SBiJ^iiMlS^ CORNELL UNIVERSITY LIBRARY BEQUEST OF STEWART HENRY BURNHAM 1943 Cornell University Library BS2550.T2 A3 1894 ^^ ^^ olln 5UN LIBRARY - CIRCU'-AtlON DATE DUE SEF B.fl 'ft? AP 1_1 i-^^l^thmUlm «*Mr CAYLORO rniNTCDiNU.a.A. 7|f THE EARLIEST LIFE OP CHRIST PRINTED BY MORRISON AND GIBB FOR T. & T. CLARK, EDINBURGH. LONDON : SIMPKIN, MARSHALL, HAMILTON, KENT, AND CO. LIMITED. NEW YORK : CHABLES SCRIBNER'S SONS. TORONTO : THE WILLAED TRACT DEPOSITORY. THE EARLIEST LIFE OF CHRIST EVER COMPILED FROM THE FOUR GOSPELS BEING Cfte Biatessaron of Catian [CIRC. A.D. 160] Literally Translated from the Arabic Version and containing the Fowr Gospels woven into One Story WLit]) an f^iatorfcal anin Critical lEntrobuction, TSoU», ariO appenliii BY The Eev. J. HAMLYN HILL, B.D. t'ORMBRLY SENIOR SCHOLAR OF S. CATHARINE'S COLLEGE, CAMBRIDGE AUTHOR OF AN ENGLISH VERSION OP " MARCION'S GOSPEL" EDINBUEGH T. & T. CLAEK, 38 GEOEGE STEEET 1894 X. > v|v'^,.f' I'Wivi'faul Y [All rights reserved'] < j « i , « i , v» I I il \\ fKhl C, Pll'f/fn TO THE KEVBREND THE MOST NOBLE THE MARQUIS OF KOEMANBY CANON KESIDENTIABY OF WINBSOB A KIND FKIENI), A TBUE CHEISTIAN AND AN EARNEST WOBKEK IN THE MASTER'S CAUSE THIS riBST ENGLISH VEESION OP THE EARLIEST COMPLETE AND CONTINUOUS LIFE OF CHBIST EVEE COMPILED FEOM THE FOUR GOSPELS IS INSCRIBED WITH THE AFFECTIONATE RESPECT AND ESTEEM OF THE TRANSLATOR .1.-1 JKM" I) YTlBit;i Vlj'lll CONTENTS. PAOK Prefatory Note, ....... vi Addenda et Corrisehda, . . . . . vii Introdttctiost, ..... .1 The Diatebsaeon, ..... .39 Appendix I. Comparative Table of Contents, . . . 266 II. Analysis of the Gospels, ..... 281 III. VaiioxiB Readings, ...... 292 IV. Miracles in the Diatessaron, . . .318 V. Parables in the Diatessaron, .... 319 VI. Allusions to S. John the Baptist in the Diatessaron, . 320 VII. Movements of Jesus, ..... 321 VIII. Allnsions to the Diatessaron in Ancient Writings, . 324 IX. Dr. Zahn's Order, 326 X. The Ephraem Fragments, ..... 333 XI. List of Authors, . . . 378 PREFATORY NOTE. Tub Translator desires to thank the Professors of Divinity at Cambridge for accepting the Introduction, Text, and Notes of this work as an Exercise for the degree of Bachelor of Divinity, and also for excusing him from the examination for that degree on the merits of his translation of Mareion's Gospel and of the first three tables of the Appendix to the present work, under the following clause of the University regulations for proceedings in Divinity :— " 10. The Professors, if unanimous, shall have power to exempt the Candidate from this Examination, where the special merits of his dissertation or of his published works appear to them sufficient to entitle him to a degree." At the same time he desires also to thank them for some valuable suggestions by way of additions to the notes and correc- tions, some of which will be found in the Addenda et Corrigevda. ADDEOT)A ET CORRIGENDA. Pise- Iin«or Kotai. e 7 38 \ 18 ( For •nb trad -Tayvib )9 11,13,17 „ GAbasI „ Gubasi 10 32 „ Talentiniau ,, Valentinus 11 13 „ B^SxiM Uf»§knfiiKrit ., BiSkiia IltcffkiiftmTtn 13 38 „ versions „ MSS. ofit » 39 » ia „ one being in 13 1 „ a collated copy „ it 39 14 „ The introduction led. „ And he said as a b^iuuiug. 41 52 9 note saying, „ overcame „ people „ comprehended .. kinMblk 54 23 „ one „ be^tten ft 30 „ grace and truth „ truth and grace 5» 55 32 note 2 „ only one of God „ alianSdika „ only begotten, God ,. axxaniSdika 57 58 1} 28 „ Satan „ the Accuser %j „ temptation ,. temptations 99 note 3 Omit. 60 notel „ Qattna ., Qatna 66 note 4 „ Or, „ Ui 67 note 4 ., DABC „ Dabc 70 13 „ they put new \rine „ new wine ought to be put 76 note 1 „ Or". . . oonels. „ lit. " exactor of Jinea" 78 28 „ which is ., wAwfc M 79 29 „ rust ^ and moth „ moth and rust* 32 „ rust nor moth „ moth nor nist^ '' » notel „ Lit ... 36. y, The Arabic word as sjielt ; means "power" ; of. ver. | 36 : but this is an error for a very similar word meaning" food." i ^ 9 „ shop' ,. noose* 1 note 2 „ Or - . . eating. „ A mistaken rendering of the Syriac for unufiwt superseded to the cor- rect rendering. 95 17 ., he ., thev ss 29 „ forpst] ,. but VI 11 ADDENDA ET CORRIGENDA. Page. Line or Note. 97 36 i^or 20 read, W>; and put 20 in the next line 113 note 2 „ Aramian „ Aramaean 119 39 „ believe not „ have not believed notes 2, 3 Put these read ings into the text 123 16, 17 „ they read ye ; by a change of point- ing in the ijabie 125 4 „ Hemesen „ Emesa note 1 „ Cananaea „ Canaanitish 129 15 „ Now Jesus had „ And Jesus 135 25 „ 22 „ 12 138 13 „ the time of his coming „ his decease 140 17 „ riseth „ Cometh 145 27 „ Let it please him. „ He that is able to refrain. whom it may. let him refrain. 151 note 1 „ Ciasca ... to end „ The Arabic is literally, " seventy times seven seven" : this agrees with the Peschito and the Armenian of Ephraem. Cf. Appendix X. 154 note 2 „ r^mAs „ nSmfls 161 6,26 „ a feast „ an entertainment j; 9 ,, you „ you both 9T 22 „ supper or a breakfast „ feast or an entertainment 162 8 „ mouth „ consent 165 14, 15 „ calleth . . . saith „ called . . . said 167 note 2 „ Ttmt „ Timi 168 36 „ destitute of confidence „ unfaithful 178 2 „ eyes. „ eyes? 192 19 Remove the references to line 20. 217 34 „ ministers read armies 220 7 „ feet. „ feet ? 226 14 „ loved „ had loved »» 15 „ rejoice „ have rejoiced 227 30 „ abide „ abode 235 note 1 „ Perhaps „ Lit. THE DIATESSAROK INTEODUCTION. Theke is in the Vatican Library, an Arabic MS. numbered XIV., which originally consisted of 125 leaves; but the 17th and the 118th are missing. From its appearance, and the handwriting, it is supposed to have been written in Egypt at some period from the tweKth to the fourteenth century, the latter date being the more probable. On the last page the copyist has written in Latin, "Here endeth, by the help of God, the sacred Gospel, which Tatian collected out of the four Gospels, and which is commonly called the Diatessaron." Joseph Assemani, who brought this MS. to the Vatican about A.D. 1719, drew attention to it^ as "Tatian's Diatessaron, or the four Gospels reduced into one." Stephen Assemani, Eosenmiiller, and Akerblad gave short accounts of it, but differed as to the condition of the MS. and its mode of com- mencing. In 1881 Zahn published an elaborate attempt to reconstruct the Diatessaron from the quotations supposed to have been made from it by Syrian Fathers, using chiefly the Commentary of Ephraem Syrus — now only accessible through an Armenian version, of which Dr. Moesinger has published a Latin translation — and the Homilies of Aphraates. Beyond alluding to the existence of MS. XIV., and quoting the refer- ences of the above-mentioned writers to it, Zahn seems to have made no use of its contents in his work of compilation ; but the pubUcation of Zahn's remarks induced Agostino Ciasca, one of the Guild of Writers to the Vatican, to examine the MS., and to write an essay upon it, entitled " On the Arabic Version of Tatian's Diatessaron." This he published^ at Paris 1 Bibl. Or. i. 619. ^ In Pitra's Analecta Sacra, iv. 465. 2 THE DIATESSARON. in 1883 ; and in it he announced his intention to publish the MS. itself when he could spare the time. This purpose was for a while frustrated ; and in 1886 Ciasca happened to show this MS., amongst others, to Antonius Morcos, Visitor- Apostolic of the Catholic Copts, who said he had seen one like it in Egypt, and could obtain it for him. In August 1886 the promised MS. arrived at Eome, as a present to the Borgian Museum from its owner, Halim Dos Gait. It is evidently a copy of the same work as MS. XIV., though it contains some important differences of detail. There is no date attached to it ; but Ciasca refers it back to at least the fourteenth century. It consists of 355 leaves : each page is about 9 inches by 6^, and has eleven lines of writing, enclosed by gold, blue, and red lines connected in the form of rectangles. The first 85 leaves are occupied by a preface, in which an anonymous author — after explaining the ornamentation and references used in the Diatessaron — dwells at length upon the Divine attributes, especially unity and simplicity, — pointing out how these are exhibited in the Gospels, — and upon the wisdom of God in bringing the Gentiles to Christ by means of the promulga- tion of a new law, whereby all nations drove out idolatry, and came to Christ. The Harmony itself begins at leaf 96, and extends to leaf 353. A note at each end plainly asserts that it is Tatian's Diatessaron. This work Ciasca selected as the most suitable one to be pubhshed ia honour of the Jubilee of the priesthood of Pope Leo XIII., and it was accordingly published at Eome in 1888 in the original Arabic, accom- panied by a Latin translation, the wording of the text being based upon a careful comparison of the two MSS. of the Vatican Library and the Borgian Museum respectively. The present volume is an attempt to lay before the English reader a literal translation of the Diatessaron as published by Ciasca, accompanied by such introductory explanations, historical and otherwise, and such tables of reference, as may enable him to form an idea of the nature and value of the work thus re- covered, and its bearing upon modem controversies The translation has been arrived at as follows:— In the first place the general accuracy of Ciasca's Latin version was proved by comparing with his Arabic a number of extracts from his Latm taken at random in various parts of the Diatessaron INTRODUCTION. 3 An English version was then made from the Latin. And, lastly, this Enghsh version was compared throughout word for word with the Arabic text. For the comparison of the Latin and Arabic I am indebted to the kindness of Dr. A. Neubauer of the Bodleian Library. To the Eev. E. P. Barrow, M.A., formerly Eector of Cholderton, and sometime Classical Tutor of St. Mary's Hall, I am greatly indebted for a critical examination of a large number of points connected with the translation from Latin into English, for much valuable advice, and for enabling me, through his friend, the Eev. W. E. Daniel, Vicar of Holy Trinity, Frome, and Grinfield Lecturer on the Septuagiat, to find an Arabic scholar to collate the English version with the Arabic. The Bishop of Durham had previously interested himself so far as to mention the names of two Cambridge men well qualified for this work, but neither of these gentlemen had sufficient leisure. Mr. G. Buchanan Gray, B.A. (First Class in Semitic languages). Lecturer in Hebrew and the Old Testament in Mansfield College, Oxford, Pusey and Ellerton Scholar 1889, Junior Septuagint Prizeman 1890, and Kennicott Scholar 1891, by whom this portion of the work was eventually done, was strongly recommended to Mr. Daniel for the purpose by Dr. Neubauer and Dr. Driver, both of whom had examined him for his degree. I cannot speak too highly of the care and pains which Mr. Gray has bestowed upon the work, or of the critical acumen and scholar- ship which he has brought to bear upon it. My obligations to Professor Eobinson in regard to Appendix X. are described later on. To each and all of these gentlemen I desire to tender my sincerest thanks. I wish also at the same time to acknowledge my indebtedness to the Authors referred to in Table XL The MS. which reached the Borgian Museum in this singular way, has been the means of explaining the difficulties which prevented the general acceptance of the Vatican MS. as Tatian's work ; for although MS. XIV. closed with a distinct statement that it contained the Biatessaron of Tatian, grave doubts rested upon this assertion (which it was thought might only express the opinion of the transcriber), because the con- tents differed in some important respects from those of the Biatessaron as described by some of the Fathers. In the first place, MS. XIV. contained the genealogies (S. Matt, i, 1-17 4 THE DIATESSARON. and S. Luke iii 23''-38) so plainly declared by Theodoret^ to be absent from the copies of the Biatessaron which he found in use in his diocese. The fragments quoted by Ephraem Syrus seemed to imply a similar absence in his copy. In the Borgian MS., however, these genealogies are absent from the body of the work, but are put together as an appendix, bearing the title, " The Book of the Generation of Jesus." It is not till after this appendix that a note is subjoined, saying that Ben- attib translated this work from the Syriac into Arabic ; thus implying that the genealogies were inserted in the same manner in the Syriac copy from which the translation was made. It follows that the Borgian MS. represents an older and more faithful copy of a work which originally did not contain the genealogies at all, but to which they were attached in course of time, first of all in an appendix as an acknowledged addition to the original, and then eventually as a part of the text itself. Thus the presence of the genealogies in the Vatican MS. is fully and satisfactorily accounted for ; and whilst it shows that that copy has been subject to corrupting influences, which may have affected it also in other respects, it in no way con- tradicts the idea, that we have in these MSS. the Biatessaron of Tatian in two of the forms which it assumed after many centuries of use. Another circumstance which raised a doubt whether MS. XIV. could be the Biatessaron, was the manner in which it commenced. There was a difficulty about trans- lating the opening words of the Arabic. Assemani and Eosenmiiller understood them differently ; whilst Ciasca in his Essay before alluded to disagreed with both, and thought part of the disputed words an interpolation ; but all were agreed that the first words of S. Mark's Gospel occurred before the first words of S. John's Gospel, contrary to the plain state- ments of Dionysius Bar-Salibi,^ writing in the latter half of the twelfth century, and of Bar-Hebraeus,^ writing in the thirteenth century, both of whom declared that the Biatessaron of Tatian, on which Ephraem wrote his Commentary began with, " In the beginning was the Word." This difficulty also is removed by an examination of the Borgian MS., in which the body of the text commences with, " In the begikning was ^ Appendi.x, Table VIII., No. 5. 2 Appendix, Table VIII., No. 8 ^ Appendix, Table VIII., No. 9. INTRODUCTION. 5 the Word ; " but before these words, and separated from them by a space, is a kind of title, taken from the opening words of S. Mark, " The Gospel of Jesus, the Son of the living God." Thus Ciasca was right in his Essay on MS. XIV., when he suggested that the words from S. Mark were an addition pre- fixed to the original commencement "by another hand to supply the lack of a title, that the work might not begin abruptly." The Arabic text is divided into fifty-five chapters, which appear to have been intended for use upon the fifty-two Sundays and the three principal week-day anniversaries of each year. With the exception of the last, which is shorter, these chapters are very uniform in length ; and it may be for the sake of this vmiformity that a chapter is sometimes made to end iuconveniently before the close of some episode referred to in it. Thus the fourth chapter contains an account of the Temptation as far as the proposal to fall down and worship ; but the reply of Jesus commences the fifth chapter. In the present work the fifty-five chapters are subdivided into verses for convenience of reference, the verse divisions being arranged as far as possible as they occur in the Authorised Version of the Gospels ; and these chapters and verses are shown in the margin to the left of the text. In the prologue of the Borgian MS., a promise was given that the Gospel from which each passage was taken should be shown throughout the Biatessaron by means of certain signs there mentioned ; but this purpose was only carried out in a few instances. In the Vatican MS. XIV., however, there is a complete system of references, giving the Gospel, chapter, and verse corresponding to each part of the text. These Ciasca has inserted in his Latin version, with some corrections of obvious errors, and with an important change, viz. that where only a part of a verse was in the text he added a letter a, b, c, . . . to indicate the first, second, third . . . part of that verse (thus Matt. xxi. 24*). These references I have care- fully revised and shown in the margin to the right of the text. As our present system of verses was not invented until the sixteenth century, they are, of course, not the work of Tatian or of the translator from Syriac into Arabic, or even 6 THE DIATESSARON. of the transcriber of the copy in which they occur, — if we accept the supposed date of MS. XIV. given above, — but must have been added later ; so that no authority attaches to them, and we are free to use our own judgment in cases where a different reference seems more applicable. It is desirable also to bear in mind that short phrases are often introduced into verses from elsewhere ; and, in a few instances, a verse assumes such a composite character that no single reference can adequately express its source. Whoever it was that inserted the references, he evidently did so from the divisions in the Vulgate, which, in a few instances, differ from our own. In these cases, for the con- venience of English readers, I have changed the reference to suit our Authorised Version, adding a footnote to that effect. In some instances it seems as if a different reference — to the parallel passage in another Gospel — would have been prefer- able, especially where the reference given in the Arabic un- necessarily destroys the continuity of the passage as an extract from one and the same Gospel. In such cases I have retained the reference as in the original, but have added in a note the reference which seemed more desirable. Our own Authorised Version was greatly influenced by the Vulgate — an influence not present to the same degree in the Eevised Version. Now, although in a few instances, chiefly omissions, the Arabic agrees with the Eevised Version where it differs from the Authorised, yet, in the great majority of instances, the contrary is the case — so much so, as to form quite a notice- able feature in the work of translation. My observations in this respect entirely agree with the statement of Mr. Eendel Harris,^ that " there is some unlmown nexus between the text of the Western authorities for the New Testament and the text of the Harmony." Akerblad pointed out that MS. XIV. was evidently a trans- , lation from Syriac, as the Arabic of it was full of Syriac idioms. The Borgian MS., on the other hand, is expressly stated, in a notice prefixed to the text, and also in another notice at the conclusion of it, to have been translated from Syriac into Arabic by Abfi-1-Faraj Abdullah Ibn-at-Tib. Ciasca, in his Preface, has collected several allusions to" this •^ Biatessaron of Tatian, p. 37. INTRODUCTION. 7 Abdulla Ben-attib, as he is called, from which it appears that he was a celebrated Nestorian monk, born in Assyria, and was the author of several books. He died a.d. 1043, so that we may conclude that he translated the Biatessaron from Syriac iato Arabic early in the eleventh century. The use of the Arabic language was made compulsory in Syria : it is not surprising, therefore, that the two MSS., which now survive, of a Syriac work once used by the Syrian Churches, should both be in Arabic. The closing notice above referred to adds that Ben-attib made his translation from a Syriac copy in the handwriting of G-iibasi ibn Alt Al-mutayyib, a disciple of Hunain ibn Ishak. Ciasca has succeeded in identifying both these persons. G^basi wrote two books on medicine ; and his instructor, Hunain, Honain, or Hanain, a physician of Bagdad, was born at Hira, and died A.D. 873. Thus we may conclude that the Syriac original of the Borgian MS. was written by Gubasi in the latter half of the ninth century ; that its Arabic original was written by Abdullah Ibn-at-Tib early in the eleventh century; and that the Borgian MS. itself is a copy of the latter work made not later than the fourteenth century. Now the Biatessaron used at Edessa'- must have been in Syriac; the copy, upon which Ephraem Syrus commented, was in Syriac, the language which he spoke and wrote ; and the copies which Theodoret^ found in his diocese in Syria, which were being regularly used in the churches, must also have been in Syriac. Thus, wherever we meet with it in early times we find it in that language, which was Tatian's own native language ; and we find no suggestion that it had been translated into that language from any other. It does not, of course, necessarily follow that it was not first written in Greek and afterwards translated into Syriac ; and this view has been adopted by Professor Harnack and others chiefly for the following reasons: — (1) The Address to Greeks, the only other extant work of Tatian, and the only one extant in its original language, is in Greek. This proves nothing, for the subject required that language; it would be absurd to write in Syriac an Address to Greeks ; and even a man who habitually wrote in Syriac, would not use that language for such a purpose. (2) Its title is Greek, and would be unfamiliar to 1 Appendix, Table VIII., No. 1. ^ Appendix, Table VIIL, No. 5. THE DIATESSARON. Syrian readers. Baethgen has shown, however, that some Syriac works of early Christians had Greek titles. (3) Greek fragments of the original are thought to have survived centuries later, and formed the basis of the Latin work of Luscinius.1 This, however, is very doubtful. (4) It is assumed that the Codex Fuldensis of Victor^ came from a Greek original. There is no definite evidence of this ; and it is known that there was much intercourse between the Church of Eome and the Syrian Churches for some time previous to its discovery. (5) A supposed allusion to the JDiatessaron is pointed out in the Canon of Muratori, but the reading is doubtful. (6) It is asserted that there was no recognised Syriac version of the four Gospels, out of which Tatian could have made his Harmony, such version not having been made untU about half a century after his death. The controversy as to the dates of the Peschito and the Curetonian fragments is too complicated and obscure for present reference. It may suffice to say, that the history of the Biatessaron, as far as at present known, points to the Curetonian as the older version, and as bearing a close resemblance to the earliest form of Tatian's text. Baethgen, indeed, maintains that Tatian's Syriac is older than the Curetonian, which he thinks was based upon it. At all events, it seems incredible that the Gospels were not translated into Syriac in the first century ; and though at first there may have been more than one independent private version, before the time of Tatian these must have given place to one which was more or less generally recognised. In his retirement in Syria Tatian may have had access to this before publishing the Biatessaron, though, in the opinion of Zahn, he also made use of a Greek version. In our opinion the supposed heretical tendency of the work, together with its omissions and insertions, is not sufficient to account for the entire disappearance of all refer- ence to a Harmony so interesting and so unique in the wntmgs of the Western Church untU the sixth century but all difficulties of this kind are completely and satisfactorily explamed by the hypothesis, that it was written in Syriac and thereby rendered inaccessible to Greek and Latin Churches at a time when Syrian Churches were using it ' See below, p. 20. 2 gee below, p. 17. INTRODUCTION. 9 extensively, in some cases even to the exclusion of the separate G-ospels. Of the personal history of Tatian, the compiler of the I)ia~ tessawn, very little is known, and this little is chiefly derived from his extant work, called An Address to Greeks. He there says : " I was born in the land of the Assyrians, and have been first instructed in your \i.e. Greek] doctrines, and afterwards in those which I now undertake to proclaim." ^ Zahn thinks he was bom about a.d. 110. He seems to have been a man of birth and fortune, and of exceptional literary powers, and occupied for a time the position of a Sophist. Animated by a keen desire to arrive at the truth respecting G-od and religion, he visited many countries, studying closely the worship of each. In Greece he obtained admission to the sacred mysteries ; and subsequently he visited Eome, arriving there about the middle of the second century. The effect of his intimate study of the heathen religions was a conviction amounting to actual certainty that there was no truth in them, and that they exercised a corrupting and debasing influence on the soul. This was accompanied by a longing to ascertain the truth, and to be able to worship God in a way acceptable to Him. At Eome Tatian made the acquaiatance of Justin ; and it was probably he who drew his attention to " certain barbaric ^ writings, too old to be compared with the opinions of the Greeks, and too divine to be compared with their errors," ^ — ia other words, the Old Testament Scriptures. Satisfied that he had found the truth at last, Tatian received instruction in the Christian faith, and became a member of the Church at Eome. Here he continued for many years, writing in defence of the faith, exposing vigorously the false- ness and licentiousness of the pagan forms of worship, and instructing converts ; here, too, he probably commenced his Diatessaron, with the knowledge and approval of Justin. One of his pupils was Ehodon, mentioned by Eusebius, who has preserved some fragments of Ehodon's writings ; and in all probability Clement of Alexandria was also his pupU, since ^ Address to Greeks, ck xlii. English readers will find this work translated in Clark's Ante-Nicene Library. 2 I.e. not Greek. ^ Address to Greeks, ch. xxix. lO THE DIATESSARON. Clement speaks ^ of one of his instructors being an Assyrian. Justin and Tatian worked in complete harmony until the martyrdom of the former,^ which was brought about by the influence of Crescens, who at a much earlier period, Tatian says, had " endeavoured to inflict on Justin, and indeed on me, the punishment of death." ^ It appears to have been after the death of Justin that Tatian, who seems to have been his successor, began to express views which gave offence to the Christians at Eome, and led to his being excommunicated as a heretic about a.d. 172. Shortly afterwards he left Eome for the East, and seems to have resided chiefly in Syria, not far from Antioch ; but he is thought to have died at Edessa about A.D. 180. During his stay at Syria he placed himself at the head of a sect called Encratites — a term signifying The Continent, or Self -controlled ; but it is uncertain to what extent, if at all, he was regarded as a heretic in the Churches of that country. The obscurity in which the career of Tatian is involved is largely due to his being branded as a heretic, which led the writers of the Church to concern themselves more with combating his errors than describing his life. The references to Tatian in the writings of the early Fathers are as follows : Irenffius, Adv. Haer. i. 28. 1, and iii. 23. 8. Clement of Alexandria, Strom, ui. 12, and Ex. Theod. 38, besides the supposed allusion in Strom, i. 1, given above. Eusebius, Eecles. Hist. iv. 16. 28 and 29; and (respecting Ehodon) v. 13. Epiphanius, Haer. xlvi. 1. Jerome, Be Viris Elust. 29 ; Adversus Jovin. i. 3 ; and Commentary on the Epistle to Titus, Preface. Theodoret, Haer. Fab. i. 20 ; and his own allusions. Address to Greeks, chs. xix., xxix., xxxv., and xHi. The peculiar views of Tatian may be briefly stated as follows: — (1) He held in some degree the G-nostic theory of Valentinian, that there were certain Aeons, or emanations from the Supreme Deity, the Logos or Word being the chief ; (2) Like Marcion, he considered the God of this world, or God of the Old Testament, or Demiurge, as distinct from, and inferior to, the God of the New Testament. Origen tells us that he understood the words, " Let there be light," as the 1 Strom, i. 1. 2 WhichDr. Hort places as earlyas a.d. 148, but Prof. Harnaok in a.d. 166. * Address to QreeJcs, ch. xix. INTRODUCTION. II prayer of the God of this world to His superior, which was granted ; (3) Tatian believed in the non-salvabUity of Adam ; (4) He advocated and observed cehbacy, condemniag marriage as no better than whoredom, beheving it to be the work of the inferior God ; (5) He advocated abstinence from animal food and also from wine. In this respect he introduced a modification into the celebration of the Lord's Supper, so that water might be used instead of wine. Tatian wrote many works, of which the names, of the following have come down to us : — 1. An Address to Greeks [/I070S tt/so! "E'Kk'rjvaia«. xxvi. 1. 2 Biat. xxix. 12. INTRODUCTION. 33 followed immediately by that of the Unmerciful Servant and remarks on a Brother's Offences ; and these he would naturally wish to bring into the narrative as closely as possible after it. His position here furnishes a good example of the seventh cause of displacement above referred to. Having decided to treat the parable of the Lost Sheep as the same in S. Matthew and S. Luke, and spoken on the same occasion, Tatian found himself confronted with a series of utterances of Jesus stated by S. Matthew to have been spoken on that occasion, and in immediate connection with the parable, and also with a totally different series of discourses stated by S. Luke to have followed immediately upon the same parable ; and the blending of the two series of discourses, thus regarded as spoken on the same occasion, involved him in such difficulties that he decided to displace the parable of Dives from its setting and place it with other remarks upon riches. Modern harmonists get over the difficulty hy assuming, lecause of the different discourses which follow it in the two Gospels^ that the parable of the Lost Sheep must have been spoken twice. The grave objection to the course pursued by Tatian in the present instance is that he has made Jesus go up to Jerusalem between the utterance of the parables of the Unjust Steward and Dives, which parables, in the only Gospel that contains them, are distinctly represented as being spoken to the same audience on the same occasion. This was not necessary as a result of cause (7), and can only be ascribed to a dehberate purpose to group together the teaching of the Saviour in regard to the rich ; and this purpose may be held to excuse it, provided the work was only intended for the use of persons familiar with the separate Gospels. A few peculiarities of external harmonisation , call for separate notice. Tatian gives only one Cleansing of the Temple, identifying that mentioned by S. John immediately after the Marriage at Cana with that given by the Synoptists, and inserting it at the later period of Christ's ministry. The visit of Nicodemus, which follows it in S. John, Tatian removes with it. Modern harmonists are pretty generally agreed in recognising two Cleansings, though Tischendorf admits that it is a great question.^ Whether the strong ' Synopsis Evangeliea, Introductory note to § 22. 3 34 THE DIATESSARON. probability now afforded, that Justin believed in only one, may induce them to modify their opinion, remains to be seen. Certainly the visit of Nicodemus seems more natural ^ at the later period. The cleansing of one leper is put much later ^ than in any of the Gospels, perhaps as a continuation of the subject of Clean and Unclean things, begun in ch. xx. ; whilst the visit of Jesus to the home of Martha and Mary is placed ^ much earlier than S. Luke has it, and apparently in Galilee. S. Luke's arrangement implies that it was in Galilee, and Greswell took that view ; but Lightf oot, Farrar, and others conclude that it must have been at Bethany, and that S. Luke designedly related it out of its chronological order. The warning given by some Pharisees, "Herod seeketh to kill Thee," is inserted * most strangely between the Transfiguration and the cure of the boy demoniac, the introductory words of S. Luke, " The same day," being retained notwithstanding. Tatian treats the cure of two blind men. Matt, xx., as a mistaken account of the cure of blind Bartimaeus, Mark x., on Uwmug Jericho ; and this again he identifies with the cure of a blind man on ervterimg Jericho, Luke xyiii. 35—43. The combined narrative he places^ after Jesus has left the house of Zacchaeus, thus causing a displacement of S. Luke's order. Some minor displacements occur also in consequence of his putting the institution of the Lord's Supper after Judas had gone out. Some further noticeable displacements seem to arise from Tatian's mode of dealing with that remarkable portion of S. Luke's Gospel already referred to, viz. ix. 51 to xix. 48. This has been called the crux of commentators and harmonists. It begins with a statement that, " when the time was come that He should be received up. He steadfastly set His face to go to Jerusalem." But some thought it inconceivable that the whole of this passage could refer to so short and so late a portion of our Lord's ministry. The result of modern investigation, however, is to establish in the main that such is the case, but that the arrangements for leaving G^lQee were of a protracted kind, and involved a final circuit of Galilee. Moreover, S. John represents Jesus as 1 See note in loco. 2 Biat. xxii. 1-6. ' Diat. xiii. 31-35 ; cf. Godex Fuldenm, cap. 64. * Dmt. xxiv. 27-29 ; of. Godex, cap. 93. « Diat. xxxi. 25-35. introduction: 35 making a prolonged stay at Jerusalem after His arrival from Galilee, and then retiring to Ephraem, from which place He made His final jovirney to Jerusalem. Of this last journey S. Luke makes no distinct mention, and it is thought that he has included some of the incidents of it with those of the journey from Galilee. So much being premised, we may now consider how this portion of the third Gospel has been treated by Tatian. He could not help observing, as others have done since, the fewness and vagueness of the notices of time, place, and continuity contained in this passage ; he knew also that S. Luke was not an eye-witness of the events he recorded ; and so he completely subordinated the order and arrangement of this part of the Gospel to those of S. Matthew and S. Mark. In a few instances he identified the actual occasion, as in the parable of the Lost Sheep already referred to ; in by far the greater part, however, he was contented to amalgamate or interweave extracts from S. Luke wherever passages of a similar tenor occurred in the other Gospels, and to place them in the order so suggested. In a few instances, where such parallels could not be found, he used his own judgment in selecting a position for them to occupy. The following peculiar arrangements are worthy of notice in addition to those already mentioned. The rejection by a Samaritan village, ix. 51—56, is put^ as Jesus is setting out from Ephraem for Jerusalem, apparently because " the days of His going up (or ' ascension ') were fulfilled," ver. 5 1 ; and Tatian inferred that this must belong to the last visit. The question of the lawyer with the consequent parable of the Good Samaritan, x. 26-37, is identified with the question of a scribe, which in the other Synoptists follows upon Christ's answer to the Sadducees about marriage in the resurrection, and is placed^ accordingly. The parable of the Pharisee and Publican, xviiL 9-14, is inserted* when Jesus is in the temple, — a position very appropriate to its contents, but at variance with S. Luke, who places it before the arrival at Jericho. The Triumphal Entry into Jerusalem, xix. 28-44, seems rightly assigned * to the last visit, that from Ephraem ; whilst the Cleansing of the Temple, briefly mentioned after 1 Diat. xxxviii. 42-47. ^ Diat. xxxiv. 24-45. 3 Diat. xxxii. 16-21. ■• Diat. xxxix. 18-41. 36 THE DIATESSARON. the Triumphal Entry, verses 45, 46, is inserted from the fuller accounts of others immediately after the arrival from Gahlee.^ This, too, seems right ; for Jesus would scarcely permit the traffic to go on there whilst He was teaching daily in the temple, and after He had commenced a definite Judaean ministry, which many thiak lasted a considerable time. Having decided upon this course, it is not surprising that Tatian should have introduced ^ the remarks about daily teaching, xix. 47, 48, in connection with the first visit to Jerusalem after leaving Galilee, the more so as the same evangelist has similar remarks later on, xxi. 37, 38, which Tatian applied ^ to the last visit. Considering the positions occupied ia the several Gospels by the request of the sons of Zebedee, Tatian could not well have done otherwise than place it where he has,* before the arrival at Jericho on the journey from Galilee. Taking a general review of the external harmonisation throughout the Diatessaron, there seems no reason to doubt that Tatian carefully arranged all the events and the move- ments of our Lord in what he beheved to be their chrono- logical order, but did not consider it necessary in all cases to record parables and other discourses in their strictly historical places, preferring in some instances to insert these where they would best serve to illustrate the narrative, or to bring out points of comparison or contrast in the teaching of Christ. In some instances, however, he has departed so widely from the conclusions that have resulted from modern researches, that it seems incredible that he can have been guided in so doing by any reliable oral tradition. And, indeed, the more closely we study his arrangements, the more evident it becomes that such was not the case ; for where we are at first inclined, ia the absence of any other apparent motive, to ask whether some singular displacement could have been due to such tradition, we are sure upon closer inspection to find out another explanation of the phenomenon, which we cannot doubt is the true one, because it agrees so well with Tatian's methods as observed elsewhere. It is worthy of notice, too, that even the traces of oral tradition found in Justin's writings 1 Diat. xxxii. 1-11. 2 Biat. xxxiv. 46, 47. 8 Diat. xl. 24, 25. i Diat xxx. 46-xxxi. 5. INTRODUCTION. 37 are absent from the Diatessaron in its present form. The story of the birth of Jesus in a cave, and that of the fire kindled in Jordan at His baptism, do not appear in it ; nor are they proved to have had a place in the copy used by Ephraem.^ It is, of course, possible that Tatian did insert them, and that they were removed from the Syriac copies at a very early date. However this may be, we may safely con- clude that oral tradition did not influence Tatian in regard to the majority of his displacements, though it may, for instance, have induced him to insert only one Cleansing of the Temple ; for there can be little doubt that we now have Tatian's order practically unchanged in its main outline. At the same time, it is much to be wished that a Syriac copy of an early date could be found ; and the great revival of interest in Tatian's work may perhaps lead to such a discovery. The reader of this Enghsh version will notice occasional in- stances of undue repetition, where a statement from one Gospel has been immediately followed by a nearly identical statement from another, showing an anxiety that no part of the Gospel narrative should lose its full expression. It may be that in some cases this is due to insertions of a later date ; but the plan adopted throughout has been inclusive, not exclusive ; thus, for example, if our Lord's words on a particular occasion were differently reported in different Gospels, Tatian did not attempt a choice between them, but inserted all that Jesus was reported to have said. The free- dom with which he removed passages from their setting, and brought them into connection with others, is somewhat startling to us; but aU the early Fathers appear to have exercised much latitude in dealing with the New Testament writings ; and, if we conclude that he had no intention to supplant the separate Gospels, but intended the Diatessaron to be used along with them, we remove the most serious objection that would arise therefrom. Indeed, there seems no reason to doubt that, as a rule, Tatian clearly grasped the situation ; for, though many passages may be pointed out in which his arrangement is chronologically incorrect, a careful study of them tends to show that these misplacements are not 1 Though he alludes in his own remarks (Moes. p. 43) to a light on the waters. 38 THE DIATESSARON. blunders, but deliberate deviations in accordance with a set purpose, and carried out in furtherance of a plan, which can be inferred from them, and, when inferred, becomes the key to much which would otherwise be unintelligible. An analysis of this book brings out more and more clearly the fact that its author was a man of a powerful intellect, who saw what was a real need in the Church of his day, and set himself with singular ability to supply that need, devoting to this purpose much time and care. The heretical views which he adopted in his later years, caused the outcome of his labour to be looked upon with suspicion, which, so far as we can judge, it does not appear to have deserved ; but in spite of this, its intrinsic merit and the need of such a work made it a great success for centuries in its own country, and led to its use at a later period in a modified form in other countries and in other languages, so that even in this country our Anglo-Saxon forefathers derived their conceptions of Jesus and His life on earth to a large extent from their poetical version of it. It is no small privilege to be permitted to be the first to present to English readers a full and literal translation of this great work, which has been a subject of interest to Christians of every age since it was first written, around which so many controversies have revolved, which has been in its entirety so singularly recovered in our own day, which throws so much light upon the information possessed by Christians of the second century, and which, at the same time, possesses a national interest. Westbury-on-Trtm, July 1893. Note. — Besides the tables already referred to, the reader will find in the Appendix tables showing— (1) the Miracles of Jesus ; (2) the Parables ; (3) the references to S. John the Baptist ; and (4) the Movements of Jesus during His public ministry, as these occur in the Diatessaron, with refer- ences. There is also in Table IX. an Analysis of the passages, which occupy a different order in the Arabic from that which Zahn obtained from the Syriac Fathers. INTRODUCTORY NOTE IN THE BORGIAN MS. In the name of the one God, the Father, the Son, and the Holy Spirit, to whom be glory for ever. With the assistance of the Most High God, we begin to transcribe the Holy Gospel and most beautiful garden, entitled Diatessaron, the interpretation of which expression is, That which is composed of four, and which Tatian, a Greek, com- piled out of the four evangelists, Matthew the chosen, whose sign is M ; Mark the selected, whose sign is E ; Luke the lovable, whose sign is K ; and John the beloved, whose sign is H. The excellent and learned presbyter Ab^-l-Faraj Abdullah Ibn-at-Tabib,^ with whom God be pleased, translated it from the Syriac into the Arabic tongue. The introduction led, saying. The Gospel of Jesus the Son of the living God. 1 Ciasca observes that this name is given differently in the notice at the conclusion, and says the latter is the more correct form. ENGLISH VERSION OF THE ARABIC DIATESSARON. 1 1 In the beginning was the Word, and the Jn/ 1 i Word was with God, and the Word itself is^ 2 God. The same was in the beginning with „ 2 3 God. All things were made by him ; and „ 3 without him not even one existing thing 4 hath been made. In him was life ; and the „ 4 5 life is the light of men. And the light „ 5 shineth in the darkness ; and the darkness overcame * it not. 6 There was in the days of Herod the king Lu. 1 5 a certain priest named Zacharias, of the family of Abijah : and his wife was of the daughters of Aaron, and her name was Eliza- 7 beth. And they were both righteous before „ 6 God, walking in all the commandments and 8 ordinances of God blameless. And they had „ 7 no chUd, because that Elizabeth was barren, and they both were advanced in age. 9 Now while he executed the priest's office „ 8 ^ Throughout this margin the four Gospels are briefly referred to as Mt, Mk., Lu., and Jn. respectively. ^ Ephraem has " was God," which was probably the original reading. The reader will do well not to assume that all slight departures from the wording of our Authorised Version are due to Tatian. Some arise from the idioms of the different languages into which the work has been translated, and some from the insertions which have been made in it from the Peschito. The principal Various Headings are tabulated in Appendix III. Such as are not mentioned there may be disregarded. A full translation of Ephraem's quotations is given in Appendix X. Proper names, except when they present some marked peculiarity, are given here as in the Eevised Version. 8 Lit. "took hold of." ' 41 42 THE DIATESSARON. before God in the order of his ministration, 1 1 according to the custom of the priest's office, Lu. 1 9 his lot was to burn incense, and he entered 11 into the temple of the Lord. And the whole „ lO multitude of the people were praying with- 1 2 out at the hour of incense. And there „ 1 1 appeared unto Zacharias an angel of the Lord, standing on the right side of the altar 1 3 of incense. When Zacharias saw him, he „ 12 14 was troubled, and fear fell upon him. But „ 13 the angel saith unto him. Fear not, Zacharias, because thy supplication is heard, and thy wife Elizabeth shall bear thee a son, and 15 thou shalt call his name John. And thou „ 14 shalt have joy and gladness ; and many shall 16 rejoice at his birth. For he shall be great „ 15 in the sight of the Lord, and he shall drink no wine nor strong drink ; and he shall be filled with the Holy Spii-it while he is yet 17 in his mother's womb. And many of the „ 16 children of Israel shall he turn unto the 18 Lord their God. And he shaU go before „ 17 him in the spirit and power of Elijah the prophet, to turn the heart of the fathers to the children, and the disobedient to the knowledge of the just ; to make ready for 19 the Lord a perfect people. But Zacharias „ 18 said unto the angel, Whereby shall I know this ? for I am an old man, and my wife 20 advanced in age. The angel answered and „ 19 said unto him, I am Gabriel, that stand in the presence of God ; and I was sent to speak unto thee, and to announce this unto 21 thee as good tidings. From henceforth thou „ 20 shalt be silent and not able to speak, until the day wherein this shall come to pass, because thou believedst not this my word, 22 which shall be fulfilled in its season. But „ 21 the people were standing waiting for Zacharias, and they marveUed because he THE DIATESSARON. 43 1 23 tarried in the sanctuary. And when Lu. 1 22 Zacharias came out, he could not speak unto them : and they perceived that he had seen a vision in the sanctuary : and he was making signs unto them, and remained 24 dumb. And when the days of his ministra- „ 23 tion were fulfilled, he departed unto his house. 25 And after these days Elizabeth his wife „ 24 conceived ; and she hid herself five months, 26 and said, This hath the Lord done imto me „ 25 in the days wherein he looked upon me, to take away my reproach among men. 27 Now in the sixth month the angel Gabriel „ 26 was sent from God into Galilee,^ unto a city 28 named Nazareth, to a virgin betrothed to a „ 27 man whose name was Joseph, of the house of David ; and the virgin's name was Mary. 29 And the angel came in unto her, and said „ 28 unto her, HaU, thou tJiat art fuU of favour, our Lord is with thee, thou blessed among .30 women. And when she beheld him, she „ 29 was troubled at his saying, and was con- 31 sidering what this salutation might be. And „ 30 the angel saith unto her. Fear not, Mary; 32 for thou hast found favour with God. Thou „ 31 shalt now conceive, and bring forth a son, 33 and shalt call his name JESUS. He shall „ 32 be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David : 34 and he shall reign over the house of Jacob „ 33 for ever ; and of his kingdom there shall be 35 no end. Mary said unto the angel. How „ 34 shall this be done unto me since no man 36 hath known me? The angel answered and „ 35 said unto her. The Holy Spirit shall come, and the power of the Most High shall descend upon thee : wherefore also that 1 Tie Borgian MS. omits "into Galilee." The Vatican MS. above ver. 27 inserts, " The 2nd chapter " (or division) " from the Gospel of Luke." 44 THE DIATESSARON. which shall be born of thee, shall be holy, 1 37 and shall be called the Son of God. And Lu. 1 36 behold, Elizabeth thy kinswoman, she also hath conceived a son in her old age: and this is the sixth month with her that is 38 called barren. For nothing shall be difficult „ 37 39 to God. Mary said, Behold, I am the hand- „ 38 maid of the Lord; be it done unto me according to thy word. And the angel departed from her. 40 Then Mary arose in those days, and went „ 39 into the hill country with haste, unto a city 41 of Judah; and entered into the house of „ 40 42 Zacharias, and saluted Elizabeth. And „ 41 when Elizabeth heard the salutation of Mary, the babe rejoiced in her womb ; and Elizabeth was filled with the Holy Spirit; 43 and she cried out with a loud voice, and „ 42 said imto Mary, Blessed a/rt thou among women, and blessed is the fruit that is in 44 thy womb. Whence is this to me, that „ 43 the mother of my Lord cometh unto me ? 45 When the voice of thy salutation came to „ 44 mine ears, the babe leaped in my womb in 46 great joy. And blessed is she that believed ; „ 45 for that shall be performed, which was spoken 47 from the Lord. And Mary saith : „ 46 My soul doth magnify the Lord, 48 And my spirit hath rejoiced in God my „ 47 Saviour, 49 Who hath looked upon the low estate of „ 48 his handmaiden : Behold, from henceforth all generations shall call me blessed. 50 Eor he that is mighty hath done to me „ 49 great things ; And holy is his name ; 51 And his mercy from a generation to „ 50 generations Embraceth them that fear him. THE DIATESSARON. 45 152 He hath wrought victory by his arm, Lu. 1 5 1 And he hath scattered the proud in their opinions. 53 He hath put down the haughty from the „ 52 thrones, And hath exalted the humble. 54 The himgry he hath filled with good „ 53 things ; And the rich he hath left without anything. 55 He hath holpen Israel his servant, „ 54 And remembered his mercy 56 (As he spake unto our fathers) „ 55 Unto Abraham and unto his seed for ever. 57 And Mary abode with EUzabeth about „ 56 three months, and returned unto her house. 5 8 Now Elizabeth's time of bringing forth „ 57 was corm; and she brought forth a son. 59 And her neighbours and kinsfolk heard that „ 58 God had multiplied his mercy towards her ; 60 and they rejoiced with her. And on the „ 59 eighth day they came to circumcise the child ; and they called him Zacharias, after the 61 name of his father. And his mother „ 60 answered and said unto them, Not so ; but 62 he shall be called John. And they said „ 61 unto her. There is no one among thy kindred 63 that is called by this name. And they made „ 62 signs to his father. How do you wish to call 64 him ? And he asked for a writing tablet, „ 63 and wrote, saying. His name is John. And 65 they all marvelled. And his mouth was „ 64 opened immediately, and his tongue loos&d, 66 and he spake, and praised God. And fear ,, 65 fell on all their neighbours : and this was noised abroad over all the hill country of 67 Judaea. And all that heard iif, thought in „ 66 their heart saying, What shall this child be ? For the hand of the Lord was with him. 68 And his father Zacharias was filled with „ 67 the Holy Spirit, and prophesied, and said. 46 THE DIATESSARON. 1 69 70 71 72 73 74 75 76 77 78 79 80 il 2 1 Blessed l& the Lord, the God of Israel, Lu. 1 68 Who hath regarded his people, and wrought salvation for them. And hath raised up a horn of salvation „ 69 for us In the house of his servant David, As he spake from eternity by the mouth „ 70 of his holy prophets, That he would save us from our enemies, „ 71 And from the hand of all that hate us. And he showed mercy towards our fathers, „ 72 And remembered his holy covenant. And the oath which he sware unto „ 73 Abraham our father. That he would grant unto us salvation „ 74 from the hand of our enemies That we may serve before him without fear In justice and righteousness all our days. „ 75 And thou, child, shalt be called the „ 76 prophet of the Most High ; Thou shalt go before the face of the Lord to make ready his way. To give knowledge of life unto his people „ 77 Unto the remission of their sins Through the tender mercy of our God, „ 78 Whereby he visits^ us, rising from on high To shine upon them that sit in darkness, „ 79 and under the shadow of death. And to establish our feet in the way of „ 80 peace. And the child grew, and waxed strong in spirit, and was waiting in the desert tUl the day of his showing unto the children of Israel. Now the birth of Jesus Christ was on Mt. 1 18 this wise : When his mother had been be- trothed to Joseph, before they came together 1 Or, " shall visit." THE DIATESSARON. 47 she was found with child of the Holy Spirit. 2 And Joseph her husband was a righteous Mt. 1 1 9 man, and unwilling to make her a public example, and thought to put her away 3 privily. But while he was thinking of „ 20 this, an angel of the Lord appeared unto him in a dream, saying, Joseph, son of David, fear not to take unto thee Mary thy wife : for that which is begotten in her is of 4 the Holy Spirit. She shall bring forth a „ 21 son ; and thou shalt call his name JESUS ; for he shall save his people from their sins. 5 Now all this is come to pass, that it might „ 22 be fulfilled which was spoken by the Lord through the prophet, 6 Behold, the virgin shall conceive, and „ 23 shall bring forth a son, And they shall call his name Emmanuel ; which is, being interpreted, Our God is 7 with us. And when Joseph arose from his „ 24 sleep, he did as the angel of the Lord com- manded him, and took unto him his wife ; 8 and knew her not till she brought forth her „ 25^ firstborn son. 9 Now in those days there went out a Lu. 2 1 decree from Caesar Augustus, that all the people of his dominion should be enrolled. 1 This was the first enrolment made in the „ 2 11 governorship of Quirinius in Syria. And „ 3 all were going into their own city to be 12 enrolled. And Joseph also went up ftom „ 4 Nazareth, a city of Galilee, into Judaea, to the city of David, which is called Bethlehem, because he was of the house and family of 13 David, with Mary his betrothed, who was „ 5 great with child, that he might be enrolled 14 there. And while they were there, the ;, 6 days were fulfilled that she should bring 1 5 forth. And she brought forth her firstborn „ 7 son ; and she wrapped him in swaddling 48 THE DIATESSARON. clothes, and laid him in a manger, because there was no room for them, where they were staying. 2 16 And there were shepherds staying in that Lu. 2 8 country, who were guarding their flock in 17 the watch of the night. And behold, an „ 9 angel of God came near unto them; and the glory of the Lord shone round about them; and they were afraid with a great 18 fear. And the angel said unto them. Be „ 10 not afraid ; for I bring you as good tidings a great joy that shall be to the whole world : 19 there is born to you this day in the city of „ II David a Saviour, which is the Lord the 20 Messiah. And this is the sign unto you: „ 12 Ye shall find a babe wrapped in swaddling 2 1 clothes, and laid in a manger. And suddenly „ 13 there appeared with the angels an abundant heavenly host praising God, and sayiag, 22 Glory to God in the highest, „ 14 And on earth peace, and good hope to men. 23 And when the angels went away from them „ 15 into heaven, the shepherds spake one to another, saying. Let us go to Bethlehem, and see this saying that is come to pass, 24 even as the Lord hath showed us. And „ 16 they came with haste and found Mary and Joseph, and the babe laid in the manger. 25 And when they had seen it, they related the „ 17 sayiag which had been spoken to them about 26 the child. And aU that heard it wondered „ 18 at the description, which the shepherds had 27 described to them. But Mary was keeping „ 19 all these sayings, and comparing them in 28 her heart. And those shepherds returned, „ 20 glorifying and praising God for all the things that they had seen and heard, even as it was described unto them. 2 9 And after eight days were fulfilled, that „ 2 1 THE DIATESSARON. 49 the child should be circumcised, his name was called JESUS ; and this is what he was called by the angel, before he was conceived in the womb. 2 30 And when the days of their purification Lu. 2 22 according to the law of Moses were fulfilled, they brought him to Jerusalem to present 31 him before the Lord, as it is written in the „ 23 law of the Lord, Every male that openeth the 32 womb shall be called holy to the Lord, and „ 24 to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle 33 doves, or two young pigeons. And there „ 25 was a man in Jerusalem, whose name was Simeon ; and this man was righteous, de- vout, and looking for the consolation of Israel : and the Holy Spirit was upon him. 34 And it had been said unto him by the „ 26 Holy Spirit, that he was not going to see death, until he set his eyes upon the Lord's 35 Christ. And he came in the Spirit into „ 27 the temple : and when his parents brought in the child Jesus, that they might offer a sacrifice for him, as it is written in the law, 36 he took him up into his arms, and praised „ 28 God, and said, 37 Now wilt thou loose the bonds of thy „ 29 servant, Lord, According to thy word, in peace. 38 For already mine eyes have witnessed thy „ 30 mercy, 39 Which thou hast prepared on account of „ 31 the whole world, 40 A Hght for the unveiling of the Gentiles, „ 32 And a glory for thy people Israel. 41 And Joseph and his mother were marvel- „ 33 ling at these things which were spoken con- 42 cerning him; and Simeon blessed them, and „ 34 said unto Mary his mother. Behold he is set for the falling and for the risiug again of many 4 50 THE DIATESSARON. in Israel ; and for a sign of contradiction ; 2 43 and a sword shall pierce through thine own Lu. 2 35 soul, that the thoughts of many hearts may 44 be revealed. And Anna, a prophetess, the „ 36 daughter of Phanuel, of the tribe of Asher, she also was advanced in age, and had lived with her husband for seven years from her 45 virginity ; and she remained a widow about „ t^'] fourscore and four years, and departed not from the temple worshipping with fastings and 46 supplications night and day. And she also „ 38 stood up at that hour, and gave thanks unto the Lord, and spake of him to aU that were looking for the deliverance of Jerusalem. 47 And when they had accomplished all things „ 39 according to what is in the law of the Lord, they returned into Galilee, to their own city Nazareth. 3 1 After these things wise men^ from the Mt. 2 i'' 2 east came to Jerusalem, saying. Where is the „ 2 king of the Jews, who has been born ? We have seen his star in the east, and are come 3 to worship him. And when Herod the king heard it, he was troubled, and all Jerusalem 4 with him. And gathering together aU the chief priests and scribes of the people, he inquired of them, where the Messiah should 5 be born. And they said. In Bethlehem of Judah : thus it is written in the prophet, 6 And thou, Bethlehem of Judah, Art in no wise least among the kings of Judah ; For out of thee shall come forth a king, And he shall rule my people Israel. 7 Then Herod, when he had privily called „ 7 the wise men, inquired of them the time 1 Arabic, "al majds." By removing the opening words of S. Matthew, " Now when Jesus was born in Bethlehem of Judaea, in the days of Herod the king," and substituting more vaguely, "After these things," Tatian avoids the difficulty felt by harmonists in assigning a place to Luke ii. 39. THE DIATESSARON. 51 at which the star appeared unto them. t 8 And he sent them to Bethlehem, and said Mt. 2 8 unto them, Go, and inquire carefully con- cerning the child ; and when ye have found him, come and bring me word, that I also 9 may come and worship him. And when „ 9 they had heard the king they went their way ; and lo, the star, which they had seen in the east, went before them, till it came and stood over the place, where the child 10 was. And when they saw the star, they „ 10 1 1 rejoiced with exceeding great joy. And „ 1 1 they came into the house, and saw the child with Mary his mother ; and they fell down and worshipped him ; and opening their cases, they offered unto him offerings, gold, 1 2 myrrh, and frankincense. And they saw in „ 12 sleep that they should not return to Herod ; and they departed by another way to go into their own country. 1 3 And when they had departed, behold, an „ 13 angel of the Lord appeared to Joseph in a dream, and said unto him. Arise, and take the child and his mother, and flee into Egypt, and be thou there until I tell thee : for Herod sets about to seek the child to 1 4 destroy him. And Joseph arose, and took „ 14 the child and his mother by night, and fled 1 5 into Egypt, and remained there untU the „ 15 death of Herod : that it might be fulfilled, which was spoken by the Lord through the prophet, saying, Out of Egypt did I call my 1 6 son. Then Herod, when he saw that he „ 16 was mocked by the wise men, was exceed- ing wroth, and sent forth, and slew all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had carefully inquired of the 1 7 wise men. Then was fulfilled that which „ 17 52 THE DIATESSARON. was spoken through Jeremiah the prophet, saying, 318 A voice was heard in Eamah, Mt. 2 1 8 Weeping and great mourning : Eachel weepeth for her children, And is unwilling to be consoled for the loss of them. 19 But when king Herod was dead, the angel „ 19 of the Lord appeared in a dream to Joseph 20 in Egypt, and said unto him. Arise and take „ 20 the child and his mother, and go into the land of Israel : for they are dead that sought 2 1 the child's life. Joseph arose, and took the „ 21 child and his mother, and came into the land 22 of Israel. But when he heard that Archelaus „ 22 was become king in Judaea instead of his father Herod, he was afraid to go thither ; but he saw in a dream that he should go 23 into the land of Galilee, and that he should „ 23 dwell in a city that is called Nazareth : that it might be fulfilled which was spoken through the prophet. He shall be called a Nazarene. 24 And the child grew, and waxed strong in Lu. 2 40 spirit, filled with wisdom : and the grace of God was upon him. 25 And his parents^ went every year to „ 41 26 Jerusalem at the feast of the passover. And „ 42 when he was twelve years old, they went up 27 after their custom to the feast; and when „ 43 the days were fulfilled, they returned; but the boy Jesus tarried behind in Jerusalem ; and Joseph and his mother knew it not, 28 supposing him to be with the children of „ 44 their company. And when they had made a day's journey, they sought for him among 29 their kinsfolk and acquaintance: and when „ 45 they found him not, they returned to Jeru- 30 salem, seeking for him again. And after „ 46 ^ Arabic, '' people." THE DIATESSARON. 53 three days they found him in the temple, sitting in the midst of the doctors, hearing i 3 1 them, and asking them questions : and all Lu. 2 47 that heard him were amazed at his wisdom 32 and sayings. And when they saw him, they „ 48 were astonished : and his mother said unto him, My son, why hast thou thus dealt with us ? Behold, I and thy father were seeking 33 thee with great anxiety. And he saith unto „ 49 them. How is it that ye sought me ? did ye not know that I must be in my Father's 34 house ? And they understood not the say- „ 50 3 5 ing, which he spake unto them. And he „ 51 went down with them, and came to Nazareth ; and he was subject unto them : and his mother kept aU thes& sayings in her heart. 36 And Jesus advanced in stature and wisdom, „ 52 and in favour with God and men. 37 Now in the fifteenth year of the reign of „ 3 i Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Gali- lee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias 38 tetrarch of Abilene, under the high priests „ 2 Annas and Caiaphas, the word of God went forth unto John, the son of Zacharias, in the 39 wilderness. And he came into all the region „ 3 round about Jordan, preaching the baptism 40 of repentance with remission of sins ; and he Mt. 3 i'' 41 preached in the wilderness of Judaea, and „ 2 said, Eepent ye, the kingdom of the heavens 42 is at hand. This is he that was spoken of „ 3^ through Isaiah the prophet, The^ voice which crieth in the wilder- ness, 43 Make ye ready the way of the Lord, Lu. 3 4'' And establish in the plain a way for our God. 44 AU the valleys shall be filled ; „ 5 '^ Omitting Mark i. 2 ; cf. xiii. 47. 54 THE DIATESSARON. And every mountain and hill shall be brought low ; And the crooked shall become straight ; And the difficult place easy ; 3 45 And all flesh shall see the salvation^ of Lu. 3 6 God. 46 The same came for a witness, that he might Jn. 1 7 bear witness of the light, that all might 47 believe through him. He was not the light, „ 8 but came, that he might bear witness of the 48 light, which is the true light, lighting every „ 9 49 man, coming into the world. He was in the „ 10 world, and the world was made through him, 5 and the world knew him not. He came unto „ 1 1 5 1 his own, and his own received him not. But „ 12 as many as received him, to them gave he the power to become children of God, even to 5 2 them that believe on his name : which were „ 13 born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 53 And the Word became flesh, and dwelt „ 14 among us (and we saw his glory, as it were the glory of the only one from the Father), 54 full of grace and truth. John bare witness „ 15 of him, and preached, saying, This is he of whom I said, He that is about to come after me is preferred before me : for he was before 5 5 me. And of his fulness we all received, grace „ 16 5 6 for grace. For the law was given through „ 17 Moses ; grace and truth came through Jesus 4 1 Christ. No man hath seen God at any „ 18 time; the only one of God, who is in the bosom of the Father, he hath declared Mm. 2 And this is the witness of John, when the „ 19 Jews sent unto him from Jerusalem priests and Levites to ask him. Who art thou? 3 And he confessed, and denied not ; and he „ 20 acknowledged that he was not the Messiah. 4 And again they asked him. What then ? Art „ 2 1 1 Or, "life." THE DIATESSARON. 55 thou Elijah ? And he said, I am not. Art ^ 5 thou a prophet ? He answered, No. They Jn. 1 2 2 said unto him, Who art thou ? that we may give an answer to them that sent us. What 6 sayest thou of thyself ? He saith, I am the „ 23 voice of one crying in the wilderness, Set in order the way of the Lord, as said Isaiah 7 the prophet. And they that had been sent „ 24 8 were of the Pharisees.^ And they asked „ 25 him, and said unto him. Why then baptizest thou, since thou art not the Messiah, nor 9 Elijah, nor a prophet ? John answered and „ 26 said unto them, I baptize in ^ water : ia the midst of you standeth one whom ye know 1 not. This is he, of whom I said, that he „ 27 Cometh after me, and he was before me, of whom I am not worthy to unloose the latchet 11 of his shoes. These things were done in „ 28 Bethany beyond Jordan, where John was baptizing. 12 Moreover John had his raiment of camel's Mt. 3 4 hair, and a leathern girdle ; ^ and his food 13 was locusts and wild honey. Then went out „ 5 unto him the people of Jerusalem, and all Judaea, and all the region round about Jordan ; 14 and they were baptized by him in the river „ 6 1 5 Jordan, confessing their sins. But when he „ 7 saw many of the Pharisees and Sadducees * comiug to be baptized, he said unto them. Ye offspring of vipers, who warned ^ you to 1 6 flee from the wrath to come ? Bring forth „ 8 1 7 therefore fruits worthy of repentance : and „ 9 do not think, and say within yourselves. We have Abraham as our father ; for I say unto you, that God is able of these stones to 18 raise up children unto Abraham. Behold, „ lO the axe is laid unto the root of the tree : 1 Arabic, "almu "tazila." ^ Qr, "with." •'' Omitting "about Ms loins." * Arabic, "alzanadfika." » Lit. "guided." 56 THE DIATESSARON. every tree therefore that bringeth not forth good fruit shall be taken away, and cast into 4 19 the fire. And the multitudes asked him, Lu. 3 lo 2 saying, What shall we do ? He answered, „ 1 1 and said unto them. He that hath two coats, let him give to him that hath none ; and he 2 1 that hath food, let him do likewise. And „ 1 2 there came also publicans to be baptized, and they said unto him. Master, what shall 22 we do? He saith unto them. Ask nothing „ 13 more than that which you are commanded 23 to ask. And soldiers asked him, saying, „ 14 What shall we also do ? He saith unto them. Do violence to no man, neither act unjustly towards him ; and be content with your wages. 24 And as the people were considering, and „ 15 all men were reasoning in their hearts con- cerning John, whether haply he were the 25 Christ; John answered, and said unto them, „ 16 I baptize you with water ; there will come after me he that is mightier than I, of whom I am not worthy to unloose the latchets of his shoes : he shall baptize you 2 6 in the Holy Spirit and in fire : who, grasp- „ 17 ing a fan in his hand to cleanse his threshing floor, will gather the wheat into his gar- ners ; but the chaff he will burn up with unquenchable fire. 27 And other things he taught, and preached „ 18 good tidings unto the people. 28 Then cometh Jesus from Galilee to the Mt. 3 13 Jordan unto John, to be baptized of him. 29 And Jesus was about thirty years of age, Lu. 3 23* and was supposed to be the son of Joseph. 30 Now John saw Jesus coming unto him, and Jn. 1 29 saith. This is the Lamb of God, which taketh 31 away the sin of the world. This is he of „ 30 whom I said. After me shall come a man, which is preferred before me, for he is THE DIATESSARON. 57 4 32 before me. And I knew him not; but that Jn. 1 31 he may be made manifest to Israel, for this 3 3 cause am I come baptizing in ^ water. Now Mt. 814 John was forbidding him, saying, I have need to be baptized of thee, and comest 34 thou to me? Jesus answered him, and said, „ 15 Suffer it now : thus it becometh us to fulfil all righteousness. Then he suffered him. 35 And when all the people were baptized, Lu. 3 21^ 3 6 Jesus also was baptized ; ^ and he went up Mt. 3 1 6'' straightway from the water : and the heaven 37 was opened unto him. And the Holy Spirit Lu. 3 22^ descended upon him in the form of a dove's 38 body: and lo, a voice from heaven, saying, Mt. 3 17 This is my beloved Son, in whom I am well 39 pleased. And John bare witness, saying, Jn. 1 32 Furthermore I saw the Spirit descending as a dove out of heaven; and it abode upon 40 him. And I knew him not; but he that „ 33 sent me to baptize in ^ water, he said unto me. Upon whomsoever thou shalt see the Spirit descending and abiding, this is he 41 that baptizeth in* the Holy Spirit. And I „ 34 have seen, and have borne witness, that this is the Son of God. 42 And Jesus, full of the Holy Spirit, re- Lu. 4 1^ 43 turned from the Jordan, and straightway Mk. 1 1 2 the Spirit drove ^ him forth into the wilder- ness, that he might be tempted of Satan; „ 13'' • 44 and he was with the wild beasts ; and he Mt. 4 2" fasted forty days and forty nights ; * and Lu. 4 2^^ tasted nothing in those days : and he after- Mt. 4 2*^ 45 ward hungered. And the tempter came, „ 3 and said unto him, If thou art the Son of God, command that these stones become bread. 46 He answered and said, It is written, Man „ 4 1 Or, " with." =" Omitting « and praying." ^ Or, " with." * Or, "with." Or, "led." ^ Both Ephraem and the Ouretonian Syriac omit " and forty nights," which therefore may not have been originally in the Diatessaron. 58 THE DIATESSARON, liveth not by bread alone, but by every word that proceedeth out of the mouth of God. 4 47 Then Satan brought him into the holy city, Mt. 4 5 and set him on the pinnacle of the temple, 48 and said unto him. If thou art the Son of „ 6 God, cast thyself down ; for it is written, He giveth his angels charge concerning thee ; '• And in their arms they shall receive thee up. Lest haply thou dash thy foot against a stone. 49 Jesus saith unto him, Again it is written, „ 7 Thou shalt not tempt the Lord thy God. 50 And the devil took him up into a high Lu.^ 4 5 mountain, and showed him all the kingdoms of the world and the glory of them in a 51 moment of time. And the devil saith unto „ 6 him. To thee will I give all this authority, and the glory of it, which have been delivered unto me, that I may give them 52 to whomsoever I will. If therefore thou „ 7 wilt worship before me, all shall be thine. 5 1 Jesus answered and said unto him, Get thee Mt. 4 10 hence, Satan : for it is written. Thou shalt worship the Lord thy God, and him only 2 shalt thou serve. And when the devil had Lu. 4 13 completed all his temptation, he departed 3 from him until the season ; and behold, Mt. 4 1 1** angels came and ministered unto him. 4 On the next day John was standing, and Jn. 1 35 5 two of his disciples ; and he looked upon „ 36 Jesus, as he walked, and said. Behold the 6 Lamb of God ! And his two disciples heard „ 37 him speakiag; and they followed Jesus. 7 And Jesus turned, and saw them following, „ 38 and said unto them. What seek ye ? They said unto him. Master,* where dwellest thou ? 1 Omitting Luke iv. 10, "to keep thee." 2 Qr, Matt. iv. 8. ' Arabic, " Our great one." THE DIATESSARON. 59 5 8 He said unto them, Come, and see. And Jn. 1 39 they came, and saw the place of his abode ; and they remained with him that day : and 9 it was about the tenth hour. One of the „ 40 two, that had heard from John, and had followed Jesus, was Andrew, Simon's brother. 1 He first saw his own brother Simon, and said „ 41 1 1 unto him. We have found the Messiah.^ And „ 42 he brought him unto Jesus. And Jesus looked upon him, and said. Thou art Simon, the son of Jonah : thou shalt be called The rock. 12 On the morrow Jesus wished to go forth „ 43 into Galilee ; and he found Philip, and said 1 3 unto him. Follow me. Now Philip was from „ 44 Bethsaida, the city of Andrew and Simon. 14 And Philip found Nathanael, and said unto „ 45 him. We have found him, of whom Moses in the law, and the prophets, did write, to be Jesus, the son of Joseph, from Nazareth. 15 Nathanael said unto him. Can any good „ 46 thing be found from Nazareth ? Philip said 16 unto him. Come, and see. And Jesus saw „ 47 Nathanael coming to him, and said of him. This is indeed a son of Israel, in whom is no 1 7 guUe ! Nathanael said unto him. Whence „ 48 knowest thou me ? Jesus said unto him. Before PhUip called thee, when thou wast 18 under the fig-tree, I saw thee. Nathanael „ 49 answered, and saith unto him. Master, thou art the Son of God ; thou art king of Israel. 19 Jesus said unto him, Because I said unto „ 50 thee, I saw thee imder the fig-tree, thou behevedst: thou shalt see what is greater 2 than this. And he said unto him. Verily, „ 51 verily, I say imto you. Henceforth ye shall see the heavens opened, and the angels of God ascending and descending upon the Son of man.^ 1 The clause interpreting " Messiah " is absent. 2 Lit. " flesh." After commenting on the call of Nathanael Ephraem has 6o THE DIATESSARON. 5 21 And Jesus returned in the power of the Lu. 4 14* Spirit into Galilee. 22 And the third day there was a feast in Jn. 2 i Cana/ a city of Galilee ; and the mother of 23 Jesus was there: and Jesus also was bidden, „ 2 24 and his disciples, to the feast. And when „ 3 the wine failed, his mother said unto Jesus, 25 They have no wine. And Jesus said unto her, Woman, what have I to do with thee ? 26 hath not my hour come? But his mother said unto the servants, Whatsoever he saith 27 unto you, do it. There were six waterpots of stone set there for the purification of the Jews, containing two or three firkins apiece. 28 And Jesus said unto them, Fill the water- pots with water. And they filled them up 29 to the brim. He said unto them, Draw out now, and bear unto the ruler of the feast. 30 And they did so. And when the ruler of the feast tasted the water, which was become wine, and knew not whence it was (but the servants knew, because they had drawn the water), the ruler of the feast 31 called the bridegroom, and said unto him, „ 10 Every man setteth on first the good wine ; and when men have drunk freely,^ he brings that which is worse : but thou hast kept 32 the good wine until now. This was the first „ 1 1 sign, namely, that which Jesus did in Cana of Galilee, and manifested his glory ; and 33 his disciples believed on him. And his fame Lu.^ 4 14'' a heading, "Ordo et solemnitas Apostolonim Domini," followed by remarks upon the class of men chosen for the twelve disciples. Dr. Wace thought this an introduction to the calling of disciples ; see later, ver. 44 et seq. But is it not rather retrospective, dealing with the call of the first four just related ? This heading is only found in one of the two Armenian versions, and there it is in red ink, as if it were a quotation from the Diatessa/ron, which may originally have been divided into sections suitable for instruction. Of. p. 13. 1 Arabic, " Qatina." The Godex Fuldensis puts this " beginning of miracles " after the miraculous draught of fishes, Luke v. 1-11 ! 2 Lit. "at the time of drunkenness." s cf. vii. 8. THE DIATESSARON. 6 1 was published in all the neighbouring region. 5 34 And he taught in their synagogues, and was Lu. 4 15 glorified by aU men. 35 And he came to Nazareth, where he had „ 16 been brought up : and he entered, according to his custom, into the synagogue on the 3 6 sabbath day, and stood up to read. And „ 17 there was delivered unto him the book of the prophet Isaiah. And Jesus opened the book, and found the place where it was written, 37 The Spirit of the Lord is upon me, „ 18 Because he anointed me to preach good tidings unto the poor ; And sent me to heal the bruised in heart; To ^ proclaim forgiveness to the wicked ^ and sight to the blind ; To bring the broken into forgiveness, 38 And to proclaim the year acceptable to „ 19 the Lord. 39 And he closed the book and gave it back „ 20 to the attendant ; and went away, and sat down : and the eyes of all, that were stand- ing in the synagogue, were turning upon him.. 40 And he began to say unto them, To-day „ 21 hath this scripture been fulfilled, which ye 41 have heard with your ears. And all bare „^ 22* him witness, and wondered at the words of grace, which proceeded out of his mouth. 42 From that time began Jesus to preach the Mt. 417" gospel of the kingdom of God, and to say, 43 Eepent ye, and believe in the gospel. The Mk.* 1 1 5 time is fulfilled,^ and the kingdom of the heavens is at hand. 1 The Vulgate and Ciasca's Latin commence Luke iv. 19 here. 2 Mr. Eendel Harris thinks the Arabic translator misread the Syriac word for " captives." ' For the continuation of this part of S. Luke see xvii. 42, and note thereon. * The internal order of this verse is altered. ^ Or, " has arrived." 62 THE DIATESSARON. 5 44 And walking by the sea of Galilee, he saw Mt. 4 i8 two brethren, Simon, who is called Cephas, and Andrew his brother, casting their nets 45 into the sea; for they were fishers. And „ 19 Jesus saith unto them, Follow me, and I will 46 make you fishers of men. And they im- „ 20 mediately left the nets there, and followed 47 him. And going on from thence he saw „ 2 1 other two brethren, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets ; 48 and Jesus called them. And they straight- „ 22 way left the boat and their father Zebedee, and followed him. 49 And when the multitudes were come to- Lu. 5 i gether unto him, to hear the word of God, and he was standing by the lake of Gen- 50 nesaret, he saw two boats standing by the „ 2 lake : but the fishermen, who had come up 51 therefrom, were washing their nets. And „ 3 one of them was Simon Cephas's ; and into it Jesus went up, and sat down in it, and commanded them to put out a little from the land into the water. And sitting down he taught the multitudes out of the boat. 52 And when he ceased to speak, he said unto „ 4 Simon, Put out into the deep, and let out^ 53 your nets for a draught. Simon answered, „ 5 and said unto him. Master, we toiled all night, and took nothing: but at thy word 541 will let out^ the nets. And when they „ 6 had done this, they inclosed an abundant multitude of fishes ; for their net was nigh 5 5 to be broken ; and they beckoned unto their „ 7 partners that were in the other boat, that they should come and help them. And when they were come, they fiUed both the 6 1 boats, so that they were almost sunk. But „ 8 when Simon Cephas saw it, he fell down at 1 Or " cast." THE DIATESSARON. 63 Jesus' feet, and said unto him, Lord, I beseech of thee, that thou depart from me, 6 2 for I am a sinful man. For amazement ^ Lu. 5 9 had taken possession of him, and all that were with him, at the draught of the fishes, 3 which they had taken ; so also it had seized „ 10 James and John, the sons of Zebedee, which were Simon's partners. And Jesus saith unto Simon, Fear not ; from henceforth thou 4 shalt be catching men unto life. And when „ 11 they had brought their boats to land, they left all, and followed him. 5 After these things came Jesus and his Jn. 3 22 disciples into the land of Judah ; and there he went about with them, and baptized. 6 John also was baptizing in Aennon near to „ 23 Salim, because there was much water there : and they were coming, and were being 1 baptized. For John had not yet come into „ 24 8 prison. Now there arose a questioning „ 25 between a disciple of John and a Jew about 9 purification. And they came unto John, „ 26 and said unto him. Master, he that was with thee beyond Jordan, to whom thou barest witness, behold, he also baptizeth, 10 and many come to him. John answered „ 27 and said unto them, A man can receive nothing of himself, except it have been 1 1 given him from heaven. Ye yourselves bear „ 28 me witness, that I said, I am not the 12 Messiah, but one sent^ before him. He „ 29 that hath the bride is the bridegroom : and the friend of the bridegroom is he, which standeth and heareth him attentively, and rejoiceth with great joy at the bridegroom's 1 Tatian seems right in putting this incident before Luke iv. 38, 39, as S. Peter woxild scarcely have felt such "amazement," if he had previously- witnessed the miraculous cure of his own mother-in-law. S. Matthew put the latter after the Sermon on the Mount, which position Tatian considered too late. 2 Lit. " an apostle." 64 THE DIATESSARON. Jn. Lu. 27 whose son was sick.^ 30 31 32 34 35 36, voice : behold, now my joy is already fulfilled. 6 13 He must increase, but I must decrease. 14 He that cometh from above is above all : he that is from the earth is from the earth, and from the earth he speaketh : he that hath come down from heaven is above all. 1 5 And what he hath seen and heard, of this he beareth witness ; and no man receiveth his 16 witness. He that hath received his witness, hath set his seal to this, that he is truly 1 7 God, For he whom God hath sent, speaketh the word of God : God giveth not the Spirit 1 8 by measure. The Father loveth the Son, 1 9 and hath put all things in his hands. He that beheveth on the Son hath eternal life ; but he that is disobedient to the Son shall not see life, but the wrath of God abideth on him. 20 And Jesus knew that the Pharisees had heard, that he had admitted, and that he 21 baptized more disciples than John (not that Jesus himself was baptizing, but his dis- 22 ciples); and he left Judaea.^ 23 Now Herod the governor, when he was reproved by John concerning Herodias his brother Philip's wife, and concerning all the 24 evn things which he was doing, added this also above all, that he shut up John in prison. 25 Now when Jesus heard that John had Mt.^ 4 12 been delivered up, he withdrew into GaKlee ; 26 and he entered again into Cana, where he made the water wine. And there was at Capernaum a certain officer of the king. When he heard, that 19 20 Jn. 4 46 47 1 See note to xxi. 8. 2 These passages are displaced from their original order, so as to represent Jesus as calling His disciples before the imprisonment of S. John the Baptist. ' This narrative is inserted earlier than S. John's setting of it would imply because Tatian places it during the visit to Galilee mentioned in Matt. iv. 12. THE DIATESSARON. 65 Jesus was come out of Judaea into Galilee, he went unto him, and besought Mm, that he would come down, and heal his son ; for 6 28 he was very near to death. Jesus said unto Jn. 4 48 him. Except ye see signs and wonders, ye 29 do not believe. The officer of the king said „ 49 unto him. Sir, come down, lest my child die. 30 Jesus said unto him, Go thy way; thy son „ 50 liveth. The man believed the saying, that Jesus spake unto him, and he went his way. 31 And when he went down, his servants met „ 51 him, and announced to him,^ sayiug, Thy son 32 liveth. And he inquired of them in what „ 52 hour he got better. They said unto him. Yesterday at the seventh hour the fever left 33 him. And his father knew, that this had „ 53" happened at that hour, in which Jesus said unto him. Thy son liveth : and himself believed, and the whole family of his house. 34 And this is the second sign, that Jesus did, „ 54 when he returned out of Judaea into Galilee. 35 And he was preaching in the synagogues Lu. 4 44 3 6 of Galilee : and leaving Nazareth he came Mt. 413 and dwelt in Capernaum, iu the seaside parts, in the borders of Zebulun and Naphtali : 37 that it might be fulfilled, which was spoken „ 14 through Isaiah the prophet, saying, 38 The land of Zebulun, the land of Naphtali, „ 15 The way of the sea beyond Jordan, Galilee of the peoples, 3 9 The people which sat in darkness „ 16 Saw a great light ; And to them which sat in the region and in the shadow of death, To them did light spring up. 40 And he was teaching them on the sabbaths: Lu. 431'' and they were astonished at his teaching, „ 32 for his speech was as if it had authority. 41 And in the synagogue there was a man, „ 33 * Or, " gave him the good news." S 66 THE DIATESSARON. which had an unclean devil ;^ and he cried 6 42 out with a loud voice, saying, Let me alone, Lu. 4 3 what have I to do with thee, Jesus of Naza- reth ? thou art come to destroy us. I know thee who thou art, the Holy One of God. 43 And Jesus rebuked him, sayiag. Shut up thy „ 3 mouth, and go out of him. And the devil threw him down into the midst, and -went out of him, when he had done him no hurt. 44 And great wonder took hold of all, and they „ 3 spake one with another, saying. What is this word, which in authority and power com- mandeth the imclean spirits^ and they go 45 out. And a rumour concerning him was „ 3 published into all the neighbouring region. 46 And Jesus going out of the synagogue, „ 3 saw a man sitting among the publicans, Mt. 9 ^ Matthew ^ by name ; and he saith unto him. Come after me. And he arose, and followed him. 47 And Jesus came^ into the house of Simon Mk. 1 2^ 48 and Andrew, with James and John. And Lu. 4 3 Simon's wife's mother was holden* with a great fever ; and they besought him for her. 49 And he stood over her, and commanded her „ 3 fever ; and it left her ; and immediately she 50 rose up, and miaistered unto them. And Mt. 8 i when even was come, they brought unto him many possessed with devils : and he cast out 51 their devils with a word. And all that had Lu. 4 41 any sick with grievous and divers diseases, brought them unto him ; and layiug his hand 52 on each, he healed them; that it might be Mt. 8 I fulfilled which was spoken, through Isaiah the prophet, saying, Himself shall take our 53 infirmities, and bear our diseases. And all Mk. 1 3 the city was gathered together unto the door 1 Lit. " demon," and eo in all cases after this except xx. 10, xxxv. 55, a xliii. 53. 2 Cf. note to vii. 9. ' See note to vi. 2. * Or, " weakened." THE DIATESSARON. 67 6 54 of Jesus ; and again he cast out devils from Lu. 441 many, because they cried out, and said. Thou art the Son of God. And he rebuked them, and suffered not the devils to speak, because they knew that he was Christ the Lord. 7 1 And very early in the morning of that day, Mk. 1 35 he went out, and departed into a desert 2 place, and was there praying. And Simon „ 36 and they that were with him sought him ; 3 and when they had found him, they said unto „ 37 4 him, AU are seeking thee. He saith unto „ 38 them. Let us go into the next villages and cities, that I may preach there also ; for to 5 this end am I come. And the multitudes Lu. 4 42*" sought after him, and came until they over- took him ; and they laid hold of him, that 6 he should not depart from them. And Jesus „ 43 said unto them, I must preach as a gospel the kingdom of God to the other cities also, because for the sake of this gospel was I 7 sent. And Jesus was going about all the Mt.^ 935 ■ cities and the villages, and taught in their synagogues, and preached the gospel of the kingdom, and healed all diseases and all 8 infirmities, and cast out devils ; and his famej^u z 4 ^^\ was published abroad, for* he taught in „ 15 9 every place, and was magnified by all. And Mk. 2 1 4 as he passed by, he saw Levi,* the son of 1 Eepeated almost identically at xii. 40. Tatian may have meant this for Matt. iv. 23, varied ; see ver. 10. This is fuUer than Luke iv. 44, for which see vi. 35. 2 Eepeated from v. 33 ; of. Mark i. 28 and Luke iv. 37. » Or, « that." * Cf. vi. 46 and vii. 25. Tatian seems to have considered that Levi and Matthew were diflferent persons. For a resume oi the reasons for and against this view see Alford's Greek Testament under Matt. ix. 9, Alford thought the preponderance of testimony was in favour of the distinctness of the persons. It is interesting to find him quoting Clement of Alexandria, who is supposed to have been a pupil of Tatian, as a supporter of the view here taken by Tatian. Ver. 9, 10 are not in the Godex Fuldends. Ephraem, Moes. p. 58, commenting on the disciples baptizing, says, " He chose James the publican," etc., from which some have inferred that his copy had "James the son of Alphaeus" here, as D A B and Origen. 68 THE DIATESSARON. Alphaeus, sitting at the place of toll, and he saith unto Mm, Follow me. And he arose, 7 10 and followed him. And the report of him Mt. 4 24 was heard in the whole region of Syria : and they brought unto him all that were sick with the more serious and divers diseases, and that were enduring torments, and demoniacs and lunatics and paralytics; and he healed them. 1 1 And Jesus entered again into Capernaum Mk. 2 i 12 after somR days, and when it was heard, that „ 2 he was in the house, many came together, so that it would not hold them, not even at the door; and he announced the word 13 of God unto them. And there were there Lu. 617'' certain of the Pharisees and doctors of the law sitting, which were come out of every village of Galilee and Judaea and Jerusalem : and the power of the Lord was present^ unto 14 heaUng them. And there came some^ with „ 18 a couch, whereon there was a man that was paralytic : and they sought to bring him in, 1 5 and to lay him before him. And not finding „ 19 a way by which they might bring him in because of the multitude, they went up to the roof, and let him down through the tiles with the couch into the midst before Jesus. 1 6 And when Jesus saw their faith, he said unto „ 20 the paralytic. My son, thy sins are forgiven 1 7 thee. And the scribes and the Pharisees „ 21 began to reason lq their heart. Why doth - this man speak blasphemies ? who can for- 1 8 give sins but God alone ? And Jesus per- Mk. 2 8 ceived in his spirit that they reasoned these things within themselves, and said unto them, "Why reason ye these things in your heart ? 19 Which is easier, to say to the paralytic, Thy „ 9 iLit. "found." 2 Tatian omits Mark ii. 3, "which waa borne oifowr." See also Mark ii. 4. S. Matthew puts this miracle after the Sermon on the Mount. THE DIATESSARON. 69 sins are forgiven thee ; or to say unto him, 7 20 Arise, and take up thy bed, and walk ? That Mk. 2 10 ye may know, that the Son of man hath authority on earth to forgive sins (he saith 21 to the paralytic), I say unto thee, Arise, take „ 11 up thy bed, and depart unto thy house. 22 And he arose straightway, and took his bed, „ xi"- and went forth in the sight of all, and de- Lu. 5 25'' 23 parted to his house, magnifying God. And Mt. 9 8^ when the multitudes saw it, they were afraid ; for amazement took hold on them, and they ■{ -^^ g ^gb glorified God, which gave such authority 24 unto man, saying, Truly we have already Lu. 626'' seen wonderful things to-day, the like whereof Mk. 2 12'' we never saw. 25 And after these things Jesus went forth Lu. 5 27 and saw a publican, named Levi,^ sitting among the publicans, and saith unto him, 26 PoUow me. And he forsook all, and rose „ 28 27 up, and followed him. And Levi made him „ 29 a great feast in his house ; and there was a great multitude of publicans and of others, 28 that were reclining cd meat with him. And „ 30 the scribes and Pharisees murmured, saying unto his disciples. Why do ye eat and drink 29 with the publicans and sinners? Jesus „ 31 answered, and said unto them, A physician doth not seek the whole, but those that are 30 afHicted with evils. I am not come to caU „ 32 3 1 the righteous but sinners to repentance. But ^ „ ^^ they said unto him, Why do the disciples of John fast continually, and make supplica- tions ; likewise also the Pharisees ; but thy 32 disciples eat and drink? He said unto „ 34 ''■ See note to ver. 9. Tatian follows S. Luke in putting this before the Sermon on the Mount. 2 Omitting Mark ii. 18 : "And the disciples of John, and of the Pharisees used to fast; and they come." S. Matthew attributes the question, which foUows, to the disciples of John only. Tatian, following S. Luke, attributes it to the scribes and Pharisees. 70 THE DIATESSARON. them, It is not given to you to make the sons of the bridegroom fast, while the bride- 7 33 groom is with them.^ The days will come, Lu. 635 when the bridegroom shall have been taken away from them, then wUl they fast in those 34 days. And he spake a parable unto them : „ 36* No man putteth on a new patch, and seweth Mk. 2 21 it on an old garment ; lest the new addition take from the old, and a great rent be made. 35 And no man putteth new wine into old „ 22 wine-skins ; lest the wine burst the skins, and the skins perish,^ and the wine be poured out: but they put new wine into new wine-skins, and both are preserved. Lu. 5 38'' 36 And no man drinking old wine straightway „ 39 asketh for new ; for he saith. The old is better. 37 When^ Jesus was walking through the Mt. 12 i cornfields on the sabbath day, his disciples were hungry; and rubbing the ears of corn 38 with their hands they were eating. But „ 2* some of the Pharisees, when they saw them, said unto him, See, why do thy disciples * on Mk. 2 24*" the sabbath day that which is not lawful ? 39 And Jesus saith unto them. Have ye not „ 25 heretofore read what David did,^ when he had need, and was hungry, he, and they that 40 were with him? How he entered into the „ 26 house of Grod, when Abiathar was high priest, and did eat the bread of the Lord's table, which it was not lawful to eat save for the priests, and gave also to them that were 41 with him? And he said unto them. The „ 27 sabbath was created for man, and man was 1 Omitting Mark ii. 19: "As long as tiey have the bridegroom with them, they cannot fast." ^ Slight change of order. 8 Tatian follows S. Luke in putting this before the Sermon on the Mount, of which he appears to have considered Luke vi. 17-49 as a part. * Or, "what thy disciples do." " " What of old David did " does not agree so well with the Arabic. THE DIATESSARON. 71 7 42 not created for the sabbath. Or have ye Mt. 12 5 not read in the law, how that the priests in the temple break the sabbath, and are giult- 43 less ? But I say unto you, that a greater „ 6 44 than the temple is here. If ^ ye knew that „ 7 I love mercy not sacrifice, surely ye would 45 not have condemned the innocent. The Son „ 8 46 of man is lord of the sabbath. And his Mk.^ 821 kivdred heard it, and they went out to lay hold on him : for they said, Truly he is beside himself. 47^ And on another sabbath he entered into Lu. 6 6 the synagogue and taught : and there was a man there, whose right hand was withered. 48 And the scribes and the Pharisees watched „ 7 him, whether he would heal on the sabbath ; that they might find a way to blame him. 49 He knew their thoughts ; and he saith to the „ 8 man, whose hand was withered. Else up, and come into the midst of the synagogue. And 50 when he had come and stood forth, Jesus „ 9 saith unto them, I ask you. What is lawful to do on the sabbath day, good or evil ? to save lives, or to destroy them ? But they Mk. 3 4'' 5 1 held their peace. Looking round about them „ 5 with anger, and being grieved at the hard- ness of their heart, he said unto the man. Stretch forth thy hand. And he stretched it forth: and his hand was made like the 52 other. Then he said unto them. What man Mt. 12 11 shall there be of you that shall have one , ' A similar statement in Matt. ix. 13 is omitted at vii. 30. 2 It is strange how Tatian removes this verse from the further account, Mark iii. 31, etc., and attributes it to Christ's claim to be lord of the sabbath. It is thus dissociated from the two statements of S. Mark, by which it might be explained, viz. : His neglecting to take food (Mark iii. 20) ; and the report that he had an unclean spirit (Mark iii. 22 and 30), for which see xiv. 15 and 30 ; also cf. xvi. 13. 3 The first leaf missing from the Vatican MS. seems to have extended from this verse to viii. 17 inclusive, this passage being obtained from the Borgian MS. only. 72 THE DIATESSARON. sheep, and if it fall into a well on the sabbath day, he will not lay hold on it, and 7 53 lift it out ? But how much rather is a man Mt. 12 12 better than a sheep ! Therefore it is lawful 8 1 to do good on the sabbath days. But the „ 14 Pharisees went out,^ and took counsel against 2 him, that they might destroy him. But „ 1 5 Jesus perceiving it withdrew from thence: and great multitudes followed him ; and he 3 healed them all, and restrained them, that „ 1 6 4 they should not make him known : that it „ 17 might be fulfilled which was spoken through Isaiah the prophet, saying, 5 Behold, my child in whom I am well „ 18 pleased. My beloved in whom my soul hath rested : I have put my Spirit upon him ; And he shall declare judgment to the nations. 6 He shall not strive, nor cry aloud ; „ 19 Neither shall any one hear his voice in the streets. 7 A bruised reed shall he not break ; „ 20 And a smoking lamp ^ shall he not put out. Till he bring forth judgment unto victory. 8 And in his own name shall he preach „ 21 good tidings unto the nations. 9 In those days Jesus went out into the Lu. 6 12 mountain to pray ; and he was there in the 1 morning engaged in prayer to God. And „ 1 3" when it had become day, he called the disciples, and withdrew to the sea : and Mlc. 3 7'' much people from Galilee followed him to 1 1 pray ; and from Judaea, and from Jerusalem, „ 8 and from Idumaea and beyond Jordan, and from Tyre and Sidon, and from Decapolis: and a great multitude, hearing what things 1 2 he did, came unto him. And he spake to „ 9 ^ S. Mark adds; "straightway . , . with the Herodians." * Or, "wick." THE DIATESSARON. 73 his disciples, that they should bring unto him a boat, because of the crowd, lest they 8 13 should press upon him: and he healed many; Mk. 3 10 so that as many as had plagues were nigh to throng him on account of their eagerness to 14 touch him. And the unclean spirits, when „ 11 they saw him, fell down, and cried, saying, 15 Thou art the Son of God. And he urgently „ 12 threatened them, that they should not make 16 him known. And they that were troubled Lu. 6 18 1 7 with unclean spirits were cured. And all the „ 1 9 multitude sought to touch him; for power went out from him, and healed fhem all. 18 And Jesus, seeing the multitudes, went Mt. 5 i" 1 9 up into the motmtain : and he called his Lu. 61 3'' disciples, and chose from them twelve, whom 20 he named apostles: Simon, whom he named „ 14 Cephas, and Andrew his brother, James and 21 John, Philip and Bartholomew, Matthew and „ 1 5 Thoma, James the son of Alphaeus, and 22 Simon, which is called the Zealot, and Judas „ 16 the son of James, and Judas Iscariot, and 23 this is he that betrayed him. And Jesus „ 17 came down with them, and stood on a level place, and a crowd of his disciples, and an 24 abundant multitude of the people. And he Mk. 3 14 selected these twelve, that they might be with him, and that he might send them 25 forth to preach, and that they might have „ 15 the power of curing diseases, and casting out devils. 26 Then he lifted up his eyes on them, and \-^ opened his mouth, and taught them, saying, 27 Blessed are the poor in spirit: for theirs Mt. 5 3 is the kingdom of the heavens. 28 Blessed are the mournful: for they shall „ 4 be comforted. 29 Blessed are the meek : for they shall „ 5 possess the earth.^ 1 Aphraates gives, " the land of life.'' 6 20a ^Mt. 5 2 74 THE DIATESSARON. 8 30 Blessed are they that hunger and thirst Mt. 5 6 after righteousness : for they shall be filled. 31 Blessed are the merciful: for they shaU „ 7 obtain mercy. 32 Blessed are the pure in heart: for they „ 8 shall see God. 33 Blessed are the peacemakers: for they „ 9 shall be called sons of God. 34 Blessed are they that are cast out for „ 10 righteousness' sake : for theirs is the kingdom of the heavens. 35 Blessed shall ye be, when men shall hate Lu. 6 22" you, and when they shall separate you, and cast you out, and reproach you, and say Mt. 5 ii*" every evil word against you, speaking falsely, 3 6 for my sake. Then rejoice, and be exceed- „ 12 Lag glad ; for your reward is abundant in the heavens : for so cast they out the prophets, that were before you. 37 But woe unto you that are rich! for ye Lu. 6 24 have received your consolation. 38 Woe unto you that are full! ye shaU „ 25 hunger. Woe unto you that laugh now ! ye shall mourn and weep. 39 Woe unto you, when men shaU praise you ! „ 26 for so did their fathers to the false prophets. .40 I say unto you which hear. Ye are the j^' \ ^ salt of the earth : but if the salt lose its savour, wherewith shall it be salted? it is good for nothing; but it shall be cast out, 41 and trodden down by men. Ye are the Mt. 5 14 light of the world. A city built upon a 42 mountain cannot, be hid. Neither do Tnen „ 1 5 light a lamp, and put it under the bushel, but on the lamp-stand, that it may shine 43 upon all that are in the house. So let your „ 16 light shine before men, that they may see your good works, and glorify your Father, 44 which is in the heavens. For there is Mk. 4 22 J J i^ THE DIATESSARON. 75 nothing secret, except it shall be also manifested ; nor hidden, except it shall be 8 45 also known. He that hath ears to hear, let Mk. 4 23 him hear. 46 Think not that I came to destroy the law Mt. 5 17 or the prophets : I came not to destroy, but 47 to fulfil. Verily I say imto you, TUl heaven „ 18 and earth pass away, one point or one letter shall not pass away from the law, till all of 48 it be accomplished. Whosoever therefore „ 19 shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of the heavens : whosoever shall do and teach them, he shall be called 49 great in the kingdom of the heavens. For „ 20 I say unto you, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall not enter into the kingdom of the heavens. 50 Ye have heard that it was said to them „ 21 of old time. Thou shalt not kill ; for whoso- ever shall kUl shall be accountable to the 5 1 judgment : ^ but I say unto you, that every „ 2 2 one who is angry with his brother without a cause shall be accountable to the judgment ; ^ and whosoever shall say to his brother, ! horrid one,^ shall be accountable to the council; biit whosoever shall say to him, Thou fool, shall be accounted worthy of the 52 Gehenna of fire. If therefore thou shalt „ 23 be offering thy gift upon the altar, and there shalt remember, that thy brother hath con- ■ 53 ceived any hatred agaiast thee, leave thy „ 24 gift upon the altar, and go thy way first, and be reconciled to thy brother, and then 54 return, and offer thy gift. Agree with thine „ 25^ adversary quickly: whilst thou art still Lu. 12 sS'' with him in the way, give a ransom and be 1 Or, " deserve sentence." ^ The word " Eaca " is not retained in the Arabic. 76 THE DIATESSARON. 8 55 freed from him; lest haply the adversary Mt. 5 25"= deliver thee to the judge, and the judge deliver thee to the officer/ and thou be cast 56 into prison. Verily I say unto thee, Thou „ 26 shalt not go out thence, till thou payest the last mite.^ 57 Ye have heard that it was said, Thou „ 27 58 shalt not commit adultery: but I say unto „ 28 you, that whosoever looketh on a woman, lusting after her, hath committed adultery 59 with her there already in his heart. If thy „ 29 right eye injureth thee, pluck it out, and cast it from thee : for it is expedient for thee that one of thy members should perish, rather than that thy whole body should go into 60 Gehenna. And if thy right hand injureth „ 30 thee, cut it off, and cast it from thee : for it is better for thee that one of thy members should perish, than that thy whole body 61 should fall into Gehenna. It was said, „ 31 Whosoever shall put away his wife, let him 62 give her a certificate of divorcement: but I „ 32 say unto you. Whosoever shall put away his wife, without the cause of fornication, maketh her already commit adultery; and whosoever shall marry one who is put away, committeth adultery. 9 1 Again, ye have heard that it was said to „ 33 them of old time. Thou shalt not forswear thyself; but call thou upon God in thy 2 faith : but I say unto you. Swear not at „ 34 all ; not by the heaven, for it is the throne 3 of God; nor by the earth, for it is the foot- „ 35 stool imder his feet ; nor even by Jerusalem, 4 for it is the city of the great king. Neither „ 36 swear by thy head, for thou canst not make 5 one hair black or white. But let your „ 37 ^ Or, " attendant ; " technically the word means a collector of water for camels. ^ Arabic fals, i.e. Jj of a dirhem = half a farthing. THE DIATESSARON. 7; speech be either, Yes, or No ; but what is more abundant than this, is of the evil one. 9 6 Ye have heard that it was said. An eye Mt. 5 38 7 for an eye, and a tooth for a tooth : but I „ 39 say unto you, Eesist not an evil man: but whosoever smiteth thee on thy right cheek, 8 offer him the other also. And to him that „ 40 wisheth to strive at law with thee, and take away thy coat, to him give up thy cloke also. 9 And whosoever shall impress thee to go a „ 41 10 mile, go with him two. Give to him that „ 42 asketh of thee, and from him that wisheth to borrow of thee withhold it not : and do Lu. 6 30*" not restrain^ him that taketh away the 11 things that are thine. And as ye wish „ 31 that men should do to you, do ye also to them Kkewise. 12 Ye have heard that it was said, Love thy Mt. 5 43 1 3 neighbour, and hate thine enemy : but I say „ 44 unto you, Love your enemies, bless them ' that curse you, do good to them that hate you, and pray for them that receive ^ you 14 harshly and drive you out; that ye may be „ 45 sons of your heavenly Father, who maketh his Sim to rise on the good and the evil, and sendeth his rain on the just and the 15 unjust. If ye love them that love you, „ 46^ what reward shall ye have? for publicans Lu. 6 32'' and sinners Kkewise love those that love 16 them. And if ye do good to them that do „ 33 good to you, where is your superiority ? 17 since even sinners do so. And if ye give „ 34 a loan to him, of whom ye expect repay- ment, where is your superiority ? for even sinners lend to sinners, expecting as much 18 from them. But love your enemies, and do „ 35 them good, and give a loan, and cut off no man's hope, that your reward may be great, and that ye may be sons of the Most High : 1 Or, " pimish." 2 Qr, " seize." 78 THE DIATESSARON. for he is kind toward the evil and the un- 9 19 thankful. Be ye merciful, even as your Lu. 6 36 Father also is merciful. 20 And if ye salute your brethren only, what Mt. 5 47 do ye more them others? do not even the 2 1 publicans the same ? Be ye therefore per- „ 48 feet, as your heavenly Father also is perfect. 22 Take heed that ye do not your alms „ 6 i before men, to be seen of them : otherwise ye shall have no reward with your Father, 23 which is in the heavens. When therefore „ 2 thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be praised of men. Verily I say unto you. They have 24 received their reward. But when thou „ 3 doest alms, let not thy left hand know 25 what thy right hand doeth : that thine alms „ 4 may be secret ; and thy Father which seeth in secret shall recompense thee openly. 26 And when thou prayest, be not as the „ 5 hypocrites, who love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you. They have received 27 their reward. But thou, when thou prayest, „ 6 enter into thy bedchamber, and having shut the door, pray to thy Father which is in secret, and thy Father which seeth in secret 2 8 shall recompense thee openly. And in pray- „ 7 ing speak not much, as the heathen do: for they think that they shall be heard in 29 much speaking. Be not therefore likened ,, 8 unto them, for your Father knoweth your 30 petition, before ye ask him. One ^ of his Lu. 11 i*" disciples said unto him. Lord, teach us to pray, even as John taught his disciples. 31 Jesus saith unto them. After this manner „ 2* 32 then pray ye: Our Father which art in the Mt. 6 9'' 1 This interruption during the Sermon on the Mount is noticeable. THE DIATESSARON. 79 9 33 heavens, hallowed be thy name. Thy king- Mt. 610 dom come. Thy will be done, as in heaven 34 so on earth. Give us the sustenance^ of to- „ 11 35 day. And foigive us our faults, as we also „ 12 forgive those who commit faults against us. 36 And bring us not into temptation, but de- ,. 13 liver us from the evil one.. For thine is the kingdom, and the power, and the glory, 37 imto the ages of ages. If ye forgive men „ 14 their trespasses,^ your Father which is in the 38 heavens will forgive you. But if ye forgive „ 15 not men, neither will your Father forgive you your trespasses. 39 When ye fast, become not, as the hypo- „ 16 crites, mournful: for they disfigure their faces, that they may appear unto men as fasting. Verily, I say unto you, They have 40 received their reward. But thou, when „ 17 thou fastest, wash thy face, and anoint thy 41 head, that thou appear not unto men as „ 18 festing, but unto thy Father which is in seci-et : and thy Father, which seeth in secret, sliaU recompense thee. 42 Fear not, little flock, for it hath pleased Lu. 12 32 your Father weU to give you the kingdom. 43 Sell what ye possess, and give alms; make „ 33^ for yourselves purses which wax not old. 44 Lay not up * for yourselves treasure upon * Mt. 619 the earth, where rust * and moth doth cor- rupt, and where thieves dig through and 45 steal : but lay up for yourselves treasure in „ 20 heaven, where neither rust nor moth doth corrupt ; and thieves do not dig through, nor 46 steal : for where thy treasure is, there is „ 21 47 thy heart also. The lamp of the body is „ 22 the eye : for if thine eye be unimpaired, thy ' Lit "power ;" cf. ver. 36. 2 Or rather, "folly," aad so in ver. Sa * Lit, " Treasure not," and so in ver. 45. * Or, « in." ' Or, "■noodworm." 8o THE DIATESSARON. 9 48 whole body shall be full of light. But if Mt. 6 23 thine eye be worthless, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great will 49 thy darkness be! Beware, lest the light Lu. 11 35 50 that is in thee be darkness. For if thy „ 36 whole body be full of light, not having any part dark, it shall be wholly full of light, as a lamp lightens thee with its bright shining. 10 1 No man can serve two masters : for he is Mt. 6 24 obliged to hate one of them, and love the other ; and to honour one, and despise the other. Ye cannot serve God and riches. 2 Therefore I say unto you, Be not anxious for „ 25 your lives, what ye shall eat, and what ye shall drink ; nor for your bodies, what ye shall put on. Is not the life more than the food, and the body more than the raiment ? 3 Consider attentively the birds of the „ 26 heaven, which sow not, nor reap, nor gather into barns ; and your Father, which is in the heavens, feedeth them. Are not ye of more 4 value than they ? And which of you, when „ 27 he tries, shall be able to add one cubit unto 5 his stature ? If then ye are not able to do Lu. 12 26 even that which is least, why are ye anxious 6 concerning the rest ? Consider the lilies of Mt. 6 28'' the field, how they grow, though they toil 7 not, nor spin. And I say unto you, that „ 29 even Solomon in the magnificence of his glory was not arrayed even as one of these. 8 But if God doth so clothe the grass of the „ 30 field, which to-day is, and to-morrow is cast into the oven, how much rather shall it be 9 done to you, ye of little faith. Be not „ 3 1 therefore anxious, saying, What shall we . eat ? or, What shall we drink ? or, Where- withal shall we be clothed? nor let your Lu. 12 29'' 10 mind be troubled because, of this. AU Mt. 632 THE DIATESSARON. 8 1 these things do the nations of the world seek after; and your Father, which is in the heavens, knoweth that ye have need of 10 11 all these things. Seek ye first the kingdom Mt. 6 33 of God, and his righteousness ; and aU these 1 2 things shall he added unto you. Be not „ 34 anxious for the morrow : for the morrow will be anxious for what is its own.^ Its own evil is sufficient for the day. 13 Judge not, that ye be not judged: con- -jj^^ g L demn not, that ye be not condemned: 14 forgive, and ye shall be forgiven : release,^ Lu. 6 38 and ye shall be released : give, and it shall be given unto you ; good measure, pressed together and full, shall they thrust into your bosom. With the same measure where- withsoever ye measure, it shall be measured 15 to you. Take heed what ye hear : with Mk. 4 24'' whatever measure* ye measure, it shall be measured to you again, and it shall be added to you. I say tmto these, which hear, 16 He that hath,' to him shall be given: and „ 25 he that hath not, even that which he can have, shall be taken away from him. 17 And he spake a parable unto them: Can Lu. 6 39 a blind man guide a blind man ? do they 1 8 not both fall into a pit ? The disciple is „ 40 not superior to his master : but every per- 1 9 feet man shall be as his master. Why „ 41 lookest thou at the mote* that is in thy brother's eye, but considerest not the beam 20 that is in thine own eye ? Or how canst „ 42 thou say to thy brother. Brother, let me cast out the mote from thine eye, when thou thyself beholdest not the beam in thine own eye ? Thou hypocrite, cast out first the beam 1 Or, "peculiar to it." ^ Or, Luke vi. 37^ ' This clause appears to be an addition. * Unnecessary repetition. ' Repeated from Matt, xiii 12 at xvi 33. • Or, perhaps, "stalk," a bit of wood like the "beam," but ex-tremely small. 6 82 THE DIATESSARON. from thine own eye, and then shalt thou see to draw out the mote from thy brother's eye. 10 21 Give not that which is holy unto the Mt. 7 6 dogs, neither cast your pearls before swine, lest haply they trample them with their feet, and turn and rend you. 22 And he saith unto them, Which of you Lu. 11 5 shall have a friend, and shall go unto him at midnight, and say to him, Friend, lend 23 me three loaves ; for a friend is come to me „ 6 from a journey, and I have nothing to offer 24 him ; and the friend from within shall „ 7 answer and say unto him. Trouble me not : the door is now shut, and my children are with me in bed ; I cannot rise and give unto 25 thee? Verily I say unto you, Though he „ 8 will not give ^ unto him because of friend- ship, yet because of his importunity he will arise and give unto him what he asked of 2 6 him. And I say unto you. Ask, it shall „ 9 be given you ; seek, ye shall find ; knock, 27 it shall be opened unto you. Every one „ 10 that asketh receiveth ; and he that seeketh findeth; and to him that knocketh it shall 28 be opened. What father among you, whose „ il son asketh of him a loaf, do you think, will give him a stone ? and if he ask of him a fish, wUl he, do you thiak, for a fish give him a 29 serpent ? and if he ask of him an egg, will he, „ 12 30 think you, hold out to him a scorpion? If „ 13 ye then, whilst ye are evil, know good gifts, and give them unto your sons, how much more shall your Father, which is in the heavens, give the Holy Spirit to them that ask him ! 31 All things whatsoever ye wish that men Mt. 7 12 should do unto you, do ye also unto them : this is the law and the prophets. 3 2 Strive earnestly ^ at the narrow gate : for „ 13 ^ Omitting " rise and." 2 The root is the same as in ver. 25, "importunity." THE DIATESSARON. 83 a wide gate, and a broad way leadeth to destruction ; and they are many that go 10 33 therein. How narrow is the gate,i and Mt. 7 14 confined the way, that leadeth unto life ! and they are few that find it. 34 Beware of false prophets, which come to „ 15 you in lambs' clothing, whilst inwardly they are ravening wolves : but by their fruits ye „ 1 5" 35 shall know them, for each tree is known Lu. 6 44 by its own fruit. For not of thorns do they gather figs, nor of a bramble-bush do 3 6 they gather grapes. Even so every good tree Mt. 7 1 7 bringeth forth good fruit ; but an evil tree 37 produceth evil fruit. A good tree cannot „ 18 bring forth evil fruit, nor an evil tree pro- 38 duce good fruit. The good man out of Lu. 6 45 the good treasure, which is in his heart, bringeth forth good things ; and the evil man out of the evil treasure, which is in his heart, bringeth forth evil things : for out of the abundance of the heart the lips 3 9 speak. Every tree that produceth not good Mt. 7 1 9 fruit shall be hewn down, and cast into 40 the fire. Therefore by their fruits ye shall „ 20 41 know them. Not every one that saith unto „ 21 me, Lord, Lord, shall enter into the kingdom of the heavens ; but he that doeth the will of my Father, which is in the heavens. 42 Many will say unto me in that day, Lord, „ 22 Lord, did we not prophesy in thy name, and in thy name cast out devils, and in thy name 43 do many mighty works? Then will I say „ 23 unto them, I never knew you : depart from 44 me, ye servants of iniquity. Every one that Lu. 647 cometh unto me, and heareth my words, and doeth them, I will show you to what he is 1 In Addai, ttough absent from some of the Greek MSS. Addai, how- ever, does not give it as an exact quotation, but in his speech he says : " Because that the gate of life is straight, and the way of truth is narrow therefore few are the believers of truth," etc. 84 THE DIATESSARON. 10 45 like. He is like a wise man, that built a Lu. 6 48^ house, and digged, and went deep, and laid 46 the foundations upon the rock: and the Mt. 7 25 rain descended, and the floods overflowed, and the winds blew, and shook that house ; and it fell not : for its foundations had been 47 laid upon the rock. And every one that „ 26 heareth these words of mine, and doeth them not, shall be like a fooUsh man, which built his house upon the sand without a founda- 48 tion : and the rain descended, and the floods „ 27 overflowed, and the winds blew, and burst into that house ; and it fell : and great was the fall thereof. 11 1 And when Jesus had ended these words, „ 28 the multitudes were astonished at his teaching: 2 for he taught them as one having authority, „ 29 not as their scribes and the Pharisees. 3 And when he was come down from the „ 81 mountain, great multitudes followed him. 4 And when Jesus had entered into Caper- „ 5^ naum, the servant of a certain distinguished Lu. 7 2 officer, viho was dear unto him, was sick, and 5 was already very near to death. And he „ 3^ heard concerning Jesus, and came ^ unto him 6 with the elders of the Jews, and besought Mt. 8 ^^ him, and said. Lord, my boy lieth in the house „ 6 paralytic,^ and he is grievously tormented. 7 And the elders besought him earnestly, Lu. 7 4"^ saying. He is worthy that this should be 8 done for him : for he loveth our nation, and „ 5 9 he built us even the synagogue. Jesus saith Mt. 8 7 unto him, I will come and heal him. The 10 officer answered, and saith. Lord, I am not „ 8 worthy that my roof should overshadow thee:^ ' According to S. Matthew, he came himself ; but according to S. Luke, he sent the elders. Bphraera has " elders of the people." 2 Or, "crippled." ' Omitting Luke vii. 7, " Wherefore neither thought I myself worthy to come unto thee." Of. note to ver. 5. THE DIATESSARON. 85 but it is enough that thou speak the word, 11 Hand my boy shall be healed. For I also Lu. 7 8 am a man under obedience to authority, having imder me soldiers : and I say to this one. Go, and he goeth ; and to another. Come, and he cometh ; and to my servant, that he should do this, and he doeth it. 12 And when Jesus heard this, he marvelled, „ Q'' and turned, and said unto the multitude that were coming with him, VerUy I say unto Mt. 8 10'' you, I. have not found such faith in Israel. 13 1 say unto you, that many shall come from „ 11 the east and the west and shall lie down with Abraham, and Isaac, and Jacob, in the 14 kingdom of the heavens: but the sons of „ 12 the kingdom shall be cast forth into the outer darkness : there shall be the weeping 1 5 and gnashing of teeth. And Jesus said „ 1 3 unto the officer, Go thy way ; and as thou hast believed, so be it done unto thee. And 16 the boy was healed in that hour. And the Lu. 7 10 officer returned home, and found that sick servant already whole. 1 7 And the day after he went to a city, „ II which is called Nain, and with him his 1 8 disciples and an abundant multitude. Now „ 12 when he drew near to the gate of the city, he saw people that were attending one that was dead, the only son of his mother, and his mother was a widow : and a great multitude 1 9 of the city was with her. And when Jesus „ 13 saw her, he was moved with compassion on her, 20 and said unto her. Weep not. And he went, „ 14 and came near to the bier : and they that were bearing him, stood stUl. And he saith, 2 1 Young ^ man, I say unto thee. Arise. And „ 15 '^ Apiiraates has " Young man " twice, and in Mark v. 41 also he has " Maid, maid." Cf. " Martha, Martha," Luke x. 41; " Simon, Simon " (not in the ArabicX Luke xxii. 31 ; also " Saul, Saul," Acts ix. 4. These passages suggest a tendency to reduplication in Christ's words. 86 THE DIATESSARON. he that was dead sat up, and began to speak. 11 22 And he gave him to his mother. And fear Lu. 7 l6 took hold on all : and they magnified God, saying, A great prophet is arisen among us : 23 and, God hath visited his people. And this „ 17 report was spread abroad into the whole of Judaea concerning him, and iato all the region round about. 24 Now when Jesus saw great multitudes Mt. 8 18 about him, he gave commandment to go 25 across. And^ as they were departing in Lu. ^ ^i° the way, one scribe came near, and saith Mt. 8 19 unto him. Master, I will follow thee whither- 26 soever thou goest. Jesus said unto him, „ 20 The foxes have holes, and the birds of the heaven have, nests ; but the Son of man hath not a place, where he may lay his 27 head. And he saith unto another. Follow Lu. 9 59 me. But he said. Lord, suffer me first to go 28 and bury my father. Jesus said imto him, „ 60 Leave the dead to bury their own dead ; but follow thou me, and announce the kingdom 29 of God. And another saith unto him, I wiU „ 61 follow thee. Lord ; but sufi'er me first to go and bid farewell to my household, and I 30 will come. Jesus said unto him. No man,^ „ 62 putting forth his hand to the plough, and looking back, is fit for the kingdom of God. 31 And^ on that day, when it was become late, Mk. 4 35* he saith unto them, Let us cross over the Lu. 8 22° lake. 32 And sending away the multitudes, Jesus k^^" g 22b went up into a boat, and sat down, himself ^ If the two accounts are to be identified, S. LiTke's seems a better setting, when Jesus was about to leave Galilee finally, and it was a question, who would leave Galilee for his sake, and accompany Him. So Schleiermacher and Tischendorf. 2 Addai remarks, " A husbandman, who puts his hand to the ploughshare, if he looks behind, the furrows before him cannot be straight." ^ Continuing S. Matthew's order. THE DIATESSARON. 87 11 33 and his disciples. And other boats were Mk. 4 36'' with them. And a great tumult was stirred Mt. 8 24^ up in the sea by^ a whirlwind and a wind ; and the boat was nigh to be sunk through Lu. 8 23 34 the abundance of the waves. But Jesus was Mk. 4 38" in the stem, asleep on the cushion: and his Mt. 8 25 disciples came to him, and awoke him, say- 35 ing. Lord, save us, behold, we perish. But Lu. 8 24'' he arose, and rebuked the wind and the waves of the water, and said unto the sea, Mk. 4 39'' Be still, for thou art rebuked. And the wind was silent ; and a great calm took 36 place. And he saith unto them, Why are „ 40 ye so fearful ? and why have ye not faith ? 37 And they feared with a great fear ; and they Jli^" 8 25b marvelled, saying one to another. Who, think you, is this, that commandeth even the wind and waves and sea, and they obey him ? 38 And they departed, and came to the Lu. 8 26 country of the Gadarenes,^ which is beyond the sea over against the land of Galilee. 39 And when he was come forth from the ship „ 27* to the land, there met biTn out of the tombs Mk. 5 2*" a man* that had a devU now for along time, Lu. 827"^ and was wearing no garment, and abode not 40 in a house but in the tombs. And no man Mk. 5 3'' could bind him with chains ; for as often as „ 4" he was confined with chains and fetters, he rent asunder the chains, and brake in pieces 41 the fetters : and he was driven by the devil Lu. 829'' into the desert : and no man was able to Mk. 5 4*" 42 tame him. And always day and night he „ 5^ was in the tombs and in the mountains, so Mt. 8 28'' that no man could pass by that way ; and Mk. 5 5*" he_was crying out, and cutting himself with ^ Or, " owing to." ' Included with ver. 40 in the Aiahic, which follows the nnmbering of the Vulgate, in which there is no ver. 41. ^ Arabic, " Hadarenes " throughout. * One only, as at Mark v. 2 ; not two, as at Matt. viiL 28. 88 THE DIATESSARON. 11 43 stones. And when he saw Jesus from afar, Mk. 5 6 44 he ran and worshipped him ; and crying out „ 7* with a loud voice, he said. What have we to Lu.^ 8 28'' do with thee, Jesus, thou Son of the Most High God ?2 I adjure thee by God, torment Mk. 5 f 45 me not. And Jesus commanded the unclean Lu. 8 29^ spirit to go out from the man : for for a long 46 time he was in captivity to it. And Jesus „ 30 asked him. What is thy name ? He said unto him, Legion : for many devils had 47 entered into him. And they intreated him „ 31 that he would not command them to go into 48 the abyss. Now there was there a herd of „ 32 many swine feeding on the mountain : and those demons intreated him that he would give them leave to enter into the swine. And he 49 gave them leave. The devils therefore went „ 33* out of the man, and entered into the swine : and the herd ran to the summit, and f eU into Mk. 513'' the middle of the sea, about two thousand ; 50 and they were choked in the water. And Lu. 8 34 when the herdsmen saw what had happened, they fled, and told it to them that were in 51 the cities and iu the villages. And some „ 35 went out to see what was come to pass ; and they came to Jesus, and found the man, from whom the devils were gone out, sitting, clothed and ashamed,^ at the feet of Jesus : 52 and they were afraid. And they related „ 36 what they had seen, and how that man, in whom there had been a devil, had been made whole, and also concerning the swine. Mk. 5 16'' 12 1 And all the multitude of the Gadarenes Lu. 8 37* besought him to depart from them ; for they were holden with great fear. 2 And Jesus went up into a boat, and Mt. 9 I ' Or, Mark v. V'' nearly. '' Omitting Matt. viii. 29, "Art thou come hither to torment us before the time?" ^ Probably derived from m^povouura. THE DIATESSARON. 89 crossed over, and came into his own city. 12 3 And the man, from whom the devils were Lu. 8 38 gone out, besought him that he might remain with him: but Jesus sent him away, and 4 said unto him, Eeturn to thy house, and „ 39^ declare what thiags God hath done for thee. 5 And he went his way, and began to publish Mk. 5 20 ia Decapolis how great things Jesus had done for him : and all men did marvel. 6 And when Jesus had passed over in the „ 21* boat across the sea, a great multitude wel- Lu. 8 40^ corned him; for they were aU waiting for 7 him. And a certain man, whose name was „ 41" Jairus, a ruler of the synagogue, fell down at 8 Jesus' feet, and prayed him much, saying, I Mk. 623* have one daughter, and she is already very near death: but come, lay thy hand upon Mt. 9 iS'' 9 her, and she shall live. And Jesus arose, „ 19 10 and his disciples, and followed him. And a Mk. 5 24'' great multitude came to him ; and they were pressing upon him. 11 And a woman, in whom there was an „ 25 12 issue of blood for twelve years, and who had „ 26 suffered many things of many physicians, and had spent ■ all her means, and had made no 13 progress, but even grew worse ;^ when she „ 27 had heard concerning Jesus, came in the press of the crowd behind, and touched his 14 garment. For she said secretly within her- „ 28 self. If I touch his garment, I shall Hve. 15 And straightway the fountain of her blood „ 29 was dried up ; and she felt in her body that 1 6 she had been healed of her plague. And „ 30 straightway Jesus perceived in himself, that power had gone out from him, and he turned round to the crowd, and said. Who touched 17 my garments ? And when all denied, Simon Lu. 8 45*^ Cephas and they that were with him, said unto him, Teacher, the multitudes press thee 1 Lit. " lier injury even increased." 90 THE DIATESSARON. and crush thee, and sayest thou, Who touched 12 18 me ? But he said, Some one did touch me : Lu. 8 46 for I perceived that power had gone out^ 19 from me. And ^ when the woman saw that „ 47* she was not hid from him, fearing and Mk. 5 33* trembling, because she knew what had been 20 done in her, she came, and falling down, she Lu. 8 \'f worshipped him, and declared in the presence of aU the people for what cause she touched him, and how she was healed immediately. 21 And Jesus said unto her, Daughter, be „ 48 of good cheer, thy faith hath made thee whole ; go in peace, and be whole from thy Mk. 5 34'' plague.^ 22 While he yet spake, there came one from Lu. 8 49 the ruler of the synagogue's house, and said unto him. Thy daughter is dead : trouble not 23 the Teacher. But Jesus hearing it, said „ 50 unto the father of the maid. Fear not : but 24 believe only, and she shall be saved. And Mk. 5 37 he suffered no man to go with him, save Simon Cephas, and James, and John the 25 brother of James. And they came into the „ 38 house of the ruler of the synagogue ; and he saw them excited,* weeping and wailing. 26 And when he had entered in, he saith unto „ 39 them. Why are ye excited,* lamenting ? the 27 maid is not dead, but sleepeth. And they Lu. 853 laughed at him, knowing that she was dead. 28 But he, having put them all forth, took the Mk. 5 40'' father and the mother of the maid, and Simon, and James, and John, and went into 29 the' room, where the maid was lying.^ And „ 41 taking the hand of the maid, he saith unto 1 Or, « went fortL", 2 Omitting Mark v. 32, " And h.e looked round about to see her, that had done this thing;" but cf. ver. 16. ^ Omitting Matt: ix. 22, " and the, woman was made whole from that very hour;" but cf. ver. 15. 4 Or, " terrified." » Or,' « Taid." THE DIATESSARON. 91 her, Maid,^ arise. And her spirit returned ; Lu. 8 55* 12 30 and she rose up immediately, and walked: she Mk. 5 42'' was about twelve years oM. And he com- Lu. 8 SS*" manded that something should be given her 31 to eat. And her father was amazed with „ 56 great amazement; and he charged them to 32 tell no man what had been done. And this Mt. 9 26 report went forth into all that land. 33 And as Jesus passed by from thence, two „ 27 blind men followed him, crying out, and saying, Have mercy on us, thou son of David. 34 And when he was come home, the two blind „ 28 men came to him : and Jesus said unto them, Believe ye that I am able to do this ? They 35 said unto him. Yea, Lord. Then touched „ 29 he their eyes, and said. Even as ye have 36 believed, be it done unto you. And im- „ 30 mediately their eyes were opened. And Jesus warned them, saying. See that no man 37 know it. But they went forth, and published „ 31 abroad the news in all that land. 38 And when Jesus had gone forth, they „ 32 brought to him a dumb man that had a devil. 39 And when the devil was cast out, the dumb „ 33 man spake : and the multitudes marvelled, saying. It was never so seen in Israel. 40 And Jesus went about all the cities and „^ 35 villages, teaching in their synagogues, and preaching the gospel of the kingdom, and heahng every sickness and disease. And 41 many followed him. And when Jesus saw the „ 36 multitudes, he was moved with compassion for them, because they were wearied out and forsaken, as sheep not having a shepherd. 42 And he called his twelve disciples,* and | -^^ g \o gave them power and great authority over 1 Aphraates had "Maid, maid;" cf. note on xi.^20. The original words, " Talitha cumi," being Syriac, needed no interpreting clause in a DiatessO/ron for Syrian readers ; hence the absence of such a clause in our text. 2 Cf. vii. 7. = Cf. note to xv. 16. 92 THE DIATESSARON. 12 43 all devils and sickness. And he sent them Lu. 9 2 two and two to preach the kingdom of God, 44 and to heal the sick. And he charged them, Mt. 10 '^ saying, Into the way of the heathen depart not, and into the cities of the Samaritans 45 enter not : attend chiefly to the sheep, that „ 6 have perished, of the children of Israel. 46 And as ye go, preach, saying, The kingdom 47 of the heavens is at hand. Heal the sick, cleanse the lepers, cast out devils : freely ye 48 received, freely give. Possess no gold, nor 49 silver, nor brass in your girdles;^ nor carry anything on the way, save a wand * only ; no waUet, nor bread, neither have two coats, 50 nor shoes, nor staff; but be shod withj] sandals: for the labourer is worthy of his 51 food. And into whatsoever city or vUlage ye shall enter, inquire who in it is worthy ; 52 and there abide till ye go forth. And as ye 53 enter into the house, salute it. And if the house be worthy, your peace shall come upon it : but if it be not worthy, your peace shall 54 return to you. And whosoever shall not „ 14' receive you, nor hear your words, as ye go forth out of that house, or out of that city, shake off the dust that is under your feet Mk. 611'' 55 upon them for a testimony. Verily I say Mt, 10 15 unto you. There shall be rest for the land of 1 Omitting "raise the dead." ^ Or, "purses." ' The distinction which Tatian here draws between " wand " and " staff," receives no support from the Greek, where we find the same word for what was allowed according to S. Mark, and for what was forbidden according to the other synoptists. The actual Greek phrases are : Matt. ^dW ^«/3Jcii' ; Mark, i\ (/.% ^x^'iov ftovov ; Luke, ft'ijri ^ic0ioi/. Ephraem has this distinction ; but it is not in the Oodex Fulderma, where the " wand " alone is mentioned, and is forbidden. According to the Armenian the word "staff" seems more applicable to what was allowed; whilst what was forbidden was a rough stick. The Peschito has the same word through- out. The Curetonian (Luke only) has also that word. The Jerusalem Syriao (Luke only) ha« a different word, which occurs in the Peschito of Mark xiv. 43. There can be little doubt that Tatian first drew the distinction in his Syriac. it 1 It 7 8 ij 9 Mk. 10" 6 8" Lu. Mt. Mk. Mt. 9 3" 10 10" 6 9» 10 1 00 Mt. 10 II » 12 )» 13 THE DIATESSARON. 93 Sodom and Gomorrah in the day of judgment in preference to that city. 13 1 I send you forth as lambs iu the midst of Mt. 10 16 wolves : be ye therefore wise as serpents, 2 and spotless ^ as doves. Beware of men,^ „ 17 who will deliver you up to councUs, and 3 scourge you ia their synagogues ; and before „ 18 governors and before Mngs shall they briag you for my sake, for a testimony to them 4 and to the Gentiles. But when they „ 1 9 deliver you up, do not premeditate and consider what ye speak: but it shall be given you in that hour what ye must speak. 5 Tor it is not ye that speak ; but the Spirit „ 20 6 of your Pather speaketh in you. A brother „ 21 shall deliver up his brother unto death, and a father Ats son; and sons shall rise up against their parents, and put them to death. 7 And ye shall be hated of aU men for my „ 22 name's sake : but whosoever endureth to the 8 end, the same shall live. When they shall cast „ 23 you out of this city, flee into another. Verily I say unto you. Ye shall not complete all the cities of the people of Israel, till the Son of man come. 9 A disciple is not superior to his master, „ 24 1 nor a servant to his lord. For it is enough „ 25 for the disciple that he be as his master, and for the servant ihat he he as his lord. If they have called the master of the house Beelzebub,^ how much more shall 11 tliey call them of his household ! Fear them „ 26 not therefore : for there is nothiag covered, that shall not be revealed ; nor hidden, that shall not be shown forth, and made known. 1 2 What I tell you ia the darkness, speak ye in „ 2 7^ the light : and what ye have spoken secretly Lu.* 12 3'' 1 Or, " peaceable." 2 cf_ xli. 43, etc. « Lit. " Beelzebul." ■• Tatian probably meant this as a continuation of Matt. x. 27 ; as he brings this in later at xli. 20". Mt. 10 28' Lu. 12 5^ Mt. 10 28' Lu. 12 5' Mt. 10 29 30 » 31 94 THE DIATESSARON. in the ears in the bedchambers, shall be 13 13 proclaimed upon the housetop. I say unto Lu. 12 you, my friends, be not afraid of them, which kill the body, but are not able to kUl the 14 soul. I will show you whom ye shall fear: him, who is able to destroy both soul and body into Gehenna: yea, I say unto you, 15 Fear him especially. Are not two sparrows sold for a mite '^ in a shop,^ and not one of them faUeth to the ground without your 1 6 Father : but in what relates to you, even 17 the hairs of your head are numbered. Fear not therefore : ye are better than many 18 sparrows. Every one therefore, who shall „ 32 confess me before men, him will I also con- fess before my Father, which is in the 19 heavens. But whosoever shall deny me „ ^iTi before men, him will I also deny before my Father, which is in the heavens. 20 Think ye that I am come to send peace Lu. 12 51 unto the earth ? I am not come to send 21 peace but division: there shall be from „ 52 henceforth five in one house ; three of them shall be divided against two, and two against 22 three. They shall be divided, the father „ 53 against his son, and the son against his father; the mother against the daughter, and the daughter against her mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother- 23 in-law : and a man's foes shall be they of his Mt. 10 36 24 own household. He that loveth father or „ 2)1 mother more than me, is not worthy of me : and he that loveth son or daughter with a deeper love than me, is not worthy of me. 25 And every one that doth not take his cross, „ 38 26 and follow me, is not worthy of me. He „ 39 that findeth his life, shall lose it ; and who- ^ Arabic, "fals;'' cf. viii. 56. 2 Or, " tavern," showing that they were sold for eating. THE DIATESSARON. 95 soever loseth his life for my sake, shall find it. 13 27 He that receiveth you, receiveth me; and Mt. 10 40 he that receiveth me, receiveth hitn that sent 28 me. And he that receiveth a prophet in the „ 41 name of a prophet, shall receive a prophet's reward : and he that receiveth a righteous man ia the name of a righteous man, shall 29 receive a righteous man's reward. And who- „ 42* soever shall give as a drink unto one of these very little ones a cup of water only, in the name of a disciple, verUy I say unto you, He Mk.^ 941'' shall not lose his reward. 30 And when Jesus had ended his commands Mt. 11 i to his twelve disciples, he passed over from thence to teach and preach in their cities. 31 And as they went on their way, he entered Lu.^ 10 38 into a certain village : and a woman named 32 Martha entertained him in her house. And „ 39 she had a sister named Mary, who came^ and sat at the Lord's feet, and listened to his 33 word. But Martha was distracted about „ 40 much serving ; and she came, and saith unto him. Lord, dost thou not care that my sister hath left me to serve alone ? bid her that 34 she help me. Jesus answered, and said unto „ 41 her, Martha, Martha, thou art anxious and 35 troubled about many things : and that which „ 42 is needed is one : for Mary hath chosen for herself a good part, which shall not be taken away from her. 3 6 And the apostles went out, and preached Mk. 612 37 unto men, that they should repent. And „ 13 ^ Or conclusion of Matt. x. 42. ^ A singular displacement from S. Luke's order. It may have been put here to illustrate ver. 27-29 above. Tatian makes the sisters reside apparently in Galilee, not at Bethany. This is the natural impression conveyed by S. Luke, and it was adopted by GresweU ; but the idea prevails that S. Luke has intentionally placed it too ea/rly. ^ So Ephraem, the Curetonian, and the Peschito. 96 THE DIATESSARON. they cast out many devils, and anointed with oil many sick men, and healed them. 13 38 And the disciples of John told him of Lu. 7 18 39 all these things. And John, when he had Mt. 11 2* heard in the prison the works of the Christ, called two of his disciples, and sent them to Lu. 719 Jesus, saying. Art thou he that cometh, 40 or look we for another ? And they came „ 20 unto Jesus, and said, John the Baptist hath sent us unto thee, and said. Art thou he 41 that cometh, or look we for another? Now „ 21 in that hour he cured many of diseases, and of plagues of an evil spirit ; and on 42 many blind rmn he bestowed sight. Jesus „ 22 answered, and said unto them. Go, and relate to John all things which ye have seen and heard ; the bHnd receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have 43 good tidings preached to them : and blessed „ 23 is he whosoever shall not be made to stumble in me. 44 And when the disciples of John were „ 24 departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see ? a reed 45 shaken with the wind? Otherwise, what „ 25 went ye out to see ? a man clothed in soft raiment ? Behold, they which are in a costly robe and luxuries, are in king's 46 houses. Otherwise, what went ye out to „ 26 see ? a prophet ? Yea, I say unto you, and 47 more than a prophet. This is he of whom „ 27 it is written. Behold I send my messenger before thy face, To prepare a way before thee. 15 1 Verily I say unto you. Among them that Mt. 11 II are born of women there hath not arisen a greater than John the Baptist : yet he that THE DIATESSARON. 97 is less in the kingdom of the heavens, is 14 2 greater than he. And all the people that Lu. 7 29 were listening, and the publicans, justified God, for they had been baptized with the 3 baptism of John. But the Pharisees and „ 30 the scribes treated unjustly the counsel of God among themselves, for they had not 4 been baptized by him. But^ from the days Mt. 11 12^ of John the Baptist until now the kingdom 5 of the heavens is seized with violence. The Lu. 16 16 law and the prophets were until John : from thenceforth the kingdom of God is announced as good tidings, and all men push them- selves forward, that they may enter; and Mt. 11 \2° those who strive hard, take it by force. 6 All the prophets and the law prophesied „ 13 7 until John. And if ye are willing, receive „ 14 it that he is Elijah, which is about to come. 8 He that hath ears to hear let him hear. „ 15 9 It is easier for heaven and earth to perish, Lu. 16 17 than for one poiat to falP from the law. 10 Unto whom then shall I liken the men of „ 731'' this generation, and to whom are they Kke ? 11 They are like unto children sitting in the „ 32 market place, which summon their com- panions, and say, We chaunted unto you, and ye did not dance; we mourned unto 12 you, and ye did not weep. John the Baptist „ 33 came eating no bread nor drinkiag wine; 13 and ye said, He hath a devU. But the Son „ 34 of man came eating and drinking; and ye said. Behold, a gluttonous man, and a wine- bibber, and a friend of publicans and sianers ! 14 And wisdom was justified by all her children. „ 35 15 And when he had said this, they came Mk. 3 20 into the house. And the midtitudes came together unto him again, so that they ^ The discourse of Jesus is resumed here without remark, ver. 2, 3 being explanatory on the part of some person recording what took place. * Or, " cease." 98 THE DIATESSARON. 15 16 could not even eat bread. And he was Lu. 11 14 easting out a devil, which was dumb.^ And when he had cast out that devil, the dumb man spake, and the multitudes marvelled. 17 But when the Pharisees heard it, they said, Mt. 12 24 This man doth not cast out devils, except in Beelzebub,^ the prince of the devils, who is 18 in him. And others, tempting him,^ sought Lu. 11 16 19 of him a sign from heaven. But Jesas, Mt. 12 25 knowing their thoughts, said unto them in parables. Every kingdom divided against itself will be brought to desolation : and every house or city divided against itself 20 wiU not stand: and if Satan casteth out „ 26* Satan, he is divided agaiust himself, and Mk. 3 26'' wUl not be able to stand, but his end wUl 21 be. How then shall his kingdom stand? Mt. 12 26'' because ye say that I cast out devils ia Lu. 11 iS"" 22 Beelzebub.2 And if I in Beelzebub ^ cast Mt. 12 27 out devils, by what do your sons cast them out? therefore shall they be your judges. 23 But if I ia the Spirit of God cast out devils, „ 28 then is the kingdom of God come near unto 24 you. Or how can any one enter into the „ 29 house of a strong maw, and rob his goods,* except he first render himself safe from the strong man ? and then he will spoil his 2 5 house. When the strong man armed Lu. 1 1 2 1 guardeth his own court, those things which 26 he possesseth are in peace : but if a stronger „ 22 than he come upon him, he will overcome him, and will take from him his whole armour wherein he trusteth, and divide his 27 spoils. He that is not with me is against „ 23 me; and he that gathereth not with me 1 Tatian does not identify witli this miracle the cure of a demoniac "iiind amd dumb," prefixed (Matt. xii. 22) to the same discourse, but puts the latter afterwards. Tisohendorf identifies the former with Matt. ix. 32-34. 2 Lit. « Beelzebul." 3 Or, « that he might be piit to the test." ■* Lit. "garments." Mi THE DIATESSARON. 99 H 28 surely scattereth. Therefore I say unto you, Mk. 828 All sins shall be forgiven unto men, and the blasphemies, wherewithsoever they shall 29 blaspheme; but whosoever shall blaspheme „ 29 agaiast the Holy Spii-it shall never have forgivenness, but shall be accoimted worthy 30 of eternal punishment. Because^ they said, „ 30 that there was in him an unclean spirit, 31 he said again, Whosoever shaU speak a word Mt. 12 32 against the Son of man, it shall be forgiven him ; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this world ^ nor in the world ^ to 32 come. Either ye make the tree good, and „ 2^2) its fruit good ; or ye make the tree evil, and its fruit evil : since the tree is known by its 33 fruit. Ye offspring of vipers, how can ye, „ 34 since ye are evil, speak good things ? out of the abundance of the heart the mouth 34 speaketh. The good man out of the good Lu.^ 6 45" treasure, which is in his heart, bringeth forth good things ; and the evil man out of the evil treasure, which is in his heart, bringeth 35 forth evil things. I say unto you, that every Mt. 12 36 idle word that men shall speak, there shall be exacted from them an account of it in 36 the day of judgment. For out of thy words „ 2)1 thou shalt be justified ; and out of thy words 37 thou shalt be condemned. And he said to Lu. 12 54 the multitudes, When ye see a * cloud rising 1 This clause is made to begin the new sentence instead of closing the old. 2 Or, "age." ^ Apparently meant by Tatian for Matt. xii. 35, making the passage con- tinuous. Luke vi. 45 he has before identified with the Sermon on the Mount; cf. X. 38. ^ Or, " the." It is very remarkable that, whereas both S. Matthew (xii. 38) and S. Luke (xi. 29) continue the preceding discourse with the demand for a sign from heaven, Tatian postpones that until xvi. 1, and inserts instead the signs of coming weather. Many commentators think the former ought to be postponed and the visit of Christ's brethren inserted here, followed by the series of parables, as in Mark iii. 31, etc. lOO THE DIATESSARON. from the west, straightway ye say, The rain 15 38 eometh; and so it cometh to pass. And Lu. 12 55 when it bloweth a south wind, ye say. There will be a scorching heat ; and it cometh to 39 pass. And when it is evening, ye say. It Mt.^ 16 2'' 40 will be fair, for the heavens are dull. And „ 3 in the morning ye say. To-day there will be a storm : for the redness of the heavens is dull. Ye hypocrites, ye know how to judge the face of the heaven and the earth ; but ye know not how to discern the signs of this time. 41 Then^ was brought unto him one that had Mt. 12 22 a devil, dumb and blind ; and he healed him, so that the dumb and blind man spake and 42 saw. And all the multitudes were amazed, „ 23 and said. Is this, think you, the son of David ? 43 And the apostles returned^ unto Jesus, Mk. 6 30 and recounted unto him all things, which 44 they had done, and wrought. And he saith „ 3 1 unto them. Come, let us go apart into a desert place,* and rest a Httle. For there were many going and returning; and they had no leisure even to eat bread. 45 After these things came a certain man of Lu. 7 36 the Pharisees, and asked him to eat bread with him. And he entered into the Phari- 46 see's iiouse, and recliued to meat. And there „ 37 was in that city a woman, a sinner; and when she knew that he had reclined to meat in the Pharisee's house, she took a flask of 47 ointment, and standing behind at his feet, „ 38 weeping, she began to wet his feet with tears, and wiped them with the hair of her head, and kissed his feet, and anointed them 1 Cf. xxiii. 13, where Matt. xvi. !=■ is made to introduce Mark viii. ll'', followed by Matt. xvi. 4*, etc. 2 Cf. note to ver. 16. 3 Put before Mark vi. 14-29 (death of S. John), because S. Matthew, who does not mention this return, puts that death at a later period of the history. ^ Tatian omits Luke ix. 10, "belonging to the city called Bethsaida." 1 ) THE DIATESSARON. lOi 14 48 with the ointment. Now when the Pharisee, Lu. 7 39 which had bidden him, saw it, he thought within himself, saying. This man, if he were a prophet, would certainly know who she is, and of what sort her character is, since the woman, that touched him, was a sinner. 15 1 Jesus answered, and said unto him, Simon, „ 40 I have somewhat to say unto thee. Then 2 he saith. Master, say on. Jesus said unto „ 41 him, A certain creditor had two debtors : the one owed five hundred pence, and the 3 other owed fifty pence. When they had „ 42 not from whence to pay, he forgave them both. Which ought to love him the more ? 4 Simon answered, and said. He, I suppose, to „ 43 whom he forgave the more. Jesus said unto 5 him. Thou hast rightly judged. And, turn- „ 44 ing to the woman, he said unto Simon, See this woman. I entered into thiae house ; and water for washing my feet thou gavest not: but she hath wetted my feet with 6 tears, and wiped them with her hair. A „ 45 kiss thou gavest me not : but she, since the time she came in, hath not ceased to kiss 7 my feet. My head with oil thou didst not „ 46 anoint : but she hath anointed my feet with 8 ointment. On account of which I say unto „ 47 thee. Many sins are forgiven her; for she loved much : but to whom little is forgiven, 9 the, same loveth little. And he said unto „ 48 the woman. Thy sins are forgiven thee. 10 And they that were bidden began to say „ 49 within themselves. Who is this that even 11 forgiveth sins? And Jesus said imto the „ 50 woman. Thy faith hath saved thee; go in peace. 12 And many believed on him, beholding Jn.^ 2 23'' 1 Tatian having removed these remarks of the evangelist from their setting, has found it necessary to omit the first part of this verse, which applied them to a particular occasion. 102 THE DIATESSARON. 15 13 the signs which he did. But Jesus did not Jn. 2 24 trust himself with them, for that he knew 14 all men, and he had no need that any one „ 25 should bear witness unto him concerning a man ; for he himself knew what was in the man. 15 Now^ after these things Jesus appointed Lu. 10 i out of his disciples seventy ^ others, and sent them two and two before his face* into every country and city, whither he himself 1 6 was about to come. And he said unto them, „ 2 The* harvest is plenteous, but the labourers are few ; pray ye therefore the Lord of the harvest, that he may send forth labourers 17 into his harvest. Go your ways: behold, I „ 3 send you forth as lambs in the midst of 1 8 wolves. Take with you no purses,^ nor „ 4 waUet, nor shoes : and salute no man on the 19 way. Into whatsoever house ye enter, first „ 5 20 salute that house. And if a son of peace be „ 6 there, your peace shall rest upon him : and if he be not tJiRre, your peace shall turn to 21 you again. And in the same house remain, „ 7 eating and drinking of their substance : for the labourer is worthy of his hire. And 22 cross not from house to house. And into „ 8 whatsoever city ye enter, and they receive 1 See note to ver. 27. '^ The Codex Fuldenm and the Doctrine of Addai have " seventy-two." Ephraem implies the same in two places (Moesinger, pp. 59 and 160). Cf. Appendix X., text and note at xv. 15. * Ephraem has, " after his own likeness," instead of " before his face." Cf . xii. 43 in Appendix X., where an insertion has been made from this passage. * The Codex Faldensis, cap. 68, goes on here with ver. 32, " He that heareth," etc. ; and Ephraem omits all comment on the instructions to the Seventy as such, but seems to refer to them in connection with the Mission of the Twelve (xii. 42 to xiii. 29). It seems likely that Tatian harmonised the two sets of instruction at the earlier place, and these verses have been inserted here since. ° Addai, who is represented as one of the seventy -two, says, " That which was ours we have forsaken, as we were commanded by our Lord to be without purses and without scrips, and carrying crosses upon our shoulders we were commanded to preach His gospel to the whole creation." THE DIATESSARON.^ 103 you, eat the things which are set before IS 23 you : and heal the sick that are therein, and Lu. 10 9 say unto them. The kingdom of God is come 24 nigh unto you. But into whatsoever city ye „ 10 enter, and they receive you not, go out into 25 the street, and say, Even the dust from your „ 1 1 city, that clave to our feet, we do wipe off against you: howbeit know this, that the 26 kingdom of Grod is come nigh unto you. I „ 12 say unto you. There shall be ease for Sodom in the day of judgment but not for that city. 27 Then began Jesus to upbraid^ the cities, Mt. 11 20 wherein many mighty works had been done, 28 and they had not repented. And he said, „ 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! if the signs had been done ia Tyre and Sidon, which were done in thee, they would peradventure have repented in 29 sackcloth and ashes. Howbeit I say unto „ 22 you, There shaU be rest for Tyre and Sidon in the day of judgment, rather than for you. 30 And thou, Capernaum, which art exalted „ 23 even unto heaven, thou shalt sink down into the abyss : for if the gifts had been made to Sodom, which were made to thee, it would surely have remained even until this day. 31 And now I say imto thee, that there shall „ 24 be ease for the land of Sodom in the day of judgment, rather than for you. 32 He said again to the apostles, He that Lu. 10 16 heareth you, heareth me ; and he that heareth me, heareth him that sent me ; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth him that sent me. * Tatiou has identified this passage with Luke x. 13-15 ; this appears to be his reason for placing Luke i. 1-12, which cannot well be dissociated from the latter, so much earlier than S. Luke did; for the evangelist clearly intended it to belong to the final departure from QaKlee ; and surely no time could be more appropriate for this upbraiding, than when Jesus was about to quit the couutiy of these ungrateful cities. 104 THE DIATESSARON. IS 33 And those seventy returned with great Lu. 10 17 joy, and said unto him, .Lord, even the devils 34 are made subject unto us in thy name. He „ 18 saith unto them, I saw Satan as lightning, 35 falhng from heaven. Behold I have given „ 19 you authority to tread upon serpents and scorpions, and over every kind of enemies, 3 6 and nothing shall hurt you. Howbeit ye „ 20 need not to rejoice, that the spirits are subject unto you ; but rejoice, because your names are written in heaven. 37^ And in the same hour Jesus rejoiced in „ 21 the Holy Spirit, and said, I acknowledge thee, Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto children : yea. Father, so was thy will. 38 And he turned unto his disciples,^ and said ,, 22 unto them. All things have been delivered unto me of my Father : and no one knoweth who the Son is, save the Father ; and who the Father is, save the Son, and he to whom- 39 soever the Son willeth to reveal Mm. Come Mt. 11 28 unto me, all ye that are wearied and heavy 40 laden, and I will give you rest. Carry my „ 29 yoke upon you, and learn of me; for^ I am meek and lowly in my heart : and ye shall 41 find rest for your souls. For my yoke is „ ' 30 pleasant, and my burden light. 42 And when great multitudes were going Lu. 14 25 forth with him, he turned, and said imto 43 them,* He that cometh unto me, and hateth „ 26 not his father, and his mother, and brethren, and sisters, and wife, and children, yea, and his own Hfe also, cannot be my disciple. 1 Of. note on this passage in Appendix X. " This additional clause is found in several MSS. 8 Or, "that." * Similarity of subject with the preceding seebs to be the cause of the insertion of this passage here. id A THE DIATESSARON. 1 05 15 44 And he that doth not bear his own cross, Lu. 14 27 and follow me, cannot be my disciple. 45 Which of you, desiring to build a palace, „ 28 doth not first sit down and count his expenses, and whether he have wherewith 46 to complete it ? Lest after he lays the „ 29 foundations, and is not able to finish, all 47 that see him say. This man began to buOd, „ 30 48 and was not able to finish. Or what king, „ 31 about to go to commit war against another kiQg, doth not first consider, whether he is able with ten thousand to meet him that Cometh against him with twenty thousand ? 49 And if he is not equal to it, while he is yet „ 32 a great way off, he sendeth an embassy unto 5 him, and asketh for peace. So let every one of „ 33 you, that wisheth to be my disciple, consider : for if he renounce not all that he possesseth, he cannot be my disciple. 16 1 Then^ certain of the scribes and Phari- Mt. 12 38 sees answered him, that they might tempt him, sayiag. Master, we wish to see a sign 2 from thee. And he answering saith, This „ 39 evil and adulterous generation seeketh after a sign ; and there shall no sign be given to 3 it but the sign of Jonah the prophet : for Lu. 1 1 30 even as Jonah was a sign unto the Nine- vites, so shall also the Son of man be to 4 this generation. And even as Jonah was Mt. 1 2 40 three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the heart of the 5 earth. The queen of the south shall rise Lu. 1 1 3 1 up in the judgment against the men of this generation, and shall condemn them: for she came from the ends of the earth to hear the wisdom of Solomon ; and a better 6 than Solomon is here. The men of Nineveh Mt. 12 41 shall rise up in the judgment against this 1 Cf. xxiii. 13-15. See note to xiv. 37. lo6 THE DIATESSARON. generation, and shall condemn it : for they repented at the preaching of Jonah, and a 16 7 greater than Jonah is here. When the im- Lu. 11 24 clean spirit goeth out of the man, it walketh and goeth about through waterless places to find rest for itself; and when it findeth it not, it saith, I will turn back 8 unto my house, whence I went out. And if „ 25 it come, and find it adorned and arranged, 9 then it goeth, and taketh with itseK seven „ 26 other spirits more evil than itself ; and they enter in and dwell therein : and the last state of that man becometh worse than the former. 10 So shall it be unto this evil generation. Mt. 12 45'' 11 And as he said these thiugs, a certain Lu. 11 27 woman out of the multitude lifted up her voice, and said unto him. Blessed is the womb that bare thee, and the breasts which 12 gave thee milk. But he said unto her, „ 28 Blessed is he that heareth the word of God, and keepeth it. 13 While he was yet speaking to the multi- tudes, there came to him his mother and 14 brethren ; and they sought to speak to him, and they could not for the crowd ; and -j^^ standing without, they sent to call him to 1.5 them. A certain man said imto him, Be- hold, thy mother and thy brethren stand 1 6 without, and seek to speak to thee. He answered him that told him, Who is my 17 mother? and who are my brethren? And „ 49 motioning with his hand outstretched towards his disciples, he said. Behold, my 1 8 mother, and behold, my brethren ! For „ 50 whosoever shall do the will of my Father, which is in the heavens, he is my brother, and sister, and mother. 19 And after these things Jesus went round Lu. 8 I the cities and villages, preaching and announcing as good tidings the kingdom of Mt. 1246" Lu. 8 19" Mt.