Introductory Notes

Section LIII

Page 60 of 468

¹³⁷⁰⁴ And while they marvelled at that, behold, two men standing above them, their² raiment shining:³⁷⁰⁵ and they were seized with fright, and bowed down their face to³ 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 in⁴ 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 before⁶ you into Galilee;³⁷⁰⁹ and there ye shall see him, where³⁷¹⁰ he said unto you: lo, I have⁷ told you.³⁷¹¹ And they remembered his sayings; and they departed in haste from the⁸ tomb with joy and great fear, and hastened and went;³⁷¹² and perplexity and fear⁹ 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 I¹⁰ 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 disciple¹² outran³⁷¹⁶ Simon, and came first to the sepulchre;³⁷¹⁷ and he looked down, and saw the¹³ linen laid; but he went not in.³⁷¹⁸ And Simon came after him, and entered into the¹⁴ [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.¹⁵³⁷²⁰ Then entered that disciple which came first to the sepulchre, and saw, and believed.¹⁶³⁷²¹ And they knew not yet from the scriptures that the Messiah was to rise from among¹⁷ the dead.³⁷²² And those two disciples went to their place.

¹⁸³⁷²³ But Mary remained³⁷²⁴ at the tomb weeping: and while she wept, she looked¹⁹ 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 been²⁰ 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 was²² Jesus.³⁷²⁸ Jesus said unto her, Woman, why weepest thou? whom seekest thou? And she supposed³⁷²⁹ 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, being²⁴ 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.

²⁵³⁷³³ And on the First-day on which he rose, he appeared first unto Mary Magdalene, from whom he had cast out seven demons.

²⁶³⁷³⁴ And some of those guards³⁷³⁵ came to the city, and informed the chief priests of²⁷ [Arabic, p. 202] all that had happened.³⁷³⁶ And they assembled with the elders, and took²⁸ 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.

²⁹³⁷³⁸ And if the judge hear that, we will make a plea with him, and free you of blame.³⁰³⁷³⁹ And they, when they took the money, did according to what they taught them. And this word spread among the Jews unto this day.

³¹³⁷⁴⁰ And then came Mary Magdalene, and announced to the disciples that she had seen our Lord, and that he had said that unto her.

³²³⁷⁴¹ And while the first³⁷⁴² women³⁷⁴³ were going in the way to inform³⁷⁴⁴ his disciples,³⁷⁴⁵³³ Jesus met them, and said unto them, Peace unto you.³⁷⁴⁶ And they came and took³⁴ 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 see³⁵ 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 and³⁶ 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.³⁷³⁷⁵¹ 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 distance⁴⁰ from Jerusalem was sixty furlongs.³⁷⁵⁴³⁷⁵⁵ And they were talking the one of them with the⁴¹ other of all the things which had happened.³⁷⁵⁶ And during the time of their talking and⁴² inquiring with one another, Jesus came and reached them, and walked with them.³⁷⁵⁷ But⁴³ 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 are⁴⁴ 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 in⁴⁵ 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 in⁴⁶ speech and deeds before God and before all the people:³⁷⁶¹ and the chief priests and⁴⁷ the elders delivered him up to the sentence of³⁷⁶² death, and crucified him.³⁷⁶³ But we supposed that he was the one who was to deliver Israel. And since all³⁷⁶⁴ these⁴⁸ things happened there have passed three days.³⁷⁶⁵ But certain women of us also⁴⁹ 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 they³⁷⁶⁷ said⁵⁰ concerning him that he was alive.³⁷⁶⁸ And some of us also went to the sepulchre, and⁵¹ found the matter as the women had said: only they saw him not.³⁷⁶⁹ Then said Jesus⁵² 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 to⁵³ [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 to⁵⁵ imagine that he was as if going to a distant region.³⁷⁷³ And they pressed³⁷⁷⁴ him, and said unto him, Abide with us: for the day hath declined now to the darkness. And he went⁵⁶ 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 they⁵⁸ knew him; and he was taken away from them.³⁷⁷⁷³⁷⁷⁸ 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?

⁵⁹³⁷⁷⁹ And they rose in that hour, and returned to Jerusalem, and found the eleven⁶⁰ gathered, and those that were with them, saying,³⁷⁸⁰ Truly our Lord is risen, and hath⁶¹ 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.

Notes

3703
The 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.
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.
3704
.
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).
3705
.
3
Par[alem]phthenai is perhaps supported by paralabontes, .
3706
.
4
I know no other instance of stauriskein.
3707
.
5
cf. , where Syr. Pesch. reads: "They say, These bodies shall not remain on the cross, because the sabbath dawneth."
3708
a.
6
The text here is corrupt: for epesanto I have provisionally read epesan te.
3709
b; c.
3710
Possibly the translator's style would warrant the translation as.
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.)
3711
; a.
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.
3712
b.
9
The form of the question in the Greek suggests a negative answer.
3713
.
10
[cf. John passim.]
3714
.
11
[cf. .]
3715
.
12
[cf. ; .]
3716
Lit. hastened and preceded.
3717
.
13
[cf. .]
3718
.
14
[cf. ; .]
3719
.
15
[cf. .]
3720
.
16
[cf. .]
3721
.
17
For further explanation of the method followed see 20.
3722
.
18
See notes to § 7, 47, and § 52, 36, of the present translation.
3723
.
3724
Probably an Arabic copyist's emendation (addition of alif) for stood.
19
See below, 12, (2).
3725
.
20
See also below, 6, and 20.
3726
.
21
Bibl. Or., i., 619.
3727
.
22
Mai, Vet. script. nova. collect., iv., 14.
3728
.
3729
cf., § 10, 16.
23
cf. Zahn, Forschungen, i., 294 ff.
3730
.
24
See below, § 7, 47, note, and § 52, 36, note.
3731
.
3732
cf. § 12, 13.
25
See below, § 28, 43, note.
3733
.
26
See below, foot-notes, passim.
3734
b.
3735
The 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.
27
The first leaf bears a more pretentious Latin inscription, quoted by Ciasca, p. vi.
3736
.
28
Can this be a misprint for 95?
3737
.
29
See below, 13.
3738
.
30
He does not state, in so many words, that the list is absolutely exhaustive.
3739
.
31
See, e.g., below, § 13, 42, note, and § 14, 43, note.
3740
.
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.
3741
b.
3742
The word first is less correctly spelled in Borg. ms.
3743
The Vat. ms. omits women and to inform his disciples.
3744
Informis dual and masc. in the ms., while the other verbs and pronouns are plural and feminine.
3745
The Vat. ms. omits women and to inform his disciples.
33
cf.the foot-notes passim, e.g., § 13, 14, § 14, 24.
3746
.
34
See below, note to Subscription.
3747
.
35
See a glaring case in § 52, 11.
3748
.
3749
b.
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.
3750
.
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.
3751
.
38
The text is given below in full at its proper place.
3752
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.
3753
a; 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).
3754
Lit. mils.
3755
.
41
Prof. Harris promises an edition of this commentary.
3756
.
42
Harris, Fragments, p. 14, where the Syriac text is quoted.
3757
.
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.)
3758
.
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.
3759
.
45
Migne, Patrol. græc., tom. lxxxiii., col. 369, 372.
3760
.
46
Published at Venice in 1836.
3761
.
47
The two Armenian mss. are dated a.d. 1195.
3762
Borg. ms., to judgement and.
3763
.
3764
Borg. ms. omits all.
48
Evangelii Concordantis Expositio, facta a S. Ephraemo (Ven., 1876).
3765
.
49
Forschungen zur Geschichte des neutestamentlichen Kanons, I. Theil.
3766
.
3767
Masc. Plural.
50
Edited by Ernestus Ranke, Marb. and Lips., 1868.
3768
.
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.
3769
.
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.
3770
.
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).
3771
.
54
Nachrichten von der Königl. Gesellsch. der Wiss., etc., March 17, 1886, No. 4, p. 151 ff.
3772
.
55
See notes to § 1, 81, and § 4, 29.
3773
.
3774
cf. § 50, 36, note.
56
See note to § 55, 17.
3775
.
57
The Armenian version of Ephraem is supposed to date from the fifth century.
3776
.
58
Mai, Script. vet. nov. Coll., x., 191.
3777
Vat. ms. omits this clause.
3778
.
59
Overbeck, S. Ephraemi, etc., Opera Selecta, p. 220, lines 3-5.
3779
.
60
Phillips, Doct. Add., p. 36, 15-17 [E. Tr. p. 34].
3780
.
61
Moesinger, Evang. Concord., etc., p. xi.
3781
.
3782
.

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.