!fi-«fiiii€ ciiPift)N £xhxary of t:he Cheolocjical ^eminarip PRINCETON . NEW JERSEY PRESENTED BY Edward M. Baker t',b\e.. NT. Go?^ls (J^JAN 21 1958 REMAINS OF A VERY ANTIENT RECENSION FOUR GOSPELS IN SYRIAC, HITHERTO UNKNOWN IN EUROPE: DISCOVERED, EDITED, AND TRANSLATED WILLIAM CURETON, D.D., F.R.S. aOX. D.D. OF THE UNIVERSITY OF HALLE ; UON. MEM. OF THE HISTORICO-THEOLOGICAL SOCIETY OF LEIPSIC ; COR. MEM. OF THE INSTITUTE OF FRANXE (aCAD. UES INSCRIP. ET BELL. LETT.) ; COR. MEM. OF THE ORIENTAL SOCIETY OF GERMANY; MEMBER OF THE ASI.VTIC SOCIETY OF PARIS, &.C. &C. &C. CHAPLAIN IN ORDINARY TO THE QUEEN ; nECTOR OF ST. JIARGAREt's ; AND CANON OF WESTMINSTER. LONDOK: JOHN MURRAY, ALBEMARLE STREET. 1858. W. M. \VAT'i>, CKOWN COURT. TE.MPI.E BAR. TO HIS ROYAL HIGHNESS THE PRINCE CONSORT, K. G., &c. &c. &c. Sir, It affords me the highest gratification to be allo-wed to dedicate this Vokime to your Eoyal Highness. The position which your Royal Highness occupies so near to the Throne makes this a peculiar distinction, while yuur Royal Highness' own personal qualities enhance the honour in a very eminent degree. It is a source of great satisfaction for me to know, that whatever may be the imperfections of this work, your Royal Highness can estimate the amount of labour and research which was requisite to undertake it ; and I therefore feel assured, that by your Royal Highness at least it will be leniently and kindly judged. No defects on the part of the Editor can preclude these venei-able Remains of Christian Antiquity, now for the first time brought to light, from taking their place in the ranks of Christian Literature ; and on this account I have solicited the favour of being permitted to inscribe on this page a record lioth of my gratitude to your Royal Highness, and of my respect. I have the honour to be. Sir, with the greatest respect, your Royal Highness' very obedient and grateful Servant. WILLIAM CURETON. Westminster, May 25, 1858. PREFACE. The manuscript from which the text of these Fragments of the Gospels contained in this volume has been printed was one of those obtained in the year 1842, by Archdeacon Tattam, from the Syrian monastery dedicated to St. Mary Deipara, or Mother of God, in the valley of the Natron Lakes. It consisted of portions of three antient copies, bound together to form a volume of the Four Gospels, with a few leaves in a more recent hand added to make up the deficiencies. The following note at the end of the book shews the time at which it was bound together in that condition : r r^jjoiXo r^ialo rdareiX r^jLscix. ^.iL iua.l (<'i>.'1.l r^^ O^.Tu&xK' r^'cu.i ..^irti* ^uxa . ^aSSK' ^^SoLk. poLA K'i.^^ r^rC ^^cqIaIo ^..OctA .ami coh\aS)U>\sas KtolK" K'Qoli^ ^QoCU r^JLt.'ia ^..OcnAji.io p^oqAk' ^.tA_>.i cn^oA^s ,^ca*.i'i'l s\o ,^_octiA K'qom " Glory to the Father, and to the Son, and to the Holy Ghost, for ever and ever, Amen. In the year 1533 of the Greeks (A.D. 1221), the books belonging to the Convent of the Church of Deipara of the Syrians were repaired, in the days of the -presidency of the Count our lord John, and Basil the Head of the convent, and our lord Joseph the Steward. May God in his mercy grant to them and to all the Brethren a good reward ! Those with whom he has communicated in word or in deed may God spare them, and the dead belonging to them, through the prayers of the Mother of God, and of all the Saints continually ! Amen. Whoso readeth in this book, let him pray for the sinner who wi-ote this." This is found at the bottom of the last leaf of the volume, which also comprises the ten last verses of the Gospel of St. Luke, in the same hand as this note, on palimpsest veUum, wliich was formerly part of a manuscript of the si.xth or seventh century, and originally contained a portion of the first chapter of St. Luke in Syriac. On the first page of the first leaf of this volume the following inscription occurs in a more antient hand : r<^i>.i >ii-n».i «^co r^s^ ,cooAut<' .pd^flOope'.l rCva.T-Sarj.l r^jjioQu.l rS'cfAr^ ix.lL hus^ K'Auti.vi K'i..Tl col^x..! ,cncu=mo ,0301^03 J3Q-ITAO tcnoscu* f<'Qa»jJ oqp K'^uJLwoi r^^m r<'A\.2»i»Q9 iriJL.vsi K'incu* coIa.-i tVA^ol^ ,cno:aA>H ^i-i^.i rclwcurs cfA»i riiii^j " This book belonged to the monk Habibai, who presented it to the holy convent of the Church of Deipara belonging to the Syrians in the desert of Scete. May God, abounding in mercies and compassion, for the sake of "whose glorious name he set apart and gave this spiritual treasure, forgive his sins, and pardon his deficiencies, and number him among his own elect in the day of the resurrection of his friends, through the prayers of all the circle of the Saints ! Amen. Amen. " Son of the Living God, at the hour of thy judgement, spare the sinner who wrote this !" The volume containing these Fragments of the Gospels was made up, as I have stated above, of parts of several different manuscripts. These were taken, as it would appear, almost by hazard, without any other consideration than that of their being of the same size, and then arranged so as to form a complete copy of the Four Gospels. There were several other volumes in the Nitrian Library made up in this manner. The person who arranged them seems to have had no idea of selecting the scattered parts of the same original volume which had fallen to pieces, but merely to have taken the first leaves that came to his hand which would serve to complete a copy of the Gospels, and then to have bound them together. In this way it came to pass that parts of three or four manu- scripts were found mixed up with portions of three or four others, written at different times, and by different scribes ; and sometimes, indeed, not even of the same exact size, apparently without regard to any other circum- stance than merely to render the context perfect. In re-binding these volumes since they have been deposited in the British Museum, this injury has been in most cases repaired ; and the parts of the same copy have been collected, and again bound together in one. Those portions, therefore, of other manuscripts which had been mixed up with these Fragments now printed, have been restored to the original copies to which they formerly belonged. They consisted, First, of eight leaves of thick vellum, transcribed apparently in the sixth or seventh century, in a very large, bold hand, with the divisions of the sections and canons of Ammonius and Eusebius marked by numeral letters in the margin in red ink; and the canons themselves in the same colour at the bottom of the page. In these eight leaves is comprised Matt, xxiii. 28 — xxviii. 42. Secondly. Ten leaves of very thin and -white vellum, in a large hand, in two columns, similar to the former, but apparently rather older. In these leaves is contained Mat. xxviii. 42 — Mark vi. 49. Thirdly. Nineteen leaves, containing Mark. vi. 49 — Luke ii. 37, belunging to the same original manuscript as the eight above mentioned. Fourthly. One leaf without any division of columns, in a more recent hand, comprising Luke ii. 10 — iii. 13. This had been added to supply the deficiency caused by the loss of one leaf ; and the first page of it, containing Luke ii. 10 — 37, has been marked as superfluous by several hues drawn through it with a pen. Fifthly. Twenty-three leaves belonging to the same book as the above- mentioned eight and nineteen, in which is comprised Luke iii. 13 — xvii. 28. On all of these numerous points have been added, to designate the vowels, by a subsequent hand. Of the original copy of the Syriac Gospels, to which these Fragments now printed belonged, eighty-two leaves and a-half only have reached the Britisli Museum. They have been collected together, and form the volume numbered 14,451. Eighty of these leaves were found in the volume of the Four Gospels above mentioned, and were brought to England in the year 1842. One more leaf I discovered in the binding of another volume, which also arrived at the same time. This contained Luke ii. 48 — iii. 16. Another, on which is written Luke xiv. 35 — xv. 21, was obtained from M. Pacho in the year 1847 ; and amongst the small fragments which he brought in the same year I found the part of a leaf containing John xiv. 10 — 12, 16 — 18, 21 — 23, 26 — 29. This was not discovered in time to insert it in its proper place. It has therefore been printed at the end of the book. The volume, as at present arranged, consists of the eighty -two leaves and a-half belonging to the original manuscript and five others, which appear to have been added to them in the year of the Greeks 1533 (A.D. 1221), when the volume was bound up in the manner in which it was found at the time that it was obtained from the Syrian monastery. These eighty-two leaves are of large quarto, written in a bold hand in two columns. There are no indications of any division of the Gospels into ecclesiastical Lections, or portions appointed to be read on stated days in the churches, of the same period as the tran- scription of the volume ; but such indications of Lections as have been added subsequently in several places are by different hands, and •were -written appa- rently at various periods, sometimes in red ink, and at others in black. The head- ing at the beginning of the Gospels, and the running title occurring at the top of ■ -some of the pages, as well as the colophons, are written in red letters. At the beginning of the Gospel of St. John the following inscription has been added in red letters by a hand several centuries later than the original manuscript o% Qjooi^r^s ^r^CU Also.i r^xAz. ^CUi K^i^Otoi^ rdXi.To ...Oul^Or^ Kijj.i ivks.i rcli.in . " The Holy Gospel — the preaching of the Apostle St. John, which he spake in Greek at Ephesus. Lection of the Epiphany." The first words of the Benedictions in the Sermon on the Mount in St. Mat- thew's Gospel are also written in red letters. In the punctuation the single points are almost always red. When there are more than one point at the end of a section — thus, oooooooroooor thus ooo — the outer points are usually red, and the inner black. The vellum formerly was extremely white, and in such leaves as have not been much exposed to the atmosphere it still remains so. I have no doubt that this copy of the Gospels is of the fifth century — pro- bably transcribed about the middle of it. When it first came into my hands, I4aid it aside among the other earliest manuscripts of the Gospels without further examination at thaifctime, concluding, from its external marks of anti- quity, that it must have h%fi written at a period even more remote than the time of Philoxenus, and that it could not therefore be other than an early copy of the Pesliito. The next time I took it up I was struck by observing that several erasures had been made in the fifth and seventh chapters of the Gospel of St. Matthew and other words supphed. This led me to examine the matter more closely, when I ascertained that this had been done with regard to words and passages which had difiered from the text of the Peshito ; they had been erased, and the others from the Pesliito had been supplied. A little further examination shewed that the text before me was very different from that of the Peshito ; and, indeed, belonged to a recension of the Gospels in Syriac hitherto altogether unknown in Europe. The first cursory reading of these remnants of the Gospels, which, beyond all question, are of very high antiquity, convinced me of the great importance of this recension for the critical arrangement of the text of the Gospels, as being one of the earliest testimonies extant ; and all my subsequent study of them has tended to confirm this opinion. I resolved, therefore, to edit the Syriac text with a literal English translation, and to illustrate it with notes in which I purposed to point out all the variations which it exhibits from the ordinary Textus Keceptus of'tlie Greek ; and to shewby \Yliat autieut authorities they were supported from the earliest period down to the date of the manuscript. In the course of this examination several curious and important questions relative to the text arose, these I purposed to discuss according to my ability, and to insert them in the notes at the places where they would occur. This latter part of my undertaking, although considerably advanced, I have thought it better to defer for the present, to wait till I shall have had opportunity of considering these subjects more fiilly myself, and also have had the benefit of the critical opinion of other scholars, especially those of Germany, who doubtless will examine these Fragments of the Gospel fully and accurately ; and, as I have reason to know, have been long looking forward for their publication. On a subject of such deep weight as that of the Gospels, I feel that no one can be too cautious how he propounds any theory or speculation at all varying fi-om that which has been most generally received, even if he have almost demon- strative evidence to support the views which he takes. For myself I should much prefer that another have the credit of being the first to make known any facts or illustrations founded upon this recension, which may seem to go very far towards determining some doubtful or disputed matters, than that, from a desire to appropriate this credit to myself, I should run the risk of advancing any arguments which, although apparently con- clusive, still may be defective, and lead to error ; or should keep back an}" longer the text itself of these Fragments from the perusal of other scholars who have been anxiouslj^ looking for their pubhcation, and who may be able to use them with much advantage in their critical examination of the Gospels. I shall confine myself, therefore, at present, to the task of pointing out a few of the leading characteristics of this recension, and more especially in the Gospel of St. Matthew, with the hope of taking up and completing my under- taking in a subsequent volume. The Gospels are arranged in this manuscript in the following order, ]\latthew, ]\Iark, John, Luke. All that exists at present of this copy, and printed in this volume, is, Matthew i. 1 — viii. 22; x. 32— xxiii. 25; Mark xvi. 17—20; Johni. 1— 42;iii. 6— vii. 37; xiv. 10—12, 16—18, 19—23,26—29: Luke ii. 48 — iii. 16; vii. 33— xv. 21; xvii. 24— xxiv. 44. GOSPEL OF SAINT MATTHEW. This has a title different fi'om the rest; for while that of Mark is simply ttOiaisai >^Qi\\iot<' " Gospel of Mark," and that of John, ^cu.i ...ooJi^or^ " Gospel of John," St. Matthew is ,Aca rii-iasj.i .^.oJL^ok', which I have ren- dered, " The distinct Gospel of Matthew." There is a small defect in the vellum immediately before the word ,Aoo. It seems probable that the particle .1 occupied this space, and that it ought, therefore, to be supplied. I cannot venture to assert that this translation is certainly the correct one. In my doubts upon this matter I applied to my very learned friend, Professor Bernstein, at Breslau, the father of Syriac scholars of the present day, for his opinion as to the proper mode of rendering this title. He conceives the coiTect translation to be " Evan- gelium per anni circulum dispositum," and refers to Assemani's Bibliotheca Orient. Clemen. Vat., vol. ii. p. 230, where r^x.ia93.i ...Oai^or*' is so trans- lated by Assemani, by which he intends it to mean a copy of the Gospels divided into avar^va}criJ.aTa, or lections, that is, portions appointed to be read on certain days throughout the course of the year. There are several such copies found among the volumes of the Nitrian collection to which this belongs. But the great objection to this interpretation is in the fact, that this copy is not so arranged, nor are there any indications whatever of such lections, written at the same period at which this title with the rest of the volume was copied. In a few places indications of lections have been subsequently added, but by a much later hand — indeed, several centuries after this copy of the Gospels was transcribed. Nor have I seen any volume of the Gospels in this collection so arranged into lections for the year that is not of much more recent date than this. It seems to me that whatever meaning is to be given to the word rtftiaso, it is intended to denote that, in some way or other, the Gospel of St. Matthew is to be regarded as distinct from the other three Gospels in this copy ; and certainly it is in every way to be considered as a text far superior to the others : they exhibit several marks of blunders and mistakes in the translation from the Greek into Syriac, while this Gospel of St. Matthew appears at least to be built upon the original Aramaic text, which was the work of the Apostle himself. CHAPTER I. V. 1. Generations — In the plural, like the Hebrew miSin "\DD, Gen. v. 1, which the Peshito also has in the pkiral, as here, while the Septuagiut reads '^eveaew'i, as in the Greek in this place. 2. Isaac — This name, according to the Syriac, should be pronounced Ishac. I have, however, given the proper names as they are read in our English version, except where there is some peculiarity to shew that the Syriac varies from the Greek. In this copy, as well as in the printed editions of the Peshito, these proper names approach much nearer to the Hebrew form than in the Greek. The version commonly called the Philoxenian, which was made directly from the Greek at a later period, follows the Greek orthography exactly in the proper names, and also adds the particle ^-i for Se of the Greek, which is not found either in this copy or. in the Peshito. It would carry me too far to speak here at any greater length respecting the variation or peculiarity in the proper names of this genealogy, this will be more appropriately considered in the notes, 8. The three kings in the line ofthe descent omitted in the Greek, Ahazia, Joash, and Amuzia, 1 Chron. iii. 11, are added here. It appears that these names formerly existed in some antient copies of the Syriac or Aramaic Gospel in use in the East ; and the reason for their subsequent omission stated by Dionysius Bar Salibi seems to be not improbable. Indeed, long before I read the passage of Bar Salibi, which I am about to quote, this had suggested itself to my own consideration. In a treatise by Mar Yakub the Persian, entitled f^ K'iu^i^o^.i , and composed in the year of the Greeks 656, or A.D. 342, of which there are two copies in the British Museum — the one, 1 7, 1 82, transcribed as early as the fifth century,and the other,* 14, 6 19, written about a hundred years later — these three names are found in the genealogy of Jesus, which he gives and makes to consist of sixty-tliree races from Adam to Christ.f They are also * This volume is in two parts: tlie first was written in the year ofthe Greeks 785 (A.D. 473) : the second, although apparently not in the same hand, is certainly ofthe same period. t I transcribe the whole of this genealogy from 14,619, fol. 163.b, which appears to be the morecorrect: r^s>a."t^ ^.iK* ^ ^aix. AAAxo ^^uc ^oo.i r <' \ ~\ T .CUi Ann A iV*a .VSCLU* -.li* .A^r^dlcnSO .<»" .^cUrS' . iuJL. .To.lK' ^ » r fV > iT'? 3 SJuisir^ , -\ ^°^ -vajw .jjAi- ."Wca^irS'.^aii- .jjOJ .vCaX .jjdx.o&03 ,-, ^<.-«v .^iri' .^.^^ -r"^ .K'aocn* . .aOXL:^^ .ji^QiL.rC' .ytm-xsri . 3t\h\ riviri .rilisr^ .^s-i»i ...^osaAt. ..X.o.1 . >r»r^ .■T=cxi>. .Vi.^ . redr. ....jxtMJ .VmK' .^lA^CU .rdifti^ •rci^OSaK' . jt-r^oco* . rd.wwrs' .Tjioctx. •. \°>t ,cv. .Aaaiot .A^KdArdx. ..'<. r\, y.n.n, .rilitOj ^jasar** .rc 'Tl'7 3 .t<±o\m found ill the book called the "Cave of Treasures," r<'v\___A\'»i»»j,* fol. 37. Vi'e Lave here, in the Greek, 0^ia<;, like this S3'riac text, and not A^apia'i, as it is in the Septuagint and rr^nTy in the Hebrew, 1 Chron. iii. 12. The Peshito, however, in that place reads r<^\eL^ Uzia. The variation has doubtless arisen from the similarity of the words rf^^'i^^ and rT^I^S^. In 2 Kings xv. 1, 30, we find the name written both ways ; and in 2 Chron. xxv. the name of the king is given as Uzziah, and that of the priest Azariah. Various reasons have been assigned by different authors from very antient times to account for the omission of these three names. I will give here onty such as I have found mentioned by Dionysius Bar SaUbi, who compiled a commentary upon the Scriptures from earlier writers in the twelfth century.f Assemani has cited a part of his commentary upon this place, with a Latin translation, in the second volume of his BibHotheca Orientalis, p. 160. Dudley Loftus, the friend, and afterwards successor, of the very learned Ussher in the Archiepiscopal see of Armagh, has also translated this passage into English ; | but his translation has so many .^QOCU ..aCVXLik.* •»^A>2»3 .ivi^K'..lCuXt<'.,aAr^ .JlO.IA .iowsw .y^^JiAr^ ..ICUar^ >cnasr<' ^oocu >TQ^r<'o K'^oivs ^n^i^is ^ .iJu^K'.i r<'crAr<'.i cnis • .^cxz*0 " Now receive the reckoning of these sixty-three races from Adam up to tlie birth of the Messiah. Adam, Seth, Enos, Cainan, Mahallael, Jared, Henoch, Methushelah, Lamek, Noah, Shem, Arphacshar, Shelah, Eber, Peleg, Areu, Serug, Nahor, Therah, Abraham, Isaac, Jacob, Juda, Pharez, Hezron, Aram, Aminadah, Nashon, Shela, Boaz, Ober, Jesse, David, Solomon, Rehoboam, Abia, Asa, Jehoshaphat, Jehoram, Ahazia, Joash, Amuzia, Uzia, Jotham, Ahaz, Hezekia, Manasse, Amon, Joshia, Joi.ikim, Joiacin, Shealthiel, Zurbabel, Abiud, Elialdm, Azor, Zadok, Acin, Eliud, Eleazar, Mathan, Jacob, Joseph, and Jesus the Son of God, who was born of Mary the Virgin, and Joseph was called his father " — In this list given by Mar Yakub the Persian the names correspond very closely with those in this copy of St. Matthew. We have here Shela, as in verse 4, instead of Salmon of the Greek and Peshito ; but at Ruth iv. 20 the Peshito reads ptfSi and the Hebrew nC7ll\ and in the next verse p7DT^l^ At 1 Chron. ii. 10 the Hebrew reads SJ27U.S and the Peshito r^lsalo; : Septuagint, SaAyutov. In the copy of the Cave of Treasures K'v^^Axii.sa fol. 27 .a, this name is written rtfix, and 27. b, r^lit, with a note in the margin, ^..OSiioo &.Oep r^iil-. " Shela, that is, Salmon ;" so that at fol. 36 we find Salmon in the genealogj'. In the genealogy by St. Luke, iii. 35, the name is SaXa, which the Peshito represents by M.1X. . The woid K^JliX. is the same as Silas, Acts xv. 22, with which the Hebrew HT'tl'' corresponds, see Numbers xxvi. 20, where the Peshito has t^lz., as here, and the Septuagint 2>;A&)/u : see Genesis xlvi. 12. The reading of Arphacshar and Ober arises from the confusion and interchange of -^ for "7, which is of very common occurrence. See what Kirsch has wiitten on this head in the preface to his edition of the Syriac Pentateuch, p. x. * See Assemani Bibl. Orient. Clem. Vat. ii. p. 498, iii. p. 281. t See Assemani Bibl. Orient. Clem. Vat. ii. p. 150. I In his book entitled " A Clear and Learned Exposition of the History of our '. errors, that I have thought it better to supply another Englit^h version of my own. " But why did he omit Ahazia, and Joash, and Amuzia ^ Some say that Afri- canus, bishop of Emmaus,* declares the reason that he omitted them to be because they were sinners and of the seed of Jezebel. To him we reply that they were not of the seed of Jezebel; for Jezebel was the wife of Ahab, but Joram took to wife Athalia, the daughter of Orari, the sister of Ahab, and of her he begat Ahazia. Nevertheless, in one place, according to the sense of the Septuagint, she is called the daughter of Ahab, on account of her wickedness being of the same kind, as St. Severus explains it. But the mother of Joash was named Zaubaf of Beersheba, and the mother of Amuzia was Jehoaddan of Jerusalem. They were not, therefore, of the seed of Jezebel ; neither were they greater sinners than Solomon, Ahaz, and Menasse, whose names are written in the genealogy. St. Severus saith that Joram, the son of Jehosaphat, married Athalia, the daughter of Ahab, and of her he begat Ahazia, Joash, and Amuzia ; and Matthew omitted tlliem because the Hebrews hated the idolatry of the house of Ahab, and therefore he made no mention of these, who were born of an idolatrous marriage, calling to mind the words, / punish the sins of the fathers upon the children unto the third and fourth generations of them that hate me. To him some reply, that Athalia, the wife of Joram and mother of Ahazia, was not the daughter ofAhab,butOmri's daughter, and Ahab's sister; and if it were out of regard to the Hebrews that he abstained from making mention of those who were descended from Athalia, how comes it to pass that he has mentioned Uzia who was a leper, and more abominated by the Jews than these ? Origen % says that he omitted them in order that the generations from Saviour Jesus Christ, taken out of above thirty Greek, Syriack, and other Oiiental Authors, by way of Catena : by Dionysius Syrus, who flourished most ilkistriously in the tenth and eleventh centuries, and faithfully translated by Dudley Loftus. 4to., Dublin, 1695. * Julius Africanus, being himself a Syrian, is cited also by other Syriac authors, as Bar- cephas, Barhebroeus, George, metropolitan of Arbela, &c. See Assemani, Bibl. Orient, ii. 158, 283, 310, iii. 520. The passage alluded to liere is probably taken from his Epistle to Aris- tides on the supposed disagi'eement of Matthew and Luke in the genealogy of Christ. See Eusebius Hist. Eccl. vi. 31 : or his Commentary on the Gospel. See Assemani, ibid. iii. 14. t rdao^ as in the Peshito, Heb. )T\lp> Sept. 2a/3(a, 2 Kings xii. 1. I The passage to which he refers is in the twenty-seventh homily of Origen on the Book of Numbers — De Manxionihus Filioruvi Israel. " Sed primo omnium, intuere mysterii rationen : quam qui diligenter observaverit, in scripturis inveniet in egressione filiorum Israel de Jilgypto, quadraginta et duas habitas esse raansiones ; at rursura adventiis Domini et Salvatoris nostri in hunc mundum per quadraginta et duas generationes adducitur. Sic enim MattliEPUs D David to the captivity might be so arranged as to malve the number fourteen, because three times fourteen amount to forty-two generations ; and this was a type shewing, that as, at the end of forty-two encampments, the people of Israel entered upon the inheritance of the land of promise, so at the end of forty-two generations Christ arose and conferred the inheritance of this temporal earth upon the saints. George of the Gentiles * says that Matthew did not omit these three persons, nor did he change the number of the generations, and say fourteen instead of seventeen ; but inasmuch as he wrote his Gospel for the Jews, and many of them were learned in the Greek language, when they desired to translate into the Greek from the Hebrew, inasmuch as the Greek language was not able to express the letters n, JT, and 2 like the Hebrew and Syriac tongues, nor indeed has it at all in its alphabet deep guttural letters, when the translators came to Joram, and it is said that he begat Ahazia, and he Joash, and he Amuzia, and Amuzia Uzia, and wanted to express these in Greek, they wrote their names thus, Icopafi begat Oxo^mv, and Oxo^ia<; Icoav, and Icoai O/^oaiav, and Ofioa-ia^ Oaiav. But others afterwards, desiring to copy the Gospel in the Greek language, when they began from hence that Joram begat Oxoi^iav, wrote ''Joram begat O^tai^," on account of the similitude of the names, and their variation in the single letter Caph. This, perhaps, they did unintentionally; or they might have done it on purpose to accommodate the series of generations to fourteen, because the septenary number was much cherished by those who had embraced Christianity from among the Jews ; and by such means cor- rupted copies were transmitted to the Gentiles. — To him we reply that this is not correct ; for had it been an error or a blunder of the transcriber, and Matthew himself had not omitted them, then Matthew ought to have said, that from David to the Captivity there were seventeen generations ; but inasmuch Evangelista commemorat, diceiis : "Ab Abraham usque ad David regem generationes quatuor- decim, el a David usque ad transmigrationem Babvlonis generationes quatuordecim, et a trans- migratione Babylonis usque ad Christum generationes quatuordecim." Istas ergo quadraginta et duas generationes, quas velut mansiones Christus fecit descendens in ^gyptiim mundi hujus, ipso numero quadraginta et duas mansiones faciunt, qui ascendunt de ^gypto. — Igitur in quadraginta duabus mansionibus perveniunt filii Israel usque ad principium capiendae hsereditatis." &c. Origenis Opera. 0mm. edit. Delarue, vol. ii. p. 375. * Assemani has given the text of this part with a Latin translation in the second volume of his Bibl. Orient, p. 160 ; but it varies a little from that of the two manuscripts in the British Museum which I have compared (7184 and 12,143). George of the Gentiles, or George of Arabs, as he is otherwise called, was consecrated bishop in the year of the Greeks 998, A.D. 686 (see Assemani, ibid, p. 335). He is also cited by Barhebraeus (see ibid 283, &c.) as Matthew wrote fourteen generations, we therefore perceive that Matthew himself did not omit them." " Others say that the Christians of the Hebrews removed these three, in order to accommodate the generations from David to the Captivity to the number fourteen, because this number was cherished by them ; for there is found occasionally a Syriac copy made out of the Hebrew, which inserts these three kings in the genealogy ; but that it afterwards speaks of fourteen and not seventeen generations is because fourteen generations has been sub- stituted for seventeen by the Hebrews, on account of their holding to the septenary number, which is much cherished by them, because on the fourteenth they were delivered from the bondage of the Egyptians." " Others again say that Matthew omitted these names because they were abominable in the eyes of the people : for Ahazia connected himself with the house of Ahab when he sent ships to fetch gold ; and he went up with Ahab to Eamoth Gilead, and the prophet rebuked him, and he was afterwards slain by Jehu : and Joash,because he put to death the sons of Jehoiada the priest : Amuzia also was slain in rebellion, having stirred up the king of Israel to war with him ; and on his account, and by his hands, the wall was broken down and the Sanctuary violated ; and for this reason Matthew omitted them. Let the reader, however, choose that which pleases him." 11. Josia begat Jeconia — as in the Greek. Some Syriac copies, however, inserted Jehoiakim.* The same George of the Gentiles who is quoted above by Dionysius Bar Salibi declares that it did originally stand so.f r^ ^r^a isoK* »^Or>i\0 .rdiA^CuX y.n.n.n .y,n.n.\ .tXop«' r>i»2,CUO ,ha3 .=>h\^ rdil^CU 7i»n»cu ./^Slm .rsAv^o ri^2>^ rdsoAx^ r^K' .2^^ ^Aoo.i , ''And why did not Matthew write, and Josia begat Jehoiakim, and Jehoiakim Jeconia. But George says that it was so written, but the transcriber made a mistake, and wrote Jehoiakim instead of Jeconia." 16. To whom was espoused Mary the Virgin^ tvhich hare Jesus the Messiah — With this the Old Latin version, before it was corrected by Jerome, agrees : abc d,t " Cui desponsata virgo Maria : Maria autem peperit Jesus qui dicitur * See Versio Syriaca Philoxeniana, edit. J. White, Oxoii, 1778, pp. 2, 563. t Add. MSS., Mus. Brit., 7184, f. 4. I I use here the signs generally employed by the critieal editors of the Greek Testament to distinguish certain well-known manuscripts — («) Codex Vercellensis, (b) Veronensis, (c) Col- bertinus, (d) Cantabrigiensis, Bezas ; and for the Greek — (a) Codex Alexandrinus, (b) Vati- canus, (c) Regius Ephraemi palimpsestus, (d) Catabrigiensis, Bezae. Christus." The Greek reads, tov avBpa Mapia<;, e| 7;? e'^evvi-jdr) Ir^aovi o Xeyofj.evo'i XpcaTO'i, which the printed editions of the Peshito follow. 1 7. According to the text of this copy, which introduces the three kings omitted in the Greek, the number from David to the Captivity ought to be seventeen races or generations, instead of fourteen, George of the Gentiles, cited above, says that Matthew did write here originally seventeen ; and, indeed, the two words in the Hebrew character t^lDyi© and t^nDS^l"lt^ are sufficiently similar to have easily caused such an error, especially when one of them in either case must have occurred twice. 1 8. The Messiah — And so the Peshito, the Old Latin abed, and the edition corrected by Jerome : IrenaBus also read it so, but the Greek adds Irihet, Greek hia tov irpo^T^Tov ; and Peshito ra)V7j ea tuv ovpavmv. Probably the Greek trans- lator was led to omit a word from the alliteration of yT^nCI'i^ and NiQU,V for Mark i. 1 1 has Kat (fxom] eyevero e/t twv ovpavav, and Luke iii. 22 Kai, (pwvTjv e^ ovpavov yeveaOai, both diiferently from the Greek of Matthew. I may observe here, that in parallel passages of the Gospels, where the Greek of Matthew varies in some word from this Aramaic text, Mark and Luke generally vary likewise. CH. IV. V. 1. Sjnrit of Holiness — ^that is, the Holy Spirit. The Greek has only xou Tri/eu/ioxo? : Luke iv. 1, has ttXt/^t;? Trz/en/ioxo? 07*01; VTrecrTpe-<]rev airo lopSavov, KM 7776x0 ev xm irvevfiaru We have here Satan : Greek rov Bia^oXov ; but Mark i. 12 has TOV Haravd. 2. Forty days— Greek adds km vvktu^ reaaapaKovra, which the Peshito follows ; but both Mark i. 13 and Luke iv. 2 omit the forty nights. 4. /esM.v^although omitted in other Greek copies, is found in Cod. Bezie D, and in the Old Latin b c, as well as in the corresponding passage of Luke. thing — I have given this rendering of the original >\4v^ to distinguish it from rdiss ivord, of the Peshito, which has followed the Greek pTjfian, and because of the original meaning of the Hebrew (Deut. viii. 3), mrr^ ""D W!r>?2 7D, "whatsoever cometh out of the mouth of Jehovah (or the Lord)." The Pesliito of Deuteronomy has rendered the Hebrew exactl}-, jiaws >3.t» Aass rdi'vsa.i cra2>3A2k, " every thing that cometh out of the mouth of the Lord." The Lord is the reading of our copy ; but the Greek of Matthew has Geov ; and, indeed, this quotation, as we find it in the Greek of Matthew, is word for word from the Septuagint. 9. worship hefore me — Greek ixoi only, which the Peshito follows, reading >1. Luke iv. 7 has ■npoaKwrjarj^ evooTnov /j,ov^ and the Peshito has rendered it there exactly as it is here jso.ia .10^^^. This, which is more peculiarly an Aramaic idiom, is also more in accordance with the expression Get thee behind me in v. 10, which, although omitted in several Greek manuscripts and in the Peshito, is confirmed by the palimpsest Codex Ephraemi C, the Codex Bezaj D, and the Dublin Codex Z, as well as by the Old Latin a be. 11. for a season — omitted in the Greek and in the Peshito. If it did not belong to the original Aramaic Gospel it has probably been added from Luke iv. 13, axpi Kaipov, which the Peshito renders in that place as this copy has it here r^Aa\ .v*.. 16. have seen — Greek in the singular eiSe, except the Codex Bezae C, which has eiSov, and is supported by the Old Latin abc. %(»pa koa of the Greek is omitted here and also by a c. 17. fieravoeire and yap, are omitted, thus mai'king a difference between the commencement of the preaching of Jesus and that of John the Baptist, iii. 2.* 18. Andrieus — as if it had been av^peto^, which I have translated thus, as in the English version, means hunters or catchers of any kind, and not simply fisher- men, a\Lei<;, as we find it in the Greek. Luke, v. 10, has more accurately ex- pressed the meaning of the Aramaic term by avOpuTrovi earj ^wypayv. 21. while they were sitting — this is not in the Greek. 22. their nets — The received reading here, chiefly upon the authority of B D a, is TO irXoiov Kai TOP iraTepa avrav, but the Old Latin b c and the edition of Jerome have relictis retibus et jmtre. Mark i. 20 reads, top -n-aTepa avroiv Ze^e- Saiop ev Tft) ifKom fiera tcop p-icrOcoTaip. 24. This verse varies otherwise from the Greek, but principally by the addi- tion of the words and upon each one of them he tvas laying his hand : this might have been added from Luke iv. 40, Se evi eKaarm avrcov ra? xetpa? e-Kt.TiOei.'i ] or it might have been omitted by the Greek translator of the original Gospel from error on account of the similarity of the ending of the two consecutive sentences Min at<5D and t^in NDt^rj. all — generally omitted in the Greek, is found also in Cod. BezEe D and in the Old Latin abc. * Some Greek copies omit these words according to the authority of a Scholiast on this verse cited by Griesbach. CH. V. verses 4 and 5 are not in the order in which they are at present found in most Greek manuscripts ; but in that in which they were read by Origen. This is also the order of the Eusebian canons and the Sections of Ammonius, and of the Old Latin, as well as of the copies revised by Jerome.* 6. Justice — is the rendering of T<'i\cia>.it ; and so at verse 10. The Greek is BiKacoa-vvT], which the Peshito has represented by K'^oJrd^. 11. persecute you and revile ymi — The Codex Bez£e D d confirms this order. 12. in that day — omitted in the Greek, but found in the parallel passage of Luke vi. 23. your fathers l^TTO.\^ — This also is omitted. Two copies of the Old Latin b c read patres eorum, pHTUb^ which L-ena;us and Cyprian confirm. Luke also has oi Trare/ae? avrav, 15. and no man lighteth a candle — Greek ovEe Kaiovaiv Xvxvov ; but Luke has twice, viii. 16 and si, 33, oi/Set? Se \irxyov a^a<;. 18. Letter Yod — letter is omitted in the Greek. 23. enmity, l^ri3« — omitted in the Greek, but retained in the Peshito, with the addition of •yi^'si to correspond with rt. 25. Exactor, rijii\^or collector of tribute, which the Peshito retains ; Greek TO) vTTTjperrj. At Luke xii. 58 the Greek -n-paia-wp is rendered, both in this copy and the Peshito, by the same word r^--<\^ 26. Schamun — which the Peshito also retains : Greek KoSpavrrjv. In the parallel passage of Luke xii. 59, we read Xeirrov, for which the Peshito, as well as this copy, has ?^osaz.. In Mark xii. 42, Xeirra Svo, o eanv KohpavTq'i is rendered in the Peshito rdiosai. .^cnL.AuK's ^ora ^\h\, "two Mnas which are a Shamun." This word seems to be derived from the Hebrew n:ntr, and to signify the eighth part — probably the eighth part of a shekel, and the half of a quarter shekel ^pu? yii, see 1 Sam. ix. 8. 29. should go — The Textus Eeceptus here reads ^tjOtj, which is also the reading of the Codex Vaticanus B ; but Codex Bezse D agrees with this text oTTeX^T?, which the Old Latin abc confirms. The variation must have arisen from mistaking words containing the same letters either in the Aramaic ht^2 and vD3, or in the Greek aireXdj] and ^r/dr}. Justin Martyr has -n-efi^dijvai. 39. thy cheek — omitting Be^iav, which is found in several Greek copies, the Old Latin abc, and the Peshito, but is omitted in the Codex Bezaj D, and by Luke, vi. 29, and by Mar Yakub the Persian cnl ^io vOA A^ vd rd»»so.i ^so rdaiwri', fol. 63. 47. what is your grace, ]"'3m2"''t2"'n^5ir3 — Greek n nvepicraov iroiene, as if it * See Tregelles, Account of the Printed Text of the New Testament, p. 187. had been read ]1Dmi''n''"inwn . The Peshito has pniNpni^TiT't^^n, following the Greek. Luke vi. 32 has -n-oia vfuv x'^P'-'^ «o"'"'' '^hich the Peshito renders ^..qaA"'^^<3"'T2^^ suggest any probable solu- tion 1 The words of Origen are tj Xeft? rj emovaiov -nap ovSevi Tav EWrjvcov, ovre tcdv <70.i, "of our need to day." 12. and forgive us our debts so that also ive forgive our debtors. Compare Luke xi. 2 of this copy. The Greek of Luke also has km yap avroi, acpiofiev instead of «? km ■v/iet? ajyrjKafiev of the Greek of Matthew. The meaning of this petition, according to the text before us, would seem to be, " Forgive us, so that the sense of thy forgiveness may induce us to do the same to our brethren : " not as it is in the Greek, " Let thy forgiveness extend to us according as we ex- tend our forgiveness to our brethren. 13. Thine is the Kingdom and the Glory — omitting km t} Bvva/j.K of the Textus Receptus. The whole of this doxology is omitted by the Old Latin abc, by Greek copies B D Z,| and Luke. Eecent editors have therefore removed it from the Text, as having been probably inserted from the antient Liturgies. « See Th. Marsesclialli Observatt. in Versionem Gothicam Evangelioriiiu, p. 393. t See J. Jac. Wetstenii, Edit. Nov. Test., Vol. i. p. 325. I See Simon, Histoire Crit. du Texte du N.T. cxxxii. p. 404. 24. sustain the one, iaaooi — with the Latin sustinebit. This may perhaps be translated as correctly in this place by hear or endure, to agree with the reading jm- tietur of the Old Latin a c. The Greek is avOe^erai, which Luke also has, xvi. 13, and is rendered in both places in the Peshito by vm honor, but in the Philoxenian version by ^^rdi, take care of. The Greek should have been ave^erai here to correspond with this and the Latin text. Thus, in Matthew xvii. 17 for ave^oiJMb vfiat we have in this copy, and also in the Peshito, «,_aAia.»r^. 25. We have nothing here for r] ti TrtTjre, which is also omitted in the Old Latin of a b, and in the edition of Jerome, for the soul — Luke also has, as here, tj jap yjrvxvi but the Greek reads ovxt v yjrvxvj which the Peshito follows. 27. fiepifivcov of the Greek is omitted, and also by the Old Latin a b. 30. is gathered and — This is not in the Greek. 32. Your Father — omitting o ovpavio<; with the Old Latin abc and Cyprian. CH. VIL V. 21. he shall enter into heaven's kingdom — These words, which seem to have fallen out on account of the repetition, are not found in most of the Greek copies, although there be some that retain them. They are, however, read in the Old Latin abc, " ipse intrabit in regnum ccelorum," and are cited by Cyprian and Hilary. 22. have we not in thy name eaten and drunk — These words, although not found now in the Greek copies, existed in those which were used by Origen, and are several times cited by him.* They are also quoted by Justin ]\lartyr in his first Apology, 1 8, Kvpie, Kvpie, ov ra aa> ovofiari e era ovofian ecpajofiev Kai eirio/Mev kui Trpoe^T^Tevaafiev km Bacfiovia e^€^d\o/Mev. Ihe fact that they existed originally in the Aramaic Gospel of St. Matthew seems also to be confirmed by the passage of Luke xiii. 26, IFe have eaten and drunk in thy presence, ecj^ayofiev evw-mov aov km e-mofiev. CH. VIIL V. 2. One man a Uper, Nlij "in «in2— the Greek has only XeTrpo? ; but Luke v. 12, nearer to this, avrip -TrXvpVi XeTrpa?. The word t^-in3 avvp might easily have been omitted by the Greek translator on account of its similarity, consisting of exactly the same letters, with ^^213 ttXtjpt?? XeTrpa? immediately following. 3. was cleansed from him the lejjrosy — Greek eKadapiadri avrov r] Xeirpa : Mark i. 42, airrpy-Bev aiv avTOV rj Xe-Trpa km eKadapcaO-r] : Luke V. 13, r] Xe-rrpa aTnjXdev utt avTov. * See De Principiis, edit. Redepenning, p. 46. Griesbach, Nov. Test, at this verse ; and Symbol. Crit. ii. p. 262. 4. {beware) lest thou tell — b^n?"!- The Greek supplies the ellipse of the original and reads opa tiTjZevi enrr) fxrjBevi eiireiv. as commanded — Greek o irpoaera^ev ; Mark a Trpoaera^ev ; but Luke, as here, Ka6u)<;. 5. after these things — omitted in the Greek ; but the Old Latin abc has post hcec. 9. And there is tome author iti/ also — These words omitted in the Greek, although they may not seem to be necessary, render the sense more complete ; and might have been omitted onaccountof the repetition of the same words, «;ia7"itl} riTtn and NaioSlttJ "h rr'NT • In the first place the centurion states that he was subject to a superior power, and then that he also had power over others set under him. The expression under authority/, wo e^ovaiav, is an Aramaism r^x^ax. ^vuj^ ; and thus we find ek r7]<; e^ovaia'i HpcoSov eanv, Luke xxiii. 7, rendered, both in this copy and the Peshito, by oo.iO'icD.i oco r^U^ox- ^vlm^ pa. 14. Simon Ceplia — Greek -n-e-pov only. Simon is generally added throughout this copy, a fever held her — Greek -Kvpeacrovaav; but Luke iv. 38 awexop-evT) TTvpero) fieyaXo). 16. But at the suns setting came near before him all those that had devils. The Greek is o-^m^; he yevofieviT; Trpoa-TjveyKav avru) Saifiovi^op,evovx»A r^sa.Ts , " bread of setting before." 6. For I say to you that lo — Greek Xeyo Be v/j.iv on. Cod. Beza; Dr/ reads yap, as here : and at verse 42 the Greek also has iBov. 10. whose right hand was ivithered — Greek ^^eipa e-)((ov ^pav only; but Luke vi. 6 has km t) ^eip avrov t] Be^M tjv i^pa ; and SO in the next words Luke reads exactly as here, tm evpwa-iv KaTr,jopew avrov. The word evpaaiv is an Aramaism, literally rendered from ^^tx^ry find, and signifying be able. The Greek text here has iva Kariryoprjacoaiv avrov only. 13. ivas restored — and so the Peshito. Greek a-TreKarea-radij vyirj'i. Both Mark iii. 5 and Luke vi. 10 omit vyc7i<;, as well as the Old Latin abc and Hilary. 15. many men — The Codex Vat. B has only -ttoWoi, with which the Old Latin abc agrees. The Codex Bezse D and the Textus Keceptus, with which the Peshito agrees here, have ox^oi ttoXXoi. The variation may be accounted for by the reading of ^5N-^:iD KC2!: for t^t^-'^D Nf^N, the former being ox!^t -n-oWoi, and the latter being sufficiently expressed by ttoXKol only, without adding avdpwTToi. In the next verse t^U^IKb to any, literally avOpcovo), is also omitted in the Greek. 19. He shall not ay and not strive — Greek ovk epiaei, ovhe Kpavyaaei : but Hilary follows the order of this text, non damahit nan contendet. 22. Then they brought before him one Man upon whom was a devil — This reading will explain the variations in the Greek copies. The Aramaic use of the plural transitive is a very common method of expressing a passive sense, the Syriac, as it stands here, may be rendered equally well by Trpoa-rjve-^dr] Saifiovi^ofievo^i as it is read in Cod. Bezte D, which was also the reading of the Old Latin abc ; or still more literally by TrpoarjveyKav —Baifiovi^ofievov, as it is found in the Cod. Vat. B. The omission or retention of the word man in the Greek was not important, being implied : the Old Latin abc, however, retained it. And heard — omitted in the Greek, but found in the Old Latin 6, et audiret. The term j^tDin, which I have translated dumb, means one who is deaf as well as dumb : the addition, therefore, here makes the sense more complete. 25. But when he saw — The Cod. Vat. B and the Textus Eeceptus read etStu? Se, which the Old Latin abc follows, Jesus autem sciens ; but the Cod. Bezte D and some others have ihuiv Se. 27. From your children — This is not in the Greek. It is also added in this copy at Luke xi. 19, but it is not found there in the Greek. It may have fallen out from the repetition of the consecutive words p^'':^ p3'':i. 31. All sins and blasphemies shall be forgiven to mens sons: but every one tJiat against the Spirit of Holiness shall blaspheme, it shall not be forgiven to him — Greek -n-aa-a afiapna kui ^Xacr^fiia a^eO-qaeTM toi<; avOpwvofi, rj Se tov Uvev/uMTO'; ^\aa-(jyr}fua OVK a(j)e6r)a-eTai. The reading of Mark iii. 28 comes nearer to this text, TTavra acfjeOrjaerat rot? viok tqsv avOpco-rrav Ta a/ji,apTr]fjuiTa km ai fiXaa-ffyrj/xM — o? B'av I3'\aa(p7}fj.t]a7} ei? to Ilvevp-a to 617101' ovk e'^eu acpeaiv. Origen, in quoting this pas- sage, has retained the Aramaic form vmk rwv avOpwjrcov, men's sons, as Avell as Mark. It is, however, identical in meaning with the simjjle avOpto-rroi'? of the Greek of Matthew. The latter part of the verse is also confirmed by the Old Latin b, qui autem in Sjnritum Sanctum blasphemaberit non remittetur illi. .32. Every 07ie that against the Spirit of Holiness shall blaspheme— Greek 09. 8' av eiTTj} Kara tov ■7rvevp,aTo<; tov ayoov. Origen reads ^\aar(fyr]/j,'na-r) et? to ayiov irvev/xa. 34. the mouth bringeth forth— This reading is confirmed by Cyprian, emittit. The Greek is \aXei. 38. Then came near to him — Greek totc aTreKpiOrjaav avTu — The Old Latin b agrees with this text in reading adierunt ; and also in adding aliquid in this verse, some sign. 47. This verse is omitted in this text. The Cod. Vat. B also omits it, and the antient Paris manuscript, L of Griesbach or rj of Stevens.* CH. XIII. 2. and he ivent up, pVoi — Greek (otr'm bears either meaning. The Codex Vaticanus B, and others which read avairXrjpovTai, would seem to have followed a reading nn'^ffiT or i^r^bn;"!, as in the Peshito. 16. Happy your eyes that see, and happy your ears that hear — The Greek has OTL ^eirovaiv — on aKovovaw. The Aramaic ptm and p^tUl, on account of the twofold signification of the particle ^, may be rendered either way, that see and that hear, or because they see and because theyhear : consequently we find in the Old Latin abc qui vident and qua audiunt, with which Irenjeus and Hilary concur, almost seeming to indicate that they followed another Greek version or recension which had understood the original Aramaic in this manner. This view seems to be confirmed by the fact ofHegesippus citing this passage thus, i^Kapioi oi o^daXfioi vficcv 01 /3\eTrovTe<;, km ra tora vficcv ta aKovovra ', and Eusebms J mforms us that Hegesippus used the Gospel according to the Hebrews and the Syriac. 19. The seed — Greek Cod. Vat. B. ea-n-apfiepov, with which the Old Latin abc agrees ; Cod. Bezse D cnreipoiievov ; Mark has tov Xoyov rov ea-n-apiievov, like the Peshito here rd^^i\.i r<'A\\2o and Luke tov Xoyov only. 22. And that which fell among thorns — Greek, oBe ei? aKavea<; a'jrapei<; ; and Mark, 01, el's Ta<; aKav9a<; c-7ret,pofj.€voi ', but Luke viii. 14, nearer to this, to Se et? aKavda<; irecrov. Above, verse 7, Luke also agrees with among thorns of this by reading ev fiecrcp tcov aKavBwv, where the Greek of Matthew has em Ta<; aKav6a<;, and Mark et?. These also have the former, ra TrerpwST?, and the latter, to ireTpcoSei; ; while Luke exactly as this text, tt^v TreTpav. In the next verse, 23, fell in the good ground — the Greek and JIark have o-Tj-apec? and airapevTe';, but Luke TO Se ev TTj KaXrj jt] only, where Codex Bezaj D reads et? t7;z/ KaXrjv yr^v, carrying on * See Grabe : Spicilegium SS. Patrum ; Edit, alt., vol. ii. p. 213. t Ek T6 tov KaO^ EjBpaiov^ evajjeXiov Kai tov SvpiaKov, km tSta)? €k Ti^i E^pai,oo;n, which the Septuagint renders there air apxvf) ^^^^ the Peshito poa.-m m as here. The Greek of Matthew is otto Kara^oXrj';, according to the Codex Vat. B, and Origen ; but this seeming to represent an imperfect sense, Koa/u.ov has been added in the Codex Bezse D, which reading is supported by the Old Latin abc and by Jerome's recension, as well as by the Peshito, cn^uss'i^ yav* ^ re'.-oLk.i . The original seems to have stood as it is read in this text, and the w^ord KaTa^o\7]<; to have been suggested by the similarity of the first syllable Ip and Kar. It would not be difficult to point out several other instances where the choice of the Greek word appears to have suggested itself to the translator from this circumstance, a thing of usual occurrence in all translations. Compare especially xi. 22, where the word aveKzoTepov seems to have suggested itself on account of the similarity of sound, Tn"* TT^Z. This, taken in connection with verse 29 following, explains and shews the peculiar force of TT'^ as here applied to Christ and the last Judgment, and the rest, rr^i, which he promises. 48. The fishes that were good, good — ^i-i\ ^ii^i r<:ieu : The Greek has ra KoXa ei? arf^eua ov ra KaXiara, as we read in Codex Beza; D, or optlmos pisces of the Old Latin a b. The repetition of the Avord pnt3 patO, has either an intensitive or successive force. Assumino; that it stood thus in the oridnal Aramaic, the translator into Greek must have confounded plQ, good, with p;r21, i)ito baskets. In the Peshito, -which follows the Greek, we have i^^NQl, and, according to Buxtorf Lex. Chal., this word is written either with or Nivithout the aleph. Scribitur promiscue cum t^ et absque eo. It appears from chapter xxi. 41, where he has rendered kukov^ KaKw^ airoXeaei. avTov;, which is doubtless a misunderstanding of the original idiom f2i^2. ©""2, of not unfrequent occurrence, that the translator was not quite familiar with this reduplication, and the change, therefore, from ]"'ntO to p:?2n might very easily have arisen. In the Peshito, KaKoy; KaKov<; aTvoXeaei has been restored to the idiomatic form ^n2 ty'^n ttJil, as it is in this text. 55. Is not this Joseph's son the carpenter — The Greek omits Joseph, but the Old Latin a b have Jillus Joseph fabri. CH. XIV. V. 5. The people : Greek, tov oxKov ; but the Old Latin version abc has populum ; and so the Peshito. A gain, in the next verse, in the midst of the banquet, b c have in medio triclinio, Peshito, r«'.ajsoa> >aw», before the guests, and so the Armenian, while the Greek has ev tod fieaa only. 6. came in and danced—the Greek (cpxvo-aTo onlj; but in Mark vi. 22, although there is otherwise a considerable variation in the narrative, we find €ia-e\6ovarT]<; — km opxno'o-H-evr]^- 13. There is nothing here to correspond with ev TrXom of the Greek and rct^rda of the Peshito, which might have been inserted as a counterpart to Tre^r], which represents hT\2 of this text, although perhaps not correctly, and the villages — this is omitted in the Greek. 19. And the disciples gave to the multitude — The Greek has nothing to cor- respond with gave, but the Old Latin of the Codex Veronensis b has posuerunt; and the Peshito agrees with it in reading ci-sjw set. Compare xv. 36, where the Old Latin abc agrees with this text in reading dederunt, omitted in the Greek. 20. The remnants — in the plural with the Old Latin abed. The Greek has TO Trepiaaevov. In the next verse also abc agree with this text in omitting (oa-ci of the Greek, from before them — this is not in the Greek. 22. And he commanded : Greek -qvcvyKoaev, which the Peshito has rendered by J^r^, he constrained ; but the Old Latin abc has jussit. The Palimpsest of Ephraem C also omits ev^ew?, as here. 24. was separated from the land many stadia — this is the same as the Codex V at. B, aTahiov; iroWovi airo tt?? 77/9 airevye ^aaaviCpfi.evov ', and SO the Jerusalem Syriac. The Peshito also, in this place, substitutes NpTII distant for t^jTIQ separated. The Textus Eeceptus, and most Greek copies, have rj^ fieaov TTj'; OaXnaari'^ 7]v 0a(7avi.^o/j.evop, which is the reading supported by Origen : the Old Latin a he, lias in medio tnari jactabatur : this text and they were tormented. 25. Tlie waters — The Textus Eeceptus and Codex Bezre D here read em r^i ddXacra-r]';^ and abc oi the Old Latin siqier mare. Origen states that the true reading was upon the icaters, and not upon the waves, ov 'yeypairrat, r]\6e tt/jo? avrou? irepmaTav eivi ra /cvfiara aXV errt Ta vBara. But in the next verse we have here ujjon the waves of the sea. The Greek omits waves, and has only eiri tt?? daXaaart'i, and the Peshito on the icaters r^so A^ only. In the original Aramaic the words N^n waters and t^rD"* sea consist of the same three letters, and hence douhtless arose the variation. At verse 29 all agree in the reading waters. 32. when he went up — Greek, ava^Mvomwv avTwv; but the Old Latin he, as here, cum ascendisset. Mark vi. 51 has km ave^rj. 34. And when he went up to the dry land they came to Genesar — Greek, km BiaTrepaaavre'; 7]\6ov ei<; Trjv jr/v Fevvrjaaped. The Codex Bezae D bythe first hand before it was corrected has •yevvrjo-ap, and the Old Latin ahcd Genesar and Gennasar. The Peshito also retains Genesar, adding from the Greek to the land. CH. XV. V. 2. Commandments — KilplS : and so in verses 3 and 6, where the Greek has TrapaSoaiv, which the Peshito follows. 3. because that (or in order that) ye may establish — the Greek has only the particle Bia, and so again in verse 6. 5. each — jok', literally man. Greek o? eav emrj ; but Mark eav enrr] avdpccnro';. If the Aramaic stood as here, eav might have orginated in the first syllable ^rtf* of jurS*: Mark, although using eav eitrrj as in Matthew, has also retained .xir<' in eav etTrj? avdp(oiro<;. 9. The doctrines of the commandments— Greek, SLBaaKa\ia<; evraX/iara. The Old Latin abc has doctrinas et mandata. The instances of 1 and T being confounded are very fi-equent, and this would bring the Latin to agree with this text. 12. this word — with which the Old Latin abc agree, reading audito hoc verho. Greek has tov \oyov onlj. 14. T/iey are blind leaders — Greek, rv^Xoi eicriv oBijyoi tv^Xuv ; but the Codd. Vat. B and Beza3 D omit the latter rujikav. 15, Eocplain — pUJD : Greek, cppaaov. 17. In the purging ov purifying, K'^xi&.i^a : Greek, eif aipeSpava. Mark seems to have had this word before him, and has therefore added xaOapi^cov vavTa Ta /3p(o/j.aTa, vii. 19. This same ■word k'^u^.i^ is used in the Peshito, Luke ii. 22, for the Greek term KuOapia-fio';. 19. JEvil thovghts of murder and of adidteiy, S^x. — Greek only SiaXoyia-fioi ■JTOvrjpoi, (jjovoi, fioL'yeuib. 20. for when a man shall eat bread while his hands are not washcn, he is not defiled — Greek to Se avLTrroK ^epo-n" (fjwyecv ov kocvoi tov avOpcoTrov. 23. because lo! she crieth and cometh after us — Greek has only on Kpa^u oTTiadev rjfMov ; but the Old Latin of the Codex Veronensis b agrees with this, and reads quia sequitur et clamat post nos. 27. and live — not found in the Greek, but in the Peshito and the Jerusalem Syriac. 31. KvXKov; vyieK of the Greek is omitted here. These words are also omitted in the Old Latin of b c, and by Jerome. 32. lo, three days — Greek t^h^ rj/xepai Tpei<;, substituting v^v for iSe or iBov, which the Peshito and Coptic retain. Cod. Vat. B omits v^v. This Aramaic construction is easy and clear, however obscure the Greek may be*. This mul- titude — Cod. BezEe D adds tovtov: the Old Latin be and Hilary, huic. 33. a desert place — Greek, epTjfiia ; but C and Origen have epr]fj.(p tottw. 34. a feiv fishes — Greek, oXir^a ixOvSia, which seems to have arisen from T<'Hci:^\ rn72, for eunuchs, means \\iQV?i\\y faithful or believers; and in our Lord's discourse there might have been an intention of double meaning in the word which he used in the original. that he should endure, let him endure. — -0''D3 "a''D3""r. The Greek is x'^pe^v XaypeiTo, which the Peshito renders pDD2 pDD3^. In the verse immediately preceding, we find in this text pQD for x^opova-i. The meaning in both cases is nearly the same, and the vai'iation probably has arisen for the similarity of llDiT and p2Dn. 14. coming to me, i.e. to come to me. These words are not found in the Greek copies ; but both Mark and Luke, in the parallel passages, x. 14 and xvii. 1 6, have aKpere ra ttmSm epxecrdai tt^o? fie, omitting epxeadai in the latter part of the sentence. 16. and one Man came near — Greek Km cBov et? -rrpoaeXdcov. The alliteration of nnb4-in:in~ip might have caused the omission oflj, and the reading b^-| have suggested KM iSow. Some manuscripts read here veavi(TKo<; rt? : Hilary, jnvenis: Luke xviii. 18, rt? apx&'J' ; all perhaps impHed in the word j^-in:i " vir." Good teacher, tchat shall I do ? I have translated the original, snii-r^ r<3sn rda^ rsliaisi thus, referring rtla}*^ good to rtfiaiso teacher, which the more usual order of the syntax would seem to require. From the next verse, however, which reads here, Why ashest thou me concerning good, it would appear that the proper rendering in this place should be Mas- ter, what good shall I do, as in the Greek of Matthew, hSaa-KaXe, n cuyaOov -Trotrjo-o}, and, in some copies, SiSaaKaXs aja9e, ti ayadov. Mark, however, has it StSaaKoXe ayaOe, ti Troirjaco; and Luke, omitting theword and snnni f"'- ^jT'int^n- 13. do not trouble me — Greek ovk aSiKw ae. The Aramaic ""iinn vh is used in the Peshito, Luke xi. 7, for jjbt) fioi kottov^ irape-xe. 17. his twelve— ^\ie Textus Eeceptus reads tow StoSe/ca /^a^T^Ta? with the Cod. Vat. B and others ; but Codd. Bezro D, Dubl. Z, and Origcu omit /j,a9r)Ta<; ; and the Old Latin a c adds his. 19. and they shall mock at him — Greek et? to €fj,Trai^ai. The diiference between these is only in the reading of t for 1, which change frequently occurs. Had it been written pnUl"?, the Greek rendering would have been correct ; but Mark has it exactly as here, km efiir-M^ovauv, pHH-T. At ch. xi. v. 10, xvii. 12, compare pn3"T, which I have translated that he may prepare, but it may also be who shall prepare^ o? KaraaKevaaei, as we find it in Luke, with which the Codd. Vat. B, Bez£e D, Dubl. Z, and Origen agree in reading o? : while the Cod. Guelf. P and the Old Latin abc have km, all of which the interchange of 1 and T in the original will at once account for. 21. My Lord, that these my two sons may sit — Instead of My Lord the Greek reads enre. This has doubtless arisen from the similarity of t^J2 My Lord and -^os bid, which the Peshito following the Greek has,, and in thy glory — This is not in the Greek. ]\lark, in the parallel passage, x. 37, has ev rrj ho^r) crov, instead of ev tt) fiaaiXeia aov, and hence, perhaps, this addition here. Compare ch. xvi. v. 28 above. 22, 23. Many copies of the Greek add here km to ^a-miajxa o eyoo ^aTrTiJ^ofiai, fiaTTTiaB'nvM ; and these words are found in the Textus Receptus. Griesbach, Lachmaun,Tischendorf, and Tregelles have removed them from the text. Origen, in his commentary on Matthew, says that they belong to Mark, 77 w? o MapKO'i avejpayfre, AvvaaOe to TroTTjpiov Tneiv o eyco invco, r] to ^aimafia o eyco ^aTri^ofiav ^a-rrTcae-nvM-. Mark X. 3^ 39.* 28. But you, seek ye that from little things, cj-c. — This addition is found also in the Old Latin version abc: and in the Codex Bezae, Greek and Latin, in the terms following. TfjLei'; Se ^TjTene €k fieiKpov av^aau Kai e/c fiei^ovo'; eKoTTov eivai. Eiaep^ofievoi Se Kat, irapaKX'qOevTe'i Benrvrja-M, /xt] avaKXeiveadM €i<; TOv<; e^e^ovTw; tottou?, /j,7j ttote evSo^o- Tepo<; aou eireXdri, icai, irpoa-eXdcov o Bearvo- K\7]Ta)p eiTTT] aoi, €ti KaTco "xaipei' xat Ka- Vos autem quteritis de minimo cres- cere, et de maguo minui. Introeuntes autem et rogati coenare, ne discubue- ritis in eminentibus locis, ne forte dig- nior te superveniat, et accedens coena; iuvitator dicat tibi: Adhuc deorsum * See Oiigen.Com. in Matt. Opp. edit, Delarue iii. p. 717; Tregelles, ibid, p. 140 ; and Simon, ibid, p. 411. rai ia-xyv6r)(Tri. Eav Se avaireari'; et? rov 7]TT0va TOTTov, Kai e-TreXdrj ^:7 ^iAva r^h\r^o .(Ass. ii. rdwinx.) rtujejta \Lhu:t rC'.icn vA K'oenA*© . AiA "Vos autem qu8eritis,depusillo crescere, ei de majore minoris esse. lutroeuiites auiem et rogati coenare, ne discubueritis in eminentibus locis, ne forte dignior te superveniat, et accedens ccense invitator dicat tibi, Adhuc deorsiim accede, et confundaris. Si autem discubueris in minimum locum, et superveniat minor te, dicet tibi invitator ccenas, Collige adhuc superius, et erit tibi hoc utile (Ass. ii. honorificum). — Htec quidem in exemplis antiquis in Luca tantum leguntur, capite (Ke(pa\ata>) Lin. Inveniuntur autem in exemplis Giai'cis hoc lojo, quapropter hie etiam a nobis adjecta sunt." t Observationes in Versionem Anglo-Saxonicam, p. 496. See Quatuor Euang. Verss. Goth, et Anolo-Sax.. 4to, Arastel. 1684. (i.e. infima) et post te acceclat alius conviva, dicatque tibi invitator, Amice ititerius {i.e. eminentius) discumbe : tunc tibi honorificentius erit, quam si te exterius (i. e. inferius) detrudant." This passage was also known to Hilary, and seems to have had a place in the copy of St. Matthew used by Juvencus in the first half of the fourth century, when he wrote his poetical paraphrase of the Gospels, which, according to Jerome, represented the text almost literally in hexameter verses.* He has rendered it thus : — At vos ex minimis opibus transcendere vultis, Et sic a summis lapsi comprenditis imos. Si vos quisque vocat coenas convivia ponens, Cornibus in summis devitet ponere membra Quisque sapit, veniet forsitan si nobilis alter, Turpiter eximio cogetur cedere cornu, Quern tumor inflati cordis per summa locaret. Sin contentus erit mediocria prendere coente Inferiorque deliinc, si mox conviva subibit. Ad potiora pudens transibit strata tororum.f We have therefore in favour of this passage, in the East, the testimony of this very early Syriac copy ; among the Greeks, J that of the antient Codex Bezte, and of the Greek copies made use of by the author of the note in the margin of the Philoxenian version, and the Peshito above mentioned ; and in the West, that of the Old Latin and not less than four venerable MSS. in Anglo-Saxon, which, as Mareshall, and, after him, Simon, observes, must have been made fi-om the Latin previously to its having been corrected by Jerome ; as well as the evidence of Hilary, and of Juvencus in Spain in the time of Constaniine. Whether it formed a part of the original Gospel of St. Matthew, and, from some cause or other, came to be omitted in the greater pdvt of the Greek copies,§ and those versions which followed their authority, or whether it be an addition from some of the * De Script. Ecc. "Quatuor Evangelia hexametris versibus pene ad verbum transferens." t See Juvencus, Hist. Evang. Lib. iii. Simon, Hist. Crit. par. iii. eh. 23. I Griesbach rejects the opinion of Bengel and others who supposed that this addition was made to the Greek of the Cod. Bezis from the Latin. Com. Crit., par. 1, p. 167. Symbl. p. ex. § Ne pourroit-on pas meme conjecturer, qui cehiy qui a traduit d'Ebreu en Grec rOriginal de Saint Matthieu, la abrege en quelques endroits, et qu'il a quelquefois pris la liberte d'en traduire plutot le sens que les mots? Au moins il semble qu'il ait use de cette liberte dans les passages du Vieux Testament qui y sont citez, et qui ont plus de conformite avec la Version Grecque des Septante, qu' avec le Texte Ebreu. See Simon, Hist. Crit. du Texte N. T. ch. ix. p. 98. L uncauonical Gospels, similar to that which the history of the woman taken in adultery, in St, John viii. 2 — 11, is by many supposed to be, every reader must judge for himself.* It certainly belongs to the most antient times of Chris- tianity; and the fact of the same advice of our Lord in very similar words being found in the Gospel of St. Luke would at least make it appear that it is to be referred ultimately to him, whatever might have been the channel through which it has been derived. 34. and we may see thee — These words are not found in the Greek. Li the same manner, we find in this copy, at Luke xviii. 41, I may see thee. CH. XXL 1. aiid when he came near — Greek, rjf^ia-av in the plural ; but the Old Latin 6, and the Cod. Palat. edited by Tischendorf, the Jerusalem Syriac, Origen, and others have the singular as here. Two of his disciples — Greek, Bvco fia6'r]Ta<; only; but the Old Latin abc adds his; and Mark and Luke exactly as here, Bvo twv fiaOrj-rcov avrov. The mount of Beth Zaithe — This is the INIount of Olives— Opo? to)v e\aicov, as the Greek has it. The proper name of the place seems, however, to be as I have given it here — Mount of the Place of Olives, like the preceding word Beth Phage, the Place of unripe Figs. In the one instance the Aramaic name has been retained in the Greek, B-qdcfiay')] : in the other it has been translated Opo<: reov eXauov. Any reader of the Xew Testament must have observed that the word Beth, literally meaning a house or abode, very frequently enters into the composition of proper names, as Beth- abara, the Place of the Fords or Passes ; Bethsaida, the Place of Fishing, &c. 2. lo — Greek, Kat evOem; omitted in the Old Latin abc and by Luke, and her colt at her side — Greek km ttcoKod ixer avTit-i ; but both Mark xi. 2 and Luke xix. 30 have instead e(^' ov ovheiTruiv. 5. Cometh to thee just and meek — The word _;ksHs not found in the Greek copies, but it is in the passage of Zechariah ix. 9. n^m i2y «in l'tt.''i:i pna ni:nK p "\''S? hv^ lirDn hv, which the Peshito has rendered NpTiDT NpnT t^^nt^ "in vh'^V hv^ N"i'2n hv yT\^ t^3''3'Dl, as in this text, only with the omis- siou of «pi-iD, which might easily have fallen out on account of the ofioioreKevTov after t<; tovtov evrpa-wqaovTai. 39. and the inheritance shall become ours — Greek km axoof^ev ttjv K\T]povo/j,t,av avTou; but the Old Latin abc have et habebimus hereditatem, which exactly agrees with this : and so Mark xii. 7, km Tjumv earai tj Kkn^povojxia ; and Luke xx. 14 the same, only changing -j for ^, iva rjfitov yemjrat, tj K\t]povo/u,ia ; though in Luke the Old Latin c read as here et fiet ; and in tliis copy in Luke we have 41. Evilly, evilly ivill he destroy theju— The intensitive form of UJ-in ©"in re- peated : the translator does not seem to have been familiar with this, and therefore has rendered kukov; KaKco'; aTroXecrei avTov<;, and the Latin malos male perdet. The Peshito retains the idiomatic expression as here.| Both Mark and Luke have substituted for tL*'"'! ©""1 evilly, evilly, eXevaerav, probably from some defect in the original MS. almost as if there had been read in Hebrew sil"' Nil. CH. XXIL 2. banquet — «mr\ffi?2, literally, a Symposium or drinking jmrty. The Greek has ya/xov^. Luke in the parallel passage, xiv. 16, has Benrvov fieya. Fafiov was probably supplied for the sake of euphemy by the translator, having also perhaps regard to the marriage feast mentioned in John ii. 7. and the king was wroth — The Greek copies add aKova-w;, but the Cod. Vat. B omits it. his army — Most Greek copies have crTareviuna ; but Cod. Bez« D has the singular form as here, and so the Old Latin abc. with fire — Greek omits this. * See Griesbach Com. Crit., par. ii. p. 7. t See ibid, p. 2. J Compare iv. 24 and xiv. 35 above, where the Greek for pT>2J7 'C'^l ll''''2 of '^I'S text is PREFACE. Xli 9. amongst the hUjhvays — «nmii^ JT'lS, or literally to the house or place of highivaj/s. Greek, e-n-i, ra? Sie^oBovi twv oBwv, whicli the Peshito follows rean^sa\ rs'Aui'ioK'.T. Ill the next verse we have the same Aramaic expression, but the Greek is et? ra? oBov<; only. Luke xiv. 21 has et? rat TrXareta? Kat pvfia.<; tt/? TroXetu?, which this copy translates rc'^u^rvss.i rdacjAo r^aCiA , " the streets and lanes (little streets) of the city." the banquet house— ^pnnv^'O rTiQ : Greek row jafj,ov<;\ and in the next verse banquet house is represented by o 'ya/io';; but Cod. Vat. B has o vvficov. Luke, in the parallel passage, has iva yefiicrOy o oiKa ixov, introducing the word house, which is not found in the Greek of Matthew. 13. Seize him by his hands and by his feet, and take him out — This reading is supported by the Cod. Bezte D, apare avrov -n-oBav km xeiptoi' KM /SaXere avTov, and the Old Latin abc, and Irenteus. The Textus Eeceptus has BtjaavTe'; avTov TroBa<; km %etpa? apare avrov Kai eK^aXere. 15. catch him — that is, like a hunter, or fowler, or fisherman. The Greek has TrayiBevcrwa-iv, but Mark xii. 13 exactly as here, wypevaaa-iv. 1 6. Tlie servants of Herod — Greek tcov HpcoBiavov, which the Peshito expresses by eo.ioicn Aus.t , those of the house of Herod. It would appear that they were servants of Herod, from whose province Jesus came (see Luke xxiii. 7), who went with the disciples of the Pharisees prepared to seize upon Jesus, and deliver him up to the secular power of Herod, should he have given any answer to their question that would have denied the right of the Pioman emperor to collect tribute from the Jews (compare Luke xxiii. 2). For thou acceptest not the person (literally, "takest not by the face ") of man, that is, of any trit^t— Greek ov yap /3Xe7ret? ei<; -TrpoaaTrov avOpwTruv ; and SO Mark xii. 14 ; but Luke XX. 21 re- tains the idiom ov Xafj,t3av€i.<; Trpoaaiirov, omitting tccv avdpwwwv, but still accurately rendering the Aramaic tTii^T, which, although it be Literally of man, really means of any, and was therefore not necessary for the sense in Luke. Had the meaning been rwv avdpcoirwv it would have been Nty^i^n, as the Peshito has rendered the Greek ; or, perhaps still more properly, ^^irrm, of metis sons, as I have always translated it in these Gospels, to mark the distinction. Hegesippus, himself a Jew and well acquainted with the language, has retained the Ara- maism and translated literally the words of the Jews addressed to James the Just oTi BiKatot €v, KM oTi TTpocTcoTrov Of Xa/i/3ai/et9.* There is sufficient resemblance between /8\et7ret? et« and Xafi/Saven to warrant the conjecture that the change might have been made by a transcriber ignorant of the Aramaic idiom Xafi^aveiv •Kpoaccrrov. * See Eusebius, Hist. Eel. ii. 23. M xlii PREFACE. 17. Head-money — The Greek Matthew and Mai'k have K-qva-ov, the Latin Census; and Luke i^opov. 18. their thoughts — Greek T-qv -n-ov-npiav avruov. One antient Latin manu- script, Cod. Eehdigeranus, cited by Schulz*, reads cogitationes. Hilary has interna cogitatiomim secreta. Mark xii. 1 5 has has viroKptaiv ; Luke xx. 23 rr)v Travovpyiav, which reading Origen also confirms ; and this is rendered in this manuscript pnmu;''!, the same word as the Peshito employs here in Matthew. There is sufficient resemblance between pnJlltT'rra " thoughts," and prtmiT'^n "wickedness," to lead to the conjectui'e that this variation might have arisen from some defect in the Aramaic copy. 22. andleft him — Greek km a(j)evTe<; avrov : Lukexx. 26 hafiecrir/Tjaav ; and Mark omits this. The similarity between ipnt!} they left and ipn'^*, they were silent seems to have caused the variation. 24, Moses said to us — Greek enrev only, omitting to us ; but the Aramaic ivjh^ means commanded as well as said. Mark xii. 1 9 and Luke xx. 28 have both eypa-^jrev rjficv. Substituting wrote, instead of said, and retaining to us ; although therefore the Aramaic "ij^^^ might be employed in both cases, the Greek trans- lation et,Trev would seem to be properly applied only in the case of those to to whom Moses actually spake. This might have been the reason why Luke and Mai'k substituted eypa^^ev for eo-rrev, and the Greek translator dropped, to us. 25. died and left not children — Greek eTeXeuTrjae, km fir} e^tai/ a-7rep/j,a ; ]\Lark xii. 20, airoOvqiTKayv ouk a(f)r]Ke cnrepfia ', but Luke XX. 29, aTredavev areKvo^. 28. unto the seven of them she was, i. e. the seven, of them had her — Greek Traz/re? yap eaxov avrrjv. The Old Latin of Codd. Veron. h and Palat. e has septem enim earn habuerunt; and both Mark and Luke ot yap e-rrra ea-^ov avrrjv ywaiKa. 31. That God said — Greek to prjOev vfiiv vwo tov Qeov \eyovTo<; : Mark xii. 26 also varies here, ev th /3i/3\,« Muyo-Si)? e-m tov l3aTou, ta? et-rrev avrep o 0eo? \eyo3v. Justin Martyr, Apol. i. 63, has to ecprjfievop eK ^aTov Ta> Mcocrei. 34. when they saw — Greek aH:ovaavTe<;; Peshito as^'six.s^. assembled near him — Greek e-n-i, to avro, which the Peshito renders r^.TuAr^ together; but Cod. Bez;e D and the Old Latin b c read as here, eir avrov, ad eum : Hilary adversus eum. 35. one of them a scribe — Greek vo/miko?, which the Peshito here has ren- dered r^asai ,:^s., hioioing of the law. Mark xii. 28 has et? tcov ypafifiaTscov, and, v. 32, o ypa^ifiarev;. In the next verse, 36, we \\?i\e great and first; Greek IJueyaXT] only, but Mark tt^wt?; : at verse 38 the Greek has both. We have the * See his edition of Griesbach's Nc-\v Tesiament at this place. PREFACE. Xliii Aramaic NrT'm^n rendered in the Greek ev ra vofia, and the Peshito following retains the Greek -word K'Qoosain . a>id said to him — This is omitted in most of the Greek copies, but it is found in Cod. Bezte D, the Textus Keceptus, and the Old Latin of 6 c. 37. from all thfy heart, and from all thy soul and froin all thij strength — wliich the Greek has ev okrj rj) KapSta a-ov KM ev oXy ry -^v^J] a-ov km ev oXrj ttj hiavoia aov, while j\Iark has the passage exactly as here, e^ oX??? tt?? KapBLa<: a-ov km e^ oX??? tt;? -^Irvxvi o-ov km ef 0X779 tt;? La-)(vo'i aov, and SO the Pesliito. Instead of strength or TT?? ia-xvo<;, as Mark has it, which seems undoubtedly to be the true reading, referring to Deut. vi. 5, whence the words are quoted, we have in the Greek havom. Whether hiavoia be a corruption fi-om the word Swafiei, which we find used to translate the Hebrew i^^^ in the Septuagint, or whether the Greek translator of JIatthew read "jlin thi/ mind, for i^in thy strength, or from what other cause this variation arose, the reader must judge for himself 42. What say ye ? — Greek ti v/j-iv SoKei. Both Mark and Luke have ttw Xeyova-LV 01 7pa^/iaTet?. 43. hy the Spirit of Holiness — ]\Iost of the Greek copies have ev Trvevfian only. Griesbach cites one or two which add ayiw. The Jerusalem Syriac reads as here. Mark xii. 36 also has ev tm irvevfiari tm wyiw ; Ijut Luke xx. 42 ev /3t/3x&) ■faXfjMv. My Lord — Greek Kvpiov. 46. from that hour — Greek t?;? r^ixepa^ ; but Cod. Bezas D reads as here, and so the Old Latin a. CH. XXIIL 3. Be ye hearing and doing — Greek -iroi-qa-aTe km TrjpeiTe. Origen once has, as here, audite et facite* The Clementine Homilies, iii. 18, iravra otra Xeymaiv v/jliv UKOvauTe. 4. heavy — Greek /Sapea km Sva/daaraKTa. The Old Latin a b and Irenceus omit ZvalSaaTaKTa. Luke xi. 46 has Sva/SaraKra Only, whence it seems probable that it became inserted in the text here, both Greek words being different translations of the one Aramaic ND'T'p''. and they %vith one of their fingers touch them not — Greek avTOi Be ra> SaKTvXo) avrmv ov GeXovcnv Kivrjaai avra. Luke xi. 46 is much nearer to this, km avroi evi rav SaKrvXav vficov ov irpoay^aveTe. 5. straps of their Tephillas — Greek (j^vXaKnjpui, which word occurs for the first time in this place, and was probably adopted not less on account of the sound suggested by the Aramaic than because it represents to a certain degree the sense. The letters of these two Aramaic Avords, N7En p"lj^, Avhen transposed, may be used to write the Greek v'\aKTi]pia, xnynpTS ; and * Op. Edit. Delarue, iii. 382. xliv PREFACE. it seems to me that this is the origin of the Greek word used by the translator of Matthew's Gospel, in the same way as the name of Jerusalem, lepoaoXv/Ma, for the Hebrew a'^CJTT^, has been modified from the name So\vfia, common to several other cities, and the prefix lepo to represent the Hebrew T^i, and also at the same time to indicate its sacred character. If I be not mistaken, I have discovered traces of several Greek words used by the translator, suggested by the similarity of sound, although others more logically correct might have been employed. The Hebrew or Aramaic p'^cn, vh^n, is the word used to express the very meaning that the Greek ^vXaKTrjpia is intended to convey ; and consequently, in the Peshito, accommodated to the Greek, we find rcd^A* only, the word rta'ii*- straps being omitted. 10. Teachers — «3D^D: Greek A:a6i7;77?Tat. 13 and 14. These verses are found transposed in different Greek manuscripts. 14 has been omitted by Lachmann, Tischendorf, and Tregelles in their editions. 16. Jmrteth not — Greek ovhev ea-nv. The variation seems to have arisen from confounding ^^^n vh and Q1Q S7, as it is in the Peshito ; and so in sinneth, where the Greek is o^etXet, from the similarity of b^ton and l^^n. 18. There is omitted here, probably by an error of the transcriber, xai o? av ofioarj ev Tco 6viTLa\3g word, in the feminine, in its natural grammatical construction, and not in accordance with the Greek, as in the first verse. The only son, i^Tn'' — the same as the Hebrew Tri"' (See Genesis xxii. 2. The Greek is fiovoyevov<;, and so in v. 18 below. 18. to us — which the Old Latin c supports, is omitted in the Greek. 19. ivhen they sent to him from Jerusalem^ the Jews, and the chief priests, and the Levites — The Greek ore a-jrea-TeCKav Trpo? avTov 01 lovSaioi e^ lepocroKvfuov tepet? KM A€viTa<;. The translator seems to have read ^spet? and \eviTai in the nominative. 21. Ti ovv; HXia<; ei a-v; km Xeyei Ovk ei/ii of the Greek is omitted here. 22. Tell i(s — left out in the Greek, but the Old Latin b c has die ergo nobis. 24. and they ivere sending and saying to him — For this the Greek has Kai 01 aireaTaXfievoi rjaav €k tcov ^apiaaiav, km rjpayTrja-av avTov km enrav avTw. 26. said to him — omitting aireKpodT). See also below, iii. 27 ; iv. 1 0, 1 3, 1 7, &c. 27. 0? efiirpoaOe fj,ov jeyovev — These words are omitted in this text, and also in Codd. Vat. B, Palimps. Ephr. C, and the Old Latin b and Origen. 28. spake — Greek eyevero. BethAbara — Most copies of the Greek and Latin have here Bethany, but Origen was persuaded that Beth Abara was the true reading : BrjOavia a-^ehov ev Traat Tot? avTi,ypar<' ocn . 22. from Juda — Greek e/< rmv lovSaccov. The Old Latin b has Jtidea. 24. This verse is obscured, evidently by some error of the Syriac translator or transcriber. 25. oXeyofievo^ Xpi,a-To<; of the Greek omitted, being unnecessary for a Syriac reader, as above. 27. But speaking thei/ spake not to him — Greek, ovSei^i fievrot enrev. What asked she, as if the translator had read n fT/ret for tl ^■qrei'; ; but more probably an error of the transcriber in confounding Avi^a and Ai.v-, . 31. But His disciples ivere entreating of him that he shordd eat with them bread — This is a free and not very correct rendering of the Greek text, ev Be T&) fiera^v rjpcoToiv avrov oi fiaOjjrai Xeyovre'; PajS^i, (f>ay€. 33. thei/ — Greek, oi fiadrirat,. 45. 6i9 T7]v TaXCKaiav of the Greek omitted. 46. Catna or Catne, K'J^gO ; and so Peshito : Greek, Kava. 47. one kings servant — and so at verse 49 ; as also the Peshito: Greek, Tf? ^aa-L\iKo<;. from Galilee to Jtidcea — Evidently a blunder, because at verse 54 below is read, " fi-om Judtea to Galilee," as it is in the Greek in both places, and see his son — Greek, laaTjTai,. This seems to have been an error of the scribe in confounding, from the similarity of the sound, k'wulI see with K'cwreli heal, as it is correctl}- found in the Peshito. 48. Marks, or signals k^ojIi — for arj/j-eia. The Peshito has f<'i>oA»r<'. 50. to thy house — omitted in the Greek, while ov enrev avra>, km eiropevero of the Greek is omitted here. 52. The ninth hour — Greek upav e^Sofj,7]v : evidently an error of the scribe, confounding .vt ^ with .^.nz.. Xlviii PREFACE. CH. V. 2. ev rr) Trpo^aTiicr) of the Greek is omitted here. 3. in the porches — Greek ev rai/rat?. The rest of the verse, sKSexo/j-evcov Trjv Tov vSaro^ Kivrjaiv, is Omitted with B, and also A C iu the first hand before cor- rected. 4. This verse, ayj€X.o<; yap — voar]^art, of the Greek is also omitted, with BCD. 8. goto thy house — omitted in the Greek, and probably added from Matt. ix. 6, 9. KM Dpev TOV Kpa^aTTov avTov of the Greek omitted here. 10. to him — Greek, tw redepa-u-evfievq). 13. had turned himself from the 2)Iace to another on account of the multitude of men — This is a very free rendering of the Greek o yap Itjo-ov; e^evevaev o^Kov ovTO<; ev ra tottm. 14. him that was healed — Greek avrov only: see verse 10. 7chat is worse than the first — Greek ■x^Lpov n. only. 15. that hath made me whole^-^iih D and the Old Latin ad. The Textus Receptus and A B have o ■noirjca'i avrov vynj. 16. Kai e^rjTovv avrov aivoKTeivai of the Textus Receptus Omitted, with BCD and the Old Latin ahc. 17. on this account — omitted in the Greek. 18. on account of this U'ord — Greek Sia tovto. He called God, My Father — Greek, Trarepa lBiov eXeye tov Qeov. 19. neither that tvhich he seeth not his Father do — Greek eav fnjTi, iSXeTrj] tov iraTepa Troiovvra. 20. that he may do — omitted in the Greek, and marveV not that I said to you — Greek, t,va viu.eicuaia8, Cod. Add. 14,531; and by Ephraem Syrus.f 26. it shall teach — The Spirit is put here in the feminine, according to the genius of the language, km vrrofiPTja-ei, of the Greek is omitted. GOSPEL OF LUKE. CH. IL 48. o -TraTrjp aov Kayo) of the Greek omitted, as also in the Old Latin a b ; and in the apocr^-phal Gospel of St. Thomas, iSov oSvv(o/j.evoi €^T]TovfMev ere, ch. xix. J with anxiety and much grief — Greek, oBww/j-evoi, only ; but Cod. Bezee D, supported by a, adds km 'Kvrrou/j.evot.. CH. in. 2. and he tvas preaching in the wilderness^ and in all the countri/ of the borders of Jordan — ev rep epTj/j.o) km rfkOev et? iracrav ■jrepi-xoopov tov lopSavov KTipvcrcrajv. 3. in the prophecy — Greek, ev /3t/3Xw Xo'^mv. 4. The passage cited here from Isaiah xl. 3 is taken word for word from the Peshito version of that Prophet, and not rendered from the Greek text of Luke. The Peshito of Luke has also retained this in a great measure, but it has been brought nearer to the Greek by substituting r^siciM for kSss^o , and r^iaj.i cnjjions'CLa.i^ for rdisaX rsSjioK'cua, and rdi^ iofla Aa k'vm.i rtf'coliV.i for ioia Ao.^ ri^itJ^ri caiovML^ ; as well as by omitting rsd^^o rtflT=a.i cniojrt', "and the glory of the Lord shall be revealed," and .l^-w A,\=>3 K^.'ba.i cnsaoAi , "because the mouth of the Lord hath spoken." See Matthew iii. 3. 7. were coming to him — Greek, eKTropevo/j.evoi,'; ^aimad-qvM vir avrov. 8. ev eavToit; of the Greek omitted here ; and so likewise by the Old Latin ahc. 10. and live— viiih. wa a-(o6o)/j.ev of Cod. BeziB J), and vivatnus of b, and salvi simus of d in the Old Latin : omitted in other copies. 12. BiBaaKaXe omitted here. 15. and the men which were hearing him were meditating in themselves and saying, Is this then the Messiah? He said to them — This varies widely from » See Acta S. ThomaB Apostoli, edit. I. C. Thilo., p. 5. t See Assemani, Bibl. Or. Clem. Vat. vol. i. pp. 100, 318. I See Evangelia Apocrypha, edit. Const. Tiscliendorf, p. 148. the Greek, ■n-poahoKwvTO'^ Be Tov 'Xaov, km Bia\oyi^o/ji,eva>v iravTwv ev rat? KapSiai'i avTOdv irepi TOV Itoavvov, fiTj ttote avTO^; eiij o Xpicrro'?, aTreKpivero o Ia>avvr]<; airacnv Xejcav. CH. VII. 33. The Son of Man — The translator shews here that he was not accurately acquainted with the Greek language, and therefore translates o wto? TOV av6p(07rov by ri'inisi^ mh=» , " Son of Man," " filius viri," not hominis. 35. TravTav of the Greek omitted here, and so in D, as in Matt, xi. 19. 38. 7]p^aTo of the Greek omitted here, and by D and the Old Latin a be. 3.9. what is the fame of that woman, the sinner, which touched him — and the Peshito in the same words, but slightly transposed. Greek, iroTaTrr) r, yvvr) r)Ti^ a-RTeTai avTOV, oti a^iapTaXo's eaTiv. 46. Thou anointedst me not — Greek, e\aiM ttjv KecpaXrjv fiov qvk ^jXei-^fra^. CH. VIII. 1. And after these — Greek, km eyevsTo ev tm Kade^r)^: also KTjpvaa-wv KM of the Greek is omitted. 2. he had cast out — like Mark xvi. 10. Greek, e^eXrjXvdei,. 3. to them — and so D, Old Latin c, and Peshito. Greek, avTm. 7. ai aKavdai omitted here. 5. TOV cnropov avTou of the Greek omitted with Old Latin c : tov ovpavov also omitted, with D and the Old Latin a b. 8. good and fruit-giving — Greek, T'nv ayaOrjv only ; but D adds km koXtjv, supported by the Old Latin acd and the Peshito. 10, those without— S.S in Mark iv, 11, exeivoi^ Se rot? e^a. The Greek here is TOK Be XotTTot?. It is not given to them to know : on this account it is spoken to them— omitted, in the Greek: probably added from Matt. xii. 12, 13. 12, the ivord of GocZ— with b of the Old Latin, c has verbum only. This is omitted in the Greek. 13, immediately — omitted in the Greek : added from the parallel passages of Matthew and Mark ; as also offended instead of a<^i,