably represents the Syriac text with the meaning given above.
103:2701Luke xix. 38c.
104:2702John xii. 12b.
104:2703Lit. the heart (or, pith) of the palm. The word pith, which occurs also in the Æhiopic version (Ezek. xxvii. 25; Jubilees, ch. 16) and in Ibn-at-Tayyib’s exposition, though not in the Brit. Mus. gospel text, is perhaps used here of the inner branches from its resemblance to the post-biblical Hebrew word employed in accounts of the Feast of Tabernacles.
104:2704John xii. 13.
104:2705Luke xix. 39.
104:2706Luke xix. 40.
104:2707Luke xix. 41.
104:2708Luke xix. 42.
104:2709Lit. are found, a rendering due to the Syriac.
104:2710Luke xix. 43.
104:2711Luke xix. 44.
104:2712So Ciasca’s text, following Vat. ms. The other ms. has drag, which by restoring a diacritical point to the third radical would give destroy, the reading of the Syriac versions. Ibn-at-Tayyib’s Commentary has hide.
104:2713Matt. xxi. 10.
104:2714Matt. xxi. 11.
104:2715John xii. 17.
104:2716John xii. 18.
Section XL.
[1] [Arabic, p. 150] 2717 And when Jesus entered the temple, they brought unto him blind and [2] lame: and he healed them. 2718 But when the chief priests and the Pharisees saw the wonders that he did, and the children that were crying in the temple and [3] saying, Praise be to the Son of David: it distressed them, 2719 and they said, Hearest thou not what these say? Jesus said unto them, Yea: did ye not read long ago, From [4] the mouths of children and infants thou hast chosen my praise? 2720 And the Pharisees said one to another, Behold, do ye not see that nothing availeth us? for lo, the whole world hath followed him.
[5] 2721 And there were among them certain Gentiles also, which had come up to worship [6] at the feast: 2722 these therefore came to Philip, who was of Bethsaida of Galilee, [7] and asked him, and said unto him, My lord, we wish to see Jesus. 2723 And Philip [8] came and told Andrew: and Andrew and Philip told Jesus. 2724 And Jesus answered and said unto them, The hour is come nigh, in which the Son of man is to be glorified. [9] 2725 Verily, verily, I say unto you, A grain of wheat, if it fall not and die in the [10] earth, remaineth alone; but if it die, it beareth much fruit. 2726 He that loveth his life 2727 destroyeth it; and he that hateth his life 2728 in this world shall keep it unto the life eternal. [11] 2729 If a man serve me, he will follow me; and where I am, there shall my servant be [12] also: and whosoever serveth me, the Father will honour him. 2730 Now is my soul troubled: [Arabic, p. 151] and what shall I say? My Father, deliver me from this hour. But [13] for this cause came I unto this hour. 2731 My Father, glorify thy name. And a [14] voice was heard from heaven, I have glorified it, and shall glorify it. 2732 And the multitude that were standing heard, and said, This is thunder: and others said, An [15] angel speaketh to him. 2733 Jesus answered and said unto them, Not because of me [16] was this voice, but because of you. 2734 Now is the judgement of this world; and the [17] prince of this world shall now be cast forth. 2735 And I, when I am lifted up from the [18] earth, shall draw every man unto me. 2736 This he said, that he might shew by what [19] manner of death he should die. 2737 The multitudes said unto him, We have heard out of the law that the Messiah abideth for ever: how then sayest thou, that the Son of [20] man is to be lifted up? who is this, the Son of man? 2738 Jesus said unto them, Another little while is the light with you. Walk so long as ye have light, lest the darkness overtake you; for he that walketh in the darkness knoweth not whither he goeth. [21] 2739 So long as ye have light, believe the light, that ye may be the children of the light.
[22] 2740 And when certain of the Pharisees asked of Jesus, when the kingdom of God should come, he answered and said unto them, The kingdom of God cometh not [23] with expectation: 2741 neither shall they say, Lo, it is here! nor, Lo, it is there! for the kingdom of God is within you.
[24] 2742 And in the daytime he was teaching in the temple; and at night he used to go [25] out, and pass the night in the mount called the mount of Olives. 2743 And all the people came 2744 to him in the morning in the temple, to hear his word.
[26, 27] 2745 Then spake Jesus unto the multitudes and his disciples, and said unto them, 2746 On [28] [Arabic, p. 152] the seat of Moses are seated the scribes and Pharisees: 2747 everything that they say unto you now to keep, keep and do: but according to their deeds [29] do ye not; for they say, and do not. 2748 And they bind heavy burdens, and lay them on the shoulders of the people; while they with one of their fingers will not come [30, 31] near 2749 them. 2750 But all their deeds they do to make a shew before men. 2751 And all the multitude were hearing that with pleasure.
[32] 2752 And in the course of his teaching he said unto them, Guard yourselves from the [33] scribes, who desire to walk in robes, 2753 and love salutation in the marketplaces, and sitting in the highest places of the synagogues, and at feasts in the highest parts of [34] the rooms: 2754 and they broaden their amulets, and lengthen the cords of their cloaks, [35] 2755 and love that they should be called by men, My master, 2756 and devour widows’ houses, because 2757 of their prolonging their prayers; these then shall receive greater judgement. [36] 2758 But ye, be ye not called masters: 2759 for your master is one; all ye are brethren. [37] 2760 Call not then to yourselves any one 2761 father on earth: for your Father is one, who is [38] in heaven. 2762 And be not called directors: for your director is one, even the Messiah. [39, 40] 2763 He that is great among you shall be unto you a minister. 2764 Whosoever shall exalt himself shall be abased; and whosoever shall abase himself shall be exalted.
[41] 2765 Woe unto you, Pharisees! because ye love the highest places in the synagogues, and salutation in the marketplaces.
[42] 2766 Woe unto you, scribes and Pharisees, hypocrites! because ye devour widows’ houses, because 2767 of your prolonging your prayers: for this reason then ye shall receive greater judgement.
[43] 2768 Woe unto you, scribes and Pharisees, hypocrites! because ye have shut the kingdom of God before men.
[44] [Arabic, p. 153] 2769 Woe unto you that know the law! for ye concealed the keys of knowledge: 2770 ye enter not, and those that are entering ye suffer not to enter.
[45] 2771 Woe unto you, scribes and Pharisees, hypocrites! because 2772 ye compass land and sea to draw 2773 one proselyte; and when he is become so, ye make him a son of hell twice as much 2774 as yourselves.
[46] 2775 Woe unto you, ye blind guides! because ye say, Whosoever sweareth by the temple, it is nothing; but whosoever sweareth by the gold that is in the temple, [47] shall be condemned. 2776 2777 Ye blind foolish ones: which is greater, the gold, or the [48] temple which sanctifieth the gold? 2778 And, Whosoever sweareth by the altar, it is nothing; but whosoever sweareth by the offering that is upon it, shall be condemned. 2779 [49] 2780 Ye blind foolish ones: which is greater, the offering, or the altar which sanctifieth [50] the offering? 2781 Whosoever then sweareth by the altar, hath sworn by it, and by all [51] that is upon it. 2782 And whosoever sweareth by the temple, hath sworn by it, and by [52] him that is dwelling in it. 2783 And whosoever sweareth by heaven, hath sworn by the throne of God, and by him that sitteth upon it.
[53] 2784 Woe unto you, scribes and Pharisees, hypocrites! because ye tithe mint and rue and dill and cummin and all herbs, and ye leave the important matters of the law, judgement, and mercy, and faith, and the love of God: this ought ye to do, and [54] not to leave that undone. 2785 Ye blind guides, which strain out a gnat, and swallow 2786 camels.
[55] 2787 Woe unto you, scribes and Pharisees, hypocrites! because ye cleanse the outside of the cup and of the platter, while the inside of them is full of injustice and wrong. [56] 2788 Ye blind Pharisees, cleanse first the inside of the cup and of the platter, then shall the outside of them be cleansed.
[57] [Arabic, p. 154] 2789 Woe unto you, scribes and Pharisees, hypocrites! because ye resemble whited sepulchres, which appear 2790 from the outside beautiful, but within [58] full of the bones of the dead, and all uncleanness. 2791 So ye also from without appear unto men like the righteous, but within ye are full of wrong and hypocrisy.
[59] 2792 One of the scribes answered and said unto him, Teacher, in this saying of thine [60] thou art casting a slur on us. 2793 He said, And to you also, ye scribes, woe! for ye lade men with heavy burdens, and ye with one of your fingers come not near 2794 those burdens.
[61] 2795 Woe unto you, scribes and Pharisees, hypocrites! for ye build the tombs of the prophets, which your fathers killed, and adorn the burying-places of the righteous, [62] and say, 2796 If we had been in the days of our fathers, we should not have been partakers [63] with them in the blood of the prophets. 2797 Wherefore, behold, ye witness against [64] yourselves, that ye are the children of those that slew the prophets. 2798 And ye also, [65] ye fill up the measure 2799 of your fathers. 2800 Ye serpents, ye children of vipers, where shall ye flee from the judgement of Gehenna?
Footnotes
104:2717Matt. xxi. 14.
104:2718Matt. xxi. 15.
104:2719Matt. xxi. 16.
104:2720John xii. 19.
104:2721John xii. 20.
104:2722John xii. 21.
104:2723John xii. 22.
104:2724John xii. 23.
104:2725John xii. 24.
104:2726John xii. 25.
104:2727Or, soul; or, self.
104:2728Or, soul; or, self.
104:2729John xii. 26.
104:2730John xii. 27.
104:2731John xii. 28.
104:2732John xii. 29.
104:2733John xii. 30.
104:2734John xii. 31.
104:2735John xii. 32.
104:2736John xii. 33.
104:2737John xii. 34.
104:2738John xii. 35.
104:2739John xii. 36.
104:2740Luke xvii. 20.
105:2741Luke xvii. 21.
105:2742Luke xxi. 37.
105:2743Luke xxi. 38.
105:2744i.e., used to come.
105:2745Matt. xxiii. 1.
105:2746Matt. xxiii. 2.
105:2747Matt. xxiii. 3.
105:2748Matt. xxiii. 4.
105:2749Or, touch.
105:2750Matt. xxiii. 5a.
105:2751Mark xii. 37b.
105:2752Mark xii. 38.
105:2753Mark xii. 39.
105:2754Matt. xxiii. 5b.
105:2755Matt. xxiii. 7b.
105:2756Mark xii. 40.
105:2757The Syriac word means on the pretext of as well as because of (cf. § 50, 11, note).
105:2758Matt. xxiii. 8.
105:2759This word is not spelled in the ordinary way. Doubtless we should supply two diacritical points and read, with the Syriac versions, My master.
105:2760Matt. xxiii. 9.
105:2761cf. Peshitta.
105:2762Matt. xxiii. 10.
105:2763Matt. xxiii. 11.
105:2764Matt. xxiii. 12.
105:2765Luke xi. 43.
105:2766Matt. xxiii. 14.
105:2767Syriac, same as in § 40, 35; Arabic different.
105:2768Matt. xxiii. 13a.
105:2769Luke xi. 52a.
105:2770Matt. xxiii. 13b.
105:2771Matt. xxiii. 15.
105:2772Adopting the reading of Borg. ms. (cf. next verse).
105:2773Perhaps this reading is due to the easy confusion of d and r in Syriac; but it might also conceivably be a corruption of the Arabic word in the next clause. It occurs also in the text of Ibn-at-Tayyib’s Commentary.
105:2774Doubtless the Arabic word should be read as a monosyllable, as in Ibn-at-Tayyib’s Commentary.
105:2775Matt. xxiii. 16.
105:2776See § 10, 13.
105:2777Matt. xxiii. 17.
105:2778Matt. xxiii. 18.
105:2779See § 10, 13.
105:2780Matt. xxiii. 19.
105:2781Matt. xxiii. 20.
105:2782Matt. xxiii. 21.
105:2783Matt. xxiii. 22.
105:2784Matt. xxiii. 23.
105:2785Matt. xxiii. 24.
105:2786The Arabic word as printed gives no suitable sense. Either the last radical has been omitted, or the last two radicals have exchanged places.
105:2787Matt. xxiii. 25.
106:2788Matt. xxiii. 26.
106:2789Matt. xxiii. 27.
106:2790Lit. are seen.
106:2791Matt. xxiii. 28.
106:2792Luke xi. 45.
106:2793Luke xi. 46.
106:2794Or, touch.
106:2795Matt. 23:29, Luke 11:47.
106:2796Matt. xxiii. 30.
106:2797Matt. xxiii. 31.
106:2798Matt. xxiii. 32.
106:2799Lit. boundary or limit.
106:2800Matt. xxiii. 33.
Section XLI.
[1] 2801 Therefore, behold, I, the wisdom of God, am sending unto you prophets, and apostles, and wise men, and scribes: and some of them ye shall slay and crucify; and some of them ye shall beat in your synagogues, and persecute 2802 from city to [2] city: 2803 that there may come on you all the blood of the righteous that hath been poured upon the ground 2804 from the blood of Abel the pure to the blood of Zachariah the son of Barachiah, whom ye slew between the temple 2805 and the altar. [3] 2806 Verily I say unto you, All these things shall come upon this generation. 2807
[4] [Arabic, p. 155] 2808 O Jerusalem, Jerusalem, slayer of the prophets, and stoner of them that are sent unto her! how many times did I wish to gather thy children, as [5] a hen gathereth her chickens under her wings, and ye would not! 2809 Your house shall [6] be left over you desolate. 2810 Verily I say unto you, Ye shall not see me henceforth, till ye shall say Blessed is he that cometh in the name of the Lord.
[7] 2811 And many of the rulers also believed on him; but because of the Pharisees they [8] were not confessing him, lest they be put 2812 out of the synagogue: 2813 and they loved [9] the praise of men more than the praising of God. 2814 And Jesus cried and said, [10] Whosoever believeth in me, believeth not in me, but in him that sent me. 2815 And [11] whosoever seeth me hath seen him that sent me. 2816 I am come a light 2817 into the [12] world, and so every one that believeth in me abideth not in the darkness. 2818 And whosoever heareth my sayings, and keepeth them not, I judge him not: for I came [13] not to judge the world, but to give the world life. 2819 2820 Whosoever wrongeth 2821 me, and receiveth not my sayings, there is one that judgeth him: the word that I spake, it [14] shall judge him at the last day. 2822 I from myself did not speak: but the Father which sent me, he hath given me commandment, 2823 what I should say, and what I [15] should speak; and I know that his commandment 2824 is eternal life. 2825 The things that I say now, as my Father hath said unto me, even so I say.
[16] 2826 And when he said that unto them, the scribes and Pharisees began their evil-doing, being angry with him, and finding fault with his sayings, and harassing 2827 him [17] in many things; 2828 seeking to catch something from his mouth, that they might be able to calumniate him.
[18] 2829 And when there gathered together myriads of great multitudes, which almost trode [Arabic, p. 156] one upon another, Jesus began to say unto his disciples, Preserve yourselves [19] from the leaven of the Pharisees, which is hypocrisy. 2830 For there is nothing [20] concealed, that shall not be revealed: nor hid, that shall not be known. 2831 Everything that ye have said in the darkness shall be heard in the light; and what ye have spoken secretly in the ears in the inner chambers shall be proclaimed on the roofs.
[21, 22] 2832 This said Jesus, and he went and hid himself from them. 2833 But notwithstanding [23] his having done all these signs before them, they believed not in him: 2834 that the word of Isaiah the prophet might be fulfilled, who said,
My Lord, who is he that hath believed to hear us?
And the arm of the Lord, to whom hath it appeared?
[24] 2835 And for this reason it is not possible for them to believe, because Isaiah also said,
[25] 2836 They have blinded their eyes, and made dark their heart;
That they may not see with their eyes, and understand with their heart,
And turn,
So that I should heal them.
[26] 2837 This said Isaiah when he saw his glory, and spake of him.
[27] 2838 And when Jesus went out of the temple, certain of his disciples came forward [28] to shew 2839 him the buildings of the temple, 2840 and its beauty and greatness, and the strength of the stones that were laid in it, and the elegance of its building, and that [29] it was adorned with noble stones and beautiful colours. 2841 Jesus answered and said [30] unto them, See ye these great buildings? 2842 verily I say unto you, Days will come, when there shall not be left here a stone upon another, that shall not be cast down.
[31] 2843 And two days before 2844 the passover of unleavened bread, the chief priests and [32] the scribes sought how they might take him by deceit, 2845 and kill him: 2846 and they said, It shall not be at the feast, lest the people be agitated.
[33] 2847 And when Jesus sat on the mount of Olives opposite the temple, his disciples, Simon Cephas and James and John and Andrew, came forward unto him, and said unto him [34] between themselves and him, 2848 Teacher, tell us when that shall be, and what is the sign [35] [Arabic, p. 157] of thy coming and the end of the world. 2849 Jesus answered and said unto them, Days will come, when ye shall long to see one of the days of the Son of [36, 37] 2850 man, and shall not behold. 2851 Take heed lest any man lead you astray. Many shall [38] come in my name, and say, I am the Messiah; 2852 and they shall say, The time is come [39] near, and shall lead many astray: go not therefore after them. 2853 And when ye hear of wars and tidings of insurrections, see to it, be 2854 not agitated: for these things must [40] first be; only the end is not yet come. 2855 Nation shall rise against nation, and kingdom [41] against kingdom: 2856 and great earthquakes shall be in one place and another, and there shall be famines and deaths and agitations: and there shall be fear and terror and great signs that 2857 shall appear from heaven, and there shall be great [42, 43] storms 2858 All these things are the beginning of travail. 2859 But before all of that, they shall lay hands upon you, and persecute you, and deliver you unto the synagogues [44] and into prisons, and bring you before kings and judges for my name’s sake. 2860 And [45] that shall be unto you for a witness. 2861 But first must my gospel be preached unto all [46] nations. 2862 And when they bring you into the synagogues before the rulers and the authorities, be not anxious beforehand how ye shall answer for yourselves, or what ye [47, 48] shall say: 2863 because it is not ye that speak, but the Holy Spirit. 2864 Lay it to your heart, not [49] [Arabic, p. 158] to be anxious before the time what ye shall say: 2865 and I shall 2866 give you understanding and wisdom, 2867 which all your adversaries shall not be able to gainsay. [50] 2868 And then shall they deliver you unto constraint, and shall kill you: and ye shall be [51] hated of all nations because of my name. 2869 And then shall many go astray, 2870 and they [52] shall hate one another, and deliver one another unto death. 2871 And your parents, and your brethren, and your kinsfolk, and your friends shall deliver you up, and shall [53, 54] slay some of you. 2872 But a lock of hair from your heads shall not perish. 2873 And by [55] your patience ye shall gain 2874 your souls. 2875 And many men, 2876 false prophets, shall arise, [56] and lead many astray. 2877 And because of the abounding of iniquity, the love of many [57] shall wax cold. 2878 But he that endureth to the end, the same shall be saved. 2879 And [58] this, the 2880 gospel of the kingdom, shall be preached in all the world for a testimony to all nations; and then shall come the end of all.
Footnotes
106:2801Matt. xxiii. 34.
106:2802cf. 8, 34.
106:2803Matt. xxiii. 35.
106:2804Or, earth.
106:2805Or, sanctuary.
106:2806Matt. xxiii. 36.
106:2807See § 1, 49, note.
106:2808Matt. xxiii. 37.
106:2809Matt. xxiii. 38.
106:2810Matt. xxiii. 39.
106:2811John xii. 42.
106:2812Lit. become.
106:2813John xii. 43.
106:2814John xii. 44.
106:2815John xii. 45.
106:2816John xii. 46.
106:2817The text as it stands ought to mean I am a light. I am come; but it is a word-for-word reproduction of the Peshitta, and should therefore doubtless be rendered as above.
106:2818John xii. 47.
106:2819Or, to save the world (cf. § 1, 78, note).
106:2820John xii. 48.
106:2821See § 20, 28, note.
106:2822John xii. 49.
106:2823Not the same word.
106:2824Not the same word.
106:2825John xii. 50.
106:2826Luke xi. 53.
106:2827So Ciasca, following Vat. ms. The true reading, however, is probably that underlying the Borg. ms. If we restore diacritical points to the radical letters we get deceiving (cf. § 41, 31), an alternative meaning (or the word laying wait for, used in the Peshitta. The Arabic follows the Peshitta very closely in this and the following verse.
106:2828Luke xi. 54.
106:2829Luke xii. 1.
107:2830Luke xii. 2.
107:2831Luke xii. 3.
107:2832John xii. 36b.
107:2833John xii. 37.
107:2834John xii. 38.
107:2835John xii. 39.
107:2836John xii. 40.
107:2837John xii. 41.
107:2838Matt. xxiv. 1.
107:2839Or, and shewed.
107:2840Mark 13:1, Luke 21:5.
107:2841Matt. xxiv. 2a.
107:2842Luke 19:43, 44, Matt. 24:2, Mark 13:2.
107:2843Mark xiv. 1.
107:2844Lit. before two days would be (cf. Sin. and above, § 39, 1, note).
107:2845cf. § 41, 16, note.
107:2846Mark xiv. 2.
107:2847Mark xiii. 3.
107:2848Luke 21:7, Matt. 24:3.
107:2849Matt. 24:4, Luke 17:22.
107:2850Matt. xxiv. 5a.
107:2851Luke xxi. 8b.
107:2852Mark 13:6, Luke 21:8.
107:2853Mark 13:7, Matt. 24:7, Luke 21:9.
107:2854Or, that ye be, if we suppose the present text to have resulted from the loss of the second of two alifs.
107:2855Matt. xxiv. 7a.
107:2856Luke xxi. 11.
107:2857Or, omit that.
107:2858Matt. xxiv. 8.
107:2859Luke xxi. 12.
107:2860Luke xxi. 13.
107:2861Mark xiii. 10.
107:2862Luke xii. 11.
107:2863Mark xiii. 11b.
107:2864Luke xxi. 14.
107:2865Luke xxi. 15.
107:2866The Arabic text lacks a letter.
107:2867Borg. ms. reads you the fruits of wisdom.
107:2868Matt. xxiv. 9.
107:2869Matt. xxiv. 30.
107:2870See § 25, 17, note.
107:2871Luke xxi. 16.
107:2872Luke xxi. 18.
107:2873Luke xxi. 19.
107:2874Or, possess.
107:2875Matt. xxiv. 11.
107:2876So the Arabic text; but it doubtless simply represents the Syriac, which here agrees with the Greek.
107:2877Matt. xxiv. 12.
108:2878Matt. xxiv. 13.
108:2879Matt. xxiv. 14.
108:2880So the Arabic text; but it doubtless simply represents the Syriac, which here agrees with the Greek.
Section XLII.
[1] 2881 But when ye see Jerusalem with the army compassing it about, then know that [2] its desolation is come near. 2882 Those then that are in Judæa at that time shall flee to the mountain; and those that are within her shall flee; and those that are in the [3] villages shall not enter her. 2883 For these days are the days of vengeance, that all that [4] is written may be fulfilled. 2884 And when ye see the unclean sign of desolation, 2885 spoken of in Daniel the prophet, standing in the pure place, he that readeth shall understand, [5, 6] 2886 and then he that is in Judæa shall flee in to the mountain: 2887 and let him that is on the [7] roof not go down, nor enter in to take anything from his house: 2888 and let him that is in [8] [Arabic, p. 159] the field not turn behind him to take his garment. 2889 Woe to them that are with child and to them that give suck in those days! there shall be great [9] distress in the land, and wrath against this nation. 2890 And they shall fall on the edge of the sword, 2891 and shall be taken captive to every land: and Jerusalem shall be trodden down of the nations, until the times of the nations be ended.
[10] 2892 Then if any man say unto you, The Messiah is here; or, Lo, he is there; believe [11] him not: 2893 there shall rise then false Messiahs and prophets of lying, and shall do signs and wonders, in order that they may lead astray even the elect also, if they [12] be able. 2894 But as for you, beware: for I have acquainted you with everything [13] beforehand. 2895 If then they say unto you, Lo, he is in the desert; go not out, lest ye [14] be taken: and if they say unto you, Lo, he is in the chamber; believe not. 2896 And as the lightning appeareth from the east, and is seen unto the west; so shall be the [15] coming of the Son of man. 2897 But first he must suffer much and be rejected by this [16] generation. 2898 2899 Pray therefore that your flight be not in winter, nor on a sabbath: [17] 2900 there shall be then great tribulation, 2901 the like of which there hath not been from the [18] beginning of the world till now, nor shall be. 2902 And except the Lord had shortened those days, no flesh would have lived: but because of the elect, whom he elected, [19] he shortened those days. 2903 And there shall be signs in the sun and the moon and the stars; and upon the earth affliction 2904 of the nations, and rubbing of hands for the confusion 2905 [20] [Arabic, p. 160] of the noise of the sea, and an earthquake: 2906 the souls of men shall [21] go forth from fear of that which is to come upon the earth. 2907 And in those days, straightway after the distress of those days, the sun shall become dark, and the moon shall not shew its light, and the stars shall fall from heaven, and the powers [22] of heaven shall be convulsed: 2908 and then shall appear the sign of the Son of man in heaven: and at that time all the tribes of the earth shall wail, and look unto the Son [23] of man coming on the clouds of heaven with power and much glory. 2909 And he shall send his angels with the great trumpet, and they shall gather his elect from the four [24] winds, from one end of heaven to the other. 2910 2911 But when these things begin to be, be of good cheer, and lift up your heads; for your salvation 2912 is come near.
[25] 2913 Learn the example of the fig tree: when it letteth down its branches, 2914 and putteth [26] forth its leaves, ye know that the summer is come; 2915 so ye also, when ye see these things begun to be, know ye that the kingdom of God hath arrived at the [27] door. 2916 Verily I say unto you, This generation shall not pass away, until all these [28] things shall be. 2917 Heaven and earth shall pass away, but my sayings shall not pass away.
[29] 2918 Take heed to yourselves, that your hearts become not heavy with inordinate desire, 2919 and drunkenness, and the care of the world at any time, and that day come [30] upon you suddenly: 2920 for it is as a shock that shocks all the inhabitants that are on the [31] face of the whole earth. 2921 Watch at all times, and pray, that ye may be worthy to escape [Arabic, p. 161] from all the things that are to be, and that ye may stand before the Son of [32] man. 2922 Of that day and of that hour hath no man learned, not even the angels [33] of heaven, neither the Son, but the Father. 2923 See ye, and watch and pray: for ye know [34] not when that time will be. 2924 It is as a man, who journeyed, and left his house, and gave his authority to his servants, and appointed every man to his work, and [35] charged the porter to be wakeful. 2925 Be wakeful then: 2926 since ye know not when the lord of the house cometh, in the evening, or in the middle of the night, or when the [36] cock croweth, or in the morning; 2927 lest he come unexpectedly, and find you sleeping. [37] 2928 The thing that I say unto you, unto all of you do I say it, Be ye watchful.
[38] 2929 For as it was in the days of Noah, so shall the coming of the Son of man be. [39] 2930 As they were before the flood eating and drinking, and taking wives, and giving [40] wives to men, 2931 until the day in which Noah entered into the ark, and they perceived not till the flood came, and took them all; so shall the coming of the Son of man [41] be. 2932 And as it was in the days of Lot; they were eating and drinking, and selling [42] and buying, and planting and building, 2933 on the day in which Lot went out from Sodom, and the Lord rained fire and brimstone from heaven, and destroyed them [43, 44] all: 2934 so shall it be in the day in which the Son of man is revealed. 2935 2936 And in that day, whosoever is on the roof, and his garments 2937 in the house, let him not go down to [45] take them: and he that is in the field shall not turn behind him. 2938 Remember Lot’s [46] wife. 2939 Whosoever shall desire to save his life shall destroy it: but whosoever shall [47] destroy his life shall save it. 2940 Verily I say unto you, In that night there shall be two on [48] [Arabic, p. 162] one bed; one shall be taken, and another left. 2941 And two women shall be grinding [49] at one mill; one shall be taken, and another left. 2942 And two shall be in the [50] field; one shall be taken, and another left. 2943 They answered and said unto him, To what place, our Lord? He said unto them, Where the body is, there will the eagles [51, 52] gather. 2944 Be attentive now: for ye know not at what hour your Lord cometh. 2945 Know this: if the master of the house had known in what watch the thief would come, he would have been attentive, and would not make it possible that his house should be [53] broken through. 2946 Therefore be ye also ready: for in the hour that ye think not the Son of man cometh.
Footnotes
108:2881Luke xxi. 20.
108:2882Luke xxi. 21.
108:2883Luke xxi. 22.
108:2884Matt. xxiv. 15.
108:2885So Vat. ms., following the Peshitta. Ciasca follows Borg. ms., which by a change of diacritical points has the hardly grammatical reading, see that it is the desolation, the unclean thing spoken of. Ibn-at-Tayyib’s Commentary supports Vat. ms.
108:2886Matt. xxiv. 16.
108:2887Mark xiii. 15.
108:2888Mark xiii. 16.
108:2889Luke xxi. 23.
108:2890Luke xxi. 24.
108:2891This word has a Syriac meaning given to it. In Arabic it means war.
108:2892Mark xiii. 21.
108:2893Matt. xxiv. 24.
108:2894Mark xiii. 23.
108:2895Matt. xxiv. 26.
108:2896Matt. xxiv. 27.
108:2897Luke xvii. 25.
108:2898cf. § 16, 2.
108:2899Matt. xxiv. 20.
108:2900Matt. xxiv. 21.
108:2901Same Arabic (and Syriac) word as in § 41, 50.
108:2902Mark xiii. 20.
108:2903Luke xxi. 25.
108:2904Same Arabic (and Syriac) word as in § 41, 50.
108:2905So the Borg. ms. The Vat. ms., followed by Ciasca, has grief.
108:2906Luke xxi. 26a.
108:2907Mark 13:24, Matt. 24:29.
108:2908Matt. xxiv. 30.
108:2909Matt. xxiv. 31.
108:2910Lit. the end of heaven unto its end.
108:2911Luke xxi. 28.
108:2912Or, deliverance.
108:2913Matt. xxiv. 32.
108:2914cf. Peshitta, which text the translator seems to have misread.
108:2915Matt. xxiv. 33.
108:2916Matt. xxiv. 34.
108:2917Matt. xxiv. 35.
108:2918Luke xxi. 34.
108:2919cf. Peshitta.
109:2920Luke xxi. 35.
109:2921Luke xxi. 36.
109:2922Mark xiii. 32.
109:2923Mark xiii. 33.
109:2924Mark xiii. 34.
109:2925Mark xiii. 35.
109:2926cf. § 9, 21.
109:2927Mark xiii. 36.
109:2928Mark xiii. 37.
109:2929Matt. xxiv. 37.
109:2930Matt. xxiv. 38.
109:2931Matt. xxiv. 39.
109:2932Luke xvii. 28.
109:2933Luke xvii. 29.
109:2934Luke xvii. 30.
109:2935Or, appeareth.
109:2936Luke xvii. 31.
109:2937cf. § 14, 24 note.
109:2938Luke xvii. 32.
109:2939Luke xvii. 33.
109:2940Luke xvii. 34.
109:2941Luke xvii. 35.
109:2942Luke xvii. 36.
109:2943Luke xvii. 37.
109:2944Matt. xxiv. 42.
109:2945Matt. xxiv. 43.
109:2946Matt. xxiv. 44.
Section XLIII.
[1] 2947 Simon Cephas said unto him, Our Lord, is it to us that thou hast spoken this [2] parable, or also to every man? 2948 Jesus said unto him, Who, thinkest thou, is the servant, the master of the house, 2949 trusted with control, 2950 whom his lord set over his [3] household, to give them their food in its season? 2951 Blessed is that servant, whom his [4] lord shall come and find having done so. 2952 Verily I say unto you, He will set him [5] over all that he hath. 2953 But if that evil servant say in his heart, My lord delayeth his [6] coming; 2954 and shall begin to beat his servants and the maidservants of his lord, and [7] shall begin to eat and to drink with the drunken; 2955 the lord of that servant shall come [8] in the day that he thinketh not, and in the hour that he knoweth not, 2956 and shall [Arabic, p. 163] judge him, and appoint his portion with the hypocrites, 2957 and with those that are not faithful: 2958 there shall be weeping and gnashing of teeth.
[9] 2959 Then shall the kingdom of heaven be like unto ten virgins, those that took their [10] lamps, and went forth to meet the bridegroom and the bride. 2960 Five of them were [11] wise, and five foolish. 2961 And those foolish ones took their lamps, and took not with [12, 13] them oil: 2962 but those wise ones took oil in vessels along with their lamps. 2963 When then [14] the bridegroom delayed, they all slumbered and slept. 2964 But in the middle of the night there occurred a cry, Behold, the bridegroom cometh! Go forth therefore to [15, 16] meet him. 2965 Then all those virgins arose, and made ready their lamps. 2966 The foolish [17] said unto the wise, Give us of your oil; for our lamps are gone out. 2967 But those wise answered and said, Perhaps 2968 there will not be enough for us and you: but go ye to [18] the sellers, and buy for yourselves. 2969 And when they went away to buy, the bridegroom came; and those that were ready went in with him to the marriage feast: and [19] the door was shut. 2970 And at last those other virgins also came and said, Our Lord, [20] our Lord, open unto us. 2971 He answered and said unto them, Verily I say unto you, [21] I know you not. 2972 Watch then, for ye know not that day nor that hour.
[22] 2973 It is as a man, who went on a journey, and called his servants, and delivered unto [23] them his possessions. 2974 And unto one he gave five talents, 2975 and another two, and another [24] one; every one according to his strength; and went on his journey forthwith. 2976 He [Arabic, p. 164] then that received the five talents went and traded with them, and gained [26] other five. 2977 And so also he of the two gained other two. 2978 But he that received [27] the one went and digged in the earth, and hid the money of his lord. 2979 And after a long time the lord of those servants came, and took from them the account. [28] 2980 And he that received five talents came near and brought other five, and said, My lord, thou gavest me five talents: lo, I have gained other five in addition to them. [29] 2981 His lord said unto him, Well done, thou good and faithful servant: over a little hast [30] thou been faithful, over much will I set thee: enter into the joy of thy lord. 2982 And he that had the two came near and said, My lord, thou gavest me two talents: lo, [31] other two have I gained in addition to them. 2983 His lord said unto him, Good, 2984 thou faithful servant: over a little hast thou been faithful, over much will I set thee: enter [32] into the joy of thy lord. 2985 And he also that received the one talent came forward and said, My lord, I knew thee that thou art a severe man, who reapest where thou [33] sowest not, and gatherest where thou didst not scatter: 2986 and so I was afraid, and [34] went away and hid thy talent in the earth: lo, thou hast what is thine. 2987 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest me [35] that I reap where I sowed not, and gather where I did not scatter; 2988 it was incumbent on thee to put my money to the bank, 2989 and then I should come and seek it with its [36] gains. 2990 Take now from him the talent, and give it to him that hath ten talents. [37] 2991 Whosoever hath shall be given, and he shall have more: but he that hath not, even [38] [Arabic, p. 165] what he hath shall be taken from him. 2992 And the unprofitable servant, put him forth into the outer darkness: there shall be the weeping and gnashing of teeth.
[39, 40] 2993 Your loins shall be girded, and your lamps lit; 2994 and ye shall be like the people that are looking for their lord, when he shall return from the feast; so that, when [41] he cometh and knocketh, they may at once open unto him. 2995 Blessed are those servants, whom their lord shall come and find attentive: verily I say unto you, that he will gird his waist, and make them sit down, and pass through 2996 them and serve [42] them. 2997 And if he come in the second watch, or the third, and find thus, blessed are those servants.
[43] 2998 But when the Son of man cometh in his glory, and all his pure angels with him, [44] then shall he sit on the throne of his glory: 2999 and he will gather before him all the nations, and separate them the one from the other, like the shepherd who separateth [45] the sheep from the goats; 3000 and will set 3001 the sheep on his right, and the goats on his [46] left. 3002 Then shall the King say to those that are at his right, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundations 3003 of the world: [47] 3004 I hungered, and ye gave me to eat; and I thirsted, and ye gave me to drink; and I [48] was a stranger, and ye took me in; 3005 and I was naked, and ye clothed me; and I [49] was sick, and ye visited me; and I was in prison, and ye cared for me. 3006 Then shall those righteous say unto him, Our Lord, when saw we thee hungry, and fed thee? [50] or thirsty, and gave thee to drink? 3007 And when saw we thee a stranger, and took [51] thee in? or naked, and clothed thee? 3008 And when saw we thee sick, or imprisoned, and [52] cared for thee? 3009 The King shall answer and say 3010 unto them, Verily I say unto you, What [53] [Arabic, p. 166] ye did to one of these my brethren, the little ones, ye did unto me. 3011 Then shall he say unto those that are on his left also, Depart from me, ye cursed, [54] into the eternal fire prepared for the devil and his hosts: 3012 I hungered, and ye fed me [55] not; and I thirsted, and ye did not give me to drink; 3013 and I was a stranger, and ye took me not in; and I was naked, and ye clothed me not; and I was sick, and imprisoned, [56] and ye visited me not. 3014 Then shall those also answer and say, Our Lord, when saw we thee an hungred, or athirst, or naked, or a stranger, or sick, or imprisoned, [57] and did not minister unto thee? 3015 Then shall he answer and say unto them, Verily I say unto you, When ye did it not unto one of these little ones, ye did it not [58] unto me also. 3016 And these shall go away into eternal punishment: but the righteous into eternal life.
Footnotes
109:2947Luke xii. 41.
109:2948Luke 12:42, Matt. 24:45Luke xii. 42a [Borg. ms. omits Luke xii. 42a]; Matt. xxiv. 45.
109:2949i.e., the steward.
109:2950Borg. ms. has trusted and faithful. Doubtless we should supply diacritical points to the reading of Vat. ms., and translate trusted and wise. Ibn-at-Tayyib’s Commentary, however, has both and wise and the word translated with control, used in a different sense.
109:2951Matt. xxiv. 46.
109:2952Luke 12:44, Matt. 24:47.
109:2953Matt. 24:48, Luke 12:45b.
109:2954Matt. xxiv. 49b.
109:2955Matt. xxiv. 50.
109:2956Matt. xxiv. 51a.
109:2957Luke xii. 46b.
109:2958Matt. xxiv. 51b.
109:2959Matt. xxv. 1.
109:2960Matt. xxv. 2.
109:2961Matt. xxv. 3.
109:2962Matt. xxv. 4.
109:2963Matt. xxv. 5.
109:2964Matt. xxv. 6.
109:2965Matt. xxv. 7.
109:2966Matt. xxv. 8.
109:2967Matt. xxv. 9.
109:2968See § 10, 17, and § 4, 24, note.
110:2969Matt. xxv. 10.
110:2970Matt. xxv. 11.
110:2971Matt. xxv. 12.
110:2972Matt. xxv. 13.
110:2973Matt. xxv. 14.
110:2974Matt. xxv. 15.
110:2975cf. § 27, 2, note.
110:2976Matt. xxv. 16.
110:2977Matt. xxv. 17.
110:2978Matt. xxv. 18.
110:2979Matt. xxv. 19.
110:2980Matt. xxv. 20.
110:2981Matt. xxv. 21.
110:2982Matt. xxv. 22.
110:2983Matt. xxv. 23.
110:2984A Persian word. The Vat. ms. omits it.
110:2985Matt. xxv. 24.
110:2986Matt. xxv. 25.
110:2987Matt. xxv. 26.
110:2988Matt. xxv. 27.
110:2989Lit. table (cf. Peshitta).
110:2990Matt. xxv. 28.
110:2991Matt. xxv. 29.
110:2992Matt. xxv. 30.
110:2993Luke xii. 35.
110:2994Luke xii. 36.
110:2995Luke xii. 37.
110:2996cf. Peshitta (and Greek).
110:2997Luke xii. 38.
110:2998Matt. xxv. 31.
110:2999Matt. xxv. 32.
110:3000Matt. xxv. 33.
110:3001Or, and setteth; but the Peshitta confirms the rendering given above.
110:3002Matt. xxv. 34.
110:3003cf. § 17, 17, note.
110:3004Matt. xxv. 35.
110:3005Matt. xxv. 36.
110:3006Matt. xxv. 37.
110:3007Matt. xxv. 38.
110:3008Matt. xxv. 39.
110:3009Matt. xxv. 40.
110:3010Perfect tenses, as in Peshitta.
110:3011Matt. xxv. 41.
110:3012Matt. xxv. 42.
110:3013Matt. xxv. 43.
111:3014Matt. xxv. 44.
111:3015Matt. xxv. 45.
111:3016Matt. xxv. 46.
Section XLIV.
[1, 2] 3017 And when Jesus 3018 finished all these sayings, he said unto his disciples, 3019 Ye know that after two days will be the passover, and the Son of man is delivered up to be [3] crucified. 3020 Then gathered together the chief priests, and the scribes, and the elders [4] of the people, unto the court of the chief priest, who was called Caiaphas; 3021 and they took counsel together concerning Jesus, that they might seize him by subtilty, and [5] kill him. 3022 But they said, Not during the feast, lest there take place a disturbance among the people; 3023 for they feared the people.
[6] 3024 And Satan entered into Judas who was called Iscariot, who was of the number [7] of the twelve. 3025 And he went away, and communed with the chief priests, and the scribes, and those that held command in the temple, and said unto them, What [8] [Arabic, p. 167] would ye pay me, and I will deliver him unto you? 3026 And they, when they heard it, were pleased, and made ready 3027 for him thirty pieces of money. 3028 [9] 3029 And he promised 3030 them, and from that time he sought an opportunity 3031 that he might deliver unto them Jesus without the multitude.
[10] 3032 And on the first day of unleavened bread the disciples came to Jesus, and said unto him, Where wilt thou that we go and make ready for thee that thou mayest eat the passover?
[11] 3033 And before the feast of the passover, Jesus knew that the hour was arrived for his departure from this world unto his Father; and he loved his own in this world, [12] and to the last he loved them. 3034 And at the time of the feast, Satan put into the [13] heart of Judas, the son of Simon Iscariot, to deliver him up. 3035 And Jesus, because he knew that the Father had delivered into his hands everything, and that he came [14] forth from the Father, and goeth unto God, 3036 rose from supper, and laid aside his [15] garments; 3037 and took a towel, and girded his waist, and poured water into a bason, and began to wash the feet of his disciples, and to wipe them with the towel wherewith [16] his waist was girded. 3038 And when he came to Simon Cephas, Simon said unto [17] him, Dost thou, my Lord, wash for me my feet? 3039 Jesus answered and said unto [18] him, What I do, now thou knowest not; but afterwards thou shalt learn. 3040 Simon said unto him, Thou shalt never wash for me my feet. Jesus said unto him, If I [19] wash thee not, thou hast no part with me. 3041 Simon Cephas said unto him, Then, my [20] Lord, wash not for me my feet alone, but my hands also and my head. 3042 Jesus said unto him, He that batheth 3043 needeth not to wash save his feet, whereas his whole [21] body is clean: and ye also are clean, but not all of you. 3044 For Jesus knew him that should betray him; therefore said he, Ye are not all clean.
[22] [Arabic, p. 168] 3045 So when he had washed their feet, he took his garments, and sat down, and [23] said unto them, Know ye what I have done unto you? 3046 Ye call me, Master, [24] and, Lord: and ye say well; so I am. 3047 If then I, now, who am your Lord and Master, have washed for you your feet, how needful is it that ye should wash one another’s feet! [25] 3048 This have I given you as an example, that as I have done to you so ye should do [26] also. 3049 Verily, verily, I say unto you, No servant is greater than his lord; nor an [27] apostle greater than he that sent him. 3050 If ye know that, ye are happy if ye do it. [28] 3051 My saying this 3052 is not for all of you: for I know whom I have chosen: but that the scripture might be fulfilled, He that eateth with me bread lifted against me his [29] heel. 3053 Henceforth I say unto you before it come to pass, that, when it cometh to [30] pass, ye may believe that I am he. 3054 Verily, verily, I say unto you, Whosoever receiveth whomsoever I send receiveth me; and whosoever receiveth me receiveth him that sent me.
[31] 3055 Who is the great one, he that sitteth, or he that serveth? is it not he that sitteth? [32] 3056 I am among you as he that serveth. 3057 But ye are they that have continued with me [33] in my temptations; 3058 I promise 3059 you, as my Father promised 3060 me, the kingdom, that ye may eat and drink at the table of my kingdom.
[34] 3061 And the first day 3062 came, the feast of unleavened bread, on which the Jews were [35] wont 3063 to sacrifice 3064 the passover. 3065 And Jesus sent two of his disciples, Cephas and John, and said unto them, Go and make ready for us the passover, that we may eat. [36, 37] 3066 And they said unto him, Where wilt thou that we make ready for thee? 3067 He said unto them, Go, enter the city; 3068 and at the time of your entering, there shall meet you a man bearing a pitcher of water; 3069 follow him, and the place where he entereth, say [38] to such an one, the master of the house, 3070 Our Master saith, My time is come, and [Arabic, p. 169] at thy house I keep the passover. 3071 Where then is the lodging-place where [39] I shall eat with my disciples? 3072 And he will shew you a large upper room [40] spread and made ready: 3073 there then make ready for us. 3074 And his two disciples went out, and came to the city, and found as he had said unto them: and they made ready the passover as he had said unto them.
[41] 3075 And when the evening was come, and the time arrived, Jesus came and reclined, [42] and the twelve apostles with him. 3076 And he said unto them, With desire I have [43] desired to eat this passover with you before I suffer: 3077 I say unto you, that henceforth I shall not eat it, until it is fulfilled in the kingdom of God.
[44] 3078 Jesus said that, and was agitated 3079 in his spirit, and testified, and said, Verily, [45] verily, I say unto you, One of you, he that eateth with me, shall betray me. 3080 And they were very sorrowful; and they began to say unto him, one after another of [46] them, Can it be I, Lord? 3081 He answered and said unto them, One of the twelve, [47] he that dippeth his hand with me in the dish, will betray me. 3082 And lo, the hand of [48] him that betrayeth me is on the table. 3083 And the Son of man goeth, as it is written of him: woe then to that man by whose hand the Son of man is betrayed! for it [49] would have been better for that man had he not been born. 3084 And the disciples [50] looked one on another, for they knew not to whom he referred; 3085 and they began to search among themselves, who that might be who was to do this.
Footnotes
111:3017Matt. xxvi. 1.
111:3018Borg. ms., the Lord Jesus.
111:3019Matt. xxvi. 2.
111:3020Matt. xxvi. 3.
111:3021Matt. xxvi. 4.
111:3022Matt. xxvi. 5.
111:3023Luke xxii. 2b.
111:3024Luke xxii. 3.
111:3025Luke 22:4, Matt. 26:15.
111:3026Mark 14:11, Matt. 26:15.
111:3027Probably the letter that stands for and should be repeated, and the phrase rendered and appointed.
111:3028So Vat. ms. (following Peshitta) and Ibn-at-Tayyib’s Commentary. Borg. ms., followed by Ciasca, has dirhams of money.
111:3029Luke xxii. 6.
111:3030Lit. became responsible unto. Syriac versions as in text above (cf. § 44, 33).
111:3031The Arabic (lit. a stumbling or a cause of stumbling) doubtless represents the Syriac.
111:3032Mark xiv. 12.
111:3033John xiii. 1.
111:3034John xiii. 2.
111:3035John xiii. 3.
111:3036John xiii. 4.
111:3037John xiii. 5.
111:3038John xiii. 6.
111:3039John xiii. 7.
111:3040John xiii. 8.
111:3041John xiii. 9.
111:3042John xiii. 10.
111:3043The Arabic word means swimmeth. The Syriac versions have is bathed, which Borg. ms. misreads bathed, and Vat. ms. (followed by Ciasca) corrupts into batheth, rendering it swimmeth.
111:3044John xiii. 11.
111:3045John xiii. 12.
111:3046John xiii. 13.
111:3047John xiii. 14.
111:3048John xiii. 15.
111:3049John xiii. 16.
111:3050John xiii. 17.
111:3051John xiii. 18.
111:3052Or, This my saying.
112:3053John xiii. 19.
112:3054John xiii. 20.
112:3055Luke xxii. 27.
112:3056Luke xxii. 28.
112:3057Luke xxii. 29.
112:3058Luke xxii. 30.
112:3059cf. § 44, 9, note.
112:3060cf. § 44, 9, note.
112:3061Luke xxii. 7.
112:3062Vat. ms. has the word day on the margin, added by a late hand.
112:3063The misprint in the Arabic text has been overlooked in the list of Corrigenda.
112:3064Or, kill.
112:3065Luke xxii. 8.
112:3066Luke xxii. 9.
112:3067Luke xxii. 10a.
112:3068Mark xiv. 13b; Luke xxii. 10b.
112:3069Luke xxii. 11a.
112:3070Matt. xxvi. 18b.
112:3071Luke xxii. 11b.
112:3072Luke xxii. 12.
112:3073Mark xiv. 15.
112:3074Mark xiv. 16.
112:3075Luke xxii. 14.
112:3076Luke xxii. 15.
112:3077Luke xxii. 16.
112:3078John xiii. 21a.
112:3079The Syriac word is retained. In Arabic it properly means become strong or proud (cf. § 38, 17).
112:3080Mark 14:18, 19.
112:3081Mark xiv. 20.
112:3082Luke xxii. 21.
112:3083Mark xiv. 21.
112:3084John xiii. 22.
112:3085Luke xxii. 23.
Section XLV.
[1, 2] [Arabic, p. 170] 3086 And one of his disciples was sitting 3087 in his bosom, he whom Jesus loved. 3088 To him Simon Cephas beckoned, that he should ask him who this was, concerning [3] whom he spake. 3089 And that disciple leaned 3090 on Jesus’ breast, and said unto him, [4] My Lord, who is this? 3091 Jesus answered and said, He to whom I shall dip bread, and give it. And Jesus dipped bread, and gave to Judas, the son of Simon Iscariot. [5] 3092 And after the bread, Satan entered him. And Jesus said unto him, What thou [6] desirest to do, hasten the doing of it. 3093 And no man of them that sat knew why he [7] said this unto him. 3094 And some of them thought, because Judas had the box, that he was bidding him buy what would be needed for the feast; or, that he might pay [8] something to the poor. 3095 Judas the betrayer answered and said, Can it be I, my [9] Master? Jesus said unto him, Thou hast said. 3096 And Judas took the bread straightway, and went forth without: and it was still night.
[10] 3097 And Jesus said, Now is the Son of man being glorified, 3098 and God is being glorified 3099 [11] in him; 3100 and if God is glorified in him, God also will glorify him in him, and straightway will glorify him.
[12] 3101 And while they were eating, Jesus took bread, and blessed, and divided; 3102 and he [13] gave to his disciples, and said unto them, Take and eat; this is my body. 3103 And he [Arabic, p. 171] took a cup, and gave thanks, and blessed, and gave them, 3104 and said, Take [14, 15] and drink of it, all of you. 3105 And they drank of it, all of them. 3106 And he said unto them, 3107 This is my blood, the new covenant, that is shed for many for the [16] forgiveness of sins. 3108 I say unto you, I shall not drink henceforth of this, the juice of the vine, until the day in which I drink 3109 with you new wine in the kingdom of [17] God. 3110 And thus do ye in remembrance of me. 3111 And Jesus said unto Simon, Simon, [18] behold, Satan asketh that he may sift you like wheat: 3112 but I entreat 3113 for thee, that thou lose not thy faith: 3114 and do thou, at some time, turn 3115 and strengthen thy brethren.
[19] 3116 My children, another little while am I with you. And ye shall seek me: and as [20] I said unto the Jews, Whither I go, ye cannot come; I say unto you now also. 3117 A new commandment I give you, that ye may love one another; and as I have loved [21] you, so shall ye also love one another. 3118 By this shall every man know that ye are [22] my disciples, if ye have love one to another. 3119 Simon Cephas said unto him, Our Lord, whither goest thou? Jesus answered and said unto him, Whither I go, thou canst not now follow me; but later thou shalt come.
[23] 3120 Then said Jesus unto them, Ye all shall desert 3121 me this night: 3122 it is written, I [24] will smite the shepherd, and the sheep of the flock shall be scattered. 3123 But after my [25] rising, I shall go before you into Galilee. 3124 Simon Cephas answered and said unto [26] him, My Lord, if every man desert thee, I shall at no time desert thee. 3125 I am with thee ready for imprisonment and for death. 3126 And my life will I give up for thee. [27] [Arabic, p. 172] 3127 Jesus said unto him, Wilt thou give up thy life for me? 3128 Verily, verily, I say unto thee, Thou shalt to-day, during this night, before the cock crow [28] twice, three times deny me, that thou knowest me not. 3129 But Cephas said the more, 3130 Even if it lead to 3131 death with thee, I shall not deny thee, my Lord. And in like manner said all the disciples also.
[29] 3132 Then Jesus said unto them, Let not your hearts be troubled: 3133 believe in God, [30] and believe in me. 3134 The stations 3135 in my Father’s house are many, else I should [31] have told 3136 you. I 3137 go to prepare for you a place. 3138 And if I go to prepare for you a place, I shall return again, and take you unto me: and so where I am, there ye [32, 33] shall be also. 3139 And the place that I go ye know, 3140 and the way ye know. 3141 3142 Thomas said unto him, Our Lord, we know not whither thou goest; and how is the way for [34] us to the knowledge of that? 3143 3144 Jesus said unto him, I am the way, and the truth, [35] and the life: and no man cometh unto my Father, but through me. 3145 And if ye had known me, ye should have known my Father: and from henceforth ye know 3146 him, [36] and have seen him. 3147 Philip 3148 said unto him, Our Lord, shew us the Father, and it sufficeth [37] us. 3149 Jesus said unto him, Have I been all this time with you, and dost thou not know 3150 me, Philip? 3151 whosoever hath seen me hath seen the Father; how then sayest [38] thou, Shew us the Father? 3152 Believest thou not that I am in my Father, and my Father in me? and the saying that I say, I say not of myself: but my Father who dwelleth in [39] me, he doeth these deeds. 3153 Believe that I am in my Father, and my Father in me: [40] [Arabic, p. 173] or else believe for the sake of the deeds. 3154 Verily, verily, I say unto you, Whosoever believeth in me, the deeds that I do shall he do also; and [41] more than that shall he do: I go unto the Father. 3155 And what ye shall ask in my [42] name, I shall do unto you, that the Father may be glorified in his Son. 3156 And if ye [43, 44] ask me 3157 in my name, I will do it. 3158 If ye love me, keep my commandments. 3159 And I will entreat of my Father, and he will send unto you another Paraclete, that he [45] may be with you for ever, even the Spirit of truth: 3160 whom the world cannot receive; for it hath not seen him, nor known him: but ye know him; for he hath dwelt 3161 [46] with you, and is in you. 3162 I will not leave you orphans: I will come unto you. [47] 3163 Another little while, and the world seeth me not; but ye see me that I live, and ye [48] shall live also. 3164 And in that day ye shall know that I am in my Father, and ye in me, and I in you.
Footnotes
112:3086John xiii. 23.
112:3087The Syriac versions have reclining.
112:3088John xiii. 24.
112:3089John xiii. 25.
112:3090Lit. fell.
112:3091John xiii. 26.
112:3092John xiii. 27.
112:3093John xiii. 28.
112:3094John xiii. 29.
112:3095Matt. xxvi. 25.
112:3096John xiii. 30.
112:3097John xiii. 31.
112:3098A simple change of diacritical points would give the reading of the Greek and of the Syriac versions.
112:3099A simple change of diacritical points would give the reading of the Greek and of the Syriac versions.
112:3100John xiii. 32.
112:3101Mark xiv. 22a.
112:3102Matt. xxvi. 26b.
113:3103Mark xiv. 23a.
113:3104Matt. xxvi. 27b.
113:3105Mark xiv. 23b.
113:3106Mark xiv. 24a.
113:3107Matt. xxvi. 28.
113:3108Matt. xxvi. 29.
113:3109Peshitta adds it. The reading of the Sinaitic is doubtful.
113:3110Luke xxii. 19b.
113:3111Luke xxii. 31.
113:3112Luke xxii. 32.
113:3113Past tense in Syriac versions.
113:3114We may translate, with the Syriac versions, that thy faith fail not, only if we assign a somewhat Syriac meaning to the verb, and assume either an error in diacritical points (t for y) or an unusual (Syriac) gender for faith.
113:3115cf. Syriac versions.
113:3116John xiii. 33.
113:3117John xiii. 34.
113:3118John xiii. 35.
113:3119John xiii. 36.
113:3120Matt. xxvi. 31.
113:3121The Arabic word is not unlike the word for stumble, and Borg. ms. omits me.
113:3122Vat. ms. omits this night.
113:3123Matt. xxvi. 32.
113:3124Matt. xxvi. 33.
113:3125Luke xxii. 33b.
113:3126John xiii. 37b.
113:3127John xiii. 38a.
113:3128Mark xiv. 30b.
113:3129Luke 22:34, Mark 14:31.
113:3130Or, went on saying.
113:3131Lit. end in. Or, if I come to (the point of).
113:3132John xiv. 1.
113:3133The diacritical points in both Vat. (followed by Ciasca) and Borg. mss. appear to demand a rendering inquire for be troubled. In Ibn-at-Tayyib’s comments (not the text), however (with other points), we have the meaning wail (root nhb). Every Syriac version uses a different word.
113:3134John xiv. 2.
113:3135Or, ranks.
113:3136Or, should tell.
113:3137Probably the Arabic represents a Syriac For I.
113:3138John xiv. 3.
113:3139John xiv. 4.
113:3140Different words.
113:3141Different words.
113:3142John xiv. 5.
113:3143cf. Ibn-at-Tayyib’s Commentary (f. 352a) and order of words in Peshitta (not Sin.).
113:3144John xiv. 6.
113:3145John xiv. 7.
113:3146Lit. have known.
113:3147John xiv. 8.
113:3148Different forms, as in Peshitta.
113:3149John xiv. 9.
113:3150More exactly, hast thou not come to know.
113:3151Different forms, as in Peshitta.
113:3152John xiv. 10.
113:3153John xiv. 11.
113:3154John xiv. 12.
113:3155John xiv. 13.
113:3156John xiv. 14.
113:3157The Borg. ms. has me clearly (cf. Peshitta). The Vat. ms. is ambiguous.
113:3158John xiv. 15.
113:3159John xiv. 16.
113:3160John xiv. 17.
113:3161Probably a misreading of the Peshitta (not Sin. or Cur.), since the next clause also agrees with it.
114:3162John xiv. 18.
114:3163John xiv. 19.
114:3164John xiv. 20.
Section XLVI.
[1] 3165 Whosoever hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will [2] shew myself unto him. 3166 Judas (not Iscariot) said unto him, My Lord, what is the [3] purpose of thy intention to shew thyself to us, and not to the world? 3167 Jesus answered and said unto him, Whosoever loveth me will keep my word: and my Father will love him, and to him will we come, and make our 3168 abode with him. [4] 3169 But he that loveth me not keepeth not my word: and this word that ye hear is not my word, but the Father’s which sent me.
[5, 6] 3170 This have I spoken unto you, while I was yet with you. 3171 But the Paraclete, the Holy Spirit, whom my Father will send in my name, he will teach you everything, and [7] [Arabic, p. 174] he will bring to your remembrance all that I say unto you. 3172 Peace I leave you; my peace I give unto you: and not as this world giveth, give I unto you. [8] 3173 Let your heart not be troubled, 3174 nor fearful. Ye heard that I said unto you, that I go away, and come unto you. If 3175 ye loved me, ye would rejoice, that I go away to my [9] Father: for my Father is greater than I. 3176 And now I say unto you before it come [10] to pass, that, when it cometh to pass, ye may believe me. 3177 Now I will not speak with you much: the Archon of the world will come, and he will have nothing in [11] me: 3178 but that the world may know that I love my Father, and as my Father charged me, so I do.
[12] 3179 And he said unto them, When I sent you without purses, or wallets, and shoes, 3180 [13] lacked ye perchance anything? They said unto him, Nothing. 3181 He said unto them, Henceforth, whosoever hath a purse, let him take it, and likewise the wallet also: and whosoever hath not a sword, shall sell his garment, and buy for himself a [14] sword. 3182 I say unto you, that this scripture also must be fulfilled in me, that I should be reckoned 3183 with the transgressors: for all that is said of me is fulfilled in [15] me. 3184 His disciples said unto him, Our Lord, lo, here are two swords. He said [16] unto them, They are sufficient. 3185 Arise, let us go hence. And they arose, and praised, and went forth, and went, according to their custom, to the mount of Olives, he and his disciples.
[17] 3186 And he said unto them, I am the true vine, and my Father is the husbandman. [18] 3187 Every branch that produceth not fruit in me, he taketh it: and that which giveth fruit, [19] he cleanseth it, that it may give much fruit. 3188 Ye are already clean because of the word [20] that I have spoken unto you. 3189 Abide in me, and I in you. And as the branch of the [Arabic, p. 175] vine cannot produce fruit of itself, if it be not abiding in the vine; so too ye [21] also, if ye abide not in me. 3190 I am the vine, and ye are the branches: He then that abideth in me, and I in him, he giveth much fruit: for without me ye cannot [22] do anything. 3191 And if a man abide not in me, he is cast without, like a withered [23] branch; and it is gathered, and cast 3192 into the fire, that it may be burned. 3193 If ye abide in me, and my word abide in you, everything that ye desire to ask shall be [24] done unto you. 3194 And herein is the Father glorified, that ye may give much fruit; [25] and ye shall be my disciples. 3195 And as my Father loved me, I loved you also: [26] abide in my love. 3196 If ye keep my commands, ye shall abide in my love; as I have [27] kept my Father’s commands, and abode in his love. 3197 I have spoken that unto you, [28] that my joy 3198 may be in you, and your joy 3199 be fulfilled. 3200 This is my commandment, [29] that ye love one another, as I loved you. 3201 And no love is greater than this, namely, [30] that a man should give his life for his friends. 3202 Ye are my friends, if ye do all that [31] I command you. 3203 I call you not now servants; for the servant knoweth not what his lord doeth: my friends have I now called you; for everything that I heard from [32] my Father I have made known unto you. 3204 Ye did not choose 3205 me, but I chose I you, and appointed you, that ye also should go and bear fruit, and that your fruit should 3206 [33] abide; and that all that ye shall ask my Father in my name, he may 3207 give you. 3208 This [34] I command 3209 you, that ye love one another. 3210 And if the world hate you, know that [35] before you it hated me. 3211 If then ye were of the world, the world would love its own: but ye are not of the world: I chose you out of the world: therefore the world [36] [Arabic, p. 176] hateth you. 3212 Remember the word that I said unto you, that no servant is greater than his lord. And if they persecuted 3213 me, you also will they [37] persecute; 3214 and if they kept my word, your word also will they keep. 3215 But all these things will they do unto you for my name’s sake, for they have not known 3216 him [38] that sent me. 3217 And if I had not come and spoken unto them, they had not had sin: [39] but now they have no excuse for their sins. 3218 Whosoever hateth me, also hateth my [40] Father. 3219 And if I had not done the deeds before them that no other man did, they would not have had sin: but now they have seen and hated me and my Father [41] also: that the word may be fulfilled that is written in their law, 3220 They hated me for [42] nothing. 3221 But when the Paraclete is come, whom I will send unto you from my Father, even the Spirit of truth, which goeth forth from my Father, he shall bear witness of [43] me: 3222 and ye also bear witness, because from the beginning ye have been with me.
[44, 45] 3223 I have said that unto you, that ye may not stumble. 3224 3225 And they shall put you out of their synagogues: and there cometh an 3226 hour when every one that killeth [46] you shall think that he hath offered unto God an offering. 3227 And they will do that, [47] because they do not know me, nor my Father. 3228 I have said that unto you, so that [48] when its time is come, ye may remember it, that I told you. 3229 And this hitherto I said not unto you, because I was with you. But 3230 now I go unto him that sent me; and no [49] man of you asketh me whither I go. 3231 I have said that unto you now, and grief hath [50] come and taken possession of your hearts 3232 But I say the truth unto you; It is better 3233 for you that I go away: for if I go not away, the Paraclete will not come unto you; [51] [Arabic, p. 177] but if I go away, I will send him unto you. 3234 And when he cometh, he will reprove the world for sin, and for righteousness, and for judgement: [52, 53] for sin, 3235 because they have not believed in me; 3236 and for righteousness, because I go [54] to my Father; 3237 and for judgement, because 3238 the Archon of this world hath been [55] judged. 3239 And further have I many things to speak unto you, but ye cannot tarry 3240 [56] now. 3241 Howbeit 3242 when the Spirit of truth is come, he will remind 3243 you of all the truth: he will say nothing from himself; but everything that he heareth, that shall [57] he say: and he shall make known unto you the things that are to be. 3244 And he shall [58] glorify me; for from me shall he take and shew you. 3245 All that my Father hath is mine: therefore said I unto you, that he taketh 3246 of mine, and shall shew 3247 you.
Footnotes
114:3165John xiv. 21.
114:3166John xiv. 22.
114:3167John xiv. 23.
114:3168Lit. the (cf. Syriac versions).
114:3169John xiv. 24.
114:3170John xiv. 25.
114:3171John xiv. 26.
114:3172John xiv. 27.
114:3173John xiv. 28.
114:3174This word is quite unlike that used in § 45, 29.
114:3175The Syriac form of the introductory particle is wrongly used, for in Arabic it has interrogative force.
114:3176John xiv. 29.
114:3177John xiv. 30.
114:3178John xiv. 31a.
114:3179Luke xxii. 35.
114:3180The first letter of the Arabic word has lost its diacritical point.
114:3181Luke xxii. 36.
114:3182Luke xxii. 37.
114:3183A possible rendering of the Syriac he was reckoned.
114:3184Luke xxii. 38.
114:3185John 14:31, Luke 22:39.
114:3186John xv. 1.
114:3187John xv. 2.
114:3188John xv. 3.
114:3189John xv. 4.
114:3190John xv. 5.
114:3191John xv. 6.
114:3192The verbs may be active or passive, but are singular (cf. § 38, 43, note).
114:3193John xv. 7.
114:3194John xv. 8.
114:3195John xv. 9.
114:3196John xv. 10.
114:3197John xv. 11.
114:3198Two words from the same root.
114:3199Two words from the same root.
114:3200John xv. 12.
114:3201John xv. 13.
114:3202John xv. 14.
114:3203John xv. 15.
115:3204John xv. 16.
115:3205Different words.
115:3206Or, shall and will, respectively.
115:3207Or, shall and will, respectively.
115:3208John xv. 17.
115:3209Or, have commanded.
115:3210John xv. 18.
115:3211John xv. 19.
115:3212John xv. 20.
115:3213cf. § 8, 34, note.
115:3214cf. § 8, 34, note.
115:3215John xv. 21.
115:3216The Arabic text (Vat.) is grammatically inaccurate, and the Borg. ms. has know not.
115:3217John xv. 22.
115:3218John xv. 23.
115:3219John xv. 24.
115:3220John xv. 25.
115:3221John xv. 26.
115:3222John xv. 27.
115:3223John xvi. 1.
115:3224Lit. sway (as one does in dozing).
115:3225John xvi. 2.
115:3226Or, the, as in Borg. ms.
115:3227John xvi. 3.
115:3228John xvi. 4.
115:3229John xvi. 5 [in the Greek and English verse 5 begins at But.].
115:3230In the Greek and English verse 5 begins at But.
115:3231John xvi. 6.
115:3232John xvi. 7.
115:3233Or, best.
115:3234John xvi. 8.
115:3235John xvi. 9.
115:3236John xvi. 10.
115:3237John xvi. 11.
115:3238Lit. that (cf. Peshitta).
115:3239John xvi. 12.
115:3240Or perhaps receive (them). Possibly a Syriac d has been read r. But Ibn-at-Tayyib in the text of his Commentary (f. 357a) has a word which perhaps might be rendered accommodate yourselves (to them) (same letters, but last two transposed), while his comment (f. 357b) gives ye cannot bear it.
115:3241John xvi. 13.
115:3242Or, And.
115:3243The Syriac words for remind and lead differ only in the length of a single stroke. Ibn-at-Tayyib (ibid. f. 357b) almost seems to have read illumine you with, although he calls attention to the “Greek” reading.
115:3244John xvi. 14.
115:3245John xvi. 15.
115:3246Same tense.
115:3247Same tense.
Section XLVII.
[1] 3248 A little while, and ye shall not behold me; and a little while again, and ye shall [2] behold me; because I go to the Father. 3249 His disciples therefore said one to another, What is this that he hath said unto us, A little while, and ye shall not behold me; and a little while again, and ye shall behold me: and, I go to my [3] Father? 3250 And they said, What is this little while that he hath said? We know not [4] what he speaketh. 3251 And Jesus perceived that they were seeking to ask him, and said unto them, Do ye inquire among yourselves concerning this, that I said unto you, A little while, and ye behold me not, and a little while again, and ye shall [5] behold me? 3252 Verily, verily, 3253 I say unto you, that ye shall weep and grieve, but the world shall rejoice: and ye shall be sorrowful, but your grief shall turn 3254 to joy.
[6] 3255 For, a woman when the time is come for her that she should bring forth, the arrival of the day of her bringing forth distresseth her: but whenever she hath brought forth a son, she remembereth not her distress, for joy at the birth of a man into the [7] world. 3256 And ye now also grieve: but I shall see you, and your hearts shall rejoice, [8] [Arabic, p. 178] and your joy no man taketh from you. 3257 And in that day ye shall ask me nothing. And verily, verily, 3258 I say unto you, All that ye ask my Father in my name, he will give you. 3259 Hitherto ye have asked nothing [9] in my name: ask, and ye shall receive, that your joy may be complete.
[10] 3260 I have spoken unto you now in ænigmas: 3261 but there will come an hour when 3262 I shall not speak to you in ænigmas, 3263 but shall reveal unto you the Father plainly, [11] in that day when 3264 ye shall ask in my name: 3265 and I say not unto you, that I shall [12] entreat the Father for you; 3266 for the Father loveth you, because ye have loved me, [13] and have believed that I came forth from my Father. 3267 I came forth from my Father, and came into the world: and I leave the world, and go unto my Father. [14] 3268 His disciples said unto him, Lo, thy speech is now plain, and thou hast not said one [15] thing in an ænigma. 3269 Now, lo, we know that thou knowest everything, and needest not that any man should ask thee: and by this we believe that thou camest forth [16, 17] from God. 3270 Jesus said unto them, Believe that an hour cometh, 3271 and lo, it hath come, and ye shall be scattered, every one of you to his place, and shall leave me [18] alone: and yet I am not alone, because the Father is with me. 3272 This have I said unto you, that in me ye may have peace. And in the world trouble shall overtake you: but be of good courage; for I have overcome the world.
[19] 3273 This said Jesus, and lifted up his eyes unto heaven, and said, My Father, the hour [20] is come; glorify thy Son, that thy Son may glorify thee: 3274 as thou gavest him authority [21] over all flesh, that all that thou hast given him, he might give them 3275 eternal life. 3276 And this is eternal life, that they should 3277 know that thou alone art true God, and that he [22] [Arabic, p. 179] whom thou didst send is Jesus the Messiah. 3278 3279 I glorified thee in the earth, [23] and the work which thou gavest me to do I have accomplished. 3280 And now glorify thou me, O Father, beside thee, with that glory which I had with thee [24] before the world was. 3281 I made known thy name to the men whom thou gavest me out of the world: thine they were, and thou gavest them to me; and they have kept [25, 26] thy word. 3282 Now they 3283 know that all that thou hast given me is from thee: 3284 and the sayings which thou gavest me I have given unto them; and they received them, and knew of a truth that I came forth from thee, and believed that thou didst send me. [27] 3285 And I ask for their sake: and my asking is not for the world, but for those whom [28] thou hast given me; for they are thine: 3286 and all that is mine is thine, and all that is [29] thine is mine: and I am glorified in them. 3287 And now I am not in the world, and they are in the world, and I come to thee. My 3288 holy Father, keep them in thy [30] name which thou hast given unto me, that they may be one, as we are. 3289 When I was with them in the world, I kept them in thy name: and I kept those whom thou gavest unto me: and no man of them hath perished, but the son of perdition; that [31] the scripture might be fulfilled. 3290 Now I come to thee: and this I say in the world, [32] that my joy may be complete in them. 3291 I have given them thy word; and the world [33] hated them, because they were not of the world, as I was not of the world. 3292 And I ask not this, that thou take them from the world, but that thou keep them from the [34, 35] evil one. 3293 They were not of the world, as I was not of the world. 3294 O Father, sanctify [36] them in thy truth: for thy word is truth. 3295 And as thou didst send me into the world, I [37] [Arabic, p. 180] also send them into the world. 3296 And for their sake I sanctify myself, that they [38] also may be sanctified in the truth. 3297 Neither for these alone do I ask, but for [39] the sake of them that believe in me through their word; 3298 that they may be all one; as thou art in me, and I in thee, and so they also shall be one in us: that the world [40] may believe that thou didst send me. 3299 And the glory which thou hast given unto [41] me I have given unto them; 3300 that they may be one, as we are one; I in them, and thou in me, that they may be perfect into 3301 one; and that the world may know that [42] thou didst send me, and that I 3302 loved them, as thou lovedst me. 3303 Father, and those whom thou hast given me, I wish that, where I am, they may be with me also; that they may behold my glory, which thou hast given me: for thou lovedst me before [43] the foundation 3304 of the world. 3305 My righteous Father, 3306 and the world knew thee not, [44] but I know thee; and they knew that thou didst send me; and I made known unto them thy name, and will make it known to them; 3307 that the love wherewith thou lovedst me may be in them, and I shall 3308 be in them.
Footnotes
115:3248John xvi. 16.
115:3249John xvi. 17.
115:3250John xvi. 18.
115:3251John xvi. 19.
115:3252John xvi. 20.
115:3253Not quite the usual formula, there being here no article.
115:3254The Arabic might also be rendered be turned, but the Syriac is intransitive.
116:3255John xvi. 21.
116:3256John xvi. 22.
116:3257John xvi. 23.
116:3258Not quite the usual formula, there being here no article (cf. also § 47, 5).
116:3259John xvi. 24.
116:3260John xvi. 25.
116:3261Not the usual word for proverb or parable (cf. Syriac versions).
116:3262So Vat. ms. and Peshitta. The Borg. ms., followed by Ciasca, has and a time when.
116:3263Not the usual word for proverb or parable (cf. Syriac versions).
116:3264cf. Peshitta.
116:3265John xvi. 26.
116:3266John xvi. 27.
116:3267John xvi. 28.
116:3268John xvi. 29.
116:3269John xvi. 30.
116:3270John xvi. 31.
116:3271John xvi. 32.
116:3272John xvi. 33.
116:3273John xvii. 1.
116:3274John xvii. 2.
116:3275Lit. it or him.
116:3276John xvii. 3.
116:3277In the Borg. ms. the sentence begins with that they might, the preceding clause being omitted.
116:3278The above is perhaps the most natural rendering of the Arabic; but the latter is really only an awkward word-for-word reproduction of the Peshitta, which means know thee, who alone art the God of truth, and him whom thou didst send, (even) Jesus the Messiah.
116:3279John xvii. 4.
116:3280John xvii. 5.
116:3281John xvii. 6.
116:3282John xvii. 7.
116:3283So Ciasca’s text. The Vat. ms. has I, with the Peshitta and probably Sinaitic.
116:3284John xvii. 8.
116:3285John xvii. 9.
116:3286John xvii. 10.
116:3287John xvii. 11.
116:3288So in Sinaitic. The Peshitta omits My.
116:3289John xvii. 12.
116:3290John xvii. 13.
116:3291John xvii. 14.
116:3292John xvii. 15.
116:3293John xvii. 16.
116:3294John xvii. 17.
116:3295John xvii. 18.
116:3296John xvii. 19.
116:3297John xvii. 20.
116:3298John xvii. 21.
117:3299John xvii. 22.
117:3300John xvii. 23.
117:3301Vat. ms. has as.
117:3302cf. Peshitta, as pointed in the editions.
117:3303John xvii. 24.
117:3304cf. § 17, 17, note.
117:3305John xvii. 25.
117:3306The Arabic as it stands should mean My Father is righteous; but it is simply the ordinary Syriac reading, and is so rendered above.
117:3307John xvii. 26.
117:3308Or perhaps may.
Section XLVIII.
[1] 3309 This said Jesus, and went forth with his disciples to a place which was called Gethsemane, 3310 on 3311 the side that is in the plain 3312 of Kidron, the mountain, 3313 the place [2] in which was a garden; and he entered thither, he and his disciples. 3314 And Judas the [3] betrayer knew that place: for Jesus oft-times met with his disciples there. 3315 And when Jesus came to the place, he said to his disciples, Sit ye here, so that I may go and pray; [4, 5] [Arabic, p. 181] and pray ye, that ye enter not into temptations. 3316 And he took with him Cephas and the sons of Zebedee together, James and John; and he began to [6] look sorrowful, and to be anxious. 3317 And he said unto them, My soul is distressed unto [7] death: abide ye here, and watch with me. 3318 And he withdrew from them a little, [8] the space of a stone’s throw; 3319 and he kneeled, 3320 and fell on his face, and prayed, so [9] that, if it were possible, this hour might pass 3321 him. 3322 And he said, Father, thou art able for all things; if thou wilt, let this cup pass me: 3323 but let not my will be done, [10] but let thy will be done. 3324 And he came to his disciples, and found them sleeping; [11] and he said unto Cephas, Simon, didst thou sleep? 3325 Could ye thus not for one hour [12] watch with me? 3326 Watch and pray, that ye enter not into temptations: the spirit is [13] willing and ready, but the body is weak. 3327 3328 And he went again a second time, and prayed, and said, My Father, if it is not possible with regard to 3329 this cup that it pass, [14] except I drink it, thy will be done. 3330 And he returned again, and found his disciples sleeping, for their eyes were heavy from their grief and anxiety; and they knew not [15] what to say to him. 3331 And he left them, and went away again, and prayed a third [16] time, and said the very same word. 3332 And there appeared unto him an angel from [17] heaven, encouraging him. 3333 And being afraid 3334 he prayed continuously: 3335 and his sweat 3336 [18] [Arabic, p. 182] became like a stream of blood, and fell on the ground. 3337 Then he rose from [19] his prayer, and came to his disciples, and found them sleeping. 3338 And he [20] said unto them, Sleep now, and rest: 3339 the end hath arrived, 3340 and the hour hath come; [21] and behold, the Son of man is betrayed into the hands of sinners. 3341 Arise, let us go: 3342 for he hath come that betrayeth me.
[22] 3343 And while he was still speaking, came Judas the betrayer, one of the twelve, and with him a great multitude carrying lanterns and torches 3344 and swords and staves, from the chief priests and scribes and elders of the people, and with him the footsoldiers [23] of the Romans. 3345 3346 And Judas the betrayer gave them a sign, and said, He whom I shall kiss, he is he: take him with care, 3347 and lead him away. 3348
[24] 3349 And Jesus, because he knew everything that should come upon him, went forth [25] unto them. 3350 And immediately Judas the betrayer came to Jesus, and said, Peace, [26] my Master; and kissed him. 3351 And Jesus said unto him, Judas, with a kiss betrayest [27] thou the Son of man? 3352 Was it for that thou camest, my friend? And Jesus said [28] to those that came unto him, Whom seek ye? 3353 They said unto him, Jesus the Nazarene. Jesus said unto them, I am he. And Judas the betrayer also was standing [29] with them. 3354 And when Jesus said unto them, I am he, they retreated backward, and [30] fell to the ground. 3355 And Jesus asked them again, Whom seek ye? They answered, [31] Jesus the Nazarene. 3356 Jesus said unto them, I told you that I am he: and if ye seek [32] me, let these go away: that the word might be fulfilled which he spake, 3357 Of those [33] [Arabic, p. 183] whom thou hast given me I lost not even one. 3358 Then came those that were with Judas, and seized Jesus, and took him.
[34] 3359 And when his disciples saw what happened, they said, Our Lord, shall we smite [35] them with swords? 3360 And Simon Cephas had a sword, and he drew it, and struck the servant of the chief priest, and cut off his right ear. And the name of that servant [36] was Malchus. 3361 Jesus said unto Cephas, The cup which my Father hath given [37] me, shall I not drink it? 3362 Put the sword into its sheath: for all that take with 3363 the [38] sword shall die by the sword. 3364 Thinkest 3365 thou that I am not able to ask of my [39] Father, and he shall now raise up for me more than 3366 twelve tribes of angels? 3367 Then [40] how should the scriptures which were spoken be fulfilled, that thus it must be? 3368 Your [41] leave in this. 3369 3370 And he touched the ear of him that was struck, and healed it. And in that hour Jesus said to the multitudes, As they come out against a thief are ye come out against me with swords and staves to take me? Daily was I with you in [42] the temple sitting teaching, and ye took me not: 3371 but this is your hour, and the power [43] of darkness. 3372 And that was, that the scriptures of the prophets might be fulfilled.
[44] 3373 Then the disciples all left him, and fled. And the footsoldiers and the officers [45] and the soldiers 3374 of the Jews seized Jesus, and came. 3375 And a certain 3376 young man [46] followed him, and he was wrapped in a towel, naked: 3377 and they seized him; so he [47] [Arabic, p. 184] left the towel, and fled naked. 3378 Then they took Jesus, and bound him, and brought him to Annas first; because he was the father in law of Caiaphas, [48] who was chief priest that year. 3379 And Caiaphas was he that counselled the Jews, that it was necessary that one man should die instead of the people.
[49] 3380 And Simon Cephas and one of the other disciples followed Jesus. And the chief [50] priest knew that disciple, and he entered with Jesus into the court; 3381 but Simon was standing without at the door. And that other disciple, whom the chief priest knew, [51] went out and spake unto her that kept the door, and she brought Simon in. 3382 And when the maid that kept the door saw Simon, she looked stedfastly at him, and said unto him, Art not thou also one of the disciples of this man, I mean Jesus the [52] Nazarene? 3383 But he denied, and said, Woman, I know him not, neither know I even [53] what thou sayest. 3384 And the servants and the soldiers rose, and made a fire in the [54] middle of the court, that they might warm themselves; for it was cold. 3385 And when [55] the fire burned up, they sat down around it. 3386 And Simon also came, and sat down with them to warm himself, that he might see the end of what should happen.
Footnotes
117:3309John xviii. 1.
117:3310Matt. xxvi. 36.
117:3311Vat. ms. has and on.
117:3312The word rendered plain (cf. Dozy, Supplement, sub voc.), which occurs also in the text of Ibn-at-Tayyib (loc. cit., f. 362b), properly means lake. The word in the Jerusalem Lectionary means valley as well as stream. For the whole clause cf. the text of John xviii. in Die vier Evangelien, arabisch, aus der Wiener Handschrift, edited by P. de Lagarde, 1864.
117:3313cf. Sinaitic Syriac and Luke xxii. 39.
117:3314John xviii. 2.
117:3315Luke 22:40, Matt. 26:36.
117:3316Luke 22:40, Matt. 26:37.
117:3317Matt. xxvi. 38.
117:3318Luke xxii. 41a.
117:3319Mark xiv. 35b.
117:3320Lit. fell on his knees.
117:3321Lit. let this hour pass. The Borg. ms. omits him.
117:3322Mark xiv. 36a.
117:3323Luke xxii. 42b.
117:3324Matt. 26:40, Mark 14:37.
117:3325Matt. xxvi. 40b.
117:3326Matt. 26:41, Matt. 14:38.
117:3327Lit. diseased. The Arabic word is rare in the sense required by the context (cf. Pesh.).
117:3328Matt. xxvi. 42.
117:3329This reading would perhaps more easily arise out of the Sinaitic than out of the Peshitta.
117:3330Mark xiv. 40.
117:3331Matt. xxvi. 44.
117:3332Luke xxii. 43.
117:3333Luke xxii. 44.
117:3334cf. Peshitta. Or, And although he was afraid.
117:3335The Peshitta (hardly Cur.) is capable of this interpretation.
117:3336cf. Syr., especially Peshitta.
117:3337Luke xxii. 45a.
117:3338Luke 22:46, Matt. 26:45.
117:3339Mark xiv. 41b.
117:3340cf. Syr., especially Peshitta.
117:3341Mark 14:42, Mark 26:46.
117:3342cf. § 4, 20, note.
117:3343Matt. xxvi. 47.
117:3344John xviii. 3.
117:3345cf. John xviii. 3 (Jerusalem Lectionary). In Syriac Romans means soldiers. The Arabic footsoldiers might be man (singular).
117:3346Matt. 26:48, Mark 14:44b.
117:3347cf. Syriac versions. Obviously we must supply a diacritical point over the last radical, or read the middle one as dhal.
117:3348Lit. him to —. Borg. ms. probably means bear him away.
118:3349John xviii. 4a.
118:3350Matt. 26:49, 50a.
118:3351Luke xxii. 48b.
118:3352Matt. 26:50, Luke 22:52.
118:3353John 18:4, 5.
118:3354John xviii. 6.
118:3355John xviii. 7.
118:3356John xviii. 8.
118:3357John xviii. 9.
118:3358Matt. xxvi. 50c.
118:3359Luke xxii. 49.
118:3360John xviii. 10.
118:3361John xviii. 11a.
118:3362John 18:11, Matt. 26:52.
118:3363Withis doubtless an accidental repetition of by (the same Arabic particle) in the next clause.
118:3364Matt. xxvi. 53.
118:3365The introductory interrogative particle may represent an original Or.
118:3366Vat. ms. omits than, and has more only in the margin by another hand.
118:3367Matt. xxvi. 54.
118:3368Luke xxii. 51b.
118:3369The phrase is awkward. The rendering is different in the text (f. 292a, cf. Lagarde, Die vier Evv.), and yet again in the comment (f. 293a) of Ibn-at-Tayyib’s Commentary.
118:3370Matt. xxvi. 55.
118:3371Luke xxii. 53b.
118:3372Matt. xxvi. 56.
118:3373John xviii. 12a.
118:3374cf. § 11, 11.
118:3375Mark xiv. 51.
118:3376Lit. one.
118:3377Mark xiv. 52.
118:3378John 18:12, 13.
118:3379John xviii. 14.
118:3380John xviii. 15.
118:3381John xviii. 16.
118:3382John xviii. 17a.
118:3383Luke 22:57, Mark 14:68b.
118:3384John xviii. 18a.
118:3385Luke xxii. 55a.
118:3386John 18:18, Matt. 26:58.
Section XLIX.
[1, 2] 3387 And the chief priest asked Jesus about his disciples, and about his doctrine. 3388 3389 And Jesus said unto him, I was speaking 3390 openly to the people; and I ever taught in the synagogue, and in the temple, where all the Jews gather; and I have spoken nothing in [3] [Arabic, p. 185] secret. 3391 Why askest thou me? ask those that have heard, what I spake unto [4] them: for they know all that I said. 3392 And when he had said that, one of the soldiers which were standing there struck the cheek 3393 of Jesus, and said unto him, [5] Dost thou thus answer the chief priest? 3394 Jesus answered and said unto him, If I [6] have spoken evil, bear witness of evil: 3395 but if well, why didst thou smite me? 3396 And Annas sent Jesus bound unto Caiaphas the chief priest.
[7] 3397 And when Jesus went out, Simon Cephas was standing in the outer court warming [8] himself. 3398 And that maid saw him again, and began to say to those that stood [9] by, This man also was there with Jesus the Nazarene. 3399 And those that stood by [10] came forward and said to Cephas, Truly thou art one of his disciples. 3400 And he [11] denied again with an oath, I know not the man. 3401 And after a little one of the servants of the chief priest, the kinsman of him whose ear Simon cut off, saw him; and [12] he disputed 3402 and said, Truly this man was with him: 3403 and he also is a Galilæan; [13] and his speech resembles. 3404 3405 And he said unto Simon, Did not I see thee with him [14] in the garden? 3406 Then began Simon to curse, 3407 and to swear, I know not this man [15] whom ye have mentioned. 3408 And immediately, while he was speaking, the cock crew [16] twice. 3409 And in that hour Jesus turned, he being without, and looked stedfastly at Cephas. And Simon remembered the word of our Lord, which he said unto him, [17, 18] 3410 Before the cock crow twice, thou shalt deny me thrice. 3411 And Simon went forth without, and wept bitterly.
[19] [Arabic, p. 186] 3412 And when the morning approached, the servants of all the chief priests and the scribes and the elders of the people and all the multitude assembled, [20, 21] and made a plot; 3413 and they took counsel against Jesus to put him to death. 3414 And they sought false witnesses who should witness against him, that they might put him to [22, 23] death, and they found not; 3415 but many false witnesses came, 3416 but their witness did not [24, 25] agree. 3417 But at last there came two lying witnesses, 3418 and said, We heard him say, I will destroy this 3419 temple of God that is made with hands, and will build another not [26, 27] made with hands after three days. 3420 And not even so did their witness agree. But Jesus was silent. 3421 And the chief priest rose in the midst, and asked Jesus, and said, [28] 3422 Answerest thou not a word concerning anything? what do these 3423 witness against [29, 30] thee? 3424 But Jesus was silent, and answered him nothing. 3425 And they took him up [31] into their assembly, 3426 and said unto him, If thou art the Messiah, tell us. 3427 He said [32] unto them, If I tell you, ye will not believe me: 3428 and if I ask you, ye will not answer [33] me a word, nor let me go. 3429 And the chief priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou art the Messiah, the [34, 35] Son of the living God. 3430 Jesus said unto him, Thou hast said that I am he. 3431 They all said unto him, Then thou art now the Son of God? Jesus said, Ye have said [36] that I am he. 3432 I say unto you, that henceforth ye shall see the Son of man sitting [37] [Arabic, p. 187] at the right hand of power, and coming on the clouds of heaven. 3433 Then the [38] chief priest rent his tunic, 3434 and said, He hath blasphemed. 3435 And they all said, Why should we seek now witnesses? we have heard now the blasphemy from his mouth. [39, 40] What then think ye? 3436 They all answered and said, He is worthy of death. 3437 Then some of them drew near, and spat in his face, and struck him, and scoffed at him. [41] 3438 And the soldiers struck him on his cheeks, 3439 and said, Prophesy unto us, thou Messiah: [42] who is he that struck thee? 3440 And many other things spake they falsely, 3441 and said against him.
[43] 3442 And all of their assembly arose, 3443 and took Jesus, and brought him bound 3444 to [44] the prætorium, 3445 and delivered him up to Pilate the judge; 3446 but they entered not into the prætorium, that they might not be defiled when they should eat the passover.
[45] 3447 And Jesus stood before the judge. And Pilate went forth unto them without, and [46] said unto them, What accusation 3448 have ye against this man? 3449 They answered and said unto him, If he had not been doing evils, neither should we have delivered [47] him up unto thee. 3450 We found this man leading our people astray, and restraining from giving tribute to Cæsar, and saying of himself that he is the King, the Messiah. [48] 3451 Pilate said unto them, Then take ye him, and judge him according to your law. [Arabic, p. 188] The Jews said unto him, We have no authority to put a man to death: [49] 3452 that the word might be fulfilled, which Jesus spake, when he made known by what manner of death he was to die.
[50] 3453 And Pilate entered into the prætorium, and called Jesus, and said unto him, Art [51] thou the King of the Jews? 3454 Jesus said unto him, Of thyself saidst thou this, or [52] did others tell it thee concerning me? 3455 Pilate said unto him, Am I, forsooth, 3456 a Jew? The sons of thy nation 3457 and the chief priests delivered thee unto me: what [53] hast thou done? 3458 Jesus said unto him, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be [54] delivered to the Jews: now my kingdom is not from hence. 3459 Pilate said unto him, Then thou art a king? Jesus said unto him, Thou hast said that I am a king. And for this was I born, and for this came I into the world, that I should bear witness [55] of the truth. 3460 And every one that is of the truth heareth my voice. Pilate said unto him, And what is the truth? And when he said that, he went out again unto the Jews.
Footnotes
118:3387John xviii. 19.
118:3388cf. § 6, 40, note.
118:3389John xviii. 20.
118:3390Peshitta, spake; Sin. omits the verse; Cur. lacking.
118:3391John xviii. 21.
118:3392John xviii. 22.
118:3393See § 9, 7, note.
119:3394John xviii. 23.
119:3395Borg. ms. has the evil.
119:3396John xviii. 24.
119:3397John xviii. 25a.
119:3398Mark xiv. 69a.
119:3399Matt. 26:71, 73.
119:3400Matt. xxvi. 72.
119:3401Luke 22:58, John 18:26.
119:3402This is an alternative meaning of the Syriac word affirmed, used in the Peshitta.
119:3403Luke xxii. 59b.
119:3404cf. Sinaitic (Curetonian wanting). Vat. ms., which Ciasca follows, adds him or it.
119:3405Matt. 26:73, John 18:26.
119:3406Mark xiv. 71.
119:3407Borg. ms., by adding diacritical points, gets asserted.
119:3408Luke xxii. 60b.
119:3409Luke xxii. 61a.
119:3410Mark xiv. 30b, c.
119:3411Luke xxii. 62.
119:3412Luke xxii. 66a.
119:3413Matt. xxvii. 1b.
119:3414Matt. xxvi. 59b.
119:3415Matt. xxvi. 60a.
119:3416Mark xiv. 59.
119:3417Matt. xxvi. 60b.
119:3418Mark 14:57, 58.
119:3419Syriac order, but not in agreement with the versions.
119:3420Mark 14:59, Matt. 26:63a.
119:3421Mark xiv. 60a.
119:3422Matt. xxvi. 62b.
119:3423Vat. ms. has anything, when these.
119:3424Mark xiv. 61a.
119:3425Luke xxii. 66b.
119:3426The word usually means synagogue in this work.
119:3427Luke xxii. 67.
119:3428Luke xxii. 68.
119:3429Matt. xxvi. 63b.
119:3430Matt. xxvi. 64a.
119:3431Luke xxii. 70.
119:3432Matt. xxvi. 64b.
119:3433Mark 14:63, Matt. 26:65.
119:3434The foreign word used in the Peshitta is preserved. The Sinaitic uses a Syriac word meaning garment.
119:3435Luke xxii. 71.
119:3436Mark 14:64, Matt. 26:66.
119:3437Mark 14:65, Luke 22:63.
119:3438Mark 14:65, Matt. 26:68.
119:3439See § 9, 7, note.
119:3440Luke xxii. 65.
119:3441See § 7, 17, note.
119:3442John 18:28, Mark 15:1b.
119:3443cf. Luke xxiii. 1a.
119:3444cf. Matt. 27:2, Mark 15:1.
119:3445Arabic, diwdn.
119:3446John xviii. 28c.
119:3447Matt. 27:11, John 18:29.
119:3448Lit. plea.
119:3449John xviii. 30.
119:3450Luke xxiii. 2b.
119:3451John xviii. 31.
120:3452John xviii. 32.
120:3453John xviii. 33.
120:3454John xviii. 34.
120:3455John xviii. 35.
120:3456See § 4, 24, note.
120:3457The Syriac word.
120:3458John xviii. 36.
120:3459John xviii. 37.
120:3460John xviii. 38a.
Section L.
[1] 3461 And Pilate said unto the chief priests and the multitude, I have not found [2] against this man anything. 3462 But they cried out and said, He hath disquieted 3463 our people with his teaching in all Judæa, and he began 3464 from Galilee and unto this [3] place. 3465 And Pilate, when he heard the name of Galilee, asked, Is this man a Galilæan? [4] 3466 And when he learned that he was under the jurisdiction of Herod, he sent him to Herod: for he was in Jerusalem in those days.
[5] 3467 And Herod, when he saw Jesus, rejoiced exceedingly: for he had desired to see him for a long time, because he had heard regarding him many things; and he counted on 3468 [6] [Arabic, p. 189] seeing some sign from him. 3469 And he questioned him with many words; but [7] Jesus answered him not a word. 3470 And the scribes and chief priests were [8] standing by, and they accused him vehemently. 3471 And Herod scoffed at him, he and his servants; and when he had scoffed at him, he clothed him in robes of scarlet, [9] and sent him to Pilate. 3472 And on that day Pilate and Herod became friends, there having been 3473 enmity between them before that.
[10, 11] 3474 And Pilate called the chief priests and the rulers of the people, 3475 and said unto them, Ye brought unto me this man, as the perverter of your people: and I have tried him before you, and have not found in this man any cause 3476 of all that ye [12] seek 3477 against him: 3478 nor yet Herod: for I sent him unto him; and he hath done [13] nothing for which he should deserve death. 3479 So now I will chastise him, and let [14, 15] him go. 3480 The multitude all cried out and said, Take him from us, take him. 3481 And [16] the chief priests and the elders accused him of many things. 3482 And during their [17] accusation he answered not a word. 3483 Then Pilate said unto him, Hearest thou not [18] how many things they witness against thee? 3484 And he answered him not, not even one word: and Pilate marvelled at that.
[19] 3485 And when the judge sat on his tribune, his wife sent unto him, and said unto him, See that thou have nothing to do with that righteous man: for I have suffered much in my dream 3486 to-day because of him.
[20] 3487 And at every feast the custom of the judge was to release to the people one [21] prisoner, him whom they would. 3488 And there was in their prison a well-known prisoner, [22, 23] called Barabbas. 3489 And when they assembled, Pilate said unto them, 3490 Ye have a custom, that I should release unto you a prisoner at the passover: will ye that I [24] release unto you the King of the Jews? 3491 And they all cried out and said, Release not [Arabic, p. 190] unto us this man, but release unto us Barabbas. And this Barabbas was a [25] robber, 3492 who for sedition 3493 and murder, which was in the city, was cast into the [26] prison. 3494 And all the people cried out and began to ask him to do as the custom was [27] that he should do with them. 3495 And Pilate answered and said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called the Messiah, the [28] King of the Jews? 3496 For Pilate knew that envy had moved them to deliver him up. [29] 3497 And the chief priests and the elders asked the multitudes to deliver Barabbas, and [30] to destroy Jesus. 3498 The judge answered and said unto them, Whom of the two will [31] ye that I release unto you? They said, Barabbas. 3499 Pilate said unto them, And [32] Jesus which is called the Messiah, what shall I do with him? 3500 They all cried out [33] and said, Crucify him. 3501 And Pilate spake to them again, for he desired to release [34] Jesus; 3502 but they cried out and said, Crucify him, crucify him, and release unto us [35] Barabbas. 3503 And Pilate said unto them a third time, What evil hath this man done? I have not found in him any cause 3504 to necessitate death: I will chastise him and [36] let him go. 3505 But they increased in importunity 3506 with a loud voice, and asked him to crucify him. And their voice, and the voice of the chief priests, prevailed. [37] 3507 Then Pilate released unto them that one who was cast into prison for sedition and murder, Barabbas, whom they asked for: 3508 and he scourged Jesus with whips. 3509
[38] 3510 Then the footsoldiers of the judge took Jesus, and went into the prætorium, and [39] [Arabic, p. 191] gathered unto him all of the footsoldiers. 3511 And they stripped him, and put on [40] him a scarlet cloak. 3512 And they clothed him in garments of purple, and plaited [41] a crown of thorns, and placed it on his head, and a reed in his right hand; 3513 and while they mocked at him and laughed, they fell down on their knees before him, and bowed [42] down to 3514 him, and said, Hail, 3515 King of the Jews! 3516 And they spat in his face, and took the reed from his hand, and struck him on his head, 3517 and smote his cheeks. [43] 3518 And Pilate went forth without again, and said unto the Jews, I bring him forth to [44] you, that ye may know that I do not find, in examining 3519 him, even one crime. 3520 3521 And Jesus went forth without, wearing the crown of thorns and the purple garments. [45] 3522 Pilate said unto them, Behold, the man! And when the chief priests and the soldiers 3523 saw him, they cried out and said, Crucify him, crucify him. Pilate said unto them, Take him yourselves, and crucify him: for I find not a cause 3524 against [46] him. 3525 The Jews said unto him, We have a law, and according to our law he deserves [47] death, because he made himself the Son of God. 3526 And when Pilate heard this word, [48] his fear increased; 3527 and he entered again into the porch, and said to Jesus, Whence [49] art thou? 3528 But Jesus answered him not a word. Pilate said unto him, Speakest 3529 thou not unto me? knowest thou not that I have authority to release thee, and have [50] authority to crucify thee? 3530 Jesus said unto him, Thou hast not any 3531 authority over me, if thou wert not given it from above: therefore the sin of him that delivered [51] me up unto thee is greater than thy sin. 3532 And for this word Pilate wished to release him: but the Jews cried out, If thou let him go, thou art not a friend of Cæsar: for every one that maketh himself a king is against Cæsar.
Footnotes
120:3461Luke xxiii. 4.
120:3462Luke xxiii. 5.
120:3463Or, led astray (cf. § 25, 17, note).
120:3464cf. Syriac versions.
120:3465Luke xxiii. 6.
120:3466Luke xxiii. 7.
120:3467Luke xxiii. 8.
120:3468Same word as in § 10, 16 (see note there).
120:3469Luke xxiii. 9.
120:3470Luke xxiii. 10.
120:3471Luke xxiii. 11.
120:3472Luke xxiii. 12.
120:3473Lit. and there was.
120:3474Luke xxiii. 13.
120:3475Luke xxiii. 14.
120:3476The Arabic word may also, like the Syriac, mean thing, but hardly, as that does here, fault or crime. The Vat. ms., pointing differently, reads thing. The same confusion occurs at § 40, 35 (cf. a converse case in § 25, 40).
120:3477So Ciasca’s text, following the Borg. ms. The Vat. ms. has plotted, which is nearer the Syriac accuse.
120:3478Luke xxiii. 15.
120:3479Luke xxiii. 16.
120:3480Luke xxiii. 18a.
120:3481Mark xv. 3a.
120:3482Matt. xxvii. 12.
120:3483Matt. xxvii. 13.
120:3484Matt. xxvii. 14.
120:3485Matt. xxvii. 19.
120:3486See § 3, 12, note.
120:3487Matt. xxvii. 15.
120:3488Matt. xxvii. 16.
120:3489Matt. xxvii. 17a.
120:3490John xviii. 39.
120:3491John xviii. 40.
120:3492Luke xxiii. 19.
120:3493Ciasca’s text, following the Vat. ms., has disorder. Borg. ms. has division (cf. heresies, Curetonian of § 50, 37), which by addition of a diacritical point gives sedition; cf. § 50, 37 (Ciasca, following Vat. ms.), and Peshitta (both places).
121:3494Mark xv. 8.
121:3495Mark 15:9, Matt. 27:17.
121:3496Matt. xxvii. 18.
121:3497Matt. xxvii. 20.
121:3498Matt. xxvii. 21.
121:3499Matt. xxvii. 22a.
121:3500Mark xv. 13.
121:3501Luke xxiii. 20.
121:3502Luke xxiii. 21.
121:3503Luke xxiii. 22.
121:3504Our translator has retained the Syriac word, which in this context means fault (see § 50, 11, note).
121:3505Luke xxiii. 23.
121:3506The word used in Vat ms. means a repeated charge or attack. That in Borg. ms. is probably used in the post-classical sense of importuning him. Either word might be written by a copyist for the other. The same double reading probably occurs again at § 53, 55.
121:3507Mark 15:15, Luke 23:25.
121:3508Matt. xxvii. 26b.
121:3509cf. Syriac versions.
121:3510Matt. xxvii. 27.
121:3511Matt. xxvii. 28.
121:3512John xix. 2.
121:3513Matt. xxvii. 29b.
121:3514This may be a mere clerical error (very natural in Arabic) for scoffed at, the reading of the Syriac versions. This being so, it is worthy of remark that the reading is apparently common to the two mss. The Syriac words are, however, also somewhat similar. The Jerusalem Lectionary has a word agreeing with the text above.
121:3515Lit. Peace.
121:3516Matt. xxvii. 30.
121:3517John xix. 3b.
121:3518John xix. 4.
121:3519This reading may be a corruption of a very literal rendering of the Peshitta.
121:3520cf. § 50, 11.
121:3521John xix. 5.
121:3522John xix. 6.
121:3523cf. § 11, 11, note.
121:3524See § 50, 35, note.
121:3525John xix. 7.
121:3526John xix. 8.
121:3527John xix. 9.
121:3528John xix. 10.
121:3529Borg. ms., Why speakest; a reading that might be a corruption of the Peshitta.
121:3530John xix. 11.
121:3531Lit. even one (Pesh.).
121:3532John xix. 12.
Section LI.
[1] [Arabic, p. 192] 3533 And when Pilate heard this saying, he took Jesus out, and sat on the tribune in the place which was called the pavement of stones, but in the Hebrew [2] called Gabbatha. 3534 And that day was the Friday of the passover: and it had reached [3] about the sixth hour. 3535 3536 And he said to the Jews, Behold, your King! And they cried out, Take him, take him, crucify him, crucify him. Pilate said unto them, Shall I crucify your King? The chief priests said unto him, We have no king except [4] Cæsar. 3537 And Pilate, when he saw it, and 3538 he was gaining nothing, but the tumult was increasing, took water, and washed his hands before the multitude, and said, I [5] am innocent of the blood of this innocent man: ye shall know. 3539 3540 And all the people [6] answered and said, His blood be on us, and on our children. 3541 Then Pilate commanded to grant them their request; and delivered up Jesus to be crucified, according to their wish.
[7] 3542 Then Judas the betrayer, when he saw Jesus wronged, went and returned the [8] thirty pieces of money to the chief priests and the elders, 3543 and said, I have sinned in my betraying innocent blood. And they said unto him, And we, what must we do? [9] know thou. 3544 And he threw down the money in the temple, and departed; and he [10] went away 3545 and hanged 3546 himself. 3547 And the chief priests took the money, and said, We have not authority to cast it into the place of the offering, 3548 for it is the price [11] of blood. 3549 And they took counsel, and bought with it the plain of the potter, for [12] the burial of strangers. 3550 Therefore that plain was called, The field of blood, unto [13] [Arabic, p. 193] this day. 3551 Therein 3552 was fulfilled the saying in the prophet which said, I took thirty pieces of money, the price of the precious one, which was fixed [14] by the children of Israel; 3553 and I paid them for the plain of the potter, as the Lord commanded me.
[15] 3554 And the Jews took Jesus, and went away to crucify him. 3555 And when he bare his [16] cross and went out, they stripped him of those purple and scarlet garments which he [17] had on, and put on him his own garments. 3556 And while they were going with him, they found a man, a Cyrenian, coming from the country, named Simon, the father of Alexander and Rufus: 3557 and they compelled this man to bear the cross of Jesus. [18] 3558 And they took the cross and laid it upon him, that he might bear it, and come after Jesus; and Jesus went, and his cross behind him.
[19] 3559 And there followed him much people, and women which were lamenting and [20] raving. 3560 3561 But Jesus turned unto them and said, Daughters of Jerusalem, weep not [21] for me: weep for yourselves, and for your children. 3562 Days are coming, when they shall say, Blessed are the barren, and the wombs that bare not, and the breasts [22] that gave not suck. 3563 Then shall they begin to say to the mountains, Fall on us; and [23] to the hills, Cover us. 3564 For if they do so in the green tree, 3565 what shall be in the dry?
[24] 3566 And they brought with Jesus two others of the malefactors, 3567 to be put to death.
[25] 3568 And when they came unto a certain place called The skull, and called in the Hebrew Golgotha, they crucified him there: 3569 they crucified with him these two [26] malefactors, one on his right, and the other on his left. 3570 And the scripture was [27] [Arabic, p. 194] fulfilled, which saith, He was numbered with the transgressors. 3571 And they gave him to drink wine and myrrh, and vinegar which had been mixed with the myrrh; 3572 and he tasted, and would not drink; and he received it not.
[28] 3573 And the soldiers, when they had crucified Jesus, took his garments, and cast lots for them in four parts, to every party of the soldiers a part; and his tunic was [29] without sewing, from the top woven throughout. 3574 And they said one to another, Let us not rend it, but cast lots for it, whose it shall be: and the scripture was fulfilled, which saith,
They divided my garments among them,
And cast the lot for my vesture.
[30, 31] 3575 This the soldiers did. And they sat and guarded him there. 3576 And Pilate wrote on a tablet the cause of his death, and put it on the wood of the cross above his head. 3577 And there was written upon it thus: This is Jesus the Nazarene, the King of the [32] Jews. 3578 And this tablet 3579 read many of the Jews: for the place where Jesus was crucified was near the city: and it was written in Hebrew and Greek and Latin. [33] 3580 And the chief priests said unto Pilate, Write not, The King of the Jews; but, He it is [34] that 3581 said, I am the King of the Jews. 3582 Pilate said unto them, What hath been [35] written hath been written. 3583 3584 And the people were standing beholding; and they [36] that passed by were reviling 3585 him, and shaking 3586 their heads, and saying, 3587 Thou that destroyest the temple, and buildest it in three days, 3588 save thyself if thou art the Son [37] of God, and come down from the cross. 3589 And in like manner the chief priests and the [Arabic, p. 195] scribes and the elders and the Pharisees derided him, and laughed one with [38, 39] another, and said, 3590 The saviour of others cannot save himself. 3591 If he is the Messiah, the chosen of God, and the King of Israel, 3592 let him come down now from the [40] cross, that we may see, and believe in him. 3593 He that relieth on God—let him deliver him [41] now, if he is pleased with him: for he said, I am the Son of God. 3594 And the soldiers [42] also scoffed at him in that they came near unto him, 3595 and brought him vinegar, and [43] said unto him, If thou art the King of the Jews, save thyself. 3596 And likewise the two robbers 3597 also that were crucified with him reproached him.
[44] 3598 And one of those two malefactors who were crucified with him reviled him, and [45] said, If thou art the Messiah, save thyself, and save us also. 3599 But his comrade rebuked him, and said, Dost thou not even fear God, being thyself also in this [46] condemnation? 3600 And we with justice, and as we deserved, and according to our deed, 3601 have we been rewarded: but this man hath not done anything unlawful. [47] 3602 And he said unto Jesus, Remember me, my Lord, when thou comest in thy kingdom. [48] 3603 Jesus said unto him, Verily 3604 I say unto thee, To-day shalt thou be with me in Paradise.
[49] 3605 And there stood by the cross of Jesus his mother, and his mother’s sister, 3606 [50] Mary 3607 that was related to Clopas, and Mary Magdalene. 3608 And Jesus saw his mother, and that disciple whom he loved standing by; and he said to his mother, [51] Woman, behold, thy son! 3609 And he said to that disciple, Behold, thy mother! And from that hour that disciple took her unto himself.
[52] [Arabic, p. 196] 3610 And from the sixth hour 3611 darkness was on all the land unto the ninth [53] hour, 3612 and the sun became dark. 3613 And at the ninth hour Jesus cried out with a loud voice, and said, Yail, Yaili, 3614 why hast thou forsaken me? which 3615 is, My [54] God, my God, why hast thou forsaken me? 3616 And some of those that stood there, when they heard, said, 3617 This man called Elijah.
Footnotes
121:3533John xix. 13.
121:3534John xix. 14.
121:3535Lit. six hours.
121:3536John xix. 15.
121:3537Matt. xxvii. 24.
121:3538Or, that.
122:3539cf. Peshitta. Or, Ye know (cf. Sinaitic).
122:3540Matt. xxvii. 25.
122:3541John xix. 16a.
122:3542Matt. xxvii. 3.
122:3543Matt. xxvii. 4.
122:3544Matt. xxvii. 5.
122:3545Borg. ms. omits and he went away.
122:3546Lit. strangled.
122:3547Matt. xxvii. 6.
122:3548cf. § 32, 15, note.
122:3549Matt. xxvii. 7.
122:3550Matt. xxvii. 8.
122:3551Matt. xxvii. 9.
122:3552Or, at that (time).
122:3553Matt. xxvii. 10.
122:3554John 19:16, Mark 15:20.
122:3555John 19:17, Matt. 28:31.
122:3556Matt. 27:32, Mark 15:21.
122:3557Matt. xxvii. 32b.
122:3558Luke xxiii. 26b.
122:3559Luke xxiii. 27.
122:3560Lit. being burned. The text is probably corrupt.
122:3561Luke xxiii. 28.
122:3562Luke xxiii. 29.
122:3563Luke xxiii. 30.
122:3564Luke xxiii. 31.
122:3565Lit. wood (cf. Syr. and Greek).
122:3566Luke xxiii. 32.
122:3567Or, others, malefactors.
122:3568Luke 23:33, John 19:17.
122:3569Luke xxiii. 33b.
122:3570Mark xv. 28.
122:3571Mark xv. 23a.
122:3572Matt. 27:34, Mark 15:23.
122:3573John xix. 23.
122:3574John xix. 24.
122:3575Matt. xxvii. 36.
122:3576John xix. 19.
122:3577Matt. xxvii. 37.
122:3578John xix. 20.
122:3579A different word from that in the preceding verse; in each case, the word used in the Peshitta (Cur. and Sin. lacking).
122:3580John xix. 21.
122:3581The Syriac words, retained in Ibn-at-Tayyib’s Commentary (f. 366a), seem to have been transposed. Vat. ms. omits he, probably meaning but that he said.
122:3582John xix. 22.
122:3583In a carelessly written Arabic ms. there is almost no difference between hath been written and I have written, as it is in Ibn-at-Tayyib (loc. cit., f. 366a).
122:3584Luke 23:35, Matt. 27:39.
123:3585cf. § 7, 17, note. Borg. ms. has jesting at.
123:3586The Arabic text has deriding (cf. § 51, 37). Either with is accidentally omitted, or, more probably, we should correct the spelling to shaking (cf. Syriac versions).
123:3587Matt. 27:40, Mark 15:29.
123:3588Matt. xxvii. 40c.
123:3589Matt. xxvii. 41.
123:3590Matt. xxvii. 42a.
123:3591Luke 23:35, Matt. 27:42.
123:3592Verse 37 or Mt.
123:3593Matt. xxvii. 43.
123:3594Luke xxiii. 36.
123:3595Luke xxiii. 37.
123:3596Matt. xxvii. 44.
123:3597Borg. ms. has boys (an easy clerical error).
123:3598Luke xxiii. 39.
123:3599Luke xxiii. 40.
123:3600Luke xxiii. 41.
123:3601Our deed might be read we have done, and perhaps our translator’s style would justify our writing as for to.
123:3602Luke xxiii. 42.
123:3603Luke xxiii. 43.
123:3604Borg. ms. has Verily, verily.
123:3605John xix. 25.
123:3606A single word in Arabic.
123:3607Vat. ms. has and Mary.
123:3608John xix. 26.
123:3609John xix. 27.
123:3610Matt. 27:45, Luke 23:44.
123:3611Lit six hours and nine hours respectively.
123:3612Lit six hours and nine hours respectively.
123:3613Luke 23:45, Mark 15:34.
123:3614In Vat. ms. the second word is like the first. The syllable Ya doubtless is the Arabic interjection O!
123:3615The Borg. ms. omits from which to me.
123:3616Matt. xxvii. 47.
123:3617Borg. ms. omits when they, and has and said.
Section LII.
[1] 3618 And after that, Jesus knew that all things were finished; and that the scripture [2] might be accomplished, he said, I thirst. 3619 And there was set a vessel full of vinegar: and in that hour one of them hasted, and took a sponge, and filled it with that [3] vinegar, 3620 and fastened it on a reed, and brought it near 3621 his mouth to give him a [4] drink. 3622 And when Jesus had taken that vinegar, he said, Everything is finished. [5] 3623 But the rest said, Let be, that we may 3624 see whether Elijah cometh to save him. [6, 7] 3625 And Jesus said, My Father, forgive them; for they know not what they do. And Jesus cried again with a loud voice, and said, My Father, into thy hands I commend 3626 my spirit. 3627 He said that, and bowed his head, and gave up his spirit.
[8] 3628 And immediately the face of 3629 the door of the temple was rent into two parts from [9] top to bottom; 3630 and the earth was shaken; and the stones were split to pieces; and the [Arabic, p. 197] tombs were opened; and the bodies of many saints which slept, arose and [10] came forth; 3631 and after his resurrection they entered into the holy city and [11] appeared unto many. 3632 And the officer of the footsoldiers, and they that were with him who were guarding Jesus, 3633 when they saw the earthquake, and the things which came [12] to pass, feared greatly, and praised God, and said, 3634 This man was righteous; and, [13] Truly he was the Son of God. 3635 And all the multitudes that were come together to the sight, when they saw what came to pass, returned and smote upon their breasts.
[14] 3636 And the Jews, because of the Friday, said, Let these bodies not remain on their crosses, 3637 because it is the morning of the sabbath (for that sabbath was a great day); and they asked of Pilate that they might break the legs of those that were [15] crucified, and take them down. 3638 And the soldiers came, and brake the legs of the [16] first, and that other which was crucified with him: 3639 but when they came to Jesus, [17] they saw that he had died before, so they brake not his legs: 3640 but one of the soldiers pierced 3641 him in his side with a spear, and immediately there came forth blood and [18] water. 3642 And he that hath seen hath borne witness, and his witness is true: and he [19] knoweth that he hath said the truth, that ye also may believe. 3643 This he did, that [20] the scripture might be fulfilled, which saith, A bone shall not be broken in him; 3644 and the scripture also which saith, Let them look upon him whom they pierced. 3645
[21] 3646 And there were in the distance all the acquaintance of Jesus standing, and the women that came with him from Galilee, those that followed him and ministered. [22] 3647 One of them was Mary Magdalene; and Mary the mother of James the little and [23] [Arabic, p. 198] Joses, 3648 and the mother of the sons of Zebedee, and Salome, and many others which came up with him unto Jerusalem; 3649 and they saw that.
[24] 3650 And when the evening of the Friday was come, because of the entering of the [25] sabbath, 3651 there came a rich man, 3652 a noble 3653 of Ramah, 3654 a city of Judah, 3655 named Joseph, and he was a good man and upright; 3656 and he was a 3657 disciple of Jesus, but [26] was concealing himself for fear of the Jews. 3658 And he did not agree with the accusers [27] in their desire and their deeds: 3659 and he was looking for the kingdom of God. 3660 And this man went boldly, and entered in unto Pilate, and asked of him the body of [28] Jesus. 3661 And Pilate wondered how he had died already: and he called the officer of [29] the footsoldiers, and asked him concerning his death before the time. 3662 And when [30] he knew, he commanded him to deliver up his body unto Joseph. 3663 And Joseph bought for him a winding cloth of pure linen, and took down the body of Jesus, [31] and wound it in it; and they came and took it. 3664 And there came unto him Nicodemus also, who of old came unto Jesus by night; and he brought with him perfume 3665 [32] of myrrh and aloes, about a hundred pounds. 3666 And they took the body of Jesus, and wound it in the linen and the perfume, as was the custom of the Jews to bury.
[33] 3667 And there was in the place where Jesus was crucified a garden; and in that garden [34] a new tomb cut out in a rock, 3668 wherein was never man yet laid. 3669 And they left [35] Jesus there because the sabbath had come in, and because the tomb was near. 3670 And they pushed 3671 a great stone, and thrust 3672 it against the door of the sepulchre, and [36] went away. 3673 And Mary Magdalene and Mary that was related to Joses came to [37] [Arabic, p. 199] the sepulchre after them, 3674 3675 and sat opposite the sepulchre, 3676 and saw the [38] body, how they took it in and laid it there. 3677 And they returned, and bought ointment 3678 and perfume, 3679 and prepared 3680 it, that they might come and anoint him. [39] 3681 And on the day which was the sabbath day they desisted according to the command.
[40, 41] 3682 And the chief priests and the Pharisees gathered unto Pilate, and said unto him, 3683 Our lord, we remember that that misleader said, while he was alive, After three days [42] I rise. 3684 And now send beforehand and guard the tomb 3685 until the third day, 3686 lest his disciples come and steal him by night, and they will say unto the people that he [43] is risen from the dead: and the last error shall be worse than the first. 3687 He said unto them, And have ye not guards? 3688 go, and take precautions as ye know how. [44] 3689 And they went, and set guards at the tomb, and sealed that stone, with the guards.
[45] 3690 And in the evening of the sabbath, which is the morning of the first day, and in [46] the dawning 3691 while the darkness yet remained, came Mary Magdalene and the other Mary and other women to see the tomb. 3692 They brought with them the [47] perfume which they had prepared, and said among themselves, 3693 Who is it that will [48] remove for us the stone from the door of the tomb? for it was very great. 3694 And when they said thus, there occurred a great earthquake; and an angel came down [49] from heaven, and came and removed the stone from the door. 3695 And they came and found the stone removed from the sepulchre, and the angel sitting upon the [50] stone. 3696 And his appearance was as the lightning, and his raiment white as the [51] snow: 3697 and for fear of him the guards were troubled, and became as dead men. [52] 3698 And when he went away, the women entered into the sepulchre; and they found [53] [Arabic, p. 200] not the body of Jesus. 3699 And they saw there a young man sitting on the [54] right, arrayed in a white garment; and they were amazed. 3700 3701 And the angel answered and said unto the women, Fear ye not: for I know that ye seek Jesus the [55] Nazarene, who hath been crucified. He is not here; but he is risen, as he said. 3702 Come and see the place where our Lord lay.
Footnotes
123:3618John xix. 28.
123:3619John 19:29, Matt. 27:48.
123:3620Mark xv. 36b.
123:3621cf. § 12, 13, note.
123:3622John xix. 30a.
123:3623Matt. 27:49, Luke 23:34.
123:3624Or, Let us.
123:3625Luke xxiii. 46a.
123:3626Lit. lay down.
123:3627John xix. 30b.
123:3628Matt. xxvii. 51.
123:3629cf. Syriac versions and Ibn-at-Tayyib’s Commentary. Vat. ms. omits the face of.
123:3630Matt. xxvii. 52.
123:3631Matt. xxvii. 53.
123:3632Matt. xxvii. 54.
123:3633This sentence is a good example of word-for-word translation of the Peshitta.
123:3634Luke 23:47, Matt. 27:54.
123:3635Luke xxiii. 48.
124:3636John xix. 31.
124:3637The word is probably plural.
124:3638John xix. 32.
124:3639John xix. 33.
124:3640John xix. 34.
124:3641Lit. ripped.
124:3642John xix. 35.
124:3643John xix. 36.
124:3644John xix. 37.
124:3645Lit. ripped.
124:3646Luke 23:49, Mark 15:41.
124:3647Matt. 27:56, Mark 15:40.
124:3648Matt. 27:56, Mark 15:40.
124:3649Luke xxiii. 49b.
124:3650Mark xv. 42.
124:3651Luke xxiii. 50.
124:3652Matt. xxvii. 57.
124:3653Borg. ms. omits.
124:3654Luke xxiii. 51b.
124:3655Syriac versions.
124:3656John xix. 38b.
124:3657Lit. the.
124:3658Luke xxiii. 51a.
124:3659Luke xxiii. 51c.
124:3660Mark xv. 43b.
124:3661Mark xv. 44.
124:3662Mark xv. 45a.
124:3663Matt. 27:58, Mark 15:46.
124:3664John 19:38, 39.
124:3665The preparation used in embalming.
124:3666John xix. 40.
124:3667John xix. 41.
124:3668Mark xv. 46. Lit. a stone.
124:3669John xix. 42.
124:3670Matt. xxvii. 60b.
124:3671On the plural, which is to be found also in Ibn-at-Tayyib’s Commentary, see § 38, 43, note (end). The word chosen might be simply a clerical error for an original Arabic rolled.
124:3672Lit. cast (cf. Sinaitic).
124:3673Mark xv. 47a.
124:3674Dual. The clause (from came) is found verbatim in Sin. and Cur. at Luke xxiii. 55. Here, after the word Luke of the reference, at the end of leaf 117 of Vat. ms., is a note by a later hand: “Here a leaf is wanting.” This second and last lacuna extends from § 52, 37, to § 53, 4.
124:3675Luke xxiii. 55b.
124:3676Matt. xxvii. 61b.
124:3677Luke 23:56, Mark 16:1.
124:3678cf. Sinaitic.
124:3679The two Arabic words are practically synonymous (cf. Luke xxiii. 56, Pesh.).
124:3680Luke xxiii. 56.
124:3681Luke xxiii. 56c.
124:3682Matt. xxvii. 62.
124:3683Matt. xxvii. 63.
124:3684Matt. xxvii. 64.
124:3685The ms. omits the tomb.
124:3686Lit. three days.
124:3687Matt. xxvii. 65.
124:3688The word might be taken as a collective noun, singular. But cf. Peshitta and § 52, 51.
124:3689Matt. xxvii. 66.
124:3690Matt. 28:1, Luke 24:1.
124:3691cf. Peshitta. The Arabic word is variously explained.
124:3692Matt. 28:1, Luke 24:1.
124:3693Mark xvi. 3.
125:3694Mark 16:4, Matt. 28:2.
125:3695Luke 24:2, Matt. 28:2b.
125:3696Matt. xxviii. 3.
125:3697Matt. xxviii. 4.
125:3698Luke xxiv. 3.
125:3699Mark xvi. 5b.
125:3700The diacritical points of the first letter must be corrected.
125:3701Matt. xxviii. 5.
125:3702Matt. xxviii. 6.
Section LIII. 3703
[1] 3704 And while they marvelled at that, behold, two men standing above them, their [2] raiment shining: 3705 and they were seized with fright, and bowed down their face to [3] the earth: and they said unto them, Why seek ye the living one with the dead? 3706 He is not here; he is risen: remember what he was speaking unto you while he was in [4] Galilee, and saying, 3707 The Son of man is to be delivered up into the hands of sinners, [5] and to be crucified, and on the third day to rise. 3708 But go in haste, and say to his disciples and to Cephas, He is risen from among the dead; and lo, he goeth before [6] you into Galilee; 3709 and there ye shall see him, where 3710 he said unto you: lo, I have [7] told you. 3711 And they remembered his sayings; and they departed in haste from the [8] tomb with joy and great fear, and hastened and went; 3712 and perplexity and fear [9] encompassed them; and they told no man anything, for they were afraid. 3713 And Mary hastened, and came to Simon Cephas, and to that other disciple whom Jesus loved, and said unto them, They have taken our Lord from the sepulchre, and I [10] know not where they have laid him. 3714 And Simon went out, and that other disciple, [11] and came to the sepulchre. 3715 And they hastened both together: and that disciple [12] outran 3716 Simon, and came first to the sepulchre; 3717 and he looked down, and saw the [13] linen laid; but he went not in. 3718 And Simon came after him, and entered into the [14] [Arabic, p. 201] sepulchre, and saw the linen laid; 3719 and the scarf with which his head was bound was not with the linen, but wrapped and laid aside in a certain place. [15] 3720 Then entered that disciple which came first to the sepulchre, and saw, and believed. [16] 3721 And they knew not yet from the scriptures that the Messiah was to rise from among [17] the dead. 3722 And those two disciples went to their place.
[18] 3723 But Mary remained 3724 at the tomb weeping: and while she wept, she looked [19] down into the tomb; 3725 and she saw two angels sitting in white raiment, one of them toward his pillow, and the other toward his feet, where the body of Jesus had been [20] laid. 3726 And they said unto her, Woman, why weepest thou? She said unto them, [21] They have taken my Lord, and I know not where they have left him. 3727 She said that, and turned behind her, and saw Jesus standing, and knew not that it was [22] Jesus. 3728 Jesus said unto her, Woman, why weepest thou? whom seekest thou? And she supposed 3729 him to be the gardener, and said, My lord, if thou hast taken him, [23] tell me where thou hast laid him, that I may go and take him. 3730 Jesus said unto her, Mary. She turned, and said unto him in Hebrew, Rabboni; which is, being [24] interpreted, Teacher. 3731 Jesus said unto her, Touch me not; 3732 for I have not ascended yet unto my Father: go to my brethren, and say unto them, I ascend unto my Father and your Father, and my God and your God.
[25] 3733 And on the First-day on which he rose, he appeared first unto Mary Magdalene, from whom he had cast out seven demons.
[26] 3734 And some of those guards 3735 came to the city, and informed the chief priests of [27] [Arabic, p. 202] all that had happened. 3736 And they assembled with the elders, and took [28] counsel; 3737 and they gave money, not a little, to the guards, and said unto them, Say ye, His disciples came and stole him by night, while we were sleeping.
[29] 3738 And if the judge hear that, we will make a plea with him, and free you of blame. [30] 3739 And they, when they took the money, did according to what they taught them. And this word spread among the Jews unto this day.
[31] 3740 And then came Mary Magdalene, and announced to the disciples that she had seen our Lord, and that he had said that unto her.
[32] 3741 And while the first 3742 women 3743 were going in the way to inform 3744 his disciples, 3745 [33] Jesus met them, and said unto them, Peace unto you. 3746 And they came and took [34] hold of his feet, and worshipped him. 3747 Then said Jesus unto them, Fear not: but go and say to my brethren that they depart into Galilee, and there they shall see [35] me. 3748 And those women returned, and told all that to the eleven, and to the rest of the disciples; 3749 and to those that had been with him, for they were saddened and [36] weeping. 3750 And those were Mary Magdalene, and Joanna, and Mary the mother of James, and the rest who were with them: and they were those that told the apostles. [37] 3751 And they, when they heard them say that he was alive and had appeared unto them, [38] did not believe them: 3752 and these sayings were before their eyes as the sayings of madness. [39] [Arabic, p. 203] 3753 And after that, he appeared to two of them, on that day, and while they were going to the village which was named Emmaus, and whose distance [40] from Jerusalem was sixty furlongs. 3754 3755 And they were talking the one of them with the [41] other of all the things which had happened. 3756 And during the time of their talking and [42] inquiring with one another, Jesus came and reached them, and walked with them. 3757 But [43] their eyes were veiled that they should not know him. 3758 And he said unto them, What are these sayings which ye address the one of you to the other, as ye walk and are [44] sad? 3759 One of them, whose name was Cleopas, answered and said unto him, Art thou perchance alone a stranger to Jerusalem, since thou knowest not what was in [45] it in these days? He said unto them, What was? 3760 They said unto him, Concerning Jesus, he who was from Nazareth, a man who was a prophet, and powerful in [46] speech and deeds before God and before all the people: 3761 and the chief priests and [47] the elders delivered him up to the sentence of 3762 death, and crucified him. 3763 But we supposed that he was the one who was to deliver Israel. And since all 3764 these [48] things happened there have passed three days. 3765 But certain women of us also [49] informed us that they had come to the sepulchre; 3766 and when they found not his body, they came and told us that they had seen there the angels, and they 3767 said [50] concerning him that he was alive. 3768 And some of us also went to the sepulchre, and [51] found the matter as the women had said: only they saw him not. 3769 Then said Jesus [52] unto them, Ye lacking in discernment, and heavy in heart to believe! 3770 Was it not in all the sayings of the prophets that the Messiah was to suffer these things, and to [53] [Arabic, p. 204] enter into his Glory? 3771 And he began from Moses and from all the prophets, [54] and interpreted to them concerning himself from all the scriptures. 3772 And they drew near unto the village, whither they were going: and he was leading them to [55] imagine that he was as if going to a distant region. 3773 And they pressed 3774 him, and said unto him, Abide with us: for the day hath declined now to the darkness. And he went [56] in to abide with them. 3775 And when he sat with them, he took bread, and blessed, [57] and brake, and gave to them. 3776 And straightway their eyes were opened, and they [58] knew him; and he was taken away from them. 3777 3778 And they said the one to the other, Was not our heart heavy within us, while he was speaking to us in the way, and interpreting to us the scriptures?
[59] 3779 And they rose in that hour, and returned to Jerusalem, and found the eleven [60] gathered, and those that were with them, saying, 3780 Truly our Lord is risen, and hath [61] appeared to Simon. 3781 And they related what happened in the way, and how they knew him when he brake the bread. 3782 Neither believed they that also.
Footnotes
125:3703The Borg. ms. indicates the beginning of the sections, not by titles, but by “vittas ampliusculas auroque oblinitas” (Ciasca, Introduction). Ciasca indicates in the Corrigenda, opposite p. 210 of the Arabic text, where this section should begin.
125:3704Luke xxiv. 4.
125:3705Luke xxiv. 5.
125:3706Luke xxiv. 6.
125:3707Luke xxiv. 7.
125:3708Matt. xxviii. 7a.
125:3709Mark 16:7, Matt. 28:7.
125:3710Possibly the translator’s style would warrant the translation as.
125:3711Luke 24:8, Matt. 28:8a.
125:3712Mark xvi. 8b.
125:3713John xx. 2.
125:3714John xx. 3.
125:3715John xx. 4.
125:3716Lit. hastened and preceded.
125:3717John xx. 5.
125:3718John xx. 6.
125:3719John xx. 7.
125:3720John xx. 8.
125:3721John xx. 9.
125:3722John xx. 10.
125:3723John xx. 11.
125:3724Probably an Arabic copyist’s emendation (addition of alif) for stood.
125:3725John xx. 12.
125:3726John xx. 13.
125:3727John xx. 14.
125:3728John xx. 15.
125:3729cf., § 10, 16.
125:3730John xx. 16.
125:3731John xx. 17.
125:3732cf. § 12, 13.
125:3733Mark xvi. 9.
126:3734Matt. xxviii. 11b.
126:3735The Vat. ms. has a form that is distinctively plural. The Borg. ms. uses, with a plural adjective, the form found in § 52, 43. In the next verse the relation of the mss. is reversed.
126:3736Matt. xxviii. 12.
126:3737Matt. xxviii. 13.
126:3738Matt. xxviii. 14.
126:3739Matt. xxviii. 15.
126:3740John xx. 18.
126:3741Matt. xxviii. 8b.
126:3742The word first is less correctly spelled in Borg. ms.
126:3743The Vat. ms. omits women and to inform his disciples.
126:3744Informis dual and masc. in the ms., while the other verbs and pronouns are plural and feminine.
126:3745The Vat. ms. omits women and to inform his disciples.
126:3746Matt. xxviii. 9.
126:3747Matt. xxviii. 10.
126:3748Luke xxiv. 9.
126:3749Mark xvi. 10b.
126:3750Luke xxiv. 10.
126:3751Mark xvi. 11.
126:3752Luke xxiv. 11a.
126:3753Mark 16:12, Luke 24:13.
126:3754Lit. mils.
126:3755Luke xxiv. 14.
126:3756Luke xxiv. 15.
126:3757Luke xxiv. 16.
126:3758Luke xxiv. 17.
126:3759Luke xxiv. 18.
126:3760Luke xxiv. 19.
126:3761Luke xxiv. 20.
126:3762Borg. ms., to judgement and.
126:3763Luke xxiv. 21.
126:3764Borg. ms. omits all.
126:3765Luke xxiv. 22.
126:3766Luke xxiv. 23.
126:3767Masc. Plural.
126:3768Luke xxiv. 24.
126:3769Luke xxiv. 25.
126:3770Luke xxiv. 26.
126:3771Luke xxiv. 27.
126:3772Luke xxiv. 28.
126:3773Luke xxiv. 29.
126:3774cf. § 50, 36, note.
126:3775Luke xxiv. 30.
126:3776Luke xxiv. 31.
126:3777Vat. ms. omits this clause.
126:3778Luke xxiv. 32.
126:3779Luke xxiv. 33.
126:3780Luke xxiv. 34.
126:3781Luke xxiv. 35.
126:3782Mark xvi. 13.
Section LIV.
[1] 3783 And while they talked together, 3784 the evening of that day arrived which was the First-day; and the doors were shut where the disciples were, because of the fear of the [2] Jews; 3785 and Jesus came and stood among them, and said unto them, Peace be with you: I am he; fear not. 3786 But they were agitated, and became afraid, and supposed that they [3] saw a spirit. 3787 Jesus said unto them, Why are ye agitated? and why do thoughts rise [4] [Arabic, p. 205] in 3788 your hearts? 3789 See my hands and my feet, that I am he: feel me, and know that a spirit hath not flesh and bones, as ye see me having that. [5] 3790 And when he had said this, he shewed them his hands and his feet and his side. 3791 [6] 3792 And they were until this time unbelieving, from their joy and their wonder. He [7] said unto them, Have ye anything here to eat? 3793 And they gave him a portion of broiled fish and of honey. 3794 3795 And he took it, and ate before them.
[8] 3796 And he said unto them, These are the sayings which I spake unto you, while I was with you, that 3797 everything must be fulfilled, which is written in the law of [9] Moses, and the prophets, and the psalms, concerning me. 3798 Then opened he their [10] heart, that they might understand the scriptures; and he said unto them, 3799 Thus it is written, and thus it is necessary 3800 that the Messiah suffer, and rise from among the [11] dead on the third day; 3801 and that repentance unto the forgiveness of sins be preached [12] in his name among all the peoples; and the beginning shall be from Jerusalem. 3802 And [13] ye shall be witnesses of that. And I send unto you the promise of my Father. 3803 And [14] when the disciples heard that, they were glad. 3804 And Jesus said unto them again, [15] Peace be with you: as my Father hath sent me, I also send you. 3805 And when he had said this, he breathed on them, and said unto them, Receive ye the Holy Spirit: [16] 3806 and if ye forgive sins to any man, they shall be forgiven him; and if ye retain them against any man, they shall be retained.
[17] 3807 But Thomas, one of the twelve, called Thama, was not there with the disciples [18] when Jesus came. 3808 The disciples therefore said unto him, We have seen our Lord. But he said unto them, If I do not see in his hands the places of the nails, and put on them my fingers, and pass my hand over his side, I will not believe.
[19] 3809 And after eight days, on the next First-day, the disciples were assembled again within, and Thomas with them. And Jesus came, the doors being shut, and stood [20] [Arabic, p. 206] in the midst, and said unto them, Peace be with you. 3810 And he said to Thomas, Bring hither thy finger, and behold my hands; and bring hither [21] thy hand, and spread it on my side: and be not unbelieving, but believing. 3811 Thomas [22] answered and said unto him, My Lord and my God. 3812 Jesus said unto him, Now since thou hast seen me, thou hast believed: blessed are they that have not seen me, and have believed.
[23] 3813 And many other signs did Jesus before his disciples, and they are they which [24] are not written in this book: 3814 but these that 3815 are written also are that ye may believe in Jesus the Messiah, the Son of God; and that when ye have believed, ye may have in his name eternal life.
[25] 3816 And after that, Jesus shewed himself again to his disciples at the sea of Tiberias; [26] and he shewed himself unto them thus. 3817 And there were together Simon Cephas, and Thomas which was called Twin, 3818 and Nathanael who was of Cana of Galilee, [27] and the sons of Zebedee, and two other of the disciples. 3819 Simon Cephas said unto them, I go to catch fish. They said unto him, And we also come with thee. And they went forth, and went up into the boat; and in that night they caught nothing. [28] 3820 And when the morning arrived, Jesus stood on the shore of the sea: but the disciples [29] knew not that it was Jesus. 3821 And Jesus said unto them, Children, have ye anything [30] to eat? They said unto him, No. 3822 He said unto them, Cast your net from the right side of the boat, and ye shall find. 3823 And they threw, and they were not able [31] to draw the net for the abundance of the fish that were come 3824 into it. 3825 And that disciple whom Jesus loved said to Cephas, This is our Lord. And Simon, when he heard that it was our Lord, took his tunic, and girded it on his waist (for he was [32] naked), and cast himself into the sea to come to Jesus. 3826 But some others of the disciples came in the boat 3827 (and they were not far from the land, but about two [33] [Arabic, p. 207] hundred cubits), and drew that net of fish. 3828 And when they went up on the [34] land, they saw live coals laid, and fish laid thereon, and bread. 3829 And Jesus [35] said unto them, Bring of this fish which ye have now caught. 3830 Simon Cephas therefore went up, and dragged the net to the land, full of great fish, a hundred and fifty-three [36] fishes: and with all this weight that net was not rent. 3831 And Jesus said unto them, Come and sit down. And no man of the disciples dared to ask him who he was, for they knew that it was our Lord. But he did not appear to them in his own [37, 38] form. 3832 And Jesus came, and took bread and fish, and gave unto them. 3833 This is the third time that Jesus appeared to his disciples, when he had risen from among the dead.
[39] 3834 And when they had breakfasted, Jesus said to Simon Cephas, Simon, son of Jonah, lovest thou me more than these? He said unto him, Yea, my Lord; thou [40] knowest that I love thee. 3835 Jesus said unto him, Feed for me my lambs. He said unto him again a second time, Simon, son of Jonah, lovest thou me? He said unto him, Yea, my Lord; thou knowest that I love thee. He said unto him, Feed for [41] me my sheep. 3836 3837 He said unto him again the third time, Simon, son of Jonah, lovest thou me? And it grieved Cephas that he said unto him three times, Lovest thou me? He said unto him, My Lord, thou knowest everything; thou knowest that I [42] love thee. 3838 Jesus said unto him, Feed for me my sheep. 3839 Verily, verily, I say unto thee, When thou wast a child, thou didst gird thy waist for thyself, and go whither [Arabic, p. 208] thou wouldest: but when thou shalt be old, thou shalt stretch out thy hands, and another shall gird thy waist, and take thee whither thou wouldest not. [43] 3840 He said that to him to explain by what death he was to glorify God. And when he [44] had said that, he said unto him, Come after me. 3841 And Simon Cephas turned, and saw that disciple whom Jesus loved following him; he which at the supper leaned 3842 on [45] Jesus’ breast, and said, My Lord, who is it that betrayeth thee? 3843 When therefore Cephas saw him, he said to Jesus, My Lord, and this man, what shall be in his [46] case? 3844 3845 Jesus said unto him, If I will that this man remain until I come, what is [47] that to thee? follow thou me. 3846 And this word spread among the brethren, that that disciple should not die: but Jesus said not that he should not die; but, If I will that this man remain until I come, what is that to thee?
[48] 3847 This is the disciple which bare witness of that, and wrote it: and we know that his witness is true.
Footnotes
127:3783Luke 24:36, John 20:19.
127:3784The Arabic word after together looks as if it might be due to a misreading of the Syriac, but it is probably a usage cited by Dozy, Supplément, etc., i., 247.
127:3785Luke xxiv. 36c.
127:3786Luke xxiv. 37.
127:3787Luke xxiv. 38.
127:3788Lit. on (cf. Pesh.).
127:3789Luke xxiv. 39.
127:3790Luke xxiv. 40.
127:3791Borg. ms. has sides.
127:3792Luke xxiv. 41.
127:3793Luke xxiv. 42.
127:3794Borg. ms. omits and of honey.
127:3795Luke xxiv. 43.
127:3796Luke xxiv. 44.
127:3797Vat. ms.,for.
127:3798Luke xxiv. 45.
127:3799Luke xxiv. 46.
127:3800Borg. ms. omits it is necessary.
127:3801Luke xxiv. 47.
127:3802Luke xxiv. 48.
127:3803Luke 24:49, John 20:20.
127:3804John xx. 21.
127:3805John xx. 22.
127:3806John xx. 23.
127:3807John xx. 24.
127:3808John xx. 25.
127:3809John xx. 26.
127:3810John xx. 27.
127:3811John xx. 28.
127:3812John xx. 29.
127:3813John xx. 30.
127:3814John xx. 31.
127:3815cf. Peshitta.
127:3816John xxi. 1.
127:3817John xxi. 2.
127:3818Apparently the Vat. ms. means to translate the word. The Borg. ms. retains Tama, as both mss. did in § 37, 61.
127:3819John xxi. 3.
127:3820John xxi. 4.
127:3821John xxi. 5.
127:3822John xxi. 6.
127:3823So Peshitta. Vat. ms. has a form that might possibly be a corruption of take.
127:3824Or, were taken.
127:3825John xxi. 7.
128:3826John xxi. 8.
128:3827Vat. ms. adds unto Jesus.
128:3828John xxi. 9.
128:3829John xxi. 10.
128:3830John xxi. 11.
128:3831John xxi. 12.
128:3832John xxi. 13.
128:3833John xxi. 14.
128:3834John xxi. 15.
128:3835John xxi. 16.
128:3836Lit. rams.
128:3837John xxi. 17.
128:3838John xxi. 18.
128:3839Lit. ewes. For the three words cf. Peshitta and Sinaitic.
128:3840John xxi. 19.
128:3841John xxi. 20.
128:3842cf. § 45, 3, note.
128:3843John xxi. 21.
128:3844Lit. of him.
128:3845John xxi. 22.
128:3846John xxi. 23.
128:3847John xxi. 24.
Section LV.
[1] 3848 But the eleven disciples went into Galilee, to the mountain 3849 where Jesus had [2] appointed them. 3850 And when they saw him, they worshipped him: but there were of [3] them who doubted. 3851 And while they sat there he appeared to them again, and upbraided them for their lack of faith and the hardness of their hearts, those that saw him when he was risen, and believed not. 3852
[4] [Arabic, p. 209] 3853 Then said Jesus unto them, I have been given all authority in heaven [5] and earth; and as my Father hath sent me, so I also send you. 3854 Go now into [6] all the world, and preach my gospel in all the creation; 3855 and teach 3856 all the peoples, and [7] baptize them in the name of the Father and the Son and the Holy Spirit; 3857 and teach them to keep all whatsoever I commanded you: and lo, I am with you all the days, unto [8] the end of the world. 3858 For whosoever believeth and is baptized shall be saved; but [9] whosoever believeth not shall be rejected. 3859 And the signs 3860 which shall attend those that believe in me are these: that they shall cast out devils in my name; and they [10] shall speak with new tongues; 3861 and they shall take up serpents, and if they drink deadly poison, 3862 it shall not injure them; and they shall lay their hands on the diseased, [11] and they shall be healed. 3863 But ye, abide in the city of Jerusalem, until ye be clothed with power from on high.
[12] 3864 And our Lord Jesus, after speaking to them, took them out to Bethany: and he [13] lifted up his hands, and blessed them. 3865 And while he blessed them, he was separated from them, and ascended into heaven, and sat down at the right hand of God. [14, 15] 3866 And they worshipped him, and returned to Jerusalem with great joy: 3867 and at all times they were in the temple, praising and blessing God. Amen.
[16] 3868 And from thence they went forth, and preached in every place; and our Lord helped them, and confirmed their sayings by the signs which they did. 3869
[17] 3870 And here are also many other things which Jesus did, which if they were written every one of them, not even the world, according to my opinion, would contain the books which should be written. 3871
Footnotes
128:3848Matt. xxviii. 16.
128:3849Vat. ms. omits to the mountain.
128:3850Matt. xxviii. 17.
128:3851Mark xvi. 14.
128:3852This seems to be the meaning of the text of the mss. Ciasca conjecturally emends it by printing in his Arabic text because they after hearts; but this is of no use unless one also ignores the and before believed.
128:3853Matt. xxviii. 18b.
128:3854John 20:21, Mark 16:15.
128:3855Matt. xxviii. 19b.
128:3856Or, make disciples of.
128:3857Matt. xxviii. 20.
128:3858Mark xvi. 16.
128:3859Mark xvi. 17.
128:3860Not the usual word, although that is used in the Peshitta.
128:3861Mark xvi. 18.
129:3862The Arabic translator renders it the poison of death.
129:3863Luke xxiv. 49b.
129:3864Mark 16:19, Luke 24:50.
129:3865Luke 24:51, Mark 16:19c.
129:3866Luke xxiv. 52.
129:3867Luke xxiv. 53.
129:3868Mark xvi. 20.
129:3869cf. Peshitta.
129:3870John xxi. 25.
129:3871In the Borg. ms. the text ends on folio 353a. On folios 354a-355a are found the genealogies, with the title, Book of the Generation of Jesus, that of Luke following that of Matthew without any break. Ciasca has told us nothing of the nature of the text. The Subscription follows on folio 355b.
Subscriptions.
I. In Borgian ms.
Here endeth the Gospel which Tatianus compiled and named Diatessaron, i.e., The Fourfold, a compilation from the four Gospels of the holy Apostles, the excellent Evangelists (peace be upon them). It was translated by the excellent and learned priest, Abu’l Faraj ‘Abdulla ibn-at-Tayyib 3872 (may God grant him favour), from Syriac into Arabic, from an exemplar written by ‘Isa 3873 ibn-‘Ali al-Motatabbib, 3874 pupil of Honain ibn-Ishak (God have mercy on them both). Amen.
2. In Vatican ms. 3875
Here endeth, by the help of God, the holy Gospel that Titianus compiled from the four Gospels, which is known as Diatessaron. And praise be to God, as he is entitled to it and lord of it! And to him be the glory for ever.
Footnotes
130:3872See note 1 to Introductory Note in Borg. ms. (above, p. 42).
130:3873ms., by misplacing the diacritical signs, has Ghobasi.
130:3874The ms. has Mottayyib; but Ciasca, in an additional note inserted after the volume was printed, gives the correct form.
130:3875The Arabic text of this Subscription is given by Ciasca in his essay, De Tatiani Diatessaron arabica Versione, in I. B. Pitra’s Analecta Sacra, tom. iv., p. 466.
The Apocalypse of Peter
Visio Pauli
Apocalypse of Maria Virgo
Apocalypse Sedrach
by
Andrew Rutherford, B.D.
The Revelation of Peter.
————————————
Introduction.
————————————
The fragment here translated was discovered in 1886 by the French Archæological Mission in an ancient burying place at Akhmîm in Upper Egypt. It was published at Paris in 1892 (Bouriant, Mémoires publiés par les membres de la Mission Archéologique Française au Caire, T. ix., fasc. 1, 1892). The ms. is now in the Gizeh Museum and has been held to be of a date between the eighth and twelfth centuries. Until the discovery of the fragment, the following was all that was known about the Revelation of Peter.
1. The so-called Muratorian Fragment, a list of sacred writings, first published by Muratori in 1740, and found by him in a seventh or eighth century ms. belonging to the Ambrosian Library in Milan, but which had previously belonged to the Columban Monastery of Bobbio, is assigned on internal evidence to the third quarter of the second century. (Vide Westcott, Canon of the N.T., p. 514.) At line 69 it says: “the Apocalypses also of John and Peter only do we receive, which (latter) some among us would not have read in church.”
2. Clement of Alexandria (fl. c. 200 a.d.) in his Hypotoposes, according to the testimony of Eusebius, H. E., vi., 14, gave “abridged accounts of all the canonical Scriptures, not even omitting those that are disputed, I mean the book of Jude and the other general epistles. Also the Epistle of Barnabas and that called the Revelation of Peter.” Also in his Eclogæ Prophetiæ, chapters 41, 48 and 49, he gives three, or as some think, four quotations from the Revelation of Peter, mentioning it twice by name.
3. The Catalogus Claromontanus, an Eastern list of Holy Scriptures, belonging to the third century, gives at the end the Revelation of Peter (v. Westcott, Canon, p. 555). This catalogue gives the length of the various books it enumerates measured in stichoi. Our book is said to have two hundred and seventy, which makes it rather longer than the Epistle to the Colossians which has two hundred and fifty-one.
4. Methodius, bishop of Olympus in Lycia in the beginning of the fourth century, in his Symposium, ii., 6, says, “wherefore we have also learned from divinely inspired Scriptures that untimely births even if they are the offspring of adultery are delivered to caretaking angels.” Though Peter is not here mentioned, the purport of the passage is the same as that of one of the quotations given by Clement of Alexandria.
5. Eusebius († c. 339 a.d.), in his Ecclesiastical History, iii., 25, expressly mentions the Revelation of Peter along with the Acts of Paul and the Pastor as spurious books, while at iii., 3, he says: “as to that which is called the Preaching and that called the Apocalypse of Peter, we know nothing of their being handed down as Catholic writings. Since neither among the ancients nor among the ecclesiastical writers of our own day, has there been anyone that has appealed to testimony taken from them.”
6. Macarius Magnes (beginning of fifth century) in his Apocritica, iv., 6, quotes as from a heathen opponent of Christianity the following: “Let us by way of superfluity cite also that saying in the Apocalypse of Peter. It thus introduces the heaven as being about to undergo judgment along with the earth. ‘The earth,’ it says, ‘shall present all men before God at the day of judgment, being itself also to be judged along with the heaven also which encompasses it.’” And at iv., 16, he examines this passage again, naming the revelation of Peter, and supporting the doctrine of the passage by the authority of prophecy (Isaiah xxxiv. 4) and the Gospel (Matt. xxiv. 35).
7. Sozomen (middle of fifth century), H. E., vii., 19, says: “For instance, the so-called Apocalypse of Peter which was esteemed as entirely spurious by the ancients, we have discovered to be read in certain churches of Palestine up to the present day, once a year, on the day of preparation, during which the people most religiously fast in commemoration of the Saviour’s Passion” (i.e., on Good Friday). It is to be noted that Sozomen himself belonged to Palestine.
8. In the list of the Sixty Books which is assigned to the fifth or sixth century the Revelation of Peter is mentioned among the Apocrypha (v. Westcott, Canon, p. 551).
9. The so-called Stichometry of Nicephorus, a list of scriptures with notes of their extent, ascribed to Nicephorus, Patriarch of Constantinople, 806–814 a.d., includes the Revelation of Peter among the antilegomena or disputed writings of the New Testament, and gives it three hundred stichoi or thirty more than the above-mentioned Catalogus Claromontanas.
10. The Armenian annalist Mkhitan (thirteenth century) in a list of the New Testament antilegomena mentions the Revelation of Peter, after the Gospel of Thomas and before the Periodoi Pauli, and remarks that he has himself copied these books. (Cf. Harnack, Geschichte der altchristlichen Literatur.)
Up till lately these facts represented all that was positively known of the Revelation of Peter. From them we gather that it must have been written before the middle of the second century (so as to be known at Rome and included in the Muratorian Canon), that it had a wide circulation, that it was for some time very popular, so that it would appear to have run a considerable chance of achieving a place in the canon, but that it was ultimately rejected and in the long run dropped out of knowledge altogether. But even previously to the discovery at Akhmîm, the general character of the book had been inferred from the scanty fragments preserved in ancient writers and from the common elements contained in other and later apocalyptic writings which seemed to require some such book as the Revelation of Peter as their ultimate source. Such writings are the (Christian) Apocalypse of Esdras, the Vision of Paul, the Passion of S. Perpetua and the visions contained in the History of Barlaam and Josaphat. (Cf. Robinson, Texts and Studies, i., 2, p. 37–43, and Robinson and James, The Gospel according to Peter and the Revelation of Peter, 1892.)
The Revelation of Peter affords the earliest embodiment in Christian literature of those pictorial presentations of heaven and hell which have exercised so widespread and enduring an influence. It has, in its imagery, little or no kinship with the Book of Daniel, the Book of Enoch, or the Revelation of S. John. Its only parallels in canonical scripture, with the notable exception of the Second Epistle of Peter, are to be found in Isa. 66:24, Mark 9:44, 48, and the parable of Dives and Lazarus in Luke xvi. 19. It is indeed Judaic in the severity of its morality and even in its phraseology (cf. the frequent use of the word righteous, and the idea that God and not Christ will come to judge sinners). But the true parallels for, if not the sources of, its imagery of the rewards and punishments which await men after death are to be found in Greek beliefs which have left their traces in such passages as the Vision of Er at the end of Plato’s Republic.
The heaven of the Petrine Apocalypse is akin to the Elysian Fields and the Islands of the Blest. In it the saints are crowned as with flowers and beautiful of countenance, singing songs of praise in the fragrant air, in a land all lighted up with the light of the sun. 3876 We are reminded of “the Elysian Fields and the world’s end where is Rhadamanthus of the fair hair, where life is easiest for men. No snow is there, nor yet great storm, nor any rain; but alway Ocean sendeth forth the breeze of the shrill West to blow cool on men” (Odyssey, iv., 563), and of the garden of the gods on Olympus, which “is not shaken by winds, or ever wet with rain, nor doth the snow come nigh thereto, but most clear air is spread about it cloudless, and the white light floats over it” (Odyssey, vi., 43, Butcher and Lang’s transl.). Perhaps the most striking parallel of all is afforded by the fragment of a dirge of Pindar: “For them shineth below the strength of the sun, while in our world it is night, and the space of crimson-flowered meadow before their city is full of the shade of frankincense trees, and of fruits of gold. And some in horses, and in bodily feats, and some in dice, and some in harp-playing have delight; and among them thriveth all fair-flowering bliss; and fragrance streameth ever through the lovely land, as they mingle incense of every kind upon the altars of the gods” (Pindar, E. Myer’s transl., p. 176). Beside this heaven the New Jerusalem of the canonical Apocalypse is austere. But it is the spiritual city. “For the city had no need of the sun, neither of the moon to shine on it, for the Lord God Almighty and the Lamb were in the midst of it and the Lamb was the light thereof.”
So likewise in the case of the torments of the wicked as presented in the Revelation of Peter. We are not here in the Jewish Sheol, or among the fires of the valley of Hinnom, so much as among the tortures of Tartarus and the boiling mud of the Acherusian Lake (cf. Plato, Phædo, p. 113; Aristophanes, Frogs, line 145), or where “wild men of fiery aspect…seized and carried off several of them, and Ardiæus and others, they bound head and foot and hand, and threw them down and flayed them with scourges, and dragged them along the road at the side, carding them on thorns like wool, and declaring to the passers-by what were their crimes, and that they were being taken away to be cast into hell” (Republic, x., p. 616, Jowett’s transl.). It is not surprising that in later visions of the same kind the very names of the Greek under-world are ascribed to localities of hell. It is across the river Oceanus. It is called Tartarus. In it is the Acherusian Lake. Notice in this connection that the souls of innocent victims are present along with their murderers to accuse them.
The Revelation of Peter shows remarkable kinship in ideas with the Second Epistle of Peter. The parallels will be noted in the margin of the translation. It also presents notable parallels to the Sibylline Oracles (cf. Orac. Sib., ii., 225 sqq.), while its influence has been conjectured, almost with certainty, in the Acts of Perpetua and the visions narrated in the Acts of Thomas and the History of Barlaam and Josaphat. It certainly was one of the sources from which the writer of the Vision of Paul drew. And directly or indirectly it may be regarded as the parent of all the mediæval visions of the other world.
The fragment begins in the middle of an eschatological discourse of Jesus, probably represented as delivered after the resurrection, for verse 5 implies that the disciples had begun to preach the Gospel. It ends abruptly in the course of a catalogue of sinners in hell and their punishments. The fragments preserved in the writings of Clement of Alexandria and Methodius probably belonged to the lost end of the book; that preserved by Macarius Magnes may have belonged to the eschatological discourse at the beginning. Taking the length of the whole at from two hundred and seventy to three hundred stichoi, the Akhmîm fragment contains about the half.
The present translation is made from Harnack’s edition of the text, 2d ed., Leipzig, 1893.
There is another and later Apocalypse of Peter in Arabic, of which mss. exist in Rome and Oxford. It is called the Apocalypse of Peter, or the narrative of things revealed to him by Jesus Christ which had taken place from the beginning of the world and which shall take place till the end of the world or the second coming of Christ. The book is said to have been written by Clement, to whom Peter had communicated the secrets revealed to him. The writer himself calls the book Librum Perfectionis or Librum Completum. Judging from the analysis of its contents quoted by Tischendorf (Apocalypses Apocr.) it has no connection with the present work.
Footnotes
142:3876Cf.
“…the island valley of Avilion;
Where falls not rain or hail or any snow,
Nor ever wind blows loudly; but it lies
Deep-meadowed, happy, fair with orchard lawns
And bowery hollows crowned with summer seas.”
Tennyson, Passing of Arthur.
The Apocalypse of Peter.
————————————
1. …many of them will be false prophets, 3877 and will teach divers ways and doctrines of perdition: but these will become sons of perdition. 3878 3. And then God will come unto my faithful ones who hunger and thirst and are afflicted and purify their souls in this life; and he will judge the sons of lawlessness. 3879
4. And furthermore the Lord said: Let us go into the mountain: 3880 Let us pray. 5. And going with him, we, the twelve disciples, begged that he would show us one of our brethren, the righteous who are gone forth out of the world, in order that we might see of what manner of form they are, and having taken courage, might also encourage 3881 the men who hear us.
6. And as we prayed, suddenly there appeared two men standing before the Lord towards the East, on whom we were not able to look; 3882 7, for there came forth from their countenance a ray as of the sun, and their raiment was shining, such as eye of man 3883 never saw; for no mouth is able to express or heart to conceive the glory with which they were endued, and the beauty of their appearance. 8. And as we looked upon them, we were astounded; for their bodies were whiter than any snow and ruddier than any rose; 3884 9, and the red thereof was mingled with the white, and I am utterly unable to express their beauty; 10, for their hair was curly and bright and seemly both on their face and shoulders, as it were a wreath 3885 woven of spikenard and divers-coloured flowers, or like a rainbow in the sky, such was their seemliness.
11. Seeing therefore their beauty we became astounded at them, since they appeared suddenly. 12. And I approached the Lord and said: Who are these? 13. He saith to me: These are your brethren the righteous, whose forms ye desired to see. 14. And I said to him: And where are all the righteous ones and what is the æon in which they are and have this glory?
15. And the Lord showed me 3886 a very great country outside of this world, exceeding bright with light, and the air there lighted with the rays of the sun, and the earth itself blooming with unfading flowers and full of spices and plants, fair-flowering and incorruptible and bearing blessed fruit. 16. And so great was the perfume that it 3887 was borne thence even unto us. 17. And the dwellers in that place were clad in the raiment of shining angels and their raiment was like unto their country; and angels hovered about them there. 18. And the glory of the dwellers there was equal, and with one voice they sang praises alternately to the Lord God, rejoicing in that place. 19. The Lord saith to us: This is the place of your high-priests, 3888 the righteous men.
20. And over against that place I saw another, squalid, and it was the place of punishment; and those who were punished there and the punishing angels had their raiment dark 3889 like the air of the place.
21. And there were certain there hanging by the tongue: and these were the blasphemers of the way of righteousness; and under them lay fire, 3890 burning and punishing them.
22. And there was a great lake, full of flaming mire, in which were certain men that pervert righteousness, 3891 and tormenting angels afflicted them.
23. And there were also others, women, hanged by their hair over that mire that bubbled up: and these were they who adorned themselves for adultery; and the men who mingled with them in the defilement 3892 of adultery, were hanging by the feet and their heads in that mire. And I said: I did not believe that I should come into this place.
24. And I saw the murderers and those who conspired with them, cast into a certain strait place, full of evil snakes, and smitten by those beasts, and thus turning to and fro in that punishment; and worms, 3893 as it were clouds of darkness, afflicted them. And the souls of the murdered stood and looked upon the punishment of those murderers and said: O God, thy judgment is just.
25. And near that place I saw another strait place into which the gore and the filth of those who were being punished ran down and became there as it were a lake: and there sat women having the gore up to their necks, and over against them sat many children who were born to them out of due time, crying; and there came forth from them sparks of fire and smote the women in the eyes: and these were the accursed who conceived and caused abortion.
26. And other men and women were burning up to the middle and were cast into a dark place and were beaten by evil spirits, and their inwards were eaten by restless worms: 3894 and these were they who persecuted the righteous and delivered them up.
27. And near those there were again women and men gnawing their own lips, and being punished and receiving a red-hot iron in their eyes: and these were they who blasphemed and slandered 3895 the way of righteousness.
28. And over against these again other men and women gnawing their tongues and having flaming fire in their mouths: and these were the false witnesses. 3896
29. And in a certain other place there were pebbles sharper than swords or any spit, red-hot, and women and men in tattered and filthy raiment rolled about on them in punishment: and these were the rich who trusted in their riches and had no pity for orphans and widows, and despised the commandment 3897 of God.
30. And in another great lake, full of pitch and blood and mire bubbling up, there stood men and women up to their knees: and these were the usurers and those who take interest on interest.
31. And other men and women were being hurled down from a great cliff and reached the bottom, and again were driven by those who were set over them to climb up upon the cliff, and thence were hurled down again, and had no rest from this punishment: and these were they who defiled 3898 their bodies acting as women; and the women who were with them were those who lay with one another as a man with a woman.
32. And alongside of that cliff there was a place full of much fire, and there stood men who with their own hands had made for themselves carven images instead of God. And alongside of these were other men and women, having rods and striking each other and never ceasing from such punishment.
33. And others again near them, women and men, burning and turning themselves and roasting: and these were they that leaving the way of God 3899 …
Footnotes
145:3877False prophets. Cf. Matt. 7:15, Matt. 24:5, 11. Cf. Pastor of Hermas, Mand. xi.
145:3878Sons of perdition. Cf. 2 Pet. 2:1, 2 Pet. 3:7, 16, 2 Thess. 2:3, and Ep. of Lyons and Vienne, Euseb. H. E. v. 1.
145:3879Purify their souls. Cf. 2 Peter i. 18. Sons of lawlessness. Cf. Pastor Herm. Vis. iii. 6.
145:3880Mountain. Cf. 2 Peter i. 18.
145:3881The righteous. Cf. 2 Pet. 1:1, 2 Pet. 3:19. What manner of. Cf. 2 Peter iii. 11. Encourage. Cf. Pastor Herm. Vis. iii. 3.
145:3882Not able to look. Cf. 2 Cor. iii. 7 ff.
145:3883Eye of man, etc. Cf. 1 Cor. ii. 9.
145:3884Snow and rose. Cf. Bk. of Enoch cvi. 2.
145:3885Wreath. Cf. Ep. of Lyons and Vienne, ap. Euseb. H. E. v. 1, 36.
145:3886Apparently all the disciples are supposed to have had the vision of heaven, but Peter alone that of hell. Unfading. Cf. 1 Peter i. 4.
145:3887Odour. Cf. Ep. of Lyons and Vienne, l. c., and Passion of S. Perpetua, ch. xiii.
145:3888High priests. Cf. Didache 13, 3.
145:3889Squalid. Cf. 2 Peter i. 19. Punishment. Cf. 2 Peter ii. 9. Punishing angels. Cf. Pastor Herm. Sim. vi. 3. Dark. Cf. Jude 1:6, 13.
145:3890Blasphemers. Cf. 2 Peter ii. 12; Pastor Herm. Sim. viii. 6; ix. 18. Fire. Cf. 2 Peter iii. 7.
146:3891Mire. Cf. 2 Peter ii. 22. Pervert righteousness. Cf. Pastor Herm. Sim. viii. 6. Cf. Titus i. 14.
146:3892Cf. Jude 7. Defilement. Cf. 2 Pet. 2:10, 14, 17, 20, Jude 1:8. Cf. Pastor Herm. Sim. vi. 5.
146:3893Darkness. Cf. 2 Peter ii. 17. Worms. Cf. Isa. 66:24, Mark 9:48.
146:3894Restless worms. Cf. Isa. 66:24, Mark 9:48. Cf. Esdras, Ante-Nicene Lib., vol. xvi., p. 472; Pastor Herm. Sim. ix. 19; viii. 6.
146:3895Slandered. Cf. 2 Pet. 2:2, Jude 1:8, 10.
146:3896False witnesses. Cf. Hermas. Mand. viii. 5.
146:3897The rich, etc. Cf. 2 Peter ii. 14. Cf. Pastor Herm. Vis. iii. 9; Sim. ix. 20; Sim. i. 8, and Mand. viii. 5. Commandment. Cf. 2 Pet. 2:21, 2 Pet. 3:2.
146:3898Defiled. 2 Peter ii. 10. Cf. Rom. 1:26, Jude 1:8.
146:3899Way of God. 2 Peter ii. 2. Pastor Herm. Vis. iii. 7; viii. 6; ix. 19, 22.
Fragments of the Apocalypse of Peter.
1. Clemens Alexandrinus, Eclog. 48. For instance, Peter in the Apocalypse says that the children who are born out of due time shall be of the better part: and that these are delivered over to a care-taking angel that they may attain a share of knowledge and gain the better abode [after suffering what they would have suffered if they had been in the body: but the others shall merely obtain salvation as injured beings to whom mercy is shown, and remain without punishment, receiving this as a reward]. 3900
2. Clem. Alex. Eclog. 49. But the milk of the women running down from their breasts and congealing shall engender small flesh-eating beasts: and these run up upon them and devour them. 3901
3. Macarius Magnes, Apocritica iv., 6 cf. 16. The earth, it (sc. the Apoc. of Peter) says, “shall present all men before God at the day of judgment, being itself also to be judged, with the heaven also which encompasses it.”
4. Clem. Alex. Eclog. 41. The scripture says that infants that have been exposed are delivered to a care-taking angel, by whom they are educated and so grow up, and they will be, it says, as the faithful of a hundred years old are here.
5. Methodius, Conviv. ii., 6. Whence also we have received in divinely-inspired scriptures that untimely births are delivered to care-taking angels, even if they are the offspring of adultery.
Footnotes
146:3900The part of the quotation between square brackets is assigned by Harnack to Clement himself and not to the Apocalypse.
147:3901Cf. Esdras, Ante-Nicene Lib., vol. xvi., p. 473.
The Vision of Paul.
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Introduction.
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The present translation of the Vision of Paul is made from the text of a Latin version, edited by Mr. M. R. James in the Cambridge Texts and Studies, ii., 3, p. 11 ff.—from a ms. of the eighth century now in the Bibliothèque Nationale at Paris.
Tischendorf’s Greek text was based on two mss., the earliest of which is at Munich and is of the thirteenth century. This version has already been translated in the Ante-Nicene Library, vol. xvi.
A translation into English from a Syriac version (date unknown) was published by the Rev. J. Perkins, D.D., in the Journal of Sacred Literature, N. S., vol. vi., 1865, and republished by Tischendorf alongside of the Greek version in his Apocalypses Apocryphæ.
The Revelation of Paul was known to S. Augustine, who thus refers to it in his Tractate 98 on the Gospel of John, § 8: “…There have been some vain individuals, who, with a presumption that betrays the grossest folly, have forged a Revelation of Paul, crammed with all manner of fables, which has been rejected by the Orthodox Church; affirming it to be that whereof he had said that he was caught up into the third heavens, and there heard unspeakable words ‘which it is not lawful for a man to utter.’ Nevertheless, the audacity of such might be tolerable, had he said that he heard words which it is not as yet lawful for a man to utter; but when he said ‘which it is not lawful for a man to utter,’ who are they that dare to utter them with such impudence and non-success?”
Sozomen, H. E., vii., 19, after speaking of the Apocalypse of Peter, continues: “So the work entitled ‘The Apocalypse of the Apostle Paul,’ though rejected by the ancients, is still esteemed by most of the monks. Some persons affirm that the book was found during this reign (i.e., of Theodosius) by divine revelation, in a marble box, buried beneath the soil, in the house of Paul, at Tarsus, in Cilicia. I have been informed that this report is false, by a presbyter of Tarsus, a man of very advanced age, as is indicated by his grey hairs.”
The book was probably composed, or rather compiled, for it is largely indebted to previous Apocalyptic writings, about the time when it purports to have been discovered at Tarsus, i.e., 388 a.d., the year of the consulship of Theodosius the Less and Cynegius. The alleged sending of a copy of the original to Jerusalem probably indicates the place where it was composed, or, at least, first found currency.
The Vision of Paul seems to have enjoyed great popularity during the Middle Ages. Brandes (Halle, 1885), in his edition of two shorter Latin versions, enumerates twenty-two different mss. of the Latin and “gives particulars of French, English, Danish, and Slavonic forms of the legend.”
Of the three main versions, the Latin and Syriac are longer and fuller than the Greek, which in its present form has been abbreviated. Taking advantage of the excellent comparative table presented by Mr. M. R. James in his edition of the text, the translator has endeavoured to point out to the reader, by notes in the margin, the passages where the Latin varies from the Greek, and, to a less extent, from the Syriac. Parallel passages in other and earlier Apocalyptic writings are also indicated in the notes.
The Vision of Paul.
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Here Begins the Vision of Saint Paul the Apostle.
“But I will come to visions and revelations of the Lord: I know a man in Christ fourteen years ago (whether in the body, I know not; or out of the body, I know not, God knoweth) snatched up in this manner to the third heaven: and I know such a man, whether in the body or out of the body I know not, God knoweth; how that he was snatched up into Paradise and heard secret words which it is not lawful for men to speak; on behalf of such a one will I glory; but on mine own behalf I will not glory, save in my infirmities.”—2 Cor. xii. 1-5.
1. At what time was this revelation made? In the consulship of Theodosius Augustus the Younger and Cynegius, 3902 a certain nobleman then living in Tharsus, in the house which was that of Saint Paul, an angel appearing in the night revealed to him, saying that he should open the foundations of the house and should publish what he found, but he thought that these things were dreams.
2. But the angel coming for the third time beat him and forced him to open the foundation. And digging he found a marble box, inscribed on the sides; there was the revelation of Saint Paul, and his shoes in which he walked teaching the word of God. But he feared to open that box and brought it to the judge; when he had received it, the judge, because it was sealed with lead, sent it to the Emperor Theodosius, fearing lest it might be something else; which when he had received the emperor opened it, and found the revelation of Saint Paul; a copy of it he sent to Jerusalem, and retained the original himself.
3. While I was in the body in which I was snatched up to the third heaven, the word of the Lord came to me saying: speak to the people: until when will ye transgress, and heap sin upon sin, and tempt the Lord who made you? Ye are the sons of God, doing the works of the devil in the faith of Christ, on account of the impediments of the world. Remember therefore and know that while every creature serves God, the human race alone sins. But it reigns over every creature and sins more than all nature.
4. For indeed the sun, the great light, often addressed the Lord saying: Lord God Almighty, I look out upon the impieties and injustices of men; permit me and I shall do unto them what are my powers, that they may know that thou art God alone. And there came a voice saying to him: I know all these things, for mine eye sees and ear hears, but my patience bears them until they shall be converted and repent. But if they do not return to me I will judge them all.
5. For sometimes the moon and stars addressed the Lord saying: Lord God Almighty, to us thou hast given the power of the night; till when shall we look down upon the impieties and fornications and homicides done by the sons of men? Permit us to do unto them according to our powers, that they may know that thou art God alone. And there came a voice unto them saying: I know all these things, and mine eye looks forth and ear hears, but my patience bears with them until they shall be converted and repent. But if they do not return unto me I will judge them.
6. And frequently also the sea exclaimed saying: Lord God Almighty, men have defiled thy holy name in me; permit me to arise and cover every wood and orchard and the whole world, until I blot out all the sons of men from before thy face, that they may know that thou art God alone. And the voice came again and said: I know all things; mine eye seeth everything, and mine ear heareth, but my patience bears with them until they be converted and repent. But if they do not return, I will judge them. Sometimes the waters 3903 also spoke against the sins of men saying: Lord God Almighty, all the sons of men have defiled thy holy name. And there came a voice saying: I know all things before they come to pass, for mine eye seeth and mine ear heareth all things, but my patience bears with them until they be converted. But if not I will judge them. Frequently also the earth 3904 too exclaimed to the Lord against the sons of men saying: Lord God Almighty, I above every other creature of thine am harmed, supporting the fornications, adulteries, homicides, thefts, perjuries and magic and ill-doings of men and all the evil they do, so that the father rises up against the son, and the son upon the father, the alien against the alien, so that each one defiles his neighbour’s wife. The father ascends upon the bed of his own son, and the son likewise ascends the couch of his own father; and in all these evils, they who offer the sacrifice to thy name have defiled thy holy place. Therefore I am injured above every creature, desiring not to shew my power to myself, and my fruits to the sons of men. Permit me and I will destroy the virtue of my fruits. And there came a voice and said: I know all things, and there is none who can hide himself from his sin. Moreover I know their impieties, but my holiness suffers them until they be converted and repent. But if they do not return unto me I will judge them.
7. Behold, ye sons of men, the creature is subject to God, but the human race alone sins. For this cause, therefore, ye sons of men, bless the Lord God unceasingly, every hour and every day: but more especially when the sun has set: 3905 for at that hour all the angels proceed to the Lord to worship him and to present the works of men, which every man has wrought from the morning till the evening, whether good or evil. And there is a certain angel who proceeds rejoicing concerning the man in whom he dwells. When therefore the sun 3906 has set in the first hour of night, in the same hour the angel of every people and every man and woman, who protect and preserve them, because man is the image of God: similarly also in the matin hour which is the twelfth of the night, all the angels of men and women, go up to God to worship God, and present every work which each man has wrought, whether good or evil. Moreover every day and night the angels show to God an account 3907 of all the acts of the human race. To you, therefore, I say, ye sons of men, bless the Lord God without fail all the days of your life.
8. Therefore at the appointed hour all the angels whatever, rejoicing at once together, proceed before God that they may meet to worship at the hour determined. And behold suddenly it became the hour of meeting, and the angels came to worship in the presence of God, and the spirit proceeded to meet them: and there came a voice and said: Whence come ye, our angels, bearing the burdens of tidings?
9. They answered and said: We come from those who have renounced this world for the sake of thy holy name, wandering as pilgrims, and in caves of the rocks, and weeping every hour in which they inhabited the earth, and hungering and thirsting because of thy name, with their loins girded, having in their hands the incense of their hearts, and praying and blessing every hour, and restraining and overcoming themselves, weeping and wailing above the rest that inhabit the earth. And we indeed, their angels, mourn along with them: whither therefore it shall please thee, command us to go and minister, lest others also do it, but the destitute above the rest who are on earth. And there came the voice of God to them saying: Know ye that now henceforward my grace is appointed unto you, and my help, who is my well-beloved Son, shall be present with them, guiding them every hour; ministering also to them, never deserting them, since their place is his habitation.
10. When therefore these angels had retired, behold other angels came to adore in the presence of honour, in the assembly, who wept; and the spirit of God proceeded to meet them, and there came the voice of God and said: Whence come ye, our angels, bearing the burdens of the ministry of the tidings of the world? They answered and said in the presence of God: We have arrived from those who called upon thy name, and the impediments of the world made them wretched, devising many occasions every hour, not even making one pure prayer, nor out of their whole heart, in all the time of their life; what need, therefore, is there to be present with men who are sinners? And there came the voice of God to them: It is necessary that ye should minister to them, until they be converted and repent: but if they do not return to me I will judge them. Know therefore, sons of men, that whatever things are wrought by you, these angels relate to God, whether good or evil.
11. And the angel answered and said unto me: Follow me, and I will show you the place of the just where they are led when they are deceased, and after these things taking thee into the abyss, I will show thee the souls of sinners and what sort of place they are led into when they have deceased. And I proceeded back after the angel, and he led me into heaven, and I looked back upon the firmament, and I saw in the same place power, and there was there oblivion which deceives and draws down to itself the hearts of men, and the spirit of detraction, and the spirit of fornication, and the spirit of madness, and the spirit of insolence, and there were there the princes of vices: these I saw under the firmament of heaven: and again I looked back, and I saw angels without mercy, having no pity, whose countenance was full of madness, and their teeth sticking out beyond the mouth: their eyes shone like the morning star of the east, and from the hairs of their head sparks of fire went out, or from their mouth. And I asked the angel saying: Sir, who are those? And the angel answered and said unto me: These are those who are destined to the souls of the impious in the hour of need, who did not believe that they had the Lord for their helper, nor hoped in him.
12. And I looked on high and I saw other angels whose countenance shone as the sun, their loins girded with golden girdles, having palms in their hands, and the sign of God, clothed with garments in which was written the name of the Son of God, filled moreover with all meekness and pity; and I asked the angels saying: Who are these, Lord, in so great beauty and pity? And the angel answered and said unto me: These are the angels of justice who are sent to lead up the souls of the just, in the hour of need, who believed that they had the Lord for their helper. And I said to him: Do the just and sinners necessarily meet witnesses when they have died? And the angel answered and said to me: There is one way by which all pass over to God, but the just having their helper with them are not confounded when they go to appear in the sight of God.
13. And I said to the angel: I wished to see the souls of the just and of sinners going out of the world. And the angel answered and said unto me: Look down upon the earth. And I looked down from heaven upon the earth, and saw the whole world, and it was nothing in my sight and I saw the sons of men as though they were naught, and a-wanting, and I wondered and said to the angel: Is this the greatness of men? And the angel answered and said unto me: It is, and these are they who do evil from morning till evening. And I looked and saw a great cloud of fire spread over the whole world, and I said to the angel: What is this, my Lord? and he said to me: This is injustice stirred up by the princes of sinners.
14. I indeed when I had heard this sighed and wept, and said to the angel: I wished to see the souls of the just and of sinners, and to see in what manner they go out of the body. And the angel answered and said unto me: Look again upon the earth. And I looked and saw all the world, and men were as naught and a-wanting: and I looked carefully and saw a certain man about to die, and the angel said to me: This one whom thou seest is a just man. And I looked again and saw all his works, whatever he had done for the sake of God’s name, and all his desires, both what he remembered, and what he did not remember; they all stood in his sight in the hour of need; and I saw the just man advance and find refreshment and confidence, and before he went out of the world the holy and the impious angels both attended: and I saw them all, but the impious found no place of habitation in him, but the holy took possession of his soul, guiding it till it went out of the body: and they roused the soul saying: Soul, know thy body whence thou goest out, for it is necessary that thou shouldst return to the same body on the day of the resurrection, that thou mayest receive the things promised to all the just. Receiving therefore the soul from the body, they immediately kissed it as familiarly known to them, saying to it: Do manfully, for thou hast done the will of God while placed in the earth. And there came to meet him the angel who watched him every day, and said to him: Do manfully, soul; for I rejoice in thee, because thou hast done the will of God on earth: for I related to God all thy works, such as they were. Similarly also the spirit proceeded to meet him and said: Soul, fear not, nor be disturbed, until thou comest into a place which thou hast never known, but I will be a helper unto thee: for I found in thee a place of refreshment in the time when I dwelt in thee, while I was on earth. And his spirit strengthened him, and his angel received him, and led him into heaven: and an angel said: Whither runnest thou, O soul, and dost thou dare to enter into heaven? Wait and let us see if there is anything of ours in thee: and behold we find nothing in thee. I see also thy divine helper and angel, and the spirit is rejoicing along with thee, because thou hast done the will of God on earth. And they led him along till he should worship in the sight of God. And when they had ceased, immediately Michael and all the army of angels, with one voice, adored the footstool of his feet, and his doom, saying at the same time to the soul: This is your God of all things, who made you in his own image and likeness. Moreover the angel returns and points him out saying: God, remember his labours: for this is the soul, whose works I related to thee, doing according to thy judgment. And the spirit said likewise: I am the spirit of vivification inspiring him: for I had refreshment in him, in the time when I dwelt in him, doing according to thy judgment. And there came the voice of God and said: In as much as this man did not vex me, neither will I vex him; for according as he had pity, I also will have pity. Let him therefore be handed over to Michael, the angel of the Covenant, and let him lead him into the Paradise of joy, that he himself may become co-heir with all the saints. And after these things I heard the voices of a thousand thousand angels, and archangels, and cherubim, and twenty-four elders saying hymns, and glorifying the Lord and crying: thou art just, O Lord, and just are thy judgments, and there is no acceptance of persons with thee, but thou rewardest unto every man according to thy judgment. And the angel answered and said unto me: Hast thou believed and known, that whatever each man of you has done, he sees in the hour of need? And I said: Yes, sir.
15. And he saith to me: Look again down on the earth, and watch the soul of an impious man going out of the body, which vexed the Lord day and night, saying: I know nothing else in this world, I eat and drink, and enjoy what is in the world; for who is there who has descended into hell, and ascending has declared to us that there is judgment there! And again I looked carefully, and saw all the scorn of the sinner, and all that he did, and they stood together before him in the hour of need: and it was done to him in that hour, in which he was threatened about his body at the judgment, and I said: It were better for him if he had not been born. And after these things, there came at the same time, the holy angels, and the malign, and the soul of the sinner and the holy angels did not find a place in it. Moreover the malign angels cursed it; and when they had drawn it out of the body, the angels admonished it a third time, saying: O wretched soul, look upon thy flesh, whence thou camest out: for it is necessary that thou shouldst return to thy flesh in the day of resurrection, that thou mayest receive the due for thy sins and thy impieties.
16. And when they had led it forth, the customary angel preceded it, and said to it: O wretched soul, I am the angel belonging to thee, relating daily to the Lord thy malign works, whatever thou didst by night or day: and if it were in my power, not for one day would I minister to thee, but none of these things was I able to do: the judge is pitiful and just, and he himself commanded us that we should not cease to minister to the soul, till you should repent, but thou hast lost the time of repentance. I indeed was strange to thee and thou to me. Let us go on then to the just judge: I will not dismiss thee, before I know from to-day why I was strange to thee. And the spirit confounded him, and the angel troubled him. When, therefore, they had arrived at the power, when he started to enter heaven, a labour was imposed upon him, above all other labour: error and oblivion and murmuring met him, and the spirit of fornication, and the rest of the powers, and said to him: Whither goest thou, wretched soul, and darest thou to rush into heaven? hold, that we may see if we have our qualities in thee, since we do not see that thou hast a holy helper. And after that I heard voices in the height of heaven saying: Present that wretched soul to God, that it may know that it is God that it despised. When, therefore, it had entered heaven, all the angels saw it, a thousand thousand exclaimed with one voice, all saying: Woe to thee, wretched soul, for the sake of thy works which thou didst on earth; what answer art thou about to give to God when thou shalt have approached to adore him? The angel who was with it answered and said: Weep with me, my beloved, for I have not found rest in this soul. And the angels answered him and said: Let such a soul be taken away from the midst of ours, for from the time he entered, the stink of him crosses to us angels. And after these things it was presented, that it might worship in the sight of God, and an angel of God showed him God who made him after his own image and likeness. Moreover his angel ran before him saying: Lord God Almighty, I am the angel of this soul, whose works I presented to thee day and night, not doing according to thy judgment. And the spirit likewise said: I am the spirit who dwelt in it from the time it was made, in itself moreover I know it, and it has not followed my will: judge it, Lord, according to thy judgment. And there came the voice of God to it and said: Where is thy fruit which thou has made worthy of the goods which thou hast received? Have I put a distance of one day between thee and the just man? Did I not make the sun to arise upon thee as upon the just? But the soul was silent, having nothing to answer: and again there came a voice saying: Just is the judgment of God, and there is no acceptance of persons with God, for whoever shall have done mercy, on them shall he have mercy, and whoever shall not have pitied neither shall God pity him. Let him therefore be handed over to the angel Tartaruch, who is set over the punishments, and let him place him in outer darkness, where there is weeping and gnashing of teeth, and let him be there till the great day of judgment. And after these things I heard the voice of angels and archangels saying: Thou art just, Lord, and thy judgment is just.
17. And again I saw, and behold a soul which was led forward by two angels, weeping and saying: Have pity on me, just God, God the judge, for to-day is seven days since I went out of my body, and I was handed over to these two angels, and they led me through to those places, which I had never seen. And God, the just judge, saith to him: What hast thou done? for thou never didst mercy, wherefore thou wast handed over to such angels as have no mercy, and because thou didst not do uprightly, so neither did they act piously with thee in the hour of thy need. Confess therefore thy sins which thou didst commit when placed in the world. And he answered and said: Lord, I did not sin. And the Lord, the just Lord, was angered in fury when it said: I did not sin, because it lied; and God said: Dost thou think thou art still in the world? if any one of you, sinning there, conceal and hide his sin from his neighbour, here indeed nothing whatever shall be hid: for when the souls come to adore in sight of the throne, both the good works and the sins of each one are made manifest. And hearing these things the soul was silent, having no answer. And I heard the Lord God, the just judge, again saying: Come, angel of this soul, and stand in the midst. And the angel of the sinful soul came, having in his hands a manuscript, and said: These, Lord, in my hands, are all the sins of this soul from his youth till to-day, from the tenth year of his birth: and if thou command, Lord, I will also relate his acts from the beginning of his fifteenth year. And the Lord God, the just judge, said: I say unto thee, angel, I do not expect of thee an account of him since he began to be fifteen years old, but state his sins for five years before he died and before he came hither. And again God, the just judge, said: For by myself I swear, and by my holy angels, and by my virtue, that if he had repented five years before he died, on account of one year’s life, oblivion would now be thrown over all the evils which he sinned before, and he would have indulgence and remission of sins: now indeed he shall perish. And the angel of the sinful soul answered and said: Lord, command that angel to exhibit those souls.
18. And in that same hour the souls were exhibited in the midst, and the soul of the sinner knew them; and the Lord said to the soul of the sinner: I say unto thee, soul, confess thy work which thou wroughtest in these souls, whom thou seest, when they were in the world. And he answered and said: Lord, it is not yet a full year since I slew this one and poured his blood upon the ground, and with another (a woman) I committed fornication: not this alone, but I also greatly harmed her in taking away her goods. And the Lord God, the just judge, said: Either thou didst not know that he who does violence to another, if he dies first who sustains the violence, is kept in this place until the doer of hurt dies, and then both stand in the presence of the judge, and now each receives according to his deed. And I heard a voice of one saying: Let that soul be delivered into the hands of Tartarus, and led down into hell: he shall lead him into the lower prison and he shall be put in torments, and left there till the great day of judgment. And again I heard a thousand thousand angels saying hymns to the Lord, and crying: Thou art just, O Lord, and just are thy judgments.
19. The angel answered and said unto me: Hast thou perceived all these things? and I said, Yes, sir. And he said to me: Follow me again, and I will take thee, and show thee the places of the just. And I followed the angel, and he raised me to the third heaven, and placed me at the entry of the door: and looking carefully I saw, and the door was of gold, and two columns of gold, full above of golden letters, and the angel tuned again to me and said: Blessed wert thou, if thou hadst entered into these doors, for it is not allowed to any to enter except only to those who have goodness and innocence of body in all things. And I asked the angel about everything and said: Sir, tell me on what account these letters are put upon those tables? The angel answered and said unto me: These are the names of the just, serving God with their whole heart, who dwell on the earth. And again I said: Sir, therefore their names and countenance and the likeness of these who serve God are in heaven, and are known to the angels: for they know who are the servants of God with all their heart, before they go out of the world.
20. And when I had entered the interior of the gate of Paradise, 3908 there came out to meet me an old man whose countenance shone as the sun; and when he had embraced me he said: Hail, Paul, beloved of God. And he kissed me with a cheerful countenance. He wept, and I said to him: Brother, why dost thou weep? And again sighing and lamenting he said: We are hurt by men, and they vex us greatly; for many are the good things which the Lord has prepared, and great is his promise, but many do not perceive them. And I asked the angel, and said: Sir, who is this? And he said to me: This is Enoch, the scribe of righteousness. And I entered into the interior of that place, and immediately I saw the sun, 3909 and coming it saluted me laughing and rejoicing. And when it had seen (me), it turned away and wept, and said to me: Paul, would that thou shouldst receive thy labours which thou hast done in the human race. For me, indeed, I have seen the great and many good things, which God has prepared for the just, and the promises of God are great, but many do not perceive them; but even by many labours scarcely one or two enters into these places.
21. And the angel answered and said to me, 3910 Whatever I now show thee here, and whatever thou shalt hear, tell it not to any one in the earth. And he led me and shewed me: and there I heard words which it is not lawful for a man to speak. And again he said, For now follow me, and I will shew thee what thou oughtest to narrate in public and relate.
And he took me down from the third heaven, and led me into the second heaven, and again he led me on to the firmament and from the firmament he led me over the doors of heaven: the beginning of its foundation was on the river which waters all the earth. And I asked the angel and said, Lord, what is this river of water? and he said to me, This is Oceanus! And suddenly I went out of heaven, and I understood that it is the light of heaven which lightens all the earth. For the land there is seven times brighter 3911 than silver. And I said, Lord, what is this place? And he said to me, This is the land of promise. Hast thou never heard what is written: Blessed are the meek: for they shall inherit the earth? The souls therefore of the just, when they have gone out of the body, are meanwhile dismissed to this place. And I said to the angel, Then this land will be manifested before the time? The angel answered and said to me, When Christ, whom thou preachest, shall come to reign, then, by the sentence of God, 3912 the first earth will be dissolved and this land of promise will then be revealed, and it will be like dew or cloud, and then the Lord Jesus Christ, the King Eternal, will be manifested and will come with all his saints to dwell in it, and he will reign over them a thousand years, and they will eat of the good things which I shall now show unto thee.
22. And I looked around upon that land and I saw a river flowing of milk and honey, and there were trees planted by the bank of that river, full of fruit: moreover each single tree bore twelve fruits in the year, having various and diverse fruits: and I saw the created things which are in that place and all the work of God, and I saw there palms of twenty cubits, but others of ten cubits: and that land was seven times brighter than silver. And there were trees full of fruits from the roots to the highest branches, of ten thousand fruits of palms upon ten thousand fruits. The grape-vines moreover had ten thousand plants. 3913 Moreover in the single vines there were ten thousand thousand bunches and in each of these a thousand single grapes: moreover these single trees bore a thousand fruits. And I said to the angel, Why does each tree bear a thousand fruits? The angel answered and said unto me, Because the Lord God gives an abounding flood of gifts to the worthy, because they also of their own will afflicted themselves when they were placed in the world doing all things on account of his holy name. And again I said to the angel, Sir, are these the only promises which the Most Holy God makes? And he answered and said to me: No! there are seven times greater than these. But I say unto thee that when the just go out of the body they shall see the promises and the good things which God has prepared for them. Till then, they shall sigh, and lament saying: Have we emitted any word from our mouth to vex our neighbour even on one day? I asked and said again: Are these alone the promises of God? And the angel answered and said unto me: These whom you now see are the souls of the married 3914 and those who kept the chastity of their nuptials, containing themselves. But to the virgins and those who hunger and thirst after righteousness and those who afflicted themselves for the sake of the name of God, God will give seven times greater than these, which I shall now show thee.
And then he took me up from that place where I saw these things and behold, a river, and its waters were greatly whiter than milk, and I said to the angel, What is this? And he said to me: This is the Acherousian Lake where is the City of Christ, but not every man is permitted to enter that city; for this is the journey which leads to God, and if anyone is a fornicator and impious, and is converted and shall repent and do fruits worthy of repentance, at first indeed when he shall have gone out of the body, he is led and adores God, and thence by command of the Lord he is delivered to the angel Michael and he baptizes him in the Acherousian Lake—thus he leads them into the City of Christ alongside of those who have never sinned. But I wondered and blessed the Lord God for all the things which I saw.
23. And the angel answered and said unto me: Follow me and I will lead thee into the City of Christ. And he was standing on the Acherousian Lake and he put me into a golden ship 3915 and angels as it were three thousand were saying hymns before me till I arrived at the City of Christ. Moreover those who inhabited the City of Christ greatly rejoiced over me as I went to them, and I entered and saw the City of Christ, and it was all of gold, and twelve walls encircled it, and twelve interior towers, and each wall had between them single stadia in the circuit: And I said to the angel, Sir, how much is a stadium? The angel answered and said to me: As much as there is between the Lord God and the men who are on the earth, for the City of Christ is alone great. And there were twelve gates in the circuit of the city, of great beauty, and four rivers which encircled it. There was, moreover, a river of honey and a river of milk, and a river of wine and a river of oil. And I said to the angel: What are these rivers surrounding that city? And he saith to me: These are the four rivers which flow sufficiently for those who are in this land of promise, of which the names 3916 are: the river of honey is called Fison, and the river of milk Euphrates, and the river of oil Gion, and the river of wine Tigris, such therefore they are for those who when placed in the world did not use the power of these things, but they hungered for these things and afflicted themselves for the sake of the Lord God: so that when these enter into this city, the Lord will assign them these things on high above all measure.
24. I indeed entering the gates saw trees great and very high before the doors of the city, having no fruit but leaves only, and I saw a few men scattered in the midst of the trees, and they lamented greatly when they saw anyone enter the city. And those trees were sorry for them and humbled themselves and bowed down and again erected themselves. And I saw and wept with them and I asked the angel and said: Sir, who are these who are not admitted to enter into the City of Christ? And he said to me: These are they who zealously abstained day and night in fasts, but they had a proud heart above other men, glorifying and praising themselves and doing nothing for their neighbours. For they gave some friendly greeting, but to others they did not even say hail! and indeed they shewed hospitality to those only whom they wished, and if they did anything whatever for their neighbour they were immoderately puffed up. And I said: What then, Sir? Did their pride prevent them from entering into the City of Christ? And the angel answered and said unto me: Pride is the root of all evils. Are they better than the Son of God who came to the Jews with much humility? And I asked him and said: Why is it that the trees humble themselves and erect themselves again? And the angel answered and said to me: The whole time which these men passed on earth zealously serving God, on account of the confusion and reproaches of men at the time, they blushed and humiliated themselves, but they were not saddened. nor did they repent that they should recede from their pride which was in them. This is why the trees humble themselves, and again are raised up. And I asked and said: For what cause were they admitted to the doors of the city? The angel answered and said unto me: Because of the great goodness of God, and because there is the entry of his holy men entering into this city: for this cause they are left in this place, but when Christ the King Eternal enters with his saints, as he enters just men may pray for these, and then they may enter into the city along with them: but yet none of them is able to have assurance such as they have who humbled themselves, serving the Lord God all their lives.
25. But I went on while the angel instructed me, and he carried me to the river of honey, and I saw there Isaiah and Jeremiah 3917 and Ezekiel and Amos, and Micah and Zechariah, the minor and major prophets, and they saluted me in the city. I said to the angel: What way is this? And he said to me: This is the way of the prophets, every one who shall have afflicted his soul and not done his own will because of God, when he shall have gone out of the world and have been led to the Lord God and adored him, then by the command of God he is handed over to Michael, and he leads him into the city to this place of the prophets, and they salute him as their friend and neighbour because he did the will of God.
26. Again he led me where there is a river of milk, and I saw in that place all the infants whom Herod slew because of the name of Christ, and they saluted me, and the angel said to me: All who keep their chastity with purity, when they shall have come out of the body, after they adore the Lord God are delivered to Michael and are led to the infants and they salute them, saying that they are our brothers and friends and members; in themselves they shall inherit the promises of God.
27. Again he took me up and carried me to the north of the city and led me where there was a river of wine, and there I saw Abraham and Isaac and Jacob, Lot and Job and other saints, 3918 and they saluted me: and I asked and said: What is this place, my Lord? The angel answered and said to me: All who are receivers of pilgrims, when they go out of the world, first adore the Lord God, and are delivered to Michael and by this way are led into the city, and all the just salute him as son and brother, and say unto him: Because thou hast observed humanity and the receiving of pilgrims, come, have an inheritance in the city of the Lord our God: every just man shall receive good things of God in the city, according to his own action.
28. And again he carried me near the river of oil on the east of the city. And I saw there men rejoicing and singing psalms, and I said: Who are those, my Lord? And the angel saith to me: Those are they who devoted themselves to God with their whole heart and had no pride in themselves. For all those who rejoice in the Lord God and sing psalms to the Lord with their whole heart are here led into this city.
29. And he carried me into the midst of the city near the twelve walls. 3919 But there was in this place a higher wall, and I asked and said: Is there in the City of Christ a wall which in honour exceeds this place? And the angel answering said to me: There is a second better than the first, and similarly a third than the second, as each exceeds the other, unto the twelfth wall. And I said: Tell me, Sir, why one exceeds another in glory? And the angel answered and said unto me: All who have in themselves even a little detraction or zeal or pride, something of his glory would be made void even if he were in the city of Christ: look backward!
And turning round I saw golden thrones placed in each gate, and on them men having golden diadems and gems: 3920 and I looked carefully and I saw inside between the twelve men thrones placed in another rank which appeared of much glory, so that no one is able to recount their praise. And I asked the angel and said: My lord, who is on the throne? And the angel answered and said unto me: Those thrones belong to those who had goodness and understanding of heart and made themselves fools for the sake of the Lord God, nor knew new Scriptures nor psalms, but, mindful of one chapter of the commands of God, and hearing what it contained they wrought thereby in much diligence and had a right zeal before the Lord God, and the admiration of them will seize all the saints in presence of the Lord God, for talking with one another they say, Wait and see the unlearned who know nothing more: by which means they merited so great and such a garment and so great glory on account of their innocence.
And I saw in the midst of this city a great altar, very high, and there was one standing near the altar whose countenance shone as the sun, and he held in his hands a psaltery and harp, and he sang psalms, saying Halleluia! And his voice filled the whole city: at the same time when all they who were on the towers and gates heard him they responded Halleluia! so that the foundations of the city were shaken: and I asked the angel and said, Sir, who is this of so great power? And the angel said to me: This is David: this is the city of Jerusalem, for when Christ the King of Eternity shall come with the assurance of His kingdom, he again shall go before him that he may sing psalms, and all the just at the same time shall sing psalms responding Halleluia! And I said, Sir, how did David alone above the other saints make a beginning of psalm-singing? And the angel answered and said unto me: Because Christ the Son of God sits at the right hand of His Father, and this David sings psalms before him in the seventh heaven, and as is done in the heavens so also below, because the host may not be offered to God without David, but it is necessary that David should sing psalms in the hour of the oblation of the body and blood of Christ: as it is performed in heaven so also on earth.
30. And I said to the angel: Sir, what is Alleluia? And the angel answered and said to me: You ask questions about everything. And he said to me, Alleluia is said in the Hebrew language of God and angels, for the meaning of Alleluia is this: tecel cat. marith macha. 3921 And I said, Sir, what is tecel cat. marith macha? And the angel answered and said unto me: Tecel cat. marith macha is: Let us all bless him together. I asked the angel and said, Sir, do all who say Alleluia bless the Lord? And the angel answered and said to me: It is so, and again, therefore, if any one sing Alleluia and those who are present do not sing at the same time, they commit sin because they do not sing along with him. And I said: My lord, does he also sin if he be hesitating or very old? The angel answered and said unto me: Not so, but he who is able and does not join in the singing, know such as a despiser of the Word, and it would be proud and unworthy that he should not bless the Lord God his maker.
31. Moreover when he had ceased speaking to me, he led me outside the city through the midst of the trees and far from the places of the land of the good, and put me across the river of milk and honey: and after that he led me over the ocean which supports the foundations of heaven.
The angel answered and said unto me: Dost thou understand why thou goest hence? And I said: Yes, sir. And he said to me: Come and follow me, and I will show thee the souls of the impious and sinners, that thou mayest know what manner of place it is. And I proceeded with the angel and he carried me by the setting of the sun, and I saw the beginning of heaven founded on a great river of water, and I asked: What is this river of water? And he said to me: This is Ocean which surrounds all the Earth. And when I was at the outer limit of Ocean I looked, and there was no light in that place, but darkness and sorrow and sadness: and I sighed.
And I saw there a fervent river of fire, and in it a multitude of men and women immersed up to the knees, and other men up to the navel, others even up to the lips, others moreover up to the hair. And I asked the angel and said: Sir, who are those in the fiery river? And the angel answered and said to me: They are neither hot nor cold, because they were found neither in the number of the just nor in the number of the impious. 3922 For those spent the time of their life on earth passing some days in prayer, but others in sins and fornications, until their death. And I asked him and said: Who are these, Sir, immersed up to their knees in fire? He answered and said to me: These are they who when they have gone out of church throw themselves into strange conversations to dispute. Those indeed who are immersed up to the navel are those who, when they have taken the body and blood of Christ go and fornicate and did not cease from their sins till they died. Those who are immersed up to the lips are the detractors of each other when they assemble in the church of God: those up to the eyebrows are those who nod approval of themselves and plot spite against their neighbour. 3923
32. And I saw on the north a place of various and diverse punishments full of men and women, 3924 and a river of fire ran down into it. Moreover I observed and I saw pits great in depth, and in them several souls together, and the depth of that place was as it were three thousand cubits, and I saw them groaning and weeping and saying: Have pity on us, O Lord! and none had pity on them. And I asked the angel and said: Who are these, Sir? And the angel answered and said unto me: These are they who did not hope in the Lord, that they would be able to have him as their helper. And I asked and said: Sir, if these souls remain for thirty or forty generations thus one upon another, if they were sent deeper, the pits I believe would not hold them. And he said to me: The Abyss has no measure, for beyond 3925 this it stretches down below him who is down in it: and so it is, that if perchance anyone should take a stone and throw it into a very deep well and after many hours it should reach the bottom, such is the abyss. For when the souls are thrown in there, they hardly reach the bottom in fifty years.
33. I, indeed, when I heard this, wept and groaned over the human race. The angel answered and said unto me: Why dost thou weep? Art thou more pitiful than God? For though God is good, He knows also that there are punishments, and He patiently bears with the human race, dismissing each one to work his own will in the time in which he dwells on the earth.
34. I further observed the fiery river and saw there a man being tortured by Tartaruchian angels having in their hands an iron with three hooks with which they pierced the bowels of that old man: and I asked the angel, and said: Sir, who is that old man on whom such torments are imposed? And the angel answered and said to me: He whom you see was a presbyter who did not perform well his ministry: when he had been eating and drinking and committing fornication he offered the host to the Lord at his holy altar.
35. And I saw not far away another old man led on by malign angels running with speed, and they pushed him into the fire up to his knees, and they struck him with stones and wounded his face like a storm, and did not allow him to say: Have pity on me! And I asked the angel and he said to me: He whom you see was a bishop, and did not perform well his episcopate, who indeed accepted the great name but did not enter into the witness of him who gave him the name in all his life, seeing that he did not do just judgment, and did not pity widows and orphans, but now he receives retribution according to his iniquity and his works.
36. And I saw another man in the fiery river up to his knees. Moreover his hands were stretched out and bloody, and worms proceeded from his mouth and nostrils and he was groaning and weeping, and crying he said: Have pity on me! for I am hurt above the rest who are in this punishment. And I asked, Sir, who is this? And he said to me: This man whom thou seest, was a deacon who devoured the oblations and committed fornications and did not right in the sight of God, for this cause he unceasingly pays this penalty.
And I looked closely and saw alongside of him another 3926 man whom they delivered up with haste and cast into the fiery river, and he was (in it) up to the knees: and there came the angel who was set over the punishments having a great fiery razor, and with it he cut the lips of that man and the tongue likewise. And sighing, I lamented and asked: Who is that, sir. And he said to me, He whom thou seest was a reader and read to the people, but he himself did not keep the precepts of God: now he also pays the proper penalty.
37. And I saw another multitude of pits in the same place, and in the midst of it a river full of a multitude of men and women, 3927 and worms 3928 consumed them. But I lamented and sighing asked the angel and said: Sir, who are these? And he said to me: These are those who exacted interest 3929 on interest and trusted in their riches and did not hope in God that He was their helper.
And after that I looked and saw another place, very narrow, and it was like a wall, and fire round about it. And I saw inside men and women gnawing 3930 their tongues, and I asked: Sir, who are these. And he said to me: These are they who in church disparage the Word of God, not attending to it, but as it were make naught of God and His angels: for that cause they now likewise pay the proper penalty.
38. And I observed and saw another old man down in a pit and his countenance was like blood, and I asked and said, Sir, what is this place? And he said to me: Into that pit stream all the punishments. And I saw men and women immersed up to the lips and I asked, Sir, who are these? And he said to me: These are the magicians who prepared for men and women evil magic arts and did not find how to stop them till they died.
And again I saw men and women with very black faces in a pit of fire, 3931 and I sighed and lamented and asked, Sir, who are these? And he said to me: These are fornicators and adulterers who committed adultery having wives of their own: likewise also the women committed adultery having husbands of their own: therefore they unceasingly suffer penalties.
39. And I saw there girls having black 3932 raiment, and four terrible angels having in their hands burning chains, and they put them on the necks of the girls and led them into darkness: and I, again weeping, asked the angel: Who are these, Sir? And he said to me: These are they who, when they were virgins, defiled their virginity unknown to their parents; for which cause they unceasingly pay the proper penalties.
And again I observed there men and women with hands cut and their feet placed naked in a place of ice and snow, and worms devoured them. But seeing them I lamented and asked: Sir, who are these? And he said to me: These are they who harmed orphans and widows and the poor, 3933 and did not hope in the Lord, for which cause they unceasingly pay the proper penalties.
And I observed and saw others hanging over a channel of water, and their tongues were very dry, and many fruits were placed in their sight, and they were not permitted to take of them, and I asked: Sir, who are these? And he said to me: These are they who break their fast 3934 before the appointed hour, for this cause they unceasingly pay these penalties.
And I saw other men and women hanging by their eyebrows and their hair, 3935 and a fiery river drew them, and I said: Who are these, my Lord? And he said to me: 3936 These are they who join themselves not to their own husbands and wives but to whores, and therefore they unceasingly pay the proper penalties.
And I saw other men and women covered with dust, and their countenance was like blood, and they were in a pit of pitch and sulphur and running down into a fiery river, and I asked: Sir, who are these? 3937 And he said to me: These are they who committed the iniquity of Sodom and Gomorrah, the male with the male, for which reason they unceasingly pay the penalties.
40. And 3938 I observed and saw men and women clothed in bright garments, having their eyes blind, placed in a pit, and I asked: Sir, who are these? And he said to me: These are of the people who did alms, and knew not the Lord God, for which reason they unceasingly pay the proper penalties. And I observed and saw other men and women on an obelisk of fire, and beasts tearing them in pieces, and they were not allowed to say, Lord have pity on us! And I saw the angel 3939 of penalties putting heavy punishments on them and saying: Acknowledge the Son of God; for this was predicted to you, when the divine Scriptures were read to you, and you did not attend; for which cause God’s judgment is just, for your actions have apprehended you and brought you into these penalties. But I sighed and wept, and I asked and said: Who are these men and women who are strangled in fire and pay their penalties? And he answered me: These are women who defiled the image of God when bringing forth infants out of the womb, and these are the men who lay with them. And their infants addressed the Lord God and the angels who were set over the punishments, saying: 3940 Cursed be the hour to our parents, for they defiled the image of God, having the name of God but not observing His precepts: they gave us for food to dogs and to be trodden down of swine: others they threw into the river. But their infants 3941 were handed over to the angels of Tartarus who were set over the punishments, that they might lead them to a wide place of mercy: but their fathers and mothers were tortured in a perpetual punishment.
And after that I saw men and women clothed with rags full of pitch and fiery sulphur, and dragons were coiled about their necks and shoulders and feet, and angels having fiery horns restrained them and smote them, and closed their nostrils, saying to them: Why did ye not know the time in which it was right to repent and serve God, and did not do it? And I asked: Sir, who are these? And he said to me: These are they who seem to give up the world for God, 3942 putting on our garb, but the impediments of the world made them wretched, not maintaining agapæ, and they did not pity widows and orphans: they did not receive the stranger and the pilgrim, nor did they offer the oblations, and they did not pity their neighbour. Moreover their prayer did not even on one day ascend pure to the Lord God, but many impediments of the world detained them, and they were not able to do right in the sight of God, and the angels enclosed them in the place of punishments. Moreover they saw those who were in punishments and said to them: We indeed when we lived in the world neglected God, and ye also did likewise: as we also truly when we were in the world knew that ye were sinners. But ye said: These are just and servants of God, now we know why ye were called by the name of the Lord: for which cause they also pay their own penalties.
And sighing I wept and said: Woe unto men, woe unto sinners! why were they born? And the angel answered and said unto me: Why dost thou lament? 3943 Art thou more pitiful than the Lord God who is blessed forever, who established judgment and sent forth every man to choose good and evil in his own will and do what pleases him? Then I lamented again very greatly, and he said to me: Dost thou lament when as yet thou hast not seen greater punishments? Follow me and thou shalt see seven times greater than these.
41. And he carried me south and placed me above a well, and I found it sealed with seven seals: and answering, the angel who was with me said to the angel of that place: Open the mouth of the well that Paul, the well-beloved of God, may see, for authority is given him that he may see all the pains of hell. And the angel said to me: Stand afar off that thou mayest be able to bear the stench of this place. When therefore the well was opened, immediately there arose from it a certain hard and malign stench, which surpasses all punishments: and I looked into the well and I saw fiery masses glowing in every part, and narrow places, and the mouth of the well was narrow so as to admit one man only. And the angel answered and said unto me: If any man shall have been put into this well of the abyss and it shall have been sealed over him, no remembrance of him shall ever be made in the sight of the Father and His Son and the holy angels. And I said: Who are these, Sir, who are put into this well? And he said to me: They are whoever shall not confess that Christ has come in the flesh and that the Virgin Mary brought him forth, and whoever says that the bread and cup of the Eucharist of blessing are not this body and blood of Christ.
42. And I looked to the south in the west and I saw there a 3944 restless worm and in that place there was gnashing of teeth: moreover the worms were one cubit long, and had two heads, and there I saw men and women in cold and gnashing of teeth. And I asked and said, Sir, who are these in this place? And he said to me: These are they who say that Christ did not rise from the dead and that this flesh will not rise again. And I asked and said: Sir, is there no fire nor heat in this place? And he said to me: In this place there is nothing else but cold and snow: 3945 and again he said to me: Even if the sun should rise upon them, they do not become warm on account of the superabundant cold of that place and the snow.
But hearing these things I stretched out my hands and wept, and sighing again, I said: It were better for us if we had not been born, 3946 all of us who are sinners.
43. But when those who were in the same place saw me weeping with the angel, they themselves cried out and wept saying, Lord God have mercy upon us! And after these things I saw the heavens open, and Michael 3947 the archangel descending from heaven, and with him was the whole army of angels, and they came to those who were placed in punishment and seeing him, again weeping, they cried out and said, Have pity on us! Michael the archangel, have pity on us and on the human race, for on account of thy prayers the earth standeth. We now see the judgment and acknowledge the Son of God! It was impossible for us before these things to pray for this, before we entered into this place: for we heard that there was a judgment before we went out of the world, but impediments and the life of the world did not allow us to repent. And Michael answered and said: Hear Michael speaking! I am he who stands in the sight of God every hour: As the Lord liveth, in whose sight I stand, I do not intermit one day or one night praying incessantly for the human race, and I indeed pray for those who are on the earth: but they do not cease doing iniquity and fornications, and they do not bring to me any good while they are placed on earth: and ye have consumed in vanity the time in which ye ought to have repented. But I have always prayed thus and I now beseech that God may send dew and send forth rains upon the earth, and now I desire until the earth produce its fruits and verily I say, that if any have done but a little good, I will agonise for him, protecting him till he have escaped the judgment of penalties. Where therefore are your prayers? Where are your penances? Ye have lost your time contemptuously. But now weep and I will weep with you and the angels who are with me with the well-beloved Paul, if perchance the merciful God will have pity and give you refreshment. But hearing these words they cried out and wept greatly, and all said with one voice: Have pity on us, Son of God! And I, Paul, sighed and said: O Lord God! have pity on thy creature, have pity on the sons of men, have pity on thine image.
44. And I looked and saw the heaven move like a tree shaken by the wind. Suddenly, moreover, they threw themselves on their faces in the sight of the throne. And I saw twenty-four elders and twenty-four thousand adoring God, and I saw an altar and veil and throne, and all were rejoicing; and the smoke of a good odour was raised near the altar of the throne of God, and I heard the voice of one saying: For the sake of what do ye our angels and ministers intercede? And they cried out saying: We intercede seeing thy many kindnesses to the human race. And after these things I saw the Son of God descending from heaven, and a diadem was on his head. And seeing him those who were placed in punishment exclaimed all with one voice saying: Have pity, Son of the High God! Thou art He who shewest refreshment for all in the heavens and on earth, and on us likewise have pity, for since we have seen Thee, we have refreshment. And a voice went out from the Son of God through all the punishments saying: And what work have ye done that ye demand refreshment from me? My blood was poured out for your sakes, and not even so did ye repent: for your sakes I wore the crown of thorns on my head: for you I received buffets on my cheeks, and not even so did ye repent. I asked water when hanging on the cross and they gave me vinegar mixed with gall, with a spear they opened my right side, for my name’s sake they slew my prophets and just men, and in all these things I gave you a place of repentance and ye would not. Now, however, for the sake of Michael the archangel of my covenant and the angels who are with him, and because of Paul the well-beloved, whom I would not vex, for the sake of your brethren who are in the world and offer oblations, and for the sake of your sons, because my precepts are in them, and more for the sake of mine own kindness, on the day on which I rose from the dead, I give to you all who are in punishment a night and a day of refreshment forever. And they all cried out and said, We bless thee, Son of God, that Thou hast given us a night and a day of respite. For better to us is a refreshment of one day above all the time of our life which we were on earth, and if we had plainly known that this was intended for those who sin, we would have worked no other work, we would have done no business, and we would have done no iniquity: what need had we for pride in the world? For here our pride is crushed which ascended from our mouth against our neighbour: our plagues and excessive straitness and the tears and the worms which are under us, these are much worse to us than the pains which we have left behind us. When they said thus, the malign angels of the penalties were angered with them, saying: How long do ye lament and sigh? for ye had no pity. For this is the judgment of God who had no pity. But ye received this great grace of a day and a night’s refreshment on the Lord’s Day for the sake of Paul the well-beloved of God who descended to you.
45. And after that the angel said to me: Hast thou seen all these things? And I said: Yes, Sir. And he said to me: Follow me and I will lead thee into Paradise, that the just who are there may see thee, for lo! they hope to see thee, and they are ready to come to meet thee in joy and gladness. And I followed the angel by the impulse of the Holy Spirit, and he placed me in Paradise and said to me: This is Paradise in which Adam and his wife erred. Moreover I entered Paradise and saw the beginning of waters, and there was an angel making a sign to me and he said to me: Observe, said he, the waters, for this is the river of Physon which surrounds all the land of Evilla, and the second is Geon which surrounds all the land of Egypt and Ethiopia, and the third is Thigris which is over against the Assyrians, and another is Eufrates which waters all the land of Mesopotamia. And when I had gone inside I saw a tree planted from whose roots water flowed out, and from this beginning there were four rivers. And the spirit of God rested on that tree, and when the Spirit blew, the waters flowed forth, and I said: My Lord, is it this tree itself which makes the waters flow? And he said to me: That from the beginning, before the heavens and earth were manifested, and all things here invisible, the Spirit of God was borne upon the waters, but from the time when the command of God made the heavens and earth to appear, the Spirit rested upon this tree: wherefore whenever the Spirit blows, the waters flow forth from the tree. And he held me by the hand and led me near the tree of knowledge of good and evil, and he said: This is the tree by which death entered into the world, and receiving of it through his wife Adam ate and death entered into the world. And he shewed me another tree in the midst of Paradise, and saith to me: This is the tree of life.
46. While I was yet looking upon the tree, I saw a virgin coming from afar and two hundred angels before her saying hymns, and I asked and said: Sir, who is she who comes in so great glory? And he said to me: This is Mary the Virgin, the Mother of the Lord. And coming near she saluted me and said: Hail, Paul! well-beloved of God and angels and men. For all the saints prayed my Son Jesus who is my Lord that thou mightest come hither in the body that they might see thee before thou goest out of the world. And the Lord said to them: Bear and be patient: yet a little and ye shall see him and he shall be with you for ever: and again they all said to him together: Do not vex us, for we desire to see him in the flesh, for by him Thy name was greatly glorified in the world, and we have seen that he endured all the labours whether of the greater or of the less. This we learn from those who come hither. For when we say: Who is he who directed you in the world? they reply to us: There is one in the world whose name is Paul, he preaches and announces Christ, and we believe that many have entered into the kingdom through the virtue and sweetness of his speeches. Behold all the just men are behind me coming to meet thee, Paul, and I first come for this cause to meet them who did the will of my Son and my Lord Jesus Christ, I first advance to meet them and do not send them away to be as wanderers until they meet in peace.
47. When she had thus spoken, I saw three coming from afar, very beautiful in the likeness of Christ, and their forms were shining, and their angels, and I asked: Sir, who are these? And he said to me: Dost thou not know those? And I said: No, Sir. And he answered: These are the fathers of the people, Abraham, Isaac, and Jacob. And coming near they saluted me, and said: Hail, Paul, well-beloved of God and men; blessed is he who suffers violence for the Lord’s sake. And Abraham answered me and said: This is my son Isaac, and Jacob my well-beloved, and we have known the Lord and followed him; blessed are all they who believed in thy word, that they may be able to inherit the Kingdom of God by labour, by renunciation, and sanctification, and humility, and charity, and meekness, and right faith in the Lord; and we also have had devotion to the Lord whom thou preachest in the testament, that we might assist those who believed in him with their whole soul, and might minister unto them as fathers minister to their children.
When they had thus spoken, I saw other twelve coming from afar in honour, and I asked: Sir, who are these? And he said: These are the patriarchs. And coming near they saluted me and said: Hail, Paul, well-beloved of God and men: the Lord did not vex us, that we might see thee yet in the body, before thou goest out of the world. And each one of them reminded me of his name in order, from Ruben to Benjamin: and Joseph said to me: I am he who was sold; but I say to thee, Paul, that all the things, whatever my brothers did to me, in nothing did I act maliciously with them, nor in all the labour which they imposed on me, nor in any point was I hurt by them on that account from morning till evening: blessed is he who receives some hurt on account of the Lord, and bears it, for the Lord will repay it to him manifold, when he shall have gone out of the world.
48. When he had spoken thus far, I saw another beautiful one coming from afar, and his angels saying hymns, and I asked: Sir, who is this that is beautiful of countenance? And he saith to me: Dost thou not know him? And I said: No, Sir. And he said to me: This is Moses the law-giver, to whom God gave the law. And when he had come near me, he immediately wept, and after that he saluted me: and I said to him: What dost thou lament? for I have heard that thou excellest every man in meekness. And he answered saying: I weep for those whom I planted with toil, because they did not bear fruit, nor did any profit by them; and I saw all the sheep whom I fed, that they were scattered and become as if they had no shepherd, and because all the toils which I endured for the sake of the sons of Israel were accounted as naught, and how greatsoever virtues I did in the midst of them these they did not understand, and I wonder that strangers and uncircumcised and idol-worshippers have been converted and have entered into the promises of God, but Israel has not entered; and now I say unto thee, brother Paul, that in that hour when the people hanged Jesus whom thou preachest, that the Father, the God of all, who gave me the law, and Michael and all the angels and archangels, and Abraham and Isaac, and Jacob, and all the just wept over the Son of God hanging on the cross. In that hour all the saints attended on me looking (upon me) and they said to me: See, Moses, what men of thy people have done to the Son of God. Wherefore thou art blessed, Paul, and blessed the generation and race which believed in thy word.
49. When he had spoken thus far, there came other twelve, and seeing me said: Art thou Paul the glorified in heaven and on earth? And I answered and said: What are ye? The first answered and said: I am Esaias whom Manasses cut asunder with a wooden saw. And the second said likewise: I am Jeremias who was stoned by the children of Israel and slain. And the third said: I am Ezekiel whom the children of Israel dragged by the feet over a rock in a mountain till they knocked out my brains, and we endured all these toils, wishing to save the children of Israel: and I say unto thee that after the toils which they laid upon me, I cast myself on my face in the sight of the Lord praying for them, bending my knees until the second hour of the Lord’s day, till Michael came and lifted me up from the earth. Blessed art thou, Paul, and blessed the nation which believed through thee.
And as these passed by, I saw another, beautiful of countenance, and I asked: Sir, Who is this? Who when he had seen me, rejoiced and said to me: This is Lot 3948 who was found just in Sodom. And approaching 3949 he saluted me and said: Blessed art thou, Paul, and blessed the generation to which thou didst minister. And I answered and said to him: Art thou Lot who wast found just in Sodom? And he said: I entertained angels, as travellers, and when they of the city wished to violate them, I offered them my two virgin daughters who had not yet known men, and gave them to them saying: use them as ye will, but only to these men ye shall do no evil; for this cause they entered under the roof of my house. For this cause, therefore, we ought to be confident and know that if anyone shall have done anything, God shall repay him manifold when they shall come to him. Blessed art thou, Paul, and blessed the nation which believed in thy word.
When, therefore, he had ceased talking to me, I saw another coming from a distance, very beautiful of countenance, and smiling, and his angels saying hymns: and I said to the angel who was with me: Has then each of the just an angel for companion? And he said to me: Each one of the saints has his own (angel) assisting him, and saying a hymn, and the one does not depart from the other. And I said: Who is this, Sir? And he said: This is Job. And approaching, he saluted me and said: Brother Paul, thou hast great praise with God and men. And I am Job, who laboured much for a period of thirty years from a plague in the blood; and verily in the beginning, the wounds which went forth from my body were like grains of wheat. But on the third day, they became as the foot of an ass; worms moreover which fell four digits in length: and on the third (day) the devil appeared and said to me: Say something against God and die. I said to him: If such be the will of God that I should remain under a plague all the time of my life till I die, I shall not cease from blessing the Lord, and I shall receive more reward. For I know that the labours of that world are nothing to the refreshment which is afterwards: for which cause blessed art thou, Paul, and blessed the nation which believed through thee.
50. When he had spoken thus far, another came calling from afar and saying: Blessed art thou, Paul, and blessed am I because I saw thee, the beloved of the Lord. And I asked the angel: Sir, who is this? And he answered and said unto me: This is Noe in the time of the deluge. And immediately we saluted each other: and greatly rejoicing he said to me: Thou art Paul the most beloved of God. And I asked him: Who art thou? And he said: I am Noe, who was in the time of the deluge. And I say to thee, Paul, that working for a hundred years, I made the ark, not putting off the tunic with which I was clad, nor did I cut the hair of my head. Till then also I cherished continence, not approaching my own wife: in those hundred years not a hair of my head grew in length, nor did my garments become soiled: and I besought men at all times saying: Repent, for a deluge of waters will come upon you. But they laughed at me, and mocked my words; and again they said to me: But this is the time of those who are able to play and sin freely, desiring her with whom it is possible to commit fornication frequently: for God does not regard this, and does not know what things are done by us men, and there is no flood of waters straightway coming upon this world. And they did not cease from their sins, till God destroyed all flesh which had the breath of life in it. Know then that God loveth one just man more than all the world of the impious. Wherefore, blessed art thou, Paul, and blessed is the nation which believes through thee.
51. And turning round, I saw other just ones coming from afar, and I asked the angel: Sir, who are those? And he answered me: These are Elias and Eliseus. 3950 And they saluted me: and I said to them: Who are ye? And one of them answered and said: I am Elias, the prophet of God; I am Elias who prayed, and because of my word, the heaven did not rain for three years and six months, on account of the unrighteousness of men. God is just and true, who doeth the will of his servants: for the angels often besought the Lord for rain, and he said: Be patient till my servant Elias shall pray and petition for this and I will send rain on the earth. 3951
The End of the Vision of Saint Paul.
Footnotes
151:3902Theodosius the younger and Cynegius, Consuls, 388 a.d.
151:3903The waters (not in Greek version); rivers in Syriac.
152:3904The earth (not in Greek version, but in Syriac).
152:3905Cf. Test. of Abraham, Rec. B, iv.
152:3906Cf. Test. of Abraham, Rec. B, § 4.
152:3907Cf. Test. of Abraham, Rec. A, § 12.
156:3908Cf. Ascension of Isaiah ix. 9.
156:3909And the sun. Not in Greek: Elias in Syriac.
156:3910(Not in Syriac.)
156:3911Cf. Rev. of Peter. 15.
156:3912Cf. Enoch.
156:3913Cf.Papias. ap. Iren. Hær. v. 33. 3, 4.
157:3914(In Syriac, but not in Greek version.)
157:3915The Greek has not the golden ship, the angels or the walls. They are given in the Syriac.
157:3916Not in the Greek, but given in the Syriac. Cf. Genesis ii. 11 ff.
158:3917Names not in the Greek. Isaiah, Jeremiah, Ezekiel, Moses and all the Prophets in the Syriac.
158:3918Names not in the Greek or Syriac.
158:3919Not in Greek, which here has the altar in the city and David. The Syriac is the same as the Latin.
158:3920Not in the Greek. Cf. Ascension of Isaiah viii. 36.
159:3921These letters are unintelligible. In the Greek version, the interpretation of Alleluia is given as thebel marematha, which is also unintelligible. In the Syriac the interpretation of Alleluia is correctly given.
159:3922Not in Greek or Syriac.
159:3923Not in the Greek or Syriac.
159:3924The Greek has here thieves and slanderers.
160:3925Passage probably corrupt.
160:3926Not in the Greek but in the Syriac.
160:3927Not in the Greek. The Syraic has simply those who trusted in their riches.
160:3928Cf. Rev. of Peter, 27.
160:3929Cf. Rev. of Peter, 31.
160:3930Cf. Rev. of Peter, 29.
161:3931Cf. Rev. of Peter, 24. Not in the Greek. The Syraic has darkness the torment of patriarchs, bishops, etc.
161:3932Cf. Rev. of Peter xxi. 30. Not in Syriac.
161:3933Cf. Rev. of Peter, 30. Not in the Greek.
161:3934Not in the Greek.
161:3935Not in the Greek.
161:3936Cf. Rev. of Peter, 24.
161:3937Cf. Rev. of Peter, 32. Not in the Greek.
161:3938Not in the Greek. Whole section omitted in the Syriac.
161:3939Cf. Rev. of Peter xxi. 23.
161:3940Cf. Rev. of Peter, 26.
161:3941Cf. Rev. of Peter. Fragments 4, 5.
161:3942Not in the Greek.
162:3943Not in the Greek.
162:3944Cf. Rev. of Peter, 27.
162:3945Not in the Greek.
162:3946Cf. Esdras, Ante-Nicene Lib., vol. xvi., p. 469.
162:3947Gabriel in the Greek version.
165:3948Lot and Job, in the Syriac but not in the Greek.
165:3949For adproprians read adpropinquans.
166:3950Elias and Eliseus. Latin and Syriac. The Greek has Enoch and Elijah.
166:3951The Latin version here breaks off abruptly, as does also the Greek. In the Syriac as translated by the Rev. J. Perkins, D.D. (cf. Journal of Sacred Literature, N. S., vi., 1865, p. 399), the narrative runs as follows: “And often the angels asked that he would give them rain, and he gave not, until I called upon him again; then he gave unto them. But blessed art thou, O Paul, that thy generation, and those thou teachest, are the sons of the Kingdom. And know thou, O Paul, that every man who believes through thee hath a great blessing, and a blessing is reserved for him.” Then he departed from me.
And the angel who was with me led me forth, and said unto me: “Lo, unto thee is given this mystery and revelation; as thou pleasest, make it known unto the sons of men.” And I, Paul, returned unto myself, and I knew all that I had seen; and in life I had not rest that I might reveal this mystery, but I wrote it and deposited it under the ground and the foundation of a certain faithful man with whom I used to be, in Tarsus, a city of Cilicia. And when I was released from this life of time and stood before my Lord, thus said He unto me: “Paul, have we shown all these things unto thee, that thou shouldst deposit them under the foundation of a house? Then send, and disclose, concerning this Revelation that men may read it, and turn to the way of truth, that they also may not come to these bitter torments.”
Then follows the story of the discovery of the Revelation at Tarsus in the reign of Theodosius as given at the beginning of the Greek and Latin versions.
The Apocalypse of the Virgin.
————————————
Introduction.
————————————
The present translation of this Apocalypse 3952 is made from the text as published by Mr. M. R. James in Texts and Studies, ii., 3, from a ms. in the Bodleian Library, which he assigns to the eleventh century. The original he conjecturally assigns to the ninth century, and regards it as a late and clumsy compilation based on (1) the Assumption Legends and (2) the Apocalypse of Paul. Its main feature, intercession for the lost, it has in common with the Testament of Abraham, the Apocalypse of Paul, 4 Esdras, the Apocalypse of Baruch, the Apocalypse of Esdras and the Apocalypse of Sedrach. Parallels are pointed out in the notes.
Footnotes
167:3952In this Apocalypse and that of Sedrach which follows, the text is in many places so obviously corrupt that the translator cannot be confident that he has given the correct meaning of the original in all cases.—A.R.
The Apocalypse of the Holy Mother of God Concerning the Chastisements.
————————————
I. The all-holy mother of God was about to proceed to the Mount of Olives to pray; and praying to the Lord our God she said: In the name of the Father and the Son and the Holy Spirit; let the archangel Gabriel descend, that he may tell me concerning the chastisements and concerning things in heaven and on the earth and under the earth. And as she said the word the archangel Michael descended with the angels of the East and the West and angels of the South and the North, and they saluted the highly favoured one and said to her: Hail, reflection of the Father, hail dwelling of the Son, hail command of the Holy Spirit, hail firmament of the seven heavens, hail firmament of the eleven strongholds, hail worship of the angels, hail loftier than the prophets unto the throne of God. And the holy mother of God said to the angel: Hail Michael, commander-in-chief, the minister of the invisible Father, hail Michael, commander-in-chief, associate of my Son, hail Michael, commander-in-chief, most dread of the six-winged, hail Michael, commander-in-chief, who rules through all things and art worthy to stand beside the throne of the Lord, hail Michael, commander-in-chief, who art about to sound the trumpet and awaken those who have been asleep for ages: hail Michael, commander-in-chief, first of all unto the throne of God.
II. And having greeted all the angels in like manner, the highly favoured one prayed the commander-in-chief regarding the chastisements, saying: Tell to me all things on the earth. And the commander-in-chief said to her: If thou askest me, highly favoured one, I will tell thee. And the highly favoured one said to him: How many are the chastisements with which the race of man is chastised? And the archangel said to her: The chastisements are innumerable. And the highly favoured one said to him: Tell me the things in heaven and on the earth.
III. Then the commander-in-chief, Michael, commanded the Western angels that revelation should be made, and Hades opened, and she saw those who were chastised 3953 in Hades: and there lay there a multitude of men and women, and there was a great lamentation. And the highly favoured one asked the commander-in-chief: Who are these and what is their sin? And the commander-in-chief said: These, all holy, are those who did not worship the Father and the Son and the Holy Spirit and for this cause they are thus chastised here.
IV. And she saw in another place 3954 a great darkness: and the all holy said: What is this darkness and who are they who are being chastised? And the commander-in-chief said: Many souls are lying in this darkness. And the all holy one said: Let this darkness be taken away in order that I may see this chastisement also. And the commander-in-chief said to the highly favoured one: It is not possible, all holy, that thou shouldst see this chastisement also. And the angels guarding them answered and said: We have a command from the invisible Father that they shall not see the light till thy blessed Son shall shine forth. And plunged in grief the all holy lifted up her eyes to the angels touching the undefiled word of the Father, and said: In the name of the Father and the Son and the Holy Spirit let the darkness be taken away, that I may see this chastisement also. And straightway that darkness was lifted up and covered the seven heavens: and there lay a great multitude of both men and women, and there arose a great lamentation and a great cry began. And seeing them the all holy wept and said to them: What are ye doing, wretched ones? Who are ye? And how are ye found there? and there was no voice or hearkening. And the angels guarding them said: Why do ye not speak to the highly favoured one? And those who were under chastisement said to her: O highly favoured one, from eternity we see not the light, and we are not able to keep off that up there. And splashing pitch flowed down upon them: and seeing them the all holy wept. And again those who were being chastised said to her: How dost thou ask concerning us, holy lady, Mother of God? Thy blessed Son came to The earth and did not make enquiry concerning us, neither Abraham the patriarch, nor John the Baptist, nor Moses the great prophet, nor the Apostle Paul, and unto us their light shone not: and now, all holy Mother of God, the armour of the Christians, the bringer of great comfort on account of the Christians, how dost thou ask concerning us? Then the all holy Mother of God said to Michael, the commander-in-chief: What is their sin? And Michael, the commander-in-chief, said: These are they who did not believe in the Father and the Son and the Holy Spirit, and did not confess thee 3955 to be the Mother of God, and that the Lord Jesus Christ was born of thee and took flesh, and for this cause they are chastised there. And again weeping, the all holy Mother of God said to them: Why did ye so greatly err, wretched ones? Did ye not hear that the whole creation names my name? And having said these words the darkness fell over them as it was from the beginning.
V. And the commander-in-chief said: Whither wouldst thou go, highly favoured one? to the West or to the South? And the highly favoured answered: Let us go to the South. And immediately there appeared the cherubim and the seraphim and four hundred angels, and led out the highly favoured one to the South, where came out the river of fire, 3956 and there there lay a multitude of men and women, some up to the girdle, others up to the neck, and others up to the crown of the head: and seeing them the all holy Mother of God cried out with a loud voice to the commander-in-chief and said: Who are these, and what is their sin who stand in the fire up to the girdle? And the commander-in-chief said: These, all holy one, are they who inherited the curse of father and mother, and for this cause they are thus chastised here as accursed.
VI. And the all holy one said: And who are these standing in the fire up to the breasts? And the commander-in-chief said: These are whosoever cast off their wives and defiled them in adultery, and for this cause they are thus chastised here.
VII. And the all holy one said to the commander-in-chief: Who are these standing up to the neck in the flame of the fire? And the commander-in-chief said: These, all holy one, are whosoever ate of the flesh of men. And the all holy one said: And how is it possible for one man to eat of the flesh of another? And the commander-in-chief said: Listen, all holy one, and I will tell thee: These are they whosoever brought down their own children out of their own wombs and cast them out 3957 as food for dogs, and whosoever gave up their brothers in the presence of kings and governors, these ate the flesh of man, and for this cause they are thus chastised.
VIII. And the all holy one said: Who are these set in the fire up to the crown? And the commander-in-chief said: These, all holy one, are whosoever lay hold of the precious cross and swear to a lie: by the power of the cross of the Lord. The angels tremble and worship with fear, and men lay hold of it and swear to a lie and do not know what they testify: and for this cause they are thus chastised here.
IX. And in another place the all holy one saw a man hung by the feet, 3958 and worms devoured him. And she asked the commander-in-chief: Who is this and what is his sin? And the commander-in-chief said: This is he who took usury 3959 for his gold, and for this cause he is thus chastised here.
X. And she saw a woman hanging by her two ears, and all the beasts 3960 came out of her mouth and gnawed her in pieces: and the highly favoured one asked the commander-in-chief: Who is she, and what is her sin? And the commander-in-chief said: She is she who turned aside into strange houses and those of her neighbours and spoke evil words to make strife, and for that cause she is thus chastised here.
XI. And seeing these things the all holy Mother of God wept and said to the commander-in-chief: It were well for man that he had not been born. And the commander-in-chief said: Verily, all holy one, thou hast not seen the great chastisements. And the all holy one said to the commander-in-chief: Come, Michael, great commander-in-chief, and lead me that I may see all the chastisements. And the commander-in-chief said: Where dost thou wish, all holy one, that we should go? And the highly favoured one answered: To the West: and straightway the cherubim appeared and led the highly favoured to the West.
XII. And she saw a cloud full of fire and in it there was a 3961 multitude of men and women. And the all holy one said: What was their sin? And the commander-in-chief said: These, all holy one, are they who on the morning of the Lord’s day sleep like the dead, and for that reason they are thus chastised here. And the all holy one said: If anyone cannot rise, what shall he do? And the commander-in-chief said: Listen, all holy one: if anyone’s house is fastened on the four (sides?) and surrounds him and he cannot come out, he has forgiveness.
XIII. And she saw in another place burning benches of fire and on them sat a multitude of men and women and burned on them. And the all holy one asked: Who are these and what is their sin? And the commander-in-chief said: These, all holy one, are they who do not rise up to the presbyter when they enter into the church of God, and for this cause they are thus chastised here.
XIV. And the all holy one saw in another place an iron tree and it had branches of iron, and on it there hung a multitude of men and women by their tongues. 3962 And seeing them the all holy one wept, and asked the commander-in-chief saying: Who are these and what was their sin? And the commander-in-chief said: These are perjurers, blasphemers, slanderers, whosoever divided brothers from brothers. And the all holy one said: How is it possible to divide brothers from brothers? And the commander-in-chief said: Listen, all holy one, and I will tell thee about this: When some from among the nations desired to be baptised, he would say to them one word: Thou foul-feeding, unbelieving Gentile; because he thus blasphemed, he shall receive ceaseless retribution.
XV. And in another place the all holy one saw a man hanging from his four extremities, and from his nails blood gushed vehemently, and his tongue 3963 was tied in a flame of fire, and he was unable to groan and say the Kyrie eleïson me. And when she had seen him the all holy one wept and herself said the Kyrie eleïson thrice: and after the saying of the prayer, came the angel who had authority over the scourge and loosed the man’s tongue: and the all holy one asked the commander-in-chief: Who is this wretched one who has this chastisement? And the commander-in-chief said: This, all holy one, is the steward who did not the will of God, but ate the things of the church and said: “He who ministers to the altar shall be nourished from the altar”: 3964 and for this cause he is thus chastised here. And the all holy one said: Let it be unto him according to his faith. And again he tied his tongue.
XVI. And Michael, the commander-in-chief said: Come hither, all holy one, and I will show unto thee where the priests are chastised. And the all holy one came out and saw presbyters hanging by their twenty nails, and fire came out of their heads. And seeing them the all holy one asked the commander-in-chief: Who are these and what is their sin? And the commander-in-chief said: These, all holy one, are they who stand beside the throne of God, and when they sang of the body of our Lord Jesus Christ, the pearls fell out, and the awful throne of heaven shook and the footstool of our Lord Jesus Christ trembled, and they did not perceive it: and for this cause they are thus chastised here.
XVII. And the all holy one saw a man and a winged beast having three heads like flames of fire: the two heads were towards his eyes and the third head towards his mouth. And seeing him the all holy one asked the commander-in-chief: Who is this, that he cannot save himself from the mouth of the dragon? And the commander-in-chief said to her: This, all holy one, is the reader who does not practise in his own habits according to what is worthy of the holy Gospel: and for this cause he is thus chastised here.
XVIII. And the commander-in-chief said: Come hither, all holy one, and I will show thee where the angelic and archangelic form is chastised. She proceeded and saw 3965 them lying in the fire and the sleepless worm gnawed them: and the all holy one said: Who are these, and what is their sin? And the commander-in-chief said: These, all holy one, are they who possessed the archangelic and apostolic form: hearken, all holy one, concerning this: on earth they were called patriarchs and bishops, and they were not worthy of their name: on earth they heard ‘Bless (the Lord) ye saints,’ and in heaven they were not called saints, because they did not act as bearers of the archangelic form: and for this cause they are thus chastised here.
XIX. And she saw women hanging by their nails, and a flame of fire came out of their mouth and burned them: and all the beasts 3966 coming out of the fire gnawed them to pieces, and groaning they cried out: Have pity on us, have pity, for we are chastised worse than all those who are under chastisement. And seeing them the all holy one wept, and asked the commander-in-chief, Michael: Who are these and what is their sin? And the commander-in-chief said: These are the wives of presbyters who did not honour the presbyters, but after the death of the presbyter took husbands, and for this cause they are thus chastised here.
XX. And the all holy one saw after the same manner also a deaconess hanging from a crag and a beast with two heads devoured her breasts. And the all holy one asked: What is her sin? And the commander-in-chief said: She, all holy one, is an archdeaconess who defiled her body in fornication, and for this cause she is thus chastised here.
XXI. And she saw other women hanging over the fire, and all the beasts devoured them. And the all holy one asked the commander-in-chief: Who are these and what is their sin? And he said: These are they who did not do the will of God, lovers of money and those who took interest 3967 on accounts, and the immodest.
XXII. And when she had heard these things the all holy one wept and said: Woe unto sinners. And the commander-in-chief said: Why dost thou lament, all holy one? Now verily thou hast not seen the great chastisements. And the highly favoured one said: Come, Michael, the great commander-in-chief of the powers above, tell me how I may see all the chastisements. And the commander-in-chief said: Where dost thou wish that we should go, all holy one? to the East or towards the left parts of Paradise? And the all holy one said: To the left parts of Paradise.
XXIII. And immediately when she had spoken, the cherubim and seraphim stood beside her and led the highly favoured one out to the left parts of Paradise. And behold, there was a great river, and the appearance of the river was blacker than pitch, and in it there were a multitude 3968 of men and women: it boiled like a furnace of forges, and its waves were like a wild sea over the sinners: and when the waves rose, they sank the sinners ten thousand cubits and they were unable to keep it off and say: Have mercy on us, thou just judge: for the sleepless worm devoured them, and there was no reckoning of the number of those who devoured them. And seeing the all holy Mother of God the angels 3969 who chastised them cried out with one voice: Holy is God who has compassion on account of the Mother of God: we give thee thanks, O Son of God, that from eternity we did not see the light, and to-day through the Mother of God we have seen the light: and again they shouted with one voice, saying: Hail, highly favoured Mother of God: Hail, lamp of the inaccessible light: Hail to thee also, Michael, the commander-in-chief, thou that art ambassador from the whole creation: for we, seeing the chastisement of sinners are greatly grieved. And the all holy one, when she saw the angels humbled on account of the sinners, lamented and said: Woe to sinners and their neighbours. And the all holy one said: Let us see the sinners. And the highly favoured one, coming with the archangel Michael and all the armies of the angels lifted up one voice saying: Lord have mercy. And after the making of the prayer earnestly, the wave of the river rested and the fiery waves grew calm, and the sinners appeared as a grain of mustard-seed: and seeing them the all holy one lamented and said: What is this river, and what are its waves? And the commander-in-chief said: This river is the outer fire, and those who are being tortured are the Jews who crucified our Lord Jesus Christ the Son of God, and who refused holy baptism, and those who commit fornication and sin against the sweet and passionless perfume of marriage, and he who debauches mother and daughter, and the poisoners and those who slay with the sword, and the women who strangle their offspring. And the all holy one said: According to their faith so be it unto them. And straightway the waves rose over the sinners and the darkness covered them. And the commander-in-chief said: Hearken, thou highly favoured one: if anyone shall be cast into this darkness, 3970 his remembrance shall never be in the sight of God. And the all holy Mother of God said: Woe to sinners, because the flame of the fire is everlasting.
XXIV. And the commander-in-chief said: Come hither, all holy one, and I will show unto thee the lake of fire: and see thou where the race of the Christians is chastised. 3971 And the all holy one proceeded and saw: and some she heard, but others she did not see: and she asked the commander-in-chief: Who are these, and what is their sin? And the commander-in-chief said: These, all holy one, are those who were baptised and arrayed under the oracle of Christ, but worked the works of the devil and wasted the time of their repentance: and for this cause they are thus chastised here.
XXV. And she said: I pray, one request will I make of thee, let me also be chastised with the Christians, because they are the children of my son. And the commander-in-chief said: Rest thou in Paradise, holy lady, Mother of God. And the all holy one said: I pray thee, move the fourteen firmaments and the seven heavens, and let us pray for the Christians that the Lord our God may hearken unto us and have mercy on them. 3972 And the commander-in-chief said: As the Lord God liveth, the great name, seven times a day and seven times a night, when we lead up the hymn of the Lord, we make remembrance for the sake of sinners, and the Lord accounts us as naught.
XXVI. And the all holy one said: I pray thee, commander-in-chief, command the armies of the angels and let them place me on the height of heaven and let me into the presence of the invisible Father. And immediately the commander-in-chief commanded, and the chariot of the cherubim and seraphim appeared, and they exalted the highly favoured one to the height of heaven and placed her in the presence of the invisible Father: And she stretched forth her hands to the undefiled throne of the Father and said: Have mercy, O Lord, on the Christian sinners, for I saw them being chastised and I cannot bear their complaint. Let me go forth and be chastised myself for the Christians. I do not pray, O Lord, for the unbelieving Jews, but for the Christians I entreat thy compassion. And there came a second voice from the invisible Father saying: How can I have mercy on them, when they did not have mercy on their own brothers? 3973 And the all holy one said: Lord, have mercy on the sinners: behold the chastisements, for every creature on the earth calls upon my name: and when the soul comes forth out of the body, it cries saying, “Holy Lady, Mother of God.” Then the Lord said to her: Hearken, all holy Mother of God, if anyone names and calls upon thy name, I will not forsake him, either in heaven or on earth.
XXVII. And the all holy one said: Where is Moses? Where are all the prophets and fathers who never sinned? Where art thou, holy Paul of God? where is the holy Lord’s Day, the boast of the Christians? where is the power of the precious and life-giving cross, which delivered Adam and Eve from the ancient curse? Then Michael and all the angels raised one voice saying: Lord, have mercy on the sinners. Then Moses also cried: Have mercy, Lord, on those to whom I gave thy law. Then John also called: Have mercy, Lord, on those to whom I gave thy Gospel. Then Paul cried: Have mercy, Lord, on those to whom I brought thy epistles in the Church. And the Lord God said: Hearken, all ye righteous: if according to the law which Moses gave, and according to the Gospel which John gave, and according to the epistles which Paul carried, they thus be judged. And they had nothing to say except, Have mercy, O just judge.
XXVIII. And the all holy Mother of God said: Have mercy, Lord, on the Christians, because they kept thy law and gave heed to thy gospel, but they were simple ones. Then the Lord said to her: Hearken, all holy one: if anyone did evil to them and they did not requite him the evil, thou sayest well that they attended to both my law and my gospel, but if he did not do them wrong and they requited him evil, how may I say that these are holy men? now they shall be rewarded according to their wrongdoing. Then all hearing the voice of the Lord had nothing to answer; and the all holy one, when she saw that the saints were at a loss, and their Lord did not hear, and his mercy was hidden from them, then the all holy one said: Where is Gabriel, who announced unto me the “Hail, thou that from eternity shalt conceive him who is without beginning like the Father,” and now does not look upon sinners? Where is the great commander-in-chief? come hither, all ye saints whom God justified, and let us fall down in the presence of the invisible Father, in order that the Lord God may hear us, and have mercy on sinners. Then Michael, the commander-in-chief, and all the saints fell on their faces in the presence of the invisible Father, saying: Have mercy, Lord, on the Christian sinners.
XXIX. Then the Lord, seeing the prayer of the saints, had compassion and said: Go down, my beloved son, and because of the prayer of the saints let thy face shine on earth to sinners. Then the Lord came down from his undefiled throne: and when they saw Him, those who were under chastisement raised one voice saying: Have mercy on us, King of ages. Then the Lord of all things said: Hearken, all ye sinners and righteous men: I made paradise and made man after my image: but he transgressed, and for his own sins was delivered to death: but I did not suffer the works of my hands to be tyrannized over by the serpent: wherefore I bowed the heavens and came down and was born of Mary, the holy undefiled Mother of God, that I might set you free: I was baptised in Jordan in order that I might save the creature (nature) which had grown old under sin: I was nailed to the cross 3974 to free you from the ancient curse: I asked for water and ye gave me vinegar mingled with gall: I was laid in the grave: I trampled on the enemy: I raised up mine elect, and even thus ye would not hear me. But now, because 3975 of the prayer of my mother Mary, because she has wept much for your sake, and because of Michael my archangel, and because of the multitude of my saints, I grant you to have rest on the day of Pentecost to glorify the Father and the Son and the Holy Spirit.
XXX. Then all the angels and archangels, thrones, lordships, authorities, governments, powers, and the many-eyed cherubim and the six-winged seraphim and all the apostles and prophets and martyrs and all the saints raised one voice, saying: Glory to thee, O Lord: glory to thee, lover of men: glory to thee, King of ages: glory be to thy compassion: glory be to thy long suffering: glory be to thy unspeakable justice of judgment, because thou hast been long-suffering with sinners and impious men: Thine is it to pity and to save. To him be the glory and the power to the Father and to the Son and to the Holy Spirit for ever and ever. Amen.
Footnotes
169:3953Cf. Vision of Paul, 31.
169:3954Rev. of Peter, 21. Paul, 37.
170:3955Cf. Paul, 41.
170:3956Cf. Paul, 31.
170:3957Cf. Peter, Frag.; Paul, 40; Peter, 27.
170:3958Cf. Peter, 24.
170:3959Cf. Peter, 31; Paul, 37.
170:3960Cf. Peter, Frag. 2.
171:3961Cf. Peter, 25.
171:3962Cf. Peter, 22.
171:3963Cf. Peter, 29.
171:3964Cf. Lev. 10:12, Num. 18:7.
171:3965Cf. Peter, 27.
172:3966Cf. Peter fr. ap. Clem. Alex.
172:3967Cf. Peter, 31.
172:3968Cf. Paul, 31.
172:3969Cf. Peter, 23.
173:3970Cf. Paul, 41.
173:3971Cf. Esdras. Ante-Nicene Lib., vol. xvi., p. 473.
173:3972Cf. Paul, 43.
173:3973Cf. Esdras, l. c., pp. 469, 470.
174:3974Cf. Paul, 44; Esdras, l. c., p. 470.
174:3975Cf. Paul, 44.
The Apocalypse of Sedrach.
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Introduction.
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The translation is from Mr. M. R. James’s text in Texts and Studies, ii. 3, p. 130ff., published from a fifteenth century ms. in the Bodleian Library. The original, Mr. James conjecturally assigns to the tenth or eleventh century. It is notable for its close resemblance in several passages to 4 Esdras, to the Greek original of which the author seems to have had direct access.
Like the Apocalypse of Esdras it deals with the subject of intercession for sinners and the reluctance of the seer to die. The parallel passages in 4 Esdras and the Apocalypse of Esdras are pointed out in the margin of the translation.
Chapter I. consists of a few lines from the beginning and end of a homily on love which appears in the ms. at the beginning of the Apocalypse, but which Mr. James regards as “quite unimportant and quite irrelevant.”
The Apocalypse of Sedrach.
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The Word of the holy and blessed Sedrach concerning love and concerning repentance and Orthodox Christians, and concerning the Second Coming of our Lord Jesus Christ. Lord give thy blessing.
I. Beloved, let us prefer nothing in honour except sincere love: for in many things we stumble every day and night and hour. And for this cause let us gain love, for it covereth a multitude of sins: for what is the profit, my children, if we have all things, and have not saving love…
O blessed love, supplier of all good things. Blessed is the man who has gained the true faith and sincere love, according as the Master said, there is no greater love than this that a man should lay down his life for his friend. Cf. John xv. 13.
II. And invisibly he received a voice in his ears: Come hither, Sedrach, since thou wishest and desirest to converse with God and ask of him that he may reveal unto thee whatever thou wishest to ask. And Sedrach said: What, Sir? And the voice said to him: I was sent to thee to raise thee here into heaven. And he said: I desired to speak mouth to mouth with God: I am not fit, Sir, to come into heaven. And stretching out his wings he took him up and he came into heaven to the very flame, and he set him as high as the third heaven, and in it stood the flame of the divinity.
III. And the Lord saith to him: Welcome, my beloved Sedrach: What suit hast thou against God who created thee, that thou saidst, I desired to speak face to face with God? Sedrach saith to him: 3976 Yea, verily, the son hath a suit with the Father: my Lord, why didst thou make the earth? The Lord saith to him: For man’s sake. Sedrach saith: And why didst Thou make the sea? Why didst Thou scatter every good thing on the earth? The Lord saith to him: For man’s sake. Sedrach saith to him: 3977 If thou didst these things, 3978 why wilt Thou destroy him? And the Lord said: Man is my work and the creature of my hands, and I discipline him as I find good.
IV. Sedrach saith to him: Chastisement and fire are thy discipline: they are bitter, my Lord: 3979 it were well for man if he had not been born: why then didst thou make him, my Lord? Why didst thou weary thine undefiled hands 3980 and create man, since thou didst not intend to have mercy on him? God saith to him: I made Adam the first creature and placed him in Paradise in the midst of the tree of life and said to him: Eat of all the fruits, but beware of the tree of life: for if thou eat of it, thou shalt die the death. But he transgressed my commandment, and being beguiled by the devil ate of the tree.
V. Sedrach saith to him: Of thy will Adam was beguiled, my Lord: Thou commandest thine 3981 angels to make approach to Adam, and the first of the angels himself transgressed thy commandment and did not make approach to him, and Thou didst banish him, because he transgressed thy commandment and did not make any approach to the work of thine hands: if thou lovedst man, why didst Thou not slay the devil, the worker of unrighteousness? Who is able to fight an invisible spirit? And he as a smoke enters into the hearts of men and teaches them every sin: he fights against thee, the immortal God, and what can wretched man then do to him? But have mercy, O Lord, and stop the chastisements: but if not, count me also with the sinners: if thou wilt have no mercy on the sinners, where are thy mercies, where is thy 3982 compassion, O Lord?
VI. God saith to him: Be it known unto thee that I ordered all things to be placable to him: I gave him understanding and made him the heir of heaven and earth, and I subjected all things to him, and every living thing flees from him and from before his face: but he, having received of mine, became alien, adulterous, and sinful: tell me, what father, having given his son his portion, when he takes his substance and leaves his father and goes away and becomes an alien and serves an alien, when the father sees that the son has deserted him, does not darken his heart, and does not the father go and take his substance and banish him from his glory because he deserted his father? And how have I, the wonderful and jealous God, given him everything, and he having received these things has become an adulterer and a sinner?
VII. Sedrach saith to him: Thou, O Lord, didst create man. Thou knewest of what sort of mind he was and of what sort of knowledge we are, and thou makest it a cause for chastisement: but cast him forth; for shall not I alone fill up the heavenly places? But if that is not to be so save man too, O Lord. He failed by thy will, wretched man. Why dost thou waste words on me, Sedrach? I created Adam and his wife and the sun and said: Behold each other how bright he is, and the wife of Adam is brighter in the beauty of the moon and he was the giver of her life. 3983 Sedrach saith: but of what profit are beauties if they die away into the earth? How didst thou say, O Lord, Thou shalt not return evil for evil? How is it, O Lord? the word of Thy divinity never lies, and why dost Thou retaliate on man? or dost thou not in so doing render evil for evil? I know that among the quadrupeds there is no other so wily and unreasonable as the mule. But we strike it with the bridle when we wish: and thou hast angels: send them forth to guard them, and when man inclines towards sin, to take hold of his foot and not let him go whither he would.
VIII. God saith to him: If I catch him by the foot, he will say, Thou hast given me no joy in the world. But I have left him to his own will because I loved him. Wherefore I sent forth my righteous angels to guard him night and day. Sedrach saith: 3984 I know, O Lord, that of all thy creatures Thou chiefly lovedst man, of the quadrupeds the sheep, of woods the olive, of fruits the vine, of flying things the bee, of rivers the Jordan, of cities Jerusalem. And all these man also loves, my Lord. God saith to Sedrach: I will ask thee one thing, Sedrach: if thou answerest me, then I may fitly help thee, even though thou hast tempted thy creator. Sedrach saith: Speak. 3985 The Lord God saith: Since I made all things, how many men were born and how many died, and how many are to die and how many hairs have they? Tell me, Sedrach, 3986 since the heaven was created and the earth, how many trees grew in the world, and how many fell, and how many are to fall, and how many are to arise, and how many leaves have they? Tell me, Sedrach, since I made the sea, how many waves arose and how many fell, and how many are to arise, and how many winds blow along the margin of the sea? Tell me, Sedrach, from the creation of the world of the æons, when the air rained, how many drops fell upon the world, and how many are to fall? And Sedrach said: Thou alone knowest all these things, O Lord; thou only understandest all these things: only, I pray thee, deliver man from chastisement, and I shall not be separated from our race.
IX. And God said to his only begotten Son: Go, 3987 take the soul of Sedrach my beloved, and place it in Paradise. The only begotten Son saith to Sedrach: Give me the trust which our Father deposited in the womb of thy mother in the holy tabernacle of thy body from a child. Sedrach saith: I will not give thee my soul. God saith to him: And wherefore was I sent to come hither, and thou pleadest against me? For I was commanded by my Father not to take thy soul with violence; but if not, (then) give me thy most greatly desired soul.
X. And Sedrach saith to God: And whence dost Thou intend to take my soul, and from which limb? And God saith to him: Dost thou not know that it is placed in the midst of thy lungs and thy heart and is dispersed into all thy limbs? It is brought up through the throat and gullet and the mouth and at whatever hour it is predestined to come forth, it is scattered, and brought together from the points of the nails and from all the limbs, and there is a great necessity that it should be separated from the body and parted from the heart. When Sedrach had heard all these things and had considered the memory of death he was greatly astounded, and Sedrach said to God: O Lord, give me a little respite that I may weep, for I have heard that tears are able to do much and much remedy comes to the lowly body of thy creature.
XI. And weeping and bewailing he began to say: O marvellous head of heavenly adornment: O radiant as the sun which shines on heaven and earth: thy hairs are known from Teman, thine eyes from Bosor, thine ears from thunder, thy tongue from a trumpet, and thy brain is a small creation, thy head the energy of the whole body: O friendly and most fair beloved by all, and now falling into the earth it must become forgotten. O hands, mild, fair-fingered, worn with toil by which the body is nourished: O hands, deftest of all, heaping up from all quarters ye made ready houses. O fingers adorned and decked with gold and silver (rings): and great worlds are led by the fingers: the three joints enfold the palms, and heap up beautiful things: and now ye must become aliens to the world. O feet, skilfully walking about, self-running, most swift, unconquerable: O knees, fitted together, because without you the body does not move: the feet run along with the sun and the moon in the night and in the day, heaping up all things, foods and drinks, and nourishing the body: O feet, most swift and fair runners, moving on the face of the earth, getting ready the house with every good thing: O feet which bear up the whole body, that run up to the temples, making repentance and calling on the saints, and now ye are to remain motionless. O head and hands and feet, until now I have kept you. O soul, what sent thee into the humble and wretched body? and now being separated from it, thou art going up where the Lord calleth thee, and the wretched body goes away to judgment. O body well-adorned, hair clothed with stars, head of heavenly adornment and dress: O face well-anointed, light-bringing eyes, voice trumpet-like, tongue placable, chin fairly adorned, hairs like the stars, head high as heaven, body decked out, light-bringing eyes that know all things—and now you shall fall into the earth and under the earth your beauty shall disappear.
XII. Christ saith to him: Stay, Sedrach; how long dost thou weep and groan? Paradise is opened to thee, and, dying, thou shalt live. Sedrach saith to him: Once more I will speak unto thee, O Lord: How long shall I live before I die? and do not disregard my prayer. The Lord saith to him: Speak, O Sedrach. Sedrach saith: If a man shall live eighty or ninety or an hundred years, and live these years in sin, and again shall turn, and the man live in repentance, in how many days dost thou forgive him his sins? God saith to him: If he shall live an hundred or eighty years and shall turn and repent for three years and do the fruit of righteousness, and death shall overtake him, I will not remember all his sins.
XIII. Sedrach saith to him: The three years are a long time, my Lord, lest death overtake him and he fulfil not his repentance: have mercy, Lord, on thine image and have compassion, for the three years are many. God saith to him: If a man live an hundred years and remember his death and confess before men and I find him, after a time I will forgive all his sins. Sedrach saith again: I will again beseech thy compassion for thy creature. The time is long lest death overtake him and snatch him suddenly. The Saviour saith to him: I will ask thee one word, Sedrach, my beloved, then thou shalt ask me in turn: if the man shall repent for forty days I will not remember all his sins which he did.
XIV. And Sedrach saith 3988 to the archangel Michael: Hearken to me, O powerful chief, and help thou me and be my envoy that God may have mercy on the world. And falling on their faces, they besought the Lord and said: O Lord, teach us how and by what sort of repentance and by what labour man shall be saved. God saith: By repentances, by intercessions, by liturgies, by tears in streams, in hot groanings. Dost thou not know that my prophet David was saved by tears, and the rest were saved in one moment? Thou knowest, Sedrach, that there are nations which have not the law and which do the works of the law: for if they are unbaptized and my divine spirit come unto them and they turn to my baptism, I also receive them with my righteous ones into Abraham’s bosom. And there are some who have been baptized with my baptism and who have shared in my divine part and become reprobate in complete reprobation and will not repent: and I suffer them with much compassion and much pity and wealth 3989 in order that they may repent, but they do the things which my divinity hates, and did not hearken to the wise man asking (them), saying, we by no means justify a sinner. Dost thou not most certainly know that it is written: And those who repent never see chastisement? And they did not hearken to the Apostles or to my word in the Gospels, and they grieve my angels, and verily they do not attend to my messenger in the assemblies (for communion) and in my services, and they do not stand in my holy churches, but they stand and do not fall down and worship in fear and trembling, but boast things which I do not accept, or my holy angels.
XV. Sedrach saith to God: O Lord, Thou alone art sinless and very compassionate, having compassion and pity for sinners, but thy divinity said: I am not come to call the righteous but sinners to repentance. And the Lord said to Sedrach: Dost thou not know, Sedrach, that the thief was saved in one moment to repent? Dost thou not know that my apostle and evangelist was saved in one moment? “Peccatores enim non salvantur,” for their hearts are like rotten stone: these are they who walk in impious ways and who shall be destroyed with Antichrist. Sedrach saith: O my Lord, Thou also saidst: My divine spirit entered into the nations which, not having the law, do the things of the law. So also the thief and the apostle and evangelist and the rest of those who have already got into thy Kingdom. O my Lord; so likewise do Thou pardon those who have sinned to the last: for life is very toilsome and there is no time for repentance.
XVI. The Lord saith to Sedrach: I made man in three stages: when he is young, I overlooked his stumblings as he was young: and again when he was a man I considered his purpose: and again when he grows old, I watch him till he repent. Sedrach saith: O Lord, Thou knowest and understandest all these things: but have sympathy for sinners. The Lord saith to him: Sedrach, my beloved, I promise to have sympathy and bring down the forty days to twenty: and whosoever shall remember thy name shall not see the place of chastisement, but shall be with the just in a place of refreshment and rest: and if anyone shall record this wonderful word his sins shall not be reckoned against him for ever and ever. 3990 And Sedrach saith: O Lord, and if anyone shall bring enlightenment to thy servant, save him, O Lord, from all evil. And Sedrach, the servant of the Lord, saith: Now take my soul, O Lord. And God took him and placed him in Paradise with all the saints. To whom be the glory and the power for ever and ever. Amen.
Footnotes
177:3976Cf. Esdras. Ante-Nicene Lib., xvi., 469.
177:3977Cf. 4 Esdras viii. 15 ff.
177:3978Cf. Esdras, Ante-Nicene Lib., xvi., p. 471.
177:3979Cf. Esdras, Ante-Nicene Lib., vol. xvi., p. 469.
177:3980Undefiled hands. Cf. Esdras, p. 469.
177:3981Angels. Cf. Esdras, p. 470.
177:3982Compassion. Cf. Esdras, p. 469.
178:3983Passage corrupt; the above appears to be the best sense it admits of as it stands.
178:3984Cf. iv. Esdras v. 23 ff.
178:3985Cf. iv. Esdras iv. 4–11, v. 36.
178:3986Cf. Esdras, p. 470.
178:3987Cf.Apoc. of Esdras, in Ante-Nicene Lib., vol. xvi., p. 474, and Testament of Abraham, Rec. A., Chaps. vii. and xvi.
179:3988Cf. Test. of Abraham, Rec. A. §§ xiv., xviii.
179:3989Rom. ii. 4.
180:3990Cf. Esdras, p. 476.
The Testament of Abraham,
The Acts of Xanthippe and Polyxena,
The Narrative of Zosimus.
Translated by
W. A. Craigie, M.A., B.A. (Oxon.)
The Testament of Abraham.
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Introduction.
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The Greek text of both the recensions of this work is published for the first time in “Texts and Studies,” Vol. II., No. 2 (Cambridge, 1892), by Montague Rhodes James, M.A. None of the manuscripts are older than the thirteenth century; of the six which contain the longer version the best is a Paris ms. written 1315, and the principal ms. of the shorter recension (also in Paris) belongs to the fifteenth century. There are also versions in Roumanian, Slavonic, Ethiopic, and Arabic.
The work itself has hitherto been little noticed, and it is doubtful how far it was well known in ancient times. It is perhaps that cited as “Abraham” in early lists of Apocryphal works, and some passages in early Christian writers may indicate their knowledge of such a work. The evidence for this is given in full by the editor of the Greek text in his introduction (pp. 7–29). The conclusions drawn by him from these notices, and from the work itself, are “that it was written in the second century, that it embodies legends earlier than that century, that it received its present form perhaps in the ninth or tenth century.” Certain features in it also “seem to point to Egypt as its birthplace,” such as the conception of Death in the longer recension, which has parallels in the Coptic Apocryphal books, the weighing of souls, and the presence of recording angels at the judgment scene.
Neither of the two versions can be supposed to be true copies of the original work. They differ from each other not only in length, but in arrangement. The shorter recension may preserve more of the original language, but it transposes certain sections, thereby confusing the order of the narrative, and in this the Arabic version generally agrees with it. The most essential discrepancy begins with Chap. X. of the longer recension, where Abraham, after being taken up on the cloud, is first shown the iniquities that take place on earth. The shorter text places this at the end of his journey, quite destroying the original moral of the writer, who wishes to emphasize the mercy of God, and to show how Abraham’s righteous indignation is replaced by feelings of compassion for the sinner. The vision of judgment is then altered in the shorter version, the doubtful soul being there condemned, instead of being saved by the intercession of Abraham. In this point the editor thinks that the shorter recension may have been influenced by the Apocalypse of Paul, as would also seem to be the case with Michael’s reason for leaving Abraham in Chap. IV, which is quite different from the pretext given in the longer text. It is also remarkable that in the shorter form there is no word. of Abraham’s unwillingness to die, which is so prominent a feature of the other, and is no doubt original, as the idea is not otherwise unknown in Apocryphal literature. The conclusion of the shorter version is very much curtailed, compared with the longer one.
On account of these many differences between the recensions of this remarkable work, it has been judged best to give both of them entire, and so arranged that the reader can readily discover in what respects the one differs from the other.
The tone of the work is perhaps rather Jewish than Christian, but as phrases and conceptions of a New Testament character appear in it, especially in the judgment scene, it is most probably to be assigned to a Jewish Christian, who for the substance of it drew partly on older legends, and partly on his own imagination. Some of its features are very striking, and a few of them do not seem to occur elsewhere in literature of this class; it is possible that some of these do not go further back than the medieval editors of the text. Among the most remarkable points may be noticed the age of Abraham, variously given in different mss., his hospitality, and the sending of Michael to announce his death (Chap. I.): Michael’s refusal to mount a horse (Chap. II.): the tree speaking with a human voice (Chap. III.); the tears of Michael turning into precious stones (ibid.); and the devouring spirit sent to consume the food for him (Chap. IV.). In Chap. VI. the narrative of Genesis is recalled by Sarah’s recognizing Michael as one of the three who came to Abraham at the oak of Mamre, with the added circumstance of the calf rising up whole after being eaten. The dream of Isaac in Chap. VII. is perhaps remotely suggested by that of Joseph. The whole vision of judgment, with the presence of Adam and Abel, is very noteworthy, as also the conception of Death, and the explanation of his various forms.
The Testament of Abraham.
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Version I.
I. Abraham lived the measure of his life, nine hundred and ninety-five years, and having lived all the years of his life in quietness, gentleness, and righteousness, the righteous one was exceeding hospitable; for, pitching his tent in the cross-ways at the oak of Mamre, he received every one, both rich and poor, kings and rulers, the maimed and the helpless, friends and strangers, neighbors and travelers, all alike did the devout, all-holy, righteous, and hospitable Abraham entertain. Even upon him, however, there came the common, inexorable, bitter lot of death, and the uncertain end of life. Therefore the Lord God, summoning his archangel Michael, said to him: Go down, chief-captain 3991 Michael, to Abraham and speak to him concerning his death, that he may set his affairs in order, for I have blessed him as the stars of heaven, and as the sand by the sea-shore, and he is in abundance of long life and many possessions, and is becoming exceeding rich. Beyond all men, moreover, he is righteous in every goodness, hospitable and loving to the end of his life; but do thou, archangel Michael, go to Abraham, my beloved friend, and announce to him his death and assure him thus: Thou shalt at this time depart from this vain world, and shalt quit the body, and go to thine own Lord among the good.
II. And the chief-captain departed from before the face of God, and went down to Abraham to the oak of Mamre, and found the righteous Abraham in the field close by, sitting beside yokes of oxen for ploughing, together with the sons of Masek and other servants, to the number of twelve. And behold the chief-captain came to him, and Abraham, seeing the chief-captain Michael coming from afar, like to a very comely warrior, arose and met him as was his custom, meeting and entertaining all strangers. And the chief-captain saluted him and said: Hail, most honored father, righteous soul chosen of God, true son of the heavenly one. Abraham said to the chief-captain: Hail, most honored warrior, bright as the sun and most beautiful above all the sons of men; thou art welcome; therefore I beseech thy presence, tell me whence the youth of thy age has come; teach me, thy suppliant, whence and from what army and from what journey thy beauty has come hither. The chief-captain said: I, O righteous Abraham, come from the great city. I have been sent by the great king to take the place of a good friend of his, for the king has summoned him. And Abraham said, Come, my Lord, go with me as far as my field. The chief-captain said: I come; and going into the field of the ploughing, they sat down beside the company. And Abraham said to his servants, the sons of Masek: Go ye to the herd of horses, and bring two horses, quiet, and gentle and tame, so that I and this stranger may sit thereon. But the chief-captain said, Nay, my Lord, Abraham, let them not bring horses, for I abstain from ever sitting upon any four-footed beast. Is not my king rich in much merchandise, having power both over men and all kinds of cattle? but I abstain from ever sitting upon any four-footed beast. Let us go, then, O righteous soul, walking lightly until we reach thy house. And Abraham said, Amen, be it so.
III. And as they went on from the field toward his house, beside that way there stood a cypress tree, and by the command of the Lord the tree cried out with a human voice, saying, Holy, holy, holy is the Lord God that calls himself to those that love him; but Abraham hid the mystery, thinking that the chief-captain had not heard the voice of the tree. And coming nigh to the house they sat down in the court, and Isaac seeing the face of the angel said to Sarah his mother, My lady mother, behold, the man sitting with my father Abraham is not a son of the race of those that dwell on the earth. And Isaac ran, and saluted him, and fell at the feet of the Incorporeal, and the Incorporeal blessed him and said, The Lord God will grant thee his promise that he made to thy father Abraham and to his seed, and will also grant thee the precious prayer of thy father and thy mother. Abraham said to Isaac his son, My son Isaac, draw water from the well, and bring it me in the vessel, that we may wash the feet of this stranger, for he is tired, having come to us from off a long journey. And Isaac ran to the well and drew water in the vessel and brought it to them, and Abraham went up and washed the feet of the chief captain Michael, and the heart of Abraham was moved, and he wept over the stranger. And Isaac, seeing his father weeping, wept also, and the chief captain, seeing them weeping, also wept with them, and the tears of the chief captain fell upon the vessel into the water of the basin and became precious stones. And Abraham seeing the marvel, and being astonished, took the stones secretly, and hid the mystery, keeping it by himself in his heart.
IV. And Abraham said to Isaac his son: Go, my beloved son, into the inner chamber of the house and beautify it. Spread for us there two couches, one for me and one for this man that is guest with us this day. Prepare for us there a seat and a candlestick and a table with abundance of every good thing. Beautify the chamber, my son, and spread under us linen and purple and fine linen. Burn there every precious and excellent incense, and bring sweet-smelling plants from the garden and fill our house with them. Kindle seven lamps full of oil, so that we may rejoice, for this man that is our guest this day is more glorious than kings or rulers, and his appearance surpasses all the sons of men. And Isaac prepared all things well, and Abraham taking the archangel Michael went into the chamber, and they both sat down upon the couches, and between them he placed a table with abundance of every good thing. Then the chief captain arose and went out, as if by constraint of his belly to make issue of water, and ascended to heaven in the twinkling of an eye, and stood before the Lord, and said to him: Lord and Master, let thy power know that I am unable to remind that righteous man of his death, for I have not seen upon the earth a man like him, pitiful, hospitable, righteous, truthful, devout, refraining from every evil deed. And now know, Lord, that I cannot remind him of his death. And the Lord said: Go down, chief-captain Michael, to my friend Abraham, and whatever he say to thee, that do thou also, and whatever he eat, eat thou also with him. And I will send my Holy Spirit upon his son Isaac, and will put the remembrance of his death into the heart of Isaac, so that even he in a dream may see the death of his father, and Isaac will relate the dream, and thou shalt interpret it, and he himself will know his end. And the chief-captain said, Lord, all the heavenly spirits are incorporeal, and neither eat nor drink, and this man has set before me a table with abundance of all good things earthly and corruptible. Now, Lord, what shall I do? How shall I escape him, sitting at one table with him? The Lord said: Go down to him, and take no thought for this, for when thou sittest down with him, I will send upon thee a devouring spirit, and it will consume out of thy hands and through thy mouth all that is on the table. Rejoice together with him in everything, only thou shalt interpret well the things of the vision, that Abraham may know the sickle of death and the uncertain end of life, and may make disposal of all his possessions, for I have blessed him above the sand of the sea and as the stars of heaven.
V. Then the chief captain went down to the house of Abraham, and sat down with him at the table, and Isaac served them. And when the supper was ended, Abraham prayed after his custom, and the chief-captain prayed together with him, and each lay down to sleep upon his couch. And Isaac said to his father, Father, I too would fain sleep with you in this chamber, that I also may hear your discourse, for I love to hear the excellence of the conversation of this virtuous man. Abraham said, Nay, my son, but go to thy own chamber and sleep on thy own couch, lest we be troublesome to this man. Then Isaac, having received the prayer from them, and having blessed them, went to his own chamber and lay down upon his couch. But the Lord cast the thought of death into the heart of Isaac as in a dream, and about the third hour of the night Isaac awoke and rose up from his couch, and came running to the chamber where his father was sleeping together with the archangel. Isaac, therefore, on reaching the door cried out, saying, My father Abraham, arise and open to me quickly, that I may enter and hang upon thy neck, and embrace thee before they take thee away from me. Abraham therefore arose and opened to him, and Isaac entered and hung upon his neck, and began to weep with a loud voice. Abraham therefore being moved at heart, also wept with a loud voice, and the chief-captain, seeing them weeping, wept also. Sarah being in her room, heard their weeping, and came running to them, and found them embracing and weeping. And Sarah said with weeping, My Lord Abraham, what is this that ye weep? Tell me, my Lord, has this brother that has been entertained by us this day brought thee tidings of Lot, thy brother’s son, that he is dead? is it for this that ye grieve thus? The chief-captain answered and said to her, Nay, my sister Sarah, it is not as thou sayest, but thy son Isaac, methinks, beheld a dream, and came to us weeping, and we seeing him were moved in our hearts and wept.
VI. Then Sarah, hearing the excellence of the conversation of the chief-captain, straightway knew that it was an angel of the Lord that spoke. Sarah therefore signified to Abraham to come out towards the door, and said to him, My Lord Abraham, knowest thou who this man is? Abraham said, I know not. Sarah said, Thou knowest, my Lord, the three men from heaven that were entertained by us in our tent beside the oak of Mamre, when thou didst kill the kid without blemish, and set a table before them. After the flesh had been eaten, the kid rose again, and sucked its mother with great joy. Knowest thou not, my Lord Abraham, that by promise they gave to us Isaac as the fruit of the womb? Of these three holy men this is one. Abraham said, O Sarah, in this thou speakest the truth. Glory and praise from our God and the Father. For late in the evening when I washed his feet in the basin I said in my heart, These are the feet of one of the three men that I washed then; and his tears that fell into the basin then became precious stones. And shaking them out from his lap he gave them to Sarah, saying, If thou believest me not, look now at these. And Sarah receiving them bowed down and saluted and said, Glory be to God that showeth us wonderful things. And now know, my Lord Abraham, that there is among us the revelation of some thing, whether it be evil or good!
VII. And Abraham left Sarah, and went into the chamber, and said to Isaac, Come hither, my beloved son, tell me the truth, what it was thou sawest and what befell thee that thou camest so hastily to us. And Isaac answering began to say, I saw, my Lord, in this night the sun and the moon above my head, surrounding me with its rays and giving me light. As I gazed at this and rejoiced, I saw the heaven opened, and a man bearing light descend from it, shining more than seven suns. And this man like the sun came and took away the sun from my head, and went up into the heavens from whence he came, but I was greatly grieved that he took away the sun from me. After a little, as I was still sorrowing and sore troubled, I saw this man come forth from heaven a second time, and he took away from me the moon also from off my head, and I wept greatly and called upon that man of light, and said, Do not, my Lord, take away my glory from me; pity me and hear me, and if thou takest away the sun from me, then leave the moon to me. He said, Suffer them to be taken up to the king above, for he wishes them there. And he took them away from me, but he left the rays upon me. The chief-captain said, Hear, O righteous Abraham; the sun which thy son saw is thou his father, and the moon likewise is Sarah his mother. The man bearing light who descended from heaven, this is the one sent from God who is to take thy righteous soul from thee. And now know, O most honored Abraham, that at this time thou shalt leave this worldly life, and remove to God. Abraham said to the chief captain O strangest of marvels! and now art thou he that shall take my soul from me? The chief-captain said to him, I am the chief-captain Michael, that stands before the Lord, and I was sent to thee to remind thee of thy death, and then I shall depart to him as I was commanded. Abraham said, Now I know that thou art an angel of the Lord, and wast sent to take my soul, but I will not go with thee; but do thou whatever thou art commanded.
VIII. The chief-captain hearing these words immediately vanished, and ascending into heaven stood before God, and told all that he had seen in the house of Abraham; and the chief-captain said this also to his Lord, Thus says thy friend Abraham, I will not go with thee, but do thou whatever thou art commanded; and now, O Lord Almighty, doth thy glory and immortal kingdom order aught? God said to the chief-captain Michael, Go to my friend Abraham yet once again, and speak to him thus, Thus saith the Lord thy God, he that brought thee into the land of promise, that blessed thee above the sand of the sea and above the stars of heaven, that opened the womb of barrenness of Sarah, and granted thee Isaac as the fruit of the womb in old age, Verily I say unto thee that blessing I will bless thee, and multiplying I will multiply thy seed, and I will give thee all that thou shalt ask from me, for I am the Lord thy God, and besides me there is no other. Tell me why thou hast rebelled against me, and why there is grief in thee, and why thou rebelled against my archangel Michael? Knowest thou not that all who have come from Adam and Eve have died, and that none of the prophets has escaped death? None of those that rule as kings is immortal; none of thy forefathers has escaped the mystery of death. They have all died, they have all departed into Hades, they are all gathered by the sickle of death. But upon thee I have not sent death, I have not suffered any deadly disease to come upon thee, I have not permitted the sickle of death to meet thee, I have not allowed the nets of Hades to enfold thee, I have never wished thee to meet with any evil. But for good comfort I have sent my chief-captain Michael to thee, that thou mayst know thy departure from the world, and set thy house in order, and all that belongs to thee, and bless Isaac thy beloved son. And now know that I have done this not wishing to grieve thee. Wherefore then hast thou said to my chief-captain, I will not go with thee? Wherefore hast thou spoken thus? Knowest thou not that if I give leave to death and he comes upon thee, then I should see whether thou wouldst come or not?
IX. And the chief-captain receiving the exhortations of the Lord went down to Abraham, and seeing him the righteous one fell upon his face to the ground as one dead, and the chief-captain told him all that he had heard from the Most High. Then the holy and just Abraham rising with many tears fell at the feet of the Incorporeal, and besought him, saying, I beseech thee, chief-captain of the hosts above, since thou hast wholly deigned to come thyself to me a sinner and in all things thy unworthy servant, I beseech thee even now, O chief-captain, to carry my word yet again to the Most High, and thou shalt say to him, Thus saith Abraham thy servant, Lord, Lord, in every work and word which I have asked of thee thou hast heard me, and hast fulfilled all my counsel. Now, Lord, I resist not thy power, for I too know that I am not immortal but mortal. Since therefore to thy command all things yield, and fear and tremble at the face of thy power, I also fear, but I ask one request of thee, and now, Lord and Master, hear my prayer, for while still in this body I desire to see all the inhabited earth, and all the creations which thou didst establish by one word, and when I see these, then if I shall depart from life I shall be without sorrow. So the chief-captain went back again, and stood before God, and told him all, saying, Thus saith thy friend Abraham, I desired to behold all the earth in my lifetime before I died. And the Most High hearing this, again commanded the chief-captain Michael, and said to him, Take a cloud of light, and the angels that have power over the chariots, and go down, take the righteous Abraham upon a chariot of the cherubim, and exalt him into the air of heaven that he may behold all the earth.
X. And the archangel Michael went down and took Abraham upon a chariot of the cherubim, and exalted him into the air of heaven, and led him upon the cloud together with sixty angels, and Abraham ascended upon the chariot over all the earth. And Abraham saw the world as it was in that day, some ploughing, others driving wains, in one place men herding flocks, and in another watching them by night, and dancing and playing and harping, in another place men striving and contending at law, elsewhere men weeping and having the dead in remembrance. He saw also the newly-wedded received with honor, and in a word he saw all things that are done in the world, both good and bad. Abraham therefore passing over them saw men bearing swords, wielding in their hands sharpened swords, and Abraham asked the chief-captain, Who are these? The chief-captain said, These are thieves, who intend to commit murder, and to steal and burn and destroy. Abraham said, Lord, Lord, hear my voice, and command that wild beasts may come out of the wood and devour them. And even as he spoke there came wild beasts out of the wood and devoured them. And he saw in another place a man with a woman committing fornication with each other, and said, Lord, Lord, command that the earth may open and swallow them, and straightway the earth was cleft and swallowed them. And he saw in another place men digging through a house, and carrying away other men’s possessions, and he said, Lord, Lord, command that fire may come down from heaven and consume them. And even as he spoke, fire came down from heaven and consumed them. And straightway there came a voice from heaven to the chief-captain, saying thus, O chief-captain Michael, command the chariot to stop, and turn Abraham away that he may not see all the earth, for if he behold all that live in wickedness, he will destroy all creation. For behold, Abraham has not sinned, and has no pity on sinners, but I have made the world, and desire not to destroy any one of them, but wait for the death of the sinner, till he be converted and live. But take Abraham up to the first gate of heaven, that he may see there the judgments and recompenses, and repent of the souls of the sinners that he has destroyed.
XI. So Michael turned the chariot and brought Abraham to the east, to the first gate of heaven; and Abraham saw two ways, the one narrow and contracted, the other broad and spacious, and there he saw two gates, the one broad on the broad way, and the other narrow on the narrow way. And outside the two gates there he saw a man sitting upon a gilded throne, and the appearance of that man was terrible, as of the Lord. 3992 And they saw many souls driven by angels and led in through the broad gate, and other souls, few in number, that were taken by the angels through the narrow gate. And when the wonderful one who sat upon the golden throne saw few entering through the narrow gate, and many entering through the broad one, straightway that wonderful one tore the hairs of his head and the sides of his beard, and threw himself on the ground from his throne, weeping and lamenting. But when he saw many souls entering through the narrow gate, then he arose from the ground and sat upon his throne in great joy, rejoicing and exulting. And Abraham asked the chief-captain, My Lord chief-captain, who is this most marvelous man, adorned with such glory, and sometimes he weeps and laments, and sometimes he rejoices and exults? The incorporeal one said: This is the first-created Adam who is in such glory, and he looks upon the world because all are born from him, and when he sees many souls going through the narrow gate, then he arises and sits upon his throne rejoicing and exulting in joy, because this narrow gate is that of the just, that leads to life, and they that enter through it go into Paradise. For this, then, the first-created Adam rejoices, because he sees the souls being saved. But when he sees many souls entering through the broad gate, then he pulls out the hairs of his head, and casts himself on the ground weeping and lamenting bitterly, for the broad gate is that of sinners, which leads to destruction and eternal punishment. And for this the first-formed Adam falls from his throne weeping and lamenting for the destruction of sinners, for they are many that are lost, and they are few that are saved, for in seven thousand there is scarcely found one soul saved, being righteous and undefiled.
XII. While he was yet saying these things to me, behold two angels, fiery in aspect, and pitiless in mind, and severe in look, and they drove on thousands of souls, pitilessly lashing them with fiery thongs. The angel laid hold of one soul, and they drove all the souls in at the broad gate to destruction. So we also went along with the angels, and came within that broad gate, and between the two gates stood a throne terrible of aspect, of terrible crystal, gleaming as fire, and upon it sat a wondrous man bright as the sun, like to the Son of God. Before him stood a table like crystal, all of gold and fine linen, and upon the table there was lying a book, the thickness of it six cubits, and the breadth of it ten cubits, and on the right and left of it stood two angels holding paper and ink and pen. Before the table sat an angel of light, holding in his hand a balance, and on his left sat an angel all fiery, pitiless, and severe, holding in his hand a trumpet, having within it all-consuming fire with which to try the sinners. The wondrous man who sat upon the throne himself judged and sentenced the souls, and the two angels on the right and on the left wrote down, the one on the right the righteousness and the one on the left the wickedness. The one before the table, who held the balance, weighed the souls, and the fiery angel, who held the fire, tried the souls. And Abraham asked the chief-captain Michael, What is this that we behold? And the chief-captain said, These things that thou seest, holy Abraham, are the judgment and recompense. And behold the angel holding the soul in his hand, and he brought it before the judge, and the judge said to one of the angels that served him, Open me this book, and find me the sins of this soul. And opening the book he found its sins and its righteousness equally balanced, and he neither gave it to the tormentors, nor to those that were saved, but set it in the midst.
XIII. And Abraham said, My Lord chief-captain, who is this most wondrous judge? and who are the angels that write down? and who is the angel like the sun, holding the balance? and who is the fiery angel holding the fire? The chief-captain said, “Seest thou, most holy Abraham, the terrible man sitting upon the throne? This is the son of the first created Adam, who is called Abel, whom the wicked Cain killed, and he sits thus to judge all creation, and examines righteous men and sinners. For God has said, I shall not judge you, but every man born of man shall be judged. Therefore he has given to him judgment, to judge the world until his great and glorious coming, and then, O righteous Abraham, is the perfect judgment and recompense, eternal and unchangeable, which no one can alter. For every man has come from the first-created, and therefore they are first judged here by his son, and at the second coming they shall be judged by the twelve tribes of Israel, every breath and every creature. But the third time they shall be judged by the Lord God of all, and then, indeed, the end of that judgment is near, and the sentence terrible, and there is none to deliver. And now by three tribunals the judgment of the world and the recompense is made, and for this reason a matter is not finally confirmed by one or two witnesses, but by three witnesses shall everything be established. The two angels on the right hand and on the left, these are they that write down the sins and the righteousness, the one on the right hand writes down the righteousness, and the one on the left the sins. The angel like the sun, holding the balance in his hand, is the archangel, Dokiel the just weigher, and he weighs the righteousnesses and sins with the righteousness of God. The fiery and pitiless angel, holding the fire in his hand, is the archangel Puruel, who has power over fire, and tries the works of men through fire, and if the fire consume the work of any man, the angel of judgment immediately seizes him, and carries him away to the place of sinners, a most bitter place of punishment. But if the fire approves the work of anyone, and does not seize upon it, that man is justified, and the angel of righteousness takes him and carries him up to be saved in the lot of the just. And thus, most righteous Abraham, all things in all men are tried by fire and the balance.”
XIV. And Abraham said to the chief-captain, My Lord the chief-captain, the soul which the angel held in his hand, why was it adjudged to be set in the midst? The chief-captain said, Listen, righteous Abraham. Because the judge found its sins. and its righteousnesses equal, he neither committed it to judgment nor to be saved, until the judge of all shall come. Abraham said to the chief-captain, And what yet is wanting for the soul to be saved? The chief-captain said, If it obtains one righteousness above its sins, it enters into salvation. Abraham said to the chief-captain, Come hither, chief-captain Michael, let us make prayer for this soul, and see whether God will hear us. The chief-captain said, Amen, be it so; and they made prayer and entreaty for the soul, and God heard them, and when they rose up from their prayer they did not see the soul standing there. And Abraham said to the angel, Where is the soul that thou didst hold in the midst? And the angel answered, It has been saved by thy righteous prayer, and behold an angel of light has taken it and carried it up into Paradise. Abraham said, I glorify the name of God, the Most High, and his immeasurable mercy. And Abraham said to the chief-captain, I beseech thee, archangel, hearken to my prayer, and let us yet call upon the Lord, and supplicate his compassion, and entreat his mercy for the souls of the sinners whom I formerly, in my anger, cursed and destroyed, whom the earth devoured, and the wild beasts tore in pieces, and the fire consumed through my words. Now I know that I have sinned before the Lord our God. Come then, O Michael, chief-captain of the hosts above, come, let us call upon God with tears that he may forgive me my sin, and grant them to me. And the chief-captain heard him, and they made entreaty before the Lord, and when they had called upon him for a long space, there came a voice from heaven saying, Abraham, Abraham, I have hearkened to thy voice and thy prayer, and forgive thee thy sin, and those whom thou thinkest that I destroyed I have called up and brought them into life by my exceeding kindness, because for a season I have requited them in judgment, and those whom I destroy living upon earth, I will not requite in death.
XV. And the voice of the Lord said also to the chief-captain Michael, Michael, my servant, turn back Abraham to his house, for behold his end has come nigh, and the measure of his life is fulfilled, that he may set all things in order, and then take him and bring him to me. So the chief-captain, turning the chariot and the cloud, brought Abraham to his house, and going into his chamber he sat upon his couch. And Sarah his wife came and embraced the feet of the Incorporeal, and spoke humbly, saying, I give thee thanks, my Lord, that thou hast brought my Lord Abraham, for behold we thought he had been taken up from us. And his son Isaac also came and fell upon his neck, and in the same way all his men-slaves and women-slaves surrounded Abraham and embraced him, glorifying God. And the Incorporeal one said to them, Hearken, righteous Abraham. Behold thy wife Sarah, behold also thy beloved son Isaac, behold also all thy men-servants and maid-servants round about thee. Make disposition of all that thou hast, for the day has come nigh in which thou shalt depart from the body and go to the Lord once for all. Abraham said, Has the Lord said it, or sayest thou this of thyself? The chief-captain answered, Hearken, righteous Abraham. The Lord has commanded, and I tell it thee. Abraham said, I will not go with thee. The chief-captain, hearing these words, straightway went forth from the presence of Abraham, and went up into the heavens, and stood before God the Most High, and said, Lord Almighty, behold I have hearkened to Thy friend Abraham in all he has said to Thee, and have fulfilled his requests. I have shown to him Thy power, and all the earth and sea that is under heaven. I have shown to him judgment and recompense by means of cloud and chariots, and again he says, I will not go with thee. And the Most High said to the angel, Does my friend Abraham say thus again, I will not go with thee? The archangel said, Lord Almighty, he says thus, and I refrain from laying hands on him, because from the beginning he is Thy friend, and has done all things pleasing in Thy sight. There is no man like him on earth, not even Job the wondrous man, and therefore I refrain from laying hands on him. Command, therefore, Immortal King, what shall be done.
XVI. Then the Most High said, Call me hither Death that is called the shameless countenance and the pitiless look. And Michael the Incorporeal went and said to Death, Come hither; the Lord of creation, the immortal king, calls thee. And Death, hearing this, shivered and trembled, being possessed with great terror, and coming with great fear it stood before the invisible father, shivering, groaning and trembling, awaiting the command of the Lord. Therefore the invisible God said to Death, Come hither, thou bitter and fierce name of the world, hide thy fierceness, cover thy corruption, and cast away thy bitterness from thee, and put on thy beauty and all thy glory, and go down to Abraham my friend, and take him and bring him to me. But now also I tell thee not to terrify him, but bring him with fair speech, for he is my own friend. Having heard this, Death went out from the presence of the Most High, and put on a robe of great brightness, and made his appearance like the sun, and became fair and beautiful above the sons of men, assuming the form of an archangel, having his cheeks flaming with fire, and he departed to Abraham. Now the righteous Abraham went out of his chamber, and sat under the trees of Mamre, holding his chin in his hand, and awaiting the coming of the archangel Michael. And behold, a smell of sweet odor came to him, and a flashing of light, and Abraham turned and saw Death coming towards him in great glory and beauty. And Abraham arose and went to meet him, thinking that it was the chief-captain of God, and Death beholding him saluted him, saying, Rejoice, precious Abraham, righteous soul, true friend of the Most High God, and companion of the holy angels. Abraham said to Death, Hail thou of appearance and form like the sun, most glorious helper, bringer of light, wondrous man, from whence does thy glory come to us, and who art thou, and whence comest thou? Then Death said, Most righteous Abraham, behold I tell thee the truth. I am the bitter lot of death. Abraham said to him, Nay, but thou art the comeliness of the world, thou art the glory and beauty of angels and men, thou art fairer in form than every other, and sayest thou, I am the bitter lot of death, and not rather, I am fairer than every good thing. Death said, I tell thee the truth. What the Lord has named me, that also I tell thee. Abraham said, For what art thou come hither? Death said, For thy holy soul am I come. Then Abraham said, I know what thou meanest, but I will not go with thee; and Death was silent and answered him not a word.
XVII. Then Abraham arose, and went into his house, and Death also accompanied him thither. And Abraham went up into his chamber, and Death went up with him. And Abraham lay down upon his couch, and Death came and sat by his feet. Then Abraham said, Depart, depart from me, for I desire to rest upon my couch. Death said, I will not depart until I take thy spirit from thee. Abraham said to him, By the immortal God I charge thee to tell me the truth. Art thou death? Death said to him, I am Death. I am the destroyer of the world. Abraham said, I beseech thee, since thou art Death, tell me if thou comest thus to all in such fairness and glory and beauty? Death said, Nay, my Lord Abraham, for thy righteousnesses, and the boundless sea of thy hospitality, and the greatness of thy love towards God has become a crown upon my head, and in beauty and great peace and gentleness I approach the righteous, but to sinners I come in great corruption and fierceness and the greatest bitterness and with fierce and pitiless look. Abraham said, I beseech thee, hearken to me, and show me thy fierceness and all thy corruption and bitterness. And Death said, Thou canst not behold my fierceness, most righteous Abraham. Abraham said, Yes, I shall be able to behold all thy fierceness by means of the name of the living God, for the might of my God that is in heaven is with me. Then Death put off all his comeliness and beauty, and all his glory and the form like the sun with which he was clothed, and put upon himself a tyrant’s robe, and made his appearance gloomy and fiercer than all kind of wild beasts, and more unclean than all uncleanness. And he showed to Abraham seven fiery heads of serpents and fourteen faces, (one) of flaming fire and of great fierceness, and a face of darkness, and a most gloomy face of a viper, and a face of a most terrible precipice, and a face fiercer than an asp, and a face of a terrible lion, and a face of a cerastes and basilisk. He showed him also a face of a fiery scimitar, and a sword-bearing face, and a face of lightning, lightening terribly, and a noise of dreadful thunder. He showed him also another face of a fierce stormy sea, and a fierce rushing river, and a terrible three-headed serpent, and a cup mingled with poisons, and in short he showed to him great fierceness and unendurable bitterness, and every mortal disease as of the odor of Death. And from the great bitterness and fierceness there died servants and maid-servants in number about seven thousand, and the righteous Abraham came into indifference of death so that his spirit failed him.
XVIII. And the all-holy Abraham, seeing these things thus, said to Death, I beseech thee, all-destroying Death, hide thy fierceness, and put on thy beauty and the shape which thou hadst before. And straightway Death hid his fierceness, and put on his beauty which he had before. And Abraham said to Death, Why hast thou done this, that thou hast slain all my servants and maidservants? Has God sent thee hither for this end this day? Death said, Nay, my Lord Abraham, it is not as thou sayest, but on thy account was I sent hither. Abraham said to Death, How then have these died? Has the Lord not spoken it? Death said, Believe thou, most righteous Abraham, that this also is wonderful, that thou also wast not taken away with them. Nevertheless I tell thee the truth, for if the right hand of God had not been with thee at that time, thou also wouldst have had to depart from this life. The righteous Abraham said, Now I know that I have come into indifference of death, so that my spirit fails, but I beseech thee, all-destroying Death, since my servants have died before their time, come let us pray to the Lord our God that he may hear us and raise up those who died by thy fierceness before their time. And Death said, Amen, be it so. Therefore Abraham arose and fell upon the face of the ground in prayer, and Death together with him, and the Lord sent a spirit of life upon those that were dead and they were made alive again. Then the righteous Abraham gave glory to God.
XIX. And going up into his chamber he lay down, and Death came and stood before him. And Abraham said to him, Depart from me, for I desire to rest, because my spirit is in indifference. Death said, I will not depart from thee until I take thy soul. And Abraham with an austere countenance and angry look said to Death, Who has ordered thee to say this? Thou sayest these words of thyself boastfully, and I will not go with thee until the chief-captain Michael come to me, and I shall go with him. But this also I tell thee, if thou desirest that I shall accompany thee, explain to me all thy changes, the seven fiery heads of serpents and what the face of the precipice is, and what the sharp sword, and what the loud-roaring river, and what the tempestuous sea that rages so fiercely. Teach me also the unendurable thunder, and the terrible lightning, and the evil-smelling cup mingled with poisons. Teach me concerning all these. And Death answered, Listen, righteous Abraham. For seven ages I destroy the world and lead all down to Hades, kings and rulers, rich and poor, slaves and free men, I convoy to the bottom of Hades, and for this I showed thee the seven heads of serpents. The face of fire I showed thee because many die consumed by fire, and behold death through a face of fire. The face of the precipice I showed thee, because many men die descending from the tops of trees or terrible precipices and losing their life, and see death in the shape of a terrible precipice. The face of the sword I showed thee because many are slain in wars by the sword, and see death as a sword. The face of the great rushing river I showed thee because many are drowned and perish snatched away by the crossing of many waters and carried off by great rivers, and see death before their time. The face of the angry raging sea I showed thee because many in the sea falling into great surges and becoming shipwrecked are swallowed up and behold death as the sea. The unendurable thunder and the terrible lightning I showed thee because many men in the moment of anger meet with unendurable thunder and terrible lightning coming to seize upon men, and see death thus. I showed thee also the poisonous wild beasts, asps and basilisks, leopards and lions and lions’ whelps, bears and vipers, and in short the face of every wild beast I showed thee, most righteous one, because many men are destroyed by wild beasts, and others by poisonous snakes, serpents and asps and cerastes and basilisks and vipers, breathe out their life and die. I showed thee also the destroying cups mingled with poison, because many men being given poison to drink by other men straightway depart unexpectedly.
XX. Abraham said, I beseech thee, is there also an unexpected death? Tell me. Death said, Verily, verily, I tell thee in the truth of God that there are seventy-two deaths. One is the just death, buying its fixed time, and many men in one hour enter into death being given over to the grave. Behold, I have told thee all that thou hast asked, now I tell thee, most righteous Abraham, to dismiss all counsel, and cease from asking anything once for all, and come, go with me, as the God and judge of all has commanded me. Abraham said to Death, Depart from me yet a little, that I may rest on my couch, for I am very faint at heart, for since I have seen thee with my eyes my strength has failed me, all the limbs of my flesh seem to me a weight as of lead, and my spirit is distressed exceedingly. Depart for a little; for I have said I cannot bear to see thy shape. Then Isaac his son came and fell upon his breast weeping, and his wife Sarah came and embraced his feet, lamenting bitterly. There came also his men slaves and women slaves and surrounded his couch, lamenting greatly. And Abraham came into indifference of death, and Death said to Abraham, Come, take my right hand, and may cheerfulness and life and strength come to thee. For Death deceived Abraham, and he took his right hand, and straightway his soul adhered to the hand of Death. And immediately the archangel Michael came with a multitude of angels and took up his precious soul in his hands in a divinely woven linen cloth, and they tended the body of the just Abraham with divine ointments and perfumes until the third day after his death, and buried him in the land of promise, the oak of Mamre, but the angels received his precious soul, and ascended into heaven, singing the hymn of “thrice holy” to the Lord the God of all, and they set it there to worship the God and Father. And after great praise and glory had been given to the Lord, and Abraham bowed down to worship, there came the undefiled voice of the God and Father saying thus, Take therefore my friend Abraham into Paradise, where are the tabernacles of my righteous ones, and the abodes of my saints Isaac and Jacob in his bosom, where there is no trouble, nor grief, nor sighing, but peace and rejoicing and life unending. (And let us, too, my beloved brethren, imitate the hospitality of the patriarch Abraham, and attain to his virtuous way of life, that we may be thought worthy of the life eternal, glorifying the Father, Son and Holy Ghost; to whom be glory and power forever. Amen.).
Footnotes
185:3991Literally Commander-in-chief, or Chief-General.
192:3992Two mss. read, “Of our Lord Jesus Christ.”
Version II.
I. It came to pass, when the days of the death of Abraham drew near, that the Lord said to Michael: Arise and go to Abraham, my servant, and say to him, Thou shalt depart from life, for lo! the days of thy temporal life are fulfilled: so that he may set his house in order before he die.
II. And Michael went and came to Abraham, and found him sitting before his oxen for ploughing, and he was exceeding old in appearance, and had his son in his arms. Abraham, therefore, seeing the archangel Michael, rose from the ground and saluted him, not knowing who he was, and said to him: The Lord preserve thee. May thy journey be prosperous with thee. And Michael answered him: Thou art kind, good father. Abraham answered and said to him: Come, draw near to me, brother, and sit down a little while, that I may order a beast to be brought that we may go to my house, and thou mayest rest with me, for it is toward evening, and in the morning arise and go whithersoever thou wilt, lest some evil beast meet thee and do thee hurt. And Michael enquired of Abraham, saying: Tell me thy name, before I enter thy house, lest I be burdensome to thee. Abraham answered and said, My parents called me Abram, and the Lord named me Abraham, saying: Arise and depart from thy house, and from thy kindred, and go into the land which I shall show unto thee. And when I went away into the land which the Lord showed me, he said to me: Thy name shall no more be called Abram, but thy name shall be Abraham. Michael answered and said to him: Pardon me, my father, experienced man of God, for I am a stranger, and I have heard of thee that thou didst go forty furlongs and didst bring a goat and slay it, entertaining angels in thy house, that they might rest there. Thus speaking together, they arose and went towards the house. And Abraham called one of his servants, and said to him: Go, bring me a beast that the stranger may sit upon it, for he is wearied with his journey. And Michael said: Trouble not the youth, but let us go lightly until we reach the house, for I love thy company.
III. And arising they went on, and as they drew nigh to the city, about three furlongs from it, they found a great tree having three hundred branches, like to a tamarisk tree. And they heard a voice from its branches singing, “Holy art thou, because thou hast kept the purpose for which thou wast sent.” And Abraham heard the voice, and hid the mystery in his heart, saying within himself, What is the mystery that I have heard? As he came into the house, Abraham said to his servants, Arise, go out to the flocks, and bring three sheep, and slay them quickly, and make them ready that we may eat and drink, for this day is a feast for us. And the servants brought the sheep, and Abraham called his son Isaac, and said to him, My son Isaac, arise and put water in the vessel that we may wash the feet of this stranger. And he brought it as he was commanded, and Abraham said, I perceive, and so it shall be, that in this basin I shall never again wash the feet of any man coming to us as a guest. And Isaac hearing his father say this wept, and said to him, My father what is this that thou sayest, This is my last time to wash the feet of a stranger? And Abraham seeing his son weeping, also wept exceedingly, and Michael seeing them weeping, wept also, and the tears of Michael fell upon the vessel and became a precious stone.
IV. When Sarah, being inside in her house, heard their weeping, she came out and said to Abraham, Lord, why is it that ye thus weep? Abraham answered, and said to her, It is no evil. Go into thy house, and do thy own work, lest we be troublesome to the man. And Sarah went away, being about to prepare the supper. And the sun came near to setting, and Michael went out of the house, and was taken up into the heavens to worship before God, for at sunset all the angels worship God and Michael himself is the first of the angels. And they all worshipped him, and went each to his own place, but Michael spoke before the Lord and said, Lord, command me to be questioned before thy holy glory! And the Lord said to Michael, Announce whatsoever thou wilt! And the Archangel answered and said, Lord, thou didst send me to Abraham to say to him, Depart from thy body, and leave this world; the Lord calls thee; and I dare not, Lord, reveal myself to him, for he is thy friend, and a righteous man, and one that receives strangers. But I beseech thee, Lord, command the remembrance of the death of Abraham to enter into his own heart, and bid not me tell it him, for it is great abruptness to say, Leave the world, and especially to leave one’s own body, for thou didst create him from the beginning to have pity on the souls of all men. Then the Lord said to Michael, Arise and go to Abraham, and lodge with him, and whatever thou seest him eat, eat thou also, and wherever he shall sleep, sleep thou there also. For I will cast the thought of the death of Abraham into the heart of Isaac his son in a dream.
V. Then Michael went into the house of Abraham on that evening, and found them preparing the supper, and they ate and drank and were merry. And Abraham said to his son Isaac, Arise, my son, and spread the man’s couch that he may sleep, and set the lamp upon the stand. And Isaac did as his father commanded him, and Isaac said to his father, I too am coming to sleep beside you. Abraham answered him, Nay, my son, lest we be troublesome to this man, but go to thy own chamber and sleep. And Isaac not wishing to disobey his father’s command, went away and slept in his own chamber.
VI. And it happened about the seventh hour of the night Isaac awoke, and came to the door of his father’s chamber, crying out and saying, Open, father, that I may touch thee before they take thee away from me. Abraham arose and opened to him, and Isaac entered and hung upon his father’s neck weeping, and kissed him with lamentations. And Abraham wept together with his son, and Michael saw them weeping and wept likewise. And Sarah hearing them weeping called from her bed-chamber, saying, My Lord Abraham, why is this weeping? Has the stranger told thee of thy brother’s son Lot that he is dead? or has aught else befallen us? Michael answered and said to Sarah, Nay, Sarah, I have brought no tidings of Lot, but I knew of all your kindness of heart, that therein ye excel all men upon earth, and the Lord has remembered you. Then Sarah said to Abraham, How durst thou weep when the man of God has come in to thee, and why have thy eyes 3993 shed tears for today there is great rejoicing? Abraham said to her, How knowest thou that this is a man of God? Sarah answered and said, Because I say and declare that this is one of the three men who were entertained by us at the oak of Mamre, when one of the servants went and brought a kid and thou didst kill it, and didst say to me, Arise, make ready that we may eat with these men in our house. Abraham answered and said, Thou has perceived well, O woman, for I too, when I washed his feet knew in my heart that these were the feet which I had washed at the oak of Mamre, and when I began to enquire concerning his journey, he said to me, I go to preserve Lot thy brother from the men of Sodom, and then I knew the mystery.
VII. And Abraham said to Michael, Tell me, man of God, and show to me why thou hast come hither. And Michael said, Thy son Isaac will show thee. And Abraham said to his son, My beloved son, tell me what thou hast seen in thy dream today, and wast frightened. Relate it to me. Isaac answered his father, I saw in my dream the sun and the moon, and there was a crown upon my head, and there came from heaven a man of great size, and shining as the light that is called the father of light. He took the sun from my head, and yet left the rays behind with me. And I wept and said, I beseech thee, my Lord, take not away the glory of my head, and the light of my house, and all my glory. And the sun and the moon and the stars lamented, saying, Take not away the glory of our power. And that shining man answered and said to me, Weep not that I take the light of thy house, for it is taken up from troubles into rest, from a low estate to a high one; they lift him up from a narrow to a wide place; they raise him from darkness to light. And I said to him, I beseech thee, Lord, take also the rays with it. He said to me, There are twelve hours of the day, and then I shall take all the rays. As the shining man said this, I saw the sun of my house ascending into heaven, but that crown I saw no more, and that sun was like thee my father. And Michael said to Abraham, Thy son Isaac has spoken truth, for thou shalt go, and be taken up into the heavens, but thy body shall remain on earth, until seven thousand ages are fulfilled, for then all flesh shall arise. Now therefore, Abraham, set thy house in order, and thy children, for thou hast heard fully what is decreed concerning thee. Abraham answered and said to Michael, I beseech thee, Lord, if I shall depart from my body, I have desired to be taken up in my body that I may see the creatures that the Lord my God has created in heaven and on earth. Michael answered and said, This is not for me to do, but I shall go and tell the Lord of this, and if I am commanded I shall show thee all these things.
VIII. And Michael went up into heaven, and spoke before the Lord concerning Abraham, and the Lord answered Michael, Go and take up Abraham in the body, and show him all things, and whatsoever he shall say to thee do to him as to my friend. So Michael went forth and took up Abraham in the body on a cloud, and brought him to the river of Ocean.
XII. And after Abraham had seen the place of judgment, the cloud took him down upon the firmament below, and Abraham, looking down upon the earth, saw a man committing adultery with a wedded woman. And Abraham turning said to Michael, Seest thou this wickedness? but, Lord, send fire from heaven to consume them. And straightway there came down fire and consumed them, for the Lord had said to Michael, Whatsoever Abraham shall ask thee to do for him, do thou. Abraham looked again, and saw other men railing at their companions, and said, Let the earth open and swallow them, and as he spoke the earth swallowed them alive. Again the cloud led him to another place, and Abraham saw some going into a desert place to commit murder, and he said to Michael, Seest thou this wickedness? but let wild beasts come out of the desert, and tear them in pieces, and that same hour wild beasts came out of the desert, and devoured them. Then the Lord God spoke to Michael saying, Turn away Abraham to his own house, and let him not go round all the creation that I have made, because he has no compassion on sinners, but I have compassion on sinners that they may turn and live, and repent of their sins and be saved.
(VIII.) And Abraham looked and saw two gates, the one small and the other large, and between the two gates sat a man upon a throne of great glory, and a multitude of angels round about him, and he was weeping, and again laughing, but his weeping exceeded his laughter seven-fold. And Abraham said to Michael, Who is this that sits between the two gates in great glory; sometimes he laughs, and sometimes he weeps, and his weeping exceeds his laughter seven-fold? And Michael said to Abraham, Knowest thou not who it is? And he said, No, Lord. And Michael said to Abraham, Seest thou these two gates, the small and the great? These are they which lead to life and to destruction. This man that sits between them is Adam, the first man whom the Lord created, and set him in this place to see every soul that departs from the body, seeing that all are from him. When, therefore, thou seest him weeping, know that he has seen many souls being led to destruction, but when thou seest him laughing, he has seen many souls being led into life. Seest thou how his weeping exceeds his laughter? Since he sees the greater part of the world being led away through the broad gate to destruction, therefore his weeping exceeds his laughter seven-fold.
IX. And Abraham said, And he that cannot enter through the narrow gate, can he not enter into life? Then Abraham wept, saying, Woe is me, what shall I do? for I am a man broad of body, and how shall I be able to enter by the narrow gate, by which a boy of fifteen years cannot enter? Michael answered and said to Abraham, Fear not, father, nor grieve, for thou shalt enter by it unhindered, and all those who are like thee. And as Abraham stood and marveled, behold an angel of the Lord driving sixty thousand souls of sinners to destruction. And Abraham said to Michael, Do all these go into destruction? And Michael said to him, Yea, but let us go and search among these souls, if there is among them even one righteous. And when they went, they found an angel holding in his hand one soul of a woman from among these sixty thousand, because he had found her sins weighing equally with all her works, and they were neither in motion nor at rest, but in a state between; but the other souls he led away to destruction. Abraham said to Michael, Lord, is this the angel that removes the souls from the body or not? Michael answered and said, This is death, and he leads them into the place of judgment, that the judge may try them.
X. And Abraham said, My Lord, I beseech thee to lead me to the place of judgment so that I too may see how they are judged. Then Michael took Abraham upon a cloud, and led him into Paradise, and when he came to the place where the judge was, the angel came and gave that soul to the judge. And the soul said, Lord have mercy on me. And the judge said, How shall I have mercy upon thee, when thou hadst no mercy upon thy daughter which thou hadst, the fruit of thy womb? Wherefore didst thou slay her? It answered, Nay, Lord, slaughter has not been done by me, but my daughter has lied upon me. But the judge commanded him to come that wrote down the records, and behold cherubim carrying two books. And there was with them a man of exceeding great stature, having on his head three crowns, and the one crown was higher than the other two. These are called the crowns of witness. And the man had in his hand a golden pen, and the judge said to him, Exhibit the sin of this soul. And that man, opening one of the books of the cherubim, sought out the sin of the woman’s soul and found it. And the judge said, O wretched soul, why sayest thou that thou hast not done murder? Didst thou not, after the death of thy husband, go and commit adultery with thy daughter’s husband, and kill her? And he convicted her also of her other sins, whatsoever she had done from her youth. Hearing these things the woman cried out, saying, Woe is me, all the sins that I did in the world I forgot, but here they were not forgotten. Then they took her away also and gave her over to the tormentors.
XI. And Abraham said to Michael, Lord, who is this judge, and who is the other, who convicts the sins? And Michael said to Abraham, Seest thou the judge? This is Abel, who first testified, and God brought him hither to judge, and he that bears witness here is the teacher of heaven and earth, and the scribe of righteousness, Enoch, for the Lord sent them hither to write down the sins and righteousnesses of each one. Abraham said, And how can Enoch bear the weight of the souls, not having seen death? or how can he give sentence to all the souls? Michael said, If he gives sentence concerning the souls, it is not permitted; but Enoch himself does not give sentence, but it is the Lord who does so, and he has no more to do than only to write. For Enoch prayed to the Lord saying, I desire not, Lord, to give sentence on the souls, lest I be grievous to anyone; and the Lord said to Enoch, I shall command thee to write down the sins of the soul that makes atonement and it shall enter into life, and if the soul make not atonement and repent, thou shalt find its sins written down and it shall be cast into punishment. And about the ninth hour Michael brought Abraham back to his house. But Sarah his wife, not seeing what had become of Abraham, was consumed with grief, and gave up the ghost, and after the return of Abraham he found her dead, and buried her.
XIII. But when the day of the death of Abraham drew nigh, the Lord God said to Michael, Death will not dare to go near to take away the soul of my servant, because he is my friend, but go thou and adorn Death with great beauty, and send him thus to Abraham, that he may see him with his eyes. And Michael straightway, as he was commanded, adorned Death with great beauty, and sent him thus to Abraham that he might see him. And he sat down near to Abraham, and Abraham seeing Death sitting near to him was afraid with a great fear. And Death said to Abraham, Hail, holy soul! hail, friend of the Lord God! hail, consolation and entertainment of travelers! And Abraham said, Thou art welcome, servant of the Most High. God. I beseech thee, tell me who thou art; and entering into my house partake of food and drink, and depart from me, for since I have seen thee sitting near to me my soul has been troubled. For I am not at all worthy to come near thee, for thou art an exalted spirit and I am flesh and blood, and therefore I cannot bear thy glory, for I see that thy beauty is not of this world. And Death said to Abraham, I tell thee, in all the creation that God has made, there has not been found one like thee, for even the Lord himself by searching has not found such an one upon the whole earth. And Abraham said to Death, How durst thou lie? for I see that thy beauty is not of this world. And Death said to Abraham, Think not, Abraham, that this beauty is mine, or that I come thus to every man. Nay, but if any one is righteous like thee, I thus take crowns and come to him, but if it is a sinner I come in great corruption, and out of their sin I make a crown for my head, and I shake them with great fear, so that they are dismayed. Abraham therefore said to him, And whence comes thy beauty? And Death said, There is none other more full of corruption than I am. Abraham said to him, And art thou indeed he that is called Death? He answered him and said, I am the bitter name. I am weeping.…
XIV. And Abraham said to Death, Show us thy corruption. And Death made manifest his corruption; and he had two heads, the one had the face of a serpent and by it some die at once by asps, and the other head was like a sword; by it some die by the sword as by bows. In that day the servants of Abraham died through fear of Death, and Abraham seeing them prayed to the Lord, and he raised them up. But God returned and removed the soul of Abraham as in a dream, and the archangel Michael took it up into the heavens. And Isaac buried his father beside his mother Sarah, glorifying and praising God, for to him is due glory, honor and worship, of the Father, Son and Holy Ghost, now and always and to all eternity. Amen.
Footnotes
189:3993“Eyes of the fountain of light” is apparently what the text has.
The Acts of Xanthippe and Polyxena.
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Introduction.
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The original Greek text of this work is edited for the first time in Text and Studies, Vol. II., No. 3 (1893), by Montague Rhodes James, M.A., from the only ms. known to him, a Paris one of the eleventh century. References to these Acts are not common in works dealing with the saints of the early church, and few writers seem to have known the work itself.
In substance the Acts are a religious novel, similar in form, and to some extent in matter, to the Greek romances by Achilles Tatius, Heliodorus, and others, and based upon the belief that St. Paul actually did visit Spain, according to the intention expressed by him in Romans xv. 24. The editor of the Greek text is inclined to assign its composition to about the middle of the third century, reasoning from its relations to the Acts of Paul, and those of other apostles, which its author apparently knew and made use of. Thus a knowledge of the Acts of Paul and Thecla may be inferred from c. xxvi., of the Acts of Peter from c. xxiv., and of those of Andrew from cc. xxviii.–xxxi.
The first and longest part of the story (from c. i. to xxi.) gives an account of the conversion of Xanthippe, wife of Probus, a man of rank in Spain. In this part the narrative is less prominent than the speeches and prayers, which are numerous, and of considerable length. With c. xxii. a new section of the story begins, of which no previous warning has been given except in the title, containing the adventures of Polyxena, the sister of Xanthippe, who is carried off in the latter’s absence. The rest of the story is much more diversified than the early part, being full of incident and introducing a great variety of persons—the apostles Peter, Philip, and Andrew, an ass-driver, the Jewess Rebecca, a wicked prefect and his kind-hearted son, and finally Onesimus, who brings Polyxena back to Spain.
This difference in the character of the narrative in the two parts causes also some difference in the language, which in the earlier section is more diffuse and more difficult of exact translation than in the later one. The meaning of some words is also doubtful: those translated “lamp-stand” and “destroyer,” towards the end of c. xxi., are so rendered in accordance with suggestions by his Exc. M. Gennadius, who also characterises the language of the text as full of errors.
Life and Conduct of the Holy Women, Xanthippe, Polyxena, and Rebecca.
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I. When the blessed Paul was at Rome through the word of the Lord, it happened that a certain servant of a ruler of Spain came to Rome with letters of his master’s, and heard the word of God from Paul, the truly golden and beautiful nightingale. This servant being greatly touched, and being unable to remain and be filled with the divine word because he was hastened by the letters, returned into Spain in great grief, and being unable to show his desire to any one, because his master was an idolater, he was always pained at heart and sighing greatly. Now this servant was honoured and faithful to his masters, and as time went past, the servant fell sick and grew lean of flesh, which his master perceiving said to him, What has happened to thee that thou art thus fallen together in countenance? The servant said, here is a great pain in my heart, and I can in no way find rest. His master said to him, And what is the pain that cannot receive healing from my chief physician? The servant said, While I was still in Rome, this pain and its recurring mishap made itself known to me. His master said, And knowest thou not of any who have fallen into this disease and been healed? The servant said, Yes, but where that physician is I know not, for I left him in Rome. So many as have been attended by that physician and have gone through the water m his hands, have received healing immediately. His master said, I ought not to grudge to send thee yet again to Rome, if perchance thou mightest obtain healing.
II. And while they spoke thus, behold his mistress, by name Xanthippe, overhearing these words, and learning of the teaching of Paul, said, What is the name of that physician, and what is the healing to ward off such a disease? The servant said to her, The calling upon a new name, and anointing with oil and washing with water. By this treatment I have seen many that had incurable pains receive healings. As he said this, the images of the idols that stood in the house began to be shaken and fall down. And his mistress beckoned to him, saying, Seest thou, brother, the images of the idols being shaken, how they cannot endure the power of the word? And his master, by name Probus, arose from his mid-day sleep with a very gloomy countenance, for the Devil had greatly disturbed him, because the knowledge of God had come into his house. And he questioned the servant of everything in order, and the servant having been seized by sickness by the foreknowledge of God, disclosed to him the life of man, and Xanthippe was incurable in her soul concerning this teaching. So Probus too was grieved for Xanthippe, because from that time she was wasting herself away with waking and abstinence and other austerities.
III. And Xanthippe going away to her couch and groaning, said, Woe is me, wretched one, lying in darkness, that I have not learned the name of the new teacher, that I might summon his prayer to help me, and what to say I know not. Shall I call upon him by the name of his God? but I cannot say, The God that is preached by such a one. Nevertheless I shall say thus by conjecture, O God, giving light in Hades, and guiding those in darkness, Lord of free men and kings, and preached by worthy servants in all the world, called upon as a brother by sinful men and quick to hear, to whom not even archangels can send up worthy songs of praise, who hast shown to me, humble and unworthy, the ever-living and abiding seed (though my ignorance permits me not to receive it), hasten also the things that concern me, Lord, since by thy will thou hast made thyself heard by me, and in thy compassion show me the proclamation of thy herald, that I may learn of him what is pleasing to thee. Yea, I beseech thee look upon my ignorance, O God, and enlighten me with the light of thy countenance, thou that never overlookest any of those that call upon thee in truth. Probus, her husband said to her, Why troublest thou thyself so much, lady, and dost not at all turn to sleep? Xanthippe said, I cannot sleep, for there is in me an incurable pain. Probus said to her, And what is thy pain or grief, O lady, that I am not sufficient to comfort thee? All that thou hast wished unto this day I have served thee in, and now what is it that thou hast, and dost not tell me? Xanthippe says to him, I beseech thee this thing only, my lord, permit me for a little and for this day only to sleep apart from thee. And Probus said to her, Be it as thou wilt, lady; only leave off thy groaning.
IV. Then entering into her bed-chamber alone, she spoke thus with tears, In what way, my God, I shall act, or what counsel I shall take, I know not. Shall I declare the thought that has come upon me? I fear the madness and disorder of the city. Shall I fly from this impious city? I fear the contrivance of the devil for seizing the sheep. Shall I await the mercy and swiftness of the Lord? Again I fear the untimely snatching away of life, for the death of sinners has no warning. Shall I depart and flee away to Rome? I fear the length of the journey, being unable to go on foot. But while I say these things by conjecture, constrained by my desire (for I cannot speak with surety), may I find pardon with thee, my God, and do thou fulfil my desire with excess of right words, and think me but worthy to hear thy preacher, for if I say, to see his face, I ask a great thing. Blessed is he that is found in the company of thy preachers, and is satisfied with their precious countenances. Blessed are they that are yoked under the preaching of thy commandments. Blessed are they that keep thy commandments; but where now, Lord, are thy mercies to our fathers, that we also may be their successors in love toward thee and heirs of faith. But behold now, Lord, I cannot find any one that has love for thee, that communing with him I might even a little refresh my soul. Speed therefore, Lord, to yoke me in desire for thee, and keep me under the shadow of thy wings, for thou alone art God, glorified to all eternity. Amen.
V. Therefore Xanthippe saying these words and others like them, groaned continually all the night, and Probus heard her and was greatly distressed, and arising from his couch when the morning came he went in to her, and seeing her eyes inflamed with tears, he said, Wherefore, lady, dost thou thus vex me, and wilt not tell me thy pain? Tell it me, that I may do whatever is pleasing to thee, and distress me not with thy trouble. Xanthippe says to him, Be of good cheer rather, my lord, and be not vexed, for my trouble shall not harm thee, but if I have found favour before thee, go forth now to the salutation, and allow me to indulge myself in it as I will, for it is not possible for man to take from me the insatiable pain. And listening to her he went out immediately to receive the salutations of the men of the city, for he was the great man among them, and was also known to Nero, the Emperor. And sitting down, great grief appeared in his countenance, and being asked the reason of his grief by the chief men of the city, he said to them that he had fallen into many and unfounded charges.
VI. And Xanthippe went out into the garden, that she might await there looking closely for certainty of her husband, and she saw the delight of the trees, and the various warbling of the birds, and said, groaning, O beauty of the world! for that which we hitherto thought to come of itself, we know now that all things are beautifully fashioned by the beautiful One. O power and invention of wisdom! for not only has he placed in men a thousand tongues, but also in birds he has distinguished various voices, as if from anthems and responses to receive sweet-voiced and heart-stirring hymns from his own works. O delightfulness of the air, declaring the inimitable creator! Who shall turn my sorrow into rejoicing? And again she said, God to whom praise is sung by all, give me peace and comfort. As she said these things, Probus also came up from the street to break his fast, and when he saw her countenance altered by tears, he began to pull out the hairs of his head, but he dared not speak to her then so as not to mingle other trouble with her trouble. So he went and fell upon his couch, and said, groaning, Alas, that I had not even the consolation of a child from her, but only acquire grief upon grief. Two years are not yet full since I was wedded to her, and already she meditates divorce.
VII. But Xanthippe was always keeping watch through the doors into the streets of the city, and the blessed Paul, the preacher and teacher and illuminator of the world, left Rome and came even into Spain by the fore-knowledge of God. And coming up to the gates of the city he stood and prayed, and crossing himself entered the city. When Xanthippe saw the blessed Paul walking quietly and equally, and adorned with all virtue and understanding, she was greatly delighted in him and her heart leaped continually, and as possessed with an unexpected joy she said with herself, Why does my heart beat vehemently at the sight of this man? Why is his walk quiet and equable, as of one who expects to take in his arms one that is pursued? Why is his countenance kindly, as of one that tends the sick? Why does he look so lovingly hither and thither, as one who desires to assist those who are seeking to flee from the mouths of dragons? Who shall tell me that this is one from the flock of preachers? If it were possible for me, I should wish to touch the hem of his garments, that I may behold his kindness and readiness to receive and sweet odour; for the servant had told her this also, that the hems of his garments had the odour of precious perfumes.
VIII. Now Probus heard her words, and straightway ran out by himself into the street, and laying hold of Paul’s hand said to him, Man, who thou art I know not, but deign to enter into my house; perchance thou mayest be to me a cause of salvation. Paul said to him, It will be well with thee, son, after thy request! And they went in together to Xanthippe. When Xanthippe therefore saw the great Paul, the intellectual eyes of her heart were uncovered, and she read upon his forehead, having as it were golden seals, these words, Paul the Preacher of God. Then exulting and rejoicing she threw herself at his feet, and twisting her hair together she wiped his feet, saying, Welcome, O man of God, to us humble ones, that live as shadows among shadows. For thou hast looked upon those who were running into Hades as into something beautiful, who addressed the crooked serpent and destroyer as provider and protector, who were running into the dark Hades as to their father, those that were fashioned with a rational nature but have become like irrational creatures. Thou hast sought me, lowly one, having the sun of righteousness in my heart. Now the poison is stayed, when I have seen thy precious face. Now he that troubled me is flown away, when thy most beautiful counsel has appeared to me. Now I shall be considered worthy of repentance, when I have received the seal of the preacher of the Lord. Before now I have deemed many happy who met with you, but I say boldly that from this time forth I myself shall be called happy by others, because I have touched thy hem, because I have received thy prayers, because I have enjoyed thy sweet and honeyed teaching. Thou hast not hesitated to come to us, thou that fishest the dry land in thy course, and gatherest the fish that fall in thy way into the net of the kingdom of heaven.
IX. The great Paul said to her, Arise, daughter, and look not upon me as having been sought out of thy ignorance by my foresight. For Christ, the provider of the world, the searcher out of sinners and the lost, who has not only called to mind those upon earth, but also by his own presence has redeemed those in Hades, he himself has pitied thee, and sent me hither that he might visit and pity many others together with thee. For this mercy and visitation are not of us, but are his injunction and command, even as we also have received mercy and been saved by him. Probus hearing this was astonished at their words, for he was altogether ignorant of these things. But Paul by force raised up Xanthippe from his feet, and she running set a new gilded chair for Paul to sit down upon. The great Paul said to her, My daughter Xanthippe, do not thus, for ye have not yet accorded to the faith of Christ, but wait a little, till the Lord shall set in order what is necessary! Xanthippe said to Paul, Sayest thou this to try me, O preacher of God, or hast thou any foreknowledge? Paul said, No, daughter, but the devil, who hates the servants of God, sows wickedness in the hearts of his own servants, to oppose those that labour for Christ in preaching, for his wickedness has extended to the apostles and even to the Lord himself. Therefore it is fitting to approach the unbelievers gently and kindly! Xanthippe said to Paul, I beseech thee, if thou lovest thy servants, make prayer for Probus, and let me see if he that is hated by thee can work in him; let me see if he can even stand against thy prayer. And Paul rejoiced exceedingly at the words of her faith, and said to her, Believe me, daughter, that by his suggestion and working I have not passed a single hour without chains and blows. Xanthippe said to him, But thou sufferest these things by thy own free will, since thou hast not neglected thy preaching even to scourging, but this again I tell thee, that thy bonds shall be the defeat of the prompter, and thy humiliation their overthrow.
X. Now the report of his presence ran through the whole city and the country round about, for some of that city having been at Rome had seen the signs and wonders that were done by the blessed Paul, and came to see if this was he. Many therefore came into the house of Probus, and he began to be annoyed and to say, I will not suffer my house to be made an inn. Xanthippe knowing that the face of Probus had begun to be estranged, and that he spoke thus, was greatly distressed, saying, Alas, wretched me, that we are not thought fully worthy to keep this man in our house; for if Paul goes hence, the church also will be held elsewhere. Then Xanthippe, considering these matters, put her hand on the foot of Paul, and taking dust she called Probus to her, and placing her hand on his breast said, O Lord, my God, who hast sought out me, lowly one and ignorant of thee, send what is fitting into this heart. And Paul perceived her prayer, and made the sign of the cross, and for several days the people entered unhindered, and as many as had sick and vexed by unclean spirits brought them, and all were healed.
XI. And Xanthippe said to Paul, Teacher, my heart is greatly consumed because I have not as yet received baptism. And after this Probus being again moved by the devil, cast Paul out of the house and shut up Xanthippe in her chamber. Then one of the chief men, Philotheus by name, besought the great Paul to come into his house, but the great Paul was unwilling to do so, saying, Lest Probus trouble thy house on my account. Philotheus said to him, Nay, father, I am not at all subject to him, for in no other thing is he greater than me, except in rank, and that because the parents of Xanthippe are above me. But if Probus come to me, I am above him in riches and in war. Then Paul, the great apostle of the Lord, was persuaded, and went into the house of Philotheus the ex-prefect. All this was done by the Evil one that Xanthippe might receive holy baptism with tribulation, and be faint-hearted concerning the commandments of Christ.
XII. Xanthippe therefore, with tears, said to her servants, Have ye learned where Paul is gone to? They said, Yea, in the house of Philotheus the ex-prefect, and Xanthippe rejoiced greatly that Philotheus also believed, being able, as she said, to persuade Probus also. Then Probus called Xanthippe to supper, and when she consented not, Probus said, Think not that in bed also thou wilt keep away from me. But when he lay down to supper, Xanthippe bending her knees, prayed to the Lord, saying, Eternal and immortal God, that didst take dust from the ground, and didst not value it according to the nature of its creation, but didst call it the son of immortality, thou who didst come from the heart of the father to the heart of the earth for our sake, on whom the cherubim dare not fix their gaze, and for us wast hidden in the womb that by taking up thy abode in a mother thou mightest make good the offence of Eve. Thou that didst drink gall and vinegar, and wast pierced in the side by a spear, that thou mightest heal the wound given by the rib to Adam. For Eve being his rib wrought a blow for Adam, and through him for all the world. Thou that gavest a sleep without perception to the serpent, so that he might not know thy Incarnation, remember also my groaning and tears, and grant fulfilment to my sleep, 3994 and bring sleep upon Probus until I shall be deemed worthy of the gift of holy baptism, for I vehemently desire to obtain this, to the glory and praise of thy holy name.
XIII. But Probus, while still at supper, commanded the doors of their house to be secured by cruel and wicked soldiers, and having given these orders, he straightway fell asleep upon the couch. Then the servants came and announced this to Xanthippe that he might be awakened, but she said, Put out the lights, my children, and leave him thus. And in the first sleep, taking three hundred pieces of gold, she went to the doors, saying with herself, Perchance the porter will be persuaded by the amount of money. But he, being evil and froward, would not be persuaded to do this, and she, loosing also her girdle, which was set with precious stones and worth two hundred pieces of gold, gave it to him and went out saying, Lord, I win over my own slaves with money, that thy preacher Paul may not be oppressed by Probus. And Xanthippe went on to the house of Philotheus the ex-prefect, as to a great and incredible work, running and praising God. As she therefore passed through a certain place, the demons pursued her with fiery torches and lightnings, and she, turning, saw behind her this terrible sight, and being possessed with great fear said, What has happened to thee now, wretched soul? Thou hast been deprived of thy desire. Thou wast running to salvation, thou wast running to baptism, and thou hast fallen into the serpent and his ministers, and these things thy sins have prepared for thee. Speaking thus she was even fainting at heart from great despair, but the great Paul being forewarned by God of the assault of the demons, immediately stood beside her, being also preceded by a beautiful youth. And straightway the vision of the demons disappeared, and Paul said to her, Arise, daughter Xanthippe, and behold the Lord desired by thee, by whose flame the heavens are shaken and the deep is dried up, coming to thee and pitying and saving thee. Behold him that accepts thy prayers and straightway gives ear. See him coming in the shape of a man, and take courage against the demons. Then she rising from the ground said to him, Master, why hast thou left me solitary? Even now make haste to seal me, so that if death come upon me I may depart to him who is full of compassion and has no arrogance.
XIV. Therefore the great Paul straightway taking her hand, went into the house of Philotheus, and baptised her in the name of the Father and of the Son and the Holy Ghost. Then taking bread also he gave her the eucharist saying, Let this be to thee for a remission of sins and for a renewing of thy soul. Then the blessed Xanthippe, receiving the divine grace of holy baptism, returned to her own house, rejoicing and praising the Lord. The porter seeing her complained loudly in violent words, that her going out might be deemed to have been without his will if Probus should notice it; but he that gave her light along with Paul kept the whole house, together with Probus, in a deep sleep, and they did not hear his words at all. Then she went running into her bed-chamber, saying, What shall I say of thee, searcher out of sinners, who art most present with us in tribulations. Thy goodness does these things, since for the sake of man whom thou didst make thou didst go down even to death, for, however much man stir thee to anger many times, yet thou, Lord, pourest out thy mercies upon him. O depth of compassion and wealth of mercy; O immeasurable goodness and incomparable kindness; O treasure of good things, and giver of mercy, and enricher of all that believe in thee! If, therefore, one who loves thee say, Be near me, Lord, thou hast already anticipated him. If he say, I give thee thanks; hear my words, before they are spoken, thou understandest. And as for those that ask of thee, thou givest to each after his asking. Thy goodness seeks out those that know thee not, and thou runnest to sinners. O cheerful look, filling the ways of sinners with mercy; O excellent watching and exhortation of the ignorant! Who shall tell my lord Paul of the salvation that has now befallen me, that he might come and give words of thanksgiving for me to this protector of sinners? Come many and behold and know the Lord, who hates sin, but has mercy on sinners. Come, now, O Paul, preacher of God, for with thee even now I sit under instruction, and give words of thanksgiving for me, for I desire to keep silence, since human reason makes me afraid, lest I have not the grace of eloquence. I desire to keep silence, and am compelled to speak, for some one inflames and sweetens me within. If I say, I will shut my mouth, there is some one that murmurs in me. Shall I say a great thing? Is it not that teacher that is in Paul, without arrogance, filling the heavens, speaking within and waiting without, sitting on the throne with the father and stretched upon the cross by man. What, therefore, I shall do I know not. My worthless mind delights me, and is not unfolded to the end. Thou that hadst thy hands fixed with nails and thy side pierced with the spear, thou star out of Jacob and lion’s whelp out of Judah, thou rod out of Jesse, and man and God out of Mary, thou invisible God in the bosom of the Father, and that canst not be looked upon by cherubim, and art mocked in Israel, glory be to thee, who didst appear on the earth and wast taken by the people, hung upon the tree and by the report of the wicked falsely said to be stolen, and that hast bought us all together.
XV. While she was still speaking thus, there appeared a cross on the eastern wall, and straightway there entered through it a beautiful youth, having round about him trembling rays, and under him an extended light, on which also he walked. And as he entered within, all the foundations of that house shook and sounded with a great trembling. Xanthippe seeing him cried out and fell to the ground as if dead; but he being pitiful and kind, changing immediately into the shape of Paul, raised her up, saying, Arise, Xanthippe, and fear not, for the servants of God are thus glorified. Then Xanthippe arising, gazed upon him, and thinking it to be Paul said, How art thou come in hither, preacher of God, seeing that I have given five hundred pieces of gold to the porter, and that although he is my slave, while thou hast no money? The Lord said to her, My servant Paul is richer than all wealth, for whatsoever treasure he acquires here he sends it before him into the kingdom of heaven, that departing thither he may rest in the unending and eternal rest. This is the treasure of Paul, thou and thy like. Then Xanthippe gazing upon him, desirous to say something, saw his face shining as the light; and being greatly amazed, and putting both her hands over her face she threw herself to the ground, and said, Hide thyself, Lord, from my bodily eyes and enlighten my understanding, for I know now who thou art. Thou art he whose precursor was the cross, the only begotten son of the Father alone above, and only son of the Virgin alone below. Thou art he who was pierced in the hands and who rent the rocks. Thou art he whom none other can carry except the bosom of the Father.
XVI. And as she spoke thus the Lord was again hidden from her, and Xanthippe, coming to herself, said, Woe is me wretched one, that no one has told me what is the gratitude of slaves towards their master. If Paul the preacher of the Lord were here, how could he give praise? But perchance in the face of such favors and gifts they are silent, possessed only with tears, for it is not possible worthily to praise any one according to his favour. Saying this she was seized with great faintness from lack of food, for having been strongly possessed with desire for Christ she had forgotten to take nourishment. Therefore, being greatly exhausted by abstinence and the vision and want of sleep and other austerities, she was unable to rise from the ground.
XVII. And Probus arose from his couch with a very gloomy countenance, for in his sleep he had seen a dream, and was greatly troubled concerning it. But the porter seeing him about to issue to the market-place, having his countenance thus troubled, was greatly afraid, Lest, said he, he know what has happened, and will miserably destroy me. Probus, however, having gone forth and signified to those in the market what was fitting for the day and season, speedily returned into the house, and said to his servants, Call me quickly the wise men Barandus and Gnosteas. When they were summoned he said to them, I have seen a very terrible vision, and what appeared in it is difficult for our power to interpret. This, however, do ye disclose to me, as being the most excellent of all the world. Expound it to me when I tell it you. Barandus says to him, If the vision can be interpreted by our wisdom, we shall explain it to thee, but if it be of the faith that is now spoken of we cannot expound it to thee, for it is of another wisdom and understanding. However, let our lord and master tell the dream, and let us see if there is any explanation for it. Probus says to Gnosteas, Wherefore answerest thou nothing? Gnosteas said, I have not heard the dream, and what can I say but whatever it may be, if it is by reason of Paul? Tell me now, and thou wilt find it so. Probus said, I thought I was standing in a certain unknown and strange country, and that there sat there an Ethiop king, who ruled over all the earth and seemed never to have any successor. There stood beside him multitudes of servants, and all hastened to destruction and had mastery far and wide. And when that Ethiop seemed to have gained his purpose, there arose a raven and standing above him croaked with a pitiful voice. And straightway there arose from the eastern parts an eagle, and seized his kingdom, and his power was made vain, and those standing by him fled to the eagle. Then that king strove against those that fled to the eagle, but the eagle carried it up into heaven, and, behold, there came a helper to those that fled to the eagle and left his staff to them. Then they laying hold of it were not overcome by the violence of that king. So many as ran to those who had the staff, he washed them in pure water, and they that were washed had power over his kingdom. And by that staff the enemies of the king were put to flight, therefore capable men laying hold of the staff turned to themselves great multitudes. And that king strove against them, and had no might at all, but he hindered many from believing in him that sent out the men into the world to bear witness, and for that reason many were grieved. Nevertheless, this one did not constrain any like the other, for he himself was ruler of all light. This then was the end.
XVIII. Then the wise Barandus said, By the grace of God I shall tell the things sent into the world by the Lord. The king whom thou sawest is the Devil, and the multitudes of his servants are the demons, and the throngs about him are they that worship the gods. Whereas he thought to have no successor, he looked not for the coming of Christ. The raven betokened the weakness of his kingdom, for the raven kept not obedience to the righteous Noah, but loved pitiful things. The eagle that arose and took away his kingdom and carried it up into heaven, and that there came a protector of those that fled to the eagle, having a staff, that is the Lord Jesus Christ, who left to them his staff, that is, his precious cross; and that he washed those that fled to him signifies the invulnerable breast-plate of baptism, and therefore they were not overcome. The capable men sent into the world with the cross are the preachers of God like Paul who is now with us, against whom that king has no power. This was made known to thee because even on those who are hard of belief God has compassion in some way. See therefore whether even thou wilt be able to injure Paul though thou desirest, for the mighty power that shields him has been shown thee by the Lord. Therefore, understand what has been said to thee by me, and serve not that king of darkness, for as thou sawest his kingdom vanish away, so shall all his servants perish with him. Come now, therefore, my Lord, let us go to Paul and receive baptism from him, lest Satan have mastery over us also. Probus said, Let us first go to Xanthippe and see whether she still lives, for behold there are twenty-nine days since she has tasted anything; for I saw her face in the evening, and it was as of one prepared to depart.
XIX. And as they went into the chamber, they heard her singing.
Praise the Lord ye sinners also, because he accepts your prayers also. Alleluia.
Praise the Lord ye that have despaired like me, for many are his mercies. Alleluia.
Praise him ye ungodly, because for you he was crucified. Alleluia.
Praise him ye that strive for the salvation of sinners, because God loves you. Alleluia.
Praise him, ye that rejoice at the calling of sinners, because ye are fellow-citizens with the saints. Alleluia.
As she said these words and more than these with tears, the wise men Barandus and Gnosteas opening the door entered and fell at her feet, saying, Pray for us lowly ones, O servant of Christ, that he may bring us also into thy number. But she said to them, Brethren, I am not Paul who remits sins, but neither is he far from you. Therefore fall not before my knees, but go to him, who is also more able to benefit you. Then they came running to the house of Philotheus to Paul, and found him teaching a great multitude. And Probus also came to hear Paul, and Xanthippe entered along with him to salute him, and coming near to Paul and bending her knees she did him reverence. Probus seeing this marvelled that her so proud spirit had changed to so great humility, for she sat beside the feet of Paul on the ground humbly and as one of the worthless. And Probus was greatly grieved, not yet attending to the hearing of the word, but was ever gazing and fixing his attention on Xanthippe.
XX. The great Paul was teaching thus, Let those that burn in the flesh observe lawful marriage, avoiding fornication, especially that with another’s wife, and let those that are united keep to one another. Probus heard this teaching with delight, and said, O Paul, how excellently and wisely thou employest this teaching. Why then has Xanthippe withdrawn from me? And Paul said, My son Probus, they that foresee that the works of men shall be tried with fire, and that have always in their mind the inexorableness of death, cast out all desire that cleaves to the flesh. But woe when the desire shall judge him that desired, then he shall gnash his teeth to no effect and in vain, for the amendment of repentance is past. Hearing this Probus went up into his house marvelling, and tasted nothing that day, but went and lay down upon his bed. And about the third hour of the night he arose and said, Alas, how wretched was the day in which I was wedded to Xanthippe. Would that I had died and not seen her. Saying this he arose and said, I shall pray to the God of Paul. Perchance he will do to me also what is fitting, that I may not become a reproach in the world, being rejected by her. And straightway falling upon the ground he said, O God of Paul, if, as I have heard from Xanthippe, thou dost seek after the ignorant and turn back those that are astray, do to me also what is fitting; for thou art the king of life and death, as I have heard, and hast dominion over things in heaven and on earth and under the earth, and over all the thoughts and desires of men, and to thee alone belongs glory to all eternity. Amen.
XXI. Then Probus arising from the ground fell again upon the couch, and arising early he came to Paul, and finding him baptising many in the name of the life-giving Trinity, he said, My lord Paul, if only I were worthy to receive baptism, behold the hour. Paul said to him, Son, behold the water is ready for the cleansing of those that come to Christ. Therefore immediately taking off his garments, and Paul laying hold of him, he leapt into the water, saying, Jesus Christ, son of God, and everlasting God, let all my sins be taken away by this water. And Paul said, We baptise thee in the name of the Father and Son and Holy Ghost. After this he made him to receive the eucharist of Christ. Then Xanthippe, being greatly rejoiced, began in the house toward evening together with her husband to give good cheer to all those in the house, and to prepare a feast, and when they came, after giving orders for the supper to be magnificent she herself went up to the chamber. And behold on the stairs a demon coming in the likeness of one of the actors, and standing in a dark corner, was desirous to frighten and terrify Xanthippe. But she thinking it to be the actor that she ordinarily had, said in anger, Many a time have I said to him that I no longer care for toys, and he despises me as being a woman; and straightway seizing an iron lamp-stand, she hurled it at his face, and crushed all his features. Then the demon cried out, saying, O violence, from this destroyer even women have received power to strike us. But Xanthippe was greatly afraid.
XXII. After supper then Probus went forth to hear the word, but Xanthippe sitting in her bed-chamber was reading the prophets, her sister Polyxena lying upon the couch. Xanthippe loved Polyxena exceedingly, because she was younger than herself, and beautiful in appearance, and Probus also loved her greatly. And as Polyxena lay upon the couch she saw this dream, that a dragon, hideous in appearance, came and signified to her to come to him, and when she did not obey him to go to him, he came running and swallowed her. From fear of this the girl leapt up trembling, and Xanthippe running to her said, What has happened to thee, dearest, that thou hast leapt up thus suddenly? She for a long time was unable to speak; then coming to herself she said, Alas, my sister Xanthippe, what danger or tribulation awaits me, I know not; for I saw in my dream that a hideous dragon came and signed to me to go to him, and, when I would not go, he came running and swallowed me, beginning at my feet. While I was terrified at this, there suddenly spoke out of the air, in the light of the sun, a beautiful youth, whom I thought to be the brother of Paul, saying, Verily, thou hast no power. Who also took me by the hand and straightway drew me out of him, and straightway the dragon disappeared. And behold his hand was full of sweet odour as of balsam or aught else for fragrance. Xanthippe said to her, Truly thou must be greatly troubled, my sister Polyxena, but God has thee dear, seeing that he has shown thee strange and marvellous things. Therefore arise quickly in the morning and receive the holy baptism, and ask in the baptism to be delivered from the snares of the dragon.
XXIII. Xanthippe, having said this to Polyxena, and having made a cross of wood, went to Paul, but Polyxena remained alone in the bed-chamber, her nurse having gone together with Xanthippe. And about the middle of the night, a certain man, powerful in wealth and assistance, finding the doors open and using magical arts, entered within, desiring to carry away Polyxena. She discovering this fled into the mill, but the magicians led by the demons found her. And she, not finding any door to escape by, said, Alas that I am given over to this destroyer; for she had heard that he was at enmity with her suitor, and he did this to assail and vex him, being a man who was a robber and exceeding cruel. Therefore seizing her they went out of the city, dragging her to the sea. She looked round this way and that, but there was none to deliver her, and groaning she said, Alas, my sister Xanthippe, thou didst send seven hundred pieces of gold to Rome and buy books, that through them thou mightest prophesy by me; for this evening thou didst read, I looked to my right hand and beheld, but there was no one that knew me; flight perished from me and there is no one that seeketh out my soul. 3995
XXIV. While she said these words, those that were dragging her away walked in haste, and coming to the shore they hired a ship and sailed for Babylonia, for he that carried her off had a brother there, a ruler of a district. But the wind blew against them, so that they could not proceed by reason of it, and as they were rowing on the sea, behold the great apostle of the Lord, Peter, was sailing past in a ship, being urged by a dream to go to Rome, because when Paul departed for Spain there had entered into Rome a certain deceiver and magician, Simon by name, and had broken up the church which Paul had established. And, behold, as he journeyed he heard a voice from heaven saying to him, Peter, to-morrow there will meet thee a ship coming from Spain; arise, therefore, and pray for the soul that is troubled in it. As soon therefore as Peter saw the ship, remembering the dream, he said, O Jesus, that hast care for the troubled, whom the tribulation of those in a strange land moves to compassion, whom the weeping of those in captivity made to come upon the earth, who givest us at all time whatsoever we desire, and never turnest away from our request, show now also pity and assistance to the soul that is tossed about in that ship, because thou, O Lord, pitiest at all time those in pain. The demons then, perceiving his prayer, said to the magicians, Avoid ye the course of that ship, for if we meet with it, we cannot move.
XXV. But the loving God taking care for Polyxena, the vessel arrived in Greece, the blessed Philip being there, and having come down to the shore by a vision, and there accompanied him also great multitudes of those who were being taught by him. And behold the vessel wherein was Polyxena appeared, terribly tossed about. And the blessed Philip said, Behold the vessel on account of which we came down here, in which there is a soul in trouble. When the vessel arrived and all had disembarked upon the dry land, they lay as half dead, because they had been greatly tossed about in the sea. But the apostle Philip ordered Polyxena to be lifted and taken to the place where he was lodging, and the rest to be looked to. But he that had carried off Polyxena, recovering from the disorder of the sea, was desirous to take her again, for Philip, having entrusted Polyxena to one of those that were taught by him, went on his way rejoicing. But he that had her said, She was committed to me by a holy man, and I cannot give her up to thee. He, however, giving no heed to him and finding there a kinsman of his, a nobleman, prepared for war, gathering eight thousand men. Polyxena, knowing this, went forth by night and departed, but he that had charge of Polyxena said, Taking the tunic of Philip, I shall go forth alone to meet them; but as he said this it was announced to him that the maid was not there. Then he, leaving all thought of the war, ran into the bed-chamber, and not finding the maid threw himself on the ground, saying, Woe is me, wretched one, that have become an enemy of Philip. What shall I answer him, when he asks the maiden from me? His servants came and said to him, Arise, our lord, from the ground, for the forces have surrounded thy house, and the maid cannot be found. He said, Leave me thus to die on her account. Perhaps, even by this, Philip the servant of Christ may be fully satisfied, since I shall be found despising his command. Then the servants, seeing that he heeded them not, took counsel to flee from the enemies, but again after a little, being moved by the foreknowledge of God, they said, It is not right for our master to die. Come, let us go forth to meet them, raising the sign of the cross. Then raising the precious cross they went forth, about thirty men, upon the enemy, and slew five thousand, and the rest fled. And they returned with victory to their master, praising God and saying, What God is so great as our God, who has not suffered his servant to be slain by the wicked? And coming upon their lord, still weeping, they said to him, Arise, lord, and weep not, for it befits it to be not as we will, but as the Lord wills.
XXVI. Polyxena, however, going out of the city, and not knowing by what way she should walk, found herself in desert places of the hills, and sitting down said thus with tears, Woe is me, outcast and captive, that I cannot find even a wild beast’s den to rest in. Woe is me, left desolate, that not even Hades, that no one escapes, has devoured me. Woe is me, who at one time showed myself not even to my servants, and now display myself to demons. Woe is me, that I am now made manifest to all those by whom I disdained to be seen. Alas for me that was formerly devoted to idols; for this now even the mercy of God has passed me in silence. Whom, then, shall I call upon to help me? The God of Paul whom I have constantly offended? But who shall help me now? No one sees or heeds or hears my groaning. Verily I shall beseech Him that sees the hidden things, for who is more pitiful and compassionate than He who always keeps watch over the oppressed? But because my mouth is unclean and defiled, I dare not ask help from Him. Would that I were as one of the wild beasts that I might not know what captivity is. Would that I had been drowned in the sea; perhaps having received the divine baptism I should have gone where no one is made captive. What then shall I do, for death delays, and night has come on, and there is no help anywhere. Having said thus, she arose and began to walk onwards, and passing through a small defile she fell into a wood very thick and large, and finding there a hollow in a tree, which was the den of a lioness, she sat down there, for the lioness had gone forth for her food. And sitting down she said, O wretched begetting, O grievous hour in which I, unhappy one, came into this world; O mother that bore me, why, foreseeing my troubles and wanderings, didst thou name me Polyxena? Has any other ever fallen into such tribulations and misfortunes? Truly, my sister Xanthippe, didst thou read concerning me, unhappy one, saying, I have suffered affliction and been utterly bowed down (—Psalm xxxviii. 6). These words thou didst utter with grief, while I lay upon the couch, thinking not at all of my sorrows. On this account I have now come into the depths of evils, and pass the night in deserts like a wild beast. But the beasts live with others of their kind, while I am left solitary, as not being of one race with mankind.
XXVII. And as she was saying these words, and more than these, the morning dawned, and the lioness came from her hunting. Polyxena, seeing the wild beast, trembled and said, By the God of Paul, O wild beast, have compassion on me and tear me not until I receive baptism. And the wild beast, fearing the adjuration, immediately went away, and standing afar off gazed at her. And she said, Behold, the beast has obeyed me; I will also retire from its dwelling. And immediately she began to journey towards the east, and the beast went before her until she was come out of the wood. Then Polyxena said, What shall I give to thee in return, O beast? The God of Paul will repay thee this kindness; and the wild beast, hearing her prayer, immediately returned to its place. Then she, descending, found a public road, and standing on it wept, not knowing whither she should go, and though many went past, she turned to none of them, but said, Perchance the God of Paul will remember me, and whoever shall have pity upon me, to him will I go.
XXVIII. As she said this, Andrew, the apostle of the Lord, also came journeying to that place, and as he drew near to Polyxena he felt in his heart some commotion arising in himself. Standing, therefore, to pray, and folding his arms in the shape of the cross, he said, Lord Jesus Christ, partaker of light and knower of things hidden, from whom nothing on earth is hid, do unto me kindness and mercy, and make clear to me this commotion of heart, and calm my reason, thou that makest peace always with those that love peace. Then Polyxena ran to him, and Andrew, the apostle of the Lord, said to her, Approach me not, daughter, but tell me who and whence thou art. Polyxena said, My lord, I am a stranger here, but I see thy face is gracious, and thy words as the words of Paul, and I suppose thee to be of the same God. Andrew understood that she spoke of the apostle Paul, and said to her, And whence dost thou know of Paul? She said, From my own country, for I left him in Spain. Andrew said to her, And how happenest thou to be here, the country being far distant? She said, Because it was thus appointed for me, and came to pass; but I beseech thee and fall at thy feet, seal me, as Paul seals, by the baptism of regeneration, so that even I, lowly one, may be known by our God, for the kind God, seeing my tribulation and distress, sent thee to pity me. Andrew, the great apostle of the Lord, said to her, Let us go, daughter, where there is water.
XXIX. And when they had gone no long way, they came to a well most transparent and pure. And as the blessed Andrew stood to pray beside the well, behold a certain maiden named Rebecca, of the tribe of Israel, brought as a captive to that country, came to draw water at the well, and seeing the blessed Andrew, knew him by his appearance. For Rebecca said, This is the appearance of a Prophet, and this is one of the apostles. And bowing down to him she said, Have mercy on me, servant of the true God, who am captive and sold for the third time, who was once honored by prophets, and am now insulted by idolaters, and recall me, lowly one, thou that wast sent to call back many sinners. Andrew, the apostle of Christ, said, God will care for thee also, daughter, as well as for this stranger. Therefore, receive ye now baptism, and be ye as of one people, glorifying God always.
XXX. Therefore the apostle standing prayed, and, behold, the lioness came running, and stood gazing upon him. And Andrew the apostle of the Lord said, What then does this beast wish? The lioness opening her mouth spoke with a human voice, Andrew, apostle of Christ, the prayer of her, that stands on thy right hand, has overtaken me. Therefore confirm thou and instruct and admonish them in the right and true faith of Christ, for they greatly desire the name of the Lord. And, behold, the wonderful condescension of God, that even on irrational and untamable beasts he has poured out his mercy. The blessed Andrew weeping said, What shall I say or what shall I speak concerning thy mercy, O God, that thus thou at all times cleavest to the lowly, and takest care for those in ignorance, being without arrogance and full of mercy? And having completed the prayer he baptised the maidens in the name of the Father, Son and Holy Ghost. Then the lioness immediately set off to the mountain, and the Apostle Andrew said to the maidens, Be zealous, daughters, to be of good repute before God by living well in a strange land, and separate not from each other, and God, that is always present to those that call upon him, keep you in holiness, driving away from you the Evil One. And pray ye also for me. Polyxena said, We will follow thee whithersoever thou goest. The Apostle Andrew said, This was not made known to me by the Lord, daughters; therefore remain with peace, hoping in the Lord, and he will preserve you to the end.
XXXI. And Andrew went his way rejoicing and glorifying God. Then said Polyxena, Whither shall we go, sister? Rebecca said, Let us depart whither thou wilt, lest my mistress send and separate us. Polyxena said, Come, let us depart into the mountain to the lioness. Rebecca said, It is indeed better for us to live with wild beasts and perish of hunger than to be compelled by Greeks and idolaters to fall into the filth of marriage. So they began to journey, and, behold, by the providence of God, they met a man driving asses, who seeing them said, Ye are not of this country, and, as I see, ye wear not its dress. Command therefore of your servant to eat bread and receive one piece of silver that ye may remember your servant when ye buy bread. And he made haste and took the sacks off his asses and spread them on the ground, and made the maidens to sit upon them and said to them, Seeing that the wine which your servant carries is gathered by Greeks, tell me of what faith ye are, that thus we may taste of it. Polyxena said, We, brother, taste no wine, and are of the God of Paul. The ass-driver said. Is this God upon earth? Polyxena said to him, God is everywhere, both in heaven and on earth. The ass-driver, being desirous to learn clearly, said, Does this Paul then have the same God that is preached by Philip? Polyxena, learning that he was a Christian, said, Yea, brother, this is the God of all, whom Paul and Philip preach.
XXXII. The ass-driver hearing this wept unceasingly, and Polyxena said, Has then the providence of God overtaken thee, that thou weepest thus? The ass-driver said, If thou art desirous to learn wherefore I weep, hear the truth, for one ought not to grudge to tell the things of Christ. I was a disciple of Philip, the apostle of Christ, and seeing how all his thought was towards the poor, I took all that I had and sold it. And taking the price, I bought bread and wine, and divided them throughout the cities to those that had need, when therefore I had done this for some time in the neighbouring city, a certain maimed person cried out, saying (though it was not himself that spoke, but Satan through his mouth), I desire nothing, I take nothing from thee, because thou art a Christian. Then the whole city arose against me and sought to take me, but some ran one way and some another, while I go through their midst and no one sees me. And issuing from the city I gave praise and glory to God that thus I had been rewarded, and I prayed to my God that I should meet some one who knew his all-holy name, so that relating these things I might obtain relief. For the men of this country will not hear at all concerning Christ, being full of impiety and filled with wickedness. I exhort you therefore, take ye also one coin from me, and if it seem good, take ye rest also upon the asses. Polyxena said, Mayest thou obtain mercy from God, brother. But if thou wilt receive a full reward, save us as far as the sea, so that, if God wills, we may sail for Spain.
XXXIII. The ass-driver, as if commanded by the voice of God, eagerly receiving the maidens, went on his way rejoicing in the Lord. And he said to Polyxena, Alter thy appearance to that of a man, lest for thy beauty’s sake some one snatch thee away from me. And coming to an inn, they stayed there, and on the morrow they went forward taking heed to the way. And behold there came past a certain prefect journeying to Greece, who seeing the maidens ordered Polyxena to be carried off on his chariot. Then the ass-driver followed, crying and saying, A prefect does violence to none. Why do ye this? Then they beat him and drove him away.
XXXIV. And he going on his way lamented, saying, Woe is me, wretched and abominable one. Woe is me that thought to do good, but now I have wrought mischief. Woe is me that my trouble and my running were unacceptable. Would that I had died before yesterday, that I might not have met with these maidens at all. But why troublest thou me, O wretched soul? Let us go to Philip the apostle of God. If there is not forgiveness for me, it is better for me to choose death in whatsoever fashion than to live with such evil and bitter conscience. So he went and found Philip the apostle of Christ, and said to him, O disciple and preacher of Christ, thus and thus it has happened to me and befallen me. Has my soul salvation? Philip the apostle of Christ said, Be not distressed concerning this, my son, it is impossible for them to be dishonoured, seeing that no one ever overcomes God; for this same Polyxena, when she first came from the sea, I entrusted to a certain brother, who also was greatly distressed because of her running away secretly from his house. Him also I persuaded not to grieve, for through her tribulation and wanderings many shall know God.
XXXV. The prefect therefore carried Polyxena to the city where he stayed, and ordered her to be shut up in a chamber. And one of the soldiers seized Rebecca, but the maid secretly escaping fled into the house of an old woman, who received the maiden kindly and entreated her well. And sitting down she wept, saying, Alas, my sister Polyxena, I wretched one did not think that anyone was oppressed like myself, but now I am persuaded and know that all my misfortunes and tribulations do not compare with one day of thine. And most grievous of all, behold I have been separated from thee and am again a captive, but do thou search for me even into the next world, my sister Polyxena. The old woman said to her, What ails thee, daughter, that thou weepest thus bitterly? Rebecca said, Suffer me, mother, to be distressed and to lament the great and incurable pain of my heart. The old woman greatly compassionating her wept exceedingly, for the maid had told her all that had happened to her, and how through Polyxena she had believed in Christ. So too Polyxena, shut up in the chamber, said, Woe is me, wretched one; alas for me miserable one; now I know clearly how the devil hates virginity, but O Lord Jesus Christ, God of all, since I dare not beseech thee of myself, I bring to thee the prayers of thy holy preacher Paul, that thou mayst not suffer my virginity to be destroyed by any one.
XXXVI. And as she was yet praying, the attendants came to lead her to the couch of the prefect. But Polyxena said to them, Brethren, make not haste to any one’s destruction, for this time shall quickly pass away, and they that work together with the destroyers shall perish with them. Rather assist strangers, that ye be not found strangers to the angels of God. The men, being shamed by these words, went to the prefect and said, The maid from fear is seized with a violent fever. And the prefect said, Let her alone. And, behold, the son of the prefect came to Polyxena by night, and she seeing him was afraid, but the youth said to her, Fear not, girl. I seek not to be wedded with thee as the bridegroom of destruction, for I know from thy prayer that thou art the bride of the God of heaven. I know this God who is never overcome by any one, for a certain man of glorious countenance lately in Antioch preached this God, and a certain maid, whose name was Thecla, believing him followed him, and encountered dangers on account of her beauty, of whom I have heard that she was condemned to the wild beasts. I therefore continually gazed upon the man, and he having observed me said to me, God give heed to thee, my son. From that time therefore by the grace of Christ I have not gone into the sacrifices of idols, but sometimes feigning illness and sometimes involving myself in some business, my father said to me, Because thou hast no zeal for the sacrifices of the gods, therefore neither art thou in health, not being worthy of the gods. But I rejoiced, hearing that I was not worthy of the sacrifices to idols; and, by the grace of God, art thou come hither as a providence to me. Polyxena said, And what is the name of that man? The youth said, Paul is his name. Polyxena said, He is in my city. The youth said, Come then, girl, put on my appearance, and go down to the shore and wait me there; I having taken money will come quickly.
XXXVII. And one of the servants overhearing them told all this to the prefect, who being filled with great anger condemned them to be cast to the wild beasts. And when they were cast into the arena, a fierce lioness was let loose upon them, which ran and embraced the feet of Polyxena, and licked the soles of her feet. Then the prefect and all the city, seeing this fearful and wonderful sight, gave praise and glory to the merciful God, saying, Of a truth thou art, and he, that is named by Polyxena, alone is God, for the gods of the heathen are the works of men’s hands, unable to save or assist any one. Let them perish now, both themselves and their makers. And the prefect straightway taking his son and Polyxena into the palace, heard from them in order the faith and religion in Christ without omission, and he and all in the city believed, and there was great joy and giving of glory to God. And Polyxena said to the prefect, Be of good cheer, my lord, for the man of God will quickly come, who will perfectly teach, exhort, instruct, and enlighten you in the knowledge of Christ. She however prepared in all haste to depart into Spain.
XXXVIII. And as I, Onesimus, was sailing into Spain to Paul, I received from the Lord a revelation saying to me, Onesimus, the vessel in which thou now art will land in the parts of Greece, and thou wilt find on the shore of the harbour two maids and one youth. Assist them and take them to Paul. When we reached this place according to the command of the Lord, we found the maids together with the youth seeking a vessel. When the maids saw us therefore, they knew that we were of the hope of Christ, and Polyxena running to us said, Verily the man of God cannot be concealed, for the grace and kindliness of his countenance makes him manifest. And when we sought to sail away, the sea was troubled by the providence of God. And there was with us a disciple of Paul, by name Lucius, capable in word to teach the city. Therefore we remained seven days, and God opened to that place a great door of faith, and twenty thousand believed, and there was great joy and rejoicing in all the city. And when the season was favourable for us to sail the prefect again constrained us, and we stayed another seven days, until all believed and rejoiced in the Lord.
XXXIX. Thus now by the foreknowledge of Christ, the prefect sent us away with supplies for the voyage, sending also his son with us. And when we had sailed twenty days, Polyxena was greatly exhausted, and we touched at a certain island for the sake of rest. And behold, certain fierce and hardened men, coming down to us and seeing Polyxena, prepared for battle; but by the grace of Christ our men defended Polyxena and vanquished them, although the strangers were more numerous and more powerful. Polyxena therefore fearing again to become a captive threw herself into the sea; but the pilot dragged her out, having suffered no harm. Then we embarked in the vessel and fled, for the places were rough and wooded, and we were afraid to remain, and in twelve days we arrived in Spain, by the grace of God.
XL. And Paul seeing us rejoiced greatly, and said, Welcome ye that have been troubled. And Polyxena, laying hold of his feet, said, It may be that this trouble came upon me because I would have blasphemed thee, but now I beseech and entreat that I may not again be delivered into such troubles and misfortunes. And Paul said, weeping, Thus must we be troubled, my daughter, that we may know our defender, Jesus Christ.
XLI. And while we were giving the letters of the brethren to Paul, one ran and told Xanthippe of the arrival of Polyxena. And she made haste and came to us, and seeing Polyxena, was overcome by an unspeakable joy and fell to the ground; but Polyxena embracing her and caressing her for a long time brought her back to life. Then Xanthippe said to her, I, my true sister Polyxena, went not forth at all for forty days, praying much for thee to the loving God, that thy virginity might not be taken away. And Paul, the preacher of God, said to me, Her virginity will not be taken away, and she will come quickly. And Probus said to me, It was assigned to her by God to be thus afflicted. Seest thou how by many devices God saves many? But now, my beloved sister, having unexpectedly seen thy face, now I shall willingly die.
XLII. Then he who had carried her away came up again and sought for Polyxena, but the great Paul persuaded him to refrain from her, and he also believed and was baptised by Paul, as also the suitor of Polyxena believed, and there was great joy in all that city of Spain for the recovery of Polyxena. From that time forward she left not at all the blessed Paul in her fear of temptations. These things then being thus, all rejoiced in the Lord, glorifying Father, Son and Holy Ghost, one God, to whom is glory and power, now and ever and to all eternity. Amen.
Footnotes
208:3994So the text; perhaps “prayer” ought to be read.
212:3995Psalm 142. 4.
The Narrative of Zosimus.
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Introduction.
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The Greek text of this work is printed for the first time in the same part of “Texts and Studies” as the Acts of Xanthippe and Polyxena. The sources for it are two manuscripts—one in Paris, belonging to the twelfth century, and the other in Oxford, dating from the fifteenth or sixteenth. The latter, however, only extends to the close of c. viii., the copy used by the scribe having been imperfect. There are versions of the work in Slavonic, Syriac, Ethiopic, and Arabic; in the former of these the Blessed Ones are called the Brachmani.
From two passages in the poems of Commodian (c. 250 a.d.) it would seem that the work was known in his day, and the canon of Nicephoras (c. 850 a.d.) places it among certain apocryphal books which are to be rejected. At the same time, it is doubtful whether, in its present form, it can be put as far back as the earlier of these dates.
It professes to be the account of a visit to the Makares, or Blessed Ones, given by a hermit, Zosimus, who was privileged to visit them. For forty years he had abstained from bread and wine and from seeing the face of man, always praying to be permitted to see the life of the Blessed. With the second chapter the narrative begins in the first person, and is continued in this up to c. xxi., just where the angels come to receive the soul of Zosimus, and the work is then finished off by one of the hermits who were present at his last moments.
While the style is inelegant and sometimes obscure, the matter of the book is very interesting, and shows considerable powers of imagination. The land of the Blessed is reached by means of a camel, which comes from the desert, and then by a storm of wind, which carries Zosimus along with it. He is addressed by the river to which he comes, as well as by the wall of cloud which rises above it, and is finally lifted across it by two trees. The origin of the Blessed Ones is noteworthy, as connecting the story with early literature on the Lost Tribes. They are the descendants of Rechab in the days of Jeremiah the prophet, who, for refusing to give up their observances, are cast into prison by the king. From this they are delivered by an angel, and brought to the place they now inhabit,—a level land covered with flowers,—a view of Paradise which continues all through the Middle Ages. The chapters (x.–xv.) in which the Blessed describe their life and death are of special merit, and form the best part of the whole. In striking contrast to its lofty tone is the appearance of Satan with his 1360 demons, whom Zosimus finally overcomes and drives away.
To the various accounts of the Earthly Paradise, the story of Zosimus forms an important addition; on these it may, either directly or indirectly, have had considerable influence, although the difficulty of assigning a definite date to it makes this very uncertain.
The Narrative of Zosimus Concerning the Life of the Blessed.
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I. About that time there was in the desert a certain man named Zosimus, who for forty years ate no bread, and drank no wine, and saw not the face of man. This man was entreating God that he might see the way of life of the blessed, and behold an angel of the Lord was sent saying to him, Zosimus, man of God, behold I am sent by the Most High, the God of all, to tell thee that thou shalt journey to the blessed, but shalt not dwell with them. But exalt not thy heart, saying, For forty years I have not eaten bread, for the word of God is more than bread, and the spirit of God is more than wine. And as for thy saying, I have not seen the face of man, behold the face of the great king is nigh thee. Zosimus said, I know that the Lord can do whatsoever he will. The angel said to him, Know this also, that thou art not worthy of one of their delights, but arise and set out.
II. And I, Zosimus, issuing from my cave with God leading me, set out not knowing which way I went, and after I had travelled forty days my spirit grew faint and my body failed, and being exhausted I sat down, and continued praying in that place for three days. And, behold, there came a beast from the desert, whose name is the camel, and placing its knees on the ground, it received me upon its neck and went into the desert and set me down. There there was much howling of wild beasts, and gnashing of teeth, and deadly poison. And becoming afraid, I prayed to the Lord, and there came in that place a great earthquake with noise, and a storm of wind blew and lifted me from the earth, and exalted me on its wing, and I was praying and journeying till it set me upon a place beside a river, and the name of the river is Eumeles. And behold when I desired to cross the river, some one cried as if from the water, saying, Zosimus, man of God, thou canst not pass through me, for no man can divide my waters: but look up from the waters to the heaven. And looking up I saw a wall of cloud stretching from the waters to the heaven, and the cloud said, Zosimus, man of God, through me no bird passes out of this world, nor breath of wind, nor the sun itself, nor can the tempter in this world pass through me.
III. And I was astonished at these words, and at the voice that spake these things to me. And as I prayed, behold two trees sprang up out of the earth, fair and beautiful, laden with fragrant fruits. And the tree on this side bent down and received me on its top, and was lifted up exceedingly above the middle of the river, and the other tree met me and received me in its branches and bending down set me on the ground; and both trees were lifted up and set me away from the river on the other side. In that place I rested three days, and arising again I went forward, whither I knew not, and that place was filled with much fragrance, and there was no mountain on either hand, but the place was level and flowery, all crowned with garlands, and all the land beautiful.
IV. And I saw there a naked man sitting, and said in myself, Surely this is not the tempter. And I remembered the voice of the cloud that it said to me, Not even the tempter in this world passes through me. And thus taking courage I said to him, Hail, brother. And he answering said to me, The grace of my God be with thee. Again I said to him, Tell me, man of God, who thou art? He answered and said to me, Who art thou rather? And I answered and told him all concerning myself, and that I had prayed to God and he had brought me into that place. He answered and said to me, I also know that thou art a man of God, for if not, thou couldst not have passed through the cloud and the river and the air. For the breadth of the river is about thirty thousand paces, and the cloud reaches to heaven, and the depth of the river to the abyss.
V. And having ended this discourse the man spoke again, Hast thou come hither out of the vanity of the world? I said to him, Wherefore art thou naked? He said, How knowest thou that I am naked? Thou wearest skins of the cattle of the earth, that decay together with thy body, but look up to the height of heaven and behold of what nature my clothing is. And looking up into heaven I saw his face as the face of an angel, and his clothing as lightning, which passes from the east to the west, and I was greatly afraid, thinking that it was the son of God, and trembled, falling upon the ground. And giving me his hand he raised me up, saying, Arise, I also am one of the blessed. Come with me, that I may lead thee to the elders. And laying hold of my hand he walked about with me and led me toward a certain crowd, and there were in that crowd elders like sons of God, and young men were standing beside the elders. And as I came near to them, they said, This man has come hither out of the vanity of the world; come, let us beseech the Lord and he will reveal to us this mystery. Surely the end is not at hand, that the man of vanity is come hither? Then they arose and besought the Lord with one accord, and behold two angels came down from heaven and said, Fear not the man, for God has sent him, that he may remain seven days and learn your ways of life, and then he shall go forth and depart to his own place. The angels of God having said this ascended into heaven before our eyes.
VI. Then the elders of the blessed gave me over to one of the attendants, saying, Keep him for seven days. So the attendant receiving me led me to his cave, and we sat under a tree partaking of food. For from the sixth hour even to the sixth, then we ate, and the water came out from the root of the tree sweeter than honey, and we drank our fill, and again the water sank down into its place. And all the country of those there heard of me, that there had come thither a man out of the vanity of the world, and all the country was stirred up, and they came to see me because it seemed strange to them. Therefore they were asking me all things and I was answering them, and I became faint in spirit and in body, and besought the man of God that served me, and said, I beseech thee, brother, if any come to see me, tell them He is not here, so that I may rest a little. And the man of God cried out saying, Woe is me, that the story of Adam is summed up in me, for Satan deceived him through Eve, and this man by his flattery desires to make me a liar while he is here. Take me away from hence, for I shall flee from the place. For behold he wishes to sow in me seeds of the world of vanity. And all the multitude and the elders rose up against me, and said, Depart from us, man; we know not whence thou art come to us. But I lamented with great lamentation, and my senses left me, and I cried out to the elders, saying, Forgive me, my lords, and the elders stilled them and made quietness. Then I related to them all from the beginning till that time, and said, I besought the Lord to come to you, and he deemed me worthy. And the elders said, And now what wilt thou we should do to thee? I said to them, I desire to learn of you your way of life.
VII. And they rejoiced with great joy, and taking up tables of stone they wrote on them with their nails, thus, Hear, ye sons of men, hear ye us who are become blessed, that we also are of you; for when the prophet Jeremiah proclaimed that the city of Jerusalem should be delivered into the hands of the destroyers, he rent his garments, and put sackcloth upon his loins, and sprinkled dust upon his head, and took earth upon his bed, and told all the people to turn from their wicked way. And our father Rechab, the son of Aminadab, heard him and said to us, Ye sons and daughters of Rechab, hearken to your father, and put off your garments from your body, and drink no vessel of wine, and eat no bread from the fire, and drink not strong drink and honey until the Lord hear your entreaty. And we said, All that he has commanded us we shall do and hearken. So we cast away our clothing from our bodies, and we ate no bread from the fire, and drank no vessel of wine nor honey nor strong drink, and we lamented with a great lamentation and besought the Lord, and he heard our prayer and turned away his anger from the city of Jerusalem, and there came to the city of Jerusalem mercy from the Lord, and he pitied its people, and turned away his deadly anger.
VIII. And after these things the king of the city of Jerusalem died, and there arose another king. And all the people gathered to him and informed him concerning us, and said, There are certain of thy people, who have changed their way from us. Therefore the king summoned them, and asked them wherefore they had done this; and he sent for us and asked, Who are ye and of what worship and of what country? And we said to him, We are the sons of thy servant, and our father is Rechab the son of Jonadab, and when Jeremiah the prophet preached in the days of thy father the king, he proclaimed death to the city of Jerusalem, saying, Yet three days and all the city shall be put to death. And the king thy father hearing this repented of his sins, and issued a command to all to turn aside from their wicked way. And our father thy servant hearing it charged us, saying, Drink no vessel of wine, and eat no bread from the fire, until the Lord shall hear your entreaty. And we hearkened to the commandment of our father, and made naked our bodies, we drank no wine and ate no bread, and we prayed to the Lord for the city of Jerusalem, and the Lord pitied his people and turned away his anger, and we saw it and our soul was rejoiced, and we said, It is good for us to be so.
IX. And the king said to us, Ye have done well. Now therefore mingle with my people, and eat bread and drink wine, and glorify your Lord, and ye shall be serving God and the king. But we said, We will not disobey God. Then the king was enraged and set us in prison, and we passed that night there. And behold a light shone in the building, and an angel uncovered the prison and laid hold of the crowns of our heads, and took us out of the prison, and set us beside the water of the river, and said to us, Whithersoever the water goes, go ye also. And we travelled with the water and with the angel. When therefore he had brought us to this place, the river was dried up and the water was swallowed up by the abyss, and he made a wall round this country, and there came a wall of cloud, and shadowed above the water; and he did not scatter us over all the earth, but gave to us this country.
X. Hear, ye sons of men, hear the way of life of the blessed. For God placed us in this land, for we are holy but not immortal. For the earth produces most fragrant fruit, and out of the trunks of the trees comes water sweeter than honey, and these are our food and drink. We are also praying night and day, and this is all our occupation. Hear, ye sons of men; with us there is no vine, nor ploughed field, nor works of wood or iron, nor have we any house or building, nor fire nor sword, nor iron wrought or unwrought, nor silver nor gold, nor air too heavy or too keen. Neither do any of us take to themselves wives, except for so long as to beget two children, and after they have produced two children they withdraw from each other and continue in chastity, not knowing that they were ever in the intercourse of marriage, but being in virginity as from the beginning. And the one child remains for marriage, and the other for virginity.
XI. And there is no count of time, neither weeks nor months nor years, for all our day is one day. In our caves lie the leaves of trees, and this is our couch under the trees. But we are not naked of body, as ye wrongly imagine, for we have the garment of immortality and are not ashamed of each other. At the sixth hour of every day we eat, for the fruit of the tree falls of itself at the sixth hour, and we eat and drink our fill, and again the water sinks into its place. We also know you who are there in the world, and who are in sins, and your works, for every day the angels of the Lord come and tell them to us, and the number of your years. But we pray for you to the Lord, because we also are of you and of your race, except that God has chosen us, and has set us in this place without sin. And the angels of God dwell with us every day, and tell us all things concerning you, and we rejoice with the angels over the works of the just, but over the works of sinners we mourn and lament, praying to the Lord that he may cease from his anger and spare your offences.
XII. But when the time of the forty days comes, all the trees cease from their fruits, and the manna that he gave to our fathers rains down from heaven, and the manna is sweeter than honey. Thus we know that the season of the year is changed. But when the time of the holy passover comes, then again the trees put forth fragrant fruit, and thus we know that it is the beginning of the year. But the feast of the resurrection of the Lord is performed with much watching, for we continue watching for three days and three nights.
XIII. We know also the time of our end, for we have no torment nor disease nor pain in our bodies, nor exhaustion nor weakness, but peace and great patience and love. For our soul is not troubled by the angels to go forth, for the angels rejoice when they receive our souls, and the souls also rejoice with the angels when they behold them; as a bride receives the bridegroom, so our soul receives the announcement of the holy angels, saying nothing more than only this, The Lord calls thee. Then the soul quits the body and goes to the angels, and the angels seeing the soul coming forth spotless rejoice, and spreading out their robes receive it. Then the angels call it blessed, saying, Blessed art then, O soul, because the will of the Lord is fulfilled in thee.
XIV. The time of our life is this. If one quits the body in his youth, the days of his life here are three hundred and sixty years, and he that quits the body in old age, the days of his life here are six hundred and eighty-eight years. And the day of our completion is made known to us by the angels, and when the angels of God come to take us, we go with them, and the elders, seeing the angels, gather together all the people and we depart together with the angels, singing psalms, until the angels arrive at the place of our abode. And because we have no tools, the angels of God themselves make the grave for our body, and thus he that is called by God goes down, and all salute him from small to great, sending him on his way and bidding him farewell. Then the soul quits the body and the angels receive it, but we see the shape of the soul as a shape of light, perfect in all the body apart from the distinction of male and female.
XV. Then the angels taking it up sing a song and hymn, making melody to God, and again other troops of angels come in haste to meet them, saluting the soul that is coming and entering into the firmaments. And when it has come to the place where it is to worship God, the son of God himself, together with the angels, receives the soul of the blessed one and bears it to the undefiled father of the ages, and again, when the angels sing above, we being below listen to them, and again we sing and they listen in heaven above, and thus between us and the angels there arises a giving of praise in hymns. But when the soul of the blessed one, falling upon its face, worships the Lord, then we also falling down worship the Lord in that same hour, and when the Lord raises it up then we also arise; and when it goes to its appointed place, we also go into the church, fulfilling the eucharist of the Lord.
Having written these things, and all the life of the blessed, we gave them to our brother Zosimus, and escorted him as far as the place of trees beside the river Eumeles.
XVI. And I, Zosimus, besought again the blessed ones to make entreaty for me to the Lord that the trees might receive me to take me across. And they all cried to the Lord and said, O God that hast shown us thy marvels and hast made thy servant Zosimus to come to us out of the world of vanity, set him again in his own place with peace, and command these trees to bow down and take up thy servant and set him on the further side. And as they finished their prayer, the trees straightway bent down before them, and received me as on the second day before; and being set on the other side of the river I cried with a loud voice and said, Men of righteousness, who are brothers of the holy angels, grant me your prayer in peace, for behold I depart from you. And making prayer they all cried out, saying, Peace, peace be with you, brother.
XVII. Then I prayed to the Lord, and there came to me a storm of wind, and received me upon its wings, and carried me to the place where it found me sitting, and left me there in peace. And raising its voice the wind said to me, Blessed art thou, Zosimus, that thou hast been numbered with the blessed. And the beast from the desert, whose name is the camel, came and received me upon its neck and carried me eighty and five stations, and set me in the place where it found me praying, and left me in peace, crying and saying, Blessed art thou, Zosimus, that thou hast been numbered with the blessed.
XVIII. But seeing me thus praised, Satan desired to tempt me and throw his dart at me from his station, but an angel of God came and said to me, Zosimus, behold Satan is coming to tempt thee, but the Lord will fight for thee, for the glory of thy faith must bind 3996 Satan. And an angel of God appeared, crying and saying, Welcome, blessed one of Christ. Come and I shall lead thee to the cave that is the dwelling-place of thy body, for thy cave shall be a testimony of the desert, a healing of the sick that come to it, a place of trial and touch-stone of demons. And laying hold of my hand he strengthened me, and led me for forty days to the cave where I had dwelt. And there was there a table of righteousness, and I spent the night with the angels of God. And I placed the tablets that were given me by the holy blessed ones on the step of the altar in my cave.
XIX. And, behold, when the angels of God ascended, the Devil came, having a fierce shape, and possessed with anger and gall, and said to me, I knew that God would do with thee as with the blessed ones, and that they shall be free from sin and be above the angels, and therefore I brought in an evil design, and entered into the vessel of the serpent, an evil-doer added to evil-doer. And by this I made the first man Adam to transgress and taste of the tree of life, since God had commanded him not to eat of it, that he might remain equal in glory to God and the holy angels; and thou again hast gone and brought this commandment, but now that they may not be without sin, I shall show thee how I shall destroy thee and all those that receive this commandment, so that they may not be without sin, and the book that thou hast brought.
XX. Saying these things the Devil departed from me, and after eight days he brought with him one thousand three hundred and sixty demons, and dragged me from the cave as I prayed, and they beat me, tossing me about between them, for forty days. And after the forty days the devil lamented before me and said, Woe is me that through one man I have lost the world, for he has vanquished me by his prayer. And he began to run from me, but I laying hold of him stayed him and said, Thou shalt not run away and flee from me until thou swearest to me never again to tempt man. And lamenting with great and violent lamentation he swore to me by the firmament of heaven, So long as thy dwelling is here, and after thee, I will not come upon this place. Then I let him go, sending him and the demons with him into eternal fire. Then the angel came, who had companied with me at the table, and led me into my cave with great glory.
XXI. After this I lived thirty-six years, and communicated the way of life of the blessed to the fathers in the desert. But the Devil wept because of the tables of the life of the blessed, saying, If this get abroad in the world, I shall be mocked, and these will remain without sin and I alone in folly. And after the completion of the thirty-six years, the angels of God came to me as to the blessed.
And all the monks were gathered together and all who heard it, and this testament was read to all of them, and in such life he gave up his soul to God.
XXII. And I, Cryseos, 3997 being one of those in the desert, spread it abroad and gave it to all that were willing to learn it and profit by it. Therefore the angels of God helped to bury the body of Zosimus as a precious gift, and we saw the soul of the blessed one shining seven times brighter than the sun. And straightway upon that place there came up seven palm-trees and overshadowed the cave. There came up also a fountain of water in that place, holy water, and unto this day a healing and salvation to all the sick that come to it. Peace be to all that have heard the memorial of the holy Zosimus; the Lord is the advocate and helper of all to the endless ages of ages. Amen.
Footnotes
223:3996Text corrupt; “bind” is conjectural.
224:3997The name is corrupt.
The Epistles of Clement.
Reprinted from the translation given in the 1st vol. of the Ante-Nicene Fathers. Completed and revised from a manuscript discovered after the publication of that volume.
by
Rev. JOhn Keith, D.D.
Introductory Notice to 1st Clement.
————————————
[From Vol. I. of the Ante-Nicene Fathers.]
The first Epistle, bearing the name of Clement, has been preserved to us in a single manuscript only. Though very frequently referred to by ancient Christian writers, it remained unknown to the scholars of Western Europe until happily discovered in the Alexandrian manuscript. This ms. of the sacred Scriptures (known and generally referred to as Codex A) was presented in 1628 by Cyril, Patriarch of Constantinople, to Charles I., and is now preserved in the British Museum. Subjoined to the books of the New Testament contained in it, there are two writings described as the Epistles of one Clement. Of these, that now before us is the first. It is tolerably perfect, but there are many slight lacunæ, or gaps, in the ms., and one whole leaf is supposed to have been lost towards the close. These lacunæ, however, so numerous in some chapters, do not generally extend beyond a word or syllable, and can for the most part be easily supplied.
Who the Clement was to whom these writings are ascribed, cannot with absolute certainty be determined. The general opinion is, that he is the same as the person of that name referred to by St. Paul (Phil. iv. 3). The writings themselves contain no statement as to their author. The first, and by far the longer of them, simply purports to have been written in the name of the church at Rome to the church at Corinth. But in the catalogue of contents prefixed to the ms. they are both plainly attributed to one Clement; and the judgment of most scholars is, that, in regard to the first epistle at least, this statement is correct, and that it is to be regarded as an authentic production of the friend and fellow worker of St. Paul. This belief may be traced to an early period in the history of the church. It is found in the writings of Eusebius (Hist. Eccl., iii. 15), of Origen (Comm. in Joan., i. 29), and others. The internal evidence also tends to support this opinion. The doctrine, style, and manner of thought are all in accordance with it; so that, although, as has been said, positive certainty cannot be reached on the subject, we may with great probability conclude that we have in this epistle a composition of that Clement who is known to us from Scripture as having been an associate of the great apostle.
The date of this epistle has been the subject of considerable controversy. It is clear from the writing itself that it was composed soon after some persecution (chap. i.) which the Roman church had endured; and the only question is, whether we are to fix upon the persecution under Nero or Domitian. If the former, the date will be about the year 68; if the latter, we must place it towards the close of the first century or the beginning of the second. We possess no external aid to the settlement of this question. The lists of early Roman bishops are in hopeless confusion, some making Clement the immediate successor of St. Peter, others placing Linus, and others still Linus and Anacletus, between him and the apostle. The internal evidence, again, leaves the matter doubtful, though it has been strongly pressed on both sides. The probability seems, on the whole, to be in favour of the Domitian period, so that the epistle may be dated about a.d. 97.
This epistle was held in very great esteem by the early church. The account given of it by Eusebius (Hist. Eccl., iii. 16) is as follows: “There is one acknowledged epistle of this Clement (whom he has just identified with the friend of St. Paul), great and admirable, which he wrote in the name of the church of Rome to the church at Corinth, sedition having then arisen in the latter church. We are aware that this epistle has been publicly read in very many churches, both in old times and also in our own day.” The epistle before us thus appears to have been read in numerous churches, as being almost on a level with the canonical writings. And its place in the Alexandrian ms., immediately after the inspired books, is in harmony with the position thus assigned it in the primitive church. There does indeed appear a great difference between it and the inspired writings in many respects, such as the fanciful use sometimes made of Old Testament statements, the fabulous stories which are accepted by its author, and the general diffuseness and feebleness of style by which it is distinguished. But the high tone of evangelical truth which pervades it, the simple and earnest appeals which it makes to the heart and conscience, and the anxiety which its writer so constantly shows to promote the best interests of the church of Christ, still impart an undying charm to this precious relic of later apostolic times.
Additional Introduction.
Towards the close of 1875, at Constantinople, Philotheus Bryennius, Metropolitan of Serræ, published the first complete edition of the epistles ascribed to Clement. This he was enabled to do by the discovery of a ms. in the library of the Holy Sepulchre at Fanari in Constantinople. This ms., of vellum, consists of one hundred and twenty leaves in small octavo, nearly seven and a half inches in length and six in breadth. The ms. bears the date 1056, and was written by one Leo. Its contents are:
1. Chrysostom’s Synopsis of the Old Testament (the New also being included in the title).
2. Epistle of Barnabas.
3. Clement to the Corinthians I.
4. Clement to the Corinthians II.
5. Teaching of the Twelve Apostles.
6. Ignatian Epistles.
The ms. is written with comparative accuracy and clearness. Internal evidence seems to establish its independent value; e.g., words carelessly omitted in the Codex Alexandrinus are found in this ms. It also supplies the lacunæ, notably chapters 57 (concluding sentence)—63 inclusive of the first Epistle and chapters 12 (concluding sentences)—20, being the close of the second Epistle. Harnack seems to prove that the new ms. is as complete as the original Alexandrian.
The lacuna of the first Epistle consists mainly of a prayer, the writer somewhat abruptly passing from the oratio obliqua to the oratio recta. The prayer is indicative of intense earnestness and emotion rather than official authority. It is marked by wealth of quotation, especially from the Septuagint. Perhaps, too, the nature of the sufferings referred to in the opening chapters may be inferred from the petitions of this prayer.
In the Notes the old ms. is indicated by A, the recently discovered ms. by I.
The First Epistle of Clement to the Corinthians. 3998
————————————
Chapter I.—The Salutation. Praise of the Corinthians Before the Breaking Forth of Schism Among Them.
The church of God which sojourns at Rome, to the church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied.
Owing, dear brethren, to the sudden and successive calamitous events 3999 which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points respecting which you consulted us; and especially to that shameful and detestable sedition, utterly abhorrent to the elect of God, which a few rash and self-confident persons have kindled to such a pitch of frenzy, that your venerable and illustrious name, worthy to be universally loved, has suffered grievous injury. 4000 For who ever dwelt even for a short time among you, and did not find your faith to be as fruitful of virtue as it was firmly established? 4001 Who did not admire the sobriety and moderation of your godliness in Christ? Who did not proclaim the magnificence of your habitual hospitality? And who did not rejoice over your perfect and well-grounded knowledge? For ye did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honour to the presbyters among you. Ye enjoined young men to be of a sober and serious mind, ye instructed your wives to do all things with a blameless, becoming, and pure conscience, loving their husbands as in duty bound; and ye taught them that, living in the rule of obedience, they should manage their household affairs becomingly, and be in every respect marked by discretion.
Footnotes
229:3998According to I, the title is “Clement’s (Epistle) to the Corinthians.” A includes in a Table of Contents of the New Testament after the Apocalypse:
“Clement’s Epistle I.”
“Clement’s Epistle II.”
The space for the title for the 1st Epistle is mutilated, and we find only “.…Corinthians I.;” the 2d Epistle has no title.
On the authority of Eusebius, Jerome, Georgius Syncellus, the earlier editions give the titles, “First Epistle of Saint Clement, Bishop of Rome, to the Corinthians, written in name of the Church of Rome,” “Second Epistle of Saint Clement, Bishop of Rome, to the Corinthians.”
229:3999I, περιστάσεις (critical experiences).
229:4000Literally “is greatly blasphemed.”
229:4001Literally, “did not prove your all-virtuous and firm faith.”
Chapter II.—Praise of the Corinthians Continued.
Moreover, ye were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, 4002 and were more willing to give than to receive. 4003 Content with the provision which God 4004 had made for you, and carefully attending to His words, ye were inwardly filled 4005 with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and ye had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, ye did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if ye had been guilty of any involuntary transgression. Day and night ye were anxious for the whole brotherhood, 4006 that the number of God’s elect might be saved with mercy 4007 and a good conscience. 4008 Ye were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. Ye mourned over the transgressions of your neighbours: their deficiencies you deemed your own. Ye never grudged any act of kindness, being “ready to every good work.” 4009 Adorned by a thoroughly virtuous and religious life, ye did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts. 4010
Footnotes
229:4002Eph. 5:21, 1 Pet. 5:5.
229:4003Acts xx. 35.
229:4004I. Χρῖστοῦ (Christ). In the monophysite controversy, the theologians of Alexandria preferred to call the Lord “God” rather than “Christ.”
229:4005Literally, “ye embraced it in your bowels.”
229:40061 Pet. ii. 17.
229:4007I. δέους (fear).
229:4008So in the ms., but many have suspected that the text is here corrupt. Perhaps the best emendation is that which substitutes συναισθήσεως “compassion,” for συνειδήσεως “conscience.”
230:4009Tit. iii. 1.
230:4010Prov. vii. 3.
Chapter III.—The Sad State of the Corinthian Church After Sedition Arose in It from Envy and Emulation.
Every kind of honour and happiness 4011 was bestowed upon you, and then was fulfilled that which is written, “My beloved did eat and drink, and was enlarged and became fat, and kicked.” 4012 Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith, 4013 neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, 4014 but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. 4015
Footnotes
230:4011Literally, “enlargement.”
230:4012Deut. xxxii. 15.
230:4013It seems necessary to refer αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others.
230:4014Literally, “Christ;” comp. 2 Cor. 1:21, Eph. 4:20.
230:4015Wisd. ii. 24.
Chapter IV.—Many Evils Have Already Flowed from This Source in Ancient Times.
For thus it is written: “And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why art thou grieved, and why is thy countenance fallen? If thou offerest rightly, but dost not divide rightly, hast thou not sinned? Be at peace: thine offering returns to thyself, and thou shalt again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him.” 4016 Ye see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother. 4017 Envy made Joseph be persecuted unto death, and to come into bondage. 4018 Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, “Who made thee a judge or a ruler over us? Wilt thou kill me, as thou didst kill the Egyptian yesterday?” 4019 On account of envy, Aaron and Miriam had to make their abode without the camp. 4020 Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God’s servant Moses. 4021 Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. 4022
Footnotes
230:4016Gen. iv. 3-8. The writer here, as always, follows the reading of the Septuagint, which in this passage both alters and adds to the Hebrew text. We have given the rendering approved by the best critics; but some prefer to translate, as in our English version, “unto thee shall be his desire, and thou shalt rule over him.” See, for an ancient explanation of the passage, Irenæus, Adv. Hær., iv. 18, 3.
230:4017Gen. xxvii. 41, etc.
230:4018Gen. xxxvii.
230:4019Ex. ii. 14.
230:4020Num. 12:14, 15.
230:4021Num. xvi. 33.
230:40221 Kings xviii. 8, etc.
Chapter V.—No Less Evils Have Arisen from the Same Source in the Most Recent Times. The Martyrdom of Peter and Paul.
But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. 4023 Let us take the noble examples furnished in our own generation. Through envy 4024 and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. 4025 Let us set before our eyes the illustrious 4026 apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained 4027 the reward of patient endurance, after being seven times thrown into captivity, 4028 compelled 4029 to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness 4030 to the whole world, and come to the extreme limit of the west, 4031 and suffered martyrdom under the prefects. 4032 Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.
Footnotes
230:4023Literally, “those who have been athletes.”
230:4024I. ἔριν (strife).
230:4025I. ἕως θανάτου ἤθλησαν (contended unto death).
230:4026Literally “good.”
230:4027I. ἔδειξεν (displayed).
230:4028Seven imprisonments of St. Paul are not referred to in Scripture.
230:4029I. φυγαδευθείς (having become a fugitive). Archbishop Wake here reads “scourged.” We have followed the most recent critics in filling up the numerous lacunæ in this chapter.
231:4030I. punctuates ἔλαβε δικαιοσύνην, (received righteousness, having taught).
231:4031Some think Rome, others Spain, and others even Britain, to be here referred to.
231:4032That is, under Tigellinus and Sabinus, in the last year of the Emperor Nero; but some think Helius and Polycletus referred to; and others, both here and in the preceding sentence, regard the words as denoting simply the witness borne by Peter and Paul to the truth of the gospel before the rulers of the earth.
Chapter VI.—Continuation. Several Other Martyrs.
To these men who spent their lives in the practice of holiness, there is to be added a great multitude of the elect, who, having through envy endured many indignities and tortures, furnished us with a most excellent example. Through envy, those women, the Danaids 4033 and Dircæ, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with stedfastness, 4034 and though weak in body, received a noble reward. Envy has alienated wives from their husbands, and changed that saying of our father Adam, “This is now bone of my bones, and flesh of my flesh.” 4035 Envy and strife have overthrown 4036 great cities, and rooted up mighty nations.
Footnotes
231:4033Some suppose these to have been the names of two eminent female martyrs under Nero; others regard the clause as an interpolation.
231:4034Literally, “have reached to the stedfast course of faith.”
231:4035Gen. ii. 23.
231:4036I. κατέσκαψεν (razed to the ground).
Chapter VII.—An Exhortation to Repentance.
These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. 4037 Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look stedfastly to the blood of Christ, and see how precious that blood is to God 4038 which, having been shed for our salvation, has set the grace of repentance before the whole world. 4039 Let us turn to 4040 every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. 4041 Jonah proclaimed destruction to the Ninevites; 4042 but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.
Footnotes
231:4037I. τῆς παραδόσεως ἡμῶν (of our tradition).
231:4038I. τῷ πατρὶ αὐτοῦ τῷ θεῷ (to His Father God).
231:4039I. ἐπήνεγκεν (conferred).
231:4040I. διέλθωμεν (traverse, trace).
231:4041Gen. 7:0, 1 Pet. 3:20, 2 Pet. 2:5.
231:4042Jonah iii.
Chapter VIII.—Continuation Respecting Repentance.
The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, “As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;” 4043 adding, moreover, this gracious declaration, “Repent, O house of Israel, of your iniquity.” 4044 Say to the children of my people, Though your sins reach from earth to heaven, and though they be redder 4045 than scarlet, and blacker than sack-cloth, yet if ye turn to me with your whole heart, and say, Father! I will listen to you, as to a holy 4046 people. And in another place He speaks thus: “Wash you and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto me, the sword shall devour you, for the mouth of the Lord hath spoken these things.” 4047 Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].
Footnotes
231:4043Ezek. xxxiii. 11.
231:4044Ezek. xviii. 30.
231:4045Comp. Isa. i. 18.
231:4046These words are not found in Scripture, though they are quoted again by Clem. Alex. (Pædag. i. 10) as from Ezekiel.
231:4047Isa. i. 16-20.
Chapter IX.—Examples of the Saints.
Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours 4048 and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us stedfastly contemplate those who have perfectly ministered to his excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him. 4049 Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark.
Footnotes
231:4048Some read ματαιολογίαν, vain talk.
232:4049Gen. 5:24, Heb. 11:5. Literally, “and his death was not found.”
Chapter X.—Continuation of the Above.
Abraham, styled “the friend,” 4050 was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father’s house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, “Get thee out from thy country, and from thy kindred, and from thy father’s house, into the land which I shall show thee. And I will make thee a great nation, and will bless thee, and make thy name great, and thou shalt be blessed. And I will bless them that bless thee, and curse them that curse thee; and in thee shall all the families of the earth be blessed.” 4051 And again, on his departing from Lot, God said to him, “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.” 4052 And again [the Scripture] saith, “God brought forth Abram, and spake unto him, Look up now to heaven, and count the stars if thou be able to number them; so shall thy seed be. And Abram believed God, and it was counted to him for righteousness.” 4053 On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him. 4054
Footnotes
232:4050Isa. 41:8, 2 Chr. 20:7; Judith viii. 19; James ii. 23.
232:4051Gen. xii. 1-3.
232:4052Gen. xiii. 14-16.
232:4053Gen. 15:5, 6, Rom. 4:3.
232:4054Gen. 12:22, Heb. 11:17.
Chapter XI.—Continuation. Lot.
On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture. 4055 For Lot’s wife, who went forth with him, being of a different mind from himself, and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day. 4056 This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves 4057 and become a sign to all succeeding generations.
Footnotes
232:4055Gen. xix; comp. 2 Pet. ii. 6-9.
232:4056So Joseph., Antiq., i. 11. 4; Irenæus, Adv. Hær., iv. 31.
232:4057Literally, “become a judgment and sign.”
Chapter XII.—The Rewards of Faith and Hospitality. Rahab.
On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they were come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, “There came men unto thee who are to spy out our land; bring them forth, for so the king commands,” she answered them, “The two men whom ye seek came unto me, but quickly departed again and are gone,” thus not discovering the spies to them. Then she said to the men, “I know assuredly that the Lord your God hath given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore ye shall have taken it, keep ye me and the house of my father in safety.” And they said to her, “It shall be as thou hast spoken to us. As soon, therefore, as thou knowest that we are at hand, thou shalt gather all thy family under thy roof, and they shall be preserved, but all that are found outside of thy dwelling shall perish.” 4058 Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. 4059 Ye see, beloved, that there was not only faith, but prophecy, in this woman.
Footnotes
232:4058Josh. 2:0, Heb. 11:31.
232:4059Others of the fathers adopt the same allegorical interpretation, e. g., Justin Mar., Dial. c. Tryph., n. 111; Irenæus, Adv. Hær., iv. 20.
Chapter XIII.—An Exhortation to Humility.
Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness” 4060 ), being especially mindful of the words of the Lord Jesus which He spake teaching us meekness and long-suffering. For thus He spoke: “Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you.” 4061 By this precept and by these rules let us stablish ourselves, that we walk with all humility in obedience to His holy words. For the holy word saith, “On whom shall I look, but on him that is meek and peaceable, and that trembleth at my words?” 4062
Footnotes
233:4060Jer. 9:23, 24, 1 Cor. 1:31, 2 Cor. 10:17.
233:4061Comp. Matt. 6:12, Matt. 7:2, Luke 6:36.
233:4062Isa. lxvi. 2.
Chapter XIV.—We Should Obey God Rather Than the Authors of Sedition.
It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, 4063 so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, “The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it.” 4064 And again [the Scripture] saith, “I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceable man.” 4065
Footnotes
233:4063I. εἰς αἱρέσεις (sects).
233:4064Prov. 2:21, 22.
233:4065Ps. xxxvii. 35-37. “Remnant” probably refers either to the memory or posterity of the righteous.
Chapter XV.—We Must Adhere to Those Who Cultivate Peace, Not to Those Who Merely Pretend to Do So.
Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, “This people honoureth me with their lips, but their heart is far from me.” 4066 And again: “They bless with their mouth, but curse with their heart.” 4067 And again it saith, “They loved Him with their month, and lied 4068 to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant.” 4069 “Let the deceitful lips become silent, 4070 [and “let the Lord destroy all the lying lips, 4071 ] and the boastful tongue of those who have said, Let us magnify our tongue: our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, saith the Lord: I will place him in safety; I will deal confidently with him.” 4072
Footnotes
233:4066Isa. 29:13, Matt. 15:8, Mark 7:6.
233:4067Ps. lxii. 4.
233:4068I. ἔψεξαν (blamed).
233:4069Ps. 78:36, 37.
233:4070Ps. xxxi. 18.
233:4071These words within brackets are not found in the ms., but have been inserted from the Septuagint by most editors.
233:4072Ps. xii. 3-5.
Chapter XVI.—Christ as an Example of Humility.
For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countenance was turned away; He was despised, and not esteemed. He bears our iniquities, and is in sorrow for our sakes; yet we supposed that [on His own account] He was exposed to labour, and stripes, and affliction. But He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes we were healed. All we, like sheep, have gone astray; [every] man has wandered in his own way; and the Lord has delivered Him up for our sins, while He in the midst of His sufferings openeth not His mouth. He was brought as a sheep to the slaughter, and as a lamb before her shearer is dumb, so He openeth not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? for His life is taken from the earth. For the transgressions of my people was He brought down to death. And I will give the wicked for His sepulchre, and the rich for His death, 4073 because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify him by stripes. 4074 If ye make 4075 an offering for sin, your soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the affliction of His soul, to show Him light, and to form Him with understanding, 4076 to justify the Just One who ministereth well to many; and He Himself shall carry their sins. On this account He shall inherit many, and shall divide the spoil of the strong; because His soul was delivered to death, and He was reckoned among the transgressors, and He bare the sins of many, and for their sins was He delivered.” 4077 And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see me have derided me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.” 4078 Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?
Footnotes
234:4073The Latin of Cotelerius, adopted by Hefele and Dressel, translates this clause as follows: “I will set free the wicked on account of His sepulchre, and the rich on account of His death.”
234:4074The reading of the ms., is τῆς πληγῆς, “purify, or free Him, from stripes.” We have adopted the emendation of Junius.
234:4075Wotton reads, “If He make.”
234:4076Or, “fill Him with understanding,” if πλῆσαι should be read instead of πλάσαι as Grabe suggests.
234:4077Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.
234:4078Ps. xxii. 6-8.
Chapter XVII.—The Saints as Examples of Humility.
Let us be imitators also of those who in goat-skins and sheep-skins 4079 went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.” 4080 Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.” 4081 But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.” 4082 Moses was called faithful in all God’s house; 4083 and through his instrumentality, 4084 God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.” 4085 And again he said, “I am but as the smoke of a pot.” 4086
Footnotes
234:4079Heb. xi. 37.
234:4080Gen. xviii. 27.
234:4081Job i. 1.
234:4082Job 14:4, 5.
234:4083Num. 12:7, Heb. 3:2.
234:4084I. ὑπηρεσίας (service).
234:4085Exod. 3:11, Exod. 4:10.
234:4086This is not found in Scripture.
Chapter XVIII.—David as an Example of Humility.
But what shall we say concerning David, to whom such testimony was borne, and of whom 4087 God said, “I have found a man after mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him?” 4088 Yet this very man saith to God, “Have mercy on me, O Lord, according to Thy great mercy; and according to the multitude of Thy compassions, blot out my transgression. 4089 Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge mine iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which is evil in Thy sight; that Thou mayest be justified in Thy sayings, and mayest overcome when Thou 4090 art judged. For, behold, I was conceived in transgressions, and in sins did my mother conceive me. For, behold, Thou hast loved truth; the secret and hidden things of wisdom hast Thou shown me. Thou shalt sprinkle me with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter than snow. Thou shalt make me to hear joy and gladness; my bones, which have been humbled, shall exult. Turn away Thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me. 4091 Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me by Thy governing Spirit. I will teach transgressors Thy ways, and the ungodly shall be converted unto Thee. Deliver me from blood-guiltiness, 4092 O God, the God of my salvation: my tongue shall exult in Thy righteousness. O Lord, Thou shalt open my mouth, and my lips shall show forth Thy praise. For if Thou hadst desired sacrifice, I would have given it; Thou wilt not delight in burnt-offerings. The sacrifice [acceptable] to God is a bruised spirit; a broken and a contrite heart God will not despise.” 4093
Footnotes
234:4087Or, as some render “to whom.”
234:4088Ps. lxxxix. 21.
234:4089“Wash me.…” and following verses omitted in I.
234:4090Or, “when Thou judgest.”
235:4091Literally, “in my inwards.”
235:4092Literally, “bloods.”
235:4093Ps. li. 1-17.
Chapter XIX.—Imitating These Examples, Let Us Seek After Peace.
Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; 4094 and let us look stedfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from the wrath He is towards all His creation.
Footnotes
235:4094Literally, “Becoming partakers of many great and glorious deeds, let us return to the aim of peace delivered to me from the beginning.” Comp. Heb. xii. 1.
Chapter XX.—The Peace and Harmony of the Universe.
The heavens, revolving under His government, are subject to Him in peace. Day and night run the course appointed by Him, in no wise hindering each other. The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance, at the proper seasons, for man and beast and all the living beings upon it, never hesitating, nor changing any of the ordinances which He has fixed. The unsearchable places of abysses, and the indescribable arrangements of the lower world, are restrained by the same laws. The vast unmeasurable sea, gathered together by His working into various basins, 4095 never passes beyond the bounds placed around it, but does as He has commanded. For He said, “Thus far shalt thou come, and thy waves shall be broken within thee.” 4096 The ocean, impassable to man and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place 4097 to one another. The winds in their several quarters 4098 fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen.
Footnotes
235:4095Or, “collections.”
235:4096Job xxxviii. 11.
235:4097I. μεταπροδιδόασι (transfer from one to another).
235:4098Or “stations.”
Chapter XXI.—Let Us Obey God, and Not the Authors of Sedition.
Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. [For thus it must be] unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For [the Scripture] saith in a certain place, “The Spirit of the Lord is a candle searching the secret parts of the belly.” 4099 Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, 4100 whose blood was given for us; let us esteem those who have the rule over us; 4101 let us honour the aged 4102 among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner 4103 of speaking; let them display their love, not by preferring 4104 one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God—how much the spirit of pure affection can prevail with Him—how excellent and great His fear is, and how it saves all those who walk in 4105 it with a pure mind. For He is a Searcher of the thoughts and desires [of the heart]: His breath is in us; and when He pleases, He will take it away.
Footnotes
235:4099Prov. xx. 27.
235:4100I. omits “Christ.”
235:4101Comp. Heb. 13:17, 1 Thess. 5:12, 13.
235:4102Or, “the presbyters.”
236:4103I. σιγῆς (silence).
236:4104I. προσκλήσεις (summonses). Comp. 1 Tim. v. 21.
236:4105Some translate, “who turn to Him.”
Chapter XXII.—These Exhortations are Confirmed by the Christian Faith, Which Proclaims the Misery of Sinful Conduct.
Now the faith which is in Christ confirms all these [admonitions]. For He Himself by the Holy Ghost thus addresses us: “Come, ye children, hearken unto me; I will teach you the fear of the Lord. 4106 What man is he that desireth life, and loveth to see good days? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and His ears are [open] unto their prayers. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cried, and the Lord heard him, and delivered him out of all his troubles.” 4107 “Many are the stripes [appointed for] the wicked; but mercy shall compass those about who hope in the Lord.” 4108
Footnotes
236:4106I. omits rest of quotation as far us “Many,” etc.
236:4107Ps. xxxiv. 11-17.
236:4108Ps. xxxii. 10.
Chapter XXIII.—Be Humble, and Believe that Christ Will Come Again.
The all-merciful and beneficent Father has bowels [of compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted 4109 up on account of His exceedingly great and glorious gifts. Far from us be that which is written, “Wretched are they who are of a double mind, and of a doubting heart; who say, These things we have heard even in the times of our fathers; but, behold, we have grown old, and none of them has happened unto us;” 4110 Ye foolish ones! compare yourselves to a tree; take [for instance] the vine. First of all, it sheds its leaves, 4111 then it buds, next it puts forth leaves, and then it flowers; after that comes the sour grape, and then follows the ripened fruit. Ye perceive how in a little time the fruit of a tree comes to maturity. Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, “Speedily will He come, and will not tarry;” 4112 and, “The Lord shall suddenly come to His temple, even the Holy One, for whom ye look.” 4113
Footnotes
236:4109Or, as some render, “neither let us have any doubt of.”
236:4110Some regard these words as taken from an apocryphal book, others as derived from a fusion of Jas. 1:8, 2 Pet. 3:3, 4.
236:4111I. omits.
236:4112Hab. 2:3, Heb. 10:37.
236:4113Mal. iii. 1.
Chapter XXIV.—God Continually Shows Us in Nature that There Will Be a Resurrection.
Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ 4114 the first-fruits 4115 by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times 4116 taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on. Let us behold 4117 the fruits [of the earth], how the sowing of grain takes place. The sower 4118 goes forth, and casts it into the ground, 4119 and the seed being thus scattered, though dry and naked when it fell upon the earth, is gradually dissolved. Then out of its dissolution the mighty power of the providence of the Lord raises it up again, and from one seed many arise and bring forth fruit.
Footnotes
236:4114I. omits “Christ.”
236:4115Comp. 1 Cor. 15:20, Col. 1:18.
236:4116I. κατὰ καιρόν (in due season).
236:4117I. λάβωμεν (let us take).
236:4118Comp. Luke viii. 5.
236:4119I. adds ἓκαστον τῶν σπερμάτων (the seeds severally.)
Chapter XXV.—The Phœnix an Emblem of Our Resurrection.
Let us consider that wonderful sign [of the resurrection] which takes place in eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the deed bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes 4120 from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying 4121 in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed. 4122
Footnotes
237:4120I. διανύει (accomplishes its journey).
237:4121I. omits ἐπιπτὰς (on the wing, flying).
237:4122This fable respecting the phœnix is mentioned by Herodotus (ii. 73), and by Pliny (Nat. Hist., x. 2). and is used as above by Tertullian (De Resurr., § 13), and by others of the fathers.
Chapter XXVI.—We Shall Rise Again, Then, as the Scripture Also Testifies.
Do we then deem it any great and wonderful thing for the Maker of all things to raise up again those that have piously served Him in the assurance of a good faith, when even by a bird He shows us the mightiness of His power to fulfil His promise? 4123 For [the Scripture] saith in a certain place, “Thou shalt raise me up, and I shall confess unto Thee”; 4124 and again, “I laid me down, and slept”; “I awaked, because Thou art with me;” 4125 and again, Job says, “Thou shalt raise up this flesh of mine, which has suffered all these things.” 4126
Footnotes
237:4123Literally, “the mightiness of His promise.”
237:4124Ps. xxviii. 7, or from some apocryphal book.
237:4125Comp. Ps. iii. 6.
237:4126Job 19:25, 26.
Chapter XXVII.—In the Hope of the Resurrection, Let Us Cleave to the Omnipotent and Omniscient God.
Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie. 4127 Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might 4128 He established all things, and by His word He can overthrow them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?” 4129 When, and as He pleases, He will do all things, and none of the things determined by Him shall pass away. 4130 All things are open before Him, and nothing can be hidden from His counsel. “The heavens 4131 declare the glory of God, and the firmament showeth His handy-work. 4132 Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard.” 4133
Footnotes
237:4127Comp. Titus 1:2, Heb. 6:18.
237:4128Or “majesty.”
237:4129Wis. 12:12, Wis. 11:21.
237:4130Comp. Matt. xxiv. 35.
237:4131Literally, “if the heavens,” etc.
237:4132I. omits.
237:4133Ps. xix. 1-3. I. omits Ps. xix. 2-4, with the exception of the concluding words, ἀκούονται αἱ φωναὶ αὐτῶν (their voices are heard), which are connected with the opening words of the following chapter.
Chapter XXVIII.—God Sees All Things: Therefore Let Us Avoid Transgression.
Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil 4134 desires; 4135 so that, through His mercy, we may be protected from the judgments to come. For whither can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him? For the Scripture saith in a certain place, “Whither shall I go, and where shall I be hid from Thy presence? If I ascend into heaven, Thou art there; if I go away even to the uttermost parts of the earth, there is Thy right hand; 4136 if I make my bed in the abyss, there is Thy Spirit.” 4137 Whither, then, shall anyone go, or where shall he escape from Him who comprehends all things?
Footnotes
237:4134I. βλαβεράς (hurtful).
237:4135Literally, “abominable lusts of evil deeds.”
237:4136I. σὺ ἐκεῖ εἶ (Thou art there).
237:4137Ps. cxxxix. 7-10.
Chapter XXIX.—Let Us Also Draw Near to God in Purity of Heart.
Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect. 4138 For thus it is written, “When the Most High divided the nations, when He scattered 4139 the sons of Adam, He fixed the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance. 4140 And in another place [the Scripture] saith, “Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy.” 4141
Footnotes
237:4138Literally, “has made us to Himself a part of election.”
237:4139Literally, “sowed abroad.”
237:4140Deut. 32:8, 9.
238:4141Formed apparently from Num. 18:27, 2 Chr. 31:14. Literally, the closing words are, “the holy of holies.”
Chapter XXX.—Let Us Do Those Things that Please God, and Flee from Those He Hates, that We May Be Blessed.
Seeing, therefore, that we are the portion of the Holy One, 4142 let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, 4143 all abominable lusts, detestable adultery, and execrable pride. “For God,” [saith the Scripture], “resisteth the proud, but giveth grace to the humble.” 4144 Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For [the Scripture] saith, “He that speaketh much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed 4145 is he that is born of woman, who liveth but a short time: be not given to much speaking.” 4146 Let our praise be in God, and not of ourselves; for God hateth those that commend themselves. Let testimony to our good 4147 deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to 4148 those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him.
Footnotes
238:4142I. ἅγια μέρη (holy parts.)
238:4143Some translate, “youthful lusts.”
238:4144Prov. 3:34, Jas. 4:6, 1 Pet. 5:5.
238:4145I. omits.
238:4146Job 11:2, 3. The translation is doubtful.
238:4147I. omits.
238:4148I. ἐδόθη (was given).
Chapter XXXI.—Let Us See by What Means We May Obtain the Divine Blessing.
Let us cleave then to His blessing, and consider what are the means 4149 of possessing it. Let us think 4150 over the things which have taken place from the beginning. For what reason was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? Isaac, 4151 with perfect confidence, as if knowing what was to happen, 4152 cheerfully yielded himself as a sacrifice. 4153 Jacob, through reason 4154 of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel.
Footnotes
238:4149Literally, “what are the ways of His blessing.”
238:4150Literally, “unroll.”
238:4151Comp. James ii. 21.
238:4152Some translate, “knowing what was to come.”
238:4153Gen. xxii. 6-10.
238:4154So Jacobson: Wotton reads, “fleeing from his brother.”
Chapter XXXII.—We are Justified Not by Our Own Works, But by Faith.
Whosoever will candidly consider each particular, will recognise the greatness of the gifts which were given by him. 4155 For from him 4156 have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh. 4157 From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, 4158 inasmuch as God had promised, “Thy seed shall be as the stars of heaven.” 4159 All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will 4160 in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.
Footnotes
238:4155The meaning here is very doubtful. Some translate, “the gifts which were given to Jacob by Him,” i.e. God.
238:4156ms. αὐτῶν, referring to the gifts: we have followed the emendation αὐτοὔ, adopted by most editors. Some refer the word to God, and not Jacob.
238:4157Comp. Rom. ix. 5.
238:4158I. τάξει (rank).
238:4159Gen. 22:17, Gen. 28:4.
238:4160I. omits.
Chapter XXXIII.—But Let Us Not Give Up the Practice of Good Works and Love. God Himself is an Example to Us of Good Works.
What shall we do, 4161 then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. For the Creator and Lord of all Himself rejoices in His works. For by His infinitely great power He established the heavens, and by His incomprehensible wisdom He adorned them. He also divided the earth from the water which surrounds it, and fixed it upon the immovable foundation of His own will. The animals also which are upon it He commanded by His own word 4162 into existence. So likewise, when He had formed 4163 the sea, and the living creatures which are in it, He enclosed them [within their proper bounds] by His own power. Above all, 4164 with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him—the express likeness of His own image. For thus says God: “Let us make man in our image, and after our likeness. So God made man; male and female He created them.” 4165 Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.” 4166 We see, 4167 then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.
Footnotes
238:4161I. ἐροῦμιν (shall we say).
239:4162Or, “commandment.”
239:4163I. προετοιμάσας (having previously prepared).
239:4164Or, “in addition to all.”
239:4165Gen. 1:26, 27.
239:4166Gen. i. 28.
239:4167Or, “let us consider.”
Chapter XXXIV.—Great is the Reward of Good Works with God. Joined Together in Harmony, Let Us Implore that Reward from Him.
The good servant 4168 receives the bread of his labour with confidence; the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: “Behold, the Lord [cometh], and His reward is before His face, to render to every man according to his work.” 4169 He exhorts us, therefore, 4170 with our whole heart to attend to this, 4171 that we be not lazy or slothful in any good work. Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture saith, “Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him, 4172 and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation 4173 is full of His glory.” 4174 And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] saith, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which He hath prepared for them that wait for 4175 Him.” 4176
Footnotes
239:4168Or, “labourer.”
239:4169Isa. 40:10, Isa. 62:11, Rev. 22:12.
239:4170I. πιστεύοντας (believing).
239:4171The text here seems to be corrupt. Some translate, “He warns us with all His heart to this end, that,” etc.
239:4172Dan. vii. 10.
239:4173I. γῆ (earth).
239:4174Isa. vi. 3.
239:4175I. ἀγαπῶσιν (love).
239:41761 Cor. ii. 9.
Chapter XXXV.—Immense is This Reward. How Shall We Obtain It?
How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendour in righteousness, truth in perfect confidence, 4177 faith in assurance, self-control in holiness! And all these fall under the cognizance of our understandings [now]; what then shall those things be which are prepared for such as wait for Him? The Creator and Father of all worlds, 4178 the Most Holy, 4179 alone knows their amount and their beauty. Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things 4180 which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, 4181 along with all covetousness, 4182 strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vain glory and ambition. 4183 For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them. 4184 For the Scripture saith, “But to the sinner God said, Wherefore dost thou declare my statutes, and take my covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee? When thou sawest a thief, thou consentedst with 4185 him, and didst make thy portion with adulterers. Thy mouth has abounded with wickedness, and thy tongue contrived 4186 deceit. Thou sittest, and speakest against thy brother; thou slanderest 4187 thine own mother’s son. These things thou hast done, and I kept silence; thou thoughtest, wicked one, that I should be like to thyself. But I will reprove thee, and set thyself before thee. Consider now these things, ye that forget God, lest He tear you in pieces, like a lion, and there be none to deliver. 4188 The sacrifice of praise will glorify me, and a way is there by which I will show him the salvation of God.” 4189
Footnotes
239:4177Some translate, “in liberty.”
239:4178Or, “of the ages.”
239:4179I. ὁ δημιοῦργος τῶν αἰώνων καὶ ποτὴρ πανάγιος (the Creator Eternal and Father All-Holy.)
239:4180I. τὰ ἀγαθά (good things) added.
239:4181I. πονηρίαν (wickedness).
239:4182I. omits πλεονεξία (covetousness).
239:4183The reading is doubtful: some have ἀφιλοξενίαν, “want of a hospitable spirit.”
239:4184Rom. i. 32.
239:4185Literally, “didst run with.”
240:4186Literally, “did weave.”
240:4187Or, “layest a snare for.”
240:4188I. omit “σὺ δὲ ἐμίσησας...ὁ ῥυόμενος Ps. l. 17-22, and connects by ἐν τῶ τέλει (in the end).
240:4189Ps. l. 16-23. The render will observe how the Septuagint followed by Clement differs from the Hebrew.
Chapter XXXVI.—All Blessings are Given to Us Through Christ.
This is the way, beloved, in which we find our Saviour, 4190 even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms 4191 up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, 4192 “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.” 4193 For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.” 4194 But concerning His Son 4195 the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.” 4196 And again He saith to Him, “Sit Thou at my right hand, until I make Thine enemies Thy footstool.” 4197 But who are His enemies? All the wicked, and those who set themselves to oppose the will of God. 4198
Footnotes
240:4190Literally, “that which saves us.”
240:4191Or, “rejoices to behold.”
240:4192Or, “knowledge of immortality.”
240:4193Heb. 1:3, 4.
240:4194Ps. 4:4, Heb. 1:7.
240:4195Some render, “to the Son.”
240:4196Ps. 2:7, 8, Heb. 1:5.
240:4197Ps. 10:1, Heb. 1:13.
240:4198Some read, “who oppose their own will to that of God.”
Chapter XXXVII.—Christ is Our Leader, and We His Soldiers.
Let us then, men and brethren, with all energy act the part of soldiers, in accordance with His holy commandments. Let us consider those who serve under our generals, with what order, obedience, 4199 and submissiveness they perform the things which are commanded them. All are not prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the like, but each one in his own rank performs the things commanded by the king and the generals. The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. 4200 Let us take our body for an example. 4201 The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body. But all work 4202 harmoniously together, and are under one common rule 4203 for the preservation of the whole body.
Footnotes
240:4199I. ἑκτικῶς (habitually).
240:4200Literally, “in these there is use.”
240:42011 Cor. xii. 12, etc.
240:4202Literally, “all breathe together.”
240:4203Literally, “use one subjection.”
Chapter XXXVIII.—Let the Members of the Church Submit Themselves, and No One Exalt Himself Above Another.
Let our whole body, then, be preserved in Christ Jesus; 4204 and let every one be subject to his neighbour, according to the special gift 4205 bestowed upon him. Let the strong not despise 4206 the weak, and let the weak show respect unto the strong. Let the rich man provide for the wants of the poor; and let the poor man bless God, because He hath given him one by whom his need may be supplied. Let the wise man display his wisdom, not by [mere] words, but through good deeds. Let the humble not bear testimony to himself, but leave witness to be borne to him by another. 4207 Let him that is pure in the flesh not grow proud 4208 of it, and boast, knowing that it was another who bestowed on him the gift of continence. Let us consider, then, brethren, of what matter we were made,—who and what manner of beings we came into the world, as it were out of a sepulchre, and from utter darkness. 4209 He who made us and fashioned us, having prepared His bountiful gifts for us before we were born, introduced us into His world. Since, therefore, we receive all these things from Him, we ought for everything to give Him thanks; to whom be glory for ever and ever. Amen.
Footnotes
240:4204I. omits “Jesus.”
240:4205Literally, “according as he has been placed in his charism.”
240:4206I. τημελείτω (attend to).
240:4207Comp. Prov. xxvii. 2.
240:4208The ms. is here slightly torn, and we are left to conjecture.
240:4209Comp. Ps. cxxxix. 15.
Chapter XXXIX.—There is No Reason for Self-Conceit.
Foolish and inconsiderate 4210 men, who have neither wisdom 4211 nor instruction, mock and deride us, being eager to exalt themselves in their own conceits. For what can a mortal man do, or what strength is there in one made out of the dust? For it is written, “There was no shape before mine eyes, only I heard a sound, 4212 and a voice [saying], What then? Shall a man be pure before the Lord? Or shall such an one be [counted] blameless in his deeds, seeing He does not confide in His servants, and has charged 4213 even His angels with perversity? The heaven is not clean in His sight: how much less they that dwell in houses of clay, of which also we ourselves were made! He smote them as a moth; and from morning even until evening they endure not. Because they could furnish no assistance to themselves, they perished. He breathed upon them, and they died, because they had no wisdom. But call now, if any one will answer thee, or if thou wilt look to any of the holy angels; for wrath destroys the foolish man, and envy killeth him that is in error. I have seen the foolish taking root, but their habitation was presently consumed. Let their sons be far from safety; let them be despised 4214 before the gates of those less than themselves, and there shall be none to deliver. For what was prepared for them, the righteous shall eat; and they shall not be delivered from evil.” 4215
Footnotes
241:4210I omits καὶ ἀσύνετοι (and without understanding).
241:4211Literally, “and silly and uninstructed.”
241:4212Literally, “a breath.”
241:4213Or, “has perceived.”
241:4214Some render, “they perished at the gates.”
241:4215Job 4:16, 19, Job 5:1, Job 15:15.
Chapter XL.—Let Us Preserve in the Church the Order Appointed by God.
These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behoves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. 4216 He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things, being piously done according to His good pleasure, may be acceptable unto Him. 4217 Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen.
Footnotes
241:4216Some join κατὰ καιροὺς τεταγμένους, “at stated times,” to the next sentence.
241:4217Literally, “to His will.”
Chapter XLI.—Continuation of the Same Subject.
Let every one of you, brethren, give thanks 4218 to God in his own order, living in all good conscience, with becoming gravity, and not going beyond the rule of the ministry prescribed to him. Not in every place, brethren, are the daily sacrifices offered, or the peace-offerings, or the sin-offerings and the trespass-offerings, but in Jerusalem only. And even there they are not offered in any place, but only at the altar before the temple, that which is offered being first carefully examined by the high priest and the ministers already mentioned. Those, therefore, who do anything beyond that which is agreeable to His will, are punished with death. Ye see, 4219 brethren, that the greater the knowledge that has been vouchsafed to us, the greater also is the danger to which we are exposed.
Footnotes
241:4218I. εὐαρεστείτω (be well-pleasing).
241:4219Or, “consider.”
Chapter XLII.—The Order of Ministers in the Church.
The apostles have preached the gospel to us from 4220 the Lord Jesus Christ; Jesus 4221 Christ [has done so] from God. Christ therefore was sent forth by God, 4222 and the apostles by Christ. Both these appointments, 4223 then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established 4224 in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first fruits [of their labours], having first proved them by the Spirit, 4225 to be bishops and deacons of those who should afterwards believe. Nor was this any new thing, since indeed many ages before it was written concerning bishops and deacons. For thus saith the Scripture in a certain place, “I will appoint their bishops 4226 in righteousness, and their deacons 4227 in faith.” 4228
Footnotes
241:4220Or, “by the command of.”
241:4221A. “the Christ,” I. “Christ.”
241:4222I. omits.
241:4223Literally, “both things were done.”
241:4224Or, “confirmed by.”
241:4225Or, “having tested them in spirit.”
242:4226Or, “overseers.”
242:4227Or, “servants.”
242:4228Isa. lx. 17, Sept.; but the text is here altered by Clement. The LXX. have, “I will give thy rulers in peace, and thy overseers in righteousness.”
Chapter XLIII.—Moses of Old Stilled the Contention Which Arose Concerning the Priestly Dignity.
And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, “a faithful servant in all his house,” 4229 noted down in the sacred books all the injunctions which were given him, and when the other prophets also followed him, bearing witness with one consent to the ordinances which he had appointed? For, when rivalry arose concerning the priesthood, and the tribes were contending among themselves as to which of them should be adorned with that glorious title, he commanded the twelve princes of the tribes to bring him their rods, each one being inscribed with the name 4230 of the tribe. And he took them and bound them [together], and sealed them with the rings of the princes of the tribes, and laid them up in the tabernacle of witness on the table of God. And having shut the doors of the tabernacle, he sealed the keys, as he had done the rods, and said to them, Men and brethren, the tribe whose rod shall blossom has God chosen to fulfil the office of the priesthood, and to minister unto Him. And when the morning was come, he assembled all Israel, six hundred thousand men, and showed the seals to the princes of the tribes, and opened the tabernacle of witness, and brought forth the rods. And the rod of Aaron was found not only to have blossomed, but to bear fruit upon it. 4231 What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen.
Footnotes
242:4229Num. 12:10, Heb. 3:5.
242:4230Literally, “every tribe being written according to its name.”
242:4231See Num xvii.
Chapter XLIV.—The Ordinances of the Apostles, that There Might Be No Contention Respecting the Priestly Office.
Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office 4232 of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, 4233 that when these should fall asleep, other approved men should succeed them in their ministry. We are of opinion, therefore, that those appointed by them, 4234 or afterwards by other eminent men, with the consent of the whole church, and who have blamelessly served the flock of Christ, in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate 4235 those who have blamelessly and holily fulfilled its duties. 4236 Blessed are those presbyters who, having finished their course before now, have obtained a fruitful and perfect departure [from this world]; for they have no fear lest any one deprive them of the place now appointed them. But we see that ye have removed some men of excellent behaviour from the ministry, which they fulfilled blamelessly and with honour.
Footnotes
242:4232Literally, “on account of the title of the oversight ” Some understand this to mean, “in regard to the dignity of the episcopate;” and others simply, “on account of the oversight.” I. for ἐπινομή gives ἐπιδομή Bryennius conjectures ἐπιδοχή, which perhaps, may be rendered “Succession” (διαδοχή).
242:4233The meaning of this passage is much controverted. Some render, “left a list of other approved persons;” while others translate the unusual word έπινομὴ, which causes the difficulty, by “testamentary direction,” and many others deem the text corrupt. We have given what seems the simplest version of the text as it stands.
242:4234i.e. the apostles.
242:4235Or, “oversight.”
242:4236Literally, “presented the offerings.”
Chapter XLV.—It is the Part of the Wicked to Vex the Righteous.
Ye are fond of contention, brethren, and full of zeal about things which do not pertain to salvation. Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe 4237 that nothing of an unjust or counterfeit character is written in them. There 4238 you will not find that the righteous were cast off by men who themselves were holy. The righteous were indeed persecuted, but only by the wicked. They were cast into prison, but only by the unholy; they were stoned, but only by transgressors; they were slain, but only by the accursed, and such as had conceived an unrighteous envy against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren? Was Daniel 4239 cast into the den of lions by such as feared God? Were Ananias, and Azarias, and Michael shut up in a furnace 4240 of fire by those who observed 4241 the great and glorious worship of the Most High? Far from us be such a thought! Who, then, were they that did such things? The hateful, and those full of all wickedness, were roused to such a pitch of fury, that they inflicted torture on those who served God with a holy and blameless purpose [of heart], not knowing that the Most High is the Defender and Protector of all such as with a pure conscience venerate 4242 His all-excellent name; to whom be glory for ever and ever. Amen. But they who with confidence endured [these things] are now heirs of glory and honour, and have been exalted and made illustrious 4243 by God in their memorial for ever and ever. Amen.
Footnotes
242:4237Or, “Ye perceive.”
242:4238Or, “For.”
242:4239Dan. vi. 16.
243:4240Dan. iii. 20.
243:4241Literally, “worshipped.”
243:4242Literally, “serve.”
243:4243Or, “lifted up.” I. ἔγγραφοι (inscribed).
Chapter XLVI.—Let Us Cleave to the Righteous: Your Strife is Pernicious.
Such examples, therefore, brethren, it is right that we should follow; 4244 since it is written, “Cleave to the holy, for those that cleave to them shall [themselves] be made holy.” 4245 And again, in another place, [the Scripture] saith, “With a harmless man thou shalt prove 4246 thyself harmless, and with an elect man thou shalt be elect, and with a perverse man thou shalt show 4247 thyself perverse.” 4248 Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars 4249 among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? 4250 Why do we divide and tear in pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that “we are members one of another?” 4251 Remember the words of our Lord Jesus Christ, how 4252 He said, “Woe to that man [by whom 4253 offences come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones.” 4254 Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continueth.
Footnotes
243:4244Literally, “to such examples it is right that we should cleave.”
243:4245Not found in Scripture.
243:4246Literally, “be.”
243:4247Or, “thou wilt overthrow.”
243:4248Ps. 18:25, 26.
243:4249Or, “war.” Comp. James iv. 1.
243:4250Comp. Eph. iv. 4-6.
243:4251Rom. xii. 5.
243:4252This clause is wanting in the text.
243:4253This clause is wanting in the text.
243:4254Comp. Matt. 18:6, Matt. 26:24, Mark 9:42, Luke 17:2.
Chapter XLVII.—Your Recent Discord is Worse Than the Former Which Took Place in the Times of Paul.
Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the gospel first began to be preached? 4255 Truly, under the inspiration 4256 of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, 4257 because even then parties 4258 had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved. But now reflect who those are that have perverted you, and lessened the renown of your far-famed brotherly love. It is disgraceful, beloved, yea, highly disgraceful, and unworthy of your Christian profession, 4259 that such a thing should be heard of as that the most stedfast and ancient church of the Corinthians should, on account of one or two persons, engage in sedition against its presbyters. And this rumour has reached not only us, but those also who are unconnected 4260 with us; so that, through your infatuation, the name of the Lord is blasphemed, while danger is also brought upon yourselves.
Footnotes
243:4255Literally, “in the beginning of the gospel.”
243:4256Or, “spiritually.”
243:42571 Cor. iii. 13, etc.
243:4258Or, “inclinations for one above another.” I. προσκλήσεις (summonses) throughout for προσκλίσεις.
243:4259Literally, “of conduct in Christ.” I. ἀγάπη (love).
243:4260Or, “aliens from us,” i.e. the Gentiles.
Chapter XLVIII.—Let Us Return to the Practice of Brotherly Love.
Let us therefore, with all haste, put an end 4261 to this [state of things]; and let us fall down before the Lord, and beseech Him with tears, that He would mercifully 4262 be reconciled to us, and restore us to our former seemly and holy practice of brotherly love. For [such conduct] is the gate of righteousness, which is set open for the attainment of life, as it is written, “Open to me the gates of righteousness; I will go in by them, and will praise the Lord: this is the gate of the Lord: the righteous shall enter in by it.” 4263 Although, therefore, many gates have been set open, yet this gate of righteousness is that gate in Christ by which blessed are all they that have entered in and have directed their way in holiness and righteousness, doing all things without disorder. Let a man be faithful: let him be powerful in the utterance of knowledge; let him be wise in judging of words; let him be pure in all his deeds; yet the more he seems to be superior to others [in these respects], the more humble-minded ought he to be, and to seek the common good of all, and not merely his own advantage.
Footnotes
243:4261Literally, “remove.”
243:4262Literally, “becoming merciful.”
244:4263Ps. 18:19, 20.
Chapter XLIX—The Praise of Love.
Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. 4264 Love beareth all things, is long-suffering in all things. 4265 There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.
Footnotes
244:4264Jas. 5:20, 1 Pet. 4:8.
244:4265Comp. 1 Cor. xiii. 4, etc.
Chapter L.—Let Us Pray to Be Thought Worthy of Love.
Ye see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection. Who is fit to be found in it, except such as God has vouchsafed to render so? Let us pray, 4266 therefore, and implore of His mercy, that we may live 4267 blameless in love, free from all human partialities for one above another. All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation 4268 of the kingdom of Christ. 4269 For it is written, “Enter into thy secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious 4270 day, and will raise you up out of your graves.” 4271 Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile. 4272 This blessedness cometh upon those who have been chosen by God through Jesus Christ our Lord; to whom be glory for ever and ever. Amen.
Footnotes
244:4266I. gives indicative mood.
244:4267I. εὑρεθῶμεν (may be found).
244:4268Literally, “visitation.”
244:4269I. θεοῦ (God).
244:4270Or, “good.”
244:4271Isa. xxvi. 20.
244:4272Ps. 32:1, 2.
Chapter LI.—Let the Partakers in Strife Acknowledge Their Sins.
Let us therefore implore forgiveness for all those transgressions which through any [suggestion] of the adversary we have committed. And these who have been the leaders of sedition and disagreement ought to have respect 4273 to the common hope. For such as live in fear and love would rather that they themselves than their neighbours should be involved in suffering. And they prefer to bear blame themselves, rather than that the concord which has been well and piously 4274 handed down to us should suffer. For it is better that a man should acknowledge his transgressions than that he should harden his heart, as the hearts of those were hardened who stirred up sedition against Moses the servant 4275 of God, and whose condemnation was made manifest [unto all]. For they went down alive into Hades, and death swallowed them up. 4276 Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished, 4277 for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
Footnotes
244:4273Or, “look to.”
244:4274Or, “righteously.”
244:4275I. ἄνθρωπον (man).
244:4276Num. xvi. I θάνατος ποιμανεῖ αὐτούς—“Death shall feed on them,” Ps. xlix. 14 A.V.—should be, “Death shall tend them.”
244:4277Ex. xiv.
Chapter LII.—Such a Confession is Pleasing to God.
The Lord, brethren, stands in need of nothing; and He desires nothing of any one except that confession be made to Him. For, says the elect David, “I will confess unto the Lord; and that will please Him more than a young bullock 4278 that hath horns and hoofs. Let the poor see it, and be glad.” 4279 And again he saith, “Offer 4280 unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon me in the day of thy trouble: I will deliver thee, and thou shalt glorify me.” 4281 For “the sacrifice of God is a broken spirit.” 4282
Footnotes
245:4278I. omits from Ps. 69:31, 32 the word following “bullock.”
245:4279Ps. 69:31, 32.
245:4280Or, “sacrifice.”
245:4281Ps. l. 14, l5. I. omits Ps. l. 15.
245:4282Ps. li. 17.
Chapter LIII.—The Love of Moses Towards His People.
Ye understand, beloved, ye understand well the sacred Scriptures, and ye have looked very earnestly into the oracles of God. Call then these things to your remembrance. When Moses went up into the mount, and abode there, with fasting and humiliation, forty days and forty nights, the Lord said unto him, “Moses, Moses, get thee down quickly from hence; for thy people whom thou didst bring out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I commanded them to walk, and have made to themselves molten images.” 4283 And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.” 4284 But Moses said, “Far be it from Thee, Lord: pardon the sin of this people; else blot me also out of the book of the living.” 4285 O marvellous 4286 love! O insuperable perfection! The servant 4287 speaks freely to his Lord, and asks forgiveness for the people, or begs that he himself might perish 4288 along with them.
Footnotes
245:4283Ex. xxxii. 7, etc.; Deut. ix. 12, etc.
245:4284Ex. xxxii. 9, etc.
245:4285Ex. xxxii. 32.
245:4286Or, “mighty.”
245:4287I. δεσπότης (master).
245:4288Literally, “be wiped out.”
Chapter LIV.—He Who is Full of Love Will Incur Every Loss, that Peace May Be Restored to the Church.
Who then among you is noble-minded? who compassionate? who full of love? Let him declare, “If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away whithersoever ye desire, and I will do whatever the majority 4289 commands; only let the flock of Christ live on terms of peace with the presbyters set over it.” He that acts thus shall procure to himself great glory in the Lord; 4290 and every place will welcome 4291 him. For “the earth is the Lord’s, and the fulness thereof.” 4292 These things they who live a godly life that is never to be repented of, both have done and always will do.
Footnotes
245:4289Literally, “the multitude.”
245:4290I. ἐν Χριστῷ (in Christ).
245:4291Or, “receive.”
245:4292Ps. 24:1, 1 Cor. 10:26, 28.
Chapter LV.—Examples of Such Love.
To bring forward some examples 4293 from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow-citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price 4294 which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. 4295 Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting 4296 God, who seeth all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril. 4297
Footnotes
245:4293I. ὑπομνήματα (memorials).
245:4294Literally, “and having received their prices, fed others.”
245:4295Judith viii. 30.
245:4296I. omits δεσπότην (Lord).
245:4297Esther vii., viii.
Chapter LVI.—Let Us Admonish and Correct One Another.
Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints. 4298 Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves], and highly profitable, for they tend to unite 4299 us to the will of God. For thus saith the holy Word: “The Lord hath severely chastened me, yet hath not given me over to death.” 4300 “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” 4301 “The righteous,” 4302 saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.” 4303 And again he saith, “Blessed is the man whom the Lord reproveth, and reject not thou the warning of the Almighty. For He causes sorrow, and again restores [to gladness]; He woundeth, and His hands make whole. He shall deliver thee in six troubles, yea, in the seventh no evil shall touch thee. In famine He shall rescue thee from death, and in war He shall free thee from the power 4304 of the sword. From the scourge of the tongue will He hide thee, and thou shalt not fear when evil cometh. Thou shalt laugh at the unrighteous and the wicked, and shalt not be afraid of the beasts of the field. For the wild beasts shall be at peace with thee: then shalt thou know that thy house shall be in peace, and the habitation of thy tabernacle shall not fail. 4305 Thou shalt know also that thy seed shall be great, and thy children like the grass of the field. And thou shalt come to the grave like ripened corn which is reaped in its season, or like a heap of the threshing-floor which is gathered together at the proper time.” 4306 Ye see, beloved, that 4307 “protection is afforded to those that are chastened of the Lord; for since God is good, 4308 He corrects us, that we may be admonished” 4309 by His holy chastisement.
Footnotes
246:4298Literally, “there shall be to them a fruitful and perfect remembrance, with compassions both towards God and the saints.”
246:4299Or “they unite.”
246:4300Ps. cxviii. 18.
246:4301Prov. 3:12, Heb. 12:6.
246:4302I. κύριος (Lord).
246:4303Ps. cxli. 5.
246:4304Literally, “hand.”
246:4305Literally, “err” or “sin.”
246:4306Job v. 17-26.
246:4307I. βλέπετε πόσος (ye see how great).
246:4308I. (δεσπότου) πατὴρ γὰρ ἀγαθὸς ὤν (being a good father).
246:4309I. ἐλεηθῆναι (be pitied).
Chapter LVII.—Let the Authors of Sedition Submit Themselves.
Ye therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that ye should occupy 4310 a humble but honourable place in the flock of Christ, than that, being highly exalted, ye should be cast out from the hope of His people. 4311 For thus speaketh all-virtuous Wisdom: “Behold, I will bring forth to you the words of my Spirit, and I will teach you my speech. Since I called, and ye did not hear; I held forth my words, and ye regarded not, but set at naught my counsels, and yielded not at my reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression 4312 fall upon you. For it shall come to pass, that when ye call upon me, I will not hear you; the wicked shall seek me, and they shall not find me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to my counsels, but despised my reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled 4313 with their own ungodliness. 4314 …For, in punishment for the wrongs which they practised upon babes, shall they be slain, and inquiry will be death to the ungodly; but he that heareth me shall rest in hope and be undisturbed by the fear of any evil.”
Footnotes
246:4310Literally, “to be found small and esteemed.”
246:4311Literally, “His hope.”
246:4312I. adds οτενοχωρία (straits).
246:4313Here begins the lacuna in the old text referred to in the Introduction. The newly discovered portion of the Epistle extends from this point to the end of Chap. lxiii.
246:4314Prov. i. 22-33.
Chapter LVIII.—Submission the Precursor of Salvation.
Let us, therefore, flee from the warning threats pronounced by Wisdom on the disobedient, and yield submission to His all-holy and glorious name, that we may stay our trust upon the most hallowed name of His majesty. Receive our counsel, and ye shall be without repentance. For, as God liveth, and as the Lord Jesus Christ and the Holy Ghost live,—both the faith and hope of the elect, he who in lowliness of mind, with instant gentleness, and without repentance hath observed the ordinances and appointments given by God—the same shall obtain a place and name in the number of those who are being saved through Jesus Christ, through whom is glory to Him for ever and ever. Amen.
Chapter LIX.—Warning Against Disobedience. Prayer.
If, however, any shall disobey the words spoken by Him through us, let them know that they will involve themselves in transgression and serious danger; but we shall be innocent of this sin, and, instant in prayer and supplication, shall desire that the Creator of all preserve unbroken the computed number of His elect in the whole world through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to knowledge of the glory of His name, our hope resting on Thy name which is primal cause of every creature,—having opened the eyes of our heart to the knowledge of Thee, who alone “dost rest highest among the highest, holy among the holy,” 4315 who “layest low the insolence of the haughty,” 4316 who “destroyest the calculations of the heathen,” 4317 who “settest the low on high and bringest low the exalted;” 4318 who “makest rich and makest poor,” 4319 who “killest and makest to live,” 4320 only Benefactor of spirits and God of all flesh, 4321 who beholdest the depths, the eye-witness of human works, the help of those in danger, the Saviour of those in despair, the Creator and Guardian of every spirit, who multipliest nations upon earth, and from all madest choice of those who love Thee through Jesus Christ, Thy beloved Son, through whom Thou didst instruct, sanctify, honour us. We would have Thee, Lord, to prove our help and succour. Those of us in affliction save, on the lowly take pity; the fallen raise; upon those in need arise; the sick 4322 heal; the wandering ones of Thy people turn; fill the hungry; redeem those of us in bonds; raise up those that are weak; comfort the faint-hearted; let all the nations know that Thou art God alone and Jesus Christ Thy Son, and we are Thy people and the sheep of Thy pasture.
Footnotes
247:4315Is. lvii. 15.
247:4316Is. xiii. 11.
247:4317Ps. xxxiii. 10.
247:4318Job 5:11, Ezek. 17:24.
247:43191 Sam. ii. 7.
247:4320Deut. xxxii. 39.
247:4321Num. 16:22, Num. 27:16, Jer. 32:27.
247:4322I. gives ἀσεβεῖς (ungodly) where ἀσθενεῖς (sick) is substituted.
Chapter LX.—Prayer Continued.
Thou didst make to appear the enduring fabric of the world by the works of Thy hand; Thou, Lord, didst create the earth on which we dwell,—Thou, who art faithful in all generations, just in judgments, wonderful in strength and majesty, with wisdom creating and with understanding fixing the things which were made, who art good among them that are being saved 4323 and faithful among them whose trust is in Thee; O merciful and Compassionate One, forgive us our iniquities and offences and transgressions and trespasses. Reckon not every sin of Thy servants and handmaids, but Thou wilt purify us with the purification of Thy truth; and direct our steps that we may walk in holiness of heart and do what is good and well-pleasing in Thy sight and in the sight of our rulers. Yea, Lord, make Thy face to shine upon us for good in peace, that we may be shielded by Thy mighty hand and delivered from every sin by Thine uplifted arm, and deliver us from those who hate us wrongfully. Give concord and peace to us and all who dwell upon the earth, even as Thou gavest to our fathers, when they called upon Thee in faith and truth, submissive as we are to Thine almighty and all-excellent Name.
Footnotes
247:4323σωζομένοις is the emendation of Harnack for ὁρωμένοις (seen).
Chapter LXI.—Prayer Continued—For Rulers and Governors. Conclusion.
To our rulers and governors on the earth—to them Thou, Lord, gavest the power of the kingdom by Thy glorious and ineffable might, to the end that we may know the glory and honour given to them by Thee and be subject to them, in nought resisting Thy will; to them, Lord, give health, peace, concord, stability, that they may exercise the authority given to them without offence. For Thou, O heavenly Lord and King eternal, givest to the sons of men glory and honour and power over the things that are on the earth; do Thou, Lord, direct their counsel according to that which is good and well-pleasing in Thy sight, that, devoutly in peace and meekness exercising the power given them by Thee, they may find Thee propitious. O Thou, who only hast power to do these things and more abundant good with us, we praise Thee through the High Priest and Guardian of our souls Jesus Christ, through whom be glory and majesty to Thee both now and from generation to generation and for evermore. Amen.
Chapter LXII.—Summary and Conclusory—Concerning Godliness.
Concerning the things pertaining to our religious observance which are most profitable for a life of goodness to those who would pursue a godly and righteous course, we have written to you, men and brethren, at sufficient length. For concerning faith and repentance and true love and continence and soberness and patience, we have touched upon every passage, putting you in mind that you ought in righteousness and truth and long-suffering to be well-pleasing 4324 to Almighty God with holiness, being of one mind—not remembering evil—in love and peace with instant gentleness, even as also our fathers forementioned found favour by the humility of their thoughts towards the Father and God and Creator and all mankind. And of these things we put you in mind with the greater pleasure, since we were well assured that we were writing to men who were faithful and of highest repute and had peered into the oracles of the instruction of God.
Footnotes
248:4324εὐαριστεῖν is emendation for εὐχαριστεῖν (give thanks).
Chapter LXIII.—Hortatory, Letter Sent by Special Messengers.
Right is it, therefore, to approach examples so good and so many, and submit the neck and fulfil the part of obedience, in order that, undisturbed by vain sedition, we may attain unto the goal set before us in truth wholly free from blame. Joy and gladness will ye afford us, if ye become obedient to the words written by us and through the Holy Spirit root out the lawless wrath of your jealousy according to the intercession which we have made for peace and unity in this letter. We have sent men faithful and discreet, whose conversation from youth to old age has been blameless amongst us,—the same shall be witnesses between you and us. This we have done, that ye may know that our whole concern has been and is that ye may be speedily at peace.
Chapter LXIV.—Blessings Sought for All that Call Upon God.
May God, who seeth all things, and who is the Ruler of all spirits and the Lord of all flesh—who chose our Lord Jesus Christ and us through Him to be a peculiar 4325 people—grant to every soul that calleth upon His glorious and holy name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore. Amen.
Footnotes
248:4325Comp. Tit. ii. 14.
Chapter LXV.—The Corinthians are Exhorted Speedily to Send Back Word that Peace Has Been Restored. The Benediction.
Send back speedily to us in peace and with joy these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus; that they may the sooner announce to us the peace and harmony we so earnestly desire and long for [among you], and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, 4326 from everlasting to everlasting. 4327 Amen.
Footnotes
248:4326Literally, “an eternal throne.”
248:4327Literally, “from the ages to the ages of ages.”
Introductory Notice.
————————————
[From Vol. VII., p. 515 of the Ante-Nicene Fathers.]
The first certain reference which is made by any early writer to this so-called Epistle of Clement is found in these words of Eusebius (Hist. Eccl., iii. 38): “We must know that there is also a second Epistle of Clement. But we do not regard it as being equally notable with the former, since we know of none of the ancients that have made use of it.” Several critics in modern times have endeavoured to vindicate the authenticity of this epistle. But it is now generally regarded. as one of the many writings which have been falsely ascribed to Clement. Besides the want of external evidence, indicated even by Eusebius in the above extract, the diversity of style clearly points to a different writer from that of the first epistle. A commonly accepted opinion among critics at the present day is, that this is not an epistle at all, but a fragment of one of the many homilies falsely ascribed to Clement. There can be no doubt, however, that in the catalogue of writings contained in the Alexandrian ms. it is both styled an epistle, and, as well as the other which accompanies it, is attributed to Clement. As the ms. is certainly not later than the fifth century, the opinion referred to must by that time have taken firm root in the Church; but in the face of internal evidence, and in want of all earlier testimony, such a fact goes but a small way to establish its authenticity.
————————————
The second epistle differs from the first in several respects. The range of Scriptural quotation is wider, the quotations of the first epistle being taken mainly from the Septuagint version of the Old Testament. The attitude of the writer is in accordance with this fact; it is distinctively Gentile. For example, Chapter XII. contains a report of words purporting to have been spoken by the Lord; these, Clemens Alexandrinus states, are taken from the Apocryphal Gospel according to the Egyptians, not now extant. The reference in Chapter XIV. to the spiritual church, recalling Eph. i. 3-5, is parallel to the Pastor of Hermas, Vision II. 4. These passages help to determine the date; for the quotation from the Apocryphal Gospel would not have been made after the four gospels of the New Testament obtained exclusive authority—toward the close of the second century; while similarity of idea and exposition would seem to make the second epistle and the Pastor of Hermas somewhat contemporaneous.
The conclusion of the second epistle, as in the recently discovered ms., goes to establish the speculation made before this ms. was discovered, that it is a homily to be read in churches.
The Second Epistle of Clement. 4328
————————————
Chapter I.—We Ought to Think Highly of Christ.
Brethren, it is fitting that you should think of Jesus Christ as of God,—as the Judge of the living and the dead. And it does not become us to think lightly of our salvation; for if we think little of Him, we shall also hope but to obtain little [from Him]. And those of us who hear carelessly of these things, as if they were of small importance, commit sin, not knowing whence we have been called, and by whom, and to what place, and how much Jesus Christ submitted to suffer for our sakes. What return, then, shall we make to Him, or what fruit that shall be worthy of that which He has given to us? For, indeed, how great are the benefits 4329 which we owe to Him! He has graciously given us light; as a Father, He has called us sons; He has saved us when we were ready to perish. What praise, then, shall we give to Him, or what return shall we make for the things which we have received? 4330 We were deficient 4331 in understanding, worshipping stones and wood, and gold, and silver, and brass, the works of men’s hands; 4332 and our whole life was nothing else than death. Involved in blindness, and with such darkness 4333 before our eyes, we have received sight, and through His will have laid aside that cloud by which we were enveloped. For He had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed, 4334 and that we had no hope of salvation except it came to us from Him. For He called us when we were not, 4335 and willed that out of nothing we should attain a real existence. 4336
Footnotes
251:4328No title, not even a letter, is preserved in A. I. inserts “Clement’s (Epistle) to the Corinthians II.”
251:4329Literally, “holy things.”
251:4330Comp. Ps. cxvi. 12.
251:4331Literally, “lame.” I. πονηροί (wicked).
251:4332Literally, “of men.”
251:4333Literally, “being full of such darkness in our sight.”
251:4334Literally, “having beheld in us much error and destruction.”
251:4335Comp. Hos. 2:23, Rom. 4:17, Rom. 9:25.
251:4336Literally, “willed us from not being to be.”
Chapter II.—The Church, Formerly Barren, is Now Fruitful.
“Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for she that is desolate hath many more children than she that hath an husband.” 4337 In that He said, “Rejoice, thou barren that bearest not,” He referred to us, for our church was barren before that children were given to her. But when He said, “Cry out, thou that travailest not,” He means this, that we should sincerely offer up our prayers to God, and should not, like women in travail, show signs of weakness. 4338 And in that He said, “For she that is desolate hath many more children than she that hath an husband,” [He means] that our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God. 4339 And another Scripture saith, “I came not to call the righteous, but sinners.” 4340 This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling. Thus also did Christ 4341 desire to save the things which were perishing, 4342 and has saved many by coming and calling us when hastening to destruction. 4343
Footnotes
251:4337Isa. 54:1, Gal. 4:27.
251:4338Some render, “should not cry out, like women in travail.” The text is doubtful. I. ἐκκακῶμεν (faint).
251:4339It has been remarked that the writer here implies he was a Gentile.
251:4340Matt. 9:13, Luke 5:32.
251:4341I. Κύριος (Lord).
251:4342Comp. Matt. xviii. 11.
251:4343Literally, “already perishing.”
Chapter III.—The Duty of Confessing Christ.
Since, then, He has displayed so great mercy towards us, and especially in this respect, that we who are living should not offer sacrifices to gods that are dead, or pay them worship, 4344 but should attain through Him to the knowledge of the true Father, 4345 whereby shall we show that we do indeed know Him, 4346 but by not denying Him through whom this knowledge has been attained? For He himself declares, “Whosoever shall confess me before men, him will I confess before my Father.” 4347 This, then, is our reward if we shall confess Him by whom we have been saved. But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind. 4348 For He says in Isaiah, “This people honoureth me with their lips, but their heart is far from me.” 4349
Footnotes
251:4344I. omits.
252:4345I. τῆς ἀληθείας (of truth).
252:4346Literally, “what is the knowledge which is towards Him.”
252:4347Matt. x. 32.
252:4348Comp. Matt. xxii. 37.
252:4349Isa. xxix. 13.
Chapter IV.—True Confession of Christ.
Let us, then, not only call Him Lord, for that will not save us. For He saith, “Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness.” 4350 Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but by being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such works let us confess Him, 4351 and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord hath said, “Even though ye were gathered together to 4352 me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity.” 4353
Footnotes
252:4350Matt. vii. 21, loosely quoted.
252:4351Some read, “God.”
252:4352Or, “with me.”
252:4353The first part of this sentence is not found in Scripture; for the second comp., Matt. 7:23, Luke 13:27.
Chapter V.—This World Should Be Despised.
Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, “Ye shall be as lambs in the midst of wolves.” 4354 And Peter answered and said unto Him, 4355 “What, then, if the wolves shall tear in pieces the lambs?” Jesus said unto Peter, “The lambs have no cause after they are dead to fear 4356 the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.” 4357 And consider, 4358 brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting. 4359 By what course of conduct, then, shall we attain these things, but by leading a holy and righteous life, and by deeming these worldly things as not belonging to us, and not fixing our desires upon them? For if we desire to possess them, we fall away from the path of righteousness.
Footnotes
252:4354Matt. x. 16.
252:4355No such conversation is recorded in Scripture.
252:4356Or, “Let not the lambs fear.”
252:4357Matt. 10:28, Luke 12:4, 5.
252:4358Or, “know.”
252:4359The text and translation are here doubtful.
Chapter VI.—The Present and Future Worlds are Enemies to Each Other.
Now the Lord declares, “No servant can serve two masters.” 4360 If we desire, then, to serve both God and mammon, it will be unprofitable for us. “For what will it profit if a man gain the whole world, and lose his own soul?” 4361 This world and the next are two enemies. The one urges 4362 to adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot, therefore, be the friends of both; and it behoves us, by renouncing the one, to make sure 4363 of the other. Let us reckon 4364 that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those [which are to come,] as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.” 4365 Now, if men so eminently righteous are not able by their righteousness to deliver their children, how 4366 can we hope to enter into the royal residence 4367 of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness?
Footnotes
252:4360Matt. 6:24, Luke 16:13.
252:4361Matt. xvi. 26. I. omits ὅλον (whole).
252:4362Literally, “speaks of.”
252:4363Or, “enjoy. ”
252:4364The ms. has, “we reckon.”
252:4365Ezek. 14:14, 20.
252:4366Literally, “with what confidence shall we.”
252:4367Wake translates “kingdom,” as if the reading had been βασιλείαν ; but the ms. has βασίλειον, “palace.”
Chapter VII.—We Must Strive in Order to Be Crowned.
Wherefore, then, my brethren, let us struggle with all earnestness, knowing that the contest is [in our case] close at hand, and that many undertake long voyages to strive for a corruptible reward; 4368 yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight 4369 course, even the race that is incorruptible; and let us in great numbers set out 4370 for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember 4371 that he who strives in the corruptible contest, if he be found acting unfairly, 4372 is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall he have to bear? For of those who do not preserve the seal 4373 [unbroken], [the Scripture] saith, “Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.” 4374
Footnotes
253:4368Literally, “that many set sail for corruptible contests,” referring probably to the concourse at the Isthmian games.
253:4369Or, “Let us place before us.”
253:4370Or, “set sail.”
253:4371Literally, “know.”
253:4372Literally, “if he be found corrupting.”
253:4373Baptism is probably meant.
253:4374Isa. lxvi. 24.
Chapter VIII.—The Necessity of Repentance While We are on Earth.
As long, therefore, as we are upon earth, let us practise repentance, for we are as clay in the hand of the artificer. For as the potter, if he make a vessel, and it be distorted or broken in his hands, fashions it over again; but if he have before this cast it into the furnace of fire, can no longer find any help for it: so let us also, while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us. Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, “If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much.” 4375 This, then, is what He means: “Keep the flesh holy and the seal undefiled, that 4376 ye may receive eternal life.” 4377
Footnotes
253:4375Comp. Luke xvi. 10-12.
253:4376ms. has “we,” which is corrected by all editors as above. I. ἀπολάβητε.
253:4377Some have thought this a quotation from an unknown apocryphal book, but it seems rather an explanation of the preceding words.
Chapter IX.—We Shall Be Judged in the Flesh.
And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what [state] ye were saved, in what ye received sight, 4378 if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come [to be judged] in the flesh. As Christ 4379 the Lord who saved us, though He was first a Spirit 4380 became flesh, and thus called us, so shall we also receive the reward in this flesh. Let us therefore love one another, that we may all attain to the kingdom of God. While we have an opportunity of being healed, let us yield ourselves to God that healeth us, and give to Him a recompense. Of what sort? Repentance out of a sincere heart; for He knows all things beforehand, and is acquainted with what is in our hearts. Let us therefore give Him praise, not with the mouth only, but also with the heart, that He may accept us as sons. For the Lord has said, “Those are my brethren who do the will of my Father.” 4381
Footnotes
253:4378Literally, “looked up.”
253:4379The ms. has εἷς, “one,” which Wake follows, but it seems clearly a mistake for ὡς.
253:4380I. λόγος (word).
253:4381Matt. xii. 50.
Chapter X.—Vice is to Be Forsaken, and Virtue Followed.
Wherefore, my brethren, let us do the will of the Father who called us, that we may live; and let us earnestly 4382 follow after virtue, but forsake every wicked tendency 4383 which would lead us into transgression; and flee from ungodliness, lest evils overtake us. For if we are diligent in doing good, peace will follow us. On this account, such men cannot find it [i.e. peace] as are 4384 influenced by human terrors, and prefer rather present enjoyment 4385 to the promise which shall afterwards be fulfilled. For they know not what torment present enjoyment incurs, or what felicity is involved in the future promise. And if, indeed, they themselves only did such things, it would be [the more] tolerable; but now they persist in imbuing innocent souls with their pernicious doctrines, not knowing that they shall receive a double condemnation, both they and those that hear them.
Footnotes
253:4382Literally, “rather.”
253:4383Literally, “malice, as it were, the precursor of our sins.” Some deem the text corrupt.
253:4384Literally, according to the ms., “it is not possible that a man should find it who are”—the passage being evidently corrupt.
254:4385I. ἀνάπαυσιν (rest).
Chapter XI.—We Ought to Serve God, Trusting in His Promises.
Let us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, “Wretched are those of a double mind, and who doubt in their heart, who say, All these things 4386 have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them [accomplished]. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appears; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things.” 4387 Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, which “ear hath not heard, nor eye seen, neither have entered into the heart of man.” 4388
Footnotes
254:4386I. πάλαι (long ago).
254:4387The same words occur in Clement’s first epistle, chap. xxiii.
254:43881 Cor. ii. 9.
Chapter XII.—We are Constantly to Look for the Kingdom of God.
Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, “When two shall be one, that which is without as that which is within, and the male with the female, neither male nor female.” 4389 Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And “that which is without as” that which is within meaneth this: He calls the soul “that which is within,” and the body “that which is without.” As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And “the male, with the female, neither male nor female,” this 4390 He saith, that brother seeing sister may have no thought concerning her as female, and that she may have no thought concerning him as male. “If ye do these things,” saith He, “the kingdom of my Father shall come.” 4391
Footnotes
254:4389These words are quoted (Clem. Alex., Strom., iii. 9, 1.) from the Gospel according to the Egyptians, no longer extant.
254:4390Here the piece formerly broke off. From this point to the end the text of Gebhardt, Harnack, Zahn has been followed.
254:4391Comp. 1 Cor. vii. 29.
Chapter XIII.—God’s Name Not to Be Blasphemed.
Brethren, then, let us now at length repent, let us soberly turn to that which is good; for we are full of abundant folly and wickedness. Let us wipe out from us our former sins, and repenting from the heart be saved; and let us not be men-pleasers, nor be willing to please one another only, but also the men without, for righteousness sake, that the name may not be, because of us, blasphemed. For the Lord saith, “Continually my name is blasphemed among all nations,” and “Wherefore my name is blasphemed; blasphemed in what? In your not doing the things which I wish.” 4392 For the nations, hearing from our mouth the oracles of God, marvel at their excellence and worth; thereafter learning that our deeds are not worthy of the words which we speak,—receiving this occasion they turn to blasphemy, saying that they are a fable and a delusion. For, whenever they hear from us that God saith, “No thank have ye, if ye love them which love you, but ye have thank, if ye love your enemies and them which hate you” 4393 —whenever they hear these words, they marvel at the surpassing measure of their goodness; but when they see, that not only do we not love those who hate, but that we love not even those who love, they laugh us to scorn, and the name is blasphemed.
Footnotes
254:4392Is. lii. 5.
254:4393Luke vi. 32 sqq.
Chapter XIV.—The Church Spiritual.
So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual,—that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which saith, “My house became a den of robbers.” 4394 So, then, let us elect to belong to the church of life, 4395 that we may be saved. I think not that ye are ignorant that the living church is the body of Christ (for the Scripture, saith, “God created man male and female;” 4396 the male is Christ, the female the church,) and that the Books 4397 and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save you. 4398 The church being spiritual, was made manifest in the flesh of Christ, signifying to us that if any one of us shall preserve it in the flesh and corrupt it not, he shall receive it in the Holy Spirit. For this flesh is the type of the spirit; no one, therefore, having corrupted the type, will receive afterwards the antitype. Therefore is it, then, that He saith, brethren, “Preserve ye the flesh, that ye may become partakers of the spirit.” If we say that the flesh is the church and the spirit Christ, then it follows that he who shall offer outrage to the flesh is guilty of outrage on the church. Such an one, therefore, will not partake of the spirit, which is Christ. Such is the life and immortality, which this flesh may afterwards receive, the Holy Spirit cleaving to it; and no one can either express or utter what things the Lord hath prepared for His elect. 4399
Footnotes
254:4394Jer. vii. 11.
255:4395Comp. 1 Pet. ii., iv. sqq.
255:4396Gen. i. 27; comp. Eph. v. 22-23.
255:4397i.e., The Old Testament.
255:43981 Pet. i. 20.
255:43991 Cor. ii. 9.
Chapter XV.—He Who Saves and He Who is Saved.
I think not that I counted trivial counsel concerning continence; following it, a man will not repent thereof, but will save both himself and me who counselled. 4400 For it is no small reward to turn back a wandering and perishing soul for its salvation. 4401 For this recompense we are able to render to the God who created us, if he who speaks and hears both speak and hear with faith and love. Let us, therefore, continue in that course in which we, righteous and holy, believed, that with confidence we may ask God who saith, “Whilst thou art still speaking, I will say, Here I am.” 4402 For these words are a token of a great promise, for the Lord saith that He is more ready to give than he who asks. So great, then, being the goodness of which we are partakers, let us not grudge one another the attainment of so great blessings. For in proportion to the pleasure with which these words are fraught to those who shall follow them, in that proportion is the condemnation with which they are fraught to those who shall refuse to hear.
Footnotes
255:44001 Tim. iv. 16.
255:4401Jas. v. 19-25.
255:4402Is. lviii. 9.
Chapter XVI.—Preparation for the Day of Judgment.
So, then, brethren, having received no small occasion to repent, while we have opportunity, let us turn to God who called us, while yet we have One to receive us. For if we renounce these indulgences and conquer the soul by not fulfilling its wicked desires, we shall be partakers of the mercy of Jesus. Know ye that the day 4403 of judgment draweth nigh like a burning oven, and certain of the heavens and all the earth will melt, like lead melting in fire; and then will appear the hidden and manifest deeds of men. Good, then, is alms as repentance from sin; better is fasting than prayer, and alms than both; “charity covereth a multitude of sins,” 4404 and prayer out of a good conscience delivereth from death. Blessed is every one that shall be found complete in these; for alms lightens the burden of sin.
Footnotes
255:44032 Pet. 2:9, 2 Pet. 3:5.
255:44041 Pet. iv. 4.
Chapter XVII.—Same Subject Continued.
Let us, then, repent with our whole heart, that no one of us may perish amiss. For if we have commands and engage in withdrawing from idols and instructing others, how much more ought a soul already knowing God not to perish. Rendering, therefore, mutual help, let us raise the weak also in that which is good, that all of us may be saved and convert one another and admonish. And not only now let us seem to believe and give heed, when we are admonished by the elders; 4405 but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord’s commands, that we all having the same mind may be gathered together for life. For the Lord said, “I come to gather all nations [kindreds] and tongues.” 4406 This means the day of His appearing, when He will come and redeem us—each one according to his works. And the unbelievers will see His glory and might, and, when they see the empire of the world in Jesus, they will be surprised, saying, “Woe to us, because Thou wast, and we knew not and believed not and obeyed not the elders 4407 who show us plainly of our salvation.” And “their worm shall not die, neither shall their fire be quenched; and they shall be a spectacle unto all flesh.” 4408 It is of the great day of judgment He speaks, when they shall see those among us who were guilty of ungodliness and erred in their estimate of the commands of Jesus Christ. The righteous, having succeeded both in enduring the trials and hating the indulgences of the soul, whenever they witness how those who have swerved and denied Jesus by words or deeds are punished with grievous torments in fire unquenchable, will give glory to their God and say, “There will be hope for him who has served God with his whole heart.”
Footnotes
255:4405i.e., Presbyters.
255:4406This passage proves this so-called Epistle to be a homily.
255:4407Is. lxvi. 18.
256:4408Is. lxvi. 24.
Chapter XVIII.—The Author Sinful, Yet Pursuing.
And let us, then, be of the number of those who give thanks, who have served God, and not of the ungodly who are judged. For I myself, though a sinner every whit and not yet fleeing temptation but continuing in the midst of the tools of the devil, study to follow after righteousness, that I may make, be it only some, approach to it, fearing the judgment to come.
Chapter XIX.—Reward of the Righteous, Although They May Suffer.
So then, brothers and sisters, 4409 after the God of truth 4410 I address to you an appeal that ye may give heed to the words written, 4411 that ye may save both yourselves and him who reads an address in your midst. For as a reward I ask of you repentance with the whole heart, while ye bestow upon yourselves salvation and life. For by so doing we shall set a mark for all the young who wish to be diligent in godliness and the goodness of God. And let not us, in our folly, feel displeasure and indignation, whenever any one admonishes us and turns us from unrighteousness to righteousness. For there are some wicked deeds which we commit, and know it not, because of the double-mindedness and unbelief present in our breasts, and our understanding is darkened by vain desires. Let us, therefore, work righteousness, that we may be saved to the end. Blessed are they who obey these commandments, even if for a brief space they suffer in this world, and they will gather the imperishable fruit of the resurrection. Let not the godly man, therefore, grieve; if for the present he suffer affliction, blessed is the time that awaits him there; rising up to life again with the fathers he will rejoice for ever without a grief.
Footnotes
256:4409Indicative of the approaching close.
256:4410Bryennius interprets this to refer to the Scripture-lesson.
256:4411Either the Scripture-lesson or the homily.
Chapter XX.—Godliness, Not Gain, the True Riches.
But let it not even trouble your mind, that we see the unrighteous possessed of riches and the servants of God straitened. Let us, therefore, brothers and sisters, believe; in a trial of the living God we strive and are exercised in the present life, that we may obtain the crown in that which is to come. No one of the righteous received fruit speedily, but waiteth for it. For if God tendered the reward of the righteous in a trice, straightway were it commerce that we practised, and not godliness. For it were as if we were righteous by following after not godliness but gain; and for this reason the divine judgment baffled 4412 the spirit that is unrighteous and heavily weighed the fetter.
To the only God, invisible, Father of truth, who sent forth to us the Saviour and Author of immortality, through whom He also manifested to us the truth and the heavenly life, to Him be glory for ever and ever. Amen.
Footnotes
256:4412Some take the aorist here used to be the iterative aorist of proverbs and, therefore, translated by the present tense.
The Apology
of
Aristides the Philosopher
Translated from the Greek and from the Syriac Version
in
Parallel Columns.
by
D. M. Kay, B.Sc., B.D.,
Assistant to the Professor of Semitic Languages in the University of Edinburgh.
The Apology of Aristides.
————————————
Introduction.
————————————
The Church Histories, hitherto in dealing with early Christian literature, have given Aristides along with Quadratus the first place in the list of lost apologists. It was known that there had been such early defenders of the faith, and that Quadratus had seen persons who had been miraculously healed by Christ; but beyond this little more could be said. To Justin Martyr, who flourished about a.d. 150, belonged the honour of heading the series of apologists whose works are extant, viz., Tatian, Melito, Athenagoras, Theophilus, the author of the Epistle to Diognetus, who all belonged to the second century and wrote in Greek; and Tertullian, Minucius Felix, Arnobius, and Lactantius, who wrote in Latin, and Clement and Origen who wrote in Greek, during the third century. While Christianity was winning its way to recognition in the Roman empire, these writers tried to disprove the gross calumnies current about Christians, to enlighten rulers and magistrates as to the real character and conduct of the adherents of the new religion, and to remove the prejudice which led to the violent persecutions of the populace. They also endeavoured to commend Christianity to “the cultured among its despisers,” by showing that it is philosophy as well as revelation, that it can supply the answers sought by philosophy, and is unlike human wisdom in being certain because divinely revealed. At the same time they demonstrated the folly of polytheism and pointed out its disastrous effects on morality. This faithful company of the defenders of the faith has now regained Aristides as their leader in place of Justin Martyr. It will be well to recount briefly what was previously known about Aristides, and to tell how the lost Apology has been found.
Eusebius, in his History of the Church, written during the reign of Constantine, a.d. 306–337, has a chapter (bk. iv., c. 3) headed “The authors that wrote in defence of the faith in the reign of Hadrian, a.d. 117–138.” After describing and quoting the Apology of Quadratus, he adds:
“Aristides also, a man faithfully devoted to the religion we profess, like Quadratus, has left to posterity a defence of the faith, addressed to Hadrian. This work is also preserved by a great number, even to the present day.”
The same Eusebius in his Chronicon states that the Emperor Hadrian visited Athens in the eighth year of his reign (i.e., a.d. 125 ) and took part in the Eleusinian mysteries. In the same connection the historian mentions the presentation of Apologies to the Emperor by Quadratus and Aristides, “an Athenian philosopher;” and implies that Hadrian was induced by these appeals, coupled with a letter from Serenius Granianus, proconsul of Asia, to issue an Imperial rescript forbidding the punishment of Christians without careful investigation and trial.
About a century later Jerome (died a.d. 420) tells us that Aristides was a philosopher of Athens, that he retained his philosopher’s garb after his conversion to Christianity, and that he presented a defence of the faith to Hadrian at the same time as Quadratus. This Apology, he says, was extant in his day, and was largely composed of the opinions of philosophers (“contextum philosophorum sententiis”), and was afterwards imitated by Justin Martyr.
After this date Aristides passes out of view. In the mediæval martyrologies there is a faint reflection of the earlier testimony, as, e.g., the 31st of August is given as the saint’s day “of the blessed Aristides, most renowned for faith and wisdom, who presented books on the Christian religion to the prince Hadrian, and most brilliantly proclaimed in the presence of the Emperor himself how that Christ Jesus is the only God.”
In the seventeenth century there were rumours that the missing Apology of Aristides was to be found in various monastic libraries in Greece; and Spon, a French traveller, made a fruitless search for it. The book had apparently disappeared for ever.
But in recent times Aristides has again “swum into our ken.” Armenian literature, which has done service to Christendom by preserving so many of its early documents, supplied also the first news of the recovery of Aristides. In the Mechitarite convent of S. Lazarus at Venice there is a body of Armenian monks who study Armenian and other literature. In 1878 these Armenians surprised the learned world by publishing a Latin translation of an Armenian fragment (the first two chapters) of the lost Apology of Aristides. Renan at once set it down as spurious because it contained theological terms of a later age, e.g., “bearer of God” applied to the Virgin Mary. These terms were afterwards seen to be due to the translator. At what time the translation from Greek into Armenian was made is not apparent; but it may reasonably be connected with the work begun by the famous Armenian patriarch Mesrobes. This noble Christian invented an alphabet for his country, established schools, and sent a band of young Armenians to Edessa, Athens, and elsewhere with instructions to translate into Armenian the best sacred and classical books. And in spite of Mohammedans and Turks Armenia has remained Christian, and now restores to the world the treasures committed to its keeping in the early centuries.
Opinions as to the Armenian fragment of Aristides remained undecided till 1889. In the spring of that year Professor J. Rendel Harris, of Cambridge, had the honour of discovering a Syriac version of the whole Apology in the library of the Convent of St. Catharine, on Mount Sinai. He found the Apology of Aristides among a collection of Syriac treatises of an ethical character; and he refers the ms. to the seventh century. Professor Harris has translated the Syriac into English, and has carefully edited the Syriac text with minute discussions of every point of interest. 4413
The recovery of the Syriac version by Professor Harris placed the genuineness of the Armenian fragment beyond question. It also led to the strange reappearance of the greater part of the original Greek. Professor J. A. Robinson, the general editor of the Cambridge Texts and Studies, having read the translation of the Syriac version, discovered that the Apology of Aristides is incorporated in the early Christian Romance entitled, The Life of Barlaam and Josaphat.
Some account must be given of this remarkable book in order to show its connection with the Apology of Aristides. Its author is said to be John of Damascus, who died about a.d. 760. Whoever wrote it, the book soon became very popular. In the East it was translated into Arabic, Ethiopic, Armenian, and Hebrew; in the West there are versions of it in nearly a dozen languages, including an English metrical rendering. As early as 1204 a king of Norway had it translated into Icelandic. It is now known to be the story of Buddha in a Christian setting, furnished with fables and parables which have migrated from the far East and can be traced back to an extreme antiquity.
The outline of the story is as follows: A king in India, Abenner by name, who is an enemy of the Christians, has an only son Josaphat (or Joasaph). At his birth the astrologers predict that he will become great, but will embrace the new doctrine. To prevent this, his father surrounds the prince with young and beautiful attendants, and takes care that Josaphat shall see nothing of illness, old age, or death. At length Josaphat desires his freedom, and then follow the excursions as in the case of Buddha. Josaphat seeing so much misery possible in life is sunk in despair. In this state he is visited by a Christian hermit—Barlaam by name. Josaphat is converted to Christianity, and Barlaam withdraws again to the desert.
To undo his son’s conversion the king arranges that a public disputation shall be held; one of the king’s sages, Nachor by name, is to personate Barlaam and to make a very weak statement of the Christian case, and so be easily refuted by the court orators. When the day comes, the prince Josaphat charges Nachor, the fictitious monk, to do his best on pain of torture. Thus stimulated, Nachor begins, and “like Balaam’s ass he spake that which he had not purposed to speak; and he said, ‘I, O king, in the providence of God,’ etc.” He then recites the Apology of Aristides to such purpose that he converts himself, the king, and all his people. Josaphat finally relinquishes his kingdom, and retires into the desert with the genuine Barlaam for prayer and meditation. Not only so, but the churches of the Middle Ages, forgetting the fabulous character of the story, raised Barlaam and Josaphat to the rank of saints, with a holy day in the Christian calendar. Thus the author of Barlaam and Josaphat caused Christianity unwittingly to do honour to the founder of Buddhism under the name of St. Josaphat; and also to read the Apology of Aristides in nearly twenty languages without suspecting what it was.
The speech of Nachor in Greek, that is to say, the greater part of the original Greek of the Apology of Aristides, has been extracted from this source by Professor Robinson and is published in Texts and Studies, Vol. I., so that there is now abundant material for making an estimate of Aristides.
It may be asked whether we have in any of our three sources the actual words of Aristides. The circumstances under which the Apology was incorporated in The Life of Barlaam and Josaphat are such as to render it unlikely that the author of the Romance should copy with the faithfulness of a scribe; but examination proves that very few modifications hare been made. The Greek divides men into three races (the Syriac and Armenian into four); the introductory accounts of these races are in the Greek blended with the general discussion; and at the close the description of early Christian customs is shortened. These few differences from the Syriac are all explained by the fact that the Apology had to be adapted to the circumstances of an Indian court in a later age. On the other hand, when the Syriac is compared. with the Greek and Armenian in passages where these two agree, it is found that explanatory clauses are added; and there is throughout a cumbrous redundancy of pronouns in the Syriac. In short, the actual words of Aristides may be restored with tolerable certainty—a task which has been already accomplished by a German scholar, Lic. Edgar Hennecke. 4414 In any case we have the substance of the Apology of Aristides with almost verbal precision.
In regard to the date of Aristides, Eusebius says expressly that the Apology was presented to Hadrian while he was in Athens about the year a.d. 125. The only ground for questioning this statement is the second superscription given in the Syriac version, which implies that the Apology was presented to Antoninus Pius, a.d. 138–161. This heading is accepted by Professor Harris as the true one; and he assigns the Apology to “the early years of the reign of Antoninus Pius; and it is at least conceivable,” he adds, “that it may have been presented to the Emperor along with other Christian writings during an unrecorded visit of his to his ancient seat of government at Smyrna.” But this requires us to suppose that Eusebius was wrong; that Jerome copied his error; that the Armenian version curiously fell into the same mistake; and that the Syriac translator is at this point exceptionally faithful. So perhaps it is better with Billius, “not to trust more in one’s own suspicions, than in Christian charity which believeth all things,” and to rest in the comfortable hypothesis that Eusebius spoke the truth.
Writing in a.d. 125, or even twenty years later, Aristides becomes an important witness as to the nature of early Christianity. His Apology contains no express quotation from Scripture; but the Emperor is referred for information to a gospel which is written. Various echoes of New Testament expressions will at once be recognized; and “the language moulding power of Christianity” is discernible in the new meaning given to various classical words. Some topics are conspicuous by their absence. Aristides has no trace of ill-feeling to the Jews; no reference to the Logos doctrine, nor to the distinctive ideas of the Apostle Paul; he has no gnosticism or heresy to denounce, and he makes no appeal to miracle and prophecy. Christianity, in his view, is worthy of a philosophic emperor because it is eminently reasonable, and gives an impulse and power to live a good life. On the whole, Aristides represents that type of Christian practice which is found in the Teaching of the Twelve Apostles; and to this he adds a simple Christian philosophy which may be compared with that of St. Paul at Athens. Although the details about the elements and the heathen gods are discussed with tedious minuteness, still his closing section describing the lives of the early Christians should always be good reading.
The translation of the Syriac given here is independently made from the Syriac text, edited by Professor Harris 4415 . Full advantage has been taken of his notes and apparatus criticus, but no use has been made of his translation. In obscure passages the German translation of Dr. Richard Raabe 4416 has been compared; and the Text-Rekonstruktion of Hennecke has been consulted on textual points in both translations. The Greek translation is made from the text edited by Professor Robinson. 4417 The translations from the Greek and from the Syriac are arranged side by side, so that their relation to one another is apparent at a glance. No attempt has been made to force the same English words from passages which are evidently meant to be identical in the two languages; but the literal tenour of each has been allowed to assert itself.
Footnotes
260:4413Texts and Studies. Contributions to Biblical and Patristic Literature. Edited by J. A. Robinson, B.D. Vol. i., No. 1, the Apology of Aristides, edited and translated by J. Rendel Harris, M.A., with an Appendix by J. A. Robinson, B.D. (Cambridge University Press.)
261:4414Die Apologie des Aristides. Recension und Rekonstruktion des Textes, von Lic. Edgar Hennecke. (Die Griechischen Apologeten: Heft 3.)
261:4415The Cambridge Texts and Studies, vol. i., No. 1.
262:4416Texte und Untersuchungen zur Geschichte der Altchristlichen Litteratur, Gebhardt und Harnack, IX. Band, Heft 1.
262:4417The Cambridge Texts and Studies, vol. i., No. 1.
The Apology of Aristides
as it is preserved in the history of
Barlaam and Josaphat.
Translated from the Greek.
————————————
I. I, O King in the providence of God came into the world; and when I had considered the heaven and the earth, the sun and the moon and the rest, I marvelled at their orderly arrangement.
And when I saw that the universe and all that is therein is moved by necessity, I perceived that the mover and controller is God.
For everything which causes motion is stronger than that which is moved, and that which controls is stronger than that which is controlled.
The self-same being, then, who first established and now controls the universe—him do I affirm to be God who is without beginning and without end, immortal and self-sufficing, above all passions and infirmities, above anger and forgetfulness and ignorance and the rest.
Through Him too all things consist. He requires not sacrifice and libation nor anyone of the things that appear to sense; but all men stand in need of Him.
II. Having thus spoken concerning God, so far as it was possible for me to speak of Him, 4418 let us next proceed to the human race, that we may see which of them participate in the truth and which of them in error.
For it is clear to us, O King, 4419 that there are three 4420 classes of men in this world; these being the worshippers of the gods acknowledged among you, and Jews, and Christians. Further they who pay homage to many gods are themselves divided into three classes, Chaldæans namely, and Greeks, and Egyptians; for these have been guides and preceptors to the rest of the nations in the service and worship of these many-titled deities.
III. Let us see then which of them participate in truth and which of them in error.
The Chaldæans, then, not knowing God went astray after the elements and began to worship the creation more than their Creator.
And of these they formed certain shapes and styled them a representation of the heaven and the earth and the sea, of the sun too and the moon and the other primal bodies or luminaries. And they shut them up together in shrines, and worship them, calling them gods, even though they have to guard them securely for fear they should be stolen by robbers. And they did not perceive that anything which acts as guard is greater than that which is guarded, and that he who makes is greater than that which is made. For if their gods are unfit to look after their own safety, how shall they bestow protection upon others? Great then is the error into which the Chaldæans wandered in adoring lifeless and good-for-nothing images.
And it occurs to me as surprising, O King, how it is that their so-called philosophers have quite failed to observe that the elements themselves are perishable. And if the elements are perishable and subject to necessity, how are they gods? And if the elements are not gods, how do the images made in their honour come to be gods?
IV. Let us proceed then, O King, to the elements themselves that we may show in regard to them that they are not gods, but perishable and mutable, produced out of that which did not exist at the command of the true God, who is indestructible and immutable and invisible; yet He sees all things and as He wills, modifies and changes things. What then shall I say concerning the elements?
They err who believe that the sky is a god. For we see that it revolves and moves by necessity and is compacted of many parts, being thence called the ordered universe (Kosmos). Now the universe is the construction of some designer; and that which has been constructed has a beginning and an end. And the sky with its luminaries moves by necessity. For the stars are carried along in array at fixed intervals from sign to sign, and, some setting, others rising, they traverse their courses in due season so as to mark off summers and winters, as it has been appointed for them by God; and obeying the inevitable necessity of their nature they transgress not their proper limits, keeping company with the heavenly order. Whence it is plain that the sky is not a god but rather a work of God.
They erred also who believed the earth to be a goddess. For we see that it is despitefully used and tyrannized over by men, and is furrowed and kneaded and becomes of no account. For, if it be burned with fire, it becomes devoid of life; for nothing will grow from the ashes. Besides if there fall upon it an excess of rain it dissolves away, both it and its fruits. Moreover it is trodden under foot of men and the other creatures; it is dyed with the blood of the murdered; it is dug open and filled with dead bodies and becomes a tomb for corpses. In face of all this, it is inadmissible that the earth is a goddess but rather it is a work of God for the use of men.
V. They also erred who believed the water to be a god. For it, too, has been made for the use of men, and is controlled by them; it is defiled and destroyed and suffers change on being boiled and dyed with colours; and it is congealed by the frost, and polluted with blood, and is introduced for the washing of all unclean things. Wherefore it is impossible that water should be a god, but it is a work of God.
They also err who believe that fire is a god. For fire was made for the use of men, and it is controlled by them, being carried about from place to place for boiling and roasting all kinds of meat, and even for (the burning of) dead bodies. Moreover it is extinguished in many ways, being quenched through man’s agency. So it cannot be allowed that fire is a god, but it is a work of God.
They also err who think the blowing of the winds is a goddess. For it is clear that it is under the dominion of another; and for the sake of man it has been designed by God for the transport of ships and the conveyance of grain and for man’s other wants. It rises too and falls at the bidding of God, whence it is concluded that the blowing of the winds is not a goddess but only a work of God.
VI. They also err who believe the sun to be a god. For we see that it moves by necessity and revolves and passes from sign to sign, setting and rising so as to give warmth to plants and tender shoots for the use of man.
Besides it has its part in common with the rest of the stars, and is much smaller than the sky; it suffers eclipse of its light and is not the subject of its own laws. Wherefore it is concluded that the sun is not a god, but only a work of God. They also err who believe that the moon is a goddess. For we see that it moves by necessity and revolves and passes from sign to sign, setting and rising for the benefit of men; and it is less than the sun and waxes and wanes and has eclipses. Wherefore it is concluded that the moon is not a goddess but a work of God.
VII. They also err who believe that man 4421 is a god. For we see that he is moved by necessity, and is made to grow up, and becomes old even though he would not. And at one time he is joyous, at another he is grieved when he lacks food and drink and clothing. And we see that he is subject to anger and jealousy and desire and change of purpose and has many infirmities. He is destroyed too in many ways by means of the elements and animals, and by ever-assailing death. It cannot be admitted, then, that man is a god, but only a work of God.
Great therefore is the error into which the Chaldæans wandered, following after their own desires.
For they reverence the perishable elements and lifeless images, and do not perceive that they themselves make these things to be gods.
VIII. Let us proceed then to the Greeks, that we may see whether they have any discernment concerning God. The Greeks, indeed, though they call themselves wise proved more deluded than the Chaldæans in alleging that many gods have come into being, some of them male, some female, practised masters in every passion and every variety of folly. [And the Greeks themselves represented them to be adulterers and murderers, wrathful and envious and passionate, slayers of fathers and brothers, thieves and robbers, crippled and limping, workers in magic, and victims of frenzy. Some of them died (as their account goes), and some were struck by thunderbolts, and became slaves to men, and were fugitives, and they mourned and lamented, and changed themselves into animals for wicked and shameful ends.] 4422
Wherefore, O King, they are ridiculous and absurd and impious tales that the Greeks have introduced, giving the name of gods to those who are not gods, to suit their unholy desires, in order that, having them as patrons of vice, they might commit adultery and robbery and do murder and other shocking deeds. For if their gods did such deeds why should not they also do them?
So that from these misguided practices it has been the lot of mankind to have frequent wars and slaughters and bitter captivities.
IX. But, further, if we be minded to discuss their gods individually, you will see how great is the absurdity; for instance, how Kronos is brought forward by them as a god above all, and they sacrifice their own children to him. And he had many sons by Rhea, and in his madness devoured his own offspring. And they say that Zeus cut off his members and cast them into the sea, whence Aphrodite is said in fable to be engendered. Zeus, then, having bound his own father, cast him into Tartaros. You see the error and brutality which they advance against their god? Is it possible, then, that a god should be manacled and mutilated? What absurdity! Who with any wit would ever say so?
Next Zeus is introduced, and they say that he was king of their gods, and that he changed himself into animals that he might debauch mortal women.
For they allege that he transformed himself into a bull for Europe, and into gold for Danae, and into a swan for Leda, and into a satyr for Antiope, and into a thunderbolt for Semele. Then by these there were many children, Dionysos and Zethus and Amphion and Herakles and Apollo and Artemis and Perseus, Kastor and Helenes and Polydeukes and Minos and Rhadamanthys and Sarpedon, and the nine daughters whom they called the Muses. Then too they bring forward statements about the matter of Ganymedes.
Hence it happened, O King, to mankind to imitate all these things and to become adulterous men and lascivious women, and to be workers of other terrible iniquities, through the imitation of their god. Now how is it possible that a god should be an adulterer or an obscene person or a parricide?
X. Along with him, too, they bring forward one Hephaistos as a god, and they say that he is lame and wields a hammer and tongs, working as a smith for his living.
Is he then badly off? But it cannot be admitted that a god should be a cripple, and besides be dependent on mankind.
Then they bring forward Hermes as a god, representing him to be lustful, and a thief, and covetous, and a magician (and maimed) and an interpreter of language. But it cannot be admitted that such an one is a god.
They also bring forward Asklepios as a god who is a doctor and prepares drugs and compounds plasters for the sake of a living. For he was badly off. And afterwards he was struck, they say, with a thunderbolt by Zeus on account of Tyndareos, son of Lacedaimon; and so was killed. Now if Asklepios in spite of his divinity could not help himself when struck by lightning, how will he come to the rescue of others?
Again Ares is represented as a god, fond of strife and given to jealousy, and a lover of animals and other such things. And at last while corrupting Aphrodite, he was bound by the youthful Eros and by Hephaistos. How then was he a god who was subject to desire, and a warrior, and a prisoner and an adulterer?
They allege that Dionysos also is a god who holds nightly revels and teaches drunkenness, and carries off the neighbours’ wives, and goes mad and takes to flight. And at last he was put to death by the Titans. If then Dionysos could not save himself when he was being killed, and besides used to be mad, and drunk with wine, and a fugitive, how should he be a god?
They allege also that Herakles got drunk and went mad and cut the throats of his own children, then he was consumed by fire and so died. Now how should he be a god, who was drunk and a slayer of children and burned to death? or how will he come to the help of others, when he was unable to help himself?
XI. They represent Apollo also as a jealous god, and besides as the master of the bow and quiver, and sometimes of the lyre and flute, and as divining to men for pay? Can he then be very badly off? But it cannot be admitted that a god should be in want, and jealous, and a harping minstrel.
They represent Artemis also as his sister, who is a huntress and has a bow with a quiver; and she roams alone upon the hills with the dogs to hunt the stag or the wild boar. How then should such a woman, who hunts and roams with her dogs, be a divine being?
Even Aphrodite herself they affirm to be a goddess who is adulterous. For at one time she had Ares as a paramour, and at another time Anchises and again Adonis, whose death she also laments, feeling the want of her lover. And they say that she even went down to Hades to purchase back Adonis from Persephone. Did you ever see, O King, greater folly than this, to bring forward as a goddess one who is adulterous and given to weeping and wailing?
And they represent that Adonis is a hunter god, who came to a violent end, being wounded by a wild boar and having no power to help himself in his distress. How then will one who is adulterous and a hunter and mortal give himself any concern for mankind?
All this and much more of a like nature, and even far more disgraceful and offensive details, have the Greeks narrated, O King, concerning their gods;—details which it is not proper either to state or for a moment to remember. And hence mankind, taking an impulse from their gods, practised all lawlessness and brutality and impiety, polluting both earth and air by their awful deeds.
XII. The Egyptians, again, being more stupid and witless than these have gone further astray than all the nations. For they were not content with the objects of worship of the Chaldæans and the Greeks, but in addition to these brought forward also brute creatures as gods, both land and water animals, and plants and herbs; and they were defiled with all madness and brutality more deeply than all the nations on the earth.
For originally they worshipped Isis, who had Osiris as brother and husband. He was slain by his own brother Typhon; and therefore Isis with Horos her son fled for refuge to Byblus in Syria, mourning for Osiris with bitter lamentation, until Horos grew up and slew Typhon. So that neither had Isis power to help her own brother and husband; nor could Osiris defend himself when he was being slain by Typhon; nor did Typhon, the slayer of his brother, when he was perishing at the hands of Horos and Isis, find means to rescue himself from death. And though they were revealed in their true character by such mishaps, they were believed to be very gods by the simple Egyptians, who were not satisfied even with these or the other deities of the nations, but brought forward also brute creatures as gods. For some of them worshipped the sheep, and some the goat; another tribe (worshipped) the bull and the pig; others again, the raven and the hawk, and the vulture and the eagle; and others the crocodile; and some the cat and the dog, and the wolf and the ape, and the dragon and the asp; and others the onion and the garlic and thorns and other created things. And the poor creatures do not perceive about all these that they are utterly helpless. For though they see their gods eaten by men of other tribes, and burnt as offerings and slain as victims and mouldering in decay, they have not perceived that they are not gods.
XIII. So the Egyptians and the Chaldæans and the Greeks made a great error in bringing forward such beings as gods, and in making images of them, and in deifying dumb and senseless idols.
And I wonder how they saw their gods sawn out and hacked and docked by the workmen, and besides aging with time and falling to pieces, and being cast from metal, and yet did not discern concerning them that they were not gods.
For when they have no power to see to their own safety, how will they take forethought for men?
But further, the poets and philosophers, alike of the Chaldæans and the Greeks and the Egyptians, while they desired by their poems and writings to magnify the gods of their countries, rather revealed their shame, and laid it bare before all men. For if the body of man while consisting of many parts does not cast off any of its own members, but preserving an unbroken unity in all its members, is harmonious with itself, how shall variance and discord be so great in the nature of God?
For if there had been a unity of nature among the gods, then one god ought not to have pursued or slain or injured another. And if the gods were pursued by gods, and slain, and kidnapped and struck with lightning by them, then there is no longer any unity of nature, but divided counsels, all mischievous. So that not one of them is a god. It is clear then, O King, that all their discourse on the nature of the gods is an error.
But how did the wise and erudite men of the Greeks not observe that inasmuch as they make laws for themselves they are judged by their own laws? For if the laws are righteous, their gods are altogether unrighteous, as they have committed transgressions of laws, in slaying one another, and practising sorceries, and adultery and thefts and intercourse with males. If they were right in doing these things, then the laws are unrighteous, being framed contrary to the gods. Whereas in fact, the laws are good and just, commending what is good and forbidding what is bad. But the deeds of their gods are contrary to law. Their gods, therefore, are lawbreakers, and all liable to the punishment of death; and they are impious men who introduce such gods. For if the stories about them be mythical, the gods are nothing more than mere names; and if the stories be founded on nature, still they who did and suffered these things are no longer gods; and if the stories be allegorical, they are myths and nothing more.
It has been shown then, O King, that all these polytheistic objects of worship are the works of error and perdition. For it is not right to give the name of gods to beings which may be seen but cannot see; but one ought to reverence the invisible and all-seeing and all-creating God.
XIV. Let us proceed then, O King, to the Jews also, that we may see what truth there is in their view of God. For they were descendants of Abraham and Isaac and Jacob, and migrated to Egypt. And thence God brought them forth with a mighty hand and an uplifted arm through Moses, their lawgiver; and by many wonders and signs He made known His power to them. But even they proved stubborn and ungrateful, and often served the idols of the nations, and put to death the prophets and just men who were sent to them. Then when the Son of God was pleased to come upon the earth, they received him with wanton violence and betrayed him into the hands of Pilate the Roman governor; and paying no respect to his good deeds and the countless miracles he wrought among them, they demanded a sentence of death by the cross.
And they perished by their own transgression; for to this day they worship the one God Almighty, but not according to knowledge. For they deny that Christ is the Son of God; and they are much like to the heathen, even although they may seem to make some approach to the truth from which they have removed themselves. So much for the Jews.
XV. Now the Christians 4423 trace their origin from the Lord Jesus Christ. And He is acknowledged by the Holy Spirit to be the son of the most high God, who came down from heaven for the salvation of men. And being born of a pure virgin, unbegotten and immaculate, He assumed flesh and revealed himself among men that He might recall them to Himself from their wandering after many gods. And having accomplished His wonderful dispensation, by a voluntary choice He tasted death on the cross, fulfilling an august dispensation. And after three days He came to life again and ascended into heaven. And if you would read, O King, you may judge the glory of His presence from the holy gospel writing, as it is called among themselves. He had twelve disciples, who after His ascension to heaven went forth into the provinces of the whole world, and declared His greatness. As for instance, one of them traversed the countries about us, proclaiming the doctrine of the truth. From this it is, that they who still observe the righteousness enjoined by their preaching are called Christians.
And these are they who more than all the nations on the earth have found the truth. For they know God, the Creator and Fashioner of all things through the only-begotten Son and the Holy Spirit 4424 ; and beside Him they worship no other God. They have the commands of the Lord Jesus Christ Himself graven upon their hearts; and they observe them, looking forward to the resurrection of the dead and life in the world to come. They do not commit adultery nor fornication, nor bear false witness, nor covet the things of others; they honour father and mother, and love their neighbours; they judge justly, and they never do to others what they would not wish to happen to themselves; they appeal to those who injure them, and try to win them as friends; they are eager to do good to their enemies; they are gentle and easy to be entreated; they abstain from all unlawful conversation and from all impurity; they despise not the widow, nor oppress the orphan; and he that has, gives ungrudgingly for the maintenance of him who has not.
If they see a stranger, they take him under their roof, and rejoice over him as over a very brother; for they call themselves brethren not after the flesh but after the spirit.
And they are ready to sacrifice their lives for the sake of Christ; for they observe His commands without swerving, and live holy and just lives, as the Lord God enjoined upon them.
And they give thanks unto Him every hour, for all meat and drink and other blessings.
XVI. Verily then, this is the way of the truth which leads those who travel therein to the everlasting kingdom promised through Christ in the life to come. And that you may know, O King, that in saying these things I do not speak at my own instance, if you deign to look into the writings of the Christians, you will find that I state nothing beyond the truth. Rightly then, did thy son 4425 apprehend, and justly was he taught to serve the living God and to be saved for the age that is destined to come upon us. For great and wonderful are the sayings and deeds of the Christians; for they speak not the words of men but those of God. But the rest of the nations go astray and deceive themselves; for they walk in darkness and bruise themselves like drunken men.
XVII. Thus far, O King, extends my discourse to you, which has been dictated in my mind by the Truth. 4426 Wherefore let thy foolish sages cease their idle talk against the Lord; for it is profitable for you to worship God the Creator, and to give ear to His incorruptible words, that ye may escape from condemnation and punishment, and be found to be heirs of life everlasting.
Footnotes
264:4418The Greek might be rendered, “so far as there was room for me to speak of Him,” i.e., the attributes of the Deity are not further relevant to the discussion—as the translator into Syriac takes it. The Armenian adopts the other meaning, viz., the theme is beyond man’s power to discuss. As translated by F. C. Conybeare, the Armenian is in these words: “Now by the grace of God it was given me to speak wisely concerning Him. So far as I have received the faculty I will speak, yet not according to the measure of the inscrutability of His greatness shall I be able to do so, but by faith alone do I glorify and adore Him.”
264:4419The “King” in the Greek is Abenner, the father of Josaphat; in the Syriac, as in the Greek originally, he is the Roman Emperor, Hadrian.
264:4420The Armenian and Syriac agree in giving four races, which was probably the original division. To a Greek, men were either Greeks or Barbarians; to a Greek Christian it would seem necessary to add two new peoples, Jews and Christians. The Greek calls the Barbarians “Chaldæans.” This change of classification is probably the cause of the omission in the Greek of the preliminary accounts of the four classes. The Greek blends the summaries with the fuller accounts.
268:4421“I do not think it out of place here to mention Antinous of our day [a slave of the Emperor Hadrian], whom all, not withstanding they knew who and whence he was, yet affected to worship as a god.”—Justin Martyr quoted in Eusebius Hist. Bk. IV., c. 8.
269:4422The passage in brackets occurs earlier in “Barlaam and Josaphat,” and is restored to its place by J. A. Robinson.
276:4423This, the “Christological” passage, occurs earlier in the Syriac. Chap. II.
277:4424The Armenian agrees with the Greek against the Syriac. “Uná cum Spiritu Sancto” Arm.
278:4425The reference is to Josaphat, son of Abenner, who was taught to be a Christian by the monk Barlaam.
279:4426Nachor, the fictitious monk who represented Barlaam, intended to make a weak defence of Christianity, but, according to the story, he was constrained to speak what he had not intended. It is evidently the author’s intention to make it an instance of “suggestio verborum” or plenary inspiration, in the case of the fictitious monk.
The Apology of Aristides the Philosopher.
Translated from the Syriac.
————————————
Aristedes.
Here follows the defence which Aristides the philosopher made before Hadrian the King on behalf of reverence for God.
…All-powerful Cæsar Titus Hadrianus Antoninus, venerable and merciful, from Marcianus Aristides, an Athenian philosopher. 4427
I. I, O King, by the grace of God came into this world; and when I had considered the heaven and the earth and the seas, and had surveyed the sun and the rest of creation, I marvelled at the beauty of the world. And I perceived that the world and all that is therein are moved by the power of another; and I understood that he who moves them is God, who is hidden in them, and veiled by them. And it is manifest that that which causes motion is more powerful than that which is moved. But that I should make search concerning this same mover of all, as to what is his nature (for it seems to me, he is indeed unsearchable in his nature), and that I should argue as to the constancy of his government, so as to grasp it fully,—this is a vain effort for me; for it is not possible that a man should fully comprehend it. I say, however, concerning this mover of the world, that he is God of all, who made all things for the sake of mankind. And it seems to me that this is reasonable, that one should fear God and should not oppress man.
I say, then, that God is not born, not made, an ever-abiding nature without beginning and without end, immortal, perfect, and incomprehensible. Now when I say that he is “perfect,” this means that there is not in him any defect, and he is not in need of anything but all things are in need of him. And when I say that he is “without beginning,” this means that everything which has beginning has also an end, and that which has an end may be brought to an end. He has no name, for everything which has a name is kindred to things created. Form he has none, nor yet any union of members; for whatsoever possesses these is kindred to things fashioned. He is neither male nor female. 4428 The heavens do not limit him, but the heavens and all things, visible and invisible, receive their bounds from him. Adversary he has none, for there exists not any stronger than he. Wrath and indignation he possesses not, for there is nothing which is able to stand against him. Ignorance and forgetfulness are not in his nature, for he is altogether wisdom and understanding; and in Him stands fast all that exists. He requires not sacrifice and libation, nor even one of things visible; He requires not aught from any, but all living creatures stand in need of him.
II. Since, then, we have addressed you concerning God, so far as our discourse can bear upon him, let us now come to the race of men, that we may know which of them participate in the truth of which we have spoken, and which of them go astray from it.
This is clear to you, O King, that there are four classes of men in this world:—Barbarians and Greeks, Jews and Christians. The Barbarians, indeed, trace the origin of their kind of religion from Kronos and from Rhea and their other gods; the Greeks, however, from Helenos, who is said to be sprung from Zeus. And by Helenos there were born Aiolos and Xuthos; and there were others descended from Inachos and Phoroneus, and lastly from the Egyptian Danaos and from Kadmos and from Dionysos.
The Jews, again, trace the origin of their race from Abraham, who begat Isaac, of whom was born Jacob. And he begat twelve sons who migrated from Syria to Egypt; and there they were called the nation of the Hebrews, by him who made their laws; and at length they were named Jews.
The Christians, then, trace the beginning of their religion from Jesus the Messiah; and he is named the Son of God Most High. And it is said that God came down from heaven, and from a Hebrew virgin assumed and clothed himself with flesh; and the Son of God lived in a daughter of man. This is taught in the gospel, as it is called, which a short time ago was preached among them; and you also if you will read therein, may perceive the power which belongs to it. This Jesus, then, was born of the race of the Hebrews; and he had twelve disciples in order that the purpose of his incarnation 4429 might in time be accomplished. But he himself was pierced by the Jews, and he died and was buried; and they say that after three days he rose and ascended to heaven. Thereupon these twelve disciples went forth throughout the known parts of the world, and kept showing his greatness with all modesty and uprightness. And hence also those of the present day who believe that preaching are called Christians, and they are become famous.
So then there are, as I said above, four classes of men:—Barbarians and Greeks, Jews and Christians.
Moreover the wind is obedient to God, and fire to the angels; the waters also to the demons and the earth to the sons of men. 4430
III. Let us begin, then, with the Barbarians, and go on to the rest of the nations one after another, that we may see which of them hold the truth as to God and which of them hold error.
The Barbarians, then, as they did not apprehend God, went astray among the elements, and began to worship things created instead of their Creator; 4431 and for this end they made images and shut them up in shrines, and lo! they worship them, guarding them the while with much care, lest their gods be stolen by robbers. And the Barbarians did not observe that that which acts as guard is greater than that which is guarded, and that everyone who creates is greater than that which is created. If it be, then, that their gods are too feeble to see to their own safety, how will they take thought for the safety of men? Great then is the error into which the Barbarians wandered in worshipping lifeless images which can do nothing to help them. And I am led to wonder, O King, at their philosophers, how that even they went astray, and gave the name of gods to images which were made in honour of the elements; and that their sages did not perceive that the elements also are dissoluble and perishable. For if a small part of an element is dissolved or destroyed, the whole of it may be dissolved and destroyed. If then the elements themselves are dissolved and destroyed and forced to be subject to another that is more stubborn than they, and if they are not in their nature gods, why, forsooth, do they call the images which are made in their honour, God? Great, then, is the error which the philosophers among them have brought upon their followers.
IV. Let us turn now, O King, to the elements in themselves, that we may make clear in regard to them, that they are not gods, but a created thing, liable to ruin and change, which is of the same nature as man; whereas God is imperishable and unvarying, and invisible, while yet He sees, and overrules, and transforms all things.
Those then who believe concerning the earth that it is a god have hitherto deceived themselves, since it is furrowed and set with plants and trenched; and it takes in the filthy refuse of men and beasts and cattle. And at times it becomes unfruitful, for if it be burnt to ashes it becomes devoid of life, for nothing germinates from an earthen jar. And besides if water be collected upon it, it is dissolved together with its products. And it is trodden under foot of men and beast, and receives the bloodstains of the slain; and it is dug open, and filled with the dead, and becomes a tomb for corpses. But it is impossible that a nature, which is holy and worthy and blessed and immortal, should allow of anyone of these things. And hence it appears to us that the earth is not a god but a creation of God.
V. In the same way, again, those erred who believed the waters to be gods. For the waters were created for the use of man, and are put under his rule in many ways. For they suffer change and admit impurity, and are destroyed and lose their nature while they are boiled into many substances. And they take colours which do not belong to them; they are also congealed by frost and are mingled and permeated with the filth of men and beasts, and with the blood of the slain. And being checked by skilled workmen through the restraint of aqueducts, they flow and are diverted against their inclination, and come into gardens and other places in order that they may be collected and issue forth as a means of fertility for man, and that they may cleanse away every impurity and fulfil the service man requires from them. Wherefore it is impossible that the waters should be a god, but they are a work of God and a part of the world.
In like manner also they who believed that fire is a god erred to no slight extent. For it, too, was created for the service of men, and is subject to them in many ways:—in the preparation of meat, and as a means of casting metals, and for other ends whereof your Majesty is aware. At the same time it is quenched and extinguished in many ways.
Again they also erred who believed the motion of the winds to be a god. For it is well known to us that those winds are under the dominion of another, at times their motion increases, and at times it fails and ceases at the command of him who controls them. For they were created by God for the sake of men, in order to supply the necessity of trees and fruits and seeds; and to bring over the sea ships which convey for men necessaries and goods from places where they are found to places where they are not found; and to govern the quarters of the world. And as for itself, at times it increases and again abates; and in one place brings help and in another causes disaster at the bidding of him who rules it. And mankind too are able by known means to confine and keep it in check in order that it may fulfil for them the service they require from it. And of itself it has not any authority at all. And hence it is impossible that the winds should be called gods, but rather a thing made by God.
VI. So also they erred who believed that the sun is a god. For we see that it is moved by the compulsion of another, and revolves and makes its journey, and proceeds from sign to sign, rising and setting every day, so as to give warmth for the growth of plants and trees, and to bring forth into the air where with it (sunlight) is mingled every growing thing which is upon the earth. And to it there belongs by comparison a part in common with the rest of the stars in its course; and though it is one in its nature it is associated with many parts for the supply of the needs of men; and that not according to its own will but rather according to the will of him who rules it. And hence it is impossible that the sun should be a god, but the work of God; and in like manner also the moon and the stars.
VII. And those who believed of the men of the past, that some of them were gods, they too were much mistaken. For as you yourself allow, O King, man is constituted of the four elements and of a soul and a spirit (and hence he is called a microcosm), 4432 and without anyone of these parts he could not consist. He has a beginning and an end, and he is born and dies. But God, as I said, has none of these things in his nature, but is uncreated and imperishable. And hence it is not possible that we should set up man to be of the nature of God:—man, to whom at times when he looks for joy, there comes trouble, and when he looks for laughter there comes to him weeping,—who is wrathful and covetous and envious, with other defects as well. And he is destroyed in many ways by the elements and also by the animals.
And hence, O King, we are bound to recognize the error of the Barbarians, that thereby, since they did not find traces of the true God, they fell aside from the truth, and went after the desire of their imagination, serving the perishable elements and lifeless images, and through their error not apprehending what the true God is.
VIII. Let us turn further to the Greeks also, that we may know what opinion they hold as to the true God. The Greeks, then, because they are more subtle than the Barbarians, have gone further astray than the Barbarians; inasmuch as they have introduced many fictitious gods, and have set up some of them as males and some as females; and in that some of their gods were found who were adulterers, and did murder, and were deluded, and envious, and wrathful and passionate, and parricides, and thieves, and robbers. And some of them, they say, were crippled and limped, and some were sorcerers, and some actually went mad, and some played on lyres, and some were given to roaming on the hills, and some even died, and some were struck dead by lightning, and some were made servants even to men, and some escaped by flight, and some were kidnapped by men, and some, indeed, were lamented and deplored by men. And some, they say, went down to Sheol, and some were grievously wounded, and some transformed themselves into the likeness of animals to seduce the race of mortal women, and some polluted themselves 4433 by lying with males. And some, they say, were wedded to their mothers and their sisters and their daughters. And they say of their gods that they committed adultery with the daughters of men; and of these there was born a certain race which also was mortal. And they say that some of the females disputed about beauty, and appeared before men for judgment. Thus, O King, have the Greeks put forward foulness, and absurdity, and folly about their gods and about themselves, in that they have called those that are of such a nature gods, who are no gods. And hence mankind have received incitements to commit adultery and fornication, and to steal and to practise all that is offensive and hated and abhorred. For if they who are called their gods practised all these things which are written above, how much more should men practise them—men, who believe that their gods themselves practised them. And owing to the foulness of this error there have happened to mankind harassing wars, and great famines, and bitter captivity, and complete desolation. And lo! it was by reason of this alone that they suffered and that all these things came upon them; and while they endured those things they did not perceive in their mind that for their error those things came upon them.
IX. Let us proceed further to their account of their gods that we may carefully demonstrate all that is said above. First of all, the Greeks bring forward as a god Kronos, that is to say Chiun 4434 (Saturn). And his worshippers sacrifice their children to him, and they burn some of them alive in his honour. And they say that he took to him among his wives Rhea, and begat many children by her. By her too he begat Dios, who is called Zeus. And at length he (Kronos) went mad, and through fear of an oracle that had been made known to him, he began to devour his sons. And from him Zeus was stolen away without his knowledge; and at length Zeus bound him, and mutilated the signs of his manhood, and flung them into the sea. And hence, as they say in fable, there was engendered Aphrodite, who is called Astarte. And he (Zeus) cast out Kronos fettered into darkness. Great then is the error and ignominy which the Greeks have brought forward about the first of their gods, in that they have said all this about him, O King. It is impossible that a god should be bound or mutilated; and if it be otherwise, he is indeed miserable.
And after Kronos they bring forward another god Zeus. And they say of him that he assumed the sovereignty, and was king over all the gods. And they say that he changed himself into a beast and other shapes in order to seduce mortal women, and to raise up by them children for himself. Once, they say, he changed himself into a bull through love of Europe and Pasiphae. 4435 And again he changed himself into the likeness of gold through love of Danae, and to a swan through love of Leda, and to a man through love of Antiope, and to lightning through love of Luna, 4436 and so by these he begat many children. For by Antiope, they say, that he begat Zethus and Amphion, and by Luna Dionysos, by Alcmena Hercules, and by Leto, Apollo and Artemis, and by Danae Perseus, and by Leda, Castor and Polydeuces, and Helene and Paludus, 4437 and by Mnemosyne he begat nine daughters whom they styled the Muses, and by Europe, Minos and Rhadamanthos and Sarpedon. And lastly he changed himself into the likeness of an eagle through his passion for Ganydemos (Ganymede) the shepherd.
By reason of these tales, O King, much evil has arisen among men, who to this day are imitators of their gods, and practise adultery and defile themselves with their mothers and their sisters, and by lying with males, and some make bold to slay even their parents. For if he who is said to be the chief and king of their gods do these things how much more should his worshippers imitate him? And great is the folly which the Greeks have brought forward in their narrative concerning him. For it is impossible that a god should practise adultery or fornication or come near to lie with males, or kill his parents; and if it be otherwise, he is much worse than a destructive demon.
X. Again they bring forward as another god Hephaistos. And they say of him, that he is lame, and a cap is set on his head, and he holds in his hands firetongs and a hammer; and he follows the craft of iron working, that thereby he may procure the necessaries of his livelihood. Is then this god so very needy? But it cannot be that a god should be needy or lame, else he is very worthless.
And further they bring in another god and call him Hermes. And they say that he is a thief, 4438 a lover of avarice, and greedy for gain, and a magician and mutilated and an athlete, and an interpreter of language. But it is impossible that a god should be a magician or avaricious, or maimed, or craving for what is not his, or an athlete. And if it be otherwise, he is found to be useless.
And after him they bring forward as another god Asklepios. And they say that he is a physician and prepares drugs and plaster that he may supply the necessaries of his livelihood. Is then this god in want? And at length he was struck with lightning by Dios on account of Tyndareos of Lacedæmon, and so he died. If then Asklepios were a god, and, when he was struck with lightning, was unable to help himself, how should he be able to give help to others? But that a divine nature should be in want or be destroyed by lightning is impossible.
And again they bring forward another as a god, and they call him Ares. And they say that he is a warrior, and jealous, and covets sheep and things which are not his. And he makes gain by his arms. And they say that at length he committed adultery with Aphrodite, and was caught by the little boy Eros and by Hephaistos the husband of Aphrodite. But it is impossible that a god should be a warrior or bound or an adulterer.
And again they say of Dionysos that he forsooth! is a god, who arranges carousals by night, and teaches drunkenness, and carries off women who do not belong to him. And at length, they say, he went mad and dismissed his handmaidens and fled into the desert; and during his madness he ate serpents. And at last he was killed by Titanos. If then Dionysos were a god, and when he was being killed was unable to help himself, how is it possible that he should help others?
Herakles next they bring forward and say that he is a god, who hates detestable things, a tyrant, 4439 and warrior and a destroyer of plagues. And of him also they say that at length he became mad and killed his own children, and cast himself into a fire and died. If then Herakles is a god, and in all these calamities was unable to rescue himself, how should others ask help from him? But it is impossible that a god should be mad, or drunken or a slayer of his children, or consumed by fire.
XI. And after him they bring forward another god and call him Apollon. And they say that he is jealous and inconstant, and at times he holds the bow and quiver, and again the lyre and plectron. And he utters oracles for men that he may receive rewards from them. Is then this god in need of rewards? But it is an insult that all these things should be found with a god.
And after him they bring forward as a goddess Artemis, the sister of Apollo; and they say that she was a huntress and that she herself used to carry a bow and bolts, and to roam about upon the mountains, leading the hounds to hunt stags or wild boars of the field. But it is disgraceful that a virgin maid should roam alone upon the hills or hunt in the chase for animals. Wherefore it is impossible that Artemis should be a goddess.
Again they say of Aphrodite that she indeed is a goddess. And at times she dwells with their gods, but at other times she is a neighbour to men. And once she had Ares as a lover, and again Adonis who is Tammuz. Once also, Aphrodite was wailing and weeping for the death of Tammuz, and they say that she went down to Sheol that she might redeem Adonis from Persephone, who is the daughter of Sheol (Hades). If then Aphrodite is a goddess and was unable to help her lover at his death, how will she find it possible to help others? And this cannot be listened to, that a divine nature should come to weeping and wailing and adultery.
And again they say of Tammuz that he is a god. And he is, forsooth! a hunter and an adulterer. And they say that he was killed by a wound from a wild boar, without being able to help himself. And if he could not help himself, how can he take thought for the human race? But that a god should be an adulterer or a hunter or should die by violence is impossible.
Again they say of Rhea that she is the mother of their gods. And they say that she had once a lover Atys, and that she used to delight in depraved men. And at last she raised a lamentation and mourned for Atys her lover. If then the mother of their gods was unable to help her lover and deliver him from death, how can she help others? So it is disgraceful that a goddess should lament and weep and take delight in depraved men.
Again they introduce Kore and say that she is a goddess, and she was stolen away by Pluto, and could not help herself. If then she is a goddess and was unable to help herself how will she find means to help others? For a god who is stolen away is very powerless.
All this, then, O King, have the Greeks brought forward concerning their gods, and they have invented and declared it concerning them. And hence all men received an impulse to work all profanity and all defilements; and hereby the whole earth was corrupted.
XII. The Egyptians, moreover, because they are more base and stupid than every people that is on the earth, have themselves erred more than all. For the deities (or religion) of the Barbarians and the Greeks did not suffice for them, but they introduced some also of the nature of the animals, and said thereof that they were gods, and likewise of creeping things which are found on the dry land and in the waters. And of plants and herbs they said that some of them were gods. And they were corrupted by every kind of delusion and defilement more than every people that is on the earth. For from ancient times they worshipped Isis, and they say that she is a goddess whose husband was Osiris her brother. And when Osiris was killed by Typhon his brother, Isis fled with Horos her son to Byblus in Syria, and was there for a certain time till her son was grown. And he contended with Typhon his uncle, and killed him. And then Isis returned and went about with Horos her son and sought for the dead body of Osiris her lord, bitterly lamenting his death. If then Isis be a goddess, and could not help Osiris her brother and lord, how can she help another? But it is impossible that a divine nature should be afraid, and flee for safety, or should weep and wail; or else it is very miserable.
And of Osiris also they say that he is a serviceable god. And he was killed by Typhon and was unable to help himself. But it is well known that this cannot be asserted of divinity. And further, they say of his brother Typhon that he is a god, who killed his brother and was killed by his brother’s son and by his bride, being unable to help himself. And how, pray, is he a god who does not save himself ?
As the Egyptians, then, were more stupid than the rest of the nations, these and such like gods did not suffice for them. Nay, but they even apply the name of gods to animals in which there is no soul at all. For some of them worship the sheep and others the calf; and some the pig and others the shad fish; and some the crocodile and the hawk and the fish and the ibis and the vulture and the eagle and the raven. Some of them worship the cat, and others the turbotfish, some the dog, some the adder, and some the asp, and others the lion; and others the garlic and onions and thorns, and others the tiger and other such things. And the poor creatures do not see that all these things are nothing, although they daily witness their gods being eaten and consumed by men and also by their fellows; while some of them are cremated, and some die and decay and become dust, without their observing that they perish in many ways. So the Egyptians have not observed that such things which are not equal to their own deliverance, are not gods. And if, forsooth, they are weak in the case of their own deliverance, whence have they power to help in the case of deliverance of their worshippers? Great then is the error into which the Egyptians wandered;—greater, indeed, than that of any people which is upon the face of the earth.
XIII. But it is a marvel, O King, with regard to the Greeks, who surpass all other peoples in their manner of life and reasoning, how they have gone astray after dead idols and lifeless images. And yet they see their gods in the hands of their artificers being sawn out, and planed and docked, and hacked short, and charred, and ornamented, and being altered by them in every kind of way. And when they grow old, and are worn away through lapse of time, and when they are molten and crushed to powder, how, I wonder, did they not perceive concerning them, that they are not gods? And as for those who did not find deliverance for themselves, how can they serve the distress of men?
But even the writers and philosophers among them have wrongly alleged that the gods are such as are made in honour of God Almighty. And they err in seeking to liken (them) to God whom man has not at any time seen nor can see unto what He is like. Herein, too (they err) in asserting of deity that any such thing as deficiency can be present to it; as when they say that He receives sacrifice and requires burnt-offering and libation and immolations of men, and temples. But God is not in need, and none of these things is necessary to Him; and it is clear that men err in these things they imagine.
Further their writers and their philosophers represent and declare that the nature of all their gods is one. And they have not apprehended God our Lord who while He is one, is in all. They err therefore. For if the body of a man while it is many in its parts is not in dread, one member of another, but, since it is a united body, wholly agrees with itself; even so also God is one in His nature. A single essence is proper to Him, since He is uniform in His nature and His essence; and He is not afraid of Himself. If then the nature of the gods is one, it is not proper that a god should either pursue or slay or harm a god. If, then, gods be pursued and wounded by gods, and some be kidnapped and some struck dead by lightning, it is obvious that the nature of their gods is not one. And hence it is known, O King, that it is a mistake when they reckon and bring the natures of their gods under a single nature. If then it becomes us to admire a god which is seen and does not see, how much more praiseworthy is it that one should believe in a nature which is invisible and all-seeing? And if further it is fitting that one should approve the handiworks of a craftsman, how much more is it fitting that one should glorify the Creator of the craftsman?
For behold! when the Greeks made laws they did not perceive that by their laws they condemn their gods. For if their laws are righteous, their gods are unrighteous, since they transgressed the law in killing one another, and practising sorcery, and committing adultery, and in robbing and stealing, and in lying with males, and by their other practises as well. For if their gods were right in doing all these things as they are described, then the laws of the Greeks are unrighteous in not being made according to the will of their gods. And in that case the whole world is gone astray.
For the narratives about their gods are some of them myths, and some of them nature-poems (lit: natural:—φυσικαί), and some of them hymns and elegies. The hymns indeed and elegies are empty words and noise. But these nature-poems, even if they be made as they say, still those are not gods who do such things and suffer and endure such things. And those myths are shallow tales with no depth whatever in them.
XIV. Let us come now, O King, to the history of the Jews also, and see what opinion they have as to God. The Jews then say that God is one, the Creator of all, and omnipotent; and that it is not right that any other should be worshipped except this God alone. And herein they appear to approach the truth more than all the nations, especially in that they worship God and not His works. And they imitate God by the philanthropy which prevails among them; for they have compassion on the poor, and they release the captives, and bury the dead, and do such things as these, which are acceptable before God and well-pleasing also to men,—which (customs) they have received from their forefathers.
Nevertheless they too erred from true knowledge. And in their imagination they conceive that it is God they serve; whereas by their mode of observance it is to the angels and not to God that their service is rendered:—as when they celebrate sabbaths and the beginning of the months, and feasts of unleavened bread, and a great fast; and fasting and circumcision and the purification of meats, which things, however, they do not observe perfectly.
XV. But the Christians, O King, while they went about and made search, 4440 have found the truth; and as we learned from their writings, they have come nearer to truth and genuine knowledge than the rest of the nations. For they know and trust in God, the Creator of heaven and of earth, in whom and from whom are all things, to whom there is no other god as companion, from whom they received commandments which they engraved upon their minds and observe in hope and expectation of the world which is to come. Wherefore they do not commit adultery nor fornication, nor bear false witness, nor embezzle what is held in pledge, nor covet what is not theirs. They honour father and mother, and show kindness to those near to them; and whenever they are judges, they judge uprightly. They do not worship idols (made) in the image of man; and whatsoever they would not that others should do unto them, they do not to others; and of the food which is consecrated to idols they do not eat, for they are pure. And their oppressors they appease (lit: comfort) and make them their friends; they do good to their enemies; and their women, O King, are pure as virgins, and their daughters are modest; and their men keep themselves from every unlawful union and from all uncleanness, in the hope of a recompense to come in the other world. Further, if one or other of them have bondmen and bondwomen or children, through love towards them they persuade them to become Christians, and when they have done so, they call them brethren without distinction. They do not worship strange gods, and they go their way in all modesty and cheerfulness. Falsehood is not found among them; and they love one another, and from widows they do not turn away their esteem; and they deliver the orphan from him who treats him harshly. And he, who has, gives to him who has not, without boasting. And when they see a stranger, they take him in to their homes and rejoice over him as a very brother; for they do not call them brethren after the flesh, but brethren after the spirit and in God. And whenever one of their poor passes from the world, each one of them according to his ability gives heed to him and carefully sees to his burial. And if they hear that one of their number is imprisoned or afflicted on account of the name of their Messiah, all of them anxiously minister to his necessity, and if it is possible to redeem him they set him free. And if there is among them any that is poor and needy, and if they have no spare food, they fast two or three days in order to supply to the needy their lack of food. They observe the precepts of their Messiah with much care, living justly and soberly as the Lord their God commanded them. Every morning 4441 and every hour they give thanks and praise to God for His loving-kindnesses toward them; and for their food and their drink they offer thanksgiving to Him. And if any righteous man among them passes from the world, they rejoice and offer thanks to God; and they escort his body as if he were setting out from one place to another near. And when a child has been born to one of them, they give thanks to God; and if moreover it happen to die in childhood, they give thanks to God the more, as for one who has passed through the world without sins. And further if they see that anyone of them dies in his ungodliness or in his sins, for him they grieve bitterly, and sorrow as for one who goes to meet his doom.
XVI. Such, O King, is the commandment of the law of the Christians, and such is their manner of life. As men who know God, they ask from Him petitions which are fitting for Him to grant and for them to receive. And thus they employ their whole lifetime. And since they know the loving-kindnesses of God toward them, behold! for their sake the glorious things which are in the world flow forth to view. And verily, they are those who found the truth when they went about and made search for it; and from what we considered, we learned that they alone come near to a knowledge of the truth. And they do not proclaim in the ears of the multitude the kind deeds they do, but are careful that no one should notice them; and they conceal their giving just as he who finds a treasure and conceals it. And they strive to be righteous as those who expect to behold their Messiah, and to receive from Him with great glory the promises made concerning them. And as for their words and their precepts, O King, and their glorying in their worship, and the hope of earning according to the work of each one of them their recompense which they look for in another world, you may learn about these from their writings. It is enough for us to have shortly informed your Majesty concerning the conduct and the truth of the Christians. For great indeed, and wonderful is their doctrine to him who will search into it and reflect upon it. And verily, this is a new people, and there is something divine (lit: a divine admixture) in the midst of them.
Take, then, their writings, and read therein, and lo! you will find that I have not put forth these things on my own authority, nor spoken thus as their advocate; but since I read in their writings I was fully assured of these things as also of things which are to come. And for this reason I was constrained to declare the truth to such as care for it and seek the world to come. And to me there is no doubt but that the earth abides through the supplication of the Christians. But the rest of the nations err and cause error in wallowing before the elements of the world, since beyond these their mental vision will not pass. And they search about as if in darkness because they will not recognize the truth; and like drunken men they reel and jostle one another and fall.
XVII. Thus far, O King, I have spoken; for concerning that which remains, as is said above, 4442 there are found in their other writings things which are hard to utter and difficult for one to narrate,—which are not only spoken in words but also wrought out in deeds.
Now the Greeks, O King, as they follow base practises in intercourse with males, and a mother and a sister and a daughter, impute their monstrous impurity in turn to the Christians. But the Christians are just and good, and the truth is set before their eyes, and their spirit is long-suffering; and, therefore, though they know the error of these (the Greeks), and are persecuted by them, they bear and endure it; and for the most part they have compassion on them, as men who are destitute of knowledge. And on their side, they offer prayer that these may repent of their error; and when it happens that one of them has repented, he is ashamed before the Christians of the works which were done by him; and he makes confession to God, saying, I did these things in ignorance. And he purifies his heart, and his sins are forgiven him, because he committed them in ignorance in the former time, when he used to blaspheme and speak evil of the true knowledge of the Christians. And assuredly the race of the Christians is more blessed than all the men who are upon the face of the earth.
Henceforth let the tongues of those who utter vanity and harass the Christians be silent; and hereafter let them speak the truth. For it is of serious consequence to them that they should worship the true God rather than worship a senseless sound. And verily whatever is spoken in the mouth of the Christians is of God; and their doctrine is the gateway of light. Wherefore let all who are without the knowledge of God draw near thereto; and they will receive incorruptible words, which are from all time and from eternity. So shall they appear before the awful judgment which through Jesus the Messiah is destined to come upon the whole human race.
The Apology of Aristides the Philosopher is finished.
Footnotes
263:4427The superscription seems to be duplicate in the Syriac. It is absent from the Greek as we have it; the Armenian has “To the Emperor Cæsar Hadrian from Aristides.” Various explanations are offered. (a) Both emperors, as colleagues, may be meant. In support of this the Syriac adjectives for “venerable and merciful” are marked plural; the phrase “Your majesty” occurring later has a plural suffix; and two Imperatives, “Take and read,” are plural. On the other hand “O King” occurs constantly in the singular; and the emperors were colleagues only for a few months in the year a.d. 138.
(b) The longer heading is the true one—the shorter being due perhaps to a scribe who had a collection of works to copy. In that case the word “Hadrian” has been selected from the full title of Antonine, and the two adjectives “venerable and merciful” are proper names, Augustus Pius. (Harris.)
(c) The shorter heading has the support of Eusebius and the Armenian version; and the translator into Syriac may have amplified.
(***) Almighty is separated from the word for “God” by a pause, and is not an attribute which a Christian would care to apply to a Roman emperor. παντοκράτωρ may have been confounded with αὐ τοκράτωρ. Raabe supplies *** giving the sense “qui imperium (postatem) habet,” as an epithet of Cæsar. If *** ="Renewed, or dedicated again to…Antoninus Pius,” could be read, both headings might be retained.
264:4428The Armenian adds, “For that which is subject to this distinction is moved by passions.”
265:4429Literally: “a certain dispensation of his.” The Greek term οἰκονομία, “dispensation,” suggests to the translator into Syriac the idea of the Incarnation, familiar, as it seems, by his time. Professor Sachau reads the equivalent of θαυμαστή instead of *** (τις). In the translation given *** is taken adverbially = aliquamdiu.
265:4430This irrelevant sentence is found in the Armenian version also, and therefore was probably in the original Greek. It seems to be an obiter dictum. Men fall into four groups, and, by the way, so do the elements, air, fire, earth, and water; and the powers that govern them. One quaternion suggests others.
265:4431Cf. Rom. 1:25, Col. 2:8.
268:4432Or “and hence the world also gets its name κόσμος.” The Syriac is the equivalent of the Greek “διὸ καὶ κόσμος καλεῖται,” which occurs (Chap. IV.) in discussing the supposed divinity of the sky or heaven.
269:4433Professor Nöldeke’s emendation, ***, in place of *** ="they were reviled,” is adopted in the translation given.
269:4434Cf. Amos v. 26, “Chiun, your star god,” and Acts vii. 43.
270:4435Pasiphae’s unnatural passion for Taurus is not in the Greek mythology charged to Zeus.
270:4436The visit of Zeus to Semele (not Selene) is evidently referred to. Σελήνη Luna would give the Syriac ***.
270:4437Professor Rendel Harris pronounces “Paludus” a vox nihili, and explains its presence as due to a corrupt repetition of the preceding Polydeuces. The Syriac word in the text suggests Pollux—the Latin equivalent of Polydeuces. Clytemnestra is the name required.
270:4438Adopting Professor Harris’s emendation *** = κλέπτης instead of *** = vir.
271:4439“Tyrant,” ***, seems out of place when connected with Herakles. Perhaps *** = ebrius, which occurs at the close of the paragraph, should be read here. Cf. also the Greek.
276:4440The same two words are used of Isis. The Christians are unlike her in finding what they sought.
277:4441Cf. Pliny’s letter to the Emperor Trajan, a.d. 112, “The Christians are wont to meet at dawn on an appointed day, and to sing a hymn to Christ as God.”
279:4442The Christian Scriptures are previously referred to as a source of information, not as containing difficulties. cf. 2 Peter iii. 16.
The Passion of the Scillitan Martyrs.
by
Andrew Rutherford, B.D.
Translation by Prof. J. A. Robinson. Introduction by A. R.
The Passion of the Scillitan Martyrs.
————————————
Introduction.
————————————
The Scillitan Martyrs were condemned and executed at Carthage on the 17th July, a.d. 180. The martyrs belonged to Scili, a place in that part of Numidia which belonged to proconsular Africa. The proconsul at the time, who is said by Tertullian to have been the first to draw the sword against the Christians there, was P. Vigellius Saturninus. The consuls for the year were Præsens II. and Condianus. Marcus Aurelius had died only a few months before.
The exact date of the martyrdom was long under dispute, and the question has recently arisen whether the Acts were originally written in Latin or Greek. Baronius placed the date as late as 202. The text had become corrupt in passing through various Latin and Greek versions and transcriptions, and it was long impossible to recognize the names of the consuls for the year in the first line of the piece. But M. Leon Renier conjectured that the word bis pointed to a consul’s name underlying the word preceding it, and suggested the year 180, when Præsens and Condianus were consuls. This conjecture was confirmed by Usener’s publication in 1881 of a Greek version from a ninth century ms. in the Bibliothèque Nationale at Paris, though even here the names, though recognizable, were in a corrupt form. Usener believed this version to be a translation from a Latin original, and his theory has been confirmed by Mr. Armitage Robinson’s discovery of a Latin ms. of the ninth century in the British Museum, containing the Acts of the Scillitan Martyrs in a form briefer than any of the other versions and believed to be the original. Mr. A. Robinson’s translation which follows, is from the Latin which he discovered, and which is printed in Texts and Studies, vol. i., No. 2.
The Passion of the Scillitan Martyrs.
————————————
When Præsens, for the second time, and Claudianus were the consuls, on the seventeenth day of July, at Carthage, there were set in the judgment-hall Speratus, Nartzalus, Cittinus, Donata, Secunda and Vestia.
Saturninus the proconsul said: Ye can win the indulgence of our lord the Emperor, if ye return to a sound mind.
Speratus said: We have never done ill, we have not lent ourselves to wrong, we have never spoken ill, but when ill-treated we have given thanks; because we pay heed to our Emperor.
Saturninus the proconsul said: We too are religious, and our religion is simple, and we swear by the genius of our lord the Emperor, and pray for his welfare, as ye also ought to do.
Speratus said: If thou wilt peaceably lend me thine ears, I can tell thee the mystery of simplicity.
Saturninus said: I will not lend mine ears to thee, when thou beginnest to speak evil things of our sacred rites; but rather swear thou by the genius of our lord the Emperor.
Speratus said: The empire of this world I know not; but rather I serve that God, whom no man hath seen, nor with these eyes can see. 4443 I have committed no theft; but if I have bought anything I pay the tax; because I know my Lord, the King of kings and Emperor of all nations.
Saturninus the proconsul said to the rest: Cease to be of this persuasion.
Speratus said: It is an ill persuasion to do murder, to speak false witness.
Saturninus the proconsul said: Be not partakers of this folly.
Cittinus said: We have none other to fear, save only our Lord God, who is in heaven.
Donata said: Honour to Cæsar as Cæsar: but fear to God. 4444
Vestia said: I am a Christian.
Secunda said: What I am, that I wish to be.
Saturninus the proconsul said to Speratus: Dost thou persist in being a Christian?
Speratus said: I am a Christian. And with him they all agreed.
Saturninus the proconsul said: Will ye have a space to consider?
Speratus said: In a matter so straightforward there is no considering.
Saturninus the proconsul said: What are the things in your chest?
Speratus said: Books and epistles of Paul, a just man.
Saturninus the proconsul said: Have a delay of thirty days and bethink yourselves.
Speratus said a second time: I am a Christian. And with him they all agreed.
Saturninus the proconsul read out the decree from the tablet: Speratus, Nartzalus, Cittinus, Donata, Vestia, Secunda and the rest having confessed that they live according to the Christian rite, since after opportunity offered them of returning to the custom of the Romans they have obstinately persisted, it is determined that they be put to the sword.
Speratus said: We give thanks to God.
Nartzalus said: To-day we are martyrs in heaven; thanks be to God.
Saturninus the proconsul ordered it to be declared by the herald: Speratus, Nartzalus, Cittinus, Veturius, Felix, Aquilinus, Lætantius, Januaria, Generosa, Vestia, Donata and Secunda, I have ordered to be executed.
They all said: Thanks be to God.
And so they all together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever. Amen.
Footnotes
285:44431 Tim. vi. 16.
285:4444Cf. Rom. xiii. 7.
Epistle to Gregory
and
Origen’s Commentary
on the
Gospel of John.
by
Allan Menzies, D.D.
Commentaries of Origen.
————————————
Introduction.
————————————
For a general account of Origen and of his works we may refer to Dr. Crombie’s Life of Origen, in vol. iv. of this series (xxiii. in Clark’s issue). The principal facts of his career are as follows: He was born of Christian parents at Alexandria about the year 185 a.d., and from his earliest youth devoted himself to the study of Scripture in such a way as to suggest that he was destined for a great career. His father suffered martyrdom in the year 202, and Origen very soon afterwards succeeded the great Clement as head of the school at Alexandria. Thirteen years after, the persecution of Caracalla drove him from his own country to Cæsarea, where though still a layman he preached at church meetings. Recalled to Alexandria, he laboured there for fifteen years further as teacher and author, till in the year 231 his ordination at Cæsarea to the office of presbyter drew upon him the condemnation of the bishop of Alexandria and became the occasion of his permanent withdrawal from the place of his birth. At Cæsarea he now formed a new school of Christian training similar to that from which he had been driven. At this time, as well as in the earlier period of his life, he made various journeys to different parts of the world. His death was brought about by sufferings inflicted on him in the persecution of Decius, and took place at Tyre, probably in the year 254.
Part of the Commentary on John, the first great work of Christian interpretation, and part of that on Matthew, written by the father at a later period of his life, are here presented to the reader; and a few words of introduction may be added on Origen’s work as an expositor and on these two works in particular.
Though Origen was the first great interpreter of Scripture in the Church, commentaries had been written before his. He speaks of those who had preceded him in this activity; and though but little survives of the labours of these earlier expositors, we know that the work of commenting on Scripture was zealously carried on in the Gnostic churches in the latter part of the second century, and several of the older exegetes in the Church are also known to us by name and reputation. Heracleon the Gnostic commentator on John, who is often cited and often rather unfairly dealt with by Origen, as he follows him over the same ground, belonged to the Valentinian school. Many of his comments the reader will find to be very just and shrewd; but the tenets of his school led him into many extravagances. Of Pantænus, head of the catechetical school at Alexandria in the end of the second and early years of the third century, we hear that he interpreted many of the books of Scripture. We also learn that he preceded Clement and Origen, his successors in office, in the application of Gentile learning to Christian studies; the broad and liberal tone of Alexandrian theology may be due in part to his influence. Much of his exegetical work was still extant in the days of Jerome, who, however, reports that he did more for the Church as a teacher than as a writer. Only fragments of his Commentaries now remain. In Clement’s works, on the contrary, we find, if not any set commentaries, various extended discussions of particular texts. We also find in him a theory of Scripture, its inspiration and its nature, which is followed also by Origen, and which determines the whole character of Alexandrian exegesis. In accordance with the general tendency of that age, which witnessed a reaction from the independence of philosophy and an appeal in many quarters to the authority of ancient oracles and writings, the Alexandrian school treats Scripture as an inspired and infallible storehouse of truth,—of truth, however, not patent to the simple reader, but requiring the spiritual man to discern its mystic import. Clement discusses the question why divine things are wrapped up in mysteries, and holds that all who have spoken of such things have dealt with them in this way. Everything in Scripture, therefore, has a mystical in addition to its obvious meaning. Every minute particular about the tabernacle and its furniture is charged with an unseen truth. The effect of such a view of Scripture on exegesis is necessarily that the interpreter finds in the inspired words not what they plainly convey, but what most interests his own mind. In assigning to each verse its spiritual meaning, he is neither guided nor restrained by any rule or system, but enjoys complete liberty. The natural good sense of these great scholars curbed to some extent the licence of their theory; but with such a view of Scripture they could not but run into many an extravagance; and the allegorical method of interpretation, which so long prevailed in Christendom and is still practised in some quarters, dates from Alexandria. The roots of it lie further back, in Jewish rabbinical treatment of the Old Testament, and in the Greek philosophy of Alexandria. In Philo, the great contemporary of Christ at Alexandria, rabbinical and Greek learning met, and Scripture being a divine authority and having to furnish evidence of Greek philosophical doctrines, the allegorical method of interpretation was called to perform large services. To Philo’s eyes all wisdom was contained in the Pentateuch, and many an idea of which Moses never dreamed had to be extracted from that ancient record. The method was older than Clement and Origen, but it was through them that it became so firmly established in the Church.
In Origen we first find a great teacher who deliberately sets himself to the task of explaining Scripture. He became, at the early age of eighteen, the head of the catechetical school at Alexandria, an institution which not only trained catechumens but provided open lectures, on every part of Christian learning, and from that time to his death, at the age of sixty-nine, he was constantly engaged in the work of public exposition. At Alexandria his expositions took place in the school, but at Cæsarea they formed part of the church services, so that the reports of those belonging to the Cæsarean period provide us with the earliest examples we possess of the discourse at Christian meetings. In an activity which he practised so much Origen acquired extraordinary skill and facility, and gained the highest reputation, even beyond the limits of the Church. It is no wonder, therefore, if he succeeded in treating nearly the whole Bible in this way, a thing which might no doubt be said of many a Christian teacher since his day; for he was not one who was apt to repeat himself, but was constantly pressing on to break new ground.
But the reported homilies form only a part—and that not the most important part—of his exegetical works. What he gave in his homilies was necessarily designed for edification; it had to be plain enough to be understood by a mixed audience, and serviceable to their needs. Origen believed, however, that there was very much in Scripture that lay beyond the capacity of the ordinary mind, and that the highest way of treating Scripture was not that of practical application, but that of searching after its hidden sense. In the fourth book of his De Principiis (vol. x. of Clark’s set) he sets forth his views about the Scriptures. “As man,” he there says, “consists of body, soul, and spirit, so in the same way does Scripture, which has been arranged to be given by God for the salvation of man.” Scripture, therefore, has three senses, the bodily (somatic) or the obvious matter-of-fact sense, the psychical or moral sense, which serves for edification of the pious, and, highest of all, the spiritual sense. For this latter sense of Scripture Origen has many names,—as many as forty have been counted,—he calls it the heavenly sense, the intellectual, the anagogical, the mystic, the hidden. This is what chiefly engages his interest in the work of expounding. Scripture is to him full of mysteries, every jot and tittle has its secret, and to read these heavenly mysteries is the highest object of the interpreter. In addition, therefore, to his oral expositions (ὁμιλίαι) and the short notes (σημειώσεις) which are generally reckoned as a third class of his exegetical works, we have the written commentaries, books, or τόμοι of Origen, in which he discusses Scripture without being hampered by the requirements of edification, according to the method which alone he recognizes as adequate. He was enabled to devote himself to this labour by the generosity of a rich friend, Ambrosius, who urged him to undertake it, and provided funds for the payment of shorthand writers and copyists. We are told that seven of the former were at one time placed at his disposal. The work which he was thus led to undertake Origen felt to be very responsible and burdensome; it was not to be approached without fervent prayer, and he sometimes complains that it is too much for him, and that it is only the urgent commands of Ambrosius that make him go on with it. (See the opening chapters of the various books on John.)
What has been said will to some extent explain the nature of these commentaries, parts of which are now for the first time presented to the English reader. There is a side of them, however, of which we have not yet spoken. Origen was a great scholar as well as a great theologian; and he thought it right, as the reader may see from the letter to Gregory also here given, that scholarship should contribute all it could to the study of Scripture. Of his multifarious knowledge and of his easy command of all the science and philosophy of his day, the reader may judge for himself even from what is now presented to him. His work on the words of Scripture has a value quite independently of his theological views. Some of the most important qualifications of the worthy interpreter of Scripture he possesses in a supreme degree. His knowledge of Scripture is extraordinary both for its range and its minute accuracy. He had no concordance to help him; but he was himself a concordance. Whatever word occurs he is able to bring from every part of Scripture the passages in which it is used. He quotes passages, it is true, which are only verbally connected with the text before him and have no affinity of idea; the wealth of illustration he has at his command does not always assist, but sometimes, as the reader will see, impedes his progress: yet the wonder is not diminished of such a knowledge of all parts of the Bible as is probably without parallel. It has to be added that he is strong in grammar, and has a true eye for the real meaning of his text; the discussions in which he does this often leave nothing to be desired. In defining his terms he often goes far astray; he has to define them according to the science of his day; but he is not guilty of loose construction of sentences. Another matter in which he is distinguished is that of textual criticism. He is the first great textual critic of the Church. That his name occurs more frequently than that of any other father in the digests of early readings of the text of the New Testament, is due no doubt to the fact that he is the earliest writer of commentaries which have been preserved; his commentaries contain complete texts of the portions of Scripture commented on, as well as copious quotations from other parts of Scripture. But he was keenly interested in the text of the New Testament for its own sake. He tells us that many variations already existed in his day in different copies. And he preserves many readings which afterwards disappeared from the Bible. It has also to be said that he often quotes the same text differently in different passages, so that it appears probable that he used several copies of the N.T. books, and that these copies differed from each other. If, therefore, as Tischendorf suggests, Origen made a collation of the various texts of the N.T. with which he was acquainted, as he did with his texts of the O.T. in his Hexapla, he had no strong views as to which text was to be followed. He sometimes expresses an opinion as to which is the true reading (pp. 368 sq.), but he does so on grounds which the textual critics of the present day could not approve.
Ante-Nicene Fathers, Vol. IX, part 1 of 2. . Hermetic Cloud, https://hermeticcloud.com/library/ante-nicene-fathers-vol-ix-part-1/. Public-domain text reproduced in full; markup only.