Introductory Notes

Section XL

Page 47 of 468

¹ [Arabic, p. 150]²⁷¹⁷ And when Jesus entered the temple, they brought unto him blind and² 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 and³ 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, From⁴ 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.

⁵²⁷²¹ And there were among them certain Gentiles also, which had come up to worship⁶ 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 Philip⁸ 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.⁹²⁷²⁵ Verily, verily, I say unto you, A grain of wheat, if it fall not and die in the¹⁰ earth, remaineth alone; but if it die, it beareth much fruit.²⁷²⁶ He that loveth his life²⁷²⁷ destroyeth it; and he that hateth his life²⁷²⁸ in this world shall keep it unto the life eternal.¹¹²⁷²⁹ If a man serve me, he will follow me; and where I am, there shall my servant be¹² 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. But¹³ for this cause came I unto this hour.²⁷³¹ My Father, glorify thy name. And a¹⁴ 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, An¹⁵ angel speaketh to him.²⁷³³ Jesus answered and said unto them, Not because of me¹⁶ was this voice, but because of you.²⁷³⁴ Now is the judgement of this world; and the¹⁷ prince of this world shall now be cast forth.²⁷³⁵ And I, when I am lifted up from the¹⁸ earth, shall draw every man unto me.²⁷³⁶ This he said, that he might shew by what¹⁹ 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 of²⁰ 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.²¹²⁷³⁹ So long as ye have light, believe the light, that ye may be the children of the light.

²²²⁷⁴⁰ 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 not²³ with expectation:²⁷⁴¹ neither shall they say, Lo, it is here! nor, Lo, it is there! for the kingdom of God is within you.

²⁴²⁷⁴² And in the daytime he was teaching in the temple; and at night he used to go²⁵ out, and pass the night in the mount called the mount of Olives.²⁷⁴³ And all the people came²⁷⁴⁴ 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 On²⁸ [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 deeds²⁹ 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] near²⁷⁴⁹ them.²⁷⁵⁰ But all their deeds they do to make a shew before men.²⁷⁵¹ And all the multitude were hearing that with pleasure.

³²²⁷⁵² And in the course of his teaching he said unto them, Guard yourselves from the³³ 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 of³⁴ the rooms:²⁷⁵⁴ and they broaden their amulets, and lengthen the cords of their cloaks,³⁵²⁷⁵⁵ and love that they should be called by men, My master,²⁷⁵⁶ and devour widows' houses, because²⁷⁵⁷ of their prolonging their prayers; these then shall receive greater judgement.³⁶²⁷⁵⁸ But ye, be ye not called masters:²⁷⁵⁹ for your master is one; all ye are brethren.³⁷²⁷⁶⁰ Call not then to yourselves any one²⁷⁶¹ father on earth: for your Father is one, who is³⁸ 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.

⁴¹²⁷⁶⁵ Woe unto you, Pharisees! because ye love the highest places in the synagogues, and salutation in the marketplaces.

⁴²²⁷⁶⁶ Woe unto you, scribes and Pharisees, hypocrites! because ye devour widows' houses, because²⁷⁶⁷ of your prolonging your prayers: for this reason then ye shall receive greater judgement.

⁴³²⁷⁶⁸ 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.

⁴⁵²⁷⁷¹ Woe unto you, scribes and Pharisees, hypocrites! because²⁷⁷² ye compass land and sea to draw²⁷⁷³ one proselyte; and when he is become so, ye make him a son of hell twice as much²⁷⁷⁴ as yourselves.

⁴⁶²⁷⁷⁵ 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.²⁷⁷⁶²⁷⁷⁷ Ye blind foolish ones: which is greater, the gold, or the⁴⁸ 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.²⁷⁷⁹⁴⁹²⁷⁸⁰ Ye blind foolish ones: which is greater, the offering, or the altar which sanctifieth⁵⁰ the offering?²⁷⁸¹ Whosoever then sweareth by the altar, hath sworn by it, and by all⁵¹ that is upon it.²⁷⁸² And whosoever sweareth by the temple, hath sworn by it, and by⁵² 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.

⁵³²⁷⁸⁴ 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, and⁵⁴ not to leave that undone.²⁷⁸⁵ Ye blind guides, which strain out a gnat, and swallow²⁷⁸⁶ camels.

⁵⁵²⁷⁸⁷ 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.⁵⁶²⁷⁸⁸ 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 appear²⁷⁹⁰ from the outside beautiful, but within⁵⁸ 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.

⁵⁹²⁷⁹² One of the scribes answered and said unto him, Teacher, in this saying of thine⁶⁰ 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 near²⁷⁹⁴ those burdens.

⁶¹²⁷⁹⁵ 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 partakers⁶³ with them in the blood of the prophets.²⁷⁹⁷ Wherefore, behold, ye witness against⁶⁴ yourselves, that ye are the children of those that slew the prophets.²⁷⁹⁸ And ye also,⁶⁵ ye fill up the measure²⁷⁹⁹ of your fathers.²⁸⁰⁰ Ye serpents, ye children of vipers, where shall ye flee from the judgement of Gehenna?

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.
2717
.
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).
2718
.
3
Par[alem]phthenai is perhaps supported by paralabontes, .
2719
.
4
I know no other instance of stauriskein.
2720
.
5
cf. , where Syr. Pesch. reads: "They say, These bodies shall not remain on the cross, because the sabbath dawneth."
2721
.
6
The text here is corrupt: for epesanto I have provisionally read epesan te.
2722
.
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.)
2723
.
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.
2724
.
9
The form of the question in the Greek suggests a negative answer.
2725
.
10
[cf. John passim.]
2726
.
2727
Or, soul; or, self.
2728
Or, soul; or, self.
11
[cf. .]
2729
.
12
[cf. ; .]
2730
.
13
[cf. .]
2731
.
14
[cf. ; .]
2732
.
15
[cf. .]
2733
.
16
[cf. .]
2734
.
17
For further explanation of the method followed see 20.
2735
.
18
See notes to § 7, 47, and § 52, 36, of the present translation.
2736
.
19
See below, 12, (2).
2737
.
20
See also below, 6, and 20.
2738
.
21
Bibl. Or., i., 619.
2739
.
22
Mai, Vet. script. nova. collect., iv., 14.
2740
.
23
cf. Zahn, Forschungen, i., 294 ff.
2741
.
24
See below, § 7, 47, note, and § 52, 36, note.
2742
.
25
See below, § 28, 43, note.
2743
.
2744
i.e., used to come.
2745
.
2746
.
28
Can this be a misprint for 95?
2747
.
29
See below, 13.
2748
.
2749
Or, touch.
2750
a.
2751
b.
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.
2752
.
33
cf.the foot-notes passim, e.g., § 13, 14, § 14, 24.
2753
.
34
See below, note to Subscription.
2754
b.
35
See a glaring case in § 52, 11.
2755
b.
2756
.
2757
The Syriac word means on the pretext of as well as because of (cf. § 50, 11, note).
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.
2758
.
2759
This word is not spelled in the ordinary way. Doubtless we should supply two diacritical points and read, with the Syriac versions, My master.
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.
2760
.
2761
cf. Peshitta.
38
The text is given below in full at its proper place.
2762
.
2763
.
2764
.
41
Prof. Harris promises an edition of this commentary.
2765
.
42
Harris, Fragments, p. 14, where the Syriac text is quoted.
2766
.
2767
Syriac, same as in § 40, 35; Arabic different.
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.)
2768
a.
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.
2769
a.
2770
b.
45
Migne, Patrol. græc., tom. lxxxiii., col. 369, 372.
2771
.
2772
Adopting the reading of Borg. ms. (cf. next verse).
2773
Perhaps 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.
2774
Doubtless the Arabic word should be read as a monosyllable, as in Ibn-at-Tayyib's Commentary.
46
Published at Venice in 1836.
2775
.
47
The two Armenian mss. are dated a.d. 1195.
2776
See § 10, 13.
2777
.
48
Evangelii Concordantis Expositio, facta a S. Ephraemo (Ven., 1876).
2778
.
2779
See § 10, 13.
49
Forschungen zur Geschichte des neutestamentlichen Kanons, I. Theil.
2780
.
50
Edited by Ernestus Ranke, Marb. and Lips., 1868.
2781
.
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.
2782
.
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.
2783
.
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).
2784
.
54
Nachrichten von der Königl. Gesellsch. der Wiss., etc., March 17, 1886, No. 4, p. 151 ff.
2785
.
2786
The Arabic word as printed gives no suitable sense. Either the last radical has been omitted, or the last two radicals have exchanged places.
55
See notes to § 1, 81, and § 4, 29.
2787
.
56
See note to § 55, 17.
2788
.
57
The Armenian version of Ephraem is supposed to date from the fifth century.
2789
.
2790
Lit. are seen.
58
Mai, Script. vet. nov. Coll., x., 191.
2791
.
59
Overbeck, S. Ephraemi, etc., Opera Selecta, p. 220, lines 3-5.
2792
.
60
Phillips, Doct. Add., p. 36, 15-17 [E. Tr. p. 34].
2793
.
2794
Or, touch.
61
Moesinger, Evang. Concord., etc., p. xi.
2795
a; b; b.
62
The latest discussion of the question whether this really was Tatian is Mr. Rendel Harris's article in the Contemp. Rev., Aug., 1895.
2796
.
63
Best ed. by Eduard Schwartz, in Texte und Untersuchungen, IV. Band, Heft 1.
2797
.
64
"Tatian's Diatessaron and the Analysis of the Pentateuch," Journ. of Bibl. Lit., vol. ix., 1890, pt. ii., 201-215.
2798
.
65
The 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.
2799
Lit. boundary or limit.
2800
.

Notes

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.

2717

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).

2718

Par[alem]phthenai is perhaps supported by paralabontes, .

2719

I know no other instance of stauriskein.

2720

cf. , where Syr. Pesch. reads: "They say, These bodies shall not remain on the cross, because the sabbath dawneth."

2721

The text here is corrupt: for epesanto I have provisionally read epesan te.

2722

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.)

2723

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.

2724

The form of the question in the Greek suggests a negative answer.

[cf. John passim.]

Or, soul; or, self.

Or, soul; or, self.

[cf. .]

[cf. ; .]

[cf. .]

[cf. ; .]

[cf. .]

[cf. .]

For further explanation of the method followed see 20.

2735

See notes to § 7, 47, and § 52, 36, of the present translation.

2736

See below, 12, (2).

2737

See also below, 6, and 20.

2738

Bibl. Or., i., 619.

2739

Mai, Vet. script. nova. collect., iv., 14.

2740

cf. Zahn, Forschungen, i., 294 ff.

2741

See below, § 7, 47, note, and § 52, 36, note.

2742

See below, § 28, 43, note.

i.e., used to come.

Can this be a misprint for 95?

See below, 13.

Or, touch.

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.

2752

cf.the foot-notes passim, e.g., § 13, 14, § 14, 24.

2753

See below, note to Subscription.

2754

See a glaring case in § 52, 11.

2755

2756

2757

The Syriac word means on the pretext of as well as because of (cf. § 50, 11, note).

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.

2758

2759

This word is not spelled in the ordinary way. Doubtless we should supply two diacritical points and read, with the Syriac versions, My master.

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.

2760

2761

cf. Peshitta.

The text is given below in full at its proper place.

2762

2763

2764

Prof. Harris promises an edition of this commentary.

2765

Harris, Fragments, p. 14, where the Syriac text is quoted.

2766

2767

Syriac, same as in § 40, 35; Arabic different.

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.)

2768

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.

2769

2770

Migne, Patrol. græc., tom. lxxxiii., col. 369, 372.

2771

2772

Adopting the reading of Borg. ms. (cf. next verse).

2773

Perhaps 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.

2774

Doubtless the Arabic word should be read as a monosyllable, as in Ibn-at-Tayyib's Commentary.

Published at Venice in 1836.

2775

The two Armenian mss. are dated a.d. 1195.

2776

See § 10, 13.

2777

Evangelii Concordantis Expositio, facta a S. Ephraemo (Ven., 1876).

2778

2779

See § 10, 13.

Forschungen zur Geschichte des neutestamentlichen Kanons, I. Theil.

2780

Edited by Ernestus Ranke, Marb. and Lips., 1868.

2781

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.

2782

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.

2783

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).

2784

Nachrichten von der Königl. Gesellsch. der Wiss., etc., March 17, 1886, No. 4, p. 151 ff.

2785

2786

The Arabic word as printed gives no suitable sense. Either the last radical has been omitted, or the last two radicals have exchanged places.

See notes to § 1, 81, and § 4, 29.

2787

See note to § 55, 17.

2788

The Armenian version of Ephraem is supposed to date from the fifth century.

2789

2790

Lit. are seen.

Mai, Script. vet. nov. Coll., x., 191.

2791

Overbeck, S. Ephraemi, etc., Opera Selecta, p. 220, lines 3-5.

2792

Phillips, Doct. Add., p. 36, 15-17 [E. Tr. p. 34].

2793

2794

Or, touch.

Moesinger, Evang. Concord., etc., p. xi.

2795

a; b; b.

The latest discussion of the question whether this really was Tatian is Mr. Rendel Harris's article in the Contemp. Rev., Aug., 1895.

2796

Best ed. by Eduard Schwartz, in Texte und Untersuchungen, IV. Band, Heft 1.

2797

"Tatian's Diatessaron and the Analysis of the Pentateuch," Journ. of Bibl. Lit., vol. ix., 1890, pt. ii., 201-215.

2798

The 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.

2799

Lit. boundary or limit.

2800