Introductory Notes
Section XXXVII
Page 44 of 468
12515 And Jesus said, To judge the world am I come, so that they that see not may2 see, and they that see may become blind.2516 And some of the Pharisees which were3 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 therefore2522 the keeper of the door openeth for him the door; and the sheep hear his voice: and7 he calleth his sheep2523 by their names, and they go forth unto him.2524 And when he putteth forth his sheep, he goeth before them, and his sheep2525 follow him: because8 they know his voice.2526 And after a stranger will the sheep not go, but they flee from9 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.
102528 Jesus said unto them again, Verily, verily, I say unto you, I am the door of the11 sheep.2529 And all that came are thieves and stealers: but the sheep heard them not.122530 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 have14 the thing that is better.25322533 I am the good shepherd; and the good shepherd giveth15 himself2534 for his sheep.2535 But the hireling, who is not a shepherd, and whose the sheep2536 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 scattereth2537 them:2538 and the17 hireling fleeth because he is an hireling, and hath no care for the sheep.2539 I am the18 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 myself2541 for the sheep.192542 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 may21 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.
222545 And there occurred a disagreement among the Jews because of these sayings.232546 And many of them said, He hath a devil, and is afflicted with madness;2547 why listen24 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 And27 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?282552 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.312555 And my sheep2556 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 snatch32 them out of my hands.25582559 For the Father, who hath given them unto me, is greater33 than all; and no man is able to take them from the hand of my2560 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 which2564 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 thyself37 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—for2568 to them came the word of God (and it is39 not possible in2569 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 my41 Father, ye believe me not.25722573 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.422574 And they sought again to take him: and he went forth out of their hands.
432575 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 not45 work even one sign: but all that John said of this man is truth.2577 And many believed in him.
462578 And there was a sick man, named Lazarus, of the village of Bethany, the brother47 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 the48 brother of this woman.25802581 And his sisters sent unto Jesus, and said unto him, Our49 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 he52 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 if56 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; but57 I am going to awaken him.2590 His disciples said unto him, Our Lord, if he hath58 fallen asleep, he will recover.2591 But Jesus said that concerning his death: while they59 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 may61 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.
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.
- 2515
.
- 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).
- 2516
.
- 3
Par[alem]phthenai is perhaps supported by paralabontes, .
- 2517
.
- 2518
Or, is permanent.
- 4
I know no other instance of stauriskein.
- 2519
.
- 2520
.
- 2521
.
- 2522
Or, to him.
- 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.)
- 2523
A 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.
- 2524
.
- 2525
A 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.
- 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.
- 2526
.
- 9
The form of the question in the Greek suggests a negative answer.
- 2527
.
- 10
[cf. John passim.]
- 2528
.
- 11
[cf. .]
- 2529
.
- 12
[cf. ; .]
- 2530
.
- 13
[cf. .]
- 2531
.
- 14
[cf. ; .]
- 2532
Or, best thing. Vat. ms. omits from but I came.
- 2533
.
- 15
[cf. .]
- 2534
Or, his life.
- 2535
.
- 2536
cf. note to § 37, 6.
- 16
[cf. .]
- 2537
Or, to snatch...and scatter.
- 2538
.
- 17
For further explanation of the method followed see 20.
- 2539
.
- 18
See notes to § 7, 47, and § 52, 36, of the present translation.
- 2540
.
- 2541
Or, my life.
- 19
See below, 12, (2).
- 2542
.
- 20
See also below, 6, and 20.
- 2543
.
- 21
Bibl. Or., i., 619.
- 2544
.
- 22
Mai, Vet. script. nova. collect., iv., 14.
- 2545
.
- 23
cf. Zahn, Forschungen, i., 294 ff.
- 2546
.
- 2547
Lit. epilepsy.
- 24
See below, § 7, 47, note, and § 52, 36, note.
- 2548
.
- 2549
.
- 2550
.
- 27
The first leaf bears a more pretentious Latin inscription, quoted by Ciasca, p. vi.
- 2551
.
- 28
Can this be a misprint for 95?
- 2552
.
- 2553
.
- 2554
cf. § 37, 6.
- 31
See, e.g., below, § 13, 42, note, and § 14, 43, note.
- 2555
.
- 2556
cf. § 37, 6.
- 2557
.
- 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.
- 2558
Or, hand; but probably dual (cf. Syr.).
- 2559
.
- 33
cf.the foot-notes passim, e.g., § 13, 14, § 14, 24.
- 2560
So Peshitta; but Sin. the. Borg. ms. omits the hand of.
- 2561
.
- 2562
.
- 2563
.
- 2564
Lit. which deed.
- 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.
- 2565
.
- 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.
- 2566
.
- 38
The text is given below in full at its proper place.
- 2567
.
- 2568
cf. Peshitta.
- 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.
- 2569
This in could more easily arise as a clerical error (repetition) in the Syriac text.
- 2570
.
- 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).
- 2571
.
- 41
Prof. Harris promises an edition of this commentary.
- 2572
So Ciasca's text, following Vat. ms. But this is probably a clerical error for the reading of Borg. ms., which omits ye.
- 2573
.
- 42
Harris, Fragments, p. 14, where the Syriac text is quoted.
- 2574
.
- 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.)
- 2575
.
- 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.
- 2576
.
- 45
Migne, Patrol. græc., tom. lxxxiii., col. 369, 372.
- 2577
.
- 46
Published at Venice in 1836.
- 2578
.
- 47
The two Armenian mss. are dated a.d. 1195.
- 2579
.
- 48
Evangelii Concordantis Expositio, facta a S. Ephraemo (Ven., 1876).
- 2580
cf. Peshitta.
- 2581
.
- 49
Forschungen zur Geschichte des neutestamentlichen Kanons, I. Theil.
- 2582
.
- 2583
.
- 2584
.
- 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.
- 2585
.
- 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).
- 2586
.
- 2587
.
- 2588
.
- 56
See note to § 55, 17.
- 2589
.
- 57
The Armenian version of Ephraem is supposed to date from the fifth century.
- 2590
.
- 58
Mai, Script. vet. nov. Coll., x., 191.
- 2591
.
- 59
Overbeck, S. Ephraemi, etc., Opera Selecta, p. 220, lines 3-5.
- 2592
.
- 60
Phillips, Doct. Add., p. 36, 15-17 [E. Tr. p. 34].
- 2593
.
- 61
Moesinger, Evang. Concord., etc., p. xi.
- 2594
.
- 2595
The Syriac word for Twin.
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.