Introductory Notes

Section XLVI

Page 53 of 468

¹³¹⁶⁵ 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 will² shew myself unto him.³¹⁶⁶ Judas (not Iscariot) said unto him, My Lord, what is the³ 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 our³¹⁶⁸ abode with him.⁴³¹⁶⁹ 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, and⁷ [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.⁸³¹⁷³ Let your heart not be troubled,³¹⁷⁴ nor fearful. Ye heard that I said unto you, that I go away, and come unto you. If³¹⁷⁵ ye loved me, ye would rejoice, that I go away to my⁹ Father: for my Father is greater than I.³¹⁷⁶ And now I say unto you before it come¹⁰ 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 in¹¹ me:³¹⁷⁸ but that the world may know that I love my Father, and as my Father charged me, so I do.

¹²³¹⁷⁹ And he said unto them, When I sent you without purses, or wallets, and shoes,³¹⁸⁰¹³ 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 a¹⁴ sword.³¹⁸² I say unto you, that this scripture also must be fulfilled in me, that I should be reckoned³¹⁸³ with the transgressors: for all that is said of me is fulfilled in¹⁵ me.³¹⁸⁴ His disciples said unto him, Our Lord, lo, here are two swords. He said¹⁶ 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.

¹⁷³¹⁸⁶ And he said unto them, I am the true vine, and my Father is the husbandman.¹⁸³¹⁸⁷ 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 word²⁰ 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 ye²¹ 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 cannot²² do anything.³¹⁹¹ And if a man abide not in me, he is cast without, like a withered²³ branch; and it is gathered, and cast³¹⁹² 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 be²⁴ 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 have²⁷ kept my Father's commands, and abode in his love.³¹⁹⁷ I have spoken that unto you,²⁸ that my joy³¹⁹⁸ may be in you, and your joy³¹⁹⁹ 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 that³¹ 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 from³² my Father I have made known unto you.³²⁰⁴ Ye did not choose³²⁰⁵ me, but I chose I you, and appointed you, that ye also should go and bear fruit, and that your fruit should³²⁰⁶³³ abide; and that all that ye shall ask my Father in my name, he may³²⁰⁷ give you.³²⁰⁸ This³⁴ I command³²⁰⁹ you, that ye love one another.³²¹⁰ And if the world hate you, know that³⁵ 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 world³⁶ [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 persecuted³²¹³ me, you also will they³⁷ 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 known³²¹⁶ him³⁸ 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 my⁴⁰ 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 Father⁴¹ also: that the word may be fulfilled that is written in their law,³²²⁰ They hated me for⁴² 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 of⁴³ 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.³²²⁴³²²⁵ And they shall put you out of their synagogues: and there cometh an³²²⁶ hour when every one that killeth⁴⁶ 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 that⁴⁸ 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. But³²³⁰ now I go unto him that sent me; and no⁴⁹ man of you asketh me whither I go.³²³¹ I have said that unto you now, and grief hath⁵⁰ come and taken possession of your hearts³²³² But I say the truth unto you; It is better³²³³ 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 go⁵⁴ to my Father;³²³⁷ and for judgement, because³²³⁸ the Archon of this world hath been⁵⁵ judged.³²³⁹ And further have I many things to speak unto you, but ye cannot tarry³²⁴⁰⁵⁶ now.³²⁴¹ Howbeit³²⁴² when the Spirit of truth is come, he will remind³²⁴³ you of all the truth: he will say nothing from himself; but everything that he heareth, that shall⁵⁷ he say: and he shall make known unto you the things that are to be.³²⁴⁴ And he shall⁵⁸ 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 taketh³²⁴⁶ of mine, and shall shew³²⁴⁷ you.

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.
3165
.
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).
3166
.
3
Par[alem]phthenai is perhaps supported by paralabontes, .
3167
.
3168
Lit. the (cf. Syriac versions).
4
I know no other instance of stauriskein.
3169
.
3170
.
3171
.
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.)
3172
.
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.
3173
.
3174
This word is quite unlike that used in § 45, 29.
3175
The Syriac form of the introductory particle is wrongly used, for in Arabic it has interrogative force.
9
The form of the question in the Greek suggests a negative answer.
3176
.
10
[cf. John passim.]
3177
.
11
[cf. .]
3178
a.
12
[cf. ; .]
3179
.
3180
The first letter of the Arabic word has lost its diacritical point.
13
[cf. .]
3181
.
14
[cf. ; .]
3182
.
3183
A possible rendering of the Syriac he was reckoned.
15
[cf. .]
3184
.
16
[cf. .]
3185
b; .
17
For further explanation of the method followed see 20.
3186
.
18
See notes to § 7, 47, and § 52, 36, of the present translation.
3187
.
19
See below, 12, (2).
3188
.
20
See also below, 6, and 20.
3189
.
21
Bibl. Or., i., 619.
3190
.
22
Mai, Vet. script. nova. collect., iv., 14.
3191
.
23
cf. Zahn, Forschungen, i., 294 ff.
3192
The verbs may be active or passive, but are singular (cf. § 38, 43, note).
3193
.
24
See below, § 7, 47, note, and § 52, 36, note.
3194
.
25
See below, § 28, 43, note.
3195
.
26
See below, foot-notes, passim.
3196
.
27
The first leaf bears a more pretentious Latin inscription, quoted by Ciasca, p. vi.
3197
.
28
Can this be a misprint for 95?
3198
Two words from the same root.
3199
Two words from the same root.
3200
.
29
See below, 13.
3201
.
30
He does not state, in so many words, that the list is absolutely exhaustive.
3202
.
31
See, e.g., below, § 13, 42, note, and § 14, 43, note.
3203
.
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.
3204
.
3205
Different words.
3206
Or, shall and will, respectively.
33
cf.the foot-notes passim, e.g., § 13, 14, § 14, 24.
3207
Or, shall and will, respectively.
3208
.
34
See below, note to Subscription.
3209
Or, have commanded.
3210
.
35
See a glaring case in § 52, 11.
3211
.
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.
3212
.
3213
cf. § 8, 34, note.
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.
3214
cf. § 8, 34, note.
3215
.
3216
The Arabic text (Vat.) is grammatically inaccurate, and the Borg. ms. has know not.
38
The text is given below in full at its proper place.
3217
.
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.
3218
.
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).
3219
.
41
Prof. Harris promises an edition of this commentary.
3220
.
42
Harris, Fragments, p. 14, where the Syriac text is quoted.
3221
.
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.)
3222
.
3223
.
3224
Lit. sway (as one does in dozing).
3225
.
3226
Or, the, as in Borg. ms.
46
Published at Venice in 1836.
3227
.
47
The two Armenian mss. are dated a.d. 1195.
3228
.
48
Evangelii Concordantis Expositio, facta a S. Ephraemo (Ven., 1876).
3229
[in the Greek and English verse 5 begins at But.].
3230
In the Greek and English verse 5 begins at But.
49
Forschungen zur Geschichte des neutestamentlichen Kanons, I. Theil.
3231
.
50
Edited by Ernestus Ranke, Marb. and Lips., 1868.
3232
.
3233
Or, best.
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.
3234
.
3235
.
3236
.
54
Nachrichten von der Königl. Gesellsch. der Wiss., etc., March 17, 1886, No. 4, p. 151 ff.
3237
.
3238
Lit. that (cf. Peshitta).
55
See notes to § 1, 81, and § 4, 29.
3239
.
3240
Or 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.
56
See note to § 55, 17.
3241
.
3242
Or, And.
3243
The 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.
57
The Armenian version of Ephraem is supposed to date from the fifth century.
3244
.
58
Mai, Script. vet. nov. Coll., x., 191.
3245
.
3246
Same tense.
3247
Same tense.

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.