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Cornell University Library 
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 Old Svriac element In the ,'ext o| Cofle'' 
 
 olln 
 
 3 1924 029 308 834 
 
 THE 
 
 OLD SYRIAC ELEMENT 
 
 IN THE TEXT 
 
 OF 
 
 CODEX BEZAE. 
 
THE 
 
 OLD SYRIAC ELEMENT 
 
 IN THE TEXT 
 
 OF 
 
 CODEX BEZAE 
 
 BY 
 
 FREDERIC HENRY CHASE, B.D. 
 
 LECTURER IN THEOLOGY AT CHRIST'S COLLEGE, AND 
 PRINCIPAL OF THE CLERGY TRAINING SCHOOL, CAMBRIDGE. 
 
 ILonOon: 
 
 MACMILLAN AND CO. 
 
 AND NEW YORK. 
 
 1893 
 S 
 
 [ The Right of Translation is reserveif] 
 
CamJrtlr je : 
 
 PRINTED BV C. J. CLAY, M.A. AND SONS, 
 AT THE UNIVERSITY PRESS. 
 
TO THE 
 
 RIGHT REVEREND BROOKE FOSS WESTCOTT D.D. 
 
 LORD BISHOP OF DURHAM 
 
 THIS ESSAY IS DEDICATED 
 
 AS A SLIGHT EXPRESSION 
 
 OF GRATITUDE FOR THE INSPIRATION OF HIS TEACHING 
 
 AtJD AS A TRIBUTE 
 
 OF REVERENCE FOR THE MEMORY OF 
 
 HIS TWO FRIENDS AND FELLOW-WORKERS 
 
 WITH WHOM HIS OWN NAME IS EVER CONNECTED 
 
 BISHOP LIGHTFOOT 
 
 AND 
 
 DR HORT 
 
PREFACE. 
 
 THE following Essay contains a fresh investigation into 
 the character of the text contained by the Cambridge 
 Codex, Codex Bezae (Cod. D), and, since I have chosen the 
 Book of the Acts for detailed examination, to a large extent 
 into that contained by the Oxford Codex, Codex Laudianus 
 (Cod. E). 
 
 It is, I trust, from no waywardness or ingratitude to others 
 that I must claim to be an independent worker in this field. 
 Few probably, who have reviewed the evidence with any care, 
 would hold that the works on Codex Bezae hitherto published 
 have foreclosed further discussion of the questions suggested 
 by its eccentricities. 
 
 It is due to two of my immediate predecessors in the 
 study of this MS. that I should briefly allude to their work. 
 
 Professor Ramsay has devoted some sections of his recent 
 book, The Church in the Roman Empire, to a consideration of 
 some of the readings of Codex Bezae in Acts xiii — xxi^. 
 Though the volume did not come into my hands until my first 
 chapter was already in type, I was able before the sheets were 
 printed off to give to his conclusions on this subject that 
 
 1 Professor Ramsay has described the scope and character of his work on the 
 Codex in the notes on p. 88 f. of his book. 1 have ventured to criticise the 
 Professor's work, p. 137 n. 
 
Vlll PREFACE. 
 
 careful consideration which any work of Professor Ramsay 
 demands. My own views however remained absolutely un- 
 changed. 
 
 On the other hand it was my friend Mr Rendel Harris' 
 Stiuiy of Codex Bezae which first suggested to me the investiga- 
 tion, as to the results of which I now ask the criticism of those 
 interested in these questions. I must say frankly, as I think 
 that he would wish me to do, that I began to work at the 
 Codex because I thought that his methods were unsatisfactory 
 and his main conclusions untenable. As however an investi- 
 gator is not necessarily a censor, my criticisms on the details 
 of his work find expression (except on the rarest occasions) 
 simply in my own presentation and examination of the facts. 
 
 It will, I believe, be convenient if I briefly record the 
 stages of my work and explain my method. 
 
 When I read Mr Rendel Harris' book I was struck with 
 the fact that several of the phenomena of the MS., to which 
 he drew attention, could be explained by Syriac, just as 
 easily as by Latin, influence ; and I was led to believe that 
 Syriac influence must have played some part in the genesis 
 of the Bezan text. 
 
 The only satisfactory way of investigating the text of the 
 MS. was, as it seemed to me, minutely to examine some 
 section large enough to guarantee that no characteristic 
 feature of the text would be left unnoted. Having a special 
 interest in questions connected with the Acts, I chose for my 
 purpose the earlier chapters of that Book. The first step was 
 to mark in different ways (i) the variations from the common 
 text in particular words and phrases ; (2) changes of order ; 
 (3) interpolations ; (4) omissions. This preliminary review 
 over, I considered separately each variation thus marked, and 
 tried to arrive at an explanation of it. Such problems as 
 resisted solution were left for reconsideration in the light of 
 
PREFACE. IX 
 
 further experience. In other cases provisional solutions were 
 registered. I had not however gone very far when I became 
 convinced that Syriac influence was a far more widely working 
 factor in the genesis of the Bezan text than I had at first 
 thought. I therefore commenced a third review of the 
 characteristic readings of the Bezan text of the Acts, taking 
 as a working hypothesis the theory of assimilation to a Syriac 
 text. As one problem after another, which had previously 
 seemed insoluble, yielded its secret to this method of interro- 
 gation, I became sure that Codex D and Codex E contained 
 Syriacised texts. The study of the interpolations in the two 
 MSS. and of those passages of Codex D in which the 
 language becomes almost incoherent finally dissipated any 
 lingering doubts as to this conclusion. I then decided that 
 my work should take the form of a somewhat detailed 
 examination of all, or almost all, the characteristic readings 
 of the Codex till the commencement of the first lacuna 
 (viii. 29), and of a briefer discussion of some selected pas- 
 sages in the remaining chapters in which the Greek text of 
 the MS. is extant (x. 14 — xxii. 29). 
 
 Two difficulties early presented themselves. On the one 
 hand there appeared to be coincidences between the Bezan 
 text and the Syriac Vulgate, which (like the Latin Vulgate) 
 may in any particular place embody the reading of some 
 older text of which it is the revision. But I was always con- 
 scious that it might be urged that these coincidences ought 
 to be explained by the supposition that the Syriac Vulgate 
 contains a text assimilated to a Greek text, this Greek text 
 coinciding at times with that of Codex Bezae. Again, the 
 Bezan text seemed to imply a Syriac text different from, 
 and older than, that of the Syriac Vulgate. But here again 
 my position was open to the obvious criticism, 'You are 
 judging the Bezan text by a standard which you evolve out 
 of the Bezan text itself You are arguing in a vicious circle.' 
 
X PREFACE. 
 
 The growing appreciation of these two difficulties made the 
 earlier stages of the work peculiarly anxious and laborious. 
 Many passages had to be investigated and reinvestigated yet 
 again. My safe emergence, as I hope, from these labyrinths 
 I owe to three clues. They are these: (i) The agreement 
 of Codex E with Codex D in the insertion of a gloss, coupled 
 with divergence in the wording of the gloss ; (2) The 
 occurrence of a Syriac idiom in any particular phrase in the 
 Syriac text of the Acts of which the corresponding Bezan 
 phrase seemed to be the equivalent ;> (3) The occurrence in 
 such a phrase as that just indicated of a word or expression 
 which the comparison of other passages in the Syriac N.T. 
 proved to be characteristically Syriac. Each passage required 
 a method of treatment in a sense peculiar to itself; but the 
 conclusions arrived at in any particular case must not be 
 isolated from the consideration of the whole series of passages. 
 
 My method of considering the characteristic readings of 
 the Bezan text in the order in which they occur in the Book 
 of the Acts itself while I believe it to be the true scientific 
 method, is peculiarly ill-adapted for the advocacy of a theory. 
 The passages which supply the clearest evidence do not 
 necessarily occur first. The most patient student will reason- 
 ably demand that I should make out ^. prima facie case before 
 he consents to enter on a review of the evidence as a whole. 
 I have therefore selected ten passages (where the phenomena 
 are not specially complicated), the notes on which will, I hope, 
 convince the student that the theories advanced are worthy 
 of his consideration. The passages are ii. 17 (avTmv), ii. 47 
 (jov Koa^ov), iii. 13 f, iv. 32, vi. I vii., 24, viii. 27, xi. 27 f, 
 xii. 10, xix. 28 f 
 
 I am aware that my endeavours to unravel the tangles of 
 the Bezan text will severely tax the patience of the most 
 patient reader. But when everything depends on the careful 
 
PREFACE. XI 
 
 examination of small points, I have discovered no way of 
 avoiding what will seem to many a wearisome minuteness. 
 Trustworthy results cannot be obtained unless all the pheno- 
 mena of a passage are taken into account. It is an important 
 truism that points which at first sight seem trivial are often of 
 the highest value as guides to a true interpretation of the 
 evidence. 
 
 The interest of an investigation into the Bezan text lies in 
 its bearing on wider questions. I have therefore considered 
 in a second chapter the three problems of the date, the birth- 
 place, the affinities of the Bezan text. The conclusion as to 
 the first of these questions supplies, I believe, a secure basis 
 for further researches. A special instance will be found in the 
 Appendix on [Mark] xvi. 9 — 20. In connexion with the 
 second of these subjects I was led to examine the text of the 
 newly-recovered fragment of ' the Gospel according to Peter'.' 
 In considering the third of these questions it was impossible 
 not to take into view the Bezan text of the Gospels. In 
 various parts of the Essay incidentally and in the Appendix 
 I haVe treated of a sufficient number of passages from the 
 Gospels to justify the assertion that the conclusions reached 
 in the discussion of the Bezan text of the Acts hold good for 
 .the Bezan text of the Gospels also. I am bold enough to 
 hope that scholars will recognise in this part of the Essay, 
 as indeed in the Essay as a whole, the true solution of the 
 problem of the ' Western ' text. 
 
 Of my own work throughout I wish to speak with unfeigned 
 diffidence. A pioneer cannot hope to escape many mistakes. 
 Moreover I must state frankly that I make no pretensions to 
 being a trained Syriac scholar. I have only that working 
 
 1 I regret that I did not see Ur Th. Zahn's Das Evangdium des Petrus in time 
 to make any use of it. 
 
xii PREFACE. 
 
 knowledge of Syriac which a student of the New Testament 
 greatly needs and may very easily acquire. To several friends 
 in Cambridge who have most kindly read through different 
 parts of the proof-sheets I take this opportunity of tendering 
 my warmest thanks. To Mr McLean, B.A., Fellow and 
 Hebrew Lecturer of my own College, I owe an especial debt. 
 His patient accuracy has enabled me to correct some more or 
 less serious errors of my own in Syriac matters. He has not 
 however seen all that I have written, so that the mistakes 
 which will be found are not to be laid at his door. Nor is he 
 responsible for any of my arguments or of my conclusions. 
 
 But if I speak with diffidence of my own work, I believe 
 that I am justified in claiming for my results that they are of 
 far-reaching importance. The light which they throw on 
 many problems is, I believe, as clear as it is valuable. The 
 chief of these questions, for the further examination of which 
 I am not without hope that the results reached in this Essay 
 may be found to supply a starting-point, I may be allowed to 
 indicate : 
 
 (i) The Bezan text as a whole, especially that of the 
 Gospels, will need fresh detailed examination. 
 
 (2) The early quotations (particularly in Justin, the 
 Clementines, Irenaeus and Tertullian) from the N.T., espe- 
 cially the Gospels, will repay reinvestigation. Fresh know- 
 ledge as to the early history of the text of the Books of the 
 N.T. forces us back to a date for the primitive text of these 
 Books earlier than is always recognised. 
 
 (3) A more fruitful study of the ' Western' text, especially 
 of the Old Latin authorities, is now, I believe, possible. 
 
 (4) Codex Bezae and the 'Western' text generally are 
 made available as material for the critical study of the early 
 Syriac text of the N.T. 
 
 (5) Information is gained as to the lines along which 
 early Missionary efforts moved. Of these efforts Antioch was 
 
PREFACE. xiii 
 
 Still in the second century a chief centre. The connexion 
 between Antioch and the Christianity of Carthage is especially 
 worthy of note. 
 
 Anyone who has been led to work independently at, and 
 has reached independent conclusions on, a subject which has 
 engaged the attention of many generations of scholars must 
 be deeply conscious of two feelings. 
 
 He knows his need of the cooperation of his fellow- 
 students, their correction, their revision, their approval, if so 
 it may be, of his work. The watchword avvaOXovvTe'i is the 
 law of progress in Christian scholarship as it is in Christian 
 evangelization. 
 
 He knows better than he knew before the greatness of the 
 debt which he owes to those whom for many years he has 
 regarded as his teachers. 
 
 By the kindness of the Bishop of Durham I am allowed 
 to connect this Essay with his name and with those other two 
 names to which his own is inseparably united in the reverent 
 and thankful remembrance of Cambridge men. Thus an 
 opportunity is afforded me of expressing, however inade- 
 quately, this ever-growing sense of gratitude. 
 
 Cambridge, 
 June, 1893. 
 
TABLE OF CONTENTS. 
 
 PAGES 
 
 1. The Old Syriac Element in the Bezan Text of 
 
 THE Acts. i — 102 
 
 Examination of the Bezan text. 
 
 2. The Bezan Text of the Acts. Date. Birth- 
 
 place. Affinities. 103 — 149 
 
 (i) The date of Bezan text and of the underlying Syriac text. 103 — 115 
 (i) Evidence of Tertullian [103 — 105]. (ii) Evidence of Iren- 
 aeus : Examination of quotations in the Latin translation of Iren. 
 iii. xii. [105 — 108] : three reasons for the belief that the text of the 
 Acts quoted in the Latin reproduces that quoted in the original Greek 
 of Irenaeus, viz. (i) it is unlikely that the Latin translator would 
 continuously substitute another text ; (2) two passages from the 
 Acts quoted where the Greek of Irenaeus is preserved contain 
 peculiarities Bezan in character ; (3) Irenaeus elsewhere uses a 
 Syriacised text of N.T. [108 — ils]. Date of Iren. iii. [113]. (iii) 
 Evidence of Theophilus of A ntioch [113 — 115]. Conclusions [115]. 
 
 (2) The birthplace of the Bezan text. 115 — 131 
 
 Antioch, its Greek and Syriac population [115 f.]. The supposi- 
 tion that Antioch was the birthplace of the Bezan text confirmed by 
 examination of the fragment of ' the Gospel according to Peter,' 
 which is marked by (i) assimilation to Scriptural passages [117 — 121]: 
 (ii) signs of Syriac influence, especially that of the Diatessaron 
 [121— 131]. 
 
XVI CONTENTS. 
 
 PAGES 
 (3) Affinities of the Bezan text of the Acts. 131— '49 
 
 (i) The Old Syriac text underlying the Bezan text of the Acts : 
 its character, glosses [131 f.] : variations of reading; Cod E 
 implies older Syriac text than does Cod. D ; corruptions in Syriac 
 text underlying the latter ; implied early date [133]. 
 
 (2) The Greek text of Cod. D and of Cod. E: they exhibit 
 different modes of Syriacisation [134 f.]: two stages of Syriacisation 
 [135 f ]: the two MSS. probably exhibit the Greek texts of two 
 Graeco-Syriac bilingual MSS. [r36]: such texts the result of gradual 
 growth [136 f.]. 
 
 (3) The origin of the 'Western ' text of N.T. -. wide influence of 
 Syriacised texts [137 — 139]: this points to the rise of the 'Western' 
 text at an influential centre [139]. Examination by the 'Reviewer' 
 of theories as to birthplace [r3g — J 42]: his suggestion of Antioch; 
 his arguments in support of this [142 — 148] : two further arguments 
 [148 f.]. Antioch the birthplace of the Bezan text and of the 
 'Western' text [149]. 
 
 Appendix. 
 
 Note on [Mark] xvi. 9 — 20. 150 — 157 
 
 Gloss from an Old Syriac version of [Mark] xvi. 15, 19 in the 
 Bezan text of Acts i. ^ [i.^io]. Conclusion as to date of Syriac and 
 Greek texts of [Mark] xvi. [150 f.]. This confirmed by four pieces of 
 evidence : (i) Codex Bezae gives a Syriacised text of [Mark] xvi. 
 9 — 15 [151 — 153]. Conclusion as to date [153], (ii) Tatian in the 
 Diatessaron used the section [153 f.]. (iii) Justin and probably 
 Aristides knew the section [154 (■]. (iv) The section probably used 
 in 'the Gospel according to Peter' [156]. Final result as to the 
 antiquity of the section [156 f.]. Reasons for hesitating to infer 
 genuineness [157]. The result confirmed liy apparent coincidences 
 with Col. Hebr. [157]. 
 
I. 
 
 THE OLD SYRIAC ELEMENT 
 IN THE BEZAN TEXT OF THE ACTS. 
 
 It seems advisable as a preliminary to the detailed exami- 
 nation of the Bezan text of the Acts that I should state 
 with all brevity the main elements of the theory as to that 
 text which I believe that this investigation will establish. 
 They are three in number. 
 
 (i) The Bezan text of the Acts is the result of an assimi- 
 lation of a Greek text to a Syriac text. The extent indeed 
 to which this work of assimilation has been carried out varies 
 in different parts of the Bezan text. It reveals itself some- 
 times in the addition of a gloss, sometimes in the recon- 
 struction of a paragraph, sometimes in the alteration of a 
 word or even of the form of a word. It never long remains 
 inactive. 
 
 (2) A marked characteristic of this Syriac text is its 
 constant tendency to harmonize the text of the Acts with 
 other parts of Scripture ; it weaves, that is, into its rendering 
 of a particular passage phrases from other parts of the Acts, 
 from the Gospels, the Pauline Epistles, and the Old Testament. 
 
 (3) This Syriac text of the Acts, on which large portions of 
 the Bezan text are based, is not that of the Syriac Vulgate. 
 It is that of an old Syriac Version, in which, when the evidence 
 derived from Codex D is supplemented by that derived from 
 other sources, we can, I believe, from time to time discern 
 traces of variations of reading. The conclusion that it is 
 an Old Syriac text which lies behind that of Codex D is 
 founded on the consideration of two lines of evidence — exter- 
 nal and internal. The external evidence I shall deal with in 
 
 . C. C. B. I 
 
2 THE OLD SYRIAC ELEMENT 
 
 a separate chapter. The internal evidence lies in the character 
 of the Syriac text itself, when it is compared with that of the 
 Syriac Vulgate. The evidence which falls under the latter head 
 will come before us in our discussion of the several passages. 
 
 For the sake of convenience I shall from the first speak of 
 ' the Old Syriac ' text in dealing with Syriac readings which 
 are not those of the Syriac Vulgate, fully realizing that I am 
 thereby making an important assumption, an assumption 
 however which will be gradually justified by the evidence 
 which we shall consider. For a similar reason I shall use the 
 term ' the Bezan scribe ' to denote the scribe who in any 
 particular passage assimilated the Greek text to the Syriac, 
 and in that passage produced 'the Bezan text'. Taking 
 however all the evidence into consideration, I am inclined to 
 believe that the ' Syriacised ' character of the Bezan text is 
 the result not of one man's work but of a process carried 
 out by successive workers. Again, I have employed the 
 term 'the true text' to denote the common form of the 
 Greek text, which, whatever doubt there may be as to 
 smaller points of reading, stands in marked contrast to the 
 eccentric Bezan text. I do not think that in any of the 
 passages which I shall discuss the problem is complicated 
 by serious textual difficulty. As ' the true text ' in this 
 sense I have printed that given in Dr Westcott and Dr 
 Hort's edition of the New Testament. 
 
 I have not given the Bezan Latin except in a few cases. 
 The evidence which I have brought together as to the 
 character of the Greek text in Codex Bezae completely 
 establishes, if I mistake not, Dr Hort's opinion {Introduction, 
 p. 83) that 'for the criticism of the Greek text the Latin 
 reading has here no independent authority '. To prove that 
 the Bezan Greek text is moulded on a Syriac text is to 
 disprove the theory of its Latinisation. In saying this I do 
 not wish to deny that there may be a very few passages 
 scattered up and down the MS. in which the scribe, allowing 
 his eye to wander to the Latin copy before him while he 
 wrote the Greek, may have been influenced by the Latin in 
 
i. 2] IN THE BEZAN TEXT OF THE ACTS. 3 
 
 his transcription of a word or phrase of the Greek'. But these 
 instances of Latinisation (if such they can be called) are at 
 most very rare ; they are accidents of the particular transcrip- 
 tion and do not affect the essential character of the text which 
 the MS. presents. 
 
 For the Greek and Latin text of Codex Bezae I have 
 relied on Dr Scrivener's characteristically excellent collation 
 Bezae Codex Cantabrigiensis, Cambridge, 1864". In quoting 
 for the first time a passage from Codex D or Codex E (Codex 
 Laudianus) I have always used small uncial type. 
 
 Acts i. 2. AXpi HC HMepAC 
 
 i\NeAHMCt)6H 6NT€lAAMeN0C TOIC AnOCTOAOIC 
 
 AiA HNc AfiOY oyc GleAelATO kai eKeAeyce 
 KHpycceiN TO 6YArreAi0N. 
 
 The true text has dy^pi fi<i rj/iepa'; ivTei\d/u,evo<; TOi? a-Tro- 
 crToXoi,<i Bia TrvevfiaTO<; ayiov ou? i^eXe^aro dve\'^/j,(j>87]. 
 
 Two points claim consideration — a change of order and 
 an interpolation. 
 
 (i) It seems clear that the Bezan Latin ('usque in cum 
 diem quem susceptus est quo praecepit apostolis ') is an 
 awkward translation, and not the original, of the Bezan 
 Greek. On the other hand the Syriac seems to offer an 
 explanation of the variation in order from the common Greek 
 text. The Syriac is always obliged to remodel a sentence in 
 which an aorist participle plays an important part (see e.g. 
 v. 40) ; in some way the participle must be paraphrased. 
 Here the Syriac Vulgate translates quite naturally thus : 
 ' Until that day in-which He-was-taken-up after He-had-com- 
 manded (r<'aen .tcl^.i iiva -a) them (even) those Apostles 
 whom-He-chose in the Holy Ghost.' The order in the Bezan 
 
 ^ An instance is found in Acts xiii. 10 yiOl Al&BoAOY I fiU diabole. 
 
 ^ For my own satisfaction I have compared Dr Scrivener's printed text with 
 that of the MS. itself in all the important passages, with which I have to deal. 
 The only result of my inspection is to confirm my confidence in the patient and 
 minute accuracy of that great scholar, 
 
 I — 2 
 
4 THE OLD SYRIAC ELEMENT [i- 2 
 
 Greek is the same as that in the Syriac except that the former 
 retains the true Greek order Bod ttv. 07. 01)9 efeX. (2) 
 
 What of the interpolated words koX eKekevaev Krjpvcraecv to 
 evayyeXiov ^ Among the Curetonian fragments of the Old 
 Syriac version of the Gospels the last four verses (17 — 20) of 
 [Mc] xvi. have a place. In v. 19 we read 'But our-Lord 
 Jesus after that He had-com;nafidcd (.ToAi iAvn p3)' His- 
 disciples, was-exalted to-heaven.' Further, in t/. 15 (where the 
 Curetonian fragments fail us, but where there is but little room 
 for variation, in translation) we read in the Greek text ; 
 KTipv^are to evayye^iov irdcrri rj} KTiaeL. We cannot doubt 
 that the Bezan interpolation is originally Syriac. The word 
 xaa in Acts i. 2 at once called to mind the xnA in the Old 
 Syriac of [Mc] xvi. 19. The passage of the Gospel seemed 
 to supply what was lacking in the text of the Acts : it 
 suggested the substance of the Lord's parting commands. 
 Hence in the text of Acts i. 2 the interpolation of the 
 important words of [Mc.j xvi. 15, 19. 
 
 Two remarks must be added before we leave the passage. 
 
 In the interpolated words we should perhaps have ex- 
 pected KTjpv^ai, (Mc. /.c. Krjpv^are). But the imperative, 
 infinitive, and participle of Syriac verbs are tenseless. When 
 the Bezan scribe therefore is following the Syriac, his constant 
 tendency is to replace an aorist by a present in his Greek. 
 Thus, to take one example, in Matt. x. 27 KHpycceTAi takes the 
 place of the true Greek Kripv^are. 
 
 The Bezan Greek, it will be noticed, preserves the true 
 Greek text eVretXa/iew?, but represents the second Syriac 
 ' commanded ' by eKeXevaev. The Latin on the other hand 
 has praecepit in both places. At first sight it might seem 
 possible that in this passage the Latin preserves a Syrism 
 which does not appear in the Greek. If indeed the original 
 scribe wrote out his Latin version, modelling it on the Greek, 
 
 1 No doubt the 'commanded' of [Mc] xvi. 19 is due to harmonizing with 
 Matt, xxviii. 20 (comp. Jn. xv. 14, 17). Cureton's printed text has iA\5>9. Is 
 this the error of his transcription or of the MS. itself? 
 
i. 3] IN THE BEZAN TEXT OF THE ACTS. 5 
 
 just after he had written out his Greek text, modelling that 
 on the Syriac, it would not be unnatural that from time to 
 time such cases should occur. But a study of such passages 
 as iv. 32, xi. 26, 27, XV. 29 shews that the Latin scribe had no 
 clue to the meaning of an enigmatical Greek rendering of a 
 Syriac gloss, and that therefore the formation of the Bezan 
 Latin must be independent of, and later in time than, the 
 formation of the Bezan Greek, and further, that we have 
 no ground for thinking that the birthplace of the one is the 
 birthplace of the other. 
 
 i. 3. TeCCepAKONTA HMepCON. 
 
 The true text has 8t' rjfiepSiv Tecrcrepd/covTa, which is 
 roughly represented by the Bezan Latin 'post dies quadra- 
 ginta'. The Bezan Greek on the other hand omits the 
 preposition and changes the order of the words, (i) As to 
 the latter point, the true text in Mc. i. 13 has reaaep. ijp.., 
 while the order in Matt. iv. 2, Lc. iv. 2 is -^p,. reaaep. But the 
 Old and the Vulgate Syriac alike reverse the usual order in 
 Matt. iv. 2^ (2) Though the Syriac Vulgate has here the 
 
 preposition s (in), the Old Syriac may well have used no 
 preposition partly that it might avoid translating the difficult 
 Bid of the Greek. This suggestion is confirmed by the inter- 
 polation HMepAc M in X. 41 (a verse which we can refer back to 
 the Old Syriac ; see note on xi. 27). Both changes, the varia- 
 tion of order and the omission of the preposition, are probably 
 due to the same cause, viz. assimilation to Matt. iv. 2 
 (^jsaA* .is-iir<'), which, as having a place in the Diates- 
 saron (Ciasca, p. 8), would be specially familiar to a Syriac 
 scribe. The Bezan scribe, it must be added, has but half done 
 his work ; for he leaves the genitive rjpepwv unaltered. 
 
 i. 3. TAG nepi THc BACiAeiAC Toy ef. 
 
 The true text has to, irepX k.tX. The Bezan Latin is 
 ' ea quae sunt de regno '. It is of course possible that the 
 
 ' ' Die Voranstellimg des Zahl worts ist haufiger ' (Nbldeke, Syr. Gram, , p. 164) . 
 
6 THE OLD SYRIAC ELEMENT [i- 4 
 
 quae of the Latin was taken as a feminine plural and gave 
 rise to the Greek to?. But there is another explanation, 
 which further knowledge of the Bezan text will confirm. 
 In Syriac, as in Hebrew, there is no neuter ; for the neuter 
 the feminine is commonly used. Thus, though here the 
 Syriac Vulgate has simply ' speaking about the kingdom of 
 God ', the Philoxenian Version has the plural of the feminine 
 pronoun (.1 ^ico). The Syriac Vulgate translates Lc. xix. 42 
 TO. TTjOo? elpijvrjv crov thus : 1 1 *>~a\ . x . .1 •jcrx*ov>r^.i .11 » r<'. We 
 may feel that it is probable that the Old Syriac had some 
 similar phrase here, and that the Bezan text was influenced 
 by it. 
 
 i. 4. K<\l CYNAAICKOM6NOC M6T AYTCjON. 
 
 The true text is koI <Tvva\i,^6fievo<i. 
 
 The avvaXiffKO/jbevoc; is an emendation reproducing the 
 sound of the word in the true text. But what of the added 
 fjuer avTcov ? There are no compound verbs in Syriac, and 
 consequently in the Syriac Versions some paraphrase is em- 
 ployed in rendering Greek compounds. Thus, the phrase 
 avvevBoKMv ttj dvaipecrei avrov (viii. i) becomes in Syriac 
 'was willing and was participating in-his-murder '; <Tvv(f)veLaai 
 (Lc. viii. 7) becomes ' they-sprang-up with-it (cnsa:^)' ; avve- 
 a-TavpoiOrj (Rom. vi. 6) ' was-crucified with-him {ccOaJ)'. In 
 our present passage therefore the Syriac according to its wont 
 represents the aw- of the compound verb by the preposition 
 with a pronominal suffix — ' and-when He-had-eaten with- 
 them (,^_oo n . ^>as .) bread'. This 'with-them', necessary in 
 the Syriac rendering of the Greek, reappears in the jj^st 
 avTwv of Codex Bezae. 
 
 The same explanation is to be given of cyNecfiArec cyn 
 AYToic (xi. 3), where the avv is added to correspond with the 
 ' with-them ' of the Syriac. 
 
 Comp. the Syriac of e.g. Phil. i. 27, 2 Cor. vii. 3 and, in 
 the light of the Syriac of Jn. iii. 3, Heb. vi. 6, the Bezan text 
 of Acts X. 16 (haAin). Note also Acts x. 44, xi. 15 in Cod. D. 
 
i. 4, 5] IN THE BEZAN TEXT OF THE ACTS. 7 
 
 i. 4. HN HKOyCdi (|)HCIN ^^\^ TOY CTOMATOC M0\. 
 
 The true text is rjv rjKovaaTe fiov. 
 
 The Bezan Latin has ' quam audistis de ore meo '. I 
 believe that (fjrjaiv is a Greek addition. The words Bid 
 rov o-To/tiaro? /aov are due to assimilation to xv. 7, where 
 the Syriac Vulgate has ' from-my-mouth '. But what of 
 rJKovcra ? If the Old Syriac were .iSna£k JS3 ^__ah\^jsix.:t 
 (which-ye-heard from my-mouth), it would be very easy in a 
 badly written MS. for the »_o-^ to fall out before ^ and 
 leave iutJtaz. (I-heard) remaining. 
 
 i. 5. KAI MeAAeTAi A*,mBan6IN. 
 
 This is an interpolation from Jn. vii. 39. The Kal '6 may 
 be an instance of superficial Latinisation, the Bezan Latin 
 being ' et eum '. I believe however that it is due to the Bezan 
 scribe wavering in his reading of ."» (which), easily in a MS. 
 confused with o (and) (see notes on ii. 6 f , xix. 29), his inde- 
 cision ending in a double rendering (see note on iii. 2). 
 
 i. 5. 6000 THC neNTHKOCTHC. 
 
 This is another interpolation. Compare i Cor. xvi. 8 
 eVtyitei/oj Be iv 'E^e'crw ecu? t^? -nrevTrjiioarrji;. Was this phrase 
 ' until Pentecost ' interpolated in Lc. xxiv. 49 in some form of 
 the Old Syriac .-' The Syriac Vulgate uses the same verb to 
 render KaOia-are (Lc.) and iirofievco (i Cor.), and the two 
 passages read in the Syriac are not dissimilar. Such an 
 ■ interpolation is in the manner of that version (see note on 
 vi. 10). If so, the interpolation would naturally pass from 
 Lc. into our present passage. I venture to make the sugges- 
 tion because the words here do not fit into the context and 
 have the appearance of being taken from the Gospels (see 
 i. 2, viii. i). But I have no evidence to produce in support 
 of the suggestion. We have not the Old Syriac of Lc. xxiv. 
 beyond v. 44, and the words do not occur in the Arabic Tatian 
 (Ciasca, p. 98). 
 
8 THE OLD SYRIAC ELEMENT [i. 5 
 
 In connexion with this suggestion as to Lc. xxiv. 49 
 I will briefly dfscuss another passage of the Gospels which 
 seems to be assimilated to a phrase of an Epistle. The 
 passage to which we turn has a special interest, inasmuch as 
 it would appear that the eccentric reading in this place was 
 the reason why Codex Bezae was taken to the Council of 
 Trent (Scrivener, p. viii, Rendel Harris, p. 36). In the Bezan 
 text of Jn. xxi. 22 we read ban ayton eeAw menein oytooc eo3c 
 epxoMAi Ti npoc ce. The outo)? has no place in the true text. 
 Is the word an interpolation introduced from i Cor. vii. 40 
 fiaKapicorepa he eaTtv iav ovrcoi; fieivy 1 Before further con- 
 sidering this question let us turn to the Syriac. The Vulgate 
 in Jn. xxi. 21 f. is as follows: 'Him (r<Uca\) when Cephas 
 saw, he-said to-Jesus, My-Lord and-this-man (Klicoo) what.'' 
 Jesus said to-him. If I will that this-man tarry (t<lJen i^cuua), 
 until I-come, to-thee what to-thee .-'' The rtlioo in the last 
 sentence, it will be remarked, is quite natural : the word has 
 occurred twice before in the passage ; it here has a special 
 point as connecting the answer of Christ with the question of 
 St Peter. It cannot be doubted that it is the original Syriac 
 reading. But in the Old Syriac MS. used by the Bezan scribe 
 I believe that rfjco (this-man) had been changed into r«llAeo 
 (thus). The change may be an unthinking emendation'. 
 But it is also possible that it was deliberately made in the 
 interests of asceticism in order to conform the passage to 
 I Cor. vii. 40 ' But happy-is-she if thus she-shall-tarry (t<lia.c» 
 r^ojahi).' In the latter case, as the passage has a place in 
 the Diatessaron (Ciasca, p. 98)^ is the emendation due to the 
 Encratite Tatian .' Between these two alternatives of acci- 
 dent or asceticism it is perhaps impossible to decide without 
 
 1 Comp. Acts XV. 15 Syr. Vulg. r<'.1cnla (and-to-this-thihg), Cod. D 
 KM OYTCOC. 
 
 ^ Ciasca's Latin is : 'Si eum uolo manere, donee ueniam : quid ad te ?' The 
 Syriac text, of which the Arabic is a translation, has been, it appears, generally 
 assimilated to the text of the Peshitto. Hence the fact that ' thus ' has no place 
 in the Arabic Tatian is no argument that it did not occur there in the original 
 Diatessaron. 
 
i. 9] IN THE BEZAN TEXT OF THE ACTS. 9 
 
 further evidence. One point however still remains. Jerome 
 adv. Jovin. i. (Migne P. L. 23 col. 246) quotes the passage in 
 this form 'Quid ad te si eum uolo sic esse.''' Is Jerome 
 simply paraphrasing .? Or is he in the esse quoting an Old 
 Latin reading? In the latter case it may be plausibly 
 suggested that the reading esse is ultimately due to a con- 
 fusion between r^ftxO.i (that-he-should-tarry) and rc'acal.'i 
 (that-he-should-be). 
 
 i. 9. KAYT(N einONTOC AYTOY 
 
 NecjjeAH YTieBAAeN ayton 
 
 KAI AnHp9H AnO 0(t)eAAM(JON AYTCON. 
 
 The true text has Kal Tavra el-n-wv ^Xeirovriov avrwv 
 iirrjpdT], Kal v€(f)e\7j viriXa^ev avrov airo twv o^OaXfjiaiv avrwv. 
 
 The Syriac Vulgate is as follows: 'And-when (-"i^o) 
 these-things He-(had-)spoken, when (:i^) looking (were they) 
 at-Him, He-was-taken-up, and-a-cloud received-Him, and-He- 
 was-hidden from-their-eyes.' Comparing the Bezan reading 
 with the Syriac we notice the following points, (i) If we 
 suppose that the Bezan scribe is translating from the Syriac, 
 we can account for his variation from the true Greek text in the 
 first line. See below on ii. i, 2. (2) In the Syriac we 
 
 can see why the clause ' when they were looking ' would fall 
 out ; it begins with o^ (when) and the former clause began 
 with ."l^cv (and-when). (3) If the Bezan scribe is attend- 
 
 ing to the Syriac rather than transcribing the Greek, we 
 can explain vire^aXev instead of the vireKafiev of the true 
 text : the former is an inaccurate reminiscence of the 
 latter (see on aTrijpOr]). (4) In the last words 'And- 
 
 a-cloud received-Him, and-He-was-hidden from-their-eyes' 
 we have a characteristic Syriac amplification and also a 
 characteristic assimilation to a passage from the Gospel 
 (Lc. xix. 42). The Bezan text seems derived from the Syriac, 
 the word ' He-was-taken-up ' being omitted, and dirrjpdri (an 
 inaccurate reminiscence of eirrjpO'q in the true text) being made 
 to do duty as a representation of ' He-was-hidden '. 
 
10 THE OLD SYRIAC ELEMENT [i. 13 
 
 i. 13. KAi ore eicHASeN aneBhcan ei to YTrepcooN. 
 The true text has koX ore el<TrjX6ov, eh to virepwov ave- 
 
 Two points claim attention, (i) It is quite possible that 
 eiffrjXdev is to be explained as an itacism for ela7]\0ov. But 
 another explanation may be suggested. The 3rd person 
 plural of the perfect of the Syriac verb ends in a vav (o), 
 
 which however, except in the case of the t<LA verbs, is not 
 sounded. There is nothing in the pronunciation to distinguish 
 between the singular and the plural of the 3rd person in 
 the perfect. A scribe therefore writing the Greek text but 
 at the same time recalling the sound of the Syriac would 
 be liable constantly to substitute the 3rd singular for the 
 3rd plural of the perfect. I think we probably have such an 
 error here. The same account maybe given of i. 23 {earTriaev), 
 ii. 4 (rjp^aTo). In a somewhat similar way, as indeed Harvey 
 (Irenaeus i. p. 83 n. 5) points out, we may explain the 
 early and important variation in Jn. i. 13 {o<; . . .i<yevvridri). 
 (2) The order of the words ave^rjcrav et? to virepwov agrees 
 with the Syriac. ' They went up into that upper-room in 
 which &c.' In the Syriac this order is necessary so that the 
 relative may stand side by side with the noun to which it 
 refers. 
 
 i. 13. lAKOaBOC TOY AACJJAIOY. 
 
 The true text has not 6 rod. 
 
 The Bezan Latin is able to translate the true Greek 
 literally — ^' iacobus alphei '. The Syriac however cannot re- 
 produce the brevity of the Greek — "la/cojySo? 'AX<paiov. It is 
 obliged to add ' the-son ', ' the-son of, explicitly. Thus below 
 it has 'Judas the-son of-James ' (where the Bezan text is not 
 affected), and all through the long list of names Lc. iii. 23 — 38 
 the word ' the-son ' is inserted. The 6 rod of the Bezan text 
 represents the Syriac phrase 'the-son of. The same expla- 
 nation applies to Acts xiii. 22, Jn. xxi. 2. 
 
i. 14] IN THE BEZAN TEXT OF THE ACTS. II 
 
 i. 14. C-fN TAIC TYNAlIlN KAI TeKNOIC. 
 
 Here Cod. D adds rat? and Kal reKvoo'i to the true Greek 
 text. Compare xxi. 5 a-iiv ywai^l Kal re'/ez^ot?. But what is 
 the rationale of the interpolation .' Its explanation comes to 
 us in a reading which Cod. E preserves in the following verse. 
 In place of the true text ^v re o%\o9 oi/o/j^aTiov Cod. E reads 
 HN re oxAoc ANApcoN. The same expression appears in the 
 Syriac Vulgate — reLurt'.i riLx-i^. But when we find that 
 the same reading — 'turba hominum' — ^has a place in the Latin 
 Vulgate of this passage and in Cyprian Ep. 68, our first im- 
 pression is that the cause of Latinisation, at least in regard to 
 this passage, is triumphant. But a prudent man will hesitate 
 when he remembers in how many Syriac paraphrastic ex- 
 pressions the word ' men ' plays a part. On further investiga- 
 tion he will discover that the Old Syriac renders Bia rovo'^Xop 
 (Lc. viii. 19) by ' on-account-of the-multitude of-men' ; o-)(\ov 
 oPTOf iv Tfiu TOTTft) (Jn. V. 13) by the same phrase; that the 
 Syriac Vulgate has the phrase 'send-away the-multitudes 
 of-men ' (where the only difference is in the vocalization of 
 r ^T . i*^ ) to translate airoXva-ov toij? o'xXov; (Matt. xiv. 15), and 
 ' the-multitude of-men, who believed ' to represent tov 8e 
 'ir\7)Qov'i Twv -iriaTevovTcov (Acts iv. 32). He will discover, 
 that is, that in four passages the phrase 'the-multitude of-men' 
 intrudes itself into the Syriac N.T. where there is nothing 
 either in the Greek to require it or (so far as I know) in any 
 Latin rendering to suggest it. He will not doubt that it is a 
 characteristic Syriac phrase, and that in Acts i. 15 it comes 
 into 'Western' texts from the Syriac, not from any 'Western' 
 text into the Syriac. 
 
 It is impossible not to connect with this specific mention 
 of 'men' 'xa.v. 15 the interpolation in the previous verse which 
 refers to "women and children' (Matt. xiv. 21, xv. 38, in the 
 latter verse however the word for ' men ' is different), or to doubt 
 that in v. 14 we have a Syriac gloss which, though it has not 
 survived in the Syriac Vulgate, had a place in an Old Syriac 
 text. We shall find other instances where the evidence of 
 
12 THE OLD SYRIAC ELEMENT [i. l6, ii. I f. 
 
 Cod. E supplements that of Cod. D in regard to a gloss 
 certainly Syriac (see e.g. iv. 32, v. 12). 
 
 i. 16. Aei nAHpcoeHNAi 
 
 THN rP*>4'HN TAYTHN HN npOeiHEN TO HNA TO AfiO. 
 
 The true text has eBet, and reads Trjf 'ypa<^rjv fjv. 
 
 The ravTTjv answers to the Syriac rdi*T<'. The Syriac 
 relative .t is in a very large number of cases preceded by a 
 demonstrative pronoun. Thus in this verse we have ' that 
 Judas who '. Comp. e.g. i. 2 (that day), 13 (that upper-room), 
 ii. 2 (that house), iii. 15 (that prince), iv. 22 (that man). 
 
 ii. I f. ONTCON aytcjon nANTcoN eni TO ayto 
 
 K&l eiiOY 6r€N6T0 K.T.A. 
 
 The true text has tjaav Trai/re? o/jlov eVt to avro, koI 
 iyevero k.t.X. 
 
 Here we have a complete reshaping of a sentence — not a 
 wholly unusual phenomenon in the Bezan text. The Latin 
 ('erant simul omnes in unum et factum est') clearly lends us 
 no aid in our endeavour to account for the peculiarities of 
 the Bezan Greek. We turn to the Syriac Vulgate. There 
 we read ' When assembled (yi.3e 1 . 1a >) were-they all-of-them 
 (.^cqI^) together.' This appears to be a natural Syriac 
 representation of the true Greek text. (l) It is true that the 
 clauses are differently arranged in the Syriac and in the true 
 Greek text. But the Syriac is fond of coordinate sentences 
 beginning with ' when ', and the slight rearrangement at this 
 point is, I think, quite in accordance with the style of the 
 Syriac Version. (2) In the true Greek text two words 
 
 are used to express the tmity of the Disciples — o/xov [v. I. 
 o/ioOvfiahov) and eVt to uvto. In the Syriac text the latter 
 of these two words has its exact equivalent ; the former is 
 represented by ' assembled '. This last word is used in trans- 
 lating 6fj,o6vfj.aS6v in v. 12 and xii. 20. (3) The Syriac 
 could only express Trdvre'i by 'all-of-them' (see v. 12, Mc. i. 
 27, vi. 42, xii. 44 &c. &c.). We conclude then that the 
 
ii. 6 f.] IN THE BEZAN TEXT OF THE ACTS. 1 3 
 
 Syriac is the natural and idiomatic rendering of the true Greek 
 text. But it is no less clear that the Bezan Greek is, except 
 for the omission of any word answering to the Syriac 'as- 
 sembled ', a close translation of the Syriac. The genitive 
 absolute is, as so often, the equivalent of the Syriac 'when...'; 
 the idiomatic Syriac ' all-of-them ' reappears with absolute 
 literalness in the Bezan avrwv ttiivtcov. 
 
 In the next line the Bezan text has kai eiioy (= tSoi)) ereNero. 
 The Bezan Latin has no ecce, so that the intruder cannot come 
 into the Greek from that source. But the Syriac is yery fond 
 of interpolating t^oa ('behold'); compare ii. 15 'for behold, it 
 is now the third hour', ii. 33 'which behold ye see and hear', 
 iii. 2, iv. 16, X. 33, xiii. 32 f. and (a characteristic passage from 
 the Old Syriac) Lc. xxiii. 40 i. ' Art not thou even afraid of 
 God, because behold, we also are in the same judgment .' And 
 behold, we as those who are worthy.' In this last passage, 
 the twice repeated 'behold' of the Old Syriac has no place in 
 the Syriac Vulgate. - What happened in Lc. xxiii. 40 f 
 happened, I believe, in our present passage. In its Ihov 
 Cod. Bezae preserves a trait of the Old Syriac of the Acts, 
 a trait which has disappeared in the Vulgate. 
 
 In the same verse notice o\ov tov oIkov (true Greek 
 text) = i^Aua cola. = hanta ton oikon (Cod. D). The Bezan 
 Latin has 'totam domum '. Note the converse change in 
 xiii. 44. 
 
 ii. 6 f KAI HKOyON 6IC eKACTOC 
 
 AaAOYNTAC TAIC rAWCCAIC AYTOON 
 eleiCTANTO A6 KAI eSAYMAZON 
 
 AeroNT€C npoc aAAhAoyc 
 The true Greek text is otc rjKovcrev et? eKaaTo<; rfj Ihia 
 
 * Comp. (in the Curetonian fragments) Lc. xxii. 12 -Behold, he sheweth to 
 you one large upper room'; 27 'Behold, am not I as a minister among you?' In 
 the former verse the Vulgate has, in the latter it omits, the ' behold ' Note also 
 ■xxiv. 21 'And behold three days behold since all these things were'. The Vulgate 
 retains the former ' behold ' only. 
 
14 
 
 THE OLD SYRTAC ELEMENT [ii- 6 f. 
 
 BiaXeKTM XaXovvreov avrwv' i^idTavTO he Kot eaavfia^ov 
 Xeyovre';. 
 
 The Bezan Latin has : ' qui audiebant. . .lingua sua. . .dicentes 
 ad alterutrum '. 
 
 The Syriac is as follows : ' Because (s Ai^'»>) hearing was 
 each man (.x-JK' JUr^) of-them that-speaking were-they 
 in-their-tongues (.._ocniiT\->). Amazed were-they all-of- 
 them and-wondering while saying one to-another [x**^ :u»). 
 
 Comparing the Syriac and the Bezan texts I notice the 
 following points. (i) The Syriac phrase 'that-speaking 
 
 were-they' Cod. D naturally renders by the participle, but 
 equally naturally uses the accusative, not the genitive of the 
 true text. It conforms to the Syriac order, placing XaXovvTa<; 
 first in the clause. (2) The Peshitto uses the word 
 
 'tongue' in representing StaXewTO?. This word it has in i. 19 
 (in-the-tongue of-the-place), ii. 8, in both which places the 
 Bezan text retains BodXeKTO<;. Here however it conforms to 
 the Syriac. (3) Syriac has no precise equivalent to tSto?\ 
 
 Accordingly the Bezan text omits the word 'iSio<; in ii. 8 
 (contrast the Bezan Latin "propria lingua nostra') and here. 
 The word I'Sto? in such a passage as this has the notion of 
 possession and of distribution. The former idea the Syriac 
 represents by the pronominal suffix 'their'; the latter it 
 loosely expresses by the change of the singular StaXe«Tft) into 
 the plural ' tongues '. In both these necessary turns of ex- 
 pression the Bezan text here follows the Syriac. (4) The 
 Syriac phrase used here Sj*.i .1a> ^ vsar^" is common : see 
 V. 12, Mc. iv. 41, Lc. viii. 25, and (with the addition of oaco) 
 Lc. xxiv. 32, Jn. xi. 56, xii. 19, xvi. 17, Acts iv. 15. On the 
 other hand the Bezan phrase in this passage \eyovT6<; ttjoo? 
 dWrjXov; is found, I believe, only in Lc. viii. 25. Hence we 
 have grounds for saying that the ' one to-another ' of the 
 present passage is a natural Syriac interpolation. 
 
 ' Compare in the Curetonian fragments, e.g. Matt. xxii. 5 ' And one went to- 
 the-farm, and one went to-the-merchandise'; Jn. v. 18 'Because He had called- 
 God my- Father '. 
 
ii. 9> 10, 13] IN THE BEZAN TEXT OF THE ACTS. 1 5 
 
 As we look back then over the passage we see that the 
 Bezan text is an exact rendering of all the idiomatic Syriac 
 phrases. 
 
 Does the Bezan text diverge from the Syriac text when 
 at the beginning of the passage it alters the true Greek on 
 rjKovcrev into koX tjkovov ? In discussing xix. 29 (see also note 
 on i. 5) we shall find what I think is a certain instance of a 
 confusion between .1 and o. Further in Acts xvii. 18 the 
 expression jc_H<' .xjk" (each man) is used with the 3rd 
 person plural. I conclude therefore that the Bezan text is 
 here following an Old Syriac text which read o.aJ5ax.a. 
 
 ii. 9. K<M eAAiweiTAi 
 
 01 K*.TOIKOYNTeC THN MecOnOTAMIAN. 
 
 The true Greek text has kol '^Xafielrai, kuI 01 kwtoi- 
 KovvTe<i K.T.X., with which the Bezan Latin agrees ' et qui 
 inhabitant '. The Syriac has ' And-Elamites (r<liiAt^o) and- 
 those (^AL.t<'o) who-dwell between the-Rivers.' The word 
 ^Jl.K'o (and-those) would very easily fall out after the word 
 r^LkllK'o (and-Elamites), and thus the Bezan reading would 
 be generated. 
 
 ii. 10. ct)pYn*.N 
 
 K*,i n<NMc|3YAiAN (MrynTON re 
 
 The true Greek text has ^pvyiav re koI UafKpvXlav, 
 AiyviTTov. 
 
 The Syriac is: ' And-who-(are)-from the-region of-Phrygia, 
 and-of-Pamphylia, and-of- Egypt.' In this paraphrastic ren- 
 dering the and is necessary before of-Egypt. This and 
 reappears in the Bezan text (contrast the Bezan Latin ' et 
 pamphyliam aegyptum'), which also omits the re after 
 ^pv^iav. 
 
 ii. 13. erepoi Ae AiexAeyAZON AeroNxec 
 
 OTi rAeyKoyc oytoi MeMecrw/weNoi gicin. 
 The true text is erepot Be SiaxXevd^ovre'; eXejov on 
 T\evKov<; fMefiecrTm/jLevoi eltnv. 
 
1 6 THE OLD SYRIAC ELEMENT [ii- 14 
 
 To deal with the first clause, the Syriac has : ' But 
 others mocking were (oooo ^ini*ajsa) at-them while saying 
 (^\snr^ •"*^)-' This is the normal Syriac rendering of such a 
 Greek sentence. Compare Lc. xxii. 65 ^Xaa^7}fiovvTe<; 
 eXeyov, where the Syriac is : ' blaspheming were-they and- 
 saying (^ji-SSK*©) ' ; Matt, xxvii. 41 ifnrai.^ovTe<;...eXe'yov, 
 where the Syriac is : ' mocking were-they... and-saying '. This 
 idiomatic Syriac rendering of the true Greek text the Bezan 
 scribe jKore suo translates back literally into Greek. My 
 position, I would add, is completely confirmed when it is 
 noticed that in his version of Matt, xxvii. 41 he carries his 
 literalness a stage further, making shipwreck thereby of his 
 Greek ; for there he has 01 Apxiepeic eNnAizoNxec MerA tcon 
 rpAMMATeicoN KAi (jJApicAiooN AeroNT€C AAAoyc 6ca)ceN. 
 
 In regard to the second line, the Syriac, with its love for 
 pronouns (Duval, Traite de Gram. Syriaquc, p. 287 f ), idio- 
 matically begins the clause with ^cn. This reappears in 
 the ovTOi, of the Bezan text. 
 
 ii. 14. Tore cT<\9eic Ae o neipoc 
 
 CYN TOIC A6Ki\ AnOCTOAOIC 
 
 enHpeN rrpcoTOc thn 4)oonhn aytoy k<m eine. 
 
 , The true text has : o-fa^et? Se o IleT/ao? avv toI<; evBeKa 
 eirrjpev tj]v cfxovrjv avTov Koi dTrecf>6ey^aT0 avTol<;. 
 
 I take the points which require consideration in order, 
 (i) The Tore of the Bezan Greek, to which nothing in the 
 Bezan Latin corresponds, remains still, as it were, outside the 
 sentence, the 8e barring its entrance. Plainly it is an ad- 
 venturer from some other text, caught in the act of breaking 
 into the Bezan Greek. Its native place is the Syriac, which 
 here reads: ' And-afterwards (^A-iAvao) Simon Cephas with 
 the-eleven Apo.stles.' An interpolated Tore is found in v. 19, 
 X. 21, 48 (cf xi. 26), the Syriac in each place having ^:ucn 
 (then)i; in vii. 30 we may reasonably conclude that the Bezan 
 
 ' Probably the Syriac ' then ' in these passages is meant to represent S4. Cod. 
 D has a curious reading in xix. 26 o Ttd.yKoc OYTOC TIC TOTe niC&C. Whence 
 
ii. 14] IN THE BEZAN TEXT OF THE ACTS. 1 7 
 
 fiera ravra, though it answers to nothing in the Syriac Vul- 
 gate, yet represents some word or words of the Old Syriac. 
 (2) The curious reading rot? Sexa a-jroa-ToXoK may be due to 
 a scribe whose nervous anxiety for accuracy made him for 
 the moment forget the election of St Matthias ; compare i. 26 
 TtoN iB AnocToAooN. But a reference to the Syriac suggests 
 another explanation. The words for ' with the-eleven ' are 
 Tfia2b.:iM ^i*2»- Would not the similarity of >x!k- and QflSk. 
 cause a hasty reader to pass over the intermediate ."U* .■' If he 
 did so, the reading ' with the-ten ' would result. It will 
 be noticed that the Bezan text agrees with the Syriac in 
 inserting the word ' Apostles '. (3) After eirrjpev Cod. D 
 
 has an interpolated tt/jmto?, Cod. E after t^i/ (pccvijv avrov an 
 interpolated nporepoN. Is there any Syriac word likely to be 
 inserted here which could be represented equally well by 
 either of these two Greek words.' I believe that "pnn answers 
 all the requirements. It is a favourite word in the Syriac 
 N.T., being commonly used to express the Trpo- of compound 
 verbs (see on viii. 19) and being employed in Mc. i. 35 (irpcol 
 evvv)(^a XLav), Lc. xxi. 38 {wpOpi^ev), xxiv. 22 (ppdpivai), to 
 express the idea of earliness. The Greek word of Cod. D or 
 that of Cod. E well represents it. We conclude that an Old 
 Syriac copy of the Acts read here coLo )ti*'ip<' ^sa (lit. 
 he-was-early he-lifted-up his-voice, i.e. he spoke at once). 
 Compare Matt. xvii. 25 (Greek and Syriac). (4) Why is 
 
 the forcible d7r€(f>0ey^aTo driven out and its place taken by the 
 feeble elTrev ? The word d7ro(}>6eyyecr6aL occurs twice elsewhere 
 in the N.T., viz. Acts ii. 4, xxvi. 25. In both these passages 
 the Syriac renders it by the extremely common word A_ls>3 
 (to-speak). Here it has the appropriate but equally common 
 
 comes this tis tStc? Just below are the words 'that-not Gods (are) they those 
 (^^jOJOO ^^air**- note OYTOI in Cod. D) who-by-hands &c.' I would 
 suggest that the two Syriac words given above in some badly written MS. slipped 
 up a line and took their place after the Syriac word ' Paul ' ; that then an emenda- 
 tion, favoured, if not caused, by transcriptional corruption, was made and the two 
 words became ^n^cn JtJ(<'- 
 
 C, C. B. 2 
 
1 8 THE OLD SYRIAC ELEMENT [ii. 17 
 
 word i-saK', introducing St Peter's speech. Hence the 
 Bezan el-jrev. 
 
 In the clause which follows the Syriac has: 'All-of-them 
 vvho-dwelling (are) in-Jerusalem.' The ' all-of-them ' must 
 have the first place in the sentence. Hence the Bezan 
 reading nANxec oi KATOiKOYNrec lepoycAAHM, as against the true 
 text ol KOTOiK. Tep. Traire?. 
 
 ii. 17. 6CTAI. 
 
 The true text prefixes /cat. A reference to the following 
 passages in the Syriac, in which in the Greek a /cat. or a 8e 
 begins a quotation, viz. Rom. i. 17, Gal. iii. 16, Hebr. i. 6, 
 (comp. Matt. ii. 6), seems to shew that the Syriac regularly 
 omits the particle of connexion in a quotation from the O.T. 
 It omits it here. 
 
 ii. 17- eni n^cAC CApKAC 
 
 KAI npo4)HT6YCOYCIN 01 YIOI AyTOON 
 
 KM eyfdCTepec aytoon. 
 
 The true text has eVt iraaav crdpKa, Kal m-pocf). ol viol 
 viMwv Kal al OvyaTepei; vfiwv. (l) The reading a-dpKa<; may 
 conceivably be due to the influence of the LXX. where the 
 plural adpKe'i is fairly common. But another explanation 
 seems more in harmony with the phenomena of the Bezan 
 text. The Syriac Vulgate has iflass, but probably an Old 
 Syriac text had r<''tfla=», which could be taken as singular 
 (as generally) or as plural (Jude 7, Apoc. xix. 18, 21). Here 
 the plural might seem natural in view of the enumeration 
 which follows. (2) The genesis of the reading 01 viol 
 
 avTQiv K. dvy. avTwv, so inexplicable in the ' Western ' text, 
 Greek and Latin, becomes obvious when we write side by side 
 .^_ftaAl=D (your-sons) and ...oeniia (their-sons). Compare 
 xiv. 17 vfiiv. . .Ta9 KapBia'i vfiwv, where the Syriac is . . . »^Ocnl 
 ^_oeoo>aal (to-them...their-hearts). 
 
 There are several variations from the true text in the 
 Bezan text of the quotation from Joel. They are chiefly 
 
ii. 23] IN THE BEZAN TEXT OF THE ACTS. 19 
 
 omissions. The easiest explanation of them, I believe, is 
 that we have here a Greek representation of an early Syriac 
 text. I will give one argument in support of this suggestion. 
 We read in the true text (v. 18) Kal ye eVt rov<; SoiiXovi /jlov 
 Kol eVt Ta? BovXat fiov [iv rat? tjfi€pai<; ixeivai^] e/cT^ed) btto 
 Tov TTVevfiaTo'; fiov\^, Kal 'jrpo<f>7]T ever ova- iv\. The Bezan text 
 omits the two clauses which I have bracketed. The Syriac 
 Vulgate has the passage in this form (the words omitted in the 
 Bezan text are again in brackets) : ' And-on my-servants and- 
 on my-handmaids will-I-pour-out my-Spirit [in. those days, 
 and-they-shall-prophesy].' The omitted words, it will be seen 
 come together in the Syriac, and the double omission in Greek 
 becomes a single omission in Syriac. 
 
 ii. 23. 6KA0TON AaBontsc. 
 
 The last word, which is found also in Cod. E, has no 
 place in the true text. The worthlessness of the Bezan 
 Latin for the criticism of the Bezan Greek is well illus- 
 trated by its relation to this particular textual problem. 
 It reads: ' prouidentia di auditum accepistis'. It is not the 
 source of X.a/Soi'Te?. Having got traditum accepistis from the 
 Greek, the Latin scribe apparently interpreted it to mean ' Ye 
 have received as handed down by tradition.' Hence for the 
 word traditum he substituted a mental gloss upon it, and so 
 wrote ' auditum accepistis '. 
 
 But have we here a case, such as will meet us several 
 times in the Bezan text of the Acts, of assimilation to 
 the Passion story of the Gospels .-' We turn to St John xix. 6, 
 ' Pilate saith unto them, Take (Xd^eTe) him yourselves and 
 crucify (a-Tavpwcrare) him... 16. Then therefore he delivered 
 {•TrapeBcoKev) him unto them to be crucified {"va a-ravpaOy). 
 17. They took {-rrapeXaffov) Jesus therefore.' 
 
 There can, I think, be little doubt that the interpolated 
 Xa^6vTe<i comes from Jn. xix. But the question remains 
 whether it is originally Greek or whether it comes through 
 an Old Syriac Version .-' There are several reasons which 
 
 3—3 
 
20 
 
 THE OLD SYRIAC ELEMENT [ii- 23 
 
 fc. 
 
 induce me to decide for the latter alternative, (i) If this 
 gloss stood alone, it might be conceded that it is Greek. But 
 it can hardly be separated from other clauses from the 
 Passion story in the Gospels interpolated in the Bezan text 
 of the Acts, which, I believe, can be shewn to come through 
 an Old Syriac Version (see iii. 13, v. 21). (2) It is when 
 
 we think of the coincidences of Acts ii. with Jn. xix. from the 
 point of view of an English rendering, that their force appears 
 greatest. For then we seem to have a twofold resemblance 
 between Acts ii. 23 and Jn. xix. 6, 16 f. — 'having taken' 
 (Acts), 'take' (Jn. xix. 6), 'took' (7'. 17); 'crucified' (Acts), 
 'crucify' (Jn. xix. 6), 'to be crucified' (v. 16). But the 
 moment we look at the Greek, much of the likeness between 
 the three verses melts away. For on the one hand Jn. xix. 
 17 has the compound irapeKa^ov; and on the other hand 
 St John uses a-TavpmcraTe, "va crTavpo)6f}, the Acts has Trpoa- 
 ■jTTj^avre'i. When however we turn to the Syriac, all those 
 points of contact which struck us in the English, but of 
 which a reference to the Greek robbed us, are restored to 
 us again. The same word for ' crucify ' is used in the three 
 verses ; the Syriac, having no compounds, uses the simple 
 word 'take' in Jn. xix. 17'. Thus' the resemblance between 
 the passage in the Acts and that in the history of the Passion 
 would strike a Syriac reader far more than a student of the 
 original Greek. (3) These verses in Jn. xix. had a place 
 
 in the Diatessaron (Ciasca, p. 90 f ). They would therefore be 
 specially familiar to Syrian Christians in early times. Indeed, 
 though the Syriac Vulgate has not retained the word ' when 
 they had taken' (=Xa/3oi/Te? Codd. DE), yet it has another 
 word derived apparently from the same source. Its words 
 are these : ' Him who-separated was for this same thing 
 [comp. I Pet. i. 20] in the foreknowledge and-will of-God 
 ye-delivered in(to)-the-hands of-wicked-men and-crMczfied and- 
 
 ' The full phrase here is; 'They-took Jesus and-made-Him-go-out^ The 
 italicised word may be intended roughly to represent the vapa- of the compound 
 verb (see note on viii. 19), but it is more probably due to assimilation to Mc. 
 XV. ^o. 
 
ii. 24, 25] IN THE BEZAN TEXT OF THE ACTS. 21 
 
 slew.' The italicised words indicate the coincidences between 
 the Syriac Vulgate in Acts ii. 23 and in Jn. xix. 6, 16, 17. 
 
 We may reasonably conclude that an Old Syriac text of 
 Acts ii. 23 contained the interpolation ' when they-had- 
 taken ', and we may further surmise that this interpolation 
 from Jn. xix. brought into the Syriac Vulgate from the same 
 source another interpolation viz., ' ye-delivered ', though it lost 
 its own position in the passage. 
 
 ii. 24. Aycac tag coAinac toy aiAoy- 
 
 The true text has tov davdrov (comp. Ps. xviii. 4, cxvi. 3). 
 I do not myself doubt that in this particular case the reading 
 Toil aSov comes from the Syriac. For the Syriac Vulgate 
 here reads : ' God... loosed the-pangs of-Sheol, because it was 
 impossible that-He-should-be-held in-Sheol ' ; and this word 
 SJieol is very natural in the Syriac N.T., comp. (in the Syriac 
 Vulgate) Rom. x. 7 ' Who descended into-the-abyss of- 
 Sheol .'' ' I Pet. iii. 19 ' He preached to-the-souls which-were- 
 held in-Sheol.' But a reading so obvious in itself in view 
 of V. 31 (01/T6 ivKaTe\ei<f>dr) ek aBrjv), which might too be 
 suggested by the LXX. of Ps. xviii. 6, may well have arisen 
 independently in different authorities. When therefore we 
 read in the Epistle of Polycarp c. i. ov ijr^ei.pev 6 0eo? Xv(Ta<i 
 ra? whlva'i tov ahov, we have no right to draw the conclusion 
 that Polycarp was using a ' Syriacised ' text. 
 
 ii. 25. npOOpCOMHN ton KYpiON MOY. 
 
 The true text does not add the ^ou. Its addition may 
 have been suggested by v. 34 tw Kvpim fiov. It is worth 
 noticing however that ' my Lord ' is here the Syriac reading, 
 and the expansion of ' Lord ' into ' my-Lord ' is very frequent 
 in the Syriac version : see e.g. (where the case is the vocative) 
 Matt. vii. 21, xviii. 21, Lc. xiv. 22, Jn. xi. 32, xii. 38, Acts ix. 
 10, and (where the case is not the vocative) 2 Tim. iii. 11, 
 Hebr. xiii. 6. The expansion of ' Lord ' into ' our- Lord ' is 
 extremely common : see e.g. Acts i. 6, 21, ii. 47, iii. 6, xi. 24. 
 
22 THE OLD SYRIAC ELEMENT [ii. 3°, 37 
 
 ii. 30. eK KApnoY thc KApAiAC aytoy 
 
 K(\T(\ CApKA ANACTHCAI TON XPN 
 KAI kaGicai K.T.A. 
 
 The true text has e'/c Kapwov t?}? 6a<f)vo'; avrov KaOicrai,. 
 
 The Bezan text presents us with a variant and a gloss, 
 (i) What is to be said of the very singular reading tj}? 
 Kaphia<i ? I believe that it is due to assimilation to v. 26 
 iqv<^pav6r] rj Kaphla fiov. Note r/ adp^ fiov of V. 26 and the 
 Kara adpKU of the Bezan gloss. If the passage be taken 
 by itself, there is little or nothing to indicate whether the 
 reading first arose in Greek or in Syriac. It is perhaps 
 worth noticing that the Syriac Vulgate incorporates the 
 very words of the Ps. cxxxi. 13 'Of the-fruit oi-thy-belly 
 will-I-make-to-sit upon thy-throne,' as though it were oblite- 
 rating an error in an earlier Syriac text. But such an 
 argument as this cannot be pressed. (2) The gloss 
 
 possibly arose to limit and define the meaning of ' the fruit 
 of thy heart '. The KaTo, adpKa appears Pauline (Rom. i. 3, 
 ix. 5, I Cor. X. 17, 2 Cor. v. 16). Nothing certain can be said 
 of the latter part of the gloss, nor does it yield any suggestion 
 as to its original language. 
 
 In V. 31 the words TrpoiBmv iXdXrjcrev ■irepl are omitted 
 in Cod. D. The omission is obviously an accidental one. It 
 may be due simply to the scribe dropping a line of his Greek. 
 But it is worth noting that if the Syriac words 'on his-throne' 
 stood over the Syriac words ' about {lit. on) the-resurrection ', 
 thus — 
 
 cajJ3oicL& A^. 
 
 cnoxSOxa A^. 
 
 a scribe writing Greek, but following in Syriac, would very 
 easily omit the words in question. 
 
 ii. 37. TOT8 HAN Tec 01 CYNeAOoNTec 
 
 KAI AKOYCANTeC KATeNYPHCAN TH KApAlA 
 KAI TINeC ei AYTCON eiHAN 
 
 npoc TON neTpoN kai toyc ahoctoAoyc 
 
ii. 37] IN THE BEZAN TEXT OF THE ACTS. 2$ 
 
 Ti OYN noiHccoMeN ANipec AAeAcjjoi 
 ynoAeiJATG hm€in. 
 
 The true text has aKova-avre^ Be KaTevvyrjcrav rrjv KapSiav, 
 elTrav re Trpo? tov Tlerpov kol tov^ \onrov<; dvoaToXov; T^ 
 iroirjauifiev, avhpe<; dBeX(j}Oo ; 
 
 I will deal with the several points of the passage in order, 
 (i) I have already pointed out that 'then' seems to be a 
 favourite particle of connexion in Syriac (see above on v. 14). 
 The interpolated words which follow are to be explained as 
 an instance of assimilation, and, as will, I think, clearly 
 appear, must be referred back to an Old Syriac text of the 
 Acts. The conscience-stricken multitude of Jews on the day 
 of Pentecost recalled the conscience-stricken multitude of Jews 
 on the day of the Crucifixion. Let us place the Bezan text 
 of Acts ii. 37 side by side with the Old Syriac rendering of 
 Lc. xxiii. 48 : 
 
 Luke. Acts. 
 
 And all those that were assembled Then all those that came together, 
 
 there, 
 
 and saw what was done, and heard, 
 
 were smiting upon their breast, were pricked in the heart, 
 
 and saying. and some of them said. 
 
 Though the Greek of Lc. /. c. {km iravres 01 avvTrapayevo/j.evot 
 o)(Xoi,) bears no resemblance to the language of our Bezan 
 gloss, the phrase used in the Old Syriac 
 
 (lit. and-all-of-them those who-assembled there) on the one 
 hand is an exact representation in Syriac of the Bezan gloss, 
 and on the other admirably fits in with the Syriac word which 
 follows, as suggested by the Bezan text ; Qs'inT o (and-heard) 
 in Acts answering to ov*ja (and-saw) in Luke : the Vulgate in 
 Acts has a^^six. nao. It should be added that Lc. xxiii. 48 
 had a place in the Diatessaron (Ciasca, p. 93). (2) Kai 
 
 TLve<s i^ ai/Tcov elm-av. The gloss contained in this clause 
 might in itself be Greek. The whole phrase (except the 
 particle of connexion) occurs in Jn. xi. i'/ Ti,vh Se e^ avrcSv 
 
24 THE OLD SYRIAC ELEMENT [ii- 4^ 
 
 el-rrav (Syr. 'Men however of-them said')- But the same 
 phrase is found, as we shall see, four verses lower down 
 {v. 41), where nothing in the Greek answers to it, in the 
 Syriac Vulgate; and this, added to the fact that the first 
 words of V. n are proved (as I believe) to come from the 
 Old Syriac of the Acts, justifies us in holding that in the 
 words Tij/e? e^ avTuiv we have another phrase of the same 
 venerable document. (3) Of the omission of Xotvov<; 
 
 before airoa-ToKovi I will only remark that I believe that 
 the palaeographical explanation of the omission is easier 
 in Syriac than in Greek — »_^^J3JtA (to-Simon), relAi^a 
 (and-to-the- residue)'. (4) The interpolated words in the 
 
 last two lines viz ovv...inrohei^aTe rjfjJiv (Cod. E ynoAilATe 
 
 hmin), as those in the first line, are to be referred to as- 
 similation. The anxious enquiry of the crowds and the 
 answer of the Apostles ' repent ' are analogous to the ques- 
 tioning of the multitudes by the Jordan at an earlier day of 
 decision and the Baptist's answer to them — see Matt. iii. 7 
 (comp. Lc. iii. 7) rt? inreSei^ev vjxlv ; Lc. iii. lO rt ovv iroi'^aco- 
 /jLSv; Possibly the ovv is a Greek addition. As to vTroBei^are 
 rjfilv, if we were to consider this Bezan interpolation by itself, 
 we should say that it is certainly Greek. But taking account 
 of its surroundings and of the fact that Cod. E several times 
 (e.g. iii. 13, iv. 32, 39, vi. 10) joins with Cod. D in preserving 
 a gloss which undoubtedly comes from the Old Syriac of the 
 Acts, it will be allowed that this gloss may be referable to the 
 same source. This verdict appears to be confirmed when it 
 is added that the Old Syriac of Matt. iii. 7 and Lc. iii. 7 
 (»_0Aj0.m cojso) is a literal rendering of the Greek ; that 
 the same version has nothing to answer to ovv in Lc. iii. 10 ; 
 and that Matt. iii. 7, Lc. iii. lO have a place in the Diates- 
 saron, but not Lc. iii. 7 (Ciasca, p. 7). 
 
 ii. 41. 01 M€N OYN niCT€YCANTec TON AoroN AYTOy. 
 
 The true text has a-rrohe^dixevoL The Syriac Vulgate 
 
 1 Probably the Old Syriac read ^,__O0Q^TtAo (and-to-their-residue : see 
 Acts XV. 17). 
 
ii. 45, 46] IN THE BEZAN TEXT OK THE ACTS. 25 
 
 has : ' And-some of-them readily received his-word and-be- 
 lieved.' Here the 'some of-them' enables us to see why the 
 word ' and-believed ' is added. The gloss is the product, I 
 believe, of assimilation. The result of St Peter's words at 
 Jerusalem must needs be coordinated with the result of 
 St Paul's words at Athens. We compare this verse and 
 xvii. 34 as they stand in the Syriac Vulgate : 
 
 ii. 41. xvii. 34. 
 
 And-some of-them And-some of-them 
 
 readily received his-word clave-to-him 
 
 and-believed. and-believed. 
 
 For another case of assimilation to xvii. see iv. 2 ; and 
 for passages where the account of St Peter's work is har- 
 monised with that of St Paul's see v. 15, xi. 2. 
 
 Codex Bezae may, I believe, be taken as a witness that 
 the Old Syriac had the word ' believed '. But the evidence 
 does not enable us to decide -whether the Old Syriac copy 
 used by the Bezan scribe had an epitomised form of the full 
 Syriac text, or whether the Bezan scribe epitomised the 
 Old Syriac text before him. It is of course possible that 
 the Syriac Vulgate here is an amplification of a simpler 
 reading in the Old Syriac, represented by the Bezan Greek. 
 
 ii. 45 f. 45. KAI OCOI KTHMATA 6IX0N 
 
 H YTTApzeic enirrpACKON 
 
 KAI Al6M€plZ0N AYTA KAeHMepAN HACI 
 
 TOic AN TIC xpeiti^N ei)(eN 
 46. ni\NTec re npoceKAprepoYN eN tw lepco 
 
 KAI KATOIKOyCAN 6ni TO AYTO KAcONTeC Te !\pTO K.T.A. 
 
 The true text is Kal rd KT'^fiara kuI to,'; inrdp^eK iiri-wpaa- 
 Kov Kal Bie/Mepi^ov avrd irda-iv KadoTi, av tk ^/setW el'^ev- 
 KaS" rjfiepav re TrpoaKapTepovvTef 6p,odvfj,dBov iv t& lepw, 
 
 «Xc5l'T6i? T6 KUT oIkOV dpTOV- 
 
 Of this passage and of the preceding clause the Vulgate 
 Syriachas the following rendering: 44. 'And-all-of-them those 
 who-had-believed together were, and-every-thing which-was 
 
26 THE OLD SYRIAC ELEMENT [ii. 45. 4^ 
 
 to-them of-community was-it. 45. And-those to-whom there 
 was a-possession selling were-they it, and dividing were-they 
 to-each man according to what he-needing was ("p^fS^i vw»t<' 
 
 r^Qcn JixJJJo.i). 46. And-every-day (^cui^) continuing were- 
 they in-the-temple in-one soul and-in-the-house breaking 
 were-they bread.' 
 
 This passage in the Bezan text is a tangled one. Its 
 difficulties arise from the fact that, often diverging from the 
 true Greek text and coinciding with the Syriac Vulgate, it 
 sometimes diverges from both and, as I believe, implies an 
 Old Syriac text. I will take the points seriatim. 
 
 (i) The Syriac makes a change in the form of v. 44 ('and- 
 every-thing... of-community was-it') which breaks in upon the 
 construction. When it comes to the words of v. 45 the 
 subject of the verbs, which has been obscured by the con- 
 struction adopted in v. 44, must be made clear. Hence using 
 up the words to. KTrjfiara it fashions a new clause and har- 
 monises its opening words (.t ^AjK*) with the parallel passage 
 in iv. 34. In all this it is exactly followed by the Bezan text, 
 the only point of divergence being that the Bezan text has 
 rj vTrdp^ei,';, the Syriac equivalent of which may well have had 
 a place in the Old Syriac. (2) In the words kuO' rjfiepav 
 
 Tvaai Toiv av rt? ^(^peLav et%ez/, the Bezan text differs alike from 
 the true Greek and from the Syriac Vulgate. The Bezan 
 chaos appears to point back to an Old Syriac text, and in some 
 way, about which it seems impossible to dogmatise, to depend 
 
 on a confusion between two pairs of Syriac words {a) ^ nrrX-^ 
 
 (all-of-them) and >aaA^ (every-day), see below ; {b) ^ ^A.p*' 
 (those who) and .i KliAjK' (according as). (3) irdvTe^ re 
 
 in the Bezan text corresponds with Kad' -^/Mepav of the true text 
 (with which the Syriac Vulgate ()acui^) agrees). Evidently 
 the confusion between »__ocrA^ and )ocu\a noted above has 
 been at work, but whether in the genesis of the Old Syriac 
 text or in the mind of the Bezan scribe it is impossible to 
 say for certain. The truth I suspect is that the two words 
 
ii. 45, 46] IN THE BEZAN TEXT OF THE ACTS. 2/ 
 
 simply changed places in the two successive clauses of the 
 Old Syriac. (4) The Syriac, unable to represent the 
 
 long participial clauses of the Greek [■TrpoaicapTepovvTe<i... 
 K\wvTe(; re), is obliged to turn them into substantive clauses 
 ('continuing were-they... breaking were-they bread'). This 
 arrangement the Bezan scribe exactly follows, until in 
 the KXdSvTe^ re aprov he relapses again into conformity with 
 the true Greek text. (5) The Bezan text omits ojjLoev- 
 
 fiaSov, which should come after irpocreKapTepovv. Its Syriac 
 equivalent ' in-one soul ' occurs in the Syriac Vulgate after 
 ' in-the-temple '. Either then the Old Syriac did not render 
 the word (probably because, as we shall see, it had a some- 
 what similar phrase 'they-were together' in the next sentence), 
 and the revised (i.e. the Vulgate) version inserted it at the 
 end of the clause, or the Bezan scribe, not finding the word 
 in its usual place, did not insert it in its novel position (i.e. 
 after ' in-the-temple '). Of these two alternatives a considera- 
 tion of all the phenomena of the passage leads us to choose 
 the former. (6) KaroiKOvaav is for Kar oIkov<; rjaav, just 
 
 as eeopyBoYCAN in xvii. 5 must be resolved into idopv^ovv 
 fjcrav (see note in loc?). Hence we have the reading kut o'Uov; 
 •ficrav eirl to avro. What of the ■^crav iirl ro avTo ? Two 
 verses above {v. 44) the Vulgate Syriac introduces this very 
 phrase 'those who-had believed together were (ooco a.i_:a.>cn.-i 
 oacn p^.TJJt^r^) and-every-thing &c.' (= irdvre'i Be oi irta- 
 reva-avTei; iirl to avro el^ov k.t.X.). Does it not seem likely 
 either that the Old Syriac repeated this phrase, and inserted it 
 where the Bezan Greek has it, perhaps intending it there to 
 be a representative of ofiodvfiaBov (to which it otherwise 
 has nothing to answer), and that in the revised Syriac it was 
 omitted as having already occurred in the context ; or that 
 the Old Syriac brought down the phrase from v. 44 and 
 utilised it in v. 46 .-' 
 
 So we come to an end of the long process of unravelling 
 this Bezan tangle. Until we obtain a direct authority for 
 the Old Syriac text of the Acts, some points must still 
 
28 THE OLD SYRIAC ELEMENT [ii. 47 
 
 remain in obscurity. But the whole structure of the Bezan 
 passage becomes, I believe, intelligible if, and only if, we 
 regard it as a rendering of a Syriac Version. 
 
 ii. 47. KAI €)(ONTeC XApiN npOC OAON TON KOCMON. 
 
 Instead of Koafiov the true text has Xaov. In Syriac ' the 
 people' is rslsos*., 'the world ' is rdsaLk.. The change from 
 the former to the latter in Syriac would be very easy and, 
 when the sense in any degree favoured it, natural. In two pas- 
 sages in the Syriac N.T. it has taken place. The Old Syriac 
 of Matt. i. 21 reads ' He-shall-save the-world (r^s a \ s\ ) 
 from its-sins ', where the Syriac Vulgate has e n •aisN (his- 
 people), thus conforming with the true Greek text. Again, the 
 Syriac Vulgate (as yet the Old Syriac has not been recovered 
 in this passage) has this version of the Angel's message 
 (Lc. ii. 10): 'For behold I announce to you great joy which 
 shall be to all t}i£ world (Klsai^.).' For the hyperbolism 
 thus imported into the text compare the Syriac rendering 
 of Acts xvi. 37 {BeipavTe<; ■>^/xd<; Brj/xoala) ' They-beat-us before 
 all tlie-world (colsk r<L=a\^. ^^is\ ).' Note too the Syriac in 
 xvii. 26 ' From one blood He-made all tlu-world of-men.' I 
 venture to think that there can be no doubt that the Bezan 
 reading here preserves for us that of the Old Syriac. The 
 Syriac Vulgate here, as in Matt. i. 21, restored conformity 
 with the Greek text by reading r t^ . -w ^ (people). 
 
 ii. 47. Ae KC npoceriOei toyc ccozoMeNoyc 
 
 K(>,eHM6pAN eni TO AYTO eN TH eKKAHCIA. 
 
 The true text has no Iv rfj eKKXrja-ia. This expression is, 
 I believe, the result of assimilation. The blessing which 
 rested on St Peter's work at Jerusalem must needs be com- 
 pared with the blessing which rested on the work of Barnabas 
 and Saul at Antioch. See Acts xi. 24 'And much people 
 was added unto the Lord... 26. And it came to pass, that even 
 for a whole year they were gathered together in the church.' 
 
ii. 47] IN THE BEZAN TEXT OF T?IE ACTS. 29 
 
 The last words indeed of this extract, as we read them in 
 the Greek {iyeveTO Be avTol<;...avva')(^9vvai iv t§ eKKXrjata), 
 present no points of contact with Acts ii. 47. But it is other- 
 wise with the Syriac, which is as follows : ' Together assembled 
 were-they in-the-cJmrch (K'A^s^s ooon ^scxl& r<'sjJiJ^r<')'. 
 It is from this passage, I believe, that the expression ' in- 
 the-church ' was imported into the Old Syriac of Acts ii. 47. 
 
 It is worth while to note, as far as we can trace it, the 
 sequel of this intrusion. The stages, I think, are three, 
 (i) Either in the Greek or in the Syriac the words 'together' 
 and ' in-the-church ' were transposed. It doubtless seemed 
 right to bring the latter expression into closer connexion 
 with ' were being saved {Syriac, were living) ' and ' the Lord 
 was adding'. (2) Then, apparently in the Greek, the 
 
 expression cttI to avro stepped over the boundary line and 
 took its place in the history of the miracle at the Beautiful 
 Gate. Thus we get the familiar ' Textus Receptus ' eVl to 
 avTo Se IleT/jo? koX 'JadvviTi. (3) We come now to the 
 
 revision of the Syriac text. In the Old Syriac there was, it 
 seems, at the beginning of Acts iii. an interpolated intro- 
 ductory clause. It probably took different forms. The form 
 preserved in Cod. D is ' And in these days ' ; that retained in 
 the Syriac Vulgate is simply ' And-it-came-to-pass'. These 
 two authorities very probably present us each with a portion 
 of a fuller gloss, and it is likely that in some Old Syriac texts 
 Acts iii., like Acts ii. (see Cod. D), began with the formula 
 ' And it came to pass in these (those) days '. When then the 
 Old Syriac came to be revised and, as it would appear, con- 
 formed, at least partially, to the Greek ' Syrian ' text (see 
 Dr Hort, Introduction, pp. 84, 156), the word 'together' had 
 to be taken into the history of the miracle, while yet an 
 introductory formula, varying possibly in different Old Syriac 
 texts, had established itself at the beginning of that history. 
 The word 'together' is inserted late in the opening sentence, 
 which runs as follows: 'And-it-came-to-pass that-whengoing- 
 up (were) Simon Cephas and-John together into-the-temple 
 
30 THE OLD SYRIAC ELEMENT [iii. I 
 
 &c.' Thus in the Syriac Versions the word 'together' intro- 
 duced the expression ' in-the-church ' into ii. 47, and then 
 was itself caught by the tide of textual revision and carried 
 far away from ;ts chosen companion. The history, which we 
 have tried to follow out, repays us for the labour, if it shews 
 us, as I believe it does, the character of the Syriac Vulgate 
 as a revised text when compared with the Old Syriac, which 
 we are learning to look upon as the basis of no small part of 
 the Bezan text. 
 
 iii. I. nerpoc kai Vcoanhc aneBainon e\c to lepoN 
 
 TO AeiAeiNON eni thn copAN €nath th npoceyxHc. 
 
 There is nothing to answer to to BeiXtvov in the true 
 Greek text. 
 
 Here once more an interpolation is due to assimilation, 
 in this case to assimilation of the beginning to a later stage 
 of the history. In iv. 3, after the healing of the man and 
 St Peter's speech to the people, we read that it was now 
 evening, ^v yap eairepa rjht}. The connexion of this clause 
 with the interpolated to BeiXivov does not appear. But let us 
 appeal to the Syriac. In iv. 3 the Syriac Vulgate has 
 r^Lx-sai col r<'oeo .aTo.i (there-had-drawn-nigh the-even- 
 ing). Did the Old Syriac interpolate in iii. i the word 
 r <*T r ata (in-the-evening).' The phrase to BeiXivov occurs in 
 the sense of evening in the LXX. version of Gen. iii. 8 (='in 
 the cool of the day'), Exod. xxix. 39, 41, Lev. vi. 20, 2 Kings 
 xviii. 29 ('the offering of the evening oblation'), comp. 2 Chron. 
 xxxi. 3 {ja'i o\oKavTd)aei';...Triv SeiXivijv). In the Syriac Ver- 
 sion of all these passages except Gen. /. c, 2 Kings /. c, the 
 word rdjtJSai is found ; it is in fact the common, if not the 
 only, Syriac word for evening. It is impossible to doubt that 
 rdxJSairj was intruded into the Old Syriac of Acts iii. i, 
 and that the Bezan scribe employs an unusual word to 
 represent it, as he does in the case of other Syriac glosses 
 (see V. 39, vi. 10). 
 
iii. 2, 3 ff.] IN THE BEZAN TEXT OF THE ACTS. 3 1 
 
 iii. 2. TOY *.IT6IN 6A6HM0CYNHN n*,p AyTOON 
 
 eicnopeyoMeNOiN aytcon eic to VepoN. 
 
 Here the strange phrase irap' avrwv eiairop. avraiv takes 
 the place of the true text irapa twv elairopevouivcav. 
 
 In the Syriac Vulgate the clause stands thus : ' that-he- 
 might-be asking alms from those (»___OJen) who-entering 
 (were) into-the-temple '. This is the natural Syriac rendering 
 of the true Greek text ; and the Bezan Greek is an almost 
 literal translation of the Syriac. The second avrwv will be 
 noticed. This may be intended to represent .^_o«m, which 
 the Old Syriac may have idiomatically appended to the verb 
 expressing motion. But it is more likely that the Bezan 
 scribe carelessly rendered «.__OJco twice. Such an explana- 
 tion must be given of the repeated tovto in v. 12, and is the 
 most probable account of kai eKAeicAN t6 (ii. 3) and kai ApieMoc 
 T6 (iv. 4). 
 
 iii. 3 ff. 3. OyTOC ATENICAC TOIC 0Ct)9AAM0IC AYTOy 
 KAI lAOON n8TpON KAI TwANHN 
 MeAAONTAC 6INAI eic TO lepoN 
 HpOOTA AYTOYC eAeHMOCYNHN 
 
 4. eiwBAeYAC Ae nerpoc eic ayton 
 
 CYN Vmanhn kai ein€N ATENeicoN eic hmac 
 
 5. Ae ATCNeiCAC AYTOIC 
 npOCAOKOON Tl AaBEIN HAp AYTCON. 
 
 The important words in the true text are: 3. 09 ISoov... 
 
 elaievai... r)pa)Ta 6\eT]/u.oavvr)v Xa^elv. 4. drevi<ja<; he II 
 
 (Tvv Tw 'ladvrj eiirev BXei^oz/ et? '>jfia,'i. 5- ^^ iireix^ev avTol<; 
 irpocrhoKWv tl trap' avrwv Xa/Selv. 
 
 The different points in this passage must be taken in 
 order, (i) The Syriac relative .1 is weak. The Syriac 
 naturally renders 09 by rilico .(this-man). Hence the Bezan 
 0UT09. (2) The variation of the words expressing si^/it 
 
 in the different authorities is instructive ; 
 
Bezan Latin. 
 
 Bezan Greek. 
 
 Syriac. 
 
 uidit 
 
 ISwv 
 
 K-VM 
 
 intuitus 
 
 ifi/SXe-^a'i 
 
 oi*j 
 
 aspice 
 
 arevLcrov 
 
 \aM 
 
 adtendebat 
 
 areviaa'; 
 
 i» 
 
 32 THE OLD SYRIAC ELEMENT [iii. 3 ff. 
 
 True Greek. 
 
 V. 3 l^mv 
 
 V. 4 arevi(7a<i 
 
 ^Xei^ov eh. 
 V. 5 iirel-x^ev 
 
 The Syriac Tm, denoting an earnest gaze, is the common 
 rendering of dreviaai. It translates ^Xeyfrai et? in the three 
 passages in which it occurs (Mc. xii. 14, Lc. ix. 62, Jn. xiii. 
 22). It is perhaps the most natural word in such a context 
 as this to render i-n-elxev, which does not occur again in the 
 N.T. exactly in this sensed The Syriac is characteristically 
 courageous in its repetition of a word, and here it has the 
 courage of its character. It is impossible, I think, to resist 
 the conclusion that the Bezan text simply renders the Syriac 
 words expressing sight. (3) But what of the interpolated 
 
 phrase in v. 3 drevlcra'; tol<; 6(pdaXfiot<; avrov ? ' To see with 
 the eyes ' is an O.T. phrase. It occurs e.g. in 2 Kings vii. 2, 
 Ps. xci. 8, Ezek. xl. 4, where the Syriac verb is k'vj*. The 
 Old Syriac, as we shall see, is fond of interpolating O.T. 
 phrases (see on iv. 24, v. 38, vii. 43). It would naturally 
 enough here interpolate the words ^cncu^^.3 ijj .i^ (when 
 he-had-looked with-his-eyes). (4) In v. 3 the Syriac 
 
 perforce renders the compound elcnevai by the simple verb 
 \ 1 s (enter). Hence the Bezan text has the simple verb 
 eivai (= levai). (5) The interpolated avrov^ in the next 
 
 line answers to the Syriac «_ocfiisa (' asking was-he from- 
 them '). Further, Xa^elv is omitted, there being nothing in 
 the Syriac to answer to it. Cod. E reads AaBbin n«vp 
 AYTcoN. (6) In V. 4 (Tvv 'Iwdvrjv, probably because of the 
 
 unvarying Syriac form ^CU. Cod. E has cyn tco Icoanhn. 
 We have probably other examples of the influence on the 
 Bezan Greek of the sound of Syriac terminations in iv. 14 
 
 CYN AYTCON («^oaisa_!fc.), vii. 2 ANApec AAeAcfiH (plur. in r^ ). 
 
 ' In the Philoxenian Version this verb is used to translate trpoaix^iv in Matt, 
 xvi. 6, IT, Xl, Lc. xii. i, Acts viii. 10, i Tim. iv. 3. 
 
iii. 7 f.] IN THE BEZAN TEXT OF THE ACTS. 33 
 
 Similarly we may explain xviii. 2 aia to jerAxeN'M kAay^ioc, 
 for, though here .flBCU.iolo (Claudius) is the subject of the 
 sentence, the name is of course unalterable in Syriac. (7) 
 
 Note 6 86 dTeviaa';...7rpoaSoKwp. The Bezan scribe is render- 
 ing a construction of the Old Syriac: his Greek has no con- 
 struction. (8) In 7'. 5 the Syriac has : ' Since hoping 
 was-he to-receive from-them something.' This order in Syriac 
 is the natural one, that the infinitive with a may stand 
 immediately after the verb on which it depends. The Bezan 
 text adopts the Syriac order, except that rt retains its place 
 next after irpoaBoKwv. Cod. E still more closely follows the 
 Syriac, npociOKtoN AaBgin ti n^p aytojn. 
 
 The number and variety of the ways in which the Bezan 
 text is in this passage brought into conformity with the 
 Syriac precludes, I venture to think, any possibility of 
 disagreement as to our verdict. 
 
 iii. 7 f 7. KAi niACAC ayton thc AeSiAC x^ipoc HfeipeN 
 
 KAI n^pAXpHMA 6CTAeH 
 
 KAi ecTAipecoeHCAN AYTOy 
 
 8. A! BACeiC KAI TA C(py\>/>< KAI GlAAAOMeNOC 6CTH 
 
 KAi nepienATei x<MpoM6NOC 
 
 KAI 6ICHA66N CYN AYTOIC 6IC TO lepON 
 AINWN TON On. 
 
 The true text has : koI •jridcra';. . .rjyeipev avrov Trapa^p'^/ua 
 Be eaTepewOrjirav ai /Sacret? avTov Kal...Kal TrepteTraret Koi 
 eiffrjXdev crvv avTot^ el<; to lepov irepiiraTav kul a\\o/j-evo<; icai 
 aivav Tov deov. 
 
 Again I take seriatim the several points of the passage. 
 
 (i) The avTov is omitted (as it is by Cod. E) after 
 ff^eipev, probably because in the Syriac it is represented by the 
 suffix, and as part of the verb it was easily (especially after the 
 previous avrov) passed over by the Bezan scribe. (2) 
 
 What of the interpolated word ia-rddrj} If we turn to 
 Lc. vi. 8 we read (in a similar context) dvaa-To,^ ea-rrj ; for the 
 latter word Cod. D has ea-rdOrj ; the Syriac is >a. The Old 
 C. C. B. 3 
 
34 THE OLD SVRIAC ELEMENT [iii. ^ f. 
 
 Syriac then probably read in Acts iii. 7 ' and-immediately he- 
 stood-up '. This interpolated word is due to assimilation. 
 The miracle of the disciple must be conformed to the miracle 
 of the Master. In Mc. ix. 27 we read Kparrjo-a'i Trjs ^etpo? 
 avTov ■ijyeipev avrov, Koi dvearrj. There is no verbal resem- 
 blance between the Greek of Mc. ix. 27 and the Bezan Greek 
 of Acts iii. 7. Let us compare the two passages in Syriac : 
 
 [)Qj3o] onsaxaK'o cn.T.>r<!.3 a3.T4»r<' Mc. 
 
 [and-he-stood-up] and-lifted-him-up byhis-hand He-took-him 
 
 cnSOxor^Ci r^i^JSn*:l cn.Tards eo.TJjr^ Acts 
 
 and-lifted-him-up of-the-right-side by-his-hand ]ie-took-him 
 
 The correspondence is here complete, and there can be no 
 doubt that Mc. ix. 27 (which has a place in the Diatessaron, 
 Ciasca, p. 44) is the source of the gloss in the Old Syriac. 
 It is probable that this version, inserting ^jcm ('he-arose') in Acts 
 iii. 7, omitted it in the following verse, where it answers to 
 ea-TT), but that the Bezan scribe retained it in conformity with 
 the true Greek text. The Syriac Vulgate indeed in Mc. ix. 
 27 omits the word ^laao (and-he-arose), possibly assimilating 
 that passage to the true text of Acts iii. 7, and the text of 
 Ciasca's Diatessaron is conformed to that of the Vulgate. 
 But it cannot be doubted that an Old Syriac text rendered 
 the dve(TT7) of the Greek, and that it adopted what is, I believe, 
 the invariable Syriac equivalent of that Greek verb, viz. ya.B 
 (see Matt. ix. 9, Mc. i. 35, ii. 14, v. 42, vii. 24, x. i\ 
 &c.). (3) The word x"'''P°f-^^°'^ (Cod. E has X'^'IR^n) 
 
 is an insertion. The form does not encourage us to maintain 
 a Greek origin for the gloss. We have, I believe, again a 
 case of assimilation in the Old Syriac. See Acts viii. 39, 
 ' He went on his way rejoicing (t^.T» .t^).' This phrase is 
 parallel in structure to the Syriac rendering of alvcSv rov 
 
 ' In Mc. X. 50 ^aflO = di'a7ri75i5o-os. In Acts x. 2=, the Bezan reading 
 o Ae KOpNHAioc ekhhAhcac km cynanthcac ayto) represents, I believe 
 an Old Syriac text ea^.ir^O ^njl (he-arose and-met-him). This Syriac text 
 is perhaps due to assimilation to Jn. xi. -29 (AvJ5>Xn), 30 (cnAv^wlK') 
 
iii. lO, II] IN THE BEZAN TEXT OF THE ACTS. 35 
 
 Oeov (■ MiT'w . . . ."i^). (4) We have seen reason to think 
 
 it probable that the Old Syriac, having already used the word, 
 omitted the Syriac equivalent of earr) in v. 8. But, this 
 word being eliminated, the natural Syriac rendering of i^aX- 
 Xofievo'; irepieiraTei would be : ' leaping was-he and-walking '. 
 If this be allowed, we have an explanation of the fact that, 
 whereas the Syriac Vulgate has ' And-he-entered with-them 
 into-the-temple, while walking and-leaping and-praising God ', 
 the Old Syriac, as represented by Cod. D, omits these 
 participles ' walking and-leaping ' ; since, in the reverse order, 
 they had occurred just above. 
 
 We conclude therefore that the Old Syriac of v. 8 was as 
 follows : 
 
 ' Leaping was-he and-walking. 
 
 While rejoicing : 
 
 And-he-entered with-them into-the-temple. 
 
 While praising God.' 
 The result of this attempt to restore the Old Syriac in this 
 verse seems to justify itself by the parallelism which it intro- 
 duces into the text. 
 
 iii. 10. eni too rereNHMeNco aytco. 
 
 The TcS avfi^e^tiKori of the true text is naturally rendered 
 (comp. Mc. X. 32, I Pet. iv. 12) in the Syriac by K'a co.t 
 (which-wasj. The Bezan scribe no less naturally translates 
 the Syriac by r& yeyevrjiJLevq). 
 
 iii. II. eKnop€YOM6NOY Ae toy neTpoY kai Vco«>noy 
 CYNelenopeYeTO kpatojn aytoyc 
 01 A6 eAMBHOeNTec ecthcan 
 eN th ctoa h KAA0YM6NH coAoMWNOc eKe*,MBoi. 
 
 The true text has Kparovvro'; Se avrov tov Herpov Koi tov 
 'Iwdvrjv (7vvehpap,ev ira.'; 6 \a6<; tt/jo? avrovf ewi Tfj aToa tt) 
 KaXov/xevy ^oKofxwvo'; eKdafi^oc. 
 
 In the Bezan text the whole passage is reshaped. (l) 
 The man's entrance into the temple with the Apostles {v. 8) 
 
 ■\—2 
 
36 THE OLD SYRIAC ELEMENT [iii. 12 
 
 seemed to imply his going out with them (comp. xii. 21, 
 23 Cdd. D). This desire for fulness of detail was reinforced 
 by the constant wish for assimilation to passages of the 
 Gospels. There is no passage in the Greek Gospels which 
 would supply the phraseology of this passage ; but in the 
 Syriac Version (where aKoXovOelv aiircZ becomes ' to-go with- 
 (behind-)him ') there are several which might do so. Thus 
 Lc. xxii. 39 Kal i^eXdcov iiropev6'ri...r]KoKovd'rjaav he avTW koi 
 ol fiaOrjTal is thus rendered in the Old Syriac : ' And-going- 
 out was-He and-He-went (A^K*© t^ocn Ji^ia)...and-there- 
 went (cu\t^o) with-Him also His-disciples.' For the Syriac 
 phrase compare the Old Syriac of Matt. xx. 29 and the 
 Vulgate of Acts x. 23. (2) The second interpolation ol 
 
 Se OafifiTjOevTe^ ecrrrjaav is due to assimilation in the Old 
 Syriac to Acts ix. 7 ' standing were-they while wondering 
 (^jcojSOOx)/ where the Greek is larri Keiaav iveoi. Compare 
 the Syriac Vulgate of Lc. i. 2 1 ' But the-people stand- 
 ing (^»<Ln) was and-waiting for-Zacharias and-wondering 
 (^caisaw)'. The word cnsaw (wonder) has occurred in iii. 
 10, and ctxi»iA> is a twin word with T»mA\, which the Syriac 
 Vulgate uses to render eK6afi/3oc (see the Syriac of x. 45). 
 (3) In Tt) GToa 97 KaXovfxevr] we have a literal rendering of 
 the Syriac p^inovsa.i. Compare the Hebraistic language of 
 the Apocalypse, e.g. ii. 20 rrjv yvvaiKa 'le^aySeX, 77 \eyovcra. 
 
 iii. 12. AnoKpi96ic he nerpoc eineN npoc aytoyc. 
 
 The true text has IBciov Se 6 TleTpo<; aTreicplvaTO Trpo^ top 
 Xaov. 
 
 The Bezan text seems to point back to an Old Syriac 
 text; for {a) the intrusion of etTrei^ (see ix. 13, x. 47, xi. 9, 
 xxii. 28, xxiv. 10) and that of the pronoun (' to-them ') are, 
 I believe, both characteristically Syriac changes ; (1^) the 
 Syriac Vulgate has : ' And-when Simon saw, he-answered 
 and-said to-them' — a reading which has the appearance of 
 being a conflation of the reading of the true Greek text 
 and that of the Old Syriac. 
 
iii. 12, 13 f.] IN THE BEZAN TEXT OF THE ACTS. 37 
 
 iii. 12. COC HMCON TH \A\d, AyNAMI H 6YC6B|<\ 
 
 TOYTo nenoiHKOTCON toyto nepinATeiN ayto. 
 
 The true text has co? ISca Bwd/iei rj evae^eia ireTroiT^KOcnv 
 Tov irepiiraretv avTov. 
 
 The Syriac Vulgate has: 'As-if by-the-power which-is- 
 ours (^l*•^) or by-our-authority we-have-done this-thing 
 (rS'.ien) that this-man should-walk.' The Bezan text {a) 
 represents the Syriac ' this-thing ' both before and after 
 TrewoiTjKorcov (see on iii. 2) ; (d) translating more or less 
 independently from the Syriac diverges from the construction 
 of the true Greek. It is possible that the Old Syriac read 
 here ^Iaj.i oon v^K" (as-if we-ourselves). 
 
 iii. 13 f. 13. ON HM6IC HApeAcoKATe eic Kpicisi 
 
 KAI !\nHpNHCAC9<M AYTON 
 
 KATA npocconoN rreiAATOY 
 
 TOY KplNANTOC €KeiNOY 
 
 AnoAY6iN AYTON eeAoNToc 
 
 14. YM6IC Ae TON AflON KAI AlKAION 
 
 eBApYNAte KAI HTHCATG ANApA (t)0N6IA. 
 
 The true text has ov vfJieK fiev TrapeBooKare koI rjpvr/aacrde 
 Kara irpocrrairov Tieikdrov, KpivapTO<i eiceivov d-rroKveiv v/j.eK 
 Se TOV dyiov kuc ^Uaiov '^pvijcraaOe, koI rjTrja-acrOe dvhpa cfiovea 
 ^apKrOfjvai vfilv. 
 
 There are several points here of peculiar interest, (i) 
 What of the interpolated words et? Kpiaiv? Cod. E has 
 HApeAcoKATe eic KpiTHpioN. There are three passages in the 
 Syriac Versions where this verb ' to-give-up ' is followed by 
 ' to-judgment (r<li*."il) '. Both the Old and the Vulgate Syriac 
 so translate Lc. xxiv. 20 -jrapeScoKav avTov...el<; Kpufia davdrov 
 — ' They-gave-Him-up to-the-judgment of-death.' In Mc. 
 xiii. 9 (where the Old Syriac has not been yet recovered) 
 the Syriac Vulgate has ' They-shall-give-you-up to-judgments 
 (r<li»Si)' as its rendering of TrapaScocrovcnv vfia<; eh avveSpia. 
 Again, the Syriac Vulgate in Lc. xx. 20 {irapaSovvai, avrov 
 TT) dp-)(^rj..,Tov i]ye/j,6vo<i) has the same phrase ' that-they-might- 
 
38 THE OLD SVRIAC ELEMENT [iii. 1 3 f., 
 
 give-Him-up to-judgment and-to-the-power of-the-Governor ' 
 (where it should be noticed that the Old Syriac and Cod. D 
 have simply 'give Him up to the Governor'). The evidence 
 then is overwhelming that ' to-give-up to-judgment' is a 
 characteristic Syriac phrase used in the Gospels. The word 
 rdi.s (judgment), it should be added, renders KpicrK in 
 Matt. V. 21 f., X. IS, xi. 22 &c., and KpiTijpiov in i Cor. vi. 2, 4. 
 Thus Cod. D and Cod. E each gives a different but quite 
 natural translation of the same Syriac word. (2) The 
 
 gloss avTov OeXovTO'; may be accounted for by Lc. xxiii. 
 20 deXav aiToXvcrai rov 'Irjcrovv. But it will be noticed that 
 in the Syriac Vulgate the phrase occurs also in Jn. xix. 12 
 'Pilate wishing was (r<'ooo r^Lrs^) that-he-might-release-Him 
 (i^ijrei dnoXva-ai avTov).' Both passages had a place in the 
 Diatessaron (Ciasca, p. 89 f.). (3) The ripv-rja-aade of the 
 
 true text was literally translated by .__ai»iAA. This either 
 had been in the Old Syriac corrupted into .__oA\."»n^ or 
 was so read by the Bezan scribe*. For instances of this 
 word used in malain partem see Payne Smith, Tlies. Syr., sub 
 voce. 
 
 I may be allowed to refer to a passage in the Gospels in 
 which, as I believe, a corruption in the Syriac text has 
 generated an almost meaningless reading in Cod. D and in 
 several Old Latin MSS. In Cod. D we read in Mc. ix. 15, 
 
 HAG OXAOC eiAONT£C TON IHN eSAMBHCAN 
 KAI npOCXepONTEt HCnAZONTO AYTON. 
 
 In the Syriac Vulgate the words are: ' They-saw-Him and- 
 wondered and-ran (ai^ooio) and-saluted Him.' In the Old 
 Syriac copy, on which the text of Cod. D is ultimately based, I 
 believe that the place of CU^onio (and-they-ran) was taken 
 by oioio (and-they-exulted). In the Arabic Tatian we 
 read (Ciasca, p. 43) 'et prae gaudio properantes '. If this 
 reading is indeed that of the Diatessaron (and the divergence 
 
 ' This suggestion was made by Harvey, Irenaeus, ii. p. 55. 
 
iii. 1 6, 17] IN THE BEZAN TEXT OF THE ACTS. 39 
 
 from the Syriac Vulgate, to which the text of the Arabic 
 Tatian is usually conformed, makes this probable), then 
 the blunder a\aia must go back to the days before Tatian; 
 for Tatian's text involves a conflation of the two words 
 ' and-they-ran ' and ' and-they-exulted '. In other words the 
 Syriac text of the Gospels had already a history in Tatian's 
 time. And this fact, if fact it be, implies the existence of 
 a Syriac St Mark far back in the Second Century. 
 
 iii. 16. TOYTON e€03p6ITe KAI oii<\Te 
 
 oTi ecTepecoceN to onoma aytoy. 
 
 The true text has tovtov ov Oetopeire koX otSare ea-reperaaev 
 To ovofia avTov. 
 
 The true text is followed by the Bezan Latin, and (as far 
 as the construction goes) by the Syriac Vulgate. There can, 
 I think, be little doubt that the oxt of the Bezan Greek 
 answers to an ambiguous .t in Syriac, and that the Old Syriac 
 was as follows : ' This-man (rdJcnl) seeing (are-)ye and- 
 knowing (are-)ye whom-it-strengthened (ix-r^.i) (even-)His- 
 name.' The Syriac Vulgate has '\l\m...He{cscn) strengthened 
 and-healed' , the last word coming from the Gospel history 
 (e.g. Matt. iv. 24, xii. 15, xiv. 14, xv. 30, xix. 2, xxi. 14). 
 
 iii. 17. KAi NYN ANipec AAeAcf)oi eniCTAMeGA 
 
 OTI Yweic iweN kata afnoian enpAlATe noNHpo. 
 
 The true text has koi vvv, aBe\(f)oi,, oiBa on Kara ayvotav 
 eTTpd^are. 
 
 The reading of the Syriac Vulgate is : ' But now, my- 
 brethren, knowing (am) I (f^Jr^ a.^») that-in-error ye-did 
 this-thing (rs'.ien ,_aA».iaji.).' 
 
 Here note the following points, (i) eVto-ra/xe^a seems to 
 imply either that the Old Syriac had, or that the Bezan 
 scribe read it as having, the common participial form ^1ai>..t> 
 (knowing(-are)-we) : see e.g. Matt. xxi. 27, xxii. 16, Mc. xi. 
 S2. It might arise from Klis^T. (knowing(-am)-1 : 2 Cor. 
 
40 THE OLD SYRIAC ELEMENT [iii. 1 9. 21 
 
 xii. 2). (2) The i^/iet? //.eV of the Bezan text suggests 
 
 that the Old Syriac read »_^A\.va.^ . . . .^oAuK'.-l (that- 
 ye...did) just as the Vulgate Syriac has in v. 13 
 ..^oicaVi.rS' ..^oAup^.i (that-ye...gave-up), and in v. 14 
 .^o^TA^ . . . .^^oAuK' (ye... denied), i.e. that the Old Syriac 
 emphasises the you in the words of extenuation as it had 
 done in the words of accusation. Compare on v. 39. (3) 
 
 About the interpolated irovqpov we remark {a) that the ' this ' 
 of the Syriac Vulgate shews that the Syriac ' ye-did ' could 
 not well stand without some defining word ; (b) that the 
 words .la^. (do) and .t 1-1 (evil) are very commonly used 
 together ; see the Syriac rendering of KaKO'irotrja-ai (Mc. iii. 4, 
 Lc. vi. 9), of KaKoTToio^ (i Pet. iv. 15, cf. Jn. xviii. 30), of oi to. 
 (j>av\a irpd^avref; (Jn. v. 29), and compare Matt, xxvii. 
 23 II Mc, Lc; Lc. xxiii. 32 f, 39, Rom. vii. 19, xiii. 4. See 
 also the Bezan text in v. 4, viii. 24, Lc. xxiii. 41 oytoc Ae 
 oyAeN noNHpoN enp^IeN. 
 
 iii. 19. ontoc an eneAQcociN KAipoi. 
 
 The true text has the simple verb eXdma-iv, with which 
 the Bezan Latin (' ut ueniant tempora ') agrees. 
 
 The Syriac Vulgate has : ' that-there-may-come to-you 
 (»__oa1 .__oA\r<li)'. Compare the Vulgate of Lc. xix. 43 
 ' The-days shall-come to-thee (.a^ .^A\rdJi)'. The ' to- 
 you ', so natural an addition in the pronoun-loving Syriac, is 
 literally represented in Cod. E onosc an eAecociN KAipoi ana^py- 
 leooc YMiN. Cod. D represents it by the compound verb, so 
 that here we have the converse of the case noted in i. 4. 
 
 iii. 21. AlA CTOMATOC TOON AflCON AYTOY 
 
 TOON npOCJDHTOON. 
 
 The true text has atr alaypo'i after tcSi' dylav. In the 
 Syriac Vulgate the words )ai^ ^s (who-(were)-from eter- 
 nity) stand at the end of the clause. The words therefore 
 may have easily fallen out in the Old Syriac, or the Bezan 
 scribe, as the words come out of order when compared with 
 
iii. 22, 24] IN THE BEZAN TEXT OF THE ACTS. 
 
 41 
 
 the Greek, may have omitted them. The latter is perhaps 
 the preferable alternative, since Cod. E reads hantcon tcon 
 AfiwN TCON <\n AicoNoc AYToy npoct)HTWN. But Cod. D and 
 Cod. E may represent here, as we shall see that they seem to 
 do in some other passages, slightly differing forms of the Old 
 Syriac text. It is instructive to compare Lc. i. 70. There 
 the true Greek text and the Syriac Vulgate are the same as 
 here, and there the Bezan text exactly represents the Syriac 
 phrase — Aia ctomatoc apicon npocjjHTooN aytoy tcon ah aiconoc. 
 
 iii. 22. COG £MOY AYTOY AKOYcecOAi. 
 
 The true text has ■n-po(^rjT7)v vfiiv dvaaTrjcre(,...Q}<; efie' 
 avTov oLKova-eaOe. 
 
 If the Bezan scribe is here following the Syriac, his 
 mistake might easily arise if the division of lines, or the 
 erasure of the dividing point, brought together the words 
 O^JSaz. cnu ^*a^r<'(like-me him hear-ye). 
 
 iii. 24. eAAAHceN. 
 
 The true text has offoi, ekaXrjaav. 
 
 It is impossible to disprove the suggestion that the quod- 
 quod (= quotquot) of the Bezan Latin generated the o in the 
 Bezan Greek. But this suggestion, it will be noticed, does 
 not account for eXaX-qaev. I believe that the Old Syriac 
 represented oaou eXdXrjaav by oAlsa.i; that the Bezan scribe 
 translated the verb as singular according to the sound (see on 
 i. 13) and carelessly translated a by o. Notice that Aj^a.i 
 occurs just before in v. 21. 
 
 iv. I f. I. AaAoyntcon A6 aytcjon 
 
 npOC TON AaON TA pHMATA TAYTA 
 
 enecTHCAN 01 eiepeic kai 01 caAAoykaioi 
 
 2. KAIAn0N0YM6N0l 
 
 AlA TO AIAACKEIN AYTOyC TON Aaon 
 
42 THE OLD SVRIAC ELEMENT [iv. I f. 
 
 KAI ANArreAAeiN TON IHIN 
 
 GN TH ANACTACei TCON N6KpWN. 
 
 The true text has XaXovvToiv he avTwv irpix; tov Xaov 
 eTricrT7]crav avrol'; ol ap')(^LepeK koL 6 fTTpaTrj'yo'i tov lepov 
 KOI ol XaBSovKaloi, Siairovovfievoi Bia to BiBdaKetv avTOv<; 
 TOV Xaov Koi KaTajyeXXeiv iv tw Tt^ctoO TtjV avaaTaaiv ttjv 
 eic veKpav. 
 
 The points in the passage are these, (i) The Syriac 
 Vulgate has : ' And-while these words speaking (Kli-Sfl 
 ^i\ \ •a n rw ) were-they '. The addition of ' these words ' is 
 natural in Syriac because of the Semitic love for ' cognate 
 accusatives '. The Bezan text and that of Cod. E (tayta 
 TA phmata) follow the Syriac. (2) For eTrea-Trjo-av avToU 
 
 the Syriac Vulgate has ' there-rose against-them '. The 
 Bezan text is contented with the compound verb without 
 the pronoun, probably for the reason given above (see 
 on iii. 19). (3) The Bezan text omits kuI 6 cnpaT. tov 
 
 lepov. The omission, I think, can be easily explained when 
 we turn to the Syriac. The Syriac word KlJa^'iK' (captain 
 or captains) is pointed as a plural in the Syriac Vulgate 
 here and v. 24, 26 (in the latter verse.it goes with a verb 
 which is in the plural)'. But it will be noticed that there 
 is a similarity in form between the words, r<lJaAiK'a 
 (/cat ol aTpaTrjyol) and t<d_nOS\0 {koI ol XaBBovKaloi,), so 
 that the eye of a scribe might easily pass from the former to 
 the latter, and the phrase ' and-the-captains of-the-temple ' 
 fall out. That this omission was actually made in the Old 
 Syriac text we have independent evidence in the fact that 
 the Syriac Vulgate has here: 'the-Priests and-the-Sadducees 
 and-the-captains of-the-temple '. When the Old Syriac was 
 revised, the omitted words were added, but added at the 
 end of the clause. (4) What of the remarkable reading 
 
 in V. 2 Kal dvayyeXXei.v k.t.X. ? In an earlier passage (ii. 41) we 
 
 1 In Lc. xxii. 52 {(TTpaTrjyovs toO iepov) the Old and the Vulgate Syiiac in 
 different ways avoid the word. 
 
iv. S, 6, 9] IN THE BEZAN TEXT OF THE ACTS. 43 
 
 found reason to think that the Syriac text followed by Cod. 
 D assimilated the account of St Peter's preaching to that 
 of St Paul's preaching in xvii. (v. 33). In the present passage 
 the Syriac Vulgate has : ' And-preaching (^\T^=>3o)(-were) 
 in-Christ about (A^) the-resurrection '. In xvii. 18 it has: 
 'Because that Jesus and-His-resurrection preaching was-he 
 (\lASa coott riinv o .^azA) to-them '. The use of the same 
 verb in the two passages, while the Greek verbs differ, is 
 probably a survival of fuller assimilation in the Old Syriac. 
 If the Old Syriac of xvii. 18 had ' Because that-about Jesus 
 and-the-resurrection (pi'AuSajjso .:^az..> A^.:i A \ ^ ^ q) preach- 
 ing was-he to-them', the reading r^Axsaxxia (in-the-resur- 
 rection) would very easily arise and pass into our present 
 passage. I venture to offer this suggestion as to the genesis 
 of this reading, fully acknowledging that it is very largely 
 conjectural. 
 
 iv. 5- eni THN AYpioN HiwepAN. 
 
 The rifiepav is an addition to the true text. The Syriac 
 Vulgate has r<llij*r<' r<i:2aoA\o, where the word 'day' is 
 necessary. 
 
 iv. 6. ioliN(\9ac. 
 
 The true text has ^la}dvvr]<;. 
 
 The difference between the two names in Greek is much 
 more considerable than that between ^AwCU (John) and 
 »__oucu (Jonathan). In xiii. 8 there is a remarkable varia- 
 tion in a name due to Syriac influence. Cod. D has ex imac 
 (= 6T01MAC, as is clear from the Bezan Latin ' etoemas '). A 
 confusion between / and i would be easy in Latin ; but the 
 fresh transliteration remains to be accounted for. The 
 variation therefore is probably to be traced to a confusion of 
 A and Ap in Syriac, which produced the reading ooaswoj^K". 
 
 iv. 9. ANAKpeiNoMeS*. acJ) ymco. 
 
 The a0' vfiSiv, absent from the true Greek text, but found 
 in Cod. E, is a literal rendering of the Syriac .__a^i-2a. 
 
44 THE OLD SVRIAC ELEMENT [iv. 12, I4 
 
 iv. 12. KAi oYK ecTiN 6N aAAo) oy^^eNi 
 
 Of TAp ecTiN erepoN onoma ytto ton oyp'^No 
 AeAoMeNON ANepoanoic. 
 
 The true text has koI ovk ecniv iv aXXai ovhevl rj aranvpia, 
 ovSe yap ovofid eaTiv erepov iiiro top ovpavov ro SeSofiivov iv 
 avOpcoTTOt.'i. 
 
 The points to be considered are these, (i) What of the 
 omission of rj aa)T7jpi,a? In v. lo Cod. E reads eN ToyTOi 
 
 OYTOC n*,peCTHK€N eNOJniON Y^OON CHMepON YflHC KAI EN AKKOi 
 
 OYAeNi. Here there are two interpolations {a) arjjxepov from 
 V. 9 and {b) iv aWw ovSevl from v. 12. Preserved in Cod. E 
 we may well suspect that these two interpolations are of 
 Syriac origin. Further, they are both consonant with what 
 we have learned to be a characteristic of the Old Syriac text 
 of the Acts, viz. its love of fulness and of assimilation. But 
 again, the Syriac Vulgate of v. 10 in its emphatic rendering of 
 iv rovra — 'in Him Himself (acaa con)' — seems to preserve 
 an indication that this gloss once followed in the Syriac — ' in 
 Him Himself... and in no other'. We may then conclude that 
 in all probability the Old Syriac ended v. 10 with the words 
 ^TAirC jcJt^.s rdio (and-not in-a-man another). Now if 
 these words of v. 10 were in a scribe's mind, when he came 
 to V. 12 ^H*»r<' js-lp^la ^vAo (and-there-is-not in-a-man 
 another) he would be very likely to omit the word ' salvation ' 
 which did not occur in v. 10. (2) The Syriac Vulgate 
 
 has for the two last lines : ' For there-is not a-name another- 
 one under heaven which-has-been-given (oca*A\«<'.i) to-men.' 
 With this the Bezan Greek exactly corresponds, except that 
 it has the order erepov ovofia and that it retains the SeSo- 
 /jbivov of the true Greek, and by its retention of it makes ship- 
 wreck of the grammar. As to the last point however it is 
 not unlikely that the Old Syriac has .acrXk&v.sn.'i. Compare 
 V. 25 oc.AaAhcac. 
 
 iv. 14. oyAen ei)(ON noiHCAi h ANTineisi. 
 
 The trua text has nothing to answer to iroirjaai fj. 
 
iv. 15] IN THE BEZAN TEXT OF THE ACTS. 45 
 
 With it the Bezan Latin (' nihil habebant contradicere') 
 agrees. 
 
 The Syriac Vulgate has: 'And-not able (^■w'iT.ra) were- 
 they anything to-say against-them '. The Syriac participle 
 here used means either ' finding ' (e.g. Matt. xi. 29, xxii. 9) or 
 'able' (e.g. Matt. ix. 15, x. 28). This phrase then of the 
 Bezan text has affinities with several passages in the N.T., 
 when Syriac is the medium of comparison, affinities which 
 at once vanish if the Greek is referred to. Thus the in- 
 terpolated words may be due to assimilation to Lc. xix. 48 
 "■And-not finding (^xojAx_2o) were-they what \hey-might-do.' 
 Compare Jn. xv. 5 ' Because without me not able (^uAaxjsa) 
 (are-)ye to-do anything' ; Acts xix. 36 ' Since therefore against 
 this one is 7iot able (.♦fc^ x.'g a) to speak, it-is-right for-you that- 
 ye-be quiet a.x\d-do not anything in-haste.' It should be 
 specially noticed that the same word is interpolated in the 
 Syriac of 2 Cor. xiii. 8 {ov yap hwiiixeOa. ri Kara rrj? dXrjdeia'i), 
 which runs thus : ' For not ablc-are-we ( ^im'^g "w ) that-we- 
 shotdd-do anything (^.vsa .ii^i.i) against the-truth.' The 
 word interpolated in our passage has a Syriac ring, when we 
 compare the context with other passages, and we may with 
 confidence conclude that it was inserted in the Old Syriac 
 Version. 
 
 iv. 15. e2a) toy cyNeApioy An^xOHNAi. 
 
 For the last word the true text has d-n-eXdelv ; so the 
 Bezan Latin ' extra concilium habire '. The Syriac Vulgate, 
 employing the idiom of the ' indeterminate third person ' 
 plural (comp. Gesen. Ifebr. Gram. § 137), has: 'Then they- 
 commanded that-they-should-cause-to-go-out them from 
 their-council.' For the word jaAri* in this connexion com- 
 pare Jn. xix. 13, 16, Acts vii. 58. Thus the Bezan text gives 
 a very fair Greek equivalent of the Syriac idiom'. 
 
 ' The reading of Cod. E in z/. 17 (eiNA MH eni ttAion AlANSMHeH eic TON 
 Aaon ta pHMATi\ tayta) is interesting in connexion with tlie Syriac Vulgate ; 
 'But that-no further there-go-forth tliis report (r^Laj^).'. 
 
46 THE OLD SYRIAC ELEMENT [iv. 1 8, 24 
 
 iv. 18. CyNKATATieeMeNCON Ae aytcon TH rN<J^MH 
 
 (})03NHCANTec AyToyc nApHrrei^'i^NTO. 
 
 The true text has koi KaXecravre'; avTov<; TrapijyyeiXav. 
 
 To take the points separately: (i) The first line is a 
 gloss. There are obvious points of contact and of contrast 
 between Joseph of Arimathea and Gamaliel. The position 
 of the latter towards the Apostles recalls that of the former 
 in regard to Christ. This then is a harmonising gloss 
 adapted from Lc. xxiii. 5 1 (ovrof ovk yv crvvKaTaTe6£i/j,evo<; 
 rfi ^ovKrj Kol rfj nrpd^ei avrwv). The words t/" ryvwfirj shew 
 (especially when this gloss is considered as one of a series, 
 see e.g. v. 32) that it is not a Greek gloss but goes back to 
 the Old Syriac text of the Acts (t^ (8ouX^ = »_ocQlii3 — 1 
 = rfj 7^'&5y[i?7)^ In regard to Lc. xxiii. 51 it should be 
 noticed that («) the Syriac Vulgate has : ' This-man was 
 not consenting to-their-will and-to-their-deed '; this very 
 probably represents one form of the Old Syriac ; {b) the 
 form of the Old Syriac as preserved in the Curetonian 
 fragments varies considerably from this last text — ' This man 
 who did not equal his-mind with the-accusers ' ; (c) the 
 passage has a place in the Diatessaron — ' Non consenserat 
 autem consilio et actibus perditorum ' (Ciasca, p. 93). (2) On 
 <j)03v'i](TavTe<;, see below p. 64. 
 
 iv. 24. 01 M€N oyN AK0YCANT6C K*,i enirNONTec 
 THN TOY 6? eNepreiAN. 
 
 The true text has simply ol Se (iKovaavTe<i. 
 
 Can we by reference to the Syriac throw any light upon 
 the remarkable gloss, with which the line concludes .' The 
 Syriac word which in Eph. i. 19, iii. 7, Col. i. 29, 2 Thess. ii. 
 9, 1 1 represents ivepyeia is r^^a.s.iaj».2Q. In Col. i. 29 
 however, owing to a confusion between like words, in place of 
 K'AxQJ ns'w (operation) all MSS. but one read rfixcui.ia.ia 
 (help). This latter word, according to Payne Smith, Sf7^. 
 
 • yvililj.TI is rendered by r<lii3— in tlie Hexapla, Ps. Ixxxii. 3, Prov. ii. 16. 
 
iv. 31] IN THE BEZAN TEXT OF THE ACTS. 47 
 
 TJies., is found elsewhere in Scripture only in 3 Esdras viii. 27 
 and 2 Cor. i. 11 (' By-the-help of-your-prayer'). I believe 
 then that, while for some reason in Col. i. 29 the rarer was 
 substituted for the commoner word, in the case of this gloss 
 the converse process has been at work, and that behind 
 the Bezan gloss there lies an Old Syriac gloss — ' And they 
 when they heard and recognised the help of God.' The 
 arguments for this suggestion, which, I admit, appear to 
 me strong, are these: (i) The gloss thus restored makes 
 excellent sense. It forms a most appropriate preface to the 
 prayer which immediately follows. (2) In this prayer Ps. ii. 
 is quoted and made the basis of petition. Now this thought 
 of God's help is characteristic of the Psalms. In numberless 
 passages of the Syriac Psalter words of this root are used 
 in reference to divine assistance. Take, for example, Ps. xlvi., 
 a companion Psalm to Ps. ii. : there we read v. i ' 0-our- 
 God...our-helper.' v. 5 'God shall-help-her.' v. 7 ' Our- 
 helper the-God of-Jacob.' Compare e.g. cxvii. 6 quoted in 
 Hebr. xiii. 6. Note too Ps. xx. 6 ' Known it-is that God 
 rescueth His-anointed ' (Ps. ii. 2, cf Acts iv. 26). (3) The 
 gloss thus read links the history of St Peter and the Eleven 
 with the history of St Paul : see Acts xxvi. 21 f. ' The-Jews 
 were wishing to-kill-me, but God helped-me (.oiis^).' 
 
 This restoration of the Old Syriac will be confirmed when 
 in later passages we have clear instances of that version 
 inserting O.T. phrases, see v. 38, vii. 43, xii. 10, xix. 29. 
 
 iv. 31. KAI eAAAOYN TON AOfON TOY 6Y M6TA nAppHciAc 
 
 HANTi TOO SeAoNTi nicTeyeiN. 
 
 The last line is a gloss, which occurs in Cod. E in the 
 same form. I suspect that it, like most of the other glosses 
 in the Bezan text of the Acts, is due to assimilation. But I 
 have not been able to trace it to its source. If it stood alone, 
 we might suppose it to be originally Greek and compare 
 the words which in ' The Preaching of Peter ' (preserved by 
 Clement, Strom, vi. 43, see Hilgenfeld, Nov. Test, extra 
 Canonem, p. 56) are put into our Lord's mouth : eav /J^ev ovv 
 
48 THE OLD SYRIAC ELEMENT [iv. 32. 
 
 TK BeKrjcrr] tov ^la-parjX jieravorjaai Bia tov ovo/J-aTOi fiov 
 Tna-revcov (v. I. [tov] Tnareveiv, see Bp. Westcott, Introduction 
 to the Study of the Gospels, p. 459) eVt tov Oeov k.tX. But 
 this gloss cannot be isolated from other glosses; and when 
 we consider («) how frequently the word '^^^^'^ (to-wiU) is 
 used in the Syriac N.T. ; it occurs as the equivalent of no 
 less than nine Greek words ; {b) that it is inserted, when there 
 is nothing in the Greek to answer to it, in the Vulgate Syriac 
 of Acts X. 33 (so Cod. D), xxv. 26, cf xxviii. 16; (c) that 
 Cod. E has the gloss, a MS. which .preserves Old Syriac 
 glosses found also in Cod. D, often in a different form (see 
 on V. 32), we must allow that it is at least probable that 
 this gloss goes back to the Old Syriac text of the Acts. 
 The phrase 'he who willeth to believe' may well have 
 occurred in some passage in the Old Syriac of the Gospels, 
 which as yet has not been recovered. 
 
 iv. 32. KAI OyK HN AlAKplCIC GN AyTOIC OyAeMIA. 
 
 These words are an addition to the true text. 
 
 Cod. E has k*.i oyk hn xcopicMoc 8n aytoic tic. 
 
 It appears certain that the two Codices present two 
 translations of the same phrase. Can we refer this gloss to 
 the influence of assimilation ? Can we point to any clause 
 in the Syriac Gospels which could naturally bear these two 
 renderings } We turn to Jn. ix. 16, a verse which has a 
 place in the Diatessaron (Ciasca, p. 64). There we read : 
 ' And-a-division was there among-them (Aup<' r<'i\a^^&o 
 ^,__oooov1ass ffioeo)', comp. Jn. vii. 43, x. 19. This phrase 
 completely fulfils the conditions, if iuK" is changed into the 
 corresponding negative AuA, and if, as the ovBe/xia of Cod. D 
 and the tk of Cod. E seem to suggest, there are added 
 such words as K'.n** r<iA .Ar<'(see Jn. xix. 11 Gr. and Syr.). 
 The word t^Axa^^L^ is used as the equivalent of a^iayia 
 in Jn. //. cc, i Cor. xii. 25 ; of Sta/aeptcr/io? in Lc. xii. 51 ; 
 in Ja.s. iii. 17 it is used in translating dBiuKpiTO'} ('without 
 division is-it '). 
 
iv. 34] IN THE KEZAN TEXT OF THE ACTS. 
 
 49 
 
 It is instructive to notice that the Bezan Latin (' et non erat 
 accusatio ineis ulla')is based on a misunderstanding of BtaKpia-fiK 
 
 iv. 34. oyAe r*>p eNieHC tic ynHp^eN cn (\ytoic 
 
 OCOI r^'P KTHTOpec HCAN )(COpiCL)N 
 
 H oiKeicoN ynHpxoN nwAoyNTec 
 
 [k]aI C|36pONTeC TeiMAC TOON ninpACKo[M€N]toN 
 KAI 6TIGOYN. 
 
 The true text has ovSe yap eVSe??? ti? ijv iv avrol^- ocroi 
 yap KTrjTopei; '^wplaiv fj oIkuwv v7rfjp)(^ov, iTwXovvTe'; ecpepov ra? 
 Tifi.a'i Twv TrnrpaaKOfievav Kal irWovv. 
 
 The passage in the Syriac Vulgate runs thus : ' And-one 
 there was not (r^oeo ivA JtJK'o) among-them who-lacked ; 
 for those who-possessing were fields and-houses selling were- 
 they and-bringing the prices of any-thing which(-was-being)- 
 sold, and-placing (it) were-they &c.' The Bezan text is, it will 
 be seen, a conflation of the true Greek and a Greek rendering 
 of the Syriac. (i) In the first line the Bezan scribe renders 
 T<'oen Avil by the emphatic ovSe...v'7r^p'xev. (2) In the 
 
 second line his KT7]Tope<; ■^aav precisely corresponds with the 
 Syriac ' possessing were'. (3) In the third and fourth 
 
 lines he literally translates the Syriac ' selling were-they 
 and-bringing'. The only difference is one of order. The 
 Syriac has ' selling were-they', the Bezan text v'irrip-)(ov ttwXovv- 
 769. But this is easily explained. The virrjp')(^ov comes from 
 the true Greek text, where it is attached to the previous clause 
 '6<Toi yap K.T.X. In the Bezan text its place in that clause has 
 been already taken by rjcrav ; hence the v'Tj-rjp'x^ov is left free to 
 go with Tr(o\ovvTe<;, and with it to represent the Syriac ' selling 
 were-they'. The whole passage is an instructive example of 
 
 the union of revolutionary and conservative elements in the 
 Bezan text. The Bezan scribe pulls down the fabric of the 
 true Greek text, but he uses the fragments of it as he rears a 
 new structure, Greek in vocabulary but largely Syriac in idiom. 
 
 ' Origen m loco (Cramer, Cat., p. 82) knew the gloss : tnrov a-xiana, owov 
 Staipeais ital affVf/,<piiJvla...KaKias etVi yviijpiafj'.ara ' oirov 5^ hbr'qs Kal dfj.6voLa... 
 dpfTTJs ■yifupla/j.aTa. 
 
 C. C. B. 4 
 
50 THE OLD SYRIAC ELEMENT [v. g, 12 
 
 V. 9. o Ae nerpoc aythn ti oti 
 
 CYNecfxJONHCeN ym€in'. 
 
 The true text has o Se U. Trpo? avrijv Tt on crvvei^avridri 
 vfjifiv. . . ; 
 
 The Bezan Latin has : ' quid utique conuenit uobis'. It is 
 of course open to any one to hold that thd Bezan Greek is 
 here assimilated to the Bezan Latin. 
 
 But, when we keep in view the proved characteristics of 
 the Bezan text, we cannot but think it probable that the 
 Bezan avve^covrjaev represents some phrase of the Old Syriac. 
 The Syriac Vulgate has : ' Since ye-made-yourselves-equal to- 
 tempt the-Spirit of-the-Lord, behold &c.' Compare the Old 
 Syriac rendering of Lc. xxiii. 51:' This man who did not 
 equal his-mind with the-accusers'. The Philoxenian Version 
 of Acts v. 9 however renders avve^oovijdrj vfilv by means of 
 the idiomatic use of the impersonal 3rd fem. sing, of the verb — 
 ^^oaX ^talz.. Compare e.g. the use of Aui^ (it-was-sad) 
 in 2 Cor. vii. 9 «^_Oa\ oui^ (it-was-sad to-you), Matt. xiv. 9, 
 xvii. 23, xviii. 31. Other examples of this Syriac idiom may 
 be found in Noldeke, Syr. Gram., p. 176. But no more 
 mechanically literal translation of this »__ftal i\:alz. could 
 be given than the Bezan avvecj^rnvrjcrev v/mIv. If then we may 
 suppose that the words of the Philoxenian Version reproduce, 
 or coincide with, the Old Syriac rendering of avvejtmvridr] vfuv, 
 the problem suggested by the Bezan (Tvve<f)covr]aev vfjulv finds a 
 natural solution. 
 
 V. 12. KAl HC*,N OMOOyMAAON An*,NT6C 
 
 6N TW lepw eN TH CTOA TH COAOMCONOC. 
 
 The true text has koI fjaav 6/j.o6vfiaSbv Travre? iv rrj Sroa 
 ^oXofiSyvToii. 
 
 What of the interpolation ev tS kpw ? Cod. E reads here 
 
 KAI HCAN 0M09YMAA0N HANTeC 6N TOO NAOO CYNHTMeNOI €N TH CTOA 
 
 ' Cod. E begins cli. v., SN AYTCO ke TW KAipw. The phrase is an exact 
 translation of the Syriac clause with which c. xii. begins. The same Greek 
 however occurs in Lc. xiii, 1. 
 
V. is] in the bezan text of the acts. • 51 
 
 CoAoMcoNoc. The Syriac Vulgate reads : ' And-all-of-them 
 assembled (^jXlIa) were together'. The addition of 'assem- 
 bled ' is quite in the manner of the Syriac, which, as we have 
 seen (on ii. i f.), more than once uses the word in rendering 
 6fio0vfiaS6v. But this Syriac word appears in the avvrjy/xivoo 
 of Cod. E. When then we have to deal with the gloss ' in 
 the temple', we can say with something like certainty that it 
 comes from the Old Syriac, partly because it occurs in Cod. E 
 by the side of a literal representation of a Syriac word, partly 
 because the difference between Cod. D (eV tc3 lepm) and 
 Cod. E {iv Tc3 vaS) points back to a common original, which 
 previous experience shews us to be an Old Syriac Version. 
 Probably various influences combined to suggest the inter- 
 polated t^'%»cQ3 (in-the-temple) — (i) It assimilates this 
 passage to Lc. xxiv. 53, Acts ii. 46. (2) It is an obvious 
 gloss on 'in Solomon's porch'. (3) It is very natural in 
 connexion with the word ' assembled ' ; compare the Syriac 
 of Jn. xviii. 20 ' I taught in-the-synagogue («<A\x.aj.as) and- 
 in-the-temple whither all the Jews assemble (^tT-i^Axsa = crvvep- 
 Xovrai) '. 
 
 V. 15. iN<\ epxoMeNoy nerpOY kan h ckia enicKiAcn 
 
 TINI AYTCON AnHAAACCONTO f^P 
 
 ATTO n<\CHC ACeeNIAC 
 
 COC ei)(€N eKACTOC AYTOON. 
 
 The words dirtfKX.da'aovTO yap k.t.X. are an interpolation. 
 Cod. E has ka\ pYcecociN <\no hachc ac0€niac hc eixoN. 
 
 Previous experience will have encouraged us to look for 
 passages in the Gospels and the Acts which would suggest a 
 gloss answering to the Greek both of Cod. D and of Cod. E. 
 It is well to state clearly the conditions of the problem. The 
 Syriac gloss must be 3uch as will account for (a) the difference 
 of construction at the beginning; (6) the variation in the 
 ending ; (c) the readings cnr'qWdaaovro and pvaOwaiv ; {d) the 
 variations o>9 and ^?. 
 
 In xix, 12 (&<7Te...Kai aTraWdacreadai air avr&v ra? 
 
 4—2 
 
52 . THE OLD SYRIAC ELEMENT [v. 1$ 
 
 voa-ovi) we have in the Vulgate Syriac : ' and-departing 
 (^ixjiao) were-they from-them (even) the-infirmities'. But 
 the word ja'ia is used in two senses (i) to deliver, (2) to 
 depart. In the first sense it occurs in Vulgate of Lc. xi. 4 
 (= pvaai ?7/ias') ; in I Pet. ii. 9 the passive participle is found 
 in the phrase piLnji^ i^Lz-i^ (' a redeemed people'). We may 
 look then to xix. 12 to supply us with part of the Old Syriac 
 gloss, viz. KlicniaA (infirmity) and ^in»T^ (delivered). In 
 this part of the gloss the Syriac scribe was actuated by the 
 desire (which some modern critics have freely ascribed to the 
 author of the Acts himself) to equalize the miracles and 
 ministry of St Peter and of St Paul (comp. e.g. the gloss 
 in xi. 2). 
 
 ■ But we must turn to another passage, viz., the interpolated 
 clause of Jn. v. 4, a clause which has no place in the Old 
 Syriac, but which may well have been current in some 
 extra-Canonical Syriac authority (see below on z>. 18). We 
 are only concerned with the last words of that clause. In 
 the printed text of the Syriac Vulgate it stands thus : 
 crA pi'oco ouK*."! rdJjK* Klspd-ik A.:k (every disease which 
 (lit. that which-)was to-him). 
 
 From a remembrance of these two passages I believe that 
 the following gloss sprang up in the Old Syriac of Acts v. 15 — 
 
 which-was that infirmity every from and-delivered 
 
 of-them to-each 
 
 This gloss, as we have endeavoured to reconstruct it, satisfies 
 each of the conditions laid down above, (a) The preceding 
 context of the gloss in the Syriac is as follows : ' So that in- 
 the-streets bringing-out were-they the-sick laid on-beds, that- 
 when there-was going (by) Simon even his-shadow might-rest 
 ((l^»A\) upon-them'. If at this point the gloss followed, it 
 might be taken ett/ter (as in Cod. E) as part of the sub- 
 ordinate clause, or (as in Cod. D) as part of the main 
 
V. 1 8] IN THE BEZAN TEXT OF THE ACTS. 53 
 
 narrative. In the latter MS., since the Greek sentence, of 
 which the gloss is to form a part, has the form ware... 
 iK^epeiv, the scribe dovetails the gloss into its place by the 
 7rip. {b) The closing words of the Syriac gloss could only 
 be translated into Greek paraphrastically. Cod. D follows 
 the Syriac more closely. Cod. E is content to render 
 the compound phrase by the 3rd person plural, (c) The 
 Syriac word ' delivered ' is equally well translated by pveaOai 
 and aTraXkaaa-eaOai, the latter word being suggested by 
 its use (though in a different sense) in xix. 12. (d) Cod. 
 E rightly translated .1 r^iJjK' by 77?. Owing to an easy 
 confusion of like words (see on ii. 45) the Bezan scribe seems 
 either to have had before him in the Old Syriac, or else to 
 have thought that he had before him, .1 rf-ajK", and this he 
 naturally (see i Cor. v. 7) renders by co?. 
 
 If this restoration of the Old Syriac text at this point is 
 correct, it has a special interest as indicating that the extra- 
 Canonical words, which later became embodied in Jn. v. 4, 
 were known when this early Version was made. 
 
 V. 18. KAi enopeyeH eic 6kactoc eic t<\ iAia. 
 
 This gloss appears, like a portion of the last, to be derived 
 from an extra-Canonical source, viz. the pericope adulterae. 
 The words in the common Greek text of [Jn.] vii. 53 are 
 eiropevOrjo-av (Cod. D iiropevOr)) eKaa-Tot eh top oIkov avrov. 
 The gloss in Acts v. 18 taken by itself might be considered as 
 originally Greek. But when we reflect {a) that it can hardly be 
 separated from the gloss which occurred three verses earlier 
 and from other glosses, which appear to be Syriac in origin ; 
 {b) that the words which follow in the Bezan text Tore Aia 
 NYKTOc ArreAoc KY agree, with regard both to the inserted tots 
 (see on ii. 14) artd to the order of the words, with the Syriac 
 Vulgate as against the true Greek text ; (c) that in two points 
 (viz. et? eKaaTo<; and et? to. Ihia) the Bezan gloss diverges from 
 the Greek text of [Jn.J vii. 53, we must allow that this gloss 
 probably goes back to the Old Syriac of the Acts. The few 
 fragments of the Old Syriac of the Gospels privately printed 
 
54 THE OLD SVRIAC ELEMENT [v. 21 
 
 by the late Prof. Wright include Jn. vii. 37 — viii. 19. But, as 
 he observes, 'the whole pericope ch. vii. 53 — viii. 11 is omitted 
 in this version as well as in the Peshitta'. Though however as 
 yet the pericope had not won its way into the Gospels, it may 
 well have been current. Indeed the fact that two extra- 
 Canonical narratives connected with St John's Gospel appear 
 to be drawn upon in two (apparently) Syriac glosses (vv. 15, 
 18) lying close together, makes it, I venture to think, a 
 plausible conjecture that some well known Syriac book 
 (perhaps a Syriac translation of Papias) contained both the 
 account of the Pool of Siloam and the history of the Woman 
 taken in adultery \ 
 
 It should be added that the printed editions of the Syriac 
 Vulgate have the following words (which may be derived 
 from an ancient authority) in [Jn.] vii. 53 : 'There-went (•j\»^) 
 therefore each-one (.tml^a) to-his-house'. About this we may 
 notice that (a) the singular verb here agrees with the i-jropevdrj 
 of Cod. D in [Jn.] vii. 53 and Acts v. 18 ; (6) the eU €KacTTo<; 
 of Cod. D in the latter passage may be intended to represent 
 the Syriac .TuA^, the phrase e/caaro'i et? to. tSta being 
 probably used because it occurs in Jn. xvi. 32. 
 
 v. 21. erepeeNTec to npcoV 
 
 KAI CYrKAA6C*,M6N0l TO CYNeiplON. 
 
 The true Greek text has crweKoKecrav to avvehpiov. 
 
 The intention of the gloss is obviously to harmonize the 
 account of the Apostles' trial with the history of the Lord's 
 trial. In Matt, xxvii. I {irpwta'i Se yevofievrji;), Mc. xv. I {evBii^ 
 TTpcoi), Jn. xviii. 28 ('^v Se irpcoi) we have mention of the early 
 meeting of the Jewish authorities. In Lc. xxiii. i we read 
 /cat avaardv (= the Old Syriac osaao) airav to ttKyjOo'; amwv 
 K.T.X. Here then we have the material for the gloss. Was it 
 not then originally Greek .' I think not, and for these reasons. 
 {a) The word for arose in Lc. /. c. is avaiTTav, not iyepOep. It 
 is singular, not plural. The Old Syriac has osooo (' and- 
 
 ' Compare the Section on the man working on the Sabbath inserted by 
 Cod. D in Lc. vi. 5. 
 
V. 26] IN THE BEZAN TEXT OF THE ACTS. 55 
 
 they-arose '), which would give the iyepdevre'; of our gloss. 
 {6) The phrase to Trpwi. is not found in the N.T. (c) We 
 shall be able to connect the gloss with a passage in the 
 Diatessaron. (d) The context in the Bezan text of Acts 
 V. 21 shews signs of Syriac influence. If then we join 
 together the Syriac of avaardv (Lc.) and of irpoii (Mc), we get 
 the words K'i^— a ccsm which, retranslated into Greek, give 
 iyepOevTei; to -TrpwL It remains to justify two arguments 
 urged above, {c), (d). As to (c), in Ciasca's Latin of the 
 Diatessaron (p. 88) we read : ' Et surgens uniuersum concilium 
 eorum apprehenderunt^ lesum et adduxerunt eum uinctum in 
 praetorium'. This is a conflation of Mc. xv. i, Lc. xxiii. i and 
 Jn. xviii. 28. 'The word 'early' is not found in the form of 
 the Diatessaron given by Ciasca. As it occurs in three out 
 of the four Gospels, it is probable that it had a place in the 
 Diatessaron, and if so, then it must have been inserted just 
 at this point. It is not unlikely that our Bezan gloss comes 
 straight from the Diatessaron. As to (d), when we remark 
 the broken construction of the Bezan text of Acts v. 21 
 {ejep6ivTe';...Kal crvvKa\e(7d/j,evoi...Kai direcrTebXav), it seems 
 clear that the scribe more suo translated from the Syriac, and 
 then relapsed into transcription of the common Greek text. 
 
 v. 26. TOTe AneABcoN crpATHroc cyN toic ynHpeTAic 
 Hr^roN AYToyc Mer*. Biac 
 
 (|)0B0YM6N0I r*P TON A<NON MH AlOACecOCIN. 
 
 The true text is T6Te...v7rr]peTai<; rjyev avrovi, ov fieTa 
 /8t'a9, i(po^ovvTO ydp k.t.X. 
 
 The Syriac Vulgate has: 'Then there-went the-Captaiiis 
 with the-officers that-they-might-bring them, not with-vio- 
 lence, for fearing were-they &c.' The Bezan text follows 
 the Syriac in two points^ — (i) The word rdJa^ir^ is pointed 
 
 ' The ' apprehenderunt ' seems due to assimilation to Jn. xix. 17 (Syriac : see 
 above on ii. 23). 
 
 "•■ The omission of o\i in tlie second line is, I think, a mistake in the transcription 
 of the Greek. Perhaps it is due to the preceding -oyc 
 
56 THE OLD SYRIAC ELEMENT [v. 28 f. 
 
 plural (see on iv. i), and here takes plural verbs. The 
 Bezan scribe retains the singular o a-rpaTTjyo'i, but in ijyayov 
 lapses into the plural of the Syriac. (2) 4>o^ov/j,evoi, is 
 
 simply a translation of the Syriac participle. 
 
 V. 28 f 28. KAi BoYAecOAi ecfiArAreiN ec)) hmac 
 
 TO AIMA TOY ANepCOnOY EKSINOY 
 
 29. n€iO*.pxeiN AG 900 maAAon h ANepoonoic 
 Ae Tf6Tpoc 6ineN npoc <\ytoyc 
 
 30. 9c TCON nATepCON K.T.A. 
 
 The true text is Kal /SovXeade. ..tov aydpaiirov tovtov. 
 dnoKpiOel'; Be Ilerpo? Koi 01 diroaroXoi, elirav Ylei6ap')(eZv hel 
 6ea> fiaWov rj dvdpanroK. o 6eo<; twv iraTepcav k.t.X. 
 
 At first sight the change of Set into Si seems to suggest 
 that the Bezan arrangement of the clauses is originally Greek. 
 It certainly is not Latin, for the oportet remains a resolute 
 obstacle in the way of transformation. But the cluster of 
 changes in this passage must not be isolated from those in 
 many other passages, which, as we have seen conclusive 
 reason to believe, are Syriac. And further, if we try to work 
 through the problem here in terms of the Syriac, we shall, 
 I think, find that the stages of change are natural and easy. 
 These stages are, I believe, the following, (i) The Old Syriac 
 text, which lies behind that of Cod. D, rejoices on the one 
 hand in a fulness of connecting clauses (see e.g. ii. i, 37, iii. i), 
 and on the other aims at giving definiteness and accuracy, 
 whether by addition or correction, to statements about the 
 personae dramatis (e.g. i. 26, ii. 14, xiii. 44). Now the speech 
 vv. 30 — 32 is evidently that of one apostle speaking for his 
 fellows. And who could be the spokesman but St Peter 
 (comp. ii. 14, iii. 12, iv. 8).? Hence before v. 30 the words 
 are interpolated 'And Peter said to them'. (2) Noting 
 
 the order in the true Greek and in the Syriac Vulgate, we 
 may assume that the Old Syriac rendering of the clause 
 ireiBap-xelv ia, dew began thus : afia^^iv=a\ K'orAri'A rfAo 
 (it-is-necessary to-God to-hearken). Now the word rtllo 
 
V. 32] IN THE I3EZAN TEXT OF THE ACTS. 5/ 
 
 consists of the first two letters of r<'ctAr<il with o prefixed. 
 Out of these two words then standing side by side the reading 
 K'colt<i\o (and-to-God) would almost inevitably arise'. In 
 the Syriac Vulgate (a revision of the Old Syriac text) the 
 prefixed o is eliminated, though the position of K'coXk'A as 
 the first word in the sentence is maintained, and r^LiO stands 
 second. (3) Thus we have seen how, through easy and 
 
 obvious changes, the following collocation of clauses may be 
 conceived of as arising : ' Ye intend to bring this man's blood 
 upon us. But Peter answered and the Apostles and said. 
 To God to hearken more than to men. And Peter said to 
 them. The God of our Fathers &c.' In these circumstances 
 the clause ' But Peter answered and the Apostles and said ' 
 would necessarily fall out, for it would appear («) to break 
 the sequence of the infinitives ' to bring this man's blood 
 upon us. ..and to hearken', and (1^) to be an erroneous 
 anticipation of the clause (' And Peter said to them ') two 
 lines lower down, which introduces the speech. Hence, as 
 I believe, there naturally arose the Old Syriac text at this 
 point, which the Bezan text, through the happy emendation 
 of 8e for Bel, faithfully represented in Greek. The words 
 'Ye intend... to hearken to God more than to men' are to be 
 taken as an ironical statement of the supposed pretensions of 
 the Apostles. 
 
 V. 32. TO nN(\ TO AfioN ON eAwKeN o ec. 
 
 The Latin has : spin sanctum quem dedit ds. The altera- 
 
 1 Cod. D is a witness that in xiii. 46 the same Syriac word r<lAo fell out iu 
 an old Syriac text, though for quite a different reason. Cod. D has yMEiN rrpw- 
 TON HN A4,AHeHN&l TON AON TOY Sf- The Syriac Vulgate, exactly representing 
 the true Greek, has ' 
 
 In some Old Syriac MS. i\S9.%a (3rd pers. fem. of the verb) was written in 
 place of the adverb ^VaSS.TO. This change necessitated the excision of the now 
 meaningless r<'OCn r^-Ao, and so produced an Old Syriac reading, which 
 Cod. D (using the words of the true Greek text) accurately renders. 
 
58 THE OLD SVRIAC ELEMENT [v. 34, 3 S, 36 
 
 tion of the o of the true text into the Bezan ov may therefore 
 come from the Latin. But if the scribe were following the 
 Syriac, he would write ov, for the Syriac Vulgate uses here 
 the emphatic mode of expressing the masculine relative — 
 .1 000 Klz..io.c'i i<'_*ioi. Codex E also has ov. 
 
 V. 34. ANACTAC A€ TIC eK TOY CyNeApiOY Ct)<\plCAIOC. 
 
 The true text has avaard^ Be ti<; eV tw avvehpiw '^apiaalo<;. 
 
 Cod. E has the same reading as Cod. D except that it 
 adds aiiTwv after avveSpwv. This reading of Cod. E clearly 
 points to a Syriac text, for the Syriac has ' their-council ' in 
 Mc. xiv. 55, Acts iv. 15, xxiii. i, 20, xxiv. 20, where there 
 is nothing in the Greek to require the suffix. The Old 
 Syriac then probably read: 'And there arose one from 
 their-council (a) Pharisee (rilx.ia »^cai_i^ ^si :»*»)'. From 
 this the reading in the Syriac Vulgate would easily arise — 
 ' And there arose one from the-Pharisees (KlXiia ^sn .tm)'. 
 For in a badly written MS. »__oc«ix_iA (their-council) would 
 easily fall out before r^-x^ia (a-Pharisee), and the word 
 rdbT^ would then be read as a plural. 
 
 V. 35. npoc Toyc apxontac kai Toyc CYNeApioyc. 
 
 The true text has tt/oo? avTov<;. 
 
 The gloss is evidently one of precision. Its character 
 seems to stamp it as Syriac. But what of the Bezan kol toi)? 
 avvehpiov; (sic) .' I conjecture that the Old Syriac read 
 rilx-iaa.T ^A*K'o ('and-those who(-were)-in-the-councir : 
 comp. vi. 15, xxiii. 6). The ^ (in) would very easily fall 
 out, and the reading r<lsJi^.T be generated. This rendered 
 into Greek with the literalness of the Bezan scribe would be 
 Toil? avveBpiov, whence by a mechanical error of transcription 
 the actual Bezan reading. 
 
 V. 36. oc AieAySh aytoc Ai aytoy KAI TTANTec K.T.A. 
 
 The true Greek text has 09 avypiOr] koX iTdvTe(; BteXv- 
 
 drjaav. 
 
V. 38] IN THE BEZAN TEXT OF THE ACTS. 59 
 
 I conjecture that the Bezan text is a characteristically 
 ambitious rendering of an Old Syriac reading 000 i»=DA\r<'.T 
 »^calAC\ casacoa (comp. Rom. ix. 3, i Cor. ix. 27). It 
 may be added that the Syriac Vulgate represents Xe'^mv ehai 
 Tiva eavTov (v. 36) thus: ' He-said about himself (cojlAI A:^) 
 that-something great (was-)he '. 
 
 The Old Syriac reading preserved in the Bezan text of 
 Acts xiv. 27 may be noticed here. 
 
 OCA ec €rrOIHC6N AYTOIC ' 
 M6TA TOON YYX'^'^ AYTCON. 
 
 The true Greek text has oa-a 6 0e6<; iiroirjaev fjuer avTwv (comp. 
 XV. 4). The Old Syriac no doubt rendered the /u,eT avrmv 
 by the idiomatic phrase ,,^_oeoAvjE.aj )a^ ; this was literally 
 retranslated into Greek by the Bezan scribe. The Bezan 
 avToh probably represents an Old Syriac »__ocn\. Compare 
 Ps. cxxv. I f (f*^CTJ >Si. . t-is-j A = to-do with them.... 
 ^ . I'ls'g al = to-do to-us). Thus it appears that the original 
 /;16t' avTwv is twice represented in the Bezan Greek, and 
 probably was twice represented in the Old Syriac. 
 
 v. 38. KAi TA NYN eiciN AAeAcfjOi Aerw y/weiN 
 
 ATTOCTHTe *,nO TOON ANSpconcON TOyTCON 
 
 KAI eACATe AYTOyC 
 
 MH MIAINANT6C TAG )(eipAC. 
 
 The true text has Kal \ra\ vvv Xeyto vixlv, airoaT'r)Te airo 
 TWV dvOpCOTTtOV TOVTCOV Kal d^STe avTovv. 
 
 There are three points here to be considered, (i) What 
 of the interpolated words elcrlv dSe\(j)on Their history is, I 
 believe, somewhat as follows. (a) The introduction of 
 ' brethren ' is due to assimilation more or less conscious. 
 Note in the Syriac 
 
 iii. 17. Now, my-brethren, knowing (am) L 
 
 V. 38. Now saying (am) I. 
 
 Hence in v. 38 the word ' brethren ' would very easily intrude 
 
 itself {^) But the interpolated ' brethren ' generated the 
 
 ' Compare the gloss in xvi. 40 OCA enoiHCEN kg aytoic. 
 
6o THE OLD SYRIAC ELEMENT [v. 39 
 
 further interpolation of .^_OJcn (they (are)) ; compare vii. 26 
 'brethren (are) ye', Gen. xxxvii. 27 ' our-brother (is) he'. 
 Probably also dislike was felt of the apostolic 'brethren' 
 put into the mouth of.Gamahel. (2) Cod. D, like 
 
 Cod. E, has edaare in place of the true text acpere. The 
 idaare is probably an independent translation of the Syriac 
 word ; see on vi. 3. (3) Cod. E has the same gloss 
 
 as Cod. D but in a different and somewhat fuller form — mh 
 MoAyNONTec TAc xeipAC ymcjon. The variation between these 
 MSS. as to wording points here, as in other passages, to a 
 common Syriac original. We shall later on (see on vii. 43, 
 xix. 29, comp. iv. 24) find passages where beyond doubt 
 the Old Syriac incorporated phrases from the O.T. Prophets. 
 Such a passage, I believe, is the present. In Is. lix. 3 there 
 occur the words : ' Your hands are defiled with blood 
 (ntlso.va ^J&AAp=n ^__a^\*r^)'. From this verse came, I 
 believe, an Old Syriac gloss 
 
 In Is. lix. 3 the word in the LXX. which corresponds to 
 ■ "Myw is /j.efio\vcr/j.evat.. The equivalent to the verb in 
 Jude 8 (cf. I Pet. i. 4) is fxtaivco'^. Further, the Old Syriac 
 text represented in Cod. D probably had ►*s*r<' (hands), that 
 represented in Cod. E probably had »__aa>*x»r^(your-hands). 
 This solution of the problem, it will be seen, satisfies the 
 conditions imposed by the occurrence of the gloss in two 
 Greek forms^ 
 
 V. 39. €1 A£ 6K ef 6CTIN OY AYNHCfcCeAl KaAyCAI AYTOYC 
 
 oyre Y^eic OYTe BACiAeic OYTe typannoi 
 AnexecOiM oyn Ano toon ANGpconwN toytmn. 
 
 ' Perhaps the Bezan scribe (who knew his LXX., see on iii. 1) had in his 
 mind the LXX. of Eccles. vii. 18 d7r6 toiJtou //-i) ixmyrfi ttjv x^'P^ "'<"' (where the 
 Syriac agrees with the Hebrew — 'withdraw not'), and this phrase suggested to 
 him his rendering of the Syriac gloss. 
 
 - Compare T/te Doctrine of Addai, p. 41 : ' Take heed therefore of those that 
 crucified, that ye be not friends to them, that ye be not responsible with them 
 whose hands are full of the blood of Christ ' (comp. Is. i, 15). 
 
V. 39] IN THE BEZAN TEXT OF THE ACTS. 6l 
 
 The true text has nothing to correspond with the last 
 two lines. 
 
 Cod. E reads oy AyNHcecee kataAycai aytoyc oyte ymeic oytf 
 01 (xpxoNTec ysAOiN. 
 
 (i) We can trace, I believe, with some confidence the 
 growthof the Bezan gloss in the second line, (a) In discussing 
 iii. 17 we saw that there is reason to believe that the Old 
 Syriac read 'Ve (.^jnAurf) in-ignorance did evil as also 
 your-rulers' . We may then trace the form of the gloss in 
 V. 39 preserved in Cod. E to the Old Syriac of iii. 17. 
 {b) But the words ' nor your rulers ' suggested a further 
 amplification through assimilation to the Gospels — Lc. 
 xxi. 12 eVi ^aaiXeit koI tiyefioiiai;, Matt. x. 18 ivl rjy. 
 Be Kol fiaa-., Mc. xiii. 9 eVt T^ye/juovoov koI ^aaiXiav. But 
 I think it is clear that the Bezan gloss is not originally 
 Greek but comes from the Old Syriac of the Acts, for (i) in 
 the Syriac the order of the words in Mc. xiii. 9 is assimilated 
 to that in Lc. xxi. 12 (rt'-iasa^eno pi'.alsa), the latter 
 passage having a place in the Diatessaron (Ciasca, p. 73) : 
 the order ' kings and rulers ' is thus the familiar order in the 
 Syriac N. T. ; (ii) the gloss as it stands in Cod. D is explained 
 at once if we regard it as an independent translation from 
 the Syriac. The Bezan scribe in his rendering of Old Syriac 
 glosses is fond of using somewhat unusual words, such as 
 Tiipavvoi (a LXX. word, Prov. viii. 16, Hab. i. 10, Dan. iii. 2, 3, 
 iv. 33) is here. If this theory as to the growth of the gloss 
 is correct, we have this interesting and important result that 
 the form of the Old Syriac text which can be recovered 
 from Cod. E is (at least in this instance) earlier than that 
 implied in Cod. D. (2) The interpolated words of the 
 
 third line are a context-gloss from v. 38. The reason why 
 the Bezan scribe wrote aTre-x^ecrOe, not diroa-TqTe {v. 38), is that 
 he is translating a Syriac gloss. It is indeed remarkable 
 in how many authorities these glosses reappear and what 
 various forms they take (see Tischendorf). A MS. of the 
 Latin Vulgate (Cod. demidianus) has ' neque uos neque 
 principes uiri' ; Bede, ' neque uos neque principes uestri'. 
 
62 THE OLD SYRIAC ELEMENT [v. 40, vi. I 
 
 One Greek cursive MS., viz. 33, reads (in the margin) 
 iyKparevere ovv drro toov dvOpwTrcov tovtcov: another cursive, 
 viz. 180, d-jreyicrde ovv diro twv dvSpoov rovrmv. 
 
 V. 40. eneicT ec Ae aytoj. 
 
 The true text has eTreiaOr^aav he avrm. 
 
 The Bezan scribe hesitated, it would seem, between eTrei- 
 aOTjcrav and ■jreiadivTe'^. Probably the Old Syriac text read 
 here oocn ^.iflox^A<A\JS30, as in viii. 6, xiv. 2, xxviii. 24. For 
 similar cases of hybrid readings see i. S (probably), xiii. 29. 
 
 vi. I. OTi nApeGeoopOYNTO eN th Aiakonia 
 
 KASHMeplNH Al X'^P''^' '''YTOON 
 eN TH AlAKONIA TOON eBpAICON. 
 
 The true text has the article before Ka0r)/j,., and has 
 nothing to correspond to the third line. 
 
 (i) The omission of t^ before KaOrifieplvy would be syn- 
 tactically important, if we could apply the rules of syntax to 
 Bezan Greek. But with our scribe syntax gives way to Syriac. 
 The Syriac here has ' in-the-ministration of-every day'. It 
 may be convenient to note once for all that the Syriac cannot 
 (except by the addition of 'that', 'those'; see on vi. 5) 
 express the definite article. Hence the Bezan scribe, who is 
 a more or less independent translator from the Syriac, some- 
 times omits the article found in the true Greek text (see e.g. 
 i. 14, 20, 26, ii. 38, iii. 4, 25), and sometimes inserts the article 
 (see e.g. i. 14, 15, 16, 21, 25, iii. 4, 6, 21). One instance, as 
 I believe, of the omission of the article is of special interest. 
 When Cod. D in Lc. xi. 2 has AriAceHToo onoma coy ecj) hmac, the 
 anarthrous ovofia probably indicates that the Bezan scribe is 
 here following an Old Syriac text, and that therefore the e'0' 
 rjfid<i is derived from a Syriac source ^ For a discussion of 
 other points connected with this petition see T/te Lord's 
 Prayer in the Early Church {Texts and Studies, vol. i. no. 3), 
 
 ' Compare Acts xv. 8 in Cod. D : Aoy en AyTOyc to hna to AriON, 
 
vi. 3] IN THE BEZAN TEXT OF THE ACTS. 63 
 
 p. 31 ff. (2) I believe that the gloss contained in the 
 
 third line may be explained by the simple supposition that 
 the lines in an early Syriac MS. were thus divided : 
 
 The word rdjia^. (the-Hebrews) was written by a scribe 
 in place of )aaAa., and thus the gloss KL»^a.^i K'iucjsaz.ixa 
 
 ('in-the-ministration of-the-Hebrews') arose, a gloss which in 
 the Old Syriac MS. used by the Bezan scribe was added at 
 the end of the sentence. We have here another indication 
 that the Old Syriac text had already a history before that 
 form of it was produced which is followed in the Bezan 
 Greek text. 
 
 vi. 3. oyc KATACTHcoMeN eni thc XPi^c aythc. 
 
 In place of atrTJ)? the true text has TavT7}<;. This is a 
 simple case of what often occurs in the Bezan Greek. When 
 there can be no special reason for the change, in place of 
 the word which occurs in the true Greek text we find another 
 Greek word substituted. The reason is that the Bezan 
 scribe, as we have now seen abundant evidence for believing, 
 is always liable to be as much a translator of the Old Syriac 
 as a transcriber of the Greek text. It will be sufficient to 
 give some instances of this phenomenon from the first 
 three chapters : i. 1 1 eVySA-eVovTe? (not /3XeTrovTe<;), ii. 2 
 Kade^ofievoc (not Kad-^/ievoi), ii. 12 Sirjiropovv (not -ovvto), ii. 14 
 evfOTiaaTe (not -atrde), ii. 20 iMeTacrrpe<j)erai (not -aTpa(f>i^creTai), 
 ii. 22 [BeSoKifilaa-fievov (not aTroSeBeiyfievov), ii. 29 ixvrifielov 
 (not fivrjfia), ii. 33 Kal ttjv eTrayyeXiav (not rijv re eTrwyy.), 
 i'- 37 '''V icapBia (not r-^v KapBlav), ii. 44 TrdvTa (not cnravTo), 
 iii. 1 3 aiT'rjpvrfaacrde (not rjpvriaaaQe), iii. 14 rjTqaaTe (not -aaOe), 
 iii. 25 TTj? BiaOijK7)<; Tjv (not T779 Bi,ad. ■^y), iii. 26 e^airea-TeiXev 
 (not dTria-TeiXev), e'/c twv wovrjp&v (not diro twv Trovrjpiwv). 
 Sometimes it is possible to see that, though the true Greek 
 word is rightly represented by a particular Syriac word, yet 
 
64 THE OLD SYRIAC ELEMENT [vi. 4, 5 
 
 the Bezan word is a more exact equivalent of that Syriac 
 word than is the Greek word which it translates. A single 
 example will make my meaning clear. In iv. i8 the true 
 Greek is KoXia-avre'; avTou<;. The Syriac rightly enough has 
 »__CUr<' oifl. But the Bezan text has ^wvijcravTe'! avTov';. 
 The reason is plain. The word r^in suggests the idea of 
 voice, sound. It is used, for example, of the cock crowing, 
 Matt. xxvi. 34 (= (jjcovrjcrat.) ; of the trumpet sounding, i Cor. 
 xiv. 8 {=<^a)vrjv ha), XV. 52. Thus the word cjxovrjaai can be 
 its equivalent where Kokeaai would be impossible, and cpavv- 
 cravTe<i is the word which is naturally suggested to the Bezan 
 scribe by oin. But the Bezan scribe is not always so fortu- 
 nate in his dealings with this word, r^ixj is used to translate 
 avvKoXelu in Acts v. 21, xxviii. 17. Hence our scribe has 
 in xiii. 7 oytoc CYNKAAecAMeNOC (Syr. K'tq; true Greek Trpoa-KoX.) 
 BapnaBan kai cayAo. A noteworthy instance of variation is 
 found in xiii. 45 where tov^ 6)(\ov'; (true text) = KlseJA (sing, 
 or plur. according to vocalization) = to nAHSoc (Cod. Bezae). 
 
 vi. 4. HMeic Ae ecoMeGA th npocEYXn kai th Aiakonia 
 TOY AoroY npocKApTepoYNTec. 
 
 The true text has rj/xeK Se Trj irpoa. kol rfi Scaic. tov X. 
 irpoaicapTeprjaofJiev. 
 
 The Syriac ' and-we will-be continuing (^jiijsor^ K'ocai) 
 &c.' is a perfectly natural translation of the true Greek. It is 
 literally represented in Cod. D. Another instructive variation 
 in the translation of verbs occurs below v. 15. 
 
 vi. 5- KAI HpeCGN AOrOC OYTOC. 
 
 The true text has nothing answering to ovTo'i. The Bezan 
 Latin has ' sermo hie'. The Syriac explains the insertion, for 
 it has rf Ausa pi" .Ten (this word). The case is typical. The 
 Syriac not unfrequently, as here, inserts ' this', ' that', ' these', 
 ' those ' to represent the definite article, which it can express 
 in no other way. Examples will be found in Matt. ii. 7 
 (Curet., not Pesh.), 16 (Curet., not Pesh.), ix. 8 (Pesh., Curet. 
 
vi. lO] IN THE BEZAN TEXT OF THE ACTS. 65 
 
 wanting), Acts iii. 13, v. 10 ; comp. v. 20, Lc. xxiv. 8, 9 (Curet). 
 In none of these passages has the Bezan text a corresponding 
 addition. The references given above will shew that Syriac 
 Versions would differ from each other as to the insertion and 
 non-insertion 'of these defining pronouns, and that it is never 
 safe to argue from non-insertion in the Peshito rendering of a 
 particular phrase that such a pronoun had no place in an Old 
 Syriac text. On the Syriac representation of the Greek 
 article see Duval, Traiti de Grammaire Syriaque, p. 289. 
 
 It should be added that these pronouns are inserted in 
 numberless instances as the antecedent to a relative, e.g. 
 Matt. XV. 24 (Curet., Cod. D, not Pesh.), Acts i. 2, 7, 13, 16 
 (Cod. D), ii. 2, iii. 15, iv. 22, 32. 
 
 vi. 10. OITINGC OyK ICXYON ANTICTHNAI TH CO({)IA 
 
 TH OyCH eN AYTtO KAI TOO nNeyWATI TOO AflOO CO €AaA€I 
 
 AiA TO eAerxecOAi (\ytoyc en aytoy 
 
 MBTA nACHC nAppHCIAC 
 
 MH AYN*'MeNOI OY ANT0C|)9AAMeiN TH *,Ah96Ii\ 
 
 T0T6 ytteBaAon K.T.A. 
 
 The true Greek text has kcu ovk 'layyov duTiaTrjvai t§ cro<^ia 
 kclI tw TTvevfJiaTi, & iXdXei. tote vTre^aXov k.t.X. 
 
 It will be convenient to give at once the text of Cod. E 
 and that of the Syriac Vulgate. 
 
 Cod. E has kai oyk icxyon anticthnai th coct)i<>> th oych 6n 
 
 AYTOO Kiil TOO TTn"! TOO AflOO 00 eA*,A6l AlOTI HAerXONTO YTT AYTOY MejA 
 
 nACHC n<\ppHciAC eniAH oyk hAynanto antiAefin th AAneei*, tote 
 
 K.T.A. 
 
 The Syriac Vulgate has: 'And- not able were-they to- 
 stand against (^-inol >n=aX) the-wisdom and-the-spirit 
 which-speaking was in-him (ca=j maoj rtf'Alsasa.i).' 
 
 In this complicated passage we can separate three glosses. 
 These we will consider separately. 
 
 (i) The stages in the history of the gloss in the second 
 line are, I believe, these, (a) There first arose the evangelical 
 gloss preserved in the Syriac Vulgate. Its source is Matt. x. 
 C. C. B. 5 
 
66 THE OLD SYRIAC ELEMENT [vi. 10 
 
 20 ov yap v/Meii; iare 01 \aXovvTe<; oiXKa to TTvevna rov irarpo'i 
 vfiwv TO XaXovv iv vfiiv (.__aA3 rilAisasa). The parallel 
 passage Mc. xiii. 1 1 (ov yap eare vfiei^ ol Xa\ovvT€<; dWd to 
 TTvevfia TO ayuov) suggested the epithet tw dylm found in 
 Codd. DE. The whole context in Acts vi., but especially (as 
 we shall see more distinctly later on) the words ' they could 
 not resist,' recalled the saying of our Lord, {b) In a previous 
 passage (iii. 8) we found an instance of the love which the Old 
 Syriac had for symmetry. It would appear that in the present 
 verse this influence was operating. A further gloss is added 
 to balance the clause already interpolated from the Gospel : 
 thus we have the following text — 
 
 The-wisdom which- was in-him (cos i<oco."i) 
 
 The Holy Ghost which-speaking was in-him. 
 
 For the words 'which -was in-him' compare i Cor. xv. 10 
 ' His-grace which (was)-in-me (-1=3.1 ; Gr. rj et? e'/ie),' Mc. vi. 2, 
 Jn. xiv. 17. If the history of the gloss suggested above is 
 true, we must account for the absence in Codd. DE of the 
 phrase ' which-speaking was in-him ' in one of two ways. 
 Either these words fell out in the Old Syriac, the passage 
 being heavy with glosses. Or the phrase of the true text 
 (& eXdXei) was retained in Codd. DE as fairly resembling the 
 Syriac gloss. 
 
 (2) We pass on to consider the interpolation in the 
 third and fourth lines, which, it will be noticed, Cod. E 
 preserves in another form, i.e., as we shall see reason to 
 believe, in another Greek rendering of the Syriac. In the 
 Bezan form iw' avTov is an itacism for vtt avTov (so Cod. E). 
 But to whom does the word avTov refer ? Is the reference 
 to the Holy Spirit — 'they were convicted by the Holy 
 Spirit ' — and is the source of the gloss Jn. xvi. 8 .' A con- 
 clusive argument against this supposition lies in the words 
 /MSTa irdar)'; ■7rapp7]aia<;. But these words just quoted have a 
 positive as well as a negative value. For in the Jirst place 
 they shew that the Greek form of the gloss is a translation, 
 inasmuch as the term 'with all boldness' must refer to the 
 
vi. lO] , IN THE BEZAN TEXT OF THE ACTS. 6"] 
 
 attitude not of the listener but of the speaker. But, as there 
 is no Syriac expression exactly equivalent to this Greek 
 term, it is possible that the Bezan scribe may have used it 
 to represent some Syriac phrase against which the objection 
 just urged could not be brought. And in the second place 
 the words 'with all boldness' give us this clue — that the 
 source of the gloss must contain something to correspond 
 to the two expressions — ' convict ' and ' with all boldness '. 
 A parallel was drawn then, I believe, between the preaching 
 of St Stephen and his victory over Judaism at Jerusalem and 
 the success of Apollos in his disputes with the Jews at 
 Corinth — 6!;toz/&)? 70/3 toZ? 'loi^Satot? StaKaTrjXe^^eTO hrnxoaia 
 i'mZeiKvv'i Sia twv ypa^cov elvai, rov '^pio'Tov 'Irjaovv (xviii. 
 28). The first clause of this verse, as it stood in the Old 
 Syriac, supplied, as I believe, the gloss under discussion. 
 But how did the clause stand in the Old Syriac .'' What in 
 particular were the equivalents which it used for (a) BiaKart]- 
 Xeyx^TO, (d) S7jfj.oa-la ? As to the former («), the Vulgate 
 Syriac does not afford us much help, for its rendering of the 
 whole passage is : ' For strongly disputing was-he against 
 the-Jews before the-crowds (r^Lx-ia. "prin).' But it is very 
 probable that the Old Syriac used here the literal rendering 
 of BiaKaTrjXej^ero which the Philoxenian Version has, viz., 
 ooco .Off ^*a. The Aphel of .fiofio.^ is the regular Syriac 
 equivalent of iXiyxei-v (see e.g. Jn. xvi. 8). That the Old 
 Syriac had here a fuller text than that preserved in the Vulgate 
 seems probable also from the reading of Cod. D in xviii. 28 
 eYTONCOC r^p TOIC ioyAaioic AiAKATHAerxeTo Ahmocia AiAAeroMeNoc. 
 As to the latter point (6), viz. the Old Syriac rendering of 
 Brj/ioaua : the Syriac Vulgate translates Bri/jLoa-la in xvi. 2,7 
 by 'before the whole world', in xx. 20 (where Brjfioaia is 
 contrasted with kut oikov<;) by ' in-the-streets '. We saw 
 above that in xviii. 28 it has ' before the-crowds '. Does this 
 rendering go back to the Old Syriac > Probably, for Cod. E 
 has Ahmocia km kat oikon (cf xx. 20). Now in vi. 10 a Greek 
 scribe would very probably represent the Syriac phrase 'in- 
 
 5—3 
 
68 THE OLD SYRIAC ELEMENT [vi. TO 
 
 the-streets ' or ' before the-crowds ', occurring in such a con- 
 text, by the Greek yuera Trao-T;? 7rapprjal,a<;, for publicity is the 
 essential notion of all the Syriac phrases (klA^j, Auc^IjI^, 
 »^i-^p ^-*^) which answer to Iv irapprjaia k.tX. To sum 
 up ; we may with some probability restore the Old Syriac 
 gloss in vi. lo thus : 
 
 r^ljcu^ ^.-vo axon ooen ^xsasa^hvsizi -^^n 
 
 the-crowds before by-him were-they convicted because 
 
 (3) But this well-glossed passage supplies us with yet 
 another problem. What of the gloss which appears in Cod. D 
 as fit] hwafievoL K.rX. and in Cod. E as iirei^ ovk rjhvvavro 
 K.T.X. ? I believe it to be a conflate gloss made up of material 
 supplied by two passages, (a) One source is Lc. xxi. 15 
 670) yap h(oa(o vfiiv aTOfia koL ao<^!,av rj ov Bvv^crovrai avri- 
 a-rrjvai rj avreiireiv aTravTe<; ol avTiKeifievoi vfilv. For the 
 words rj ov K.tX. the Old Syriac has ^^^ttASJSi pdX.i 
 on\-inaX ^__02»3aaJ.i (which they shall not be-able that- 
 they-should-stand against), (b) The other source is 2 Tim. 
 iii. 8 ovTOt dvdiaravrai rfj aX/rjOeia (u^iaal ^lOixn ^__CUcn 
 K'iii.). One more passage must be quoted to explain 
 the characteristically bombastic representation of 'to stand 
 against' in the Bezan Greek. Acts xxvii. 15 ytt^ Bwdfievoi 
 dvTo<^6aXfji,€lv rw dvifio) runs thus in the Syriac : 
 
 r^Luoi A^inal uLj±aa.a^.i h\A>A.x.t^ Kilo. 
 
 I think that it is clear that nothing but the supposition 
 that the gloss was originally a Syriac gloss, and was trans- 
 lated by one who knew his Syriac N.T., can bring all the 
 passages which seem to contribute each its quota to the 
 gloss and its rendering in Cod. D, viz., Lc. xxi. 15, 2 Tim. 
 iii. 8, Acts xxvii. 15, naturally and easily into line. 
 
 There still remain a few points which require a brief 
 notice, {a) We may suppose that the two glosses just 
 discussed ('because they were refuted by him publicly', 
 'because they were not able to stand against the truth') 
 
vi. II, IS] IN THE BEZAN TEXT OF THE ACTS. 69 
 
 were originally rival glosses, competing against each other 
 for a place in the text, and that the Old Syriac impartially 
 settled the dispute by incorporating them both in the text. 
 We have an instance of alternative glosses both securing 
 a place in the Bezan (i.e. an Old Syriac) text in xiii. 28 f. 
 (see below) and in xiv. 2, 
 
 01 Ae ApXICyNArtorOI TOON lOyAtMOON 
 K(\l 01 ApXONTeC THC CyNArWrHC. 
 
 {b) The third gloss probably began (as Cod. E suggests) 
 ooeo ^M*2kzjsa KlA.i Aj^sa. Here, as in gloss (2), Cod. D 
 is less literal, in this case adopting the /x^ Bwd/jievot. of xxvii. 
 15. {c) The fact that Cod. JLhas avriXiyeiv (irom Lc. xxi. 15) 
 and Cod. D a.vTotf)OdX/ji,eLv (= to resist) is another indication 
 that the Old Syriac Version of the Acts existed in more than 
 one form, (d) If I am right in connecting the present 
 passage with 2 Tim. iii. 8, we find here, what we shall find 
 again, a proof of the existence of an Old Syriac Version of 
 St Paul's Epistles, (e) The fact that the margin of the 
 Philoxenian Version gives an absurdly literal translation of 
 avTo<l>9aXfjLelv — ' that they should not look against the truth ' 
 — shews (i) that we can never assume that the glosses in the 
 margin of that version are more than a rendering of the 
 glosses in their Greek form ; (ii) that the Bezan Greek text, 
 or some very kindred text, was known either in E. Syria 
 where the Philoxenian version was originally made, or in a 
 monastery of Alexandria, where it was revised by one Thomas 
 with the help of ' approved and accurate Greek MSS.' 
 
 vi. II. pHMATA BAiNCCflHMIAC. 
 
 This a literal translation of the natural Syriac rendering 
 of prjfiaTa ^\dc7<^r)fjba. The Syriac adjective is in the Syriac 
 Vulgate used only in the masculine (i Tim. i. 13, 2 Tim. iii. 2). 
 
 vi. 15. <X)C£i npocoonoN ArreAoy 
 
 ecTCOTOC eN wiecoo AyrcoN. 
 
 This last line is an interpolation, due to assimilation to 
 
70 
 
 tHE OLD SYRIAC ELEMENT [vii. 4 
 
 xxiv. 21, where the Greek is eV avToi<i eaTco<;, but the Syriac 
 Vulgate has ,^_ocnAai=j rilir^ yar^La o^. The word 
 .__ocoAua.rs is used to translate iv yxecrw avrmv in Matt, xviii. 
 2, 20, Lc. xxiv. 36. Note the order of words in the Bezan 
 gloss and in the Syriac of xxiv. 21. The Greek gloss must 
 therefore be the rendering of an Old Syriac gloss. 
 
 vii. 4. Tore ABpAAiw eleAGooN eK fHC '^A\hd.ico>i 
 
 K<M KATCOKHCeN CN X*'PP*'N 
 
 KAKei HN M6TA TO AnoSANeiN TON HATep*. AYTOY 
 KAI M6T(J0KHC6N AYTON 610 THN fHN TAyTHN 
 eiC HN YMeiC NYN Kf^TOIKelTAI 
 
 KAi 01 nATepec hmcon oi npo hmcjon. 
 
 The true text has rare i^eXOwv e'/c 7'^? X. /carm/cTjo-ev iv X., 
 
 KaiceWev fierd to dtroOavelv top it. avrov fieripKiaev aVTov 
 
 KaTOLKeiTe. 
 
 The Syriac Vulgate has as an equivalent of the first two 
 lines: 'And then Abraham went-out from the-land of-the- 
 Chaldeans, and he-came (and) dwelt in Haran.' The Bezan 
 scribe imperfectly assimilated the Greek {i^eX9 — Koi kutoik.) 
 to the Syriac. In the remaining lines we can discern an Old 
 Syriac text, as I believe, in regard to three points, (i) The 
 KaKeldev of the true text becomes in Syriac ^h\ ^o (and- 
 from there). Through homoeoteleuton the reading ^sa ^o (and- 
 there) would easily be produced. To complete the sense 
 (especially in view of a further change to be noted directly) 
 either ocn (comp. Jn. xii. 9) or K'ooo (comp. Matt. x. 11, 
 Jn. ii. I ; commonly in sentences of this type the verb comes 
 first, e.g. Matt. ii. 15, xxvii. 61, Acts xvi. i) was added. 
 (2) fieTcpKiaev avTov became (see the Syriac Vulgate) orti^T.. 
 But jJJt. (Pael), though sometimes used as a transitive verb 
 (vii. 43, I Cor. xiii. 2, Hebr. xi. 5 bis), is commonly employed 
 in an intransitive sense — ' to pass from one place to another ' 
 — (e.g. xiv. 6, xvi. 39, Matt. iv. 12, xi. i, xii. 9, xiii. 53, 
 xiv. 13, XV. 29, xvii. 20, xxvii. 5). Hence the change of 
 
vii. l6, 17] IN THE BEZAN TEXT OE THE ACTS. 7 1 
 
 cnilT, into Jii. would be both slight and natural. This 
 latter word the Bezan scribe correctly translated by fieraiKtja-ev, 
 but carelessly left the avrov of the true text remaining. Cod. 
 E also has M€TCOKHceN ayton. No doubt these three alterations, 
 by which the Old Syriac underlying the Bezan text was 
 produced, worked, so to speak, into each other's hands, so 
 that about the precise stages of change it is impossible to 
 dogmatise. (3) The last line of the Bezan text is an in- 
 terpolation, suggested doubtless by such passages as vii. 51, 
 XV. 10. I am not aware however that there is any parallel in 
 the Greek N.T. to the phrase ' Our fathers who were before 
 us.' But it may have had its origin in the Old Syriac Version 
 of Matt. v. 1 2 ' For so persecuting were-they (even) your- 
 fathers the-prophets who before-you were (.._o^cQ=r<' 
 ooco .^^a^jraTD.t ^Ajt<' rf' iii\),' where the repeated suffix 
 «__aA-(;)/o?^r- fathers, hefore-j/ozt) would make it natural to take 
 the words to mean ' your-fathers who were before-you.' 
 
 vii. 16. m€thx6hcan eic cyxeN. 
 
 The true Greek text has fiereTedtjaav ek 2v%e/A. The 
 variation in the verb shews that the Bezan scribe is translating. 
 The form avxev (the common a-vxefJ' remains unchanged later 
 on in the verse) witnesses, I believe, to a vulgarism in the 
 Old Syriac text. The Syriac form of the word is >*^x. 
 (D32J'). The temptation to make this a plural ^x^^ would 
 be irresistible to popular ingenuity. 
 
 The form icak (vv. 8, 32 is) doubtless an attempt to 
 
 reproduce Ji*jLXtt»r<'. In xiii. 6 Cod. D has onomati kaAoymenon 
 BApiHCOYA (where the true Greek text is cS ovofia Baptijo-ou?). 
 Here the name BApiHcoy*. evidently represents the current 
 
 pronunciation of ^ojc- ia. The Syriac Vulgate avoids 
 the sacred name by reading rdsocuc ia (Barsuma). 
 
 vii. 17. THC enArreAiAC hc ennrreiAATO. 
 The true text has for the last word wiJ-oKoyrjaev. Cod. E 
 
72 THE OLD SYRIAC ELEMENT [vii. 24, 30 
 
 agrees with Cod. D. The Vulgate Syriac text accounts for 
 the change and affords also a good instance of assimilation. 
 It runs thus : ' And-when there had come the-time of-the- 
 thing which God had promised with-an-oath to- Abraham ' 
 (comp. Gen. xxvi. 3, Lc. i. 73, and Matt. xiv. 7 Gr. and 
 Curet. Syr.). 
 
 vii. 24. KAI liCON TINA AAlKOYMeNON 6K TOY r£NOYC. 
 
 The last three words are not in the true text. Cod. E has 
 €K TOY r£NOYc AYTOY. This gloss is a shortened form of a 
 phrase interpolated in the Syriac : ' and-he-saw one, from the- 
 sons of-his-race (enA\=>iz. .iia).' The gloss in the Syriac is 
 a very natural one. The Syriac Version of Exod. ii. 11 
 (like the LXX.) expands the verse thus : ' He-saw an- 
 Egyptian smiting a-Hebrew from his-brethren the-sons- 
 of Israel! The Syriac translator of the Acts recalled the 
 addition tJie-sons -of Israel in Exod. ii. ii, and it suggested 
 to him the interpolation of a phrase which occurs several 
 times in the Syriac N.T. — Acts x. 28 'an-alien who is 
 not a-son of-his-race (= dX\o^v\a>),' xiii. 26 ' Brethren, sons 
 of-his-race of- Abraham (= viol j€vov<; 'A^pad/j,),' i Thess. 
 ii. 14 ' Thus did ye also endure from the-sons of-your-race 
 (= Tcop ISlcov crvfi(f)v\eTaiv).' For similar Syriac phrases com- 
 pare Rom. xi. 14; Lc. i. 58, Acts vii. 3, x. 24; Lc. vii. 12, 
 Acts xiv. 20 ; Jn. xviii. 35, Acts xxiv. 17. 
 
 vii. 30. KAI MeTA TAYTA nAHCOeNTOON AYTCO eTH M. 
 
 The true text has Kal TrXrjpcoOevTcov eTwv TecraepaKOVTa. 
 
 The Syriac is fond of phrases of connexion, and the Old 
 Syriac no doubt read here ^cn i&iao. The Vulgate Syriac 
 has : ' And-when there-were-filled-up (-Asa) for-him there 
 forty years.' For the added 'to-him (crA)' compare ix. 23, 
 xxiv. 27. The Syriac then explains why (i) the Bezan scribe 
 uses the simple verb TrXrja-Orjvai not 7rXvpa67Jvat ; (2) avra 
 is inserted ; (3) the nominative eVj? slips in. 
 
vii. 39, 43] IN THE BEZAN TEXT OF THE ACTS. 73 
 
 Vii. 39. OTI OYK HGeAHCAN. 
 
 The true text has oS. 
 
 The oTi may have arisen from a confusion between cui and 
 quia on the Latin side. But it is surely far more probable 
 that the Old Syriac literally rendered the Greek by ptfii.t^ 
 (the Vulgate has ciA.. .rSlXo), and that the Bezan scribe 
 mistranslated the .1 by ort. 
 
 vii. 43. KAi MeToiKico YMAC eni [t<\ Me]pH B<\ByAconoc. 
 
 The true Greek text has iiTeKeiva Ba^uX.tSi'o?. 
 
 The lacuna must doubtless be filled up with the letters 
 which I have printed in brackets, for the Bezan Latin has 
 ' in illas partes ' and the Latin of Cod. E has ' in partem ' 
 (the Greek being eneKiN^). The Sahidic Version has ' in illas 
 partes '. 
 
 The Vulgate Syriac does not help us : it has the phrase 
 used in the Syriac of Amos v. 27 (comp. Matt. viii. 30, 2 Cor. 
 X. 16). It is however through the Syriac that a solution 
 of the problem comes. The word r^'xhw^ (= the-place) is 
 used to translate to, fieprj in Matt. ii. 22, xvi. 13 by the Old 
 and the Vulgar Syriac, and by the latter version (the Cure- 
 tonian fragments here failing us) in Mc. viii. 10. In Acts 
 ii. 10, xix. I, XX. 2 the same Greek phrase is represented by 
 »<'A\Qii<K' (= the-places). But this word 'places' takes us 
 back to a series of passages in the Prophets : Jer. viii. 3 ' all the 
 residue... which remain in all the places whither I have driven 
 them,' Jer. xxiv. 9, xxix. 14, xl. 12 'then all the Jews re- 
 turned out of all places whither they were driven,' Ezek. 
 xxxiv. 12 'I will deliver them out of all places whither they 
 have been scattered in the cloudy and dark day.' Thus in 
 the Prophets of the Captivity the phrase 'the places' is 
 almost a technical expression meaning ' the foreign countries 
 of exile'. The Syriac O.T. has »<'A»aia\T<' in all these 
 
 1 ' Auch das Objectverhdltniss wird in der Mehrzahl der Falle nicht durch die 
 Ruckweisung angedeutet ' (Noldeke, Kurzgefasste Syr. Gram., p. 245). 
 
74 THE OLD SYRIAC ELEMENT [viil. I f. 
 
 passages (comp. Jer. xlv. 5, Amos iv. 6) except Jer. xxix. 14, 
 where the Syriac is varied, possibly because the word in the 
 singular occurs later in the verse (' I will bring you again 
 unto the place whence I caused you to be carried away 
 captive'). We may therefore with some confidence believe 
 that the Old Syriac read in Acts vii. 43 A i-).i r^AxaiAxi^X 
 (to-the-places of-Babylon), and we can see the rationale of 
 the reading. The Old Syriac is more suo harmonising, em- 
 bellishing a quotation from one Prophet with a characteristic 
 expression of other Prophets, who deal with the same subject 
 of the exile. 
 
 viii. I f. ...nAHN TociN AnocToAcoN 
 01 6MeiN<\N eN lepoycAAHM 
 
 CYNK0MICANT6C TON CTecflANON ANApec eyAABf.ic 
 KAI enOIHCAN K.T.A. 
 
 The true text hSuS . . .TfKrjV t5)v a-noaToKav. avveKOfiicrav 
 Se Tov Zi. avBpe<i evX. koL iiroirjaav k.tX. 
 
 There are two points to be noticed. (1) The second line 
 is a gloss. Its source is doubtless Lc. xxiv. 49 (u^et? Se 
 KaOiaare iv rrj Trokei). It does not come however from the 
 Greek, for (a) different Greek words {KaOicraTe, e/ietvav) are 
 used ; {i>) when 'lepovaaX-^fi is added in the Greek text 
 of Lc. xxiv. 49, it is always placed after iv rrj TrdXet. The 
 Syriac Vulgate has : ' But ye remain-ye (oau) in-Jerusalem 
 the-city! Here in-Jerusalem comes before the word the- 
 city (compare the Vulgate of Acts ix. 38, xiii. 51, xvi. 11, 
 xvii. 1, 10, XX. 4, xxi. 7). The word -ojj is a very frequent 
 equivalent of fj.eveiv (e.g. Matt. xxvi. 38, Mc. xiv. 34, Lc. i. 56, 
 xxiv. 29, Jn. i. 32, XV. 9). (2) In the last two lines the 
 
 Bezan text is guilty, it seems, of mingling independent trans- 
 lation of the Syriac (avvKOfiuaavTe^) and transcription of the 
 Greek (Kal iTrolrjaav), thus ruining the grammar (compare the 
 Bezan text in e.g. xii. 14, 16, xiii. 7, 27, 29, xiv. 3, 6). The 
 omission of Kal before avvKOfi. may be accounted for in two 
 ways, {a) The Old Syriac perhaps translated the true Greek 
 
vlii. 3, 6] IM THE BEZaN text OE THE ACTS. 75 
 
 text exactly — .»eoOTajjc\ (and-they-buried-him). It is obvious 
 that here the o (and) would easily fall out', {b) The Syriac 
 Vulgate has : 'and-they-wrapped-(him-) round they-buried-him 
 (^osQisji a. tw'\n o) (even) Stephen.' This rendering very 
 probably goes back to the Old Syriac text, for the assimilation 
 toy. 10 in theword 'and-they-wrapped-(him-) round' is precisely 
 in the manner of that text. But the similarity of -^^ and 
 Aa might well cause the first word to fall out. The sentence 
 would then begin with ' they-buried-him ' ; hence the Bezan 
 abruptness — crvvK0fiL(7avTe<s et? ^vKaicriv. 
 
 viii. 3. nApeAiAoyc €ic (})yAakhn. 
 
 The true text has Trapehihov et? (fivXa/cqv. 
 
 The Syriac Vulgate has K'ocn yalxjsia. The Bezan 
 scribe in the first part of his word nApeAiAoyc conforms with 
 the familiar Greek (TrapeBiB-) : then his eye catches the Syriac 
 participle and with characteristic fairness he conforms the 
 termination of the word with that participle. 
 
 viii. 6. 030 Ae hkoyon han 01 o)(Aoi 
 
 npocei)(ON Toic Aero/weNOic yno cfjiAinnoY 
 ONT eN Tco AKoyeiN AYToyc. 
 
 The true text has irpoael'xov Se ol o'xXoi rot? Xeyofiivoi^ 
 VTTO Tov ^iXiinrov 6/Mo9v/J,aS6v ev tw aKoveiv avrov^. 
 
 The Syriac Vulgate has : ' And-when hearing were-they 
 his-word (even) the-men who-(were-)there, attending (^-Au-) 
 were-they to-him and-consenting were-they to-all that-saying 
 was-he (K'aco issK's Aa,\ ooco ^ «ft»i«s\^ Avsqo).' 
 
 Let us begin our treatment of the problem here presented 
 to us by a restoration of the Bezan text itself. That there is 
 
 ? The Bezan text in xiii. i (HpwAoy KiM TexpApxOY) seems to bear witness to 
 the converse process. The Syriac is f^*^TT \ V J3on0icni. I would 
 suggest that the second loop of the so was read as o (and) and that this "^and ' had 
 a place in the form of the Old Syriac which the Bezan scribe is here following. 
 
^6 THE OLD SYRIAC ELEMENT [viii. 6 
 
 some connexion between that text and the Syriac Vulgate 
 seems clear even to a superficial observer. The two verbs 
 rjKovov and -n-poa-elxov of Cod. D have verbs answering to 
 them in the Syriac Vulgate. We may then reasonably 
 expect that the third verb in the Syriac will correspond 
 with the third verb of the Bezan text, of which only three 
 letters are preserved. Now the Syriac verb . tvti'N^ wK' 
 translates ireWeadai in Acts v. 40, xxi. 14, xxviii. 24 (the 
 last passage has points of likeness to that under discussion). 
 We may then with something like certainty restore eTreiOovTo 
 in the Bezan text. 
 
 It will be most convenient as the next step to render the 
 true Greek text into Syriac (making use of any suggestion 
 to be derived from the Syriac Vulgate), and then to see if 
 the Bezan text (i.e. an Old Syriac text underlying the Bezan 
 Greek) and the Syriac Vulgate can be derived from it. 
 
 The following then would be a Syriac translation of the 
 true Greek text : 
 
 all-of-them the-crowds to-his-word were-they attending 
 
 oocn . 1^ Tgi.r. :i_^ 
 
 were-they hearing while 
 
 As to this rendering three remarks, (i) I have left out 
 the word of-Philip, because («) it would make the line longer 
 than we shall see reason for believing it was ; {b) it has no 
 place in the Vulgate ; (c) in to?? Xe7. viro $. the Bezan scribe 
 seems to be simply incorporating a phrase of the common 
 Greek text. (2) The phrase to, Xer^oixeva (\a\ovfieva) occurs 
 also in xiii. 45 (see below), xxvii. 11, xxviii. 24. In the two 
 latter places it is rendered by -aaoAjsa (his-words). In viii. 
 6 the Syriac Vulgate seems to suggest that the singular (his- 
 word) was used. (3) For »_ocn\A as the rendering of 6/j,o6u- 
 /jLaBov see vii. 57. 
 
 From the above Syriac rendering of the common Greek 
 
viii. 6] IN THE BEZAN TEXT OF THE ACTS. IJ 
 
 can we plausibly derive the Old Syriac text implied in the 
 Bezan Greek, and the Syriac Vulgate ? 
 
 The following are the probable stages of development, 
 (i) It appears that the words ooco ^is'wt. sa slipped into 
 the upper line ; they stand in this position in the Vulgate 
 and (literally rendered into Greek) in the Bezan text. The 
 Bezan scribe when writing eV tw olkowlv avTov<; relapses into 
 following the common Greek text. (2) There were 
 
 current, it would seem, two early Syriac translations of Trpoa-- 
 el'xpv viz. ^ov«^ (cf Jn. iii. 29, Acts ii. 14) and ^, tvii°>\^ o\aq 
 (compare Acts xxviii. 24 ' consenting were-they to-his-words '). 
 It is indeed not unlikely that assimilation to xxviii. 24 led to the 
 introduction of the latter word in our present passage. (3) 
 Besides the rendering of roh Xejofievoi'; given above, there 
 was, it appears, another Syriac equivalent of that phrase, viz. 
 r^oen ^JXr^^ Aa\ (to-all which-saying was-he) ; compare 
 xiii. 45 Tot? vTTo UavXov \a\ov/ji,evoK (v. I. Xeyofievoi^), Syr. 
 j»olci& Pi" 000 vsaptf*.! r^\ "w (where note that Cod. D has 
 TOic Aoroic YTTo TOY HAY^oY AeroMeNOic). This latter phrase ' to- 
 all which-saying was-he' appears as a whole in the Syriac 
 Vulgate, and a fragment of it is found in the irav of the 
 Bezan text. (4) ,_oaA^ probably dropped out when 
 
 brought into proximity with .1^. 
 
 We may then suppose that the Old Syriac text repre- 
 sented by the Bezan Greek ran somewhat as follows : 
 
 r<'aco vssr^.T AaX r<^T y^ ooco ^^s^sax. .n^o 
 
 •was-he that-saying all the-crowds were-they hearing and-when 
 
 . oocn ■ .nn.o\\i »aift ooousa^ oocn ^av>^ 
 
 were-they and-consenting to-his-word were-they attending 
 
 Thus Starting with a Syriac translation of the common Greek 
 text we can trace how there grew up on the one hand the 
 Old Syriac text underlying the Bezan Greek, and on the 
 other that represented by the Vulgate'. 
 
 1 What of the Vulgate phrase ' the-men who-(were-)there ' ? Is it possible 
 that it is due to assimilation with some Old Syriac Version of Jn. iv. 28 av9j\0ev 
 
78 THE OLD SVRIAC ELEMENT [viii. 1 9 
 
 viii. 19. nApAKAAcoN kai AepcoN. 
 
 Here TrapaicaXwv Kol is a gloss which, I believe, goes back 
 to an Old Syriac text. The whole phrase (tt. uvtov koI X.) 
 is found in the true text of Matt. viii. S, where the Old 
 Syriac has ' was entreating of-him and-beseeching him and- 
 saying'. It should be noticed also that just below (viii. 24) 
 Cod. D interpolates n^pAKAAto in Simon's prayer for forgiveness. 
 
 Such double phrases as this are common in the Syriac 
 N.T. In the Syriac Vulgate of the Acts the following may 
 serve as exam.ples : ii. 13 'These have drunk wine and are 
 drunken': iii. 16 ' He strengthened and healed (him)': iii. 26 
 'If ye turn and repent': iv. 31 'And when they had prayed 
 and made supplication': viii. 13 'He was astonished and 
 amazed': x. 28 'An alien who is not a son of his race': 
 X. 45 'they were astonished and wondered': xxi. 36 'They 
 were crying out and saying.' In none of these cases does 
 Tischendorf give any other authority for the reading. A 
 very interesting collection of ' double translations of the Greek 
 text in the Old Latin and Old Syriac Versions ' is given by 
 Mr Rendel Harris, A Study of Codex Bezae, p. 254. He 
 argues that they are ' Latinisms ', and ' that the Syriac Ver- 
 sions owe them to Western bilingual influence '. I venture to 
 think a further study of the phenomenon which he notices 
 shews that these double translations are characteristic of the 
 Syriac language in itself and of the Syriac translations of the 
 N.T. They are due in the main to three causes, (i) Syriac 
 is an essentially pleonastic language. This characteristic is 
 most marked in expressions denoting going and coming and 
 speaking. (2) It could render Greek compound verbs 
 
 only by some kind of periphrasis (see above on i. 4). Thus, 
 for example, the irpo- of compound verbs is represented by 
 the verb -p^n ; Trpoeiirev becomes T-SOp** ya:in Acts i, 16, 
 
 els TTfli TrbXiv koX \iyei Toh avSpCnvois} The scene of Jn. iv. and of Acts viii. is 
 laid at Samaria. Did an Old Syriac text read 'and-said to-the-men ■who-(v^ere-) 
 there'? The Syriac Vulgate has simply ' And-she-said', as though the following 
 phrase had come under suspicion as a gloss and been omitted. The Curetonian 
 has ' to-the-men'. 
 
viii. 24] IN THE BEZAN TEXT OF THE ACTS. 79 
 
 compare e.g. Rom. xi. 35, Gal. iii. 8, Eph. i. 5, 9, Hebr. xi. 40. 
 On this principle the Old Syriac renders aTrayyeiXare (Matt, 
 ii. 8) 'come, shew-me'; irapaKadeaOelaa (Lc. x. 39) 'she- 
 came, sat ' ; the Syriac Vulgate i^rfkQev avv avToh (Acts x. 
 23) 'he went-out and-went with-them.' Compare the Old 
 Syriac renderings — ' She-crieth and-cometh after-us ' for 
 Kpdl^et oTTKrdev i^fiwv (Matt. xv. 23) and ' He-goeth, seeketh 
 that which-was-lost ' for iropeveTai iirl ro airo\a3\6<; (Lc. xv. 
 4). (3) Such renderings are sometimes, I believe, due 
 
 to the influence of assimilation, which we have seen to be so 
 potent a factor in the Syriac Versions of the N.T. A simple 
 example is found in the Old Syriac of Lc. viii. 8. To quote 
 the passage is, I think, to show how the double rendering 
 arose. It is a case of context-assimilation. The words are : 
 'And-other fell on-ground good and-giving fruit (A\=Dax.o 
 t<'"ir<ia) and-sprang-up and-gave fruit (p^ir^lA ^ca.o) a 
 hundredfold.' The gloss and-giving fruit emphasises the 
 correspondence between the fate of the seed and the cha- 
 racter of the soil. 
 
 viii. 24. oncoc mhAgn eneAGH moi 
 
 TOYTCON TCON KAKCON ON €lpHK(\Te MOI 
 
 oc noAAA kAaicon oy AieAyMnANeN. 
 
 The true text has oTrfB? firjSev iirekdr) eV e'/xe wv elpt^Kare^. 
 
 (i) The Syriac Vulgate has : 'That there-come not upon- 
 me any of these-things which-ye-have-spoken-of (^ yaxsa 
 .__oA\'ij20f<'.t ^cn).' The Old Syriac therefore implied bythe 
 Bezan text inserted r^Auus (evils) after ^=a- (2) The third 
 line is a gloss. The tears of Simon have a place in the story 
 of the Clementines (C/em. Horn. xx. 21, Recog. x. 63 and 
 perhaps elsewhere). There his tears are tears of rage and 
 disappointment ; here of repentance. It is possible therefore 
 that this gloss is connected, either as cause or as effect, with 
 some detail in some of the many Simonian legends. 
 
 But I think that there is reasonable ground for saying that 
 1 Codex E reads toN eipHKAxe kakwn. 
 
8o THE OLD SYRIAC ELEMENT [viii. 24 
 
 the gloss is Syriac. In the Bezan text of xvii. 13 we read 
 KAK6I CAAeyONTec kai taccont€C (= Tapdaa-ovTe<;) toyc 0)(Aoyc oy 
 AieAiMHANo '. In that passage and its context there are, I 
 think, several signs of Syriac influence ; the Syriac Vulgate 
 has cuix. rdio (and they did not cease), which the Bezan 
 text accurately represents. We may reasonably conclude 
 therefore that our present gloss is in its origin Syriac and 
 that an Old Syriac Version had the interpolated words in the 
 following form (comp. Apoc. v. 4) : 
 
 uL^-flo rdJkSa .Ax. rtfl^.l 
 
 Is this gloss due to the principle of assimilation, the 
 activity of which in generating glosses we have often noted ? It 
 is with the hesitation which should always be the feeling of one 
 venturing on a flight into the region of the unverifiable that I 
 ask, and endeavour to answer, this question. The two actors 
 in the scene are Simon Magus and Simon Peter. Simon's 
 tears are tears of repentance. Is the gloss to be traced back 
 to the Gospel account of St Peter's weeping on the night of 
 the betrayal .'' 
 
 St Mark (xiv. 72) uses the enigmatical phrase kol eVt- 
 j3a\a)v eKXaiev. Is it possible that some Old Syriac Version 
 (the Curetonian fragments fail us here) translated it in the 
 words adopted as a gloss in our passage of the Acts ? I offer 
 the suggestion for the following reasons, (a) There is some 
 slight external evidence for an Old Syriac text having read 
 u^fio in Mc. xiv. 72 in a passage in Aphrahat Homily vii. 
 (Dr Wright's ed. p. .^^o ; Bert, Texte u. Untersuchungen, iii. 
 3, p. 121). After speaking of St Peter's denial with oaths and 
 curses Aphrahat continues ' And when repentance came over 
 him and he wept much (cnAvas .j^.:n.l .j^-aor^o, lit. he- 
 made-much the-tears-of his-weeping)^' {h) It may be thought 
 
 ^ The Greek word, with which, if I am right, the Bezan scribe renders the 
 Syriac, may have been suggested by Tobit a. 7 01' SieXi/iTavev Bptivovca Toi^elav 
 Toy vlov avTTJs. 
 
 ^ Cod. A has another reading CO OXSkS .«S'rq.'|3 -\»t ff* itfnOtn\^AiO 
 
 (He washed away his sins by the tears of his weeping). 
 
viii. 27] IN THE BEZAN TEXT OF THE ACTS. 8 1 
 
 (if my suggestion is worth consideration) that in Mc. /. c. the 
 Syriac phrase as a whole was designed to express the 
 contents of the Greek phrase as a whole. On the other 
 hand as the phrase ' they ceased not ' in Acts xvii. 1 3 is 
 apparently used to bring out the continuousness of the action 
 described by the present participles, so we may suppose that 
 the phrase ' he ceased not ' was designed to represent the 
 imperfect e/cXaiev as contrasted with 'exXava-ev (Matt. xxvi. 
 75, Lc. xxii. 62 (.?)), and that the word 7nuck was intended to 
 express the idea of accession conveyed by eTn^aXoiv^. 
 
 viii. 27. 00 HN en: nACHC thc tazhc aytoy. 
 
 The true text has aurij?. The Syriac has oov^cnjA As*.. 
 The last word may mean ' his-treasure ' or ' her-treasure ' 
 according to the way in which it is vocalized. The sense 
 
 shews that it should be pointed en v^ (her-treasure) : but 
 the proximity of eni^ where the sufifix is masculine (r^V^ 
 being masculine) made a mistake here peculiarly easy. 
 The blunder of the Bezan scribe here is important, for it 
 is typical. In unpointed Syriac the suffix of the third 
 person, except in the case of the plural of masculine 
 nouns, is as indeterminate as eius, ei in Latin. A similar 
 explanation, to take a single example, may be given of 
 the Bezan reading in Mc. xvi. 11 (the reference is to Mary 
 Magdalene) koX ovk eTriarevcrav avrip. The Vulgate Syriac 
 
 ^ Has the Peshito rendering of Mc. xiv. 72 any bearing on this suggestion? 
 The rendering is j^JjLaj .1 j^JLO (and-he-began that-he-should-weep). But in 
 the suggested Old Syriac reading of Mc. xiv. 72 it would not be impossible for r<llo 
 to fall out before ■ « 't , and by no means improbable that it would fall out if (as 
 might well be the case) the participle f^' T j not the perfect •** were used. 
 If the t^lA O fell out, the text would read ' he ceased to weep '. Sense and sound 
 (j^X., .ill.) would then alike suggest the reading which is that of the Syriac 
 Vulgate, with which Cod. D (^pjaro KKaUiv) agrees. This Syriac rendering, in it- 
 self singularly feeble and but ill corresponding with the Greek original, spread 
 widely. If my theory, which I have hazarded with the full sense of the precarious- 
 ness of conjecture, be true, we have yet another instance of the smallness of our 
 knowledge as to the early history of the Syriac text. 
 
 C. C. B. 6 
 
82 THE OLD SVRIAC ELEMENT [x. 27, xi. 2 
 
 (harmonizing with Matt, xxviii. 10, Lc. xxiv. 22) throughout 
 the verse changes the feminine singular into the feminine plural 
 and has here 'they did not believe them'. But doubtless the 
 Old Syriac which lies behind the Bezan text at this point 
 read ' And they did not believe her (col).' This cnl could be 
 vocalized either as masculine or feminine'. 
 
 X. 27. KAi eiceAecoN re kai eypeN CYN6AHAYeoT<\c noAAoyc 
 e0H re npoc aytoyc ymeic BeAtion e(()icT<\ceAi. 
 
 The true Greek text is koI (rwofjuXwv avrm elarfkOev, koI 
 evpiaKei avvekrfKvBoTa'i ttoWov^, ecfyrj re TTyao? avrov<i T/uet? 
 iiTiaTaade. 
 
 The Syriac Vulgate has : ' And-while speaking with-him, 
 he-entered and-found many who-had-come thither, and-he- 
 said to-them Ye know (.^^oAuK' ^a:^:v> .^^AuK').' 
 
 What of the words /SeXriov eTriaraaOe } The first .^^oAut** 
 of the Syriac gave place in the Old Syriac, I believe, to the 
 common adverb Av.pc'T^iu (well). This word is found in the 
 same connexion in 2 Tim. i. 18 (^eXrLov av <yi,v(eaKeK), and 
 it intrudes itself into the Syriac Vulgate of Acts xxvi. 26 
 (i-ma-raTai). In these three passages two different Greek 
 words meaning io know are used : in the Syriac it is the 
 same word in each case. 
 
 xi. 2. MeN OYN nerpoc Aia ikanoy Xpoi^OY 
 H08AHCAI nop6Y9HNAi GIG lepocoAyMA 
 
 KAI npOCCJXAlNHCAC TOYC AAeA(t)OYC 
 
 KAi eniCTHpilAC AYTOYC noAYN AoroN 
 noiOYMeNoc Aia tcon x'J^P'^n 
 
 AiAACKCON AYTOYC OC KAI KATHNTHC6N AYTOIC 
 KAI AHHrri^eN AYTOIC THN )(ApiN TOY QY 
 01 Ae eK nepiTOMHC AAgACJIOI Al8KpiN0NT0 
 
 npoc AYTON AeroNxec. 
 
 ' Similarly in Ign. Eph. xix. cnilo^ao ( = and-her-child-bearing) becomes 
 in the MSS., through omission of the dot over the en, his-birth (Bp. Lightfoot's 
 Ignatms, Vol. ii. Sect. ii. p. 674 n.). 
 
xi. 25, 26] IN THE BEZAN TEXT OF THE ACTS. 83 
 
 The true text has ore Se ave^rj Uerpo^ ek 'lepova-aXtjfi, 
 oieKpivovTo 7r/309 avTov 01 eK irepiTOfirj'; 'K.eyovTe'i. 
 
 This long interpolation, a miniature irepioBoi Uirpov, is a 
 striking example of the desire to assimilate the history of 
 St Peter to that of St Paul. It is in fact a mosaic of phrases 
 describing the movements of St Paul. I believe that this, 
 like other Bezan glosses, came from the Syriac. I append a 
 literal translation of the Syriac Vulgate of those passages 
 which, as it seems to me, the glossator used, leaving it to the 
 student to compare the Greek in each case. («) Rom. i. 13 
 ' Times many I-wished that-I-should-come to-you.' Compare 
 Acts xix. 21 ('Paul purposed in-his-mind...that-he-should-go 
 to-Jerusalem '), xxv. 20. {b) Acts xx. 1 'Paul called (r<'TD) 
 the-disciples.' Compare v. 17. {c) xx. 2 ' And-when he-had- 
 gone-round these places, and-comforted them with-words 
 many.' xv. 32 ' And-with-speech abundant they-strengthened 
 the-brethren.' Compare the Bezan gloss in xiii. 44 akoyc*.i 
 nAyAoy noAyN re AoroN noiHCAMeNoy nepi toy ky- (</) xviii. 11 
 ' Teaching was-he them the-word of-God.' {e) xi. 23 'And- 
 when he-came [i.e. Barnabas] thither and-saw the-grace of- 
 God.' XV. 3 'Telling (Gr. eKhirj'yoviievot) were-they about 
 the-conversion of-the-peoples.' xv. 4 ' And-they-told (Gr. 
 dv^ryyeiXav) them all-which God wrought with-them.' Com- 
 pare the Bezan gloss in xvi. 40 AiHrHCANTO oc*. enoiHcsN i<c 
 i\YToic. A more careful search might disinter other phrases 
 in the Pauline history which the interpolator worked up. 
 But those quoted above make the character of the gloss 
 clear. 
 
 xi. 25. AKOYCAC Ae OTi cayAoc ecTiN eic eiJkpcoN 
 
 elHAeeN ANAZHTOON AYTON 
 26. KAI COG CYNTYX'^N nAp€KAA6C€N 
 
 eAeeiN eic antioxgian 
 
 OITINeC TTApAreNOMeNOI 6NIAYT0N OAON 
 
 CYN6XY9HCAN OXAON IKANON 
 
 KAI TOTe npCOTON eXpHMATICeN €N ANTI0X6IA 
 
 01 maGhtai xpeicTiANOi. 
 
 6—2 
 
84 THE OLD SYRIAC ELEMENT [xi. 2$, 26 
 
 The true text has i^rfKOev Se eh Tapcrov dva^rjTrjcrai '2,avXov, 
 Koi evpwv rjyayev eh Avno'^eLav. iryevero oe avTo2<; Kai 
 eviavTov '6Xov crvva'^drjvai ev rfj eKKXrjala Kal BiSd^ai b')(Xov 
 'iKavov, •y^prjfiariaai, re irpwrw; ev 'Ai/rtOT^eta roi/'i fiaOTjra'i 
 ^pLaTiavov'^. 
 
 I briefly notice three points, (i) The last two lines 
 are, as a reference to the Vulgate shews, a literal translation 
 from Syriac'. (2) The first five lines are likewise, I 
 
 believe, a close representation of a Syriac Version (note e.g. 
 Kal a5? = »^o), glossed from the Petrine history ix. 38, 
 39. (3) But what of the strange reading avve-)(y67]a-av 
 
 o')(\ov 'iKavov ? I believe that it is to be traced to a desire 
 to assimilate the account of the early preaching of St Paul 
 to that of the early preaching of St Peter. The Syriac 
 Vulgate reads here : ' And-a-year all-of-it together assembled 
 (^«T»l%) were -they in -the -church and -they -taught much 
 people.' In Acts ii. 6 the Syriac Vulgate has: 'There- 
 assembled (jt-iA) all-of-it (even) the-people and-was-con- 
 founded (jt_^^o\jt.r^o).' Between the two passages there are 
 links in the words ' assembled ', ' much people ', ' all the 
 people'. I venture to conjecture that in an Old Syriac text 
 our passage was assimilated to ii. 6, and took a form some- 
 what as follows : 
 
 a-year all-of-it the-people there-assembled they-came and-when 
 
 much people and-they-taught and-they-were-confounded all-of-it 
 
 About this suggested restoration of an Old Syriac text, 
 I make the following remarks, (a) The first two words 
 probably come from ix. 39 (see above). They, unlike the 
 Greek otrti/e? Trapayevofx.evoi, are independent of the following 
 words as far as the construction is concerned. (d) There 
 
 is nothing in the Bezan Greek to answer to the words avva^- 
 Orjvai, ev Ty eKKKt^aia. I believe that their place was taken 
 
 ' Except that the Vulgate has ' fi-om then ' = iirb rore. 
 
xi. 27 f.] IN THE BEZAN TEXT OF THE ACTS. 85 
 
 in an Old Syriac text by the words from ii. 6 (' there assembled 
 the-people all-of-it'). We can see that in the Syriac text as 
 given above these words would easily drop out before the 
 Syriac words ' a-year all-of-it ', which, in their Greek equiva- 
 lent, have a place in the Bezan text. {c) The two words 
 ai.^^i\i.r^o (and-they-were-confounded) and oi^iK'a (and- 
 they-taught) resemble each other in their beginning and their 
 ending, and the eye of a careless scribe might easily pass 
 straight from the former to the words which succeed the 
 latter\ It may be added (i) that another link between 
 Acts xi. and Acts ii. may be found in xi. 24 ' much people 
 was-added to-our-Lord ' when compared with ii. 47 ' Our- 
 Lord added to-the-church, etc.': (ii) that in the gloss which 
 we have been considering c. ii. is paying back a debt to c. xi.; 
 for we have already seen that ii. 47 in the Old Syriac 
 appropriated from xi. 26 the word ' in-the-church '. 
 
 xi. 27 f HN he noAAH Ar^AAiACic 
 
 CYN6CTp<MWM6Na)N Ae HMWN 
 
 6(t)H eic el AYTCON onomati Ar*>8oc. 
 
 The true text is avaara'i Se el<s k.tX. 
 
 There are two glosses here due to assimilation, (i) The 
 gloss in the first line comes from Acts viii. 8, where the 
 Syriac renders x"''?'^ ^Y *^^ word used to represent dyaX- 
 Xla<7i<; in Lc. i. 44, Hebr. i. 9, Jude 24. Note eyivero 
 (viii. 8)=A<oco r<I-»aeo =■^1/ (xi. 27), comp. note on iii. 10. 
 (2) The gloss in the second line is from xx. 7 ^.uuJ^ ."i^ 
 (=avvr]<yfiev(ov t^/jluv, comp. v. 8). This latter gloss is of 
 special interest because the Bezan reading has been some- 
 
 1 In view of this and of other suggestions which I have made in regard to possible 
 cases of confusion between Syriac words, whether in the Old Syriac itself or as it was 
 read by the Bezan scribe, I may be allowed to refer to the long series of confusions 
 which Bp. Lightfoot (Ignatius i. p. 86 — p. 97) points out as implied in the readings 
 of the Syriac fragments of Ignatius and in the Armenian version, itself (like portions 
 of the Bezan text) a translation of a Syriac translation. In the particular case con- 
 sidered above the confusion may have arisen from the dropping out of /cot ^dlda^ay 
 in the Bezan Greek. 
 
86 THE OLD SYRIAC ELEMENT [xii. lO 
 
 times thought to supply what might conceivably be authentic 
 information as to a connexion of St Luke with St Paul at an 
 earlier date than that indicated by the common text of the 
 Acts (xvi. lo). Compare x. 41 cYNe4)AroM6N' kai cyNeniOMeN aytm 
 KA\ cYNPCTpA(t3HM6N. The last two words are a gloss, due to 
 assimilation to Lc. xxiv. 33 {rjdpoiafievovi, see v. 41), Acts i. 6 
 ((TweX66vTe<;), in both which passages the Syriac is ^aXUA. 
 See also below xvii. 5. 
 
 xii. 10. KAI eleAGONTec katsBhcan Toyc z BaGmoyc 
 
 KAI npOCHASAN pYMHN MIAN. 
 
 The true text has kuI e^e\d6vTe<; TrporjXdov pv/Mrjv fiiav. 
 
 On more than one occasion we have been able to trace 
 to the O.T. what we have had reason to hold an Old Syriac 
 reading (see on iv. 24, v. 38, vii. 43). In this connexion it is 
 instructive to notice how frequently Aphrahat quotes from 
 the O.T. There are in his Homilies, according to Dr Bert's 
 Verzeichniss der Schriftcitate, 99 references to Isaiah, 65 to 
 Jeremiah, 54 to Ezekiel, 50 to St John's Gospel, 5 to the 
 Acts. I believe that this mysterious gloss, ' they went down 
 the seven steps,' comes from the O.T. 
 
 It would seem that the appearance of the angel and 
 St Peter's guidance by the angel through the precincts of 
 the prison recalled Ezekiel's vision (Ezek. xl.) of the man 
 ' whose appearance was like the appearance of brass ' {v. 3) 
 and the guidance of the prophet by him through the precincts 
 of the temple (vv. 5 ff). 'After measuring the surrounding 
 wall ', says Dr Davidson in his summary of the vision {Ezekiel, 
 in Tlu Cambridge Bible for Schools, p. 293), 'the man entered 
 the gateway. On the outside of the entrance, ascending to it 
 were steps, seven in number, as is stated in connexion with 
 
 1 Is not the remavkable gloss in the Old Syriac (Curetonian) text of Lc. xxiv. 
 42 ff. (And they gave to Him a piece of fish that was boiled, and of a honey-comb. 
 And v\rhen He took it He ate before their eyes. And He took up that which 
 remained [cf. Lc. ix. 17] and gave to them) due to a remembrance of this passage ? 
 
xii. lo] IN THE BEZAN TEXT OF THE ACTS. ^y 
 
 N. and S. gateways (xl. 22, 26).' Let us place the passages 
 in Ezekiel and the Bezan text of the Acts side by side :— 
 
 Ezek. xl. 6. Acts xii. 10. 
 
 Then came he unto the gate They came unto the iron gate 
 
 which looketh towards the east, that leadeth into the city... 
 
 and went up the steps thereof j and they went out and went down 
 And they went up unto it by seven J- the seven steps, 
 
 steps {v. 22) ; 
 
 Thus in Ezekiel we have, it seems, the picture of the 
 prophet guided by the angel ascending seven steps to the 
 gate which led into the building. In the Bezan text of the 
 Acts we have the picture of the apostle guided by the angel 
 passing out of the building through the gate and descending 
 the seven steps. 
 
 It remains that I should state the reasons which lead me 
 to the conclusion that this gloss 'the seven steps' comes into 
 the Bezan text from an Old Syriac text, (i) I noticed 
 above that in many other passages the Old Syriac text of 
 the Acts incorporated, as it seems, phrases from the O.T. 
 (2) It is not likely that the gloss was originally Greek. For 
 Ezek. xl. in the LXX. has no special points of similarity to 
 Acts xii. 10. In Ezek. xl. 6 the LXX. (which introduces at 
 this point 'the seven steps'') has koI elarjXdev ek rrjv irvXriv... 
 iv eiTTd dva/3ad/j,ol<!. In vv. 22, 26 it has Kkifj.aKTrjpe'i for 
 ' steps '. (3) When we place side by side the Syriac of the 
 opening words of Ezek. xl. 6 and the Vulgate Syriac of 
 Acts xii. 10, 
 
 r^^.iAl r^h\r^ Ezek. 
 
 rdjk.'i^ r<l=n.-u>. oi^r^ Acts 
 
 though the words are simple, the correspondence is close. 
 As to the words which follow — 'which looketh towards the 
 east ' (Ezek.), ' that leadeth into the city ' (Acts) — it is not 
 improbable that in the Old Syriac of the Acts the corre- 
 spondence was equally close, and that the phrase 'which 
 
 ^ As indeed it is very possible that some ancient Syriae text of Ezekiel did. 
 
88 THE OLD SYRIAC ELEMENT [xii. lO 
 
 looketh' was used to represent the Greek phrase 'which 
 leadeth '. For in the Syriac Vulgate the clause ' which leadeth 
 into the city ' has no place, as though these words, wearing 
 the appearance of a gloss, had been, like 'the seven steps ', de- 
 liberately expunged in that revised Syriac Version. (4) There 
 are in the previous context indications of Syriac influence in 
 the Bezan text. Of these I will notice two. {a) The true 
 Greek text {v. 10) has Bi,e\d6vTe<; Be irpaiTrjv (f)v\aKijv Kat 
 SevTepav. The Syriac Vulgate : ' And-when there-was-passed 
 the-ward the-first and-the-second.' With this order of the 
 words ' the-first and-the-second ' the Bezan text agrees — 
 AieAeoNjec he npooTHN kai AeyxepAN (jjyAakhn. {d) In v. 7 
 Cod. D has nyiac Ae thn nAeypAN, the true text being Trarafa? 
 Be TTjv irXeupdv. We have, it seems to me, a choice between 
 two possible explanations of the Bezan vv^a<;. (i) The Old 
 Syriac may have rendered TraTci^at; here by its almost invaria- 
 ble equivalent pOjuJSO (see Matt. xxvi. 31, 51, Lc. xxii. 49, 
 Acts xii. 23). But this Syriac verb is used to translate ew^ev 
 (Jn. xix. 34). The mind of the Bezan scribe, if he were follow- 
 ing in Syriac, would be carried back to Jn. xix. 34, and his 
 choice of the word vv^a<; is seen to be natural, (ii) The 
 Syriac Vulgate may have preserved here the rendering of 
 the Old Syriac. The former version, influenced by the desire 
 for assimilation, renders 7raTafa9 by the word used in Jn. xix. 
 37 (comp. Apoc. i. 7) — ' they shall look on him whom they 
 pierced.' The Bezan scribe retranslated this Old Syriac trans- 
 lation by a Greek word used in the same connexion — vv^a<; 
 Be TTjv irXevpav (Jn. xix. 34)'. Of these two explanations I 
 decidedly prefer the former ; for to the Bezan vv^a<;, if thus 
 
 1 Two further points may be noticed. («) Tlie word viiira-eiv does not always 
 mean io prick with u, sharp point. Liddell and Scott refer, for example, to 
 Hom. Od. XIV. 485 irpo(XT]vdav iyjis idvra \ dyKuivi I'lifas. Some might justify 
 the word by the fact that Ezekiel's guide had 'a measuring reed' in his hand 
 (xl. 3). (6) The Bezan Latin has: 'descenderunt septem grados et processerunt 
 gradum unum.' My study of the Bezan Latin convinces me that in the last words 
 we have a blundering translation of the Bezan Greek. Anyone who is able to form 
 a higher estimate of the Latin than I have been able to do may point to the fact 
 that in Ezek. xl. 37 there is mention of 'eight steps '. 
 
xiii. IS, 27 ff.] IN THE BEZAN TEXT OF THE ACTS. 89 
 
 generated, I shall in the next chapter (p. 122) point out a 
 parallel in ' the Gospel according to Peter '. 
 
 xiii. 15. ei xrc ecriN Aoroy co(t)iAc 
 
 npoc TON Aaon AepeTiM. 
 
 The true text is ec rt? &ttiv iv vfuv X6yo<; TrapaKXTJcreo)^ 
 Trpo? TOP Xaov, Xeyere. The interpolated o-oc^ta? clearly comes 
 from I Cor. xii. 8. If we place the Syriac of the two passages 
 side by side, the likeness in the Syriac is a strong argument 
 that the interpolated word had a place in the Old Syriac of 
 the Acts. 
 
 r^AAjsa ...^oal Aur**."! ocoir*' Acts 
 
 t^hcnSkiiX K'AAsa . . . onX r«lajox>.i Aurf i Cor. 
 
 The Bezan Xoyov is probably simply a slip in the tran- 
 scription of the Greek, possibly due to a remembrance of 
 iv (To^ia Xoyov (i Cor. i. 17). 
 
 xiii. 27 ff. 27. 01 r^p KATOiKOYNTec €n lepoycAAHM 
 
 K<M 01 ApXQNTeC AYT C 
 
 TiMC TAG rP '''C TCON npO(J)HTCON 
 TAG Kdrrd. T!AN GaBBaTON <\NAreiNC0GK0M6NAC 
 KAl KpeiNANTGG enAHpCOCAN 
 
 28. KAI MH^€MI<\N (MTIAN SANATOY 
 
 eYpoNTec eN aytco 
 
 KpeiNANTGC AYTON nApeACOKAN nelAATCO 
 
 29. iNA 6IG ANAipeciN (JOG Ae ejeAoyN 
 nANTA TA nepi aytoy rerp^MMGNA eiciN 
 
 HTOYNTO TON nelAATON TOYTON M6N GTAYpOOCAl 
 
 KAi eniTYXONTGC nAAiN 
 
 KAI KAeeAONTGC AHO TOY SYAOY 
 KAI eSHKAN eiG MNHMEION. 
 
 The true text is 01 yap kutoik. iv 'lepova. Koi 01 dpxovT6<s 
 avToov TOVTOv ayvori<TavTe<; Koi ras jxova.'i tUv irpo^. Ta9 Kara 
 
90 THE OLD SYRIAC ELEMENT [xiii. 2^ ff. 
 
 trav crd^^aTOV dvwyiv. KpivavTe<i eTrXijpoxrav, Koi fiTjSefil.av 
 aiTLav 6. evp6vre<; rjTrjcravTO (v. I. yrrjaav rov) TleiKarov avaipe- 
 drjpat avTov CO? Se ireKeaav vdvra rd irepl avrov yeypa/xfieva, 
 KadeXovTe^ diro rov ^. edrjKav et? fivij/ielov. 
 
 I take the chief points of this somewhat tangled passage in 
 order. (i) In the third Hne the t^^ic is probably (see 
 
 Scrivener, p. 444) a surviving fragment of mh cyni€ntaic. The 
 words which follow are obviously t^iC rpik(pd,c. In the Bezan 
 text thus restored we notice these points, (i) The tovtov and 
 Kal of the true text are omitted. The following explanation 
 seems not improbable. The Syriac Vulgate has OJC^jr^' r^A 
 r<laov&a rtli^r*' coa. If the eye of the scribe after writing 
 ca=D passed to rilaAxaij, if, that is, the repeated preposition 
 caught his attention, then, having passed over the rdiar^ 
 (nor-yet), he would take the noun as singular (comp. vii. 42, 
 Mc. xii. 26, Lc. iii. 4), and regard the cq=j as the anticipating 
 pronoun', (ii) Cod. D agrees with the Syriac in substituting 
 ' writings (writing) ' for ' voices '. (iii) fir] awievre^ is an inde- 
 pendent translation of the Syriac, probably suggested by 
 Lc. xxiv. 45 Tov avvievat ra? ypa(l)d<;. (2) The Kai before 
 
 Kplvaure'i (i>. 2^) is doubtless due to an Old Syriac reading: 
 'They-knew noJ:...««<3?-they-judged.' The Vulgate has 'but'. 
 Note in v. 29 the thrice repeated Kai. In v. 28 the ev avrm 
 is due to assimilation (Jn. xviii. 38, xix. 4, 6). (3) The 
 
 KpivavTe^ of w. 28 is a gloss from the Syriac of Mc. xiv. 64, 
 ' But they all-of-them judged (<M.l = KareKpivav) that-guilty 
 was-He of-death.' It will be noticed that in the Syriac 
 Vulgate of Mc. /. c. there is nothing to answer to the avrov 
 of our gloss. In Mc. /. c. however Cod. D has KAreKpiNAN aytco 
 6NOXON eANAToy. This avrw is doubly instructive. It must 
 surely be a literal translation of end. If so, it shews that the 
 Old Syriac in Mc. /. c. had the ' Him ' which has fallen out 
 
 1 In this case the plural {t^s 7/3a0ds) of the Bezan Greek is probably due to the 
 influence of Lc. xxiv. 45, quoted above (iii). But it is just possible that the fact 
 that the words (<!JJ^r<' Cfia begin and end Mfith the same letters as r^LssAvSLS 
 led to the falling out of the two former words. 
 
xiii. 27 ff.] IN THE BEZAN TEXT OF THE ACTS. 9I 
 
 in the Vulgate. The words irapeBcoKav UeiXdrq) are from 
 Mc. XV. I, Matt, xxvii. 2. (4) In v. 29 we come to the 
 
 instructive words wa ek dvaipe(7tv. I venture, to offer the 
 following solution of the problem which they suggest. The 
 Syriac Vulgate has an idiomatic rendering of the true Greek 
 avaipedfjvai avrov, viz. ' that- i^/«^y-might- kill -Him.' The 
 phrase seems to be an instance of the ' indeterminate third 
 person ' plural (see note on iv. 15, and (6) below). This phrase, 
 which probably goes back to the Old Syriac, the Bezan 
 scribe began to translate literally by Lva : he then was checked 
 by the misunderstood 3rd person plural, and finally, leaving 
 the iva standing, he gave a translation (eh dvalpeaiv) which 
 shirked the difficulty of the plural. (5) In the next 
 
 line rd...yeypafifj,eva ela-iv is (except that the plural of the 
 true Greek is retained) a literal rendering of o^iv&.i 
 K'ooo. (6) In the next line we have incorporated in 
 
 the text a phrase, which probably was once competing for that 
 honour with the gloss inserted above Kpivavre^...'n.eiXdT<i) 
 (compare note on vi. 10). It seems to be derived from an 
 Old Syriac reading in Lc. xxiii. 23 {alTovfievoi avrov crravpai- 
 Orjvai). The Syriac Vulgate indeed uses, it seems, the idiom 
 noticed just above, for it renders ' asking were they him that- 
 ^,^^j/-should-crucify-Him.' The Old Syriac however, as the 
 Curetonian fragments present it to us, reads ' And-saying to- 
 him that-He-should-be-crucified (.Ari.ivl.i).' This Ethpeel 
 form would easily pass into the Peal form AOJsvi.T (that-he- 
 .should-crucify). Such an Old Syriac reading in Lc. /. c. is, I 
 believe, implied in our gloss a-ravpcSa-ai,. (7) The request 
 
 which Christ's enemies addressed to Pilate suggested, it 
 would seem, to the mind of the glossator the request which 
 Christ's friend addressed to Pilate. The koX e-inTvxpvTe'i 
 represents, I believe, the jcnft 'nT .o (= 'ika^ov) of Jn. xix. 40. 
 The passage had a place in the Diatessaron (Ciasca, p. 93). 
 The verb Am- in the same connexion is used in Jn. xix. 38 
 {bis), Matt, xxvii. 59 (comp. Mc. vi. 29). The Curetonian 
 fragments fail us at this part of the Gospel history (except in 
 
92 THE OLD SYRIAC ELEMENT [xv. 14 — 29 
 
 St Luke), and I have no evidence to produce for an Old 
 Syriac equivalent to ttoXiv in the passages from St Matthew 
 and St John. 
 
 XV. 14 — 29. 
 
 The Apostolic decree (vv. 23 — 29) in the text of our Codex 
 has some points of special interest. It is necessary to consider 
 it in connexion with the speech of St James. Very briefly I 
 will deal seriatim with the points in the whole passage, 
 (i) V. 15 KAi OYTooc cYM(t)CONHcoYciN 01 Aofoi. True text 
 Koi TovTO) av/jiiptovovacv oi ^ojoi. Did an early Syriac 
 translator take tovto) as masculine, i.e. as referring to St Peter, 
 and render it f^Jctal (to-him) } If so, ovtco<; might be gene- 
 rated as in Jn. xxi. 22 (see above on i. s)- The Syriac 
 Vulgate has r<'.icrA (to-this-thing). (2) v. 16 m6ta Ae 
 
 T«.YTA. The true text has no Se. The Syriac Vulgate begins the 
 sentence fcSW.i. The Be may be due to a confusion between .1 
 and o. Comp. Hebr. iv. 4 {teal Kare-Trava-ev = «»jLiiwAir<'.l). 
 
 (3) vv. 17 f 
 
 Aerei Kc noiHcei tayta 
 
 TNCOCTON An (MCONOC 6CTIN TOO iuo TO epfON AYTOY- 
 
 The true text is Xeyei, Kvpio<; ttoioov Tavra 'yvcoara air alwvoi;. 
 (a) The Syriac Vulgate has : 'Saith the-Lord who-made (ita^^.i) 
 these-things all-of-them.' The Bezan scribe took .la^^ as a 
 participle referring to the future ; the 1 as introducing the 
 divine words ; the ' saith the Lord ' as referring to the succeed- 
 ing, not the preceding, context. (i>) The Syriac Vulgate 
 has : ' known are-they from eternity his-works of-God.' The 
 words, I venture to conjecture, are due to assimilation to some 
 passage of the prophets, which I have not traced. The gloss 
 probably took slightly different forms, of which one is pre- 
 served in the Syriac Vulgate, another in the Syriac text 
 implied in Cod. D. (4) v. 20 km thc nopNei<\c kai toy 
 
 AiMATOC. Here the Kal ttvi.ktov which the true text has after 
 
XV. 14—29] IN THE BEZAN TEXT OF THE ACTS. 93 
 
 T^9 iropvela's is omitted. Compare v. 29 kai (MM(\toc kai nopNeiAC, 
 where the true text has koX ttviktwv after a"fj,aro<;. In v. 29 
 (where the omission was probably iirst made, since there it is 
 most easily explained as due to transcriptional causes) the 
 Syriac Vulgate reads 'and-from blood and-from what-is- 
 strangled(r«LnjiM ^swo) and-from fornication (r<'4<OjJ\ t^'^^)' 
 The Syriac phrase ' and-from what-is-strangled ' would easily 
 fall out before the Syriac phrase ' and-from fornication ' '. 
 (5) There is a remarkable gloss in vv. 20, 29^ 
 
 V. 20. V. 29. 
 
 K<M OCA MM SeAoyciN eAYTOic kai oca mh GeAere eAyTOic 
 
 reiNec9Ai reiNecGAi 
 
 eTEpoic MH noieire. erepoo mh jroieiN. 
 
 This gloss, a negative version of the golden rule, was first, 
 I believe, inserted in v. 29 (for it will appear that it is only 
 partially adapted to its context in v. 20), and goes back to 
 the Syriac. My reasons for this latter opinion are two. (a) We 
 have in v. 20 erepoa, in v. 29 kjepw. The difference is very 
 slight between ^iajre' (another) and ,.xia4»p^ (others). The 
 diversity may either have arisen in an Old Syriac MS., or be 
 due to the Bezan scribe. (U) In v. 20 p,ri iroietTe is alien to 
 the context (' that tkey abstain '). We turn to v. 29. There 
 the Bezan scribe has fir) iroielv correctly following after the 
 infinitive aTre^etr^at. But in Syriac this aire'xeo^Oai, becomes 
 ».__axijj'iAxA<.i (that-ye-should-abstain). The firj ■noielv there- 
 fore of the gloss represents ^ o .i3^.A< r^A (ye shall not do). 
 This was transferred to v. 20 despite the context there, and 
 was literally translated by the Bezan scribe. 
 
 (6) V. 26. AN9pconoic 
 
 nApAieACOKACIN THN YYX^'^ AYTOON 
 
 ynep toy onomatoc toy ky hmoon ihy XPY 
 
 6IC nANTA neipACMON. 
 
 ' See also below, pp. 104, 108, 114. 
 
 ^ For a frtrther discussion of this gloss and its source see below, p. 114, cf. 
 p. 108. 
 
94 THE OLD SYRIAC ELEMENT [xv. 14 — 29 
 
 The true text has avffp. TrapaBeBcoKoaiv ra? ■^vxa<; avrSv 
 v'!rep...xp''0-Tov. The fourth line of the Bezan text is a gloss. 
 The points are these, (a) The Syriac Vulgate has r^JC-ir^ 
 asalt-r^.i (men who-surrendered). The TrapaBeBwKaaiv then 
 follows the Syriac. It is possible that in the Old Syriac 
 copy used by the Bezan scribe the relative .1 fell out between 
 the two Olaphs. (b) As to the singular rriv ■y^v^vv avTwv, 
 ^__amhyr «M (their-souls) would easily pass into ,._ocfU_ai 
 (their-soul). {c) What of the gloss eh Trdvra ireipaa-fiov, 
 which is also found in Cod. E ? The only other passage in 
 the N. T. where the expression ' every temptation ' occurs is 
 Lc. iv. 13 crvvTe\eaa<; TrdvTa ireipaafxov. In this latter passage 
 the Syriac Vulgate indeed has ' all-of-them his-temptations ', 
 but the Arabic Tatian ' Cum consummasset diabolus omnem 
 tentationem' (Ciasca, p. 8) is good evidence that the Old 
 Syriac had a literal translation of the Greek — Klaoitw \ A^ 
 (every temptation)'. In the Greek there is no point of 
 contact between Lc. iv. 13 and Acts xv. 26. But in the Syriac 
 it will be noticed that in Lc. )oli. = a-wreXecra?, in Acts 
 02alx,r<' = TrapaBeBooKacri ; the same verb, that is, is used in 
 the two passages though not in the same sense. I would 
 suggest therefore that, when some Syriac scribe wished to 
 qualify the words 'men who-surrendered their-soul', the 
 sound of the verb carried his thoughts to Lc. iv. 13 and 
 therefore he appended the phrase 'to (A) -every temptation'. 
 (7) V. 27 An&rreAoYNTAC t<\yta. The true text has aTrayyeX- 
 XovTa<; rd avrd. The Syriac Vulgate has : ' Who-j^«//-tell to- 
 you these very-things.' (8) v. 29. (a) <nc() con, in place of 
 
 the true text e^ Sv, is an independent translation of the 
 Syriac. (i>) ey npAlATe 06poM€Noi 6n ra Afiti nNeyMATi eppcocet. 
 The Old Syriac has : ' well ye-shall-be («__ooot>A\), be strong 
 (^ji.TX. ooeo) in-our-Lord.' Probably the Bezan ev wpd^are 
 (true text eS Trpd^eTe) represents an Old Syriac reading ' well 
 
 1 The word t^LlQiitW 1 could of course be vocalized as plural : the word 
 thus vocalized is the connecting link between the Old and the Vulgate Syriac. 
 
XV. 14 — 29] IN THE BEZAN TEXT OF THE ACTS. 95 
 
 be-ye '. But what of the Bezan interpolation ? I believe 
 that the desire to make the Apostolic decree more spiritual' 
 led to the introduction iiito the Old Syriac text of a phrase 
 from a Pauline epistle, which deals with the Judaistic contro- 
 versy. See Gal. v. 18 'But if in-the-Spirit led (^oaaivss) 
 (are) ye, ye are not under the-law' ; and compare Rom. viii. 
 14, Jn. xvi. 13, Lc. iv. i 'There-led-Him (cn^in.i) the-Spirit 
 into-the-wilderness'' ' ; it will be remembered that we saw 
 reason to think that the context of this last passage suggested 
 the gloss in v. 26. The rendering of the Syriac ' led ' by 
 (fiepofievoi is quite natural (see the use of the Greek word in 
 Mc. XV. 22, Jn. xxi. 18, Acts xiv. 13), especially as the Bezan 
 scribe in translating Syriac glosses frequently avoids the 
 most obvious Greek word. The choice of the word was 
 possibly influenced by 2 Pet. i. 21 (where the Syriac has another 
 word)'. This suggestion as to the source of the gloss is 
 strongly confirmed by the fact that Irenaeus (iii. 17, ed. Harvey) 
 preserves another Pauline form of the gloss — ^'ambulantes 
 in Spiritu Sancto' (Gal. v. 16). It would appear that in this 
 passage Irenaeus, like Cod. E in v. 39, vi. 10, preserves 
 an Old Syriac reading different from that implied in 
 Cod. D. (9) My position that these are Syriac glosses 
 
 1 Compare xvi. 4 eKHpyccON K&i TrApeAiAocAN aytoic MeTA ttachc 
 
 rrAppHCIACTON KN IHN XPN i^MA TTApd>Al^ONTeC KM T&C 6NT0AaC ATTOCTO- 
 AcoN KAI rrpecBYTepco. The true text is TropeSISotrai' airois ^uXdo-o-eic rot 56-y/xaTO 
 T& KSKpifj-iva iiirb Tuni L-woaT. k. irpeir/S. The Syriac Vulgate has ' Preaching were- 
 they and-teaching them that-they-should-be keeping the-commands those which- 
 they-wrote (even) the- Apostles and the- Elders.' The interpolated words in Cod. 
 D come from Acts xxviii. 31 through the Syriac, the link being ■ iM*a 
 (=7rape5iSo(raj' xvi. 4) and ^\~* i ( = StSaffKui' xxviii. 31). Note too -rk S6y/iaTa 
 (true text) = t^J.TOOA (Syr. Vulg., comp. Lc. ii. i, Acts xvii. 7, Eph. ii. 15, 
 Col. ii. i4) = Tds iiToKAs (Cod. D, comp. e.g. Matt. xix. 17, xxii. 40, Lc. i. 6, Jn. 
 XV. 10). 
 
 2 Tert., de Pudicitia, xii. gives the gloss in this form : ' uectante uos Spiritu 
 Sancto.' It is quite possible that this is to be traced to a Syriac gloss derived 
 directly from Lc. iv. I, viz. Klr-SOja.! r<LuQ'i .^^OAi r^ia.l .1^. 
 
 ^ The Bezan Latin scribe, taking ^epifiei/oi as middle, has 'ferentes in santo 
 s^' — a rendering which appears to be without meaning. 
 
g6 THE OLD SYRIAC ELEMENT [xvii. 5, 34 
 
 is confirmed by the fact that the Syriac Vulgate preserves 
 yet another expedient for spiritualizing the decree. In place 
 of the simple ' be strong (eppaaOe) ' it has the phrase (see 
 above) ' be strong in-our-Lord.' With this compare Eph. iv. 
 15 ^iaiz- ^oco\ (10) This Bezan gloss (see also i. 5, 
 
 vi. 10, xi. 2 (probably), xiii. 15) together with that preserved in 
 Irenaeus implies an Old Syriac Version of the Pauline Epistles. 
 
 xvii. 5. 01 Ae *,neieoYNT6c ioyAaioi 
 
 CYNCTpeyANTGC TINAC ANApAC 
 
 Tcoh4 Arop&itoN noNHpoyc 
 eeopYBoycAN THN noAiN. 
 
 The true text has ^rjXooaavTe'; Se 01 T. koI -Trpo&Xa^ofievoi 
 TMV dyopaioiv dvBpa<; Ttva<; irovripovt; koX o'^XorroiijcravTe^ 
 idopv^ovv rrjv -iroKiv. 
 
 The points in this passage are these, (i) The first 
 line of the Bezan passage is due to assimilation to xiv. 2, 
 where the Syriac Vulgate has: 'who-not obeying were'; 
 hence the present participle (d'7rei,dovvre<;) in this gloss. 
 (2) The Old Syriac rendered irpocrXa^. and o^XoTrot. by 
 a single phrase suggested by the latter Greek word — 
 ox-i^ .lA (when they-had-assembled ; cf. xix. 25). This 
 Syriac phrase the Bezan scribe rendered by the word which 
 he had used to translate the same Syriac verb in x. 41, xi. 27 
 (see note). (3) eeopYBoycAN = edopv^ow rjaav (comp. 
 
 KATOiKOYCAN, ii. 46) = oc»cn o-mIi (Syriac Vulgate). Here we 
 have a mechanical reproduction in the Bezan Greek of a 
 Syriac idiom. 
 
 xvii. 34. 6N oic KAi AroNYCioc TIC ApeonAreiTHC 
 eycxHMCoN kai exepoi cyn aytoic. 
 
 The true text is ev oZ? koI Aiovvaio<; [o] 'ApeoTrayiTr]'; koI 
 >yvvrj ovofiari Adfiapc<; Koi erepoi, crvv avroli;. There are three 
 
 ' Here the adjective has its common meaning 'true'- For this use of the 
 perfect comp. i Cor. iv. i (Noldeke, Sjrr. Gram., p. i8i, § ■260). 
 
xvii. 34] IN THE BEZAN TEXT OF THE ACTS. 97 
 
 points to be considered, (i) The Bezan text inserts rt? after 
 Aioviaioi;. The Syriac Vulgate has : ' But a-certain-one (s») 
 from-them was Dionysius from the-judges of-Arius Pagus 
 and-a-woman a-certain-one (K"."***) whose-name (was) Dama- 
 ris.'- The word a-certain is also inserted in vii. 58 (Cod. D 
 and Syr. Vulg.), viii. 27 (Syr. Vulg. 'a-certain (.■»»!) eunuch'; 
 Cod. D KAN^AKHC BACiAeiccHC TiNOc), X. 22 (Cod. D and Syr. 
 Vulg.) (2) The gloss 6va-)(^rj^av represents, I believe, an 
 
 Old Syriac gloss K'TouSa (= honoured). The Syriac Vulgate 
 uses this word to translate eva'^^r^n.wv (Mc. xv. 43, the epithet 
 applied to Joseph of Arimathea), rifiio^ (Acts v. 34, the 
 epithet applied to Gamaliel). Thus the intention of the 
 gloss here is to assimilate the description of the Areopagite 
 to that of the two other councillors in the N.T. who favoured 
 the cause of Christ. Compare the note on the gloss in iv. 18. 
 It must be noticed that in the next clause Codex E after Kal 
 yvvi^ has the gloss timia. This represents, I believe, an Old 
 Syriac gloss r^AvSi.*:w (= known). This gloss also is due to 
 assimilation ; for this Syriac word is used in the Syriac 
 Vulgate to render two epithets applied to women — Tmv Trpanav 
 (xvii. 4), Twv evaxVfJ'Ovoiv (xvii. 12); probably in the Old 
 Syriac it was used as the equivalent of the latter Greek word 
 in xiii. 50, though there the Syriac Vulgate has r^*i.iu>- 
 (=rich, comp. Syr. Vulg. of ix. ^6). This Syriac word 
 (= known) might well be rendered by rifiia, for in xxi. 39 
 it is the equivalent of ovk aarifio'i, in Matt. xvii. 16, Rom. xvi. 
 7 of e'Tr/o-v/xo?. (3) The omission of the words Kal y. 6v. 
 
 ^d|J,. in Codex D is due, I venture to suggest, to the falling 
 out of a line in the Old Syriac. The last two lines of the 
 chapter probably stood thus. 
 
 Damaris whose-name a-certain-one and-a-woman 
 with-them and-others 
 
 The resemblance between the two words which begin the 
 C. C. B. 7 
 
98 THE OLD SYRIAC ELEMENT [xix. I 
 
 two lines is sufficient to explain how the scribe may have 
 accidentally omitted the former line. 
 
 xix. I. OeAoNTOC Ae toy nAyAoy 
 
 KATA THN lAlAN BoyAHN 
 
 nopeyeceAi eic lepocoAyMA 
 
 eineN aytoo to una ynocTpecfieiN eic thn acia 
 
 AieASooN Ae ta ANcoTepiKA wepH 
 
 epx£TAi K.T.A. 
 
 The true text is iyevero Be iv rm rbv 'AttoWoi eivai iv 
 ]kopivd(p WavKov SieXOovra to. avtcnepLna fiepTj e\6eiv k.t.X. 
 
 I take the points in order, (i) In the last two lines the 
 Bezan verbs SieXdcov. . .epxeTai reproduce a Syriac construc- 
 tion ; for the Syriac text here at no stage of its history can 
 have exactly represented the Greek 'accusative and infinitive' 
 (see e.g. iii. i, ix. 32). The earlier part of the paragraph 
 however is remoulded. (2) The gloss of the first three 
 
 lines can only have come from the Old Syriac, for it is 
 derived from the Syriac of xix. 21, where the Syriac Vulgate 
 has: 'Paul purposed in-his-mind (enitSk.'ia qoC\.\o^ yisa 
 = eOero 6 IlaCXo? iv tco irvevfiarC) that-he-should-go-round all 
 Macedonia and-Achaia and-should-go to-Jerusalem! It must 
 be noticed that the Syriac word ^''^^'i (mind) is used to 
 translate not only vov^ (i Cor. ii. 16, Rom. xi. 34) and kindred 
 words, but also ■^vwimtj (i Cor. i. 10, vii. 40), evvoia (i Pet. iv. l), 
 vTTovoia (i Tim. vi. 4). The /3ov\'ij therefore of the Bezan 
 gloss is quite a natural rendering of this Syriac word. 
 Further, we can understand why IBiav is used when we note, 
 for example, that acp' iavrov (Jn. xvi. 13) becomes in the 
 Syriac ' from the-thought (mind) (of) his-soul (e*^"! ^^ 
 ca-JLAl)'. (3) The fourth line of the Bezan text is a 
 
 gloss derived from a gloss ; for in xx. 3 f (Cod. D) we read — 
 
 3. eineN Ae to hna aytw YTrocTpeclseiN 
 
 AlA THC MAKeAONIAC 
 
 4. MeAAoNTOc OYN eSeieNAi aytoy M6)(pi thc aciac. 
 
xix. 9] IN THE BEZAN TEXT OF THE ACTS. 
 
 99 
 
 Here the true text is iyevsTo yi'dfiT]'; tov inroaTpe^eiv Bia 
 Ma/ceS. As to this passage (xx. 3) we notice (a) the gloss 
 etTj-6z/...ai3Ta)is based on a remembrance of x. 19, xi. 12, xx. 23 
 (Syr. adds ' and-said '), xxi. 1 1 ; (3) the Syriac Vulgate has 
 'into(A)-Macedonia', and this was probably the reading of 
 the Old Syriac, though Cod. D retains the Bid of the true 
 text : we have therefore a Syriac basis for the vvoarp. ek 
 of the Bezan gloss in xix. I ; (c) /xiWovTO'; ovv i^ievai avrov 
 has a curious history. fieWovTi dvdyeaOai, ek ttjv l.vpiav 
 (xx. 3, true text) = ' when he-was about to-go-away to- Syria 
 (rdjictfitA AtK'jsi^ K'aen .-biv^ .i"k)'. This phrase, differ- 
 ently rendered in v. 3 of the Bezan text', was repeated 
 ('Asia' taking the place of ' Syria') in v. 4. That the Bezan 
 text in V. 4 represents an Old Syriac text is clear (among other 
 reasons) because we find dvdyecrOai, (v. 3, true text) = -itre'JSa.i 
 = i^ievai {v. 4, Cod. D). In xx. 3 f therefore there was 
 this Old Syriac gloss : ' And-there-said the-Spirit to-him that- 
 he-should-return to-[Macedonia. When therefore about was- 
 he to-go as-far-as] Asia.' The gloss was then transferred, the 
 words enclosed in brackets above being oifiitted, to xix. i. 
 
 It must suffice simply to refer to two glosses similar to 
 the last one considered, viz. (i) xvii. 15 nApHAe6N...AoroN 
 derived from xvi. 8,6; (2) xvi. 10 AierepGeic.HMiN based on 
 X. 8 Syr. Vulg. and Cod. D (represented by the Latin). 
 
 xix. 9. TO KAGHMepAN AlAAerOMENOC eN TH CXOAH 
 
 TYP<\NNI0Y TINOC AnO topAC 6 6(JL)C AeKATHC. 
 
 The true text stops with the name. What account can 
 be given of the gloss which tells us how many hours St Paul's 
 working day lasted .■* It is due, I believe, to assimilation. 
 The Apostle's position in the metropolis of Asiatic Paganism 
 recalled his position at the centre of the world's life. St 
 Luke's picture of the disputant in the school of Tyrannus in 
 several points resembles his picture of the disputant in his 
 lodging in one of the insulae of Rome. In the latter case the 
 
 ' HeeAHceN AN&X6HNAI eic cypiAN. 
 
 7—2 
 
100 THE OLD SYRIAC ELEMENT [xix. 28 f. 
 
 disputation of the one memorable day lasted u-tto -rrpal ea><; 
 6(j7repa9 (xxviii. 23). Taking this phrase, and translating into 
 a more picturesque form, the glossator tells us that the daily 
 disputation at Ephesus lasted ' from the fifth hour till the 
 tenth.' The number of the hours is, I believe, modelled on 
 Matt, xxvii. 45 'From the sixth hour... unto the ninth hour''. 
 An hour is added at either end, so as to place the one limit 
 well before noon and the other limit in the late afternoon or 
 early evening. There is nothing in the gloss itself to decide what 
 its original language was. But on both sides of it there are 
 clear signs of Syriac influence. — In v. 9 («) TiNec.AYTaiN : so 
 Syriac Vulgate «^_oaaiS3 rilx-JK'. {b) toy nAHeoyc tojn 
 eONoo: so Syr. Vulg. ptlsasa^ .t rd.x_i^ (comp. Lc. i. 10). 
 (c) TOTe. Comp. note on ii. 14. In v. 10 ecoc nANTec.HKOYCAN 
 Toyc AoroYC TOY ky (true text ajcrre TravTw;. . .a-Kovcrai, tov Xoyov 
 Tov Kvpiov) : so (as far as regards the construction) Syr. Vulg. 
 K'AAsj ©.i^tJis-.T rciss.T^. For .1 kIsj .v^ (until) = two-re, see 
 Mc. iii. 10, I Cor. v. i, 2 Cor. i. 8. The Old Syriac here pro- 
 bably read nsllsa (words). There is every reason therefore to 
 refer the gloss under discussion to the Old Syriac of the 
 Acts (comp. note on iii. i). 
 
 xix. 28 f ApAMONTEC 8IC TO AM0OAON €KpAZON AEfONTeC 
 METAAH ApTEMIC e(t)eCI(JON 
 
 KAI CYNe)(Y9H oAh h noAic aicxynhc 
 
 OpMHCAN A6 K.T.A. 
 
 The true text is eKpa^ov Xeryovrei; Meyd\7] rj "AprefiK 
 'E(f>€ai(i)v. Kal iTrXrjadr] rj 7ro\t? Trjs avyj^yaeu)';, Sp/xTjadv re 
 
 K.T.X. 
 
 (i) The opening words in the Bezan text are a gloss. 
 The glossator felt that, though St Luke tells us of the rush 
 into ' the theatre ' {v. 29), there is no notice of place in the 
 
 1 It is to be especially noted that Matt. /. c. supplies a gloss in Acts x. 30 found 
 in Cod. E: hmhn NHcreycoN kai Trpoc6YXOM6NOC Ano ekthc copAC eutc 
 
 6NATHC. 
 
xix. 28 f.] IN THE BEZAN TliXT OF THE ACTS. lOl 
 
 earlier part of the history. The information, which St Luke 
 does not give, he supplies in his gloss. The word 8pa/j,6i'Te<; is 
 the translation of a context-supplement in the Old Syriac. The 
 word used to describe the rush into the theatre (v. 29) is 
 here used to describe the rush into the market place : 
 Spfirjaav = Ai^eni = Spa/x6vTe<;. Further, in Mc. xi. 4 a/x- 
 (f>oSuv is rendered in the Syriac Vulgate by r^_nOJt, (= TrXaTeia, 
 e.g. Matt. xii. 19, dyopd, e.g. Matt. xi. 16). In xvi. 19 (Syriac 
 Vulgate) we read: ' Her-masters... seized Paul and-Silas and- 
 took (and) brought them into-the-market-place (r<lnaj6_l = el<i 
 rrjv dyopdv) '. Comp. xvii. 5, 17, xxviii. 15. The ^-/ossator held 
 that, as at Philippi, so at Ephesus the place of concourse was 
 the market place. The Bezan scribe more siio employs an 
 unusual equivalent of the Syriac word (Mc. xi. 4)\ (2) 
 
 The addition of o\r\ is due to assimilation to xxi. 30 (j) 7r6\i<; 
 SX,j = rt'ivij.iss c(A^ = oXrj r] TroXi?). (3) What of the 
 
 extraordinary reading avve')(v6r)...ala-)(yvr)<;'> Once more we 
 look to the Syriac for help. The Syriac word for 'of-shame' 
 is t<'i\A<cn,3 .1. But this word bears a very strong resemblance 
 to A\^cQrso (and-she-was-ashamed); for confusion between o 
 and .1, see on i. 5, ii. 6 ; also p. 127. We have then obtained a 
 probable restoration of the Old Syriac text through a 
 meaningless corruption of the Bezan text. But probability 
 becomes, I venture to think, certainty, when we recall the 
 familiar O.T. phrase ' ashamed and confounded '. The pair 
 of Syriac words answering to ' ashamed and confounded ' 
 occurs in the following passages: Is. xlv. 16 ('They shall be 
 ashamed, yea, confounded (oi^wK'o oA\ca=), all of them : they 
 shall go into confusion (K'ia*».=i) together that are makers 
 of idols'), Is. xxiv. 23^ xli. 11, liv. 4, Jer. xv. 9, Mic. iii. 7, 
 Ps. xl. 14. We may conclude that this is one of several 
 passages (e.g. v. 38, vii. 43) in which there is good evidence 
 
 1 The true text has ^ 'Apre/j-is. For the omission of the article see note 
 on vi. 1. 
 
 ^ Here the order is 'confounded. ..ashamed '- 
 
102 OLD SYRIAC ELEMENT IN THE ACTS. [xix. 28 f. 
 
 that the Old Syriac text of the Acts was assimilated to a 
 passage or phrase of the O.T. Here probably Is. xlv. 16 
 (cf Mic. iii. 7) was in the glossator's mind. The clause then 
 probably stood thus in the Old Syriac text : 
 
 and- was- ashamed the-city all-of-it it-was-confoimded 
 
 In the Syriac Vulgate we have here, it appears, a revised 
 text. With the double purpose of avoiding the word i^jjK', 
 which does not occur in this sense in the Syriac Vulgate of the 
 N.T., and of assimilating the passage to xxi. 30, that version 
 replaces the ' was confounded and ashamed ' of the Old Syriac 
 by a single word Aut.^^i.K'a (comp. vv. 32, 40, ii. 6, vi. 12, 
 xiv. 18). 
 
THE BEZAN TEXT OF THE ACTS. 
 DATE. BIRTHPLACE. AFFINITIES. 
 
 There are three questions in regard to the Bezan text 
 to which I shall endeavour to give some answer in the 
 following chapter. If the theory which I have maintained 
 as to a Syriac basis of the Bezan text finds acceptance with 
 scholars, they will admit that it touches many subjects at 
 many points, and that many problems call anew for care- 
 ful investigation. I would disclaim therefore any attempt at 
 finality in my treatment of those three questions, which yet 
 claim some consideration, however tentative and provisional. 
 The questions are these. (i) What external evidence is 
 there as to the date of the Bezan text of the Acts and con- 
 sequently as to that of the Old Syriac text which lies behind 
 it? (2) What evidence is there as to the birthplace of the 
 Bezan text .-' (3) What is the probable account of, and what 
 the probable deductions from, its affinity to other texts 1 
 
 (i) The date of the Bezan text and of the underlying 
 Syriac text. 
 
 (i) The first witness whom we examine is Tertullian. 
 This Father's references to the Acts are collected in Ronsch, 
 Das -Neue Test. Tertullian' s. I have not made any effort to 
 add to this collection. I have italicised those words and 
 phrases which seem to agree with the Bezan text, or on 
 
I04 THE BEZAN TEXT OF THE ACTS. 
 
 which I have for some reason added a brief note. It is 
 sufficient to give a general reference to the notes in the 
 previous chapter on the several passages. 
 
 Acts li. 17 Et prophetabunt filii filiaeque eorum {Adv. 
 Marc. V. 8). 
 
 The same reading is found in Passio S. Perpetuae, c. I. Professor 
 Robinson adduces strong, if not conclusive, reasons for thinking that this 
 Martyrdom (except the Visions) is the work of Tertullian {Texts and 
 Studies, vol. i. No. 2, p. 47 ff.). 
 
 This passage is of special importance, inasmuch as it cannot, I think, 
 be reasonably doubted that the Bezan reading is due to Syriac influence. 
 
 iii. 19 ff. Vti tetnpora nobis superueniant refrigerii ex 
 persona dei...tempora exhibitionis omnium quae locutus est 
 deus ore sanctorum prophetarum {De Resurr. Carnis 23). 
 
 Here, as in the Bezan text, there is nothing to answer to the words 
 aii aiavoi. The word exhibitionis is at first sight puzzling. Its meaning 
 here, however, is decided by c. 17, where cxhibitio carnis is synonymous 
 with repraesentatio carnis. 
 
 iv. 32 Itaque qui animo animaque miscemiir, nihil de rei 
 communicatione dubitamus. Omnia indiscreta sunt apud 
 nos praeter uxores {Apol. 39). 
 
 The Bezan Greek is tjv Kapdla koI i/'ux'? /^'° '"''' '"^* V" Sia/tpio-is eV avrols 
 ov8eiiia...^v avrols Trairra Kotvd. TertuUian's indiscreta seems to be based 
 upon the Bezan ovk. tjv StaKpia-ts. If this be so, it follows that the Syria- 
 cised Latin readings of Tertullian come through the medium of a Syria- 
 cised Greek text — either the Bezan text or some text closely akin to it. 
 
 viii. 24 Simon Samarites...frustra_/?'«i(2V {De Anima 34). 
 
 XV. 28 f Visum est Spiritui Sancto et nobis, nullum am- 
 plius uobis adicere pondus, quam eorum a quibus necesse est 
 abstineri, a sacrificiis et a fornicationibits et sangitine. A 
 quibus obseruando recte agitis, uectanie uos Spiritu Sancto 
 {De Pndic. 12). 
 
 As to the words a sacrificiis et a fornicationibus, note that the Syriac 
 words r<LMLi,3.1, r<'o>aAj\ can be vocalised as singular or plural. 
 The latter is vocalised as plural in Rom. i. 29 in some editions of the 
 
DATE. BIRTHPLACE. AFFINITIES. lOS 
 
 Syriac text (see Schaaf, Lex. Syriacum, sub voce). This reading of 
 Tertullian's seems good additional evidence that behind his text there 
 Ues a Syriac text. The form of the gloss which follows, iiectante etc., as 
 well as the plurals just considered, clearly indicate that the text on which 
 TertuUian here depends is not identical with the Bezan text, and that it 
 ultimately rests on a somewhat different form of Syriac text. 
 
 From these passages in TertuUian we learn that very 
 early in tlie third century there was current in Carthage a 
 Latin text of the Acts very closely allied to, though not 
 absolutely identical with, the Bezan text and, like the Bezan 
 text, ultimately based on a Syriac version. Between this 
 Syriac version and Tertullian's Latin text, we have seen 
 reason for believing that there intervened a Greek Syriacised 
 text. This Syriac version therefore must go back a consider- 
 able distance in the second century. 
 
 (ii) From TertuUian we turn to Irenaeus. None of the 
 passages in Irenaeus with which I have to deal, with one im- 
 portant exception, exist now in the original Greek. They are 
 available only in the Latin translation. It will be a matter 
 for argument whether the textual peculiarities in this Latin 
 translation are due to the translator or go back to the Greek. 
 The passages are all in Iren. III. xii. (ed. Harvey, whose text 
 I have used). I shall use italics as before. 
 
 Acts i. 1 6 Viri fratres, oportebat impleri scripturam hanc 
 quam praedixit &c. 
 
 ii. 33 Effudit donationem hanc quam uos nunc uidetis et 
 auditis. 
 
 Harvey notes that this reading is found in the Syriac Vulgate. It is 
 due to assimilation to ii. 38. Cod. D reads elexecN y/vieiN o kai k.t.A. 
 
 iii. I3ff. Quem uos quidem tradidistis in iudicium, et 
 negastis ante faciem Pilati, cum remittere eum ii,ellet. Vos 
 autem sanctum et iustum aggrauastis . . .\J Et nunc, fratres, 
 scio quoniam secundum ignorantiam fecistis nequam.... 20 et 
 ueniant nobis tempora refrigerii a facie Domini. ..21 quae 
 locutus est Deus per sanctos prophetas suos. 23 Moyses 
 
I06 THE BEZAN TEXT OF THE ACTS. 
 
 quidem dicit ad patres nostras : Quoniam prophetam exci- 
 tabit uobis Dominus Deus nester ex fratribus uestris quemad- 
 modum me ipsum audietis. 
 
 In V. 20 the uobis corresponds with the reading of the Syriac Vulgate 
 and Cod. E (see also TertuUian). In 7/. 21 there is nothing to correspond 
 to ott' ma>vos- In V. 22 Deus uester answers to the Bezan o ec yMco. 
 The last words of the extract admit of the interpretation which must be 
 given of the passage in the Bezan text. 
 
 iv. 8 f. Principes populi et seniores Israelitae, si nos hodie 
 redarguimur a uobis in benefacto hominis infirmi. 
 
 Cod. D has kai TTpecByTepoi toy icp&HA. For its reading in the 
 second clause see note in loco. 
 
 iv. 3 1 iXaXovv top Xoyov rod 6eov fierd Trapprjalwi TravTi 
 Tc3 OeXovTt, TTiareveiv. 
 
 The Greek of Irenaeus is here preserved in Cramer's Catena (p. 79). 
 The Latin is : Loquebantur uerbum Dei cum fiducia oinni uolenti credere. 
 The Bezan gloss will be noted. 
 
 V. 31 f. Hunc Deus principem et saluatorem exaltauit 
 gloria sua, dare poeniteiitiam Israel, et remissionem pecca- 
 torum : et nos in eo testes sumus sermonum liorum. 
 
 ' Two points claim attention, (i) Gloria sua. The Greek of Cod. D 
 has TH Ao5h aytoY) the Latin exaltauit caritate sua (where caritate pro- 
 bably arose from claritate). Two explanations are possible, [a] Is 1-3 ho^ 
 avTov an itacism for ttj Se^ia avroO? In that case, as Irenaeus has a text 
 not absolutely identical with, though closely akin to, that of Cod. D, this 
 reading is not a slip of the Bezan scribe, but must belong to a Greek text 
 behind the Bezan text, {d) I am inchned to think however that the 
 reading is due to a characteristic assimilation of this passage to Rom. 
 vi. 4, and that this assimilation goes back to a Syriac text of the Acts. 
 In Rom. vi. 4 we read in the Syriac Vulgate ' There-rose ()aa) Jesus 
 Christ from among the-dead by-the-glory (r<'A\MCCai,Aua) of-His- 
 Father.' The Greek is 8ia tijs 8o^i;f. It is not improbable that an Old 
 Syriac version read here idiomatically ' by-i%'j--glory.' We have perhaps 
 a trace of this assimilation in a word interpolated in the Syriac Vulgate 
 of Acts v. 31 'Him Himself God ?-aised (yxxar^) a-prince and-a-saviour 
 and-exalted-Him (orij;a*ir<'o) by(.a)-His-right-hand.' Whichever 
 explanation we adopt, we have in this reading, which the Sahidic Version 
 
DATE. BIRTHPLACE. AFFINITIES. 107 
 
 alone of other authorities preserves, a proof how closely related are the 
 text of Cod. D and the text found in (the Latin) Irenaeus. (2) The 
 
 in eo arises, I think, from a misplacement in the Bezan (or kindred) text, 
 or more probably in the Old Syriac text. The Bezan text has 
 
 K«,l ACJieCIN AMApTICON GN AyTCO 
 KAI HMeiC eCMEN MApTypec. 
 
 The position of eV aurw here is natural. It is a gloss probably due to 
 assimilation (in the Syriac) to Col. i. 14 (caa.l OCD = fV 13), Eph. i. 7 
 (cna."1=eV a). The eV auVm, or the Syriac ooa, slipped down into, or 
 was repeated in, the second line. 
 
 V. 42 Omni quoque die in templo et in domo non cessa- 
 bant docentes et euangelizantes Christum lesum Filium Dei. 
 
 The in domo, as Harvey notes, seems to come from the Syriac 
 K'oVLna. This is the Syriac rendering of kut oIkov in Acts ii. 46, 
 Rom. xvi. s, I Cor. xvi. 19, Col. iv. 15, Philem. 2 (cf. Acts xx. 20). The 
 last words seem due to assimilation to ix. 20. 
 
 vii. 5 Sed promisit dare ei in possessionem eam. 
 Cod. D has aAAa. 
 
 XV. 1 1 Sed per gratiam Domini nostn lesu Christi credi- 
 mus no'i posse saluari, quomodo et illi. 
 
 Note two points (1) nostri : so, as Harvey notes, the Syriac Vulgate. 
 See above note on Acts ii. 25. (2) Fosse seems due to assimilation to 
 XV. I — an assimilation quite in tTie manner of the Old Syriac. 
 
 XV. 15 Et sic conveniunt sermones prophetarum. 
 See p. 8 n. 
 
 XV. 18 ff. Cognitiim a seculo est Deo opus eius... 20 uti absti- 
 neant a uanitatibus idolorum, et a fornicatione, et a sanguine r 
 et qtiaecunque iiolunt sibi fieri, aliis ne faciant. 
 
 Here note {a) that a uanitatibus seems due, as Harvey hints in his 
 note, to assimilation to xiv. 15 ; {b) there is nothing to represent xal ttviktov. 
 
 XV. 246". Quia ex nobis quidam exeuntes turbauerunt 
 UOS...27 Misimus igitur ludam et Silam, et ipsos per ser- 
 monem annuntiantes nostrani sententiam. 28 Placuit enim 
 
Io8 THE BEZAN TEXT OF THE ACTS. 
 
 Sancto Spiritui et nobis, nullum amplius uobis pondus im- 
 ponere, quam haec quae sunt necessaria, ut abstineatis ab 
 idolothytis, et sanguine, et fornicatione : 29 et qiiaecunqiie 
 noil uoltis fieri nobis, aliis ne faciatis : a quibus custodientes 
 uos ipsos, bene agetis, ambulantes in Spiritu Sancto. 
 
 Note in v. 27 the reading nostram sententiam. This lias, I think, the 
 appearance of being a Syriac reading. In v. 28 the Syriac Vulgate has : 
 ' For it-was the-pleasure (r<Lu.=>^*) to-the-Spirit of-Holiness and-also to- 
 us (►!)■' From this verse the gloss ^1x3^ (our-pleasure) in v. 27 would 
 easily be generated. On the other points see notes in loco. 
 
 The important question still remains whether this text 
 goes back to Irenaeus himself or whether its peculiarities 
 are due to the Latin translator. 
 
 A thorough discussion of this question would involve an 
 examination of the text of Irenaeus as a whole. Such an 
 investigation is probably a necessary preliminary to anything 
 like a final discussion of the problems connected with the 
 ' Western ' text. But apart from any attempt at such an 
 exhaustive treatment, there are three arguments which satisfy 
 me that the text of the Acts given by the Latin translator 
 is a faithful reflection, at least in all essential features, of the 
 text which Irenaeus himself incorporated in his book. These 
 three arguments are as follows. 
 
 (i) Though it is likely enough that a Latin translator 
 would from time to time introduce Latin readings into his 
 renderings of N.T. quotations, it is hardly likely that he 
 would substitute, and that continuously, another text for 
 that used by his author. At least we are justified in asking 
 for some decisive arguments before we acquiesce in such a 
 conclusion. 
 
 (2) There are two passages of Irenaeus, where the Greek 
 is preserved, in which the Acts is quoted, {a) The quotation 
 from Acts iv. 31 in one of these passages was given above 
 (p. 106): it contains a characteristic Bezan reading, {b) In 
 the other passage (Iren. ni. xii. 11) Acts ix. 20 is quoted in 
 
DATE. BIRTHPLACE. AFFINITIES. 109 
 
 the following form : eV Ta'i<; (Twaywyal'; iv AafiaaKo) eKripvcrae 
 fiera •rraar)t; TrappTjaia'; tov ^Irjaovv, on ovt6<; eariv 6 Tlo<; tov 
 %eov 6 'XP>'<^'^°':^- We have not the Bezan text to compare 
 with this quotation, since there is a lacuna in Codex D viii. 29 
 — X. 4. We must therefore examine Irenaeus' quotation to 
 see if it presents any peculiarities which are Bezan in charac- 
 ter. In these few words then there are no less than three 
 glosses: (i) kv Aafi,aa-Km, (u) ixera it. irapprja-iav, (iii) 'ypiarof. 
 Of these the last is obviously due to assimilation to 2'. 22 
 {avve')(vvvev ^lovSaiovi tov<; KaToiKovvraf iv Aa/u-aaKW, avv^i- 
 I3d^a)v OTi ouTo? icrriv 6 ■y^piaTO'i); the second (a gloss which 
 occurs elsewhere in the Bezan text vi. 10 (see note), xvi. 4) 
 to assimilation to v. 27, where the Greek is iv Aa/xaaKa 
 iTrappi]cndaaTo iv tc3 ovojxaTt, 'J-ijaov, but the Syriac Vulgate 
 ' in-Damascus openly (k^-^j ^i 'k ,, a regular Syriac equi- 
 valent of /j,eTf) irapp., fieTa irda-r)'; irapp. ; see on vi. lo) he-spoke 
 in-the-name of-Jesus '. As to the first gloss (iv ^.a/xaa-Koi), 
 the first impression is that Ircnacits inserted the words for the 
 sake of clearness, and this explanation is possible. But on 
 the other hand it may come from v. 22 and v. 27, and it is to 
 be noticed that the Syriac Vulgate has a similar gloss, 
 suggested apparently by v. 22, viz., ' in-the-synagogues of-tlie- 
 Jcu's'. In this quotation in Irenaeus then we have certainly 
 two, probably three, context-glosses — a phenomenon which 
 we have seen to be characteristic of the Bezan text (i.e. of the 
 Syriac text which lies behind the Bezan). If therefore the 
 Bezan text at this point were ever discovered, we may feel 
 very certain that it would coincide with this quotation in 
 Irenaeus. 
 
 We may then without rashness conclude from these two 
 quotations in passages of Irenaeus where the Greek text has 
 been preserved, that elsewhere the Latin translation accurately 
 reproduces the lost Greek of Irenaeus' quotations from the 
 Acts. 
 
 1 The Latin translator has; : In synagogis in Damasco praedicahat cum omni 
 Jiducia lesum, quoniam hie est Christus Filius Dei. 
 
no THE BEZAN TEXT OF THE ACTS. 
 
 (3) Again, there are passages in Irenaeus, where the Greek 
 is preserved, in which occur quotations from the N.T. con- 
 taining readings which must be due, it would seem, to Syriac 
 influence. 
 
 ' A point of some interest,' writes Harvey in the Preface 
 to his edition, p. v, 'will be found of frequent recurrence in the 
 notes; which is, the repeated instances that Scriptural quo- 
 tations afford, of having been made by one who was as 
 familiar with some Syriac version of the New Testament, as 
 with the Greek originals. Strange variae lectiones occur, 
 which can only be explained by referring to the Syriac 
 version.' It is but just to emphasise the fact that Harvey 
 was, as I believe, completely in the right when he insisted on 
 the Syriac element in the N.T. quotations in Irenaeus. The 
 grateful acknowledgment of the importance of his edition in 
 this respect must not of course be understood to imply assent 
 to his detailed treatment of particular readings. Nor can I 
 think that the presence of a Syriac element in his N.T. text 
 proves that Irenaeus 'was as familiar with some Syriac version 
 of the N.T. as with the Greek originals'. The supposition 
 that he used a Syriacised Greek text harmonises with the con- 
 clusions as to Codex Bezae at which we have arrived, and 
 with the fact that Tertullian also employed a Syriacised 
 text. 
 
 Of these apparently Syriacised readings a single speci- 
 men must suffice. The passage in question is Lc. x. 21 f 
 II Matt. xi. 25 f. It will be convenient to print side by side 
 the quotation in Irenaeus (l. xiii. 2) and the true text. 
 
 Irenaeus. The true text. 
 
 €^ofjLo\oyi]trofjLat (rot, narepj e^onoXoyovfiai aoij TraTfp, 
 
 Kvpt€ TOiV ovpavav Ka\ ttjs 7*5^, Kvpie tov ovpavov Kol rrjs -y^f, 
 
 on diTiKpv^as ano CTO(j>av Koi crvve- on aVf'xp. (Matt. cKpv\jras) Taira dno 
 
 TaVy o". KOL avv.j 
 
 Koi direKoXv^as avra vrjTrloLS' kol dirfKoiXvyl/as avra vrjTriots' 
 
 ovOj o 7raTr)p pov, vai, 6 TraTrjp, 
 
 on epirpoxydfv crov evdoKia pot eyevcro, on ovtqjs €v8. eycvtro epTrp, trov. 
 
 irdvTa poi irapehoBr] viro ToO jrarpot pov, ■Travra poi napc&odrj vwb tov irarpos pov, 
 
DATE. BIRTHPLACE. AKFINITIES. I I I 
 
 KOI ovScij eyi/O) toj' warepa el /ifi 6 Ka\ ovSeh ytva<TKci tls ((TTIV 6 vl. el 
 
 vlos, fir) 6 iraTrip^, 
 
 Kai Tov vlov el firj o TraTrjp, kol tls io'Tiv 6 irarr^p el p^rj 6 vlos, 
 
 Koi (0 av 6 vios ajTOKoKv'^-ii^. icoi d *i ^oi'AtjTCii c vll s c7!0Ka\iylrai. 
 
 Looking at Irenaeus' text we must, I think, make our 
 choice between two alternatives. Either he is quoting from 
 memory — a satisfactory explanation unless it should appear 
 that some other consistent account can be given of all, or 
 most of, his variations from the true text, and unless his text 
 appears in other independent authorities (see p. II2 n.) : or he 
 is adopting a text which has passed through the medium of 
 a version. Let us compare then Irenaeus' text with the Old 
 Syriac text (Curetonian) and that of other Syriac authorities. 
 
 (i) €^o/AoAo7o{)yu,at = K'JpS' K'.icxsa (thanking (am) I). So 
 Curet., Syr. Vulg. of Matt. Lc. But this Syriac participle is 
 timeless, and might be well represented by the future, (ii) tSv 
 ovpavwv. The Syriac r^-jOix. is the equivalent of, and con- 
 sequently might be rendered by, either the singular or the 
 plural of the Greek word, (iii) ova. This interjection occurs 
 once in the N.T. in Mc. xv. 29 ova 6 KaToKvaiv tov vaov. 
 The Syriac Vulgate represents it by .^_or^. Now the Syriac 
 equivalent for val in our present passage is ^r^. This word 
 would very easily give place to »_cvr^ and or**. The latter 
 word is, in some Syriac texts, the equivalent of (i) ova Mc. 
 XV. 29; (2) m e.g. Matt. xv. 28 ; (3) ev Matt. xxv. 21, 23 (see 
 
 ^ Matt. Kai oiJSeis linyivihaKei riv vlov el p.^ 6 waTTip, oCde riy iraripa ns 
 iiTi,yaiil>iTKei el p,T] 6 Ms. 
 
 ^ The Latin translation is this : ' Confiteor tibi Pater Domine terrae et caelorum, 
 quoniam abscondisti ea a sapientibus et prudentibus, et i-euelasti ea paruolis. Ita 
 Pater mens, quoniam in conspectu tuo placitum factum est. Omnia mihi tradita 
 sunt a Patre, et nemo cognouit Patrem nisi Filius, et Filium nisi Pater, et cuicun- 
 que Filius reuelauerit.' The Latin, it will be noticed, has nothing to correspond 
 to the p.01 after eidoda in the Greek. This fi-oi would seem to be the result of 
 some transcriptional accident. It is due, I believe, to the ' to me' in the next clause 
 having slipped up a line. The distance between this 'to me' and the word 'good- 
 pleasure' in the .Syriac, though not in the Greek, favours this explanation. Thus 
 the /lioi is due to Syriac influence. It is the original Greek of Irenaeus, not the 
 Latin translation (comp. ' confiteor ', ' ita '), which here preserves a Syriacised text. 
 
112 THE BEZAN TEXT OF THE ACTS. 
 
 Payne Smith, Thes. Syr.). Thus in Syriac this interjection 
 would be appropriate as expressing thankful joy, and could 
 be transliterated by ova, as in Irenaeus. (iv) o ttutjjp fj.ov. 
 The Old Syriac and the Syriac Vulgate both in Matt, and 
 Lc. read 'J^- Father'. The latter version in both Gospels 
 has ' I thank thee iJ^- Father '. (v) eyvco would be a natural 
 independent translation of •^.'U- (vi) In the two lines Kal 
 ovSel'i...6 TTarrjp the form of the clauses in Matt, is followed, 
 but the order of the clauses is reversed. This order however 
 was apparently that in the Diatessaron. See Ephrem, Diat. 
 (ed. Moesinger), p. 117 'Nemo nouit Patrem nisi Filius, et 
 nemo nouit Filium nisi Pater.' (vii) In the last line d-rroKa- 
 XCyjrrj takes the place of ^ov\7]Tai,...d-7TOKaXvy]raL This omis- 
 sion is easily explained when we turn to the Old Syriac of 
 Lc. X. 22 (Matt. xi. 27) : 
 
 Him or to-him that-He-should-reveal the-Son there-should-wish and-to-whom 
 
 In this Syriac phrase there are two verbs, each in the 
 future and each with a prefixed .1 (with the first verb, the 
 relative ; with the second, ' that '). It would be very easy 
 for the first of these futures i.e. rd=j-J.T (there-should-wish) 
 to fall out^ 
 
 Some other explanation might be suggested for one or 
 another of these seven points. But the explanation which 
 suits each and all simply and naturally is the supposition 
 that Irenaeus is using a Syriacised text. 
 
 It seemed the better course to discuss in detail one case 
 of the use in Irenaeus of a Syriacised text. To other 
 
 ^ Justin, Dial. c. 100, has Kal ovSeh yivdiffKei rbv iraripa d /irj vl6s, oi)5^ riv vibv 
 el ^j] 6 iraTTjp Kal ols B.V 6 vl6s aTOKoKd^l^-rj [aTOKoK. 6 vl6t, Apol. i. 63). Comp. Tert. , 
 Adv. Marc, iv. 25 ' Nemo scit qui sit pater nisi filius, et qui sit filius nisi pater et 
 cuicunque filius reuelauerit.' See Bishop Westcott, Canon, pp. 136 ff., 290. The 
 subject of early evangelical quotations, especially those in Justin and in the 
 Clementines, needs reinvestigation. If my conclusions are correct, Justin used a 
 Syriacised text of the Gospels. But if so, how early must the date of the primi- 
 tive Syriac Version be pushed back ? 
 
DATE. BIRTHPLACE. AFFINITIES. II 3 
 
 quotations from such a text, in places where the Greek of 
 Irenaeus is preserved, it must suffice to give references, 
 (i) I Tim. i. 4 is quoted in Iren. i. Praef. (Harvey, i. p. i). 
 Irenaeus' reading is due, I think, to assimilation to Tit. iii. 9; 
 see the Syriac. (ii) In Iren. i. i. 5 (Harvey, i. p. 28) the 
 phrase kuI avT6<; eVrt ra Trnvra is quoted as St Paul's. A 
 reference to Col. i. 17 (Syriac) shews how through omission of 
 two words this reading would arise. In the quotation which 
 follows in Irenaeus Travra et? avrov koX e^ avrov ra iravra 
 (Rom. xi. 36), TO. Travra is repeated as in the Syriac. (iii) Lc. 
 xiv. 27, Mc. X. 21 are quoted in Iren. I. i. 6 (Harvey, i. p. 29). 
 We have found passages then in Irenaeus, where the 
 Greek is preserved, in which occur N.T. readings due to 
 Syriac influence. 
 
 We return now to the quotations from the Acts in the 
 Third Book of Irenaeus. The combined result of the three 
 arguments just considered frees us, unless I am greatly 
 mistaken, from the duty of suspending judgment. We may 
 consider it established that the Syriacised text of the Acts 
 (closely akin to, though not without some divergence from, 
 the Bezan text), which we find in the Latin translation of 
 Irenaeus, is a faithful representation, in all essential points, of 
 the Greek text quoted by Irenaeus himself. 
 
 But to what date are we thus brought .'' 'The third book,' 
 writes Bp. Lightfoot, Essays on Supernatural Religion, p. 260, 
 ' was published during the episcopate of Eleutherus, who was 
 Bishop of Rome from about A.D. 175 to A.D. 190; for he is 
 mentioned in it as still living (iii. 3. 3). It must therefore have 
 been written before A.D. igo.' 
 
 Our consideration then of the evidence furnished by 
 Irenaeus brings us to the conclusion that the Syriac text of 
 the Acts must be placed far enough back in the second 
 century to allow of its having been used in the formation of a 
 Greek, substantially the Bezan, text before the year A.D. 190. 
 
 (iii) One more witness I shall examine. From Gaul in 
 C. c. B. 8 
 
114 THE BEZAN TEXT OF THE ACTS. 
 
 the West we turn to Antioch in the East. In Theophilus, ad 
 Autolycum, ii. 34 there occurs the following passage : ol 
 [irpo^rJTai ayooi,^ koX iSiSa^av a'7re')(ea6ai, dno rij'i ddefiiTov 
 eiBcoXoXaTpeiw; koX fioi.-^eia'i Koi <f>ovov, iropveia'i, KKoirrji;, 
 (j}iXap'Yvpi,a<i, opKOv yjrevSov;, opyrj'; koi ■ird(J7]<; aae\'yeia(; Kai 
 dKa6apai,a<;, Kal iravTa oaa dv firj ^ovXrjrai dvOpeoiro^ eavTO) 
 yiveadai Iva firjBe dWo) Trobfj. 
 
 Here ^e have that negative form of the golden rule which we found in 
 the Bezan text of Acts xv. 20, 29. The matter will repay further exami- 
 nation. 
 
 In the Didachd (i. 2) the description of ' the Way of Life ' opens thus : 
 TrpwTOVj ayajr^aeis tov deov tov TroL^travrd tre ' fieurcpoi/, tov 7rXr](rlov aov (os 
 (TeavTov, TtavTa Se otra iav 6f\7](Tr}S firi yivf (rdai <Toi, Kal irv aX\to /xj) itoieI^. If 
 this saying had a place in some early forms of ' the Two Ways ', it would 
 naturally become something of an apologetic common-place. Thus 
 Aristides, who refers to ' the Way of Truth ' (xvi), embodies this saying 
 in hiiS Apology C. xv. ov fioix^vovcriv, ov iropvevova-iv, ov ■^ev^ofiaprvpovtriv, 
 ovK €7nOvp.ov(ri Ta aXXorpia, Tifiaai irarepa kol pTjrepa, Kal tovs 7r\Tja-iov 
 <f>i\ov<ri, dUata Kplvovuiv, Qfra ov 64Xov(Tiv avTots yivcadat erspco ov TroioGo"!. 
 From such an Apologetic passage the saying naturally passed into 
 a similar context in Acts xv. Otto in his note on Theophilus 
 /. c. rightly remarks that several passages of the N.T. — i Pet. iv. 3, 
 Matt. XV. ig {(j>6voi, lioixf'^ai, nopvf'iai), Gal. v. 19 — are in the writer's 
 mind at this point. But should not Acts xv. 29 (20) be added to 
 the list of those passages whose language Theophilus here reflects ? 
 Three arguments appear to me to demand an affirmative answer to this 
 question. They are these. (l) With djrexea-dai. ttjs a.6. elSaXoXaTpdas 
 
 compare Acts xv. 20, 28, d7r€)(fa-dai rmv aXicryrmarmv tSv elSdXcov 
 
 a7r£xf<r6ai elScoXoBiiTav. (2) If in Acts xv. 28 nviKrav be omitted, as in the 
 text of Codex D, TertuUian, and Irenaeus, we have the words dSaKoBvTav 
 Kal atp-aros Koi Ttopvelas. The word ttviktSiv having gone, it would be most 
 natural to take the term alp.a to mean murder. The three vices idolatry, 
 jnurder, fornication are thus mentioned in the same order in Acts and 
 Theophilus, the latter adding adultery after idolatry, (j) Theophilus ends 
 his list of moral requirements with the same ancient saying with which 
 the moral requirements of the decree close, as read in the text which 
 Irenaeus quotes a very few years after Theophilus wrote. These three 
 considerations taken together fall but a little short of proof that Theo- 
 
 ' Dr Taylor, The Teaching of the Twelve Apostles, p. 8 ff., gives illustrations 
 from Jewish sources. 
 
DATE. BIRTHPLACE. AFFINITIES. II 5 
 
 philus of Antioch about the year i8o A.D. knew and referred to a reading 
 of a passage in the Acts which we find in the Bezan text. 
 
 We have now brought to an end our investigation as to 
 the date of the Bezan text of the Acts and of the Syriac text 
 which hes behind it. This Syriac text must have been in 
 existence so far back in the second century that it could 
 generate {a), apparently through the medium of a Greek text, 
 a Latin text in use at Carthage in the opening years of the 
 third century \ (b) a Greek text quoted by Irenaeus in South 
 Gaul in a treatise which cannot be later than 190 A.D. ; (c) 
 apparently, for the evidence is perhaps insufficient to warrant 
 a positive statement, a Greek text known to Theophilus of 
 Antioch about the year 180 A.D. It is not therefore un- 
 reasonable to conclude (i) that the Bezan text of the Acts 
 existed at least as early as 180 A.D.; (2) that the implied Syriac 
 text existed shortly after, perhaps even some time before, 
 the middle of the second century. The verdict therefore based 
 on external evidence coincides with that based on internal 
 evidence. We are right in speaking of the Syriac text of 
 the Acts which lies behind the Bezan text as an Old Syriac 
 text. 
 
 (2) From the question of time it is a natural transition to 
 the question of place. 
 
 I have shewn, unless I am wholly mistaken, that Codex 
 Bezae of the Acts, contains a text which is the result of an 
 assimilation <s£ a Greek text to a Syriac text, and that this 
 Greek text cajme into existence not later than 180 A.D,, 
 probably some years earlier. Can we point to any Church 
 where such a text as this would be likely to arise .'' 
 
 The Church of Antioch at once rises to the mind. It was, 
 from the earliest days of the Gospel, a great centre of Christian 
 life. Its martyr Bishop is the most stri'ltiflg personality which 
 the history of the second century brings before us. Ignatius, 
 with his vigour and his practical enthusiasm, reflected, we can 
 hardly doubt, the character of the Church over which he pre- 
 
 8—2 
 
Il6 THE BEZAN TEXT OF THE ACTS. 
 
 sided, and the character of the Church was as certainly 
 confirmed by the life and work of its great Bishop. Moreover 
 the Church of Antioch, if it was a predominantly Greek 
 Church, must have had within it a considerable Syrian 
 element. Here, if anywhere, two streams, a Syriac-speaking 
 and a Greek-speaking population, would meet and coalesce. 
 It must suffice to quote a passage from Renan's description of 
 the great Syrian capital. ' Antioch ', he says, ' from its founda- 
 tion, had been altogether a Grecian city.... Beside the Greek 
 population, indeed, which in no part of the East (with the 
 exception of Alexandria) was as numerous as here, Antioch 
 included in its population a considerable number of native 
 Syrians, speaking Syriac. These natives composed a low class, 
 inhabiting the suburbs {les faubourgs) of the great city, and 
 the populous villages which formed vast outskirts {tme vaste 
 banlieu) all around it, Charandama, Ghisira, Gandigura, and 
 Apate, names chiefly Syriac. Marriages between the Syrians 
 and the Greeks were common, Seleucus having formerly made 
 naturalization a legal obligation binding on every stranger 
 establishing himself in the city, so that Antioch, at the end of 
 three centuries and a half of its existence, became one of the 
 places in the world where race was most intermingled with 
 race' {Les Apotres, p. 217 f ; English trans, p. 181 f). 
 
 The probability then is strong that Antioch was the birth- 
 place of the Bezan text of the Acts'. This probability will 
 be greatly increased, it will indeed fall little short of certainty, 
 if we can point to any other Syriacised Greek text which we 
 can with certainty connect with Antioch. Such a text I 
 believe that we have in the newly discovered fragment of ' the 
 Gospel according to Peter '. 
 
 I am not aware that any doubt has been expressed in 
 regard to the belief that our fragment is part of ' the Gospel 
 according to Peter' which Serapion, Bishop of Antioch 
 190 — 203 A.D., found in circulation at Rhossus, a town a few 
 
 • I have already pointed out that probably the earliest reference to this text is 
 found in the work of Theophilus, Bishop of Antioch in the last quarter of the 
 second century. 
 
DATE. BIRTHPLACE. AFFINITIES. I17 
 
 miles north of Antioch. The Gospel was found then not far 
 from Antioch, the greatest centre in the East of Christian 
 activity and thought. It seems impossible to doubt that its 
 birthplace was Antioch, or some place in its immediate 
 vicinity. The date of this Gospel does not immediately 
 concern us. It cannot however be separated by many years 
 from the date which we have assigned to the Bezan text of 
 the Acts. I hope to be able to shew that the Petrine fragment 
 has important points of similarity to the Bezan text which we 
 have examined. 
 
 The interest and importance of the fragment are so great 
 that I make no apology for treating the question of the 
 genesis of its text with some fulness. 
 
 The investigation falls under two heads. I shall endeavour 
 to shew (i) that the influence of assimilation has been active 
 here, as in the Bezan text : (ii) that behind considerable 
 portions of our Greek fragment there lies a Syriac text. 
 
 I quote from what I believe is the Editio Princeps of the 
 Fragment, viz. Dr Swete's edition of the text, which he has 
 re-issued, incorporating some corrections which Professor 
 Bensly supplied after inspecting the MS. itself. 
 
 (i) Passages from other parts of Scripture are woven into 
 the fabric of this Petrine history of the Passion and the 
 Resurrection. 
 
 P. 3, 1. 13 f. Yey/oaTTTat 7(ip eV tw vofico rjXiov firj Bvvat iiri 
 Tre(j)ovev/J,eva>. Comp. p. 4i !• I^ ^■ 
 
 The thought is doubtless that of Deut. xxi. 22 f. But the language 
 seems to be derived from two other passages in Deut., viz. (i) xxiv. 15 
 ' Thou shall give him his hire, neither shall the sun go down upon it.' 
 
 1 In treating of the Petrine fragment I have had before me (i) Professor 
 Robinson's Greek text and his lecture delivered ' three days after the text was 
 first seen in Cambridge ' ; (2) Mr Rendel Harris' Popular account of the Newly- 
 recovered Gospel of St Peter; (3) Prof. Harnack's text and notes (Texte und 
 Untersuchungen ix. 2) ; (4) Lod's text and notes (Paris, 1892) ; (5) Dr Swete's 
 text mentioned above, and my notes of two lectures which Dr Swete delivered on 
 the Fragment in the February of this year— lectures which will, I trust, be soon 
 given to the world in the form of an edition of the Fragment. 
 
Il8 THE BEZAN TEXT OF THE ACTS. 
 
 The LXX. has ovV cTriSiIo-erai 6 ^Xios in avT&. The Syriac has of course a 
 simple verb (.ai^.^ r^Ao), and Peter has an uncompounded verb /ii) 
 bvvm : (ii) xxi. i ' If any one be found s/aiii in the land.' The LXX. 
 renders 7?n by Tpavnarias, the Syriac by r<l\ i\.n ( = n-c^oi'Ev/ifVof , comp. 
 e.g. Matt. V. 21, Jas. v. 6). 
 
 P. 3, 1. 17 ff. Kal eXeyov ^vpcofiev rov vlov rov 6eov...Kal 
 eicaSicrav avTov eirl Kadehpav Kpcaeco^, Xeyovre'i ^iKaia><; Kplve, 
 ^aaiXev rov lapaijX. 
 
 Professor Robinson (p. 18) gives the obvious reference to Justin, Apol. i. 
 35 Kot yap, ws etVez/ o Trpo^ijTr/s, hiatrvpovTiS avTov eKaQirrav eirl ^rnxaros Koi elnov 
 Kplvov ijiuv. As to this passage I remark (i) that Justin seems to have in 
 his mind some passage of the Prophets which has not yet been identified ; 
 (2) that Justin, like Peter, has the plural {(Kadia-av). It seems probable 
 that in some harmonised account of the Passion the supposed action of 
 Pilate (John xix. 15) was transferred to some part of the history where the 
 people are the actors. But I think there is a further reference to Prov. 
 XX. 8 'A iin^ that sitteth on the throne of judgment. The LXX. has 
 simply €771 Spovou. The Syriac however has r^lx*.!.! r<L>J3oiA2k A^. 
 (comp. Ps. cxxi. 5 'thrones for-judgment '). The Syriac r<lxJ»ici^ 
 literally translates the Hebrew XDD, but it also represents KaBeHpa in the 
 three places where the latter occurs in the N.T. (Matt. xxi. 12, xxiii. 2, 
 Mark xi. 15). For the phrase ' to-cause-to-sit on the-throne of comp. 
 2 Chron. xxiii. 20. It may be added that the Syriac versions transliterate 
 fiijpa (^joas) in the Gospels^ 
 
 P. 4, 1. 16 ■qv Se p,ea-r]fi/3pLa Koi aKOTOi; Karea-^^e irdaav Trjv 
 'lovBaiav. 
 
 Dr Swete compares Amos viii. 9 'And it shall come to pass in that 
 day, saith the Lord God, that I will cause the sun to go down at noon, 
 and I will darken the earth in the clear day.' The Syriac follows the 
 Hebrew closely ; the LXX. diverges in the latter clause. Dr Swete also 
 compares the Diatessaron (Ciasca, p. 92) 'Tenebrae occupauerunt uni- 
 uersam terram'. Should we not also compare Is. Ix. 2 'darkness shall 
 cover the earth (land)'? Comp. Is. ix. 19, Ezek. xxxii. 8. 
 
 1 It should be noted that 'the-seat of-judgment' would be a very natural 
 Syriac equivalent of §riiM, for, besides the compound phrase OQli.t A^^-^ 
 (=liis adversary, Acts xxv. i6. Matt. v. 25, Lc. xviii. 3), we have Kll»a A t.-i 
 (= judgment-hall, Acts xxv. 23, Jas. ii. 6, i Tim. v. 24). 
 
DATE. BIRTHPLACE. AFFINITIES. I19 
 
 P. 4, 1. 21 f. Kal eirX^ poxrav iravTa, koX eTeKelwa-av Kara rrj^ 
 KecfiaXr]'; avTwv ra afiapTr/fiara. 
 
 We have here, I believe, two Pauline phrases : (i) Acts xiii. 29 ms Se 
 fTtKea-av Tracra. Syriac ^p.VSol^ OSOJlX. S,^0. The verb ^olz. 
 represents irXripovv, e.g. Acts xiii. 27, xiv. 26 ; comp. Jn. xviii. 32, xix. 24. 
 Note also the Greek and Syriac of Jn. xix. 28, 30. The Syriac brings 
 all, these passages into line. Dr Swete compares the words of our Lord 
 on the cross in the Diatessaron — 'consummata sunt omnia' (Ciasca, 
 p. 92). (ii) I Thess. ii. 16 els to avaiiKripaKiai airmv ras ajiaprias (Syriac, 
 ».__OcnuoQj-»» asajLZJimAj. The phrase Kara t^s Kt<i>. a-irav is an 
 O.T. phrase ; compare Ezek. ix. 10, xi. 21, xxii. 31, Joel iii. 4, 7. 
 
 P. 4, 1. 29 Kal t] yri Trdcra eaelcrdri. 
 
 Dr Swete compares Jer. viii. 16, where the LXX. has these words, 
 though in a different order. 
 
 P. 6, 1. 2 i'iTe')(^pL(Tav eiTTa cr(ppa'ylSa<;. 
 Compare Apoc. v. i, 5. 
 
 P. 6, 1. 4 f. ijX6ev o'^o^ diro 'lepovaaXTJfi koL t'/? 'irepi')((opov 
 Iva 'iScoai K.r.X. 
 
 Compare John xii. 9 f., Acts v. i6. 
 
 P. 6, 1. 8 ff. fieydXr] (^coi'?) iyevero ev tcu ovpavm Koi elSov 
 avoi')(jdevTa<i Tov<i ovpavov? koL Bvo dvBpa<; KareXOovTWi eKeWev, 
 TToXv (fieyjof e^ovTw;. 
 
 Compare (l) Apoc. xi. 12, 15 koi iyivovro <^a>va\ ixeyakm iv ra ovpava : 
 (2) Apoc. xxi. lo f., TTjV ttoXlv. . .KaTa^aivov(rav eV rot ovpavov aTTO Toil deoii, 
 'd)(OV(Tav rffv bo^av tov 6(ov' 6 (ftaxTTrip avTrjs k.t.\. It may be added that 
 the Syriac translates the last words thus: 'while there- was to-her (i.e. 
 having) the-glory of-God like a-bright light'. 
 
 P. 6, 1. 22 ff. Kou, (j)Q)vfj'; rjKovov iic rwv ovpavwv Xeyovar)<; 
 EK)]pv^a^ Tol'i KOi/McofievoK' koI viraKorj rjKoveTO airo tov 
 crravpov to Nat. 
 
 Compare Apoc. xiv. 13 koi iJKOvcra (pa>vijs c'k tov ovpavov Xeyovarjs Fpd'^ov 
 MaKaptoi oi v£Kpoi...i/ai, Xeyei to irvevfia. Comp. XI. 12. 
 
 P. 7) !• 8 ff- o-Vfi^epet yap, (fiaa-cv, rjfjuv 6(f)X'^aai, fi.eyi(7T7jv 
 
I20 THE BEZAN TEXT OF THE ACTS. 
 
 afiapriav efiirpoadev tov deov, koI fir) i/iTreaelv ei<; ')(^etpa<; tov 
 Xaov Twv 'lovBalcov Koi XiOacrdrjvai. 
 
 Peter puts into the mouth of the Jews a blasphemous parody of 
 David's words. Compare 2 Sam. xii. 13 ruiapTrjKa tm xvpioj (the Syriachas 
 'before the-Lord') ; 1 Chron. xxi. 8, 13 TjfiapTTjKo (T<f>6hpa...einTeaovfuu Sr) els 
 X^ipas Kvpiov...Ka\ els x"P°r avdpanraiv ov lifj ijxiriaw. With \i6acr6rivai com- 
 pare Lc. XX. 6, Acts V. 26. 
 
 P. 8, 1. 12 f. KOI eKaa'TO<i...dTr'riWdyr] eh tov oiicov avTOV. 
 
 Compare [John] vii. 53. Note the singular, and compare the note on 
 Acts V. 18. 
 
 Thus in this short fragment of the Petrine Gospel we 
 have, it would appear, instances of assimilation to passages 
 in Deuteronomy, the historical Books of the O.T., the Prophets, 
 the Acts, a Pauline epistle, the Apocalypse, a non-canonical 
 fragment. We see the same tendency at work which we 
 have so often noticed in Codex Bezae, the tendency to 
 incorporate in a Scriptural narrative phrases and ideas derived 
 from other parts of Scripture. Such a tendency would be 
 the outcome of a peculiar habit of teaching and thought 
 prevailing in a particular church at a particular time\ If 
 that church were a bilingual church, such a tendency would 
 be active among both classes of its members. And in a work 
 like the Petrine Gospel, which probably, through the influence 
 of oral teaching, grew up gradually in the church, these 
 accretions from external sources would be added at different 
 stages of its growth, and would therefore bear the stamp now 
 of this class, now of that class, in the Christian community. 
 The facts seem to be in harmony with this view as to the 
 probabilities of the case. These embedded passages from 
 parts of Scripture other than the Gospels appear sometimes 
 to supply evidence of the use of a Syriac authority, some- 
 
 ' In this connexion a special interest attaches to Ignatius' language in regard 
 to the old Prophets : see Magn. IX., Philad. v. (toi5s Trpo<jiyras di dyairuixev, dia rb 
 Kal auTOus c/s rb ivayyi\i.ov KaTTiyye\Khai...ovTes i^iaydTrriToi Kal d^ioflaii/aao-roi 
 (17101), viii., IX. (ol yap dyawriTol irpo(f>iJTtu KarqyyeiXav els a&rdi>), Smyrn. V. These 
 expressions of affection towards the Prophets are very remarkable. 
 
DATE. BIRTHPLACE. AFFINITIES. 121 
 
 times to point to the Greek, whether of the LXX. or of the 
 New Testament, as their source. The point however which 
 I am anxious to emphasise is this. The presence of this 
 characteristic, i.e. assimilation to other parts of Scripture, in 
 a marked degree both in Codex Bezae and in the Petrine 
 Gospel, and the fact that the latter certainly arose at Antioch 
 or in its immediate neighbourhood about the time when the 
 Bezan text was formed, confirm the prima facie probability 
 that Antioch was the birthplace of the Bezan text. 
 
 (ii) In the second place I shall collect and discuss the 
 indications, which the text of the Petrine fragment affords, 
 that behind parts of it there lie portions of an Old Syriac 
 text of the Gospels. 
 
 Previous workers in the field have noted points of affinity 
 between our fragment and Syriac authorities, especially the 
 Diatessaron. They have, as I understand, argued from this 
 evidence that the fragment depends on some kind of Gospel- 
 harmony, and that between the Syriac authorities and our 
 fragment there exists some textual kinship. I hope to be 
 able to add to the number of these coincidences, and to make 
 it probable that, at least as far as the Scriptural phrases are 
 concerned, through the Greek soil which our fragment 
 presents to our view there protrudes in many places a Syriac 
 stratum. 
 
 P. 3, 1. II f. 6t KoX fir] Tt<; avTOV riTr)Ket,, ijfiel'; avTov iOdir- 
 TOfiev, iirel koX crd^^arov iTTi^ooaKei. 
 
 Dr Swete points out that a reference at this point of the history to the 
 approaching Sabbath is found in the Diatessaron (Ciasca, p. 93) : ' ludaei 
 autem, quia Parasceue erat, dixerunt : Non remaneant corpora haec super 
 lignum, g^iiia aurora sabbati est.' This reference to the Sabbath, which 
 survives in the Syriac Vulgate of Jn. xix. 31, is doubtless due to assimila- 
 tion to Lc. xxiii. 54. 
 
 P. 3, 1. 16 ol Se A.aySoz'Te? tov Kvpiov. 
 On XaiSoKTfs see the note on Acts ii. 23. 
 
122 THE BEZAN TEXT OF THE ACTS. 
 
 P. 3, 1. 20 ff. KaL Ti? avTcuv iveyKcov ark^avov nKavdivov 
 e6rjKeu...Kal erepoi earwre'; eve-WTVOv avTOV ral'i oy'ecrt, Kai 
 nXKoi, ra? aia'y6va<; avTOV epd-maav erepoi fcaXafiw evvaaov 
 
 I will take the several points in order, (i) The contrast between the 
 action of 'one of them' and that of 'the others' takes us back to 
 Matt, xxvii. 48 km fideas dpa/iaiv us e^ avrav Koi Xa/3coi'...Kai Treptdeis 
 )caXa/iffl...oi 8e Xoittoi flirav. But I believe that the difference in phraseology 
 points to the supposition that the passage has passed through the medium 
 of a Syriac version. The Syriac Vulgate has : ' There-ran one from-them 
 
 and-took ( A.,n x.o). . .and-put-it (cnSafloo) The-rest (rdiki*.) 
 
 saying were...'. (2) rais o-<^ea-i.v. I believe that this reading is 
 
 due to assimilation to Mc. viii. 23 koi irTva-as els ra onfiara avTov 
 (■*CT)CVWs.s) jaio, and-He-spat in-his-eyesj ; comp. Jn. ix. 6. The 
 Lord's work of mercy is parodied and paid back to Him in the mockery 
 of the Jews. The variation of the word {rais Z-\jreo-i.v, els to oiipara) points 
 again to a Syriac medium. (3) ras a-iayovas. This detail (probably 
 
 due to O.T. associations — Micah v. i : ' They shall smite the judge of 
 Israel with a rod upon the cheek,' Lam. iii. 30, Job xvi. 10, I Kings xxii. 
 24, Isa. 1. 6) has a place in the Diatessaron (Ciasca, p. 88) ' Conspuerunt 
 in faciem eius, et percusserunt ilium, et illudebant ei. Milites autem, 
 percutientes genas eius, dicebant '. It survives in the Syriac Vulgate of 
 Jn. xix. 3 'And-saying were-they. Peace to-thee, King of-the-Jews, and- 
 smiting were-they Him on His-cheeks\ (4) xaXa/io) 'ivv^ra-ov avTov. 
 
 The word used in this connexion in Matt, xxvii. 30, Mc. xv. 19 is itvistov, 
 which the Syriac Vulgate renders by ooon ^xjjfia. But this Syriac 
 expression would be very naturally rendered by ewa-a-ov avTov, for in Jn. 
 xix. 34 the same Syriac verb with the suffix added (jcni uSq, 'he- 
 
 struck-Him'j is used to render em^ev. Compare the note on Acts xii. 10 
 (p. 88). 
 
 P. 4, 1. 5 Kol ijveyKOv Svo KaKOvpyov<;. 
 
 Compare the word used by St Mark (xv. 22) of the leading to the 
 Cross — Kill (j>epova-iv avrov. The Syriac Vulgate has the perfect — 
 
 P. 4> 1- 6 f. avTo^ §6 ecricoTra, to? firjBev ttovov e'^mr. 
 
 There is a remarkable parallel to this gloss in a gloss inserted in the 
 Old Syriac (Curetonian) Version of Lc. xxiii. 9 'And he [Herod] v/as 
 
DATE. BIRTHPLACE. AFFINITIES. 123 
 
 asking Him with cunning words ; but Jesus returned him not any answer, 
 as though He had not been there '. 
 
 The strangeness of the phrase /iriSev wovov '^x.'^v has caused difficulty. 
 Prof. Robinson prints firfdeva, Lods iir)8ev[a\ ; Harnack in his critical notes 
 gives Hartel's conjectures ' jirjhiva'? ^ijSe? '. Dr Swete suggests fit;8' tj'Troi'oi'. 
 But may we not follow out the hint given by the fact that we have a 
 parallel in an Old Syriac gloss ? May not the phrase under consideration 
 be a somewhat literal translation of the following Syriac words 1? 
 
 to-him was-not of-pain any-thing as if 
 
 A further point of great interest may be noticed in connexion with 
 these words. Prof Robinson (p. ig) writes : ' Observe that, to make 
 room for this [sentence], the words " Father, forgive them : for they know 
 not what they do" must be omitted.' If however Peter is following, as 
 I believe, the Diatessaron, there is no question about his omitting at this 
 point the Lord's prayer for His enemies ; for in the Diatessaron it is 
 placed at the very close of the history of the Passion, just before the 
 Lord's final prayer of commendation. I am not aware that attention has 
 been called to this misplacement of the prayer ' Father, forgive them : for 
 they know not what they do' in the Diatessaron. The matter requires 
 full and anxious investigation. But this I may be allowed to say. In 
 proportion as my theory as to the Syriac element in Codex D finds 
 favour — Codex D is one of the authorities which omits the prayer in 
 Lc. xxiii. 34 — and in proportion as further examination shews that the 
 influence of the Syriacised text spread widely, so far it will be admitted 
 that a prima facie case is made out for the suggestion that the omission 
 of the prayer in Lc. xxiii. 34 by some authorities is to be traced to its 
 displacement in the Diatessaron. Compare Eus. H. E. ii. 23. 16. 
 
 P. 4, 1. 7 f. Ka\ ore empdaxrav tov (TTavpov, imypa^Jrav ort 
 OvTO? ea-TW 6 /SacrtXei)? rod 'IcrparfK. 
 
 Two points require notice. (l) The phrase d ^atriXevs tov 'lo-pai/X is 
 due to assimilation to Matt, xxvii. 42, Mc. xv. 32 (comp. Jn. xii. 13). 
 Note too the earlier taunt in Peter (p. 3, 1. 19 f) fiiKaims xplvf, ^aa-iXev tov 
 'Io-pa?iX, with which the phrase quoted above from Mic. v. i should be 
 specially compared. (2) The writing of the title, with its mocking 
 
 assertion of the Lord's royalty, is assigned here to the soldiers. With this 
 compare the remarkable gloss in the Old Syriac (Curetonian) Version of 
 Lc. xxiii. 36 ff. 'And also the soldiers were coming near to Him, and 
 
 1 The original phrase, it thus appears, was free from Docetism. The Greek 
 rendering however suggests, though it does not require, a Docetic interpretation. 
 
124 THE BEZAN TEXT OF TPIE ACTS. 
 
 saying, Peace to Thee : if Thou be the king of the Jews, save Thyself 
 And they had set on His head a crown of thorns, and also was written 
 a title and placed over Him, This is the King of the Jews.' This gloss 
 appears also in Codex Bezae, and in (the Old Latin) Codex Colbertinus 
 (see Bp. J. Wordsworth's note in loco) ; compare Gesta Pilati x. (Rendel 
 Harris, Codex Bezae, p. 271 f ). 
 
 P. 4, 1. 10 ff. 6t? 8e Tt? Twv KUKOvp'^ayv eKeivmv (oveiBiaev 
 avrov^ Xeycov H/^et? Bia rd kuko a eTTOiija-a/iev oiiTW ireTTOV- 
 dafiev oSto<; Be a-wTtjp yevofievo^ TaJv dvdpwTTWV n rjBiKrjaev 
 vfjud'; ; 
 
 Again there are several points to be noticed. (i) The phrase rai/ 
 KOK. fKeivaiv is simply a literal translation of the idiomatic Syriac phrase. 
 In Lc. xxiii. 33, 39 the Old (Curetonian) and the Vulgate Syriac Versions 
 have 'those (^_cilen) doers-of evil-things' The word those expresses 
 the definite article (see note on Acts vi. j). Compare the Old Syriac of 
 Lc. xxiii. 40 'his companion that other', xxiv. 9 'and told those words to 
 the eleven, and to the rest oi those disciples'. Compare below (p. 6, 1. 15) 
 01 o-TpaTimTac eKflvoi, with which compare the Syriac Vulgate of Matt. 
 xxviii. II 'There came some of those (^^OJco) guards into the city' 
 (=TLves Ttjs KouoTcoSiuf) ; aud perhaps p. 8, 1. 4 ''o^ (rravpcoOevra eKetvov (cf. 
 Matt, xxviii. 5). (2) The paraphrase 'because of the evil things 
 
 which we did' would be a very natural one in Syriac, for the equivalent 
 of KOKoOpyot is r<A\tiiD .tn.v, (doers-of evil-things) 1. On the frequent 
 juxtaposition of these two words in Syriac compare the note on Acts iii. 
 17, and note the phrases below (p. 5, 1. 8, 1. 25) yvovres olov kokov iavrols 
 iiiolr}<rav...iroir](Ta>tTtv i]iu.v Kam. (3) amrfip yev. Tap av8p. Compare 
 
 the form of the Scribes' taunt in the Diatessaron (Ciasca, p. 92): ' Ali- 
 orum saluator non potest seipsum saluom facere '. Compare too the 
 Doctrine of Addai, p. 18 'He gave Himself and was crucified for all 
 men ', p. 20 ' God was crucified for all men '. 
 
 P. 4, 1. 24 fif. Kal 6 Kvpio<; dve^oTjae Xk'yaiv 'H Bvva/j,l<; fiov, 
 77 Bvvap.i<i KareXeiyjrd^ fj,e' Kal eltribv dve\rj<f)67]. 
 
 Two points claim attention, (i) Two arguments lead us, I believe, 
 to conclude that this version of our Lord's cry on the Cross comes 
 immediately from a Syriac version of it. {a) The supposition that it is 
 a direct representation in Greek of the current Syriac version of the 
 words is to my mind far easier than the alternative hypothesis that it is 
 
 ^ With the phrase oCtm TreirbvBaiiev compare the reading of (the Old Latin) 
 Codex Veronensis ' et nos quidem iuste haec patimur '. 
 
DATE. BIRTHPLACE. AFFINITIES. I25 
 
 the translation of 'HXi 'HXi, a translation due solely to the influence of the 
 learned (comp. Justin Martyr, Tryph., 125). It will be remembered that 
 in the Syriac versions no interpretation of the Aramaic words was needful, 
 such as was unavoidable in the Greek Gospels (see the Syriac Vulgate of 
 Matt, xxvii. 46, Mc. xv. 34) ^ {b) Mr Rendel Harris (p. 82) notices that 
 ' the second possessive pronoun is wanting,' and ' that Tatian's text had a 
 similar peculiarity, for Ephrem gives it as "God, my God'', and the Arabic 
 Harmony has Yaiil, Yaiili, where the added suffix belongs to the posses- 
 sive pronoun'. It should be added that the Syriac Vulgate both in Matt. 
 I.e. and Mc. I.e. has A^r^ A^K" (God, God)^. (2) itai Anav 
 
 aveKi](t>dr]. Compare Lc. xxiii. 46 roCro Se elirau f|eVi/ev(Tf. The words 
 had no place, it would appear, in the Diatessaron. If Peter omits ' this ', 
 the Old Syriac (Curetonian) has nothing to answer to tovto Se dwav. 
 But what of the strange reading ave'krifftBri ? The Syriac equivalent of 
 this word is r^Vtw (Mc. xvi. 19) or .qA&usdK' (Acts i. 2, i Tim. iii. 16). 
 The Syriac equivalent of e^iirvtvae is )a\.x. (Vulg.), or ^»t t** (Cure- 
 tonian). The ease with which jBjLflo { — dvcXijcjidt]) might be substituted 
 for Toil. ( = i^eirvev<Te), would at least facilitate, though we may hesitate to 
 say that it would originate, a change which in the light of Lc. ix. 51 
 (comp. Jn. iii. 14, viii. 28, xii. 32 f.) may have seemed an innocent and 
 even a devout emendation^. 
 
 P. 4, 1. 26 f. Koi avTrjt; t^? tw/sa? Biepdyrj to icaTaireratrfJia. 
 
 Here note two points, (i) The Diatessaron (Ciasca, p. 92) has a 
 note of time at this point : ' Et statim facies ianuae templi scissa est 
 in duas partes'. This immediately survives in the Syriac Vulgate of Matt. 
 xxvii. 51. But it should be noted that the same note of time which the 
 Petrine Gospel inserts here is elsewhere inserted in the Diatessaron 
 (Ciasca, p. 87) : ' Et continuo adhuc illo loquente, bis cantauit gallus. Et 
 ilia hora conuersus est lesus, qui foris erat '. In Lc. xxii. 60 napaxpfifia 
 
 1 In Mark indeed an interpretation is added, introduced by the word ' which- 
 is '. But this interpretation differs from the clause interpreted only in its use of 
 «cnXr^ (my-God) and not Ajt^. 
 
 " It is possible that there may be some connection between this interpretation 
 of our Lord's words and the tenets of the book bearing the name Elchasai (*p? TiiH, 
 hidden power). 
 
 3 Compare Doctrine ofAddai, p. 7 (Syriac, p. o) 'And when He had completed 
 the will of Him that begat Him, He was taken up ()ajiAxr<') to His Father 
 and sat with Him in glory '. 
 
126 THE BEZAN TEXT OF THE ACTS. 
 
 becomes in the Old Syriac ' at the same hour (r<'A\SbJC_3 enrs)'. (2) 
 
 tor)(i<T6ri (Matt, xxvii. 51 1| Mc, Lc.) = j^ilL-.K' (Old (Lc.) and Vulg. Syr.) 
 
 = Siepdyr) (Peter). This Syriac verb is the equivalent of diapija-a-eiv in 
 Matt. xxvi. 65, Mc. xiv. 63, Lc. v. 6 ; of pija-a-eiv in Matt. ix. 17, Mc. ii. 22. 
 
 P. 5, 1. I f. Tore ^Xto? eXaijLyjre Koi evpedrj Spa evarrj. 
 
 Mr Rendel Harris (p. 81) compares the words of Ephrem's commen- 
 tary (ed. Moesinger, p. 257): 'Tres horas sol obtenebratus est, et postea 
 denuo luxit '. 
 
 P. 5, 1. 4f. Xa^cov Se tov Kvpiov eXovae koi eiXfjo-e crivBovi 
 Koi elffrj'ya'yev et? thiov ra<pov KciXovfievov K-TJ-ttov lacrricf). 
 
 Three points here are worthy of notice, (i) Peter has the simple 
 verb ('Ckrjtre. Matt, xxvii. 59, Lc. xxiii. 53 have ivervKi^^v, Mc. xv. 46 
 iveCKrjirev. I have collected in the note below ^ a series of passages where 
 Peter has an uncompounded, one or more of our Gospels a compound, 
 verb. This is quite natural if Peter is giving a retranslation from the 
 Syriac, where compound verbs are unknown. Such a phenomenon we 
 have several times noticed in the Bezan text. (2) With elai^yayev 
 
 compare the Diatessaron (Ciasca, p. 93) : ' Sederunt contra monumentum, 
 uidentes quomodo introduxerint et posuerint ibi corpus '. (3) For iv 
 
 TM Kaaia avTov \ivr)px'ia (Matt, xxvii. 60) the Syriac Vulgate has : 'in-the- 
 house-of a-new sepulchre which-was-his (coS»»:»)'. Now this last word 
 of the Syriac is frequently used as the nearest representation in Syriac of 
 I'Sior (see e.g. Jn. i. 11). Here it seems that Peter uses I'Siof as its 
 equivalent. 
 
 P. 5, 1- 8 ff. r^p^avTO KO-meaOai Koi Xiyetv Oval Tal<; afiap- 
 TiaK rjficov rlryyia-ev rj KplaK Kal to reXo? 'lepouo-aXr;/*. 
 
 (i) Prof. Robinson (p. 23) compares (a) Ephrem (ed. Moesinger, 
 p. 245 i.) Vae fuit, uae fuit nobis, FiHus Dei erat hic.Venerunt, ait, 
 iud'icia dirutionis lerosolymorum. {6} The Old Syriac (Curetonian) 
 Version of Lc. xxiii. 48 ' Saying, Woe to us. What is this ? Woe to us 
 from our sins', (c) The Latin Codex S. Germanensis (g^) Vae nobis, 
 
 ' Peter, p. 3, 1. I'hil^l/am \ Matt. ^.Trevl^aro. p. 3,1. 8, 10 yrria-ev \. Matt. Mc. 
 
 Lc. Tirr/jaaro. p. 3, 1. 16 \a^6vTes | Jn. irap^Xa^ov. p. 3, 1. 21 '^dTiK€v\ 
 
 Matt. Jn. iTii6T]Kav, Mc. ■wepm8ia(Tiv. p. 5, 1. 1 SeSwKan \ Matt. dToSoBrjvcu, 
 
 Mc. iSap^ffaro. p. 5, 1. 5 etXtjae \ Matt. Lc. iveriXi^ev, Mc. hd\ri(rev. 
 
 p. 5, 1. -29 Kv\iffa.VTGS \ Matt. TrpoaKvKiffa^, Mc. irpoacKiXiaev . p. 6, L 13 
 
 Kv\itT6d$ I Matt. d?re/ci^Xicre, Mc. dpa/ceKij\i(rrai. 
 
DATE. BIRTHPLACE. AFFINITIES. 12/ 
 
 quae facta sunt hodie propter peccata nostra : appropinquauit enim 
 desolatio Hierusalem. Mr Rendel Harris (p. T] f.) also compares the 
 Doctrine of Addai (ed. Phillips, p. 27) ' For, behold, except they who cruci- 
 fied Him knew that He was the Son of God, they would not have proclaimed 
 the desolation of their city, also they would not have brought down woes 
 upon themselves''. (2) When we examine the words of Ephrem as 
 
 given in Moesinger's translation of the Armenian— iudicia dirutionis — 
 we see that this reading must have arisen (i) from the vocalization of 
 r<lX>M as plural (see e.g. Mc. xiii.. 9) ; (ii) from the confusion of o (and) 
 and .1 (of); compare note on Acts xix. 29, By this double confusion 
 ' the judgment and the desolation ' has become transformed into ' the 
 judgment.y of the dtesolation '. (3) As Ephrem, Addai, and Cod. g^ 
 
 all attest the reading 'the desolation of Jerusalem ', it must be regarded as 
 the original reading. How then can we account for the Petrine phrase 
 TO Tf'Xos 'lepovo-.? A reference to the Syriac suggests the answer to this 
 question. The Syriac word meaning desolation is r<lBictu (Lc. xxi. 
 20) ; that meaning end is r<'A»ijj (Lc. xxi. 9). In the Syriac original 
 which lies behind the quasi-Scriptural phrase of Peter, the latter word has 
 been substituted for the former. (4) The cry of the Jews in the 
 
 Diatessaron is in part founded on our Lord's words recorded in Lc. 
 xxi. 20. 
 
 P. 5> !• 10 i'ya) Se ixeTO, tSjv kraipwv /j,ov e\vTrovfj,7]v, xal 
 Terpafievoi Kara Stdvoiav eKpv^ofieda' €^rjTOVfjie0a <yap vir 
 avTwv «B? KaKovpyoi. 
 
 Here two points. call for remark, (i) With fiera tSv iralpav compare 
 'The Apostles my companions', 'His disciples, my companions.... I 
 was chosen, with my companions' {Doctrine of Addai, pp. 27, 39, 
 21). (2) I venture to suggest that this description of the Apostles 
 
 hiding themselves has been evolved from a phrase of a passage in the 
 Diatessaron (Ciasca, p. 93) : — ' Venit uir nomine loseph^ diues et decurio, 
 ab Arimathaea ciuitate ludaeae, qui erat uir bonus et rectus, ac discipulus 
 lesu ; qii.i occultabat se, timens a ludaeis' (Jn. xix. 38)'. This reference 
 to 'the fear of the Jews' would connect the phrase with Jn. xx. 19, and 
 would suggest that Joseph hid himself after the Passion. The mention 
 of Joseph's bold entrance into Pilate's presence, it may be added, has no 
 place in the Diatessaron — 'Accedens ergo iste introiuit ad. Pilatum'. 
 That this interpretation of the phrase in the Diatessaron was the current 
 
 ^ The Syriac Vulgate has : ' Because a-disciple was-he of-Jesus and-hidimg 
 was-he (t^OOO r<lX.\jSno) from fear of-thejews '. 
 
128 THE BEZAN TEXT OF THE ACTS. 
 
 one seems clear from a later passage in the fragment where Mary Mag- 
 dalene is described in language borrowed from St John's description of 
 Joseph (p. 7, 1. 14) naBrjTpia Tov Kvpiov (jioPoviievrj Bia roiis 'lovSaiovs eVfiSi; 
 i<^\iyovro viro rrjs opy-rjs ovk eiroirjafi^ K.r.X. 
 
 P. 5. 1- 18 el TQj OavcLTO) avTov ravra ra fjieyiirra irrifieia 
 yiyovev, iSere ori irocrov BiKaio^ iffriv. 
 
 The significance of the signs which were connected with our Lord's 
 death is emphasised at considerable length in the Doctrine of Addai, 
 p. 27. The phrase mi ttoo-ov has caused difficulty. Dr Swete banishes 
 no<Tov to the foot of the page. Harnack gives the emendation oiroo-ov in 
 his text. Is not the strange on noa-ov of the MS. a literal representation 
 of the Syriac vy>r^.1 (Duval, p. 298, Noldeke, p. 254)? 
 
 P. 5.1- 22 cva ^v\.a^(ofjL€v to /u.vr]fj,a avrov. 
 
 The verb ^vXacro-eiv is used in the same connexion again in 1. 27 ; p. 6, 
 1. 3, 1. 7. In Matt, xxvii. 64, 65, 66 the verb da-(f>aKi(c(Tdai is no less 
 consistently employed. The Syriac equivalent of a<T<t>aKi^eiT6m is the 
 Ethpeel of ia3\. But this Syriac verb is also the equivalent of 
 <f>v\aa-(reiv in Lc. xii. 15, 2 Tim. iv. 15. In such a context as that in 
 Peter, (t>v\a(ra-eiv would be the most natural translation of the Syriac verb. 
 The difference then between the word of Matt, and the word of Peter is 
 probably due to the medium of the Syriac. 
 
 P. 5, 1- 25 e« veKpwv dviaTT]. 
 
 The corresponding words in Matt, (xxvii. 64) are riyip^rj ano rav 
 veKpmv. The difference of order and of wording is explained if we regard 
 Peter's phrase as derived from Matt, through the medium of a Syriac 
 translation. The Syriac Vulgate of Matt. /. c. is ^jon r<'^ViSn &Vxa JSi 
 (from among the-dead He-rose). 
 
 P. 5, !• 29 ff. Kai KvXiaavTe'; XiOov fj,€yav Kara rov KevTvplay- 
 vo<; Koi Tcov aTpaTiaTwv ofiol [lege ofiov] Trdvre'; 01 0VTe<; SKel 
 ed7]Kav eVl Ty Ovpa tov p,vr]fi.aTO<;. 
 
 What of the strange phrase koto, tov Kcvrvptavos ? Robinson, Harnack, 
 and Lods have admitted into their text the emendation fiera tov k., an 
 emendation which appears to me unfortunate just in proportion as it 
 seems at first sight natural and necessary. The KUTa of the MS. is, I 
 believe, a most valuable indication of the faithfulness of the transcription 
 and an evidence of Syriac influence. Our passage is the result of the 
 conflation of two passages in St Matthew, both of which have a place in 
 
DATE. BIRTHPLACE. AFFINITIES. 1 29 
 
 the Diatessaron. These are (x) Matt, xxvii. 60 n-poontuXiVas \idov fiiyav rf/ 
 6vpa Tov fivrjueiov. The Syriac is : ' And-tkey-roiUd a-great stone they- 
 placed (it) at (lit. upon, A^.) the-door of the sepulchre'.^ (ii) Matt, xxvii. 
 66 a<f>payi(TaiTfi tov \ldov fifra Tfji KovcrTmbias. The Syriac is : ' And-they- 
 sealed that stone with {"pa^) the-guards'- I think that it can admit of 
 little doubt that the Kara is a literal translation of A^. (upon), which 
 clung to the words 'they rolled a great stone', and kept its place in its 
 new context, before the words 'the centurion and the soldiers', partly 
 because it resembled ^n^. (with), which should have been substi- 
 tuted for it. 
 
 This link with the Syriac is specially valuable, because it seems to shew 
 that the true view as to the origin of the Petrine Gospel is, not that the 
 work was the patching together of Greek renderings of Syriac phrases, 
 but rather that a conglomerate narrative, consisting largely of words 
 from the Evangelists, existed in Syriac, and that on this narrative was based 
 the Greek Peter, though without further investigation it is not possible to 
 reach definite conclusions as to the amount of editing and of adding 
 which accompanied the work of translation. 
 
 P. 6, I. 7 T^ Se vvktI 7) eire^oiaKev ri KVpiaKij. 
 
 Compare p. 7, 1. 13 opdpov Sc rrjs KvpiaKrjs. Dr Swete compares the 
 Diatessaron (Ciasca, p. 97) ' Et post dies octo, in dominica altera'. 
 
 P. 6, 1. 10 f. Zvo dvSpat; KarekOovTa^ eK£i6ev...Kai iiri- 
 (TTavTw; TO) rd^(p. 
 
 The germ of the fuller account of the descent from heaven of the two 
 angels may perhaps be found in the Syriac (Old and Vulgate) of Lc. xxiv. 
 4 : 'they saw two men which(-are)-standing above them y^vnxai '»-')' 
 
 P. 6, 1. 18 f. TpeK avSpaf, Kol Tov^ Svo tov eva VTropOovvTac;, 
 Kal crravpbv dicokovOovvTa uvtok. 
 
 This triumphal procession after the Resurrection seems designed to 
 recall the procession to Calvary as described in the Diatessaron (Ciasca, 
 p. 91): ' Et suscipientes crucem, imposuerunt ei, ut portaret illam, et 
 ueniret post lesum. /esus eni7n praecedebat, et crux eius er at post illum'^'. 
 
 ^ In Mc. XV. 46 the word 'and-put-it' has not been inserted — ' And-he-rolled 
 a-stone upon the-door of-the-sepulchre '- 
 
 ^ There is a passage in the Doctrine of Addai (p. 18 f.) which seems to shew 
 knowledge of, but to reject, the statement of our Fragment that the soldiers saw 
 the actual Resurrection. It runs thus : ' He arose and went forth with many. 
 And those who guarded the grave saw not how He went forth from the grave ; 
 but the angels of heaven were the preachers and publishers of His resurrection.' 
 
 C. C. B. 9 
 
I30 THE BEZAN TEXT OF THE ACTS. 
 
 It is perhaps worth while to compare the description of the two Angels 
 and of Him Who was led by them with the description of the two 'Angels' 
 —the one the Son of God, the other the Holy Spirit— in the myth of the 
 Syrian Elchasaites (Hippol., Omnium Haer. Refut., ix. 13). 
 
 P. 7> 1- 6 f- iSeovTO avTov Koi irapenaKovv. 
 
 The phrase occurs in the Old Syriac (Curetonian) Version of Matt, 
 viii. 5, a verse which has a place in the Diatessaron (Ciasca, p. 19, where 
 however the phrase has been assimilated to the text of the Syriac Vulgate). 
 See the note on Acts viii. 19, and compare above (p. 5, 1. 21 i.) Seofiei/ot 
 avToii Kal Xfyoj/rey. 
 
 P. 7i 11- 7j. 1 1 KeXevcrai tS KevTvpia)Vi,...eiceKev<Tev ovv 6 IT. 
 T&5 KevTvpieovi. 
 
 Dr Swete gives the text thus. But the MS. reads ra KevTvpia>v...Ta>v 
 KivTvpicuv. The form Kevrvptav in an oblique case is not here a mere 
 blunder of transcription ; this seems clear because the form occurs twice, 
 and because there is in the second clause the itacistit rav, the form of the 
 article being assimilated to that of the noun which follows. I would 
 suggest that, as the word is to some extent of the nature of a proper name, 
 the Greek represents the unchangeable Syriac r<lJoi;Vlfi ; compare 
 the note on Acts iii. 4. 
 
 P. 7) 1. 19 OTTOV ■^v redei'i. 
 
 The phrase comes from the Syriac of Matt, xxviii. 6 ' Come, see 
 the-place in which our-Lord wrtj //rtc^rf (cna r<'oen la-UU.!).' The 
 Greek is mov tKea-o. The phrase has a place in the Diatessaron (Ciasca, 
 p. 94). In Jn. XX. 12 (Ciasca, p. 95) the verb in the Greek and in the 
 Syriac is the same as in Matt. /. c. 
 
 P. y, 1. 22 ff. Ti? Se aTTOKvXia-et '^pulv Kal tov XWov tov reOevTa 
 iiri Trj<; 0vpa<; tov fivrjfieCov ; 
 
 For Toy TeBhra compare the Syriac of Matt, xxvii. 60 ' And-they-roUed 
 a-great stone they-placed (cVASair^, iniecerunt) (it) at (lit. upon) the- 
 door of the sepulchre.' The verse has a place in the Diatessaron (Ciasca, 
 p. 93). The word interpolated in Matt. /. c. probably suggested the 
 phrase just below (1. 27) Kav cirl t^s dvpas ^oKapev a (ftcpo/xev. 
 
 P. 8, 1. 6 f. avea-TT) ryap Kol d-irrfKOev eKel 66ev direaraX'Tj. 
 
 Prof. Robinson (p. 29, n. i) writes thus "With this we must compare 
 the 20th Homily of Aphrahat (ed. Wright, p. 385), 'And the Angel said 
 
DATE. BIRTHPLACE. AFFINITIES. 131 
 
 unto Mary, He is risen and gone away to Him that sent Him' (cf. 
 Jn. xvi. 5)." The following passages from the Doctrine o/AMat should 
 also be compared : ' But as to that which thou hast written to me. ..I am 
 going up to my Father, who sent me' (p. 4 f.). ' He... descended by 
 Himself, and ascended with many to His glorious Father' (p. 9). 
 
 P. 8, 1. II rjiJLet<; Se oi BcoBeKa fiaOrjraL 
 
 Compare the Doctrine of Addai (p. 44), ' the Acts of the Twelve 
 Apostles', and Cod. D (Acts i. 26) kai CYTHttJicGH m6ta tcon iB &nocTO- 
 AcoN. In the N.T. itself note i Cor. xv. 5. 
 
 The examination of the fragment of the Petrine Gospel 
 has thus led to quite definite results. In the first place, we 
 have seen that it contains several remarkable instances of the 
 incorporation in the narrative of phrases which occur in 
 different parts of Scripture. In the second place, it appears 
 that immediately behind those parts of the fragment which 
 are based on the Canonical Gospels there lie the corresponding 
 sentences of the Syriac Diatessaron. Thus imitatis mutandis 
 the fragment reveals the same phenomena which we have 
 already noticed in the Bezan text of the Acts. 
 
 The fact that the Petrine Gospel is closely connected with 
 Antioch confirms the hypothesis, which had a strong ante- 
 cedent probability, viz. that Antioch was the birthplace of 
 the Bezan text of the Acts. 
 
 (3) Affinities of the Bezan text of the Acts. 
 
 Any one who has thought out a theory, which he believes 
 to be established by the evidence collected and considered, 
 and to the importance of which, if true, he is fully alive, 
 cannot but ask himself what light his conclusions throw on 
 wider questions. He will however be wise if he checks the 
 impulse to deal with the ultimate issues of his work, and 
 submits his conclusions and his interpretation of the evidence, 
 on which those conclusions are based, to the judgment of his 
 fellow workers. 
 
 9—3 
 
132 THE BEZAN TEXT OF THE ACTS. 
 
 It is not therefore my intention to enter upon a full 
 discussion of the many and intricate subjects which are 
 embraced by the title Affinities of the Bezan text of the Acts. 
 It must suffice to notice briefly these affinities, so far as they 
 throw some light on (i) the genesis of the Bezan text; (2) 
 the origin of the ' Western ' text of the New Testament. 
 
 (i) The genesis of the Bezan text of the Acts. 
 
 (a) The Old Syriac text of the Acts. 
 
 'Of the Old Syriac Acts and Epistles nothing as 
 yet is known' — so wrote Dr Hort in 1881 {Introduction, 
 p. 85). I am not aware that the twelve years which have 
 elapsed since these words were written have witnessed any 
 discovery of an Old Syriac version of these portions of the 
 N.T. Our investigation however into the Bezan text of the 
 Acts has brought to light a large number of Old Syriac 
 readings in this Book, and has enabled us to see that a system 
 of harmonizing and glossing, which is possibly in part due to 
 the influence of the Diatessaron, moulded to no inconsider- 
 able extent the Old Syriac text of the Acts. But further, 
 these Old Syriac readings in the Acts supply clear indica- 
 tions of the existence of an Old Syriac version (a) of the 
 Prophets (see on Acts v. 38, vii. 43, xii. 10, xix. 29, and 
 comp. pp. 117 f), probably of the Psalms (see on iv. 24), and 
 the Pentateuch' (see on vii. 24, and comp. p. 117); (b) the 
 Pauline Epistles (see on Acts vi. 10, xi. 2, xiii. 15, xv. 29, 
 
 ' In c. vii. there are several cases of assimilation to passages of the Pentateuch. 
 («) V. 18 oc oyK e/WNHceH TOY IcjCHcJ) (so Cod. E) from Gen. xl. 23. {b) v. ■21 
 HApA (Cod. E 6IC) TON rrOTAMON from Ex. ii. 3, s (bis). {c)v.n.\ kai eKpYTEN 
 AYTON 6N TH &MMCO from Ex. ii. ii. [ci] v. 35 ecj) HMCO (Cod. E ecf) HM&c) 
 from Ex. ii. 1 4. In these passages the Bezan phrases coincide Vfith those of the 
 LXX. As the Bezan scribe was well acquainted with the LXX. (see on iii. 1, 
 V. 39), it may be plausibly suggested that he here used LXX. phrases in rendering 
 Syriac glosses derived from a familiar passage of O. T. history. This suggestion 
 tallies with (i) the general phenomena of the Bezan text ; (2) the gloss tKrav yhovi 
 (note on vii. 24); (3) the fact that Cod. E varies from Cod. D in w. 18, 35. 
 Still, if we consider these glosses by themselves, the existence of a Syriac medium 
 in their case cannot be considered as proved. 
 
DATE. BIRTHPLACE. AFFINITIES. 1 33 
 
 and comp. p. 1 19); (c) probably also of some work (perhaps 
 the Exposition of Papias) containing extra -Canonical narra- 
 tives which at a later time attached themselves to St John's 
 Gospel (see on v. 15, 18, and comp. p. 120). 
 
 A comparison of the Bezan text with that of Codex E 
 (see on v. 39, vi. to), and with that supplied by the quotations 
 of TertuUian (see pp. 103 ff.) and of Irenaeus (see pp. 105 ff.), 
 shews that variations of reading existed in the Old Syriac 
 text of the Acts at that period of its history with which we 
 are dealing. In one passage (v. 39) Codex E seems to 
 represent an earlier form of the Old Syriac text than that 
 implied in Codex D. This impression is confirmed when we 
 compare the texts represented by the two MSS. generally. 
 The growth of harmonistic glosses would doubtless be pro- 
 gressive. Though we have no right to assume that Codex D 
 and Codex E reproduce all the characteristic readings of the 
 Old Syriac texts on which they are respectively based, yet 
 these glosses are so conspicuously more frequent in Codex D 
 than in Codex E, that we may safely conclude that the Old 
 Syriac text implied by the former is a later text than that 
 implied by the latter. Further, such corruptions as we have 
 noticed in ii. ly {av-rwv), ii. 47, iii. 14, iv. i, 6, 24, v. 29, vi. i, 
 vii. 4, 16, xiii. i (p. 74 f.), 8 (p. 43), xix. 29 prove that, before 
 it reached the form in which it was used by the Bezan scribe, 
 the Old Syriac Version of the Acts had had a long textual 
 history. It is impossible at this point not to ask ourselves 
 two questions of paramount importance. How far back does 
 the necessity of allowing time for these stages of textual 
 development oblige us to place the date of the primitive 
 (unglossed) Syriac text of the Acts .-" And again, how far 
 back are we thus constrained to push the date of the 
 primitive Greek text of the Acts .■" 
 
 With these conclusions as to the character of the Old 
 Syriac text of the Acts it is very instructive to compare 
 Dr Hort's words {Introduction, p. 84) as to the 'imperfect 
 Old Syriac copy of the Gospels ' discovered by Cureton. 
 ' The character of the fundamental text confirms the great 
 
134 THE BEZAN TEXT OF THE ACTS. 
 
 antiquity of the version in its original form ; while many 
 readings suggest that, like the Latin Version, it degenerated 
 by transcription and perhaps also by irregular revision. The 
 rapid variation which we know the Greek and Latin texts to 
 have undergone in the earlier centuries could hardly be absent 
 in Syria ; so that a single MS. cannot be expected to tell us 
 more of the Old Syriac generally than we could learn from 
 any one average Old Latin MS. respecting Old Latin texts 
 generally.' 
 
 {b) The Greek text of Codex D and of Codex E. 
 
 A comparison of Codex D with Codex E reveals several 
 points of importance. 
 
 We have discussed many passages^ in which these two 
 MSS. incorporate the same Old S3'riac gloss, but give dif- 
 ferent Greek renderings of it (see e.g. notes on ii. 14, iii. 8, 
 iv. 32, v. 12, 15, 38 f). It is clear therefore that we have in 
 these two MSS. two independent attempts to assimilate the 
 Greek text of the Acts to an Old Syriac text. 
 
 It is clear further that these two attempts to assimilate a 
 Greek to a Syriac text widely differ. The Old Syriac 
 element in Codex E chiefly appears in the glosses which are 
 adopted into the text. The Greek text in this MS. runs 
 smoothly and is not defaced by solecisms. The case of 
 Codex D is wholly diverse. The disease of Syriacising, which 
 in a mild form has attacked Codex E, has assailed Codex D 
 with peculiar malignity. So violent are the paroxysms that 
 at times the language of the Codex ceases to be coherent. 
 Passage after passage becomes a chaos. These wild utter- 
 ances indeed are invaluable when they are used as a guide to 
 a right diagnosis of the disease. They shew unmistakeably 
 in what company the Codex has been, and from what country 
 the disease has come. But they are also a measure of its 
 extreme severity. 
 
 To drop the language of metaphor, we have in these two 
 
 ^ Other instances will be found in xiii. 43, xiv. ■2, 7, 19. 
 
DATE. BIRTHPLACE. AFFINITIES. I35 
 
 codices two Greek texts, each of which is the outcome of a 
 process of assimilation to an Old Syriac text. But this process 
 has been carried out in the one case on principles quite 
 different from those on which it has been carried out in the 
 other. 
 
 Notwithstanding however this striking difference, there is 
 a considerable number of readings supported by Codd. D E 
 comparatively or absolutely alone. The following is a col- 
 lection of such readings in Acts i — xii., a collection however 
 which does not aim at being exhaustive. The ' true text ' is 
 given within square brackets. 
 
 ii. 17 Xe^ei «v/3to? [X.. 6 ^609]. 
 
 ii. 32 after tovtov add oJiv. 
 
 ii. 37 after dSeX^ol add vTroSei^are rifjuiv. 
 
 iv. I after 'Kaov D has ra pijfiara ravra. E ravra rd p. 
 
 iv. 9 after dvuKpivofieOa add d.<p^ vfiwv. 
 
 v. 32 TO Trvevfia...dii [o] ehwKev. 
 
 v. 34 eK Tov avvehpiov (E avTwv) [iv tS crvveBpLw]. 
 
 vi. 10 after cro^ia add t^ ova-rj iv avTw. 
 
 vii. 17 ^? iTTTjiyiyelXaTo [wfioKoyrjcrev]. 
 
 vii. 18 ovK i^vrjcrdi] tov [ovk. jJfSet toi"] 'Ia>a-))(f). 
 
 vii. 24 after ahiKovfievov add e'/c tov yivov; (E avrov). 
 
 vii. 29 iipvydSevcrev [iipvyevl- 
 
 vii. 39 Tai? KapSiaK (om. eV). 
 
 viii. 23 OecopS [opdo]. 
 
 X. 21 TOT6 KaTa^d<; [jcaTa^d'; he]. 
 
 X. 26 after elfii add &!? Kai trv. 
 
 X. 29 after fieTaireficjidek add li(/>' vfioov. 
 
 xii. 1 1 oTi. d\r}6a)<i {aX. '6ti\. 
 
 These coincidences of reading suggest, though perhaps 
 they do not prove, that in Codex D and in Codex E alike we 
 have two strata of Syriacisation ; that, while the upper and 
 more recent stratum in Codex D differs widely from the 
 corresponding stratum in Codex E, there is a lower and 
 earlier Syriacised stratum common to the two texts. In 
 other words, the phenomena seem to point to the following 
 
136 THE BEZAN TEXT OF THE ACTS. 
 
 as the history of the two texts, (i) There was first the 
 common basis of the ' true (Greek) text.' (2) This text was 
 in a few unimportant points assimilated to an Old Syriac 
 text. (3) This text, thus slightly Syriacised, was subjected 
 to two further processes of Syriacisation, the one resulting in 
 the text of Codex E, the other, more thorough and more 
 reckless, resulting in the text of Codex D. The problem of 
 the relation of the two Codices requires, and will amply 
 repay, more careful examination. The theory given above, 
 I believe, fits the facts. 
 
 Besides the well known Graeco-Latin bilingual MSS. of 
 the Gospels, the Acts, and the Pauline Epistles, we possess 
 fragments of two Graeco-Thebaic bilingual MSS. of the 
 Gospels (see Scrivener, Introduction, pp. 142, 395). The sup- 
 position then that there were current among the Christians at 
 Antioch, where both Greek and Syriac were spoken (see 
 above, p. 116), Graeco-Syriac bilingual MSS. of different 
 parts of the N.T. is a hypothesis not only natural in itself, 
 but also in strict analogy with known facts about other 
 Churches. I venture then to offer the conjecture, as one which 
 will explain the facts, that in the Greek texts of Codex D 
 and Codex E we have the Greek texts of two such Graeco- 
 Syriac bilingual MSS.; and that, just as the Latin texts 
 which have been placed side by side with these Greek texts, 
 were conformed to them (see especially Scrivener, Bezae 
 Codex, ch. iii.), so, in the earlier stage of their history, these 
 Greek texts were themselves conformed respectively to their 
 companion Syriac texts. 
 
 One more point I must emphasise. Physical science has 
 taught us that the changes in the earth's surface, which the 
 philosophers of former and less instructed days traced to 
 sudden upheavals and violent catastrophes, are due to age- 
 long processes of development. The science of criticism, I 
 believe, enforces in its own province an analogous lesson. It 
 tells us that the great changes in the early texts of the N.T. 
 are the result not of the cataclysm of a single bilingual, 
 whether Graeco-Syriac or Graeco-Latin, but of the continuous 
 
DATE. BIRTHPLACE. AFFINITIES. 1 37 
 
 work of schools of scribes at the great centres of Christian 
 life. To pass from the general to the particular, the con- 
 sideration of the evidence presented to us in Codex D, Codex 
 E, the quotations from the Acts in TertuUian and Irenaeus, 
 points to the conclusion that the Greek text of Codex Bezae 
 in the Acts must not be regarded as originally an isolated 
 phenomenon, but rather as one of the surviving representatives 
 of a large family of similar documents. 
 
 (2) The origin of the ' Western ' text of the New Testa- 
 ment. 
 
 The wide influence of that class of codices to which 
 Codex Bezae belongs is beyond dispute. In the days when 
 the ' Western ' text was in process of growth, no attempt was 
 made to isolate or to disinfect a Greek codex attacked by 
 the foreign disease of Syriacisation. Indeed it is more than 
 likely that the strange excrescences, which were conspicuous 
 symptoms of the malady, gave the codex additional value in 
 the eyes of pious men'. One notable instance of the way in 
 which this disease was propagated has a special interest for 
 Englishmen. At the beginning of the eighth century there 
 was a severe outbreak of the Syrian epidemic in the North- 
 umbrian monastery of Jarrow. Bede's Expositio Retractata 
 of the Acts embodies a text whose characteristic readings are 
 due to the influence of the Old Syriac. There appears to be 
 little doubt as to the medium of infection. Theodore of 
 Tarsus, when he came to England as Archbishop of Canter- 
 bury, brought with him many Greek MSS. Among these it 
 
 ' It is impossible to wonder at the chaim "which such a text as that of Codex D 
 had for Christians of the second century, wlien we observe that the harmonistic 
 glosses of this MS. have deceived so scientific an investigator as Professor 
 Ramsay; see The Church in the A'oman Empire, e.g. pp. 151, 153. The 
 partiality of Prof. Ramsay's treatment of the readings of Codex D is exemplified 
 in his discussion of xix. 28. He lays stress (i) on the anarthrous "Apre^is (p. 140), 
 (ii) on the gloss 'and ran into the street' (p. 153). But he is content to leave the 
 Greek words {which he quotes) — /cat a-uvex^'Ov ^^V •? ToXts alffx^vt]^ — unnoticed, 
 except that he translates them 'And the whole city was thrown into confusion.' 
 
138 THE BEZAN TEXT OF THE ACTS. 
 
 is highly probable that Codex E had a place (Scrivener, 
 Introduction, p. 160; Dr Hort, Introduction, p. 153). 
 
 To describe the widespread influence of Codex Bezae 
 and kindred texts I will use other than my own words. 
 For this purpose I quote a passage from a remarkable review 
 of Mr Rendel Harris' Study of Codex Bezae which appeared 
 in the Guardian of May 18 and May 25, 1892. The review 
 is evidently the work of one of the little group of Oxford 
 scholars who have made the Latin text of the N.T. a special 
 study. Though I do not think that it is hard to identify the 
 writer, I shall content myself with referring to him in the 
 following pages as the ' Reviewer". 'It is a well-known say- 
 ing of Dr Scrivener's,' he writes, 'that the "worst corruptions 
 to which the New Testament has ever been subjected origi- 
 nated within a hundred years after it was composed." A 
 brief study of the apparatus criticics at the foot of Tischen- 
 dorf's, or Tregelles's, or Alford's Greek Testament will soon 
 serve to verify this. It will show that there is a certain 
 large group of authorities which repeatedly diverges in a 
 more or less erratic manner from the rest. At its head 
 stands a solitary Greek MS., Codex Bezae (D), but this 
 frequently carries in its train the whole regiment of Latin 
 MSS., of which as many as twelve or fourteen are extant in 
 some parts of the Gospels ; these are also often joined by 
 one or more of the Syriac versions ; and the line will extend 
 so far as to include even the version of Upper Egypt and 
 the .iEthiopic. The proof that these eccentric readings are 
 of early date is supplied by the Fathers. Many of them are 
 found in Justin Martyr ; further traces appear in Tatian ; 
 they abound both in the Greek and the Latin of Irenaeus, 
 and are very conspicuous in Tertullian. But in greater or 
 less proportions they extend as far as the versions which 
 present the same readings, from extreme West to extreme 
 
 1 I notice that Professor Armitage Robinson {Expositor for January 1893, 
 p. 67) quotes a passage from this review as ' the words of another of the ablest of 
 living critics of the N.T. Text.' 
 
DATE. BIRTHPLACE. AFFINITIES. 1 39 
 
 East, from Hilary of Poitiers to Aphraates on the banks of 
 the Tigris.' 
 
 This widely spreading textual affinity cannot be accounted 
 for by the influence of casual errant codices such as we have 
 seen that Codex E was — an exile in the cell of an Anglo- 
 Saxon monk. The influence of the Syriacised type of text 
 is far too early and far too deeply seated in the ' Western ' 
 text to admit of this explanation. We must rather enquire 
 to what conclusion the evidence points as to the district in 
 which the ' Western ' text took its rise. I need make no 
 apology for quoting at length the ' Reviewer's ' treatment of 
 this question. 
 
 ' What,' he asks, ' is the origin of the Western text .'' We 
 may say, broadly speaking, that three answers to this ques- 
 tion are possible — (i) That it originated in the West — 
 Professor Harris gives us the choice of Rome, Lyons, or 
 Carthage ; (2) that it originated in Asia Minor ; or (3) in 
 Syria, which might perhaps be narrowed down to Antioch.' 
 
 (i) The first of these answers the 'Reviewer' rejects. 
 After criticising at some length the arguments which Mr 
 Rendel Harris urges in its favour, he gives his verdict in 
 these words : ' The fundamental error, as we cannot but 
 think it, in Professor Harris's theory appears to be (i) that 
 he has formed an exaggerated idea of the amount of Latinis- 
 ing in Codex Bezae generally; (2) that he refers too much 
 of this Latinising to the parent MS. of the group, the "primi- 
 tive bilingual." On the face of it Mr Harris's contention that 
 readings found in Upper Egypt originated in the West, 
 though possible (for Rome was a centre from which any part 
 of the empire might be reached), is not probable ; and when 
 the necessary deductions are made it does not seem to us 
 that the arguments for it are very strong.' 
 
 At this point I shall quote the 'Reviewer's' words in 
 extenso, adding from time to time footnotes of my own. 
 
 ' (2) But if the so-called Western readings did not arise in 
 the West, where did they arise } The first alternative which 
 
I40 THE BEZAN TEXT OF THE ACTS. 
 
 we have to consider is the view which Mr Harris attributes 
 to Dr Hort, that they " had their origin in Asia Minorl" Any 
 opinion of Dr Hort's deserves the greatest attention. We 
 suspect that it will have been the experience of many others 
 besides ourselves that, although they may begin by differing 
 from that eminent scholar, they often end by agreeing with 
 him, the reason being that his published opinions frequently 
 rest upon facts and arguments which are not fully stated, but 
 which the inquirer discovers for himself painfully by degrees. 
 ' For Asia Minor, as the birthplace of the Western text, 
 there is, on the face of it, much to be said. For the century 
 70 — 170 A.D. the most active centre of Christianity was the 
 Roman province of Asia. At the beginning of the period 
 falls the organising work of St John, of which the results are 
 seen in the flourishing communities revealed to us by the 
 Ignatian Letters. Then comes the ministry of Polycarp, 
 with the circle of " Elders " round him, the school from which 
 issued irenaeus, the nursing-ground for the Gallic Churches. 
 To Asia practically belongs Justin Martyr, whose text has 
 the Western character clearly stamped upon it. Not far 
 away from Pontus came Marcion, whose text is also con- 
 spicuously Western. Towards the end of the period we have 
 a number of names, among the most prominent of their time 
 — Claudius Apollinaris, Melito, Sagaris, Polycrates. The 
 Paschal controversy was not a missionary movement; but 
 Montanism, on the other hand, was a movement which soon 
 began to assume the aggressive, and might easily (as Mr 
 Harris argues that it did) diffuse a particular type of text. 
 The Monarchians, again, made their first settlement at Thya- 
 tira with Theodotus of Byzantium. From the same region 
 
 1 Mr Rendel Harris (p. 181) writes 'They [Western readings] are supposed by 
 Dr Hort to liave had their origin in Asia Minor.' It should be observed that 
 Dr Hort (Introduction, p. 108) quite distinctly gives the second place in the order 
 of probability to Asia Minor. 'On the whole,' he says, 'we are disposed to 
 suspect that the "Western" text took its rise in North-western Syria or Asia'Minoi- 
 ...From N'ortli-western Syria it would easily pass through Palestine and Egypt to 
 Ethiopia.' In the last sentence, it will be noticed, Dr Hort leaves out of account 
 the 'alternative suggestion of an Asiatic origin of the ' Western ' text. 
 
DATE. BIRTHPLACE. AFFINITIES. I4I 
 
 came Praxeas and Noetus ; and there was clearly a constant 
 stream of intercourse between Asia Minor and Rome, the 
 effects of which extended as far as Carthage. If we assume 
 that the Western text originated in the province of Asia, it 
 would be easy to understand the course of its diffusion — 
 Westwards to Rome and the Latin-speaking Churches, East- 
 wards through the Cilician Gates into Syria. It would also 
 be specially easy to account for the traces (if they exist) of 
 Marcionitism and Montanism. 
 
 ' The main difficulty would be to account for all the 
 phenomena of the Latin Version. Mr Harris thinks that 
 these are sufficiently met by his hypothesis of the " primitive 
 bilingual." And there would, it is true, be no difficulty in 
 explaining these, if all the forms assumed by the version 
 could be really traced up to a single MS. We do not contest 
 the view that there is but one fundamental version ; and this 
 would naturally represent a single Greek text, which, it might 
 be urged, could be carried to Rome or Carthage or Lyons, 
 and there be translated. But the relations of the Latin MSS. 
 among themselves, and yet more to the Syriac versions, do 
 not seem to us to be satisfied by a hypothesis quite so simple. 
 It seems to us that the starting-point must have been not a 
 single MS., bilingual or otherwise, but a work-shop of MSS. 
 — that at the very threshold of the Latin Version there must 
 have been several MSS., copied in near proximity to each 
 other, and affected by allied, but yet different, Greek texts. 
 How else are we to account, for instance, for the considerable 
 amount of divergence in the Greek which underlies d and k } 
 Both are primitive ; both, we may believe (though this is not 
 obvious), go back to the same fundamental Latin ; both also 
 have a number of common readings in the Greek ; but both 
 also have a number of Greek readings in which they are 
 divided, and in which k, as a rule, goes with the purer Greek 
 MSS., d with the more corrupt (see the instances collected in 
 Old Latin "Biblical Texts," Part II., p. 97 ff.). The same 
 thing would appear, though not quite so marked, if another 
 MS. were taken, such as b, which has not a few individualities 
 
142 THE BEZAN TEXT OF THE ACTS. 
 
 of the earliest type in its underlying Greek text. And a like 
 phenomenon may be observed, though again with somewhat 
 shifting relations of agreement and difference, in the oldest 
 form of the Syriac Version. 
 
 ' This last point is the one to which we should be inclined 
 to attach the most importance. It seems to us that the 
 Syriac Version took its rise in the very midst of the develop- 
 ment of the Latin Version. A single Graeco-Latin MS. 
 carried to the East and used in the construction of the 
 Syriac Version will not, we think, satisfy the facts. The 
 problem is no doubt highly complex, and needs clear-sighted 
 workers. We only state what seems to us probable, and 
 leave it to the judgment of others. 
 
 ' (3) We are brought then to the third hypothesis, that the 
 Western text originated at such a centre as Antioch. And 
 we observe at the outset that this is given as an alternative 
 by Dr Hort :— 
 
 " On the whole," he says, '' we are disposed to suspect that the 
 Western text took its rise in North- Western Syria or Asia Minor, and 
 that it was soon carried to Rome, and thence spread in different direc- 
 tions to North Africa and most of the countries of Europe. From North- 
 western Syria it would easily pass through Palestine and Egypt to 
 Ethiopia." 
 
 ' For " North-Western Syria" we would venture to substi- 
 tute " Antioch," because what we want is, in the strict sense, 
 a "centre," a manufactory where a succession of MSS. might 
 be produced in near juxtaposition to each other. Antioch 
 satisfies this condition better than any other Church ; and it 
 is all in its favour that it was the oldest established Church of 
 first-rate importance outside Palestine. The Antioch we 
 mean is the Antioch almost, we are tempted to think, of 
 Ignatius himself. 
 
 'To make this theory complete it needs an assumption 
 which will seem quite as paradoxical as that of Mr Harris's, 
 which seeks for the origin of readings circulating at Antioch 
 or Edessa in regions so far to the west as Italy or Africa. 
 
DATE. BIRTHPLACE. AFFINITIES. 143 
 
 Our assumption is just the opposite of this — that the Latin 
 Version itself may have been made in Syria, and we will say 
 boldly at Antioch. This is, of course, an addition to the 
 view just quoted from Dr Hort, for which he must not be 
 held in any way responsible. He apparently contemplated 
 what is, no doubt, at first the more probable view, that the 
 Western character was imprinted on Greek MSS. in Syria ; 
 that these Greek MSS. travelled to Rome or North Africa 
 and there were used in the making of the Latin Version. 
 But the paradoxical character of our assumption will, we 
 cannot but think, be greatly diminished on examination, 
 while there are positive arguments of weight to be urged for 
 it. In what class was the version most likely to arise .'' Was 
 it not in the class of the notarii, public writers and copyists — 
 and especially in that branch of the notarii which had to do 
 not only with copying, but with translating.? And where 
 would this class of copyists congregate most thickly but in 
 the suite of the Governor of one of the most important 
 provinces } The administration of a province like Syria 
 must have involved a large amount of office work. This 
 would be in the hands of slaves, who would be employed to 
 translate official documents into the language of the ruling 
 nation. All kinds of notices in " Aramaic, Greek, and Latin," 
 like the inscription upon the Cross, would be of common 
 occurrence ; and the writers of them would be at the same 
 time more or less skilled penmen. Was it not in just such a 
 circle that the idea of copying out bilingual MSS. was most 
 likely to arise .' 
 
 'But when once we begin to entertain this hypothesis, 
 positive arguments are not wanting for it. 
 
 '(i) There are traces that the Western text, and with it the 
 Old Latin Version, was the work of some one who possessed a 
 special acquaintance with the administrative arrangements of 
 Palestine. In Luke iii. i the common and undoubtedly the 
 right reading is rj'yefjiovevovTO<; Uovtiov YleoXdrov x'ij? 'lovSaca<;. 
 Here for the vague and general r/yefiovevovTo'; D with Euse- 
 
144 THE BEZAN TEXT OF THE ACTS. 
 
 bius, the Old Latin, and the Vulgate has substituted eVtr/ao- 
 TrevovTo^ procurante, from which we may infer that the author 
 of the reading- knew that the proper title of the Governor of 
 Palestine was " procurator." The distribution of the reading 
 is interesting ; the presence of Eusebius showing that the 
 reading is more likely to have been introduced in the East 
 than in the West. A similar and striking case occurs in 
 Mark xii. 14, where for Ky]vaov {el^ecrTiv ktjvctov Kaic7api Bovvai 
 rj ov;) D has iTrt,K€<j)aXavov, k capitular ium^. We look up 
 capitularium and we find that it is a poll-tax levied specially 
 upon the Jews (capitularium ludaeorum, Orell., Inscr. 3345)- 
 D is above suspicion of Latinising here, because the Latin 
 column has the ordinary rendering tributum: for what is 
 probably the true text we have to combine the Greek of D 
 with the Latin of another MS. which preserves very ancient 
 readings. Codex Bobbiensis (k). The common rendering of 
 rjiyefioiv in the Gospels is praeses, which is quite correct ; but 
 in one place, Luke xx. 20, Codex Palatinus {e), a MS. allied 
 to k, has legato. And it is noticeable that this rendering 
 occurs frequently in the Wiirzburg palimpsest of the Old 
 Testament — e.g., throughout the chapter Gen. xxxvi. 1 5 ff. 
 (A.V. and R.V. '' dukes "). The veteran editor, Ernst Ranke, 
 
 1 The .supposition that Codex Bezae has a Greek text assimilated to a Syriac 
 text throws fresh light on the genesis of these readings, (i) In Lc. iii. 1 the Syriac 
 Vulgate and the Old (Curetonian) Syriac alike, transliterating the Greek iiyefiovla, 
 read 'in-the-government of-Pontius Pilatus. ' The Bezan scribe retranslating this 
 Syriac phrase into Greek, and avoiding, as he so often does (see e.g. on Acts iii. i, 
 vi. 10), the most obvious word, not unnaturally selects the word which was 
 technically correct, (ii) The Bezan reading in Mc. xii. 14 is still more instractive. 
 The word /c^vo-os occurs in the N.T. only in Matt. xvii. 25, xxii. 17, ig, Mc. xii. 14. 
 In the passages of Matt, the SyriaC Vulgate and the Old (Curetonian) Syriac 
 translate Kijvcros by the Syriac words (Kli.i) r<lx>i ^cv»^ (money-of the- 
 head). In Mc. I.e. (where the Curetonian fragments fail us) the Syriac Vulgate 
 has the same phrase. The word 06pos {i)6poi) is so translated by both Syriac 
 Versions in Lc. xx. 22, xxiii. 2; by the Syriac Vulgate in Rom. xiii. 6f In 
 Acts V. 37 the words iy rats V^pois ttjs dtroypa^^s are rendered in the Syriac 
 Vulgate by the paraphrase 'in-the-days (in)-which-written were the-men in-the- 
 money-of the-head.' In Mc. xii. 14 then Codex Bezae gives a somewhat literal 
 translation {finKe(p6,\aiov) of this common Syriac phrase. 
 
DATE. BIRTHPLACE. AFFINITIES. I4S 
 
 remarked on this that it looked as if the version was made 
 in an imperial province governed by a legatus, and not in a 
 senatorial province governed by a proconsul. This would 
 agree well with Syria, but not with Africa, or we may add 
 with' Italy or Asia Minor. (See also Ronsch, Semas. Beit., 
 p. 40.) 
 
 '(2) Another point which comes out about the author or 
 authors of the Western text is that he or they possessed a 
 knowledge of Hebrew and Aramaic. The details of this 
 evidence must be left to the Hebraists ; but it is, we believe, 
 quite clear from the variants in Matt, xxvii. 46, Mark xv. 34, 
 Mark v. 41. On the alternatives in the first passage, 'EXoi 
 iXwi Xefia aa^a')^6avel, and 'HX,ei ^Xet Xa/^a ^aij)davel,, Dr Hort 
 observes that the latter is " probably an attempt to reproduce 
 the Hebrew as distinguished from the Aramaic forms, ^acj)- 
 davei standing roughly for azavthanH' In Mark xv. 34 -rfKii 
 and ^a(p6av€L are again set down as Western readings. In 
 Mark v. 41 Kovfj, and Kovfii represent respectively the fuller 
 written and the shortened form as pronounced in the current 
 Aramaic. Then, again, Eleazar is, of course, Hebrew for 
 Lazarus. Mr Harris notes the form Lazar \vl a d oi John 
 xi. 14. Here e has Lazarus, but in Luke xvi. 20 fit. the 
 regular form is Eleazarus, and even in Prudentius we find 
 Eleazar (Trench, Sacr. Lat. Poetry, p. 289). 
 
 'Professor Harris propounds to himself the question, "Does 
 the Codex Bezae Syriacise?" And he answers it in the 
 affirmative^ The examples which he gives are very interest- 
 ing, notably his explanation of the curious reading Xa/Mtpovpelfj, 
 interpolated in St John xi. 54^. This he takes to be " a cor- 
 
 1 I would add that Mr Rendel Harris defines his own position thus (p. 188); 
 ' We cannot then say that they [Michaelis and Harvey] or we have brought 
 forward any clear evidence of wide-spreading Syriacizing in the Codex Bezae. 
 Sporadic traces there may be, and perhaps a few Tatianisms; but not much 
 beside.' 
 
 2 A Study of Codex Bezae, p. 184. It seems probable that in some Old Syriac 
 
 copy one line ended with the word r^T A»»^A { = d^ t^v X'^P"-"), and that at the end 
 
 of the next line there were crowded the words ^a*i^r<' CflSaz..! (whose-name 
 
 C. C. B. 10 
 
146 THE BEZAN TEXT OF THE ACTS. 
 
 ruption from the Syriac words answering to ' Whose name is 
 Ephraim,'" and he compares it with a passage in Ephrem's 
 Commentary on the Diatessaron : — " Patres nostri in hoc monte 
 adoraverunt. Haec de lacob et filiis eius dixit, quia in 
 Monte Sichem aut in Bethel aut in Monte SamgriaBim adora- 
 runt." It is certainly both neat and simple to take this 
 strange compound as standing for the Syriac, " whose name is 
 Gerizim." It does not, however, appear to us that the account 
 which is given of these Syriasms is so satisfactory. Assum- 
 ing that the Western text was formed in the West, Professor 
 Harris naturally looks for Syrians in the West, and to a 
 certain extent, no doubt, he finds them. We know that in 
 Juvenal's time the Syrian Orontes flowed into the Tiber, and 
 even in Gaul there is evidence to show that Syrian traders 
 were more numerous than we might have expected. (Harris, 
 p. 178 ; comp. also Hauck, Kirchengesch. Deiitschlands, pp. 8, 
 6^}) Some influence from these sources we might be justified 
 
 (was) Ephraim) ; that these words in a corrupt form slipped up into the line just above 
 and so took their place after the word r^iwrtiA. Cod. D has CAMcjJOypeiN 
 ( = ■ - i ft"^*^ T ) ; for the Syriac plm-al form see note on Acts vii. 16. The 
 Bezan Latin has Sapfurim. 
 
 On p. 178 Mr Rendel Harris calls attention to the Bezan reading in Mc. viii. 10, 
 eic TA opiA MeAepAiA. He suggests that the common reading Ad\tiavov8d 
 arose from the word r^Mn\ m\ ( = ris rot /i^p?;) being dittographed, and adds 
 that 'if this explanation be the right one, we have lighted upon a case in which all 
 Greek MSS. except D have a Syriac error !' Here I venture to remark (i) that 
 there is no evidence, so far as I know, that the .Syriac word ' parts ' was used in a 
 /ami sense like the Greek rh ixiprq. In point of fact this Greek phrase is translated 
 in the Vulgate and Old (Curetonian) Versions by the words 'the-place', 'the- 
 places ' (see note on Acts vii. 43), the only exception, I believe, being Matt. xv. 21, 
 where both the Syriac Versions have 'boundary', a reading due to assimilation 
 (Matt. XV. 39) : (2) that the Bezan reading in Mc. /. c. is clearly a cbrruption of 
 the reading in the Diatessaron, where Mc. I.e. has no place. See Ciasca, p. 41, 
 Et uenit in fines Magheda (Matt. xv. 39). It would seem that the right-hand 
 stroke of the .^^in ^^ OS^^O was carried up somewhat high and so generated 
 
 a j^ ; hence the Bezan MeAepAi*.- This suggestion, it will be noted, is strongly 
 confirmed (i) by the Bezan d% rh, Spia, (ii) by the fact that several MSS. have the 
 Tatianic reading in an uncorrupted form — '28 2^ fiayeSa, d magidan, a fi'^ 
 magedan, bi magedam, c mageda' (Tischendorf a« loeo). 
 
DATE. BIRTHPLACE. AFFINITIES. I47 
 
 in assuming ; still it may be questioned whether the facts can 
 be adequately accounted for in this way. The Aramaising 
 element seems to be too deeply seated in the heart of the 
 Western text. It is not merely a casual contact at this point 
 or at that, but the very authors of the text seem to have 
 possessed a first-hand knowledge both of Aramaic and of 
 Hebrew. 
 
 ' We may note, too, by the way, that their knowledge is 
 not only linguistic but extends to the topography of Jeru- 
 salem itself. It is, perhaps, probable that ByjO^add, or Ti-rjI^aOd, 
 is the right reading in St John v. 2. This is the only name 
 which would have distinct verification from without, as Jose- 
 phus gives to the quarter of the city where the pool with its 
 five porches seems to have been situated the name "Bezetha." 
 The authorities for this reading are X> L, 33, Eus., and with 
 slight variations the group D, a, b, e, /, Vulg. codd. If the 
 reading is right the author (or authors) of the Western text 
 knew enough of Jerusalem to retain it ; if it is wrong they 
 must have known still more to invent it. 
 
 '(3) Yet another important consideration appears to tell in 
 favour of the Antiochene origin of this very primitive form of 
 text. It is, as it is well known, distinguished by its inter- 
 polations. But those interpolations are remarkable for the 
 fact that many of them at least are not merely such as would 
 arise from reflection upon the context in which they occur, 
 but they seem to point to some external source. What this 
 source is must for the present be regarded as an open 
 question : whether it is a still living, oral tradition, like that 
 preferred by Papias, or whether it is extra-canonical writings 
 like the Gospel according to the Hebrews, or whether it is, as 
 Dr Resch maintains, some older pre-canonical form (such as 
 the original " Logia") of our present Gospels. But whichever 
 of these possibilities we adopt, in any case it seems far more 
 probable that the interpolations were made in the East than 
 in the West, and we may say most probable that they were 
 made within the bounds of the province of Syria. If they 
 
 10 — 2 
 
148 THE BEZAN TEXT OF THE ACTS. 
 
 were brought in from oral tradition where else would that 
 tradition circulate in such strength and volume ? If from 
 apocryphal Gospels what other region was so prolific in those 
 Gospels ? If from pre-canonical texts those texts can hardly 
 have travelled outside the district in which they arose.' 
 
 So far the ' Reviewer.' To these three arguments^ for an 
 Antiochene origin of the ' Western ' text I venture to add 
 two further arguments. 
 
 (i) If we are led to adopt this hypothesis, we have an 
 explanation of a phenomenon which demands more careful 
 investigation than has as yet been accorded to it, viz. the 
 survival of rare ' Western ' readings in the works of Chrysos- 
 tom. They lingered in Antioch, the place of their birth. 
 Some of these I have collected in a little work on Chrysostom 
 published a few years ago (p. 87 f.)". 
 
 (ii) The hypothesis of an Antiochene origin of the 
 Western text of the N.T. is supported by the geographical 
 argument. The Orontes, on which Antioch stood, flowed 
 
 ' In view of the conclusions of the first chapter of this essay as to interpolations 
 in the Bezan text of the Acts, the last argument of the ' Reviewer ' must be to some 
 extent, I venture to think, restated. The interpolations are a road which leads 
 to Antioch, but it is a more direct road than the 'Reviewer' thought. 
 
 ^ One of these readings I may be allowed briefly to discuss. In x. 153 E (see 
 Field's note in loco) Chrysostom commenting on i Cor. vi. 10 quotes the text 
 thus — So^dtraTe StJ, apare rbv debv iv t(^ (rdjfiaTi vfiwv Kal iv rt^ Trpeti/Aaxi. The 
 reading is found in Tert., tie Resurr., c. 16, glorificate et tollite Deum in corpore 
 uestro (comp. c. 10, tollere et magnificare Deum in corpore nostro): a4v. Marc. v. 
 7, honorabimus...fc&7K«j Deum in corpore: in Cyprian, de Hab. Virg. 1, de Orat. 
 Dom. 1 1 , clarificate et portate Deum in corpore uestro : in the Latin Vulgate, 
 glorificate et portate Deum. I would suggest the following explanation of the 
 gloss apwre (tollite, portate) as in complete analogy with what has been seen 
 to be the true solution of many similar problems in Cod. D. I believe that the 
 gloss apare is due to assimilation to (i) Gal. vi. 17 tA a-rhnian-a. toC '\t\iTov iv 
 TijS ffii/iarl ixov ^Sarrrdfai. (ii) 2 Cor. iv. 10 t^v viKpucLV toS 'lijaov ir rifi ciiiian 
 ■wepKpipovTe^. But it comes through the medium of a Syriac version. In Gal. /. c. 
 ^ao-Tdfw = (<ll 1^ A^njt.. In 2 Cor. /. c. wf.oi<hfpnvTi": = i .* . n » But 
 
 oAa nT, (bear-ye) would be naturally translated by ctpare, see e.g. Mc. iv. 15, 
 vi. 29, Jn. i. 29, XX. 2, 13, Acts xxvii. 17, i Cor. v. -i. 
 
DATE. BIRTHPLACE. AFFINITIES. I49 
 
 into the sea some 16 miles westward of the Syrian capital 
 at the port Seleucia. Hence Antioch must have been in 
 direct commercial communication with all the great trading 
 centres of the Roman world. Vessels must have been con- 
 stantly sailing for, and arriving from, Ostia, South Gaul, 
 Alexandria and Carthage'. Christianity and the Christian 
 Scriptures followed in the wake of trade. Hence we can 
 easily understand how an Antiochene text of the N.T. was in 
 the hand of Irenaeus at Lyons and of TertuUian at Carthage; 
 how it passed to Alexandria, and from Alexandria to the 
 native Egyptian Churches. 
 
 Thus the ' Reviewer ' finds in Antioch the birthplace of 
 the ' Western ' text. In Antioch I found (see above, pp. 1 15 ff.) 
 the birthplace of Codex Bezae and of similar Syriacised texts. 
 Our lines of argument are wholly independent. Our conclu- 
 sions converge. The theory of the ' Reviewer ' as to the 
 origin of the ' Western ' text and my theory as to the origin of 
 Codex Bezae interpret and confirm each other. 
 
 Thus I bring to a close a long and intricate discussion of 
 the character of the Bezan text, its date, its birthplace, its 
 affinities. I would fain find an indication that my work may 
 prove a starting point for further investigation of the early 
 history of the text of the New Testament in the fact that in 
 its final stage it is merged in the well considered conclusions 
 of one who speaks with authority, conclusions which are the 
 restatement in a more definite form of an opinion expressed 
 by Dr Hort. 
 
 ' Comp. Acts xi. 20 ^<Tav Si rii'es ^f airSv avdpes Kinrpwi koI Kvptji/aTot, 
 olrives i\96vTes els 'AcTiix^""' k.t.X. xiii. i way Sk ev 'Ai'Tioxei(f...AovKi.os 
 Kvprjvaios. 
 
APPENDIX. 
 
 Note on [Mark] xvi. 9 — 20. 
 
 The object of the following note is to review certain arguments, 
 closely connected with the subject of the Bezan text, which appear to 
 estabhsh the antiquity of this section. 
 
 In the note on Acts i. 2 I gave some reasons for the beUef that 
 the gloss KoX iKkXtvue. Kfjpva-a-eiv to evayyeXiov is derived from an Old 
 Syriac version of [Mark] xvi. 15, 19, identical, as far as v. 19 is con- 
 cerned, with the Curetonian fragment, a fragment which unfortunately 
 only extends from ». 17 to v. 20. This suggestion as to the source 
 of the Bezan gloss in Acts i. 2 has been confirmed by the subsequent 
 discussion of other glosses in the Bezan text of the Acts. 
 
 We now are in a position to reap the advantage of having reached 
 what I believe to be certain conclusions as to the date of the Bezan 
 (Greek) text, and of the implied Old Syriac text, of the Acts. The 
 former must have 'existed at least as early as 180 a.d.'; the latter 
 ' shortly after, and perhaps even some time before, the middle of the 
 second century' (see above, p. 115). 
 
 These general conclusions we are able to apply to the particular 
 passage under consideration. If this Old Syriac text of the Acts 
 contains a gloss derived from an Old Syriac text of the Gospels, the 
 latter text must have been already in existence when the former took 
 the shape which is implied in the Bezan text. But the Old Syriac 
 text of the Gospels impUed in the Bezan gloss is, as we have seen, 
 identical, as far as the reading in v. 19 is concerned, with the 
 Curetonian text. We conclude therefore that an Old Syriac text of 
 [Mark] xvi. 9 —20, identical with, or closely allied to, that from 
 
NOTE ON [mark] xvi. 9 — 20. 151 
 
 which the Curetonian fragment was taken, must have been in 
 existence very shortly after the middle of the second century. 
 
 But we may go a step further. I pointed out (p. 4 n.) that the 
 Curetonian reading 'after that He had commanded His disciples' 
 ([Mc] xvi. 19) is probably due to assimilation to Matt, xxviii. 20 
 (see the Syriac). But a glossed text impHes an earlier unglossed 
 text. The primitive Syriac text therefore of [Mark] xvi. 9 — 20 must 
 have been in existence in the eariier half of the second century. 
 Further, before this primitive Syriac version of the/ewo/^ was made, 
 the Greek text must have been already in existence, and must have 
 had some kind of evangelical authority attaching to it. 
 
 These conclusions are confirmed by the consideration of four 
 other pieces of evidence. 
 
 (i) Of the twelve disputed verses we have seven in the text of 
 St Mark's Gospel given in Codex Bezae. The MS. breaks off towards 
 the end of ». 15 with the words ro ciayye'Xtov. An investigation 
 into the Bezan text of [Mark] xvi. 9 — 15 will elicit evidence, unless 
 I am mistaken, which will prove the peculiarities of that text to be 
 due to assimilation to a Syriac text. 
 
 Before starting on this enquiry one preliminary statement must 
 be made. It is most unfortunate that, while the Bezan text extends 
 only from v. 9 to w. 15, the Curetonian fragment commences with 
 the closing' words of v. 16 'that believe in me' Thus the Greek 
 fragment and the fragment of the Old Syriac (Curetonian) text do 
 not overlap. 
 
 I will take the divergencies from ' the true text ' in order: 
 
 V. 9. e(J)(>.Nepa)C6N npCOTOIC MApldi M«,r^i>'^HNH. 
 
 The true text has i(j>dvr] Trparov Mapia ry MaySaXr/vjJ. 
 
 (i) What of the strange €<j}avep<xio-ev? The Syriac Vulgate has 
 ' He-was-manifested ', the same word as in vv. 12, 14. Did an Old 
 Syriac text assimilate its rendering of the word £(f>a.vri — unique in the 
 N.T. as applied to a 'manifestation' of the Risen Lord — to the 
 phrase used in Jn. xxi. i caz^ .=joA> ^O.u (He-manifested again 
 Himself (lit. His-soul)), and Acts i. 3 cruc^ .^OcrA -0.a» 
 (He-manifested to- them Himself (lit. His soul)) ? The phrase would 
 then run cnz_&l ^sxi0.i ^O.u (He-manifested first Himself (lit. 
 His-soul)). In that case the word ' His-soul ', separated from the 
 
152 APPENDIX. 
 
 verb by the word 'first', might either lz!i{ out in a caielessly written 
 Syriac MS. (comp. Jn. xxi. i b) or be overlooked by the Bezan scribe. 
 Whether this be the true explanation or not, the Bezan i^avipuxrev 
 gives the impression of being a careless retranslation from a 
 version. (2) irpwrois seems to be a retranslation of the Syriac 
 
 )Q.T£ial, the common translation of -wpisnov; it is also the rendering 
 of Iv irpojTois in I Cor. xv. 3. (3) For the omission of the article 
 
 before MaySaAijvi) see the note on Acts vi. i ; compare p. loi ti. i. 
 
 V. 10. AnHrrei^EN AYTOic 
 
 TOIC MET (SiYTOY reNOMeNoic. 
 
 The true text has o.iTrjyy. tols jxer avTov yivoix.ivoi<s. 
 
 The Syriac Vulgate naturally renders the true Greek text by 
 the words ooaa cnsn^-.i ^^jMonX (to-them who-with-Him were). 
 The Bezan phrase is a close translation of the Syriac phrase. 
 Compare the notes on Acts ii. i, iii. 2. 
 
 V. II. KM OYK emcTeYCAN aytco. 
 
 The true text has ■qirCa-T-qa-av. 
 
 (i) What of the Kai} The Syriac Vulgate has ' And-they when 
 they-heard...did-not believe them.' It may be conjectured that the 
 Old Syriac Version read 'And-they heard ..and-6,iA.-not believe her.' 
 See below on v. 15 and the notes on Acts vii. 4, viii. i, xiii. 27 ; see 
 also the Bezan reading in Acts iii. 4, xiii. 29, as compared with the 
 Syriac. (2) ovk iiri<TT(.v(Tav. The Syriac, having no compound 
 
 verbs, is obliged to render airLtniLv by prefixing the negative to the 
 verb ' to-believe '. This is the Syriac rendering here and in v. 16, 
 Lc. xxiv. II, 41, Rom. iii. 3, 2 Tim. ii. 13; in Acts xxviii. 24 a 
 different verb (they-did-not assent) is used. The Bezan phrase here 
 is thus an exact translation of the phrase necessarily used in the 
 Syriac. (3) The avrw is discussed in the note on Acts viii. 27. 
 
 Conversely the Jerusalem Syriac in v. 10 takes cn2a%>. (see above) as 
 feminine, and reads ' who-were mourning and-weeping with-her\ 
 
 V. 12. KM M6T& Ae T^YTA. 
 
 The true text has jhetci 8c ravT-a. 
 
 The Syriac Vulgate has 'After these-things ' . The Old Syriac 
 doubtless had a literal rendering of the true Greek text — ^^cn i^ao 
 
NOTE ON [mark] xvi. 9 — 20. I 53 
 
 (and-after thesethings). This 'and', being the first word in the 
 sentence, is retranslated by the Bezan Kai, but the 8e retains its place 
 in the sentence (comp. Acts ii. 14 totc (TraOeU 8e). For somewhat 
 similar cases of double renderings see the notes on Acts i. 5, iii. 2. 
 
 V. 15. K&i eirrsN npoc d.\royc 
 
 nopeyeeNTec eic ton kocmon 
 KAI khpy5at6 to eyi^rreAiON. 
 
 The true text has koI ehnv avToi% IIopev^fVTes tcs tov kouiiov 
 airavTa Krjpv^are to ivayyiXiov. 
 
 (i) TTjOos avTov^. The true text airois = ^ ocnl (comp. e.g. 
 
 Mc. xiv. 27, 48) = 7rpos avTov's (comp. e.g. Lc. ii. 49, iii. 13). (2) 
 
 As to the omission of atravTa, it may be said (though it is of course 
 a matter of impression) that the Syriac col^ would not be unlikely 
 to fall out after r^^aWl (into-the-world). At least it would be 
 more likely to fall out than airavTa. in the Greek. (3) Kai 
 
 KTjpv^aTe. The intruded Kat is explained by the Syriac. The Syriac 
 Vulgate, unable to translate the participle ToptvOevTn except by an 
 imperative, is obliged to render the true text thus: '■ Go-ye...and- 
 preach.' 
 
 Thus an examination of the Bezan text of [Mark] xvi. 9 — 15 
 leads to a clear and important result. The Bezan text of this section 
 implies an Old Syriac text. 
 
 It is antecedentally probable that the Bezan text and the implied 
 Syriac text of the Gospels are as old as, probably older, than, the 
 liezan text and the implied Syriac text of the Acts, the dates of 
 which we have been able approximately to fix (see above, p. 115). 
 This is confirmed by the fact that Bezan readings in the Gospels are 
 found in Justin (see Bp Westcott, Canon, p. 149; Dr Sanday, 
 Gospels in the Second Century, p. 133 f ). The conclusions then to 
 which we are brought are these: (i) That about 150 a.d. a Greek 
 text of [Mark] xvi. 9fr. was assimilated to a Syriac text; (2) That 
 before this time there existed a Syriac text of this section : by com- 
 bining this result with that reached in the note on Acts i. 2 we are 
 able to assign an approximate date to the Curetonian version of this 
 section ; (3) That before this date there existed, ready for the process 
 of assimilation to a Syriac text, a Greek text of this section. 
 
154 APPENDIX. 
 
 (ii) It is clear from Ciasca's Arabic Tatian (p. 95 — P- 99) that 
 the section [Mark] xvi. 9 — 20 had a place in the Diatessaron. It 
 must be especially noted that phrases and sentences from this section 
 are woven by Tatian into the text of the Harmony throughout the 
 area of history covered by the section. This fact is a clear proof 
 that Tatian found this section already attached to the Gospel. Had 
 he received it as a narrative external to the Gospels and himself been 
 the first to attach it to the Gospels, we should not have expected 
 that he would have used it in precisely the same way as any un- 
 doubted section of the Gospels, interweaving into the text of the 
 Harmony one verse of the section here, another verse there : in that 
 case we may conjecture either that it would have been inserted in a 
 mass or that it would merely have supplied one or two glosses. 
 
 (iii) There is some early evidence in the Apologists which has 
 hardly been rated at its full value. The most important passage is 
 in Justin, ApoL i. 45. After quoting Ps. ex. i — 3 he adds ro oZv 
 iXjyr\ji,kvov 'Pa/SSov 8um/x£0)S l^o.-KO(jT(.\{i croi i^ 'lipovaaX-ijfji, TrpoayyeXriKov 
 Tov Xoyov Tov l(T)(ypov, ov airo lepovcraXrj/x 01 a-JrocTToXoL avTov i^eXdovm 
 Travra^ov fKTjpv^av. Compare [Mark] xvi. 20 Ik^Ivoi 8e i^eXdovre^ 
 iK-ripv^av iravraxov. Dr Hort (Introduction, pp. 28, 39) did not 
 consider the reference as certain. The combined force however of 
 the following four arguments will seem to many to dissipate the 
 doubt, (fl) The impression that Justin is here more sue weaving a 
 quotation into his own words is confirmed by the fact that two Hues 
 further on he repeats the word ■KavTa-)(ov — Ty/xeis TravTa^ou k<u da-n-a^o- 
 p.i6a Koi StScto-Ko/xcr — as if it were a word occurring in an authority 
 quoted by him. (i) The language of Justin elsewhere should 
 
 be noticed. In c. 39 Justin writes : a7ro yap 'Upova-aXrjfjL avSpes SeKa- 
 8vo TOV dpL0ij,6v i^TJXdov €ts TOV KoafjLOv . . .ifjiijvvaav TravTt yeVct dvOptoiruiv 
 o)S aireaTaXrjo-av vtto tou 'XpuTTOv SiSa^at iravTas tov tov 6tov Xoyov. 
 The impression produced on my mind is that Justin is character- 
 istically weaving together words and ideas derived from [Mc] xvi. 15 
 (7rop€vP£VT£s CIS TOV KOtTjxov uTTavTo. KTjpv^aTi TO ivayyiXiov irdcrrj ttj 
 KTLo-u) and words and ideas derived from v. 20 (see above). We 
 should also compare c. 42 d Kaff" ijfj.S.': 8e 'IijcroCs XpioTos-.-avco-TT; xai 
 i/3ao-iXevo-£v dveXOuiv ets ovpavov, Koi etti rots Trap' avTov 8ia twv a7ro(r- 
 ToXwv iv TOis TToia-iv idvio-i Ky]pv)(6eL(TLv ivi^poiTvvq i(TTi(c{. [Mc] xvi. 15, 
 19) ; <:. 49 OL airo Upova-aXyjp. i^iX66vT€i; dirocrToXoi airoii eixyvvaav Ta 
 TTipX avToi. (c) Dr Hort considered the reference to [Mark] xvi. 
 
NOTE ON [mark] xvi. g — 20. 155 
 
 doubtful, partly because ' v. 20 does not contain the point specially 
 urged by Justin, ixTrd '\e.pov(Ta.'krjfx,...i^ikQovTK (cf. Ap. i. 39, 49), which 
 is furnished by Lc. xxiv. 47 ff. ; Acts i. 4, 8 ' {Introduction, p. 39). 
 Since his note was written the Arabic Tatian has been brought to 
 light. From this it appears that in the Diatessaron [Mark] xvi. 20 
 stood immediately after Lc. xxiv. 52 f, so that the whole passage 
 runs thus (Ciasca, p. 98 f.) : ' Et ipsi, adorantes eum, regressi sunt in 
 lerusalem cum gaudio magno ; et omni tempore erant in templo ■ 
 laudantes et benedicentes Deum. Amen. Et, inde egressi, praedi- 
 cauerunt ubique.' It will be, I think, generally admitted that the 
 probability is that there is some kind of connexion, more or less 
 immediate, between Tatian's Diatessaron and Justin's N.T. quo- 
 tations. I have pointed out (p. 112 n.) that there is some reason for 
 thinking that Justin used a Syriacised text. It is not then too much 
 to say that in the light of the evidence of the Diatessaron the con- 
 nexion of the words airo 'Ifpovo- t^eX^ovrcs in Justin rather favours 
 
 the belief that he had [Mark] xvi. 20 in his mind^ (d) In 
 
 regard to the text of the N.T. Irenaeus is an authority akin to Justin; 
 both, as I believe, used texts more or less Syriacised. Irenaeus 
 (iii. xi. 6) refers to [Mc] xvi. 19 as a passage from St Mark (in fine 
 autem evangelii ait Marcus). 
 
 I do not know that attention has been called in this connexion 
 to a passage in Aristides' Apology xv. ' And after three days He 
 revived and went up into Heaven (eis oipavov? o.vrjX6iv), The glory 
 of His coming, thou, O king, mayest know from what is called among 
 them [the Christians] the evangelical holy Scripture, if thou readest 
 it. He had twelve disciples, who after His ascent into Heaven 
 (tt)]/ Iv ov/Davois ai'oSov avToC) went out {i^tjXOov) into the provinces of 
 the world (t-^s oiKovfj-ivq^), and taught (cSt'Safav) His majesty; even 
 as one of them visited our districts, preaching the doctrine of the 
 truth.' 
 
 I own that I cannot resist the impression, an impression which 
 is strengthened by the fact that in the immediately preceding context 
 he has referred the Emperor to evangelical writings, that in the 
 closing sentence of this extract Aristides is translating into a rhe- 
 torical form his remembrance of [Mark] xvi. 15, 19, 20. 
 
 1 Since writing the above I have noticed that Mr Rendel Harris (The Dia- 
 tessaron of Tatian, p. 57 f.) has called attention to this point. 
 
IS6 APPENDIX. 
 
 (iv) Lastly we turn to the newly discovered fragment of the 
 'Gospel according to Peter.' Here when we read (p. 5, 1. 14 f-) 
 iKadf^OfjLeOa TrevOovi'TC'; Kal /cAaiovTcs toktos koI 17/x.epas cos Tov uajSPaTOv, 
 it is well nigh impossible to doubt that the writer has in mind 
 [Mark] xvi. 10 tois /hct' avToC ■yevo/j.ivoK Trevdovcri kol KXaiovcriv. In 
 connexion with this passage another (p. 8, 1. 11 f.) must be noticed — 
 i^/Acts Se ot SojStKa /jLaOrjToi tov Kvpiov e/cAatoyu.ei' kol cAvirov/Aepa. Have 
 we here the same phrase, the order of the words being reversed, 
 retranslated from the Syriac? The Vulgate Syriac in &. 10 has 
 >i*^r>0 OOCD ■ i\ i*ir^.i (who-mourning were and-weeping). Here 
 it will be noted that (i) the imperfects iKXaiofiev kol iXmrovfieOa are a 
 very natural rendering of the Syriac 'mourning were and-weeping' — 
 a phrase which (with the prefixed relative) is the natural Syriac 
 equivalent of the simple participles of the true Greek text ; 
 (2) the Syriac ooco >.i\ inr<' would naturally suggest the Greek 
 iXvwovfjieOa; for this Syriac verb, though commonly the equivalent 
 of irevdeiv, is used to translate iroielv KovreroV in Acts viii. 2 ; in 
 2 Sam. iii. 33 it answers to the LXX. Oprjueiv, in Esth. vi. : 2 to the 
 LXX. \vTrelcr6aL; the derived noun is used to translate oSvp/xds in 
 2 Cor. vii. 7. If this account of this phrase in Peter is correct, we 
 have another proof of the existence about the middle of the century 
 of an Old Syriac version of the disputed section '. 
 
 The results of the preceding investigation are as follows: (i) 
 The section [Mark] xvi. 9 — 20 was used in the same way as 
 any undisputed section of the Gospels by Tatian in the Dia- 
 tessaron. (2) The evidence of Codex Bezae (Acts i. 2, 
 
 [Mark] xvi. 9 — 15), reinforced by that of the fragment of the Gospel 
 according to Peter, shews that at Antioch (see above, pp. 115 ff.), at 
 least as early as the middle of the second century, this section in an 
 Old Syriac version and in a Greek text assimilated to that version, 
 was current and was regarded as part of St Mark's Gospel; that conse- 
 quently the primitive Greek text must have existed before this Old 
 Syriac version was made, at least some years before the middle of 
 the century. (3) The section was known to, and was used by, 
 
 Justin before the middle of the century. Probably still earUer it is 
 alluded to by Aristides. 
 
 ' It will be noticed that (i) Peter used the Diatessaron (see above, pp. 121 ff., 
 154); (ii) Mark xvi. 8 (see Ciasca, p. 94) is referred to in Peter (p. 8, 1. jf.) rire 
 
NOTE ON [mark] xvi. 9 — 20. I 57 
 
 Thus the evidence guides us backwards if not into, at least to 
 the confines of, the first quarter of the second century. 
 
 If however we are tempted boldly to set aside later evidence and, 
 relying on the very early evidence which we ha\'e collected and 
 reviewed, to take the decisive step and assert the genuineness of the 
 section, we are checked by two considerations, (i) The section, 
 it appears, has no place in the Old Syriac text of the Gospels recently 
 found by Mrs Lewis at Mount Sinai. Before however we can estimate 
 the exact significance of this omission, it is necessary that we should 
 know many facts about the MS. and, if possible, have before us 
 photographs of the MS. (2) The Old Syriac (Curetonian) 
 
 text and the Bezan text present some remarkable interpolations — 
 interpolations some at least of which may be derived from reliable 
 sources (see above, pp. 52 ff., comp. p. 120). The section in question 
 may be one of these interpolations. 
 
 In bringing this investigation to a close I may be allowed to 
 point out two coincidences between this section and passages in the 
 Apostohc epistles, coincidences which appear to confirm the verdict 
 of this section's antiquity. They are these : 
 
 Col. i. 23. [Mark] xvi. 15. 
 
 Tov eiayyiklov.,.TOv KTjpuxdii^ros ev K7}p0^aT€ to edayy^Xiov Taa-r} ttJ 
 
 Trdo'Tj KTlffei Trj v-jrb rhv odpafSv. Kriaei. 
 
 Hebr. ii. ^f. [Mark] xvi. ipf. 
 
 TjTLS {(Ttijnjpia), apxv^ \a^oO(ra \a- fi^v ovv KOptos ['Ii/coOs] fiera to 
 
 'KeiadaL dia tov KvpioVt virb tCiv aKovffav- XaXyja-at avToZs dv€\r]f/.(pd7}...eK€lvoL 5^ 
 
 Twv ds TjpLcLs i^e^aLujOrj, ffvv^TTLp.aprv- e^eXdovTes eK-qpu^av TravTaxov, tov Kvpiov 
 
 povvTos TOV deov atjfieioLS re /ca T^patTLv avvepyovvTos Kal Tbv Xtyov ^e^a.LovvTOS 
 
 Kal ToiKiXais SuvdfjL€(nv. did twv iTraKoXouOo^vru}!/ atjiieiiav. 
 
 These coincidences must not be considered apart from the 
 general subject of coincidences between the Epistles and the Gospels 
 (see The Lord's Prayer in the Early Church, pp. 19 ff.). They shew 
 either that the section is founded on language current at a very early 
 period, or that the section itself, at least substantially, was known in 
 the Apostolic age. 
 
INDEX. 
 
 Acts of the Apostles, passages incident- 
 ally referred to, ii. 3, 31; ii. 17, 104; 
 ii. 33, 105; iv. 4, 31; iv. 8, 106; v. 
 31,106; V. 42, 107; vii. 18 — 35, 13^.; 
 ix. 20, 108 f. ; X. 16, 6; a. 25, 34 f. ; 
 X. 41, 6, 86; xi. 3, 6; xiii. i, 75; 
 xiii. 6, 71; xiii. 7, 64; xiii. 8, 43; 
 xiii. 10, 3 n. ; xiii. 44, 83 ; xiii. 45, 
 64, 77 ; xiii. 46, 57 n. ; xiv. -l, 69 ; 
 xiv. 27, 59; XV. 8, 62 n.; xv. 11, 107; 
 XV. 15, 8; XV. 18, 107; XV. 20, (29), 
 114 ; XV. 27, 107 f.; XV. 28, 104, 114; 
 xvi. 4, 95 n. ; xvi. 10, 99 ; xvi. 40, 
 59 "■> 83; X™. 13, 79; xvii. 15, 99; 
 xviii. 2, 33 ; xviii. 28, 67 ; xix. 26, 
 16 n. ; xix. 28, 137 n. ; xx. 3 f., 98. 
 
 Acts of the Apostles, assimilation to 
 passages of, 25, 28, 34, 36, 43, 51, 
 59, 61, 67, 69, 77, 83, 84, 85, 86, 
 95 n., 96, 97, 98, 99, loi ; comp. 1 19. 
 
 Addai, the Doctrine of, 60 n., 124, 125, 
 127, 128, 129 n., 131. 
 
 Alternative glosses, insertion of, 68, 91. 
 
 Antioch, birthplace of Bezan text, 1 1 5 — 
 131; birthplace of ' Western ' text, 
 142 — 149. 
 
 Aphrahat, Homilies of, 80, 86, 130. 
 
 Apocalypse, glosses from (in Gospel of 
 Peter), 119; ii. 20, 36. 
 
 Aristides, Apology of, 114, 155. 
 
 Article (Greek), Syriac equivalent of, 
 64 f., 124; in Bezan text, omitted, 62, 
 101 n.! 152 ; added, 10, ii, 62. 
 
 Bede, text of the Acts in, 61, 137. 
 
 ' Behold ', the Syriac word interpolated, 
 
 13 and n. 
 Bilingual MSS., 136, 143. 
 
 Chrysostom, ' Western ' readings in, 
 148 and n. 
 
 Colossians, Epistle to the, i. 13, 157; 
 i. 17, 113. 
 
 Compound (Greek) words, Syriac repre- 
 sentation of, 6, 20, 32, 78, 90, 118, 
 I26n., 152; comp. 40, 42. 
 
 Context-glosses, 22, 30, 44, 61, lOi, 109; 
 
 Corinthians, First Epistle to the, vi. 20, 
 148. 
 
 Cyprian, text of N.T. in, ir, 148 n. 
 
 Deuteronomy, xxi. i, 22 and xxiv. 15, 
 117 f. 
 
 Diatessaron, the, 5, 8 and a., 20, 23, 
 24. 34> 38- 46. 48, 55. 61, 91, 94, 121 
 — 131 passim, 132, 146 n., 153 f., 
 
 155- 
 
 Didache, 114. 
 
 Docetism, 123 n. 
 
 Double renderings, in Syriac and ' West- 
 ern' texts, 78 f.; comp. 130. 
 
 Duplicate renderings of Old Syriac in 
 Bezan text, 7, 16 and n., 31, 37, 59, 
 91, 153; comp. 62, 75. 
 
 •1, 39' 41.44. 73. 9'. 92. 112; confu- 
 sion with o, 7, 15, 92, loi, :27. 
 Comp. 12, 31, 36, 65. 
 
INDEX. 
 
 159 
 
 E, Codex (Laudianus), it, 19, 2^, 32, 33, 
 
 34' 37. 38. 40. 42. 43. 44. 45 "-. 
 47, 48, 50 and I.., 51, 58, 60, 65, 67, 
 71., 72, 7911., 94, 97, loon., 132— 
 138; witnesses to a different Old 
 Syriac reading from Cod. D, 4 1 , 60, 6 1 , 
 69. 133 ; comp. 95, 104, 105, 106, 107. 
 
 Elchasai, the Book, 125 n., 130. 
 
 Ephrem, 112, 126, 127. 
 
 Epistles (Pauline), assimilation to pas- 
 sages of, 7, 68, 83, 89, 95, 106, 132 ; 
 119 (Gospel of Peter). 
 
 Extra-Canonical narrative, assimilation 
 to. 52, 53. 133; 120 (Gospel of 
 Peter). 
 
 Ezekiel, xl. 6, 86 f. 
 
 Feminine plural in Syriac, equivalent of 
 Greek neuter plural, 5. 
 
 Gospels, assimilation to passages of, 4, 
 5. 7. 9. 19. 23, 24, 33 r., 34 11., 36, 
 37, 38, 46, 48, 54, 55 n., 61, 
 65 f., 68, 71, 74, 80, 86 n., 90, 91, 
 9^, 95 n., 97, 100 and n. ; 122 (Gos- 
 pel of Peter). 
 
 Harnack, Prof., 117 — 1^1 passim. 
 Harris, Mr Rendel, 78, ii7n., 124, 125, 
 
 126, 127, 139, 140 n., 141, 142, i45n., 
 
 146 n., 155 n. 
 Harvey, Editor of Irenaeus, 10, 38 n., 
 
 no. 
 Hebrews, Epistle to the, ii. 3 f., 157; 
 
 iv. 4, 92. 
 Hort, Dr, 132, 133, 138, 140 n., 142, 
 
 '45. 149. '54 f. 
 
 Jerome, 9. 
 
 Jerusalem Syriac, 152. 
 
 Ignatius, 82, 115, 120 n. 
 
 Impersonal use of 3rd person fem. sing. 
 
 of Syriac verb, 50. 
 ' Indeterminate third person ' (Syriac 
 
 idiom), 45, 9'. 
 St John, Gospel according to, i. 13, 10; 
 
 xi. 54, 145 and n. ; xix. 38, 127 ; xxi. 
 
 21, 8. 
 Irenaeus, 10, 95, 105 — 113, 155. 
 Justin Martyr, 112 n., 118, 153 f. 
 iSios, 14 and n., 126. 
 
 Latin Text of Codex Bezae, vs, 3, \i., 
 5, 7, 10, 1 2,14, 1 5, 19, 39, 45, 49, so, 56, 
 57. 64, 73' 88 n., 95 n., 99, 109 n. 
 
 Lewis, Mrs, Old Syriac Gospels dis- 
 covered by, 157. . 
 
 Lightfoot, Bp, 82 n., 85 n., 113. 
 
 Lines, confusion of, in Old Syriac, 22, 
 63. 77' I07' '" n-. 145 n- ; comp. 41. 
 
 Lods, M., 117 — \ '1,1 passim. 
 
 Lord's Prayer in the Early Church, 62, 
 
 157- 
 .St Luke, Gospel according to, i. 21, 
 36; i. 70, 41 ; iii. i, 143, 144 n. ; 
 viii. 8, 79 ; X. 21 f. , iiof. ; xi. i, 62; 
 xix. 42, 6; xxii. 52, 42 n. ; xxiii. 34, 
 123; xxiii. 41, 40; xxiv. 42ff., 86n.; 
 xxiv. 49, 7, 74. 
 
 St Mark, Gospel according to, viii. 10, 
 146 n. ; ix. 15, 38; ix. 27, 34; xii. 
 14, 144 n. ; xiv. 64, 90 ; xiv. 72, 80, 
 81 n. ; xvi. 11, 81 ; xvi. 19, 4n.; xvi. 
 9 — 20, 150—157. 
 
 St Matthew, Gospel according to, viii. 
 5, 78; xi. 25 f., iiof. ; xxvii. 41, 16. 
 
 Names, proper, in Bezan text of Acts, 
 
 32 f., 71 ; comp. 130. 
 v-uaaeiv, 88 and n., 122. 
 
 Old Latin MSS., 124 and n., 126, 141. 
 
 Old Syriac text. Gospels (Curetonian), 
 4, I3n., 14 n., 46, III, 122, 123, 124, 
 126,130, 133, i46n., 150 f., 157; cor- 
 ruptions in Gospels, 8, 38 f., 91, in, 
 112, 151,152,153; corruptions in Acts, 
 7, 9, 15, i6n., 17, 18, 19, 22, 24, 26, 
 28, 38, 42, 46, 53, 56, 57 n., 58, 63, 
 70, 75 and n., 85, 90, 92, 94, 97, loi, 
 107, i33;comp. 85n., 125, 127, 129. 
 
i6o 
 
 INDEX. 
 
 Old Testament, assimilation to passages 
 of, 21, 32, 60, 73, 86 f., loi, 117, 118, 
 120, 122, 132 and n.; comp. 46. 
 
 Origen, 49 n. 
 
 Papias, 54; comp. 52, 120, 157. 
 
 St Paul and St Peter, glosses assimi- 
 lating histories of, 2^, 28, 43, 47, 5'2> 
 83, 84; comp. 67. 
 
 St Perpetua, Passion of, 104. 
 
 St Peter, Fragment of Gospel according 
 to, 116— 131, 156; Preaching of, 
 
 47- 
 Philoxenian Version, 6, 50, 67, 69. 
 
 Ramsay, Prof., 137 n. 
 
 Renan, description of Antioch, 116. 
 
 Reviewer in Guardian, 138 — 149 pas- 
 sim. 
 
 Robinson, Prof., 104, 117— 131 /aotot, 
 138 n. 
 
 Rbnsch, 103. 
 
 Sanday, Dr, 153. 
 
 Scrivener, Dr, 3 and n., qo, 136, 
 
 138. 
 Septuagint, Bezan scribe's knowledge 
 
 of, 30, 60 n., 61, 80; use of in Gospel 
 
 of Peter 117 — 121. 
 Serapion of Antioch, 116. 
 ' Son of, expressed in Syriac, 10. 
 Swete, Dr, 117— 131 /««/?«. 
 
 Tatian, Encratite views of, 8 ; see 
 
 Diatessaron. 
 Tertullian, 95 n., 103—105, ii2n., 148. 
 Theophilus of Antioch, 114, ii6n. 
 Third person plur. of Syriac verbs, 10, 41 . 
 Timothy, First Epistle to, i. 4, 113. 
 t6t6, 16, 23, 53, 100; comp. 72, 12.S. 
 
 Verb-constructions, Bezan rendering of 
 Syriac, 3, 4, 16, 27, 33, 37, 39,49. 
 65, 56, 62, 64, 72, 74, 75, 84, 90, 92, 
 93, 94, 96, 98, 152, 153 ; comp. 82, III. 
 
 Vocalization of Syriac words, 18, 55, 
 58, 64, 81, 94n., Ill, 127, 152. 
 
 Vulgarism in Old Syriac text, 71, i46n. 
 
 Vulgate, Syriac, especially [3 and u., 
 21, 22, 29f., 42,76 f., 81 n., 88, 92,96, 
 121, 122, 125, i27n., 130. 
 
 Westcott, Bp, 48, ii2n., 153. 
 Wordsworth, Bp, J., 124. 
 
 CAMBRIDGE: PRINTED BY C.J. CLAY, M.a. AND SONS, AT THE UNIVERSITY PRESS. 
 
April 1 89 1 
 
 A Catalogue 
 
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 The Fathers . ... 
 
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 I 
 I 
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April 1 89 1. 
 
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