Introductory Notes
Section XX
Page 27 of 468
11402 And Jesus knew within himself that his disciples were murmuring because of2 that, and he said unto them, Doth this trouble you?1403 What if ye should see the Son3 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 words1405 that I speak unto you are spirit4 and life.1406 But there are some of you that do not believe. And Jesus knew beforehand who they were who should1407 not believe, and who it was that should betray5 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 walked7 not with him.1410 And Jesus said unto the twelve, Do ye haply also wish to8 go away?1411 Simon Cephas answered and said, My Lord, to whom shall we go? thou9 hast the words of eternal life.1412 And we have believed and known that thou art the10 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 to1415 betray him.
121416 And while he was speaking, one of the Pharisees came asking of him that he13 would eat with him: and he went in, and reclined to meat.1417 And that Pharisee, when14 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 have1422 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 their20 hands thoroughly, eat not; for they held1426 to the ordinance1427 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, and21 measures, and vessels of brass, and couches.1429 And scribes1430 and Pharisees asked him, [Arabic, p. 79] Why do thy disciples not walk according to the ordinances of the elders, but22 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?231432 God said, Honour thy father and thy mother; and, Whosoever revileth his father and24 his mother shall surely die.1433 But ye say, If a man say to his father or to his mother,25 What thou receivest1434 from me is an offering,—1435 and ye1436 suffer him not to do anything26 for his father or his mother;1437 and ye1438 make void and reject the word of God by reason of the ordinance that ye have ordained and commanded, such as the washing27 of cups and measures, and what resembles that ye do much.1439 And ye forsook28 the command of God, and held to the ordinance of men.1440 Do1441 ye well to wrong144229 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,
301444 This people honoureth me with its1445 lips;
But their heart is very far from me.
311446 But in vain do they fear me,
In that they teach the commands of men.
321447 And Jesus called all the multitude, and said unto them, Hear me, all of you, and33 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 ears35 that hear, let him hear.1450 Then his disciples drew near, and said unto him, Knowest36 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 be37 [Arabic, p. 80] uprooted.1452 Let them alone; for they are blind leading blind. And if the blind lead1453 the blind, both of them shall fall into a hollow.
381454 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 the40 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 maketh41 clean all the food?14571458 The thing which goeth forth from the mouth of the man proceedeth42 from his heart, and it is that which defileth the man.1459 From within1460 the43 heart of men proceed evil thoughts,1461 fornication, adultery, theft, false witness, murder, injustice, wickedness, deceit, stupidity, evil eye, calumny, pride, foolishness:441462 these evils all of them from within proceed from the heart, and they are the things45 which defile the man:1463 but if a man eat while he washeth not his hands, he is not defiled.
461464 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 and47 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, thou50 son of David; for my daughter is seized in an evil way by Satan.14691470 And he answered [Arabic, p. 81] her not a word. And his disciples came and besought him, and said, Send51 her away: for she crieth after us.1471 He answered and said unto them, I was52 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.
531473 Jesus said unto her, It is not seemly that the children's bread should be taken and54 thrown to the dogs.1474 But she said, Yea, my Lord: the dogs also eat of the crumbs55 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; and57 because of this word, the devil is gone out of thy daughter.1477 And her daughter was58 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.
Notes
- 1
Parechein mikropsuchian, 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.
- 1402
.
- 2
This 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).
- 1403
.
- 3
Par[alem]phthenai is perhaps supported by paralabontes, .
- 1404
.
- 1405
Lit. speech.
- 4
I know no other instance of stauriskein.
- 1406
.
- 1407
Or, did.
- 5
cf. , where Syr. Pesch. reads: "They say, These bodies shall not remain on the cross, because the sabbath dawneth."
- 1408
.
- 6
The text here is corrupt: for epesanto I have provisionally read epesan te.
- 1409
.
- 7
For autos horas we must read autes horas (cf. Clem., Hom., xx., 16); aute is the equivalent in later Greek literature of ekeine, as in the modern tongue (cf. Lc. x. 7, 21, and xii. 12; || ekeine, Mt., Mc.)
- 1410
.
- 8
I have ventured to substitute meta, "together with" (cf. ), for kata, "down upon." Dr. Swete, however, keeps kata, and interprets it as "against," i.e., to guard the sepulchre against.
- 1411
.
- 9
The form of the question in the Greek suggests a negative answer.
- 1412
.
- 10
[cf. John passim.]
- 1413
.
- 11
[cf. .]
- 1414
.
- 1415
Or, was to.
- 12
[cf. ; .]
- 1416
.
- 13
[cf. .]
- 1417
.
- 14
[cf. ; .]
- 1418
Or, him.
- 1419
.
- 1420
.
- 1421
.
- 1422
cf. Peshitta.
- 1423
.
- 1424
.
- 19
See below, 12, (2).
- 1425
.
- 20
See also below, 6, and 20.
- 1426
i.e., were holding.
- 1427
Or, custom, tradition; and so wherever the word occurs.
- 1428
.
- 21
Bibl. Or., i., 619.
- 1429
.
- 1430
Sic.
- 22
Mai, Vet. script. nova. collect., iv., 14.
- 1431
.
- 23
cf. Zahn, Forschungen, i., 294 ff.
- 1432
a; b.
- 24
See below, § 7, 47, note, and § 52, 36, note.
- 1433
.
- 25
See below, § 28, 43, note.
- 1434
The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.
- 1435
.
- 1436
The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.
- 26
See below, foot-notes, passim.
- 1437
.
- 1438
The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.
- 27
The first leaf bears a more pretentious Latin inscription, quoted by Ciasca, p. vi.
- 1439
.
- 28
Can this be a misprint for 95?
- 1440
.
- 1441
Here begins verse 9 in Greek.
- 1442
The Syriac word for injure also means reject, deny.
- 29
See below, 13.
- 1443
.
- 30
He does not state, in so many words, that the list is absolutely exhaustive.
- 1444
.
- 1445
Sic.
- 31
See, e.g., below, § 13, 42, note, and § 14, 43, note.
- 1446
.
- 32
See 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.
- 1447
.
- 33
cf.the foot-notes passim, e.g., § 13, 14, § 14, 24.
- 1448
.
- 34
See below, note to Subscription.
- 1449
.
- 35
See a glaring case in § 52, 11.
- 1450
.
- 36
The 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.
- 1451
.
- 37
A 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.
- 1452
.
- 1453
The Arabic word is here used with a Syriac meaning.
- 38
The text is given below in full at its proper place.
- 1454
a; .
- 39
Prof. 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 Ishodad" 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.
- 1455
b.
- 40
Attention 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).
- 1456
.
- 41
Prof. Harris promises an edition of this commentary.
- 1457
This clause in the Peshitta is not very clear, and the Arabic version fails to get from it the meaning of the Greek.
- 1458
.
- 42
Harris, Fragments, p. 14, where the Syriac text is quoted.
- 1459
.
- 1460
Or, From within, from.
- 43
Bib. 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.)
- 1461
.
- 44
Lagarde'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.
- 1462
.
- 45
Migne, Patrol. græc., tom. lxxxiii., col. 369, 372.
- 1463
b.
- 46
Published at Venice in 1836.
- 1464
a; b.
- 1465
Or, about him.
- 47
The two Armenian mss. are dated a.d. 1195.
- 1466
a.
- 1467
a.
- 1468
b.
- 50
Edited by Ernestus Ranke, Marb. and Lips., 1868.
- 1469
Or, the devil.
- 1470
.
- 51
For other forms of the Diatessaron, of no critical importance, see S. Hemphill, The Diatessaron of Tatian (London, 1888), Appendix D and the refs. there.
- 1471
.
- 52
Further 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.
- 1472
.
- 53
cf. 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).
- 1473
.
- 54
Nachrichten von der Königl. Gesellsch. der Wiss., etc., March 17, 1886, No. 4, p. 151 ff.
- 1474
.
- 55
See notes to § 1, 81, and § 4, 29.
- 1475
a.
- 56
See note to § 55, 17.
- 1476
b.
- 57
The Armenian version of Ephraem is supposed to date from the fifth century.
- 1477
b.
- 58
Mai, Script. vet. nov. Coll., x., 191.
- 1478
.
Ante-Nicene Fathers, Volume 9, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe (1885–96). Public domain. Text from the Christian Classics Ethereal Library.