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A DISSERTATION
ON THE
GOSPEL COMMENTARY
S. EPHRAEM THE SYRIAN
SCRIPTURAL INDEX TO HIS WORKS
COLL CHRIST/ KG<S
BIB, MAJ,
TORONTON
PRINTED BY
MORRISON AND GIBB LIMITED,
FOR
T. & T. CLARK, EDINBURGH
LONDON: SIMPKIN, MARSHALL, HAMILTON, KENT, ANI- co. LIMITED.
NEW YORK : CHARLES SCRIBNER S SONS.
TORONTO : THE WILLARD TRACT DEPOSITORY
A DISSERTATION
ON THE
GOSPEL COMMENTARY
OF
S. EPHRAEM THE SYRIAN
WITH A
Scriptural 3nbey to bis Worfcs
BY
THE REV. J. HAMLYN HILL, D.D.
FORMERLY SENIOR SCHOLAR OF S. CATHARINE S COLLEGE, CAMBRIDGE
AUTHOR OF AN ENGLISH VERSION OF " MARCION S GOSPEL"
AND OF "TATIAN S DIATESSARON"
COLL. CHRIST! KEGIS
616, MAJ.
TORONTON
EDINBURGH
T. & T. CLARK, 38 GEORGE STREET
1896
[All rights reserved]
24226
REVERENDISSIMO IN DEO PATRI
WILLELMO DALRYMPLE MACLAGAN, S.T.P.
ARCHIEPISCOPO EBORACENSI
VIT2E SPIRITUALS CULTORI, SACRORUM STUDIORUM FAUTORI
EVANGELISTS STRENUO, FIDEI DEFENSORI
ARGUMENTUM HOC, QUALECUMQIJE SIT
DE SACROSANCTORTJM EVANGELIORTJM ANTIQUITATE
ET VERITATE
GRATI ET MIRANTIS ANIMI
INDICIUM
EO QUO DECET OBSEQUIO
D. D. D.
JACOBUS HAMLYN HILL
CONTENTS
PAGE
INTRODUCTION,
PARALLELISMS, . 39
THE EPHRAEM FRAGMENTS, . . 75
SCRIPTURAL INDEX, . . . 121
APPENDIX, ........ 171
DISSERTATION ON S. EPHRAEM SYRUS.
INTRODUCTION.
OF the life of S. Ephraem the Syrian little is known with
certainty ; and this is not because there is any lack of details
regarding it, but because the various accounts that have
come down to us differ materially from each other and from
statements contained in his works ; and because these
accounts partake of a legendary character, and relate not only
wonderful visions, but also many miracles alleged either to
have been wrought by him or to have happened to him or
those connected with him. These supernatural incidents are
not unfrequently connected with statements of fact which it
is impossible to reconcile with the chronology of known
events in his life. It will be sufficient to mention here such
particulars as seem to be trustworthy. The chief sources of
information, besides occasional statements in the Fathers, are
(1) the history of his life given in the Ada S. Epliraemi,
contained in the third Syriac-Latin volume of the Eoman
edition of his works ; (2) another version of the same,
contained in a codex at Paris, and lately published by Dr.
Lamy in his second volume of supplementary works ; and (3)
his own statements, particularly in his Testament contained
in the second Greek - Latin volume, pp. 230-247 and
395-410.
He was born in Mesopotamia, probably at Nisibis on the
Masius, a tributary of the Euphrates, where his father is
said to have been a heathen priest, early in the reign of
Constantine, most likely in A.D. 306, as Dr. Lamy contends
(vol. B, 4, 16, 91). Being expelled from home because he
was friendly with Christians, he placed himself under the
2 DISSERTATION ON S. EPHRAEM SYRUS.
care of S. James, Bishop of Nisibis, by whom he was trained
in the faith, and whom he accompanied to Nicaea on the
occasion of the Council. He is said to have been baptized
during this journey, at the age of eighteen. Shortly after the
death of Constantine, Nisibis was besieged by the Persian
king Sapor (A.D. 337338); and Ephraem is said to have
rendered valuable help to its bishop in the defence of the
town. When the Emperor Jovian ceded Nisibis to the
Persians (A.D. 363), Ephraem left the place, and resided for
about a year at Amida, after which he went on to Edessa on
the river Daisan, which at that time and for some centuries
was the chief seat of learning and of Christianity in Meso
potamia. Here the most active and important part of his
life was spent. As he had not been brought up to any trade,
he supported himself by acting as assistant to a keeper of
baths, until the preaching of a monk from the neighbouring
mountains convinced him that it was his duty to give up all
worldly employments, and lead a life of retirement and self-
mortification. He thereupon became a kind of hermit-monk,
and lived in a cavern of the mountains close to Edessa. In
this seclusion he gave himself up to study, and soon began
to write his Commentaries on the books of the Old
Testament.
There seems no doubt that he visited Caesar ea in
Cappadocia, where S. Basil was the bishop. Setting aside
what is fabulous in the accounts of this visit, we may
conclude that S. Ephraem acquired great influence over this
bishop, and that a strong friendship continued between them
afterwards. Basil is said to have ordained him a deacon :
but at that time Ephraem would not accept the priesthood.
Whether he ever accepted it afterwards is doubtful ;
certainly not for a long time, for he came to be generally
known as the Deacon of Edessa. He is said to have spent
eight years in Egypt, visiting Alexandria and the monastic
institutions in the desert, and opposing Arianism ; but it is
difficult to find room for so long a visit in the events of
his life, and much doubt exists whether he really went
there.
Whilst staying at Caesarea, he was suddenly recalled to
Edessa by the news that the heretical doctrines of Barde-
INTRODUCTION. 3
sanes, a Gnostic, were becoming popular there, and leading
many astray. Bardesanes, in the second century, had em
bodied the doctrine of aeons, in its various forms, in 150
psalms compiled in imitation of the Psalms of David ; and
these psalms had been set to music by his son Harmonius.
In Ephraem s absence, these had been introduced into Edessa,
and were being sung even by boys and girls, who learnt the
words by heart, and then sang them to the accompaniment
of a guitar. The heresies of Arius, Manes, and Marcion were
also spreading there. To counteract these, Ephraem himself
composed a large number of hymns on a variety of subjects,
but chiefly in connection with the life of Jesus His nativity,
His baptism, His fasting, many incidents of His ministry, His
passion, resurrection, and ascension. These were all in
verse, the lines in many cases being uniformly of five or
seven syllables ; but in others the metre was more varied,
and often complicated ; the number of lines in a verse also
varied considerably. Sozomen asserted that Ephraem copied
the metres and tunes of Harmonius ; and at III. 1 2 8 A, we
find : " The end of seventeen discourses to the measures of
Bardesanes odes." It seems probable, however, that S.
Ephraem, after beginning with existing metres and tunes,
proceeded to compose others of his own. This is a natural
inference from the variety and complexity of his metres, as
shown by Dr. Lamy, and his frequent reference to another
of his own hymns for the tune to be employed. Although
there was little rhythm and no rhyme in these compositions,
the tunes and the regular lengths of the lines assisted the
memory, and gave interest to the words. But the chief
charms of these sacred songs consisted in the noble senti
ments and lofty aspirations which they embodied, and the
beautiful words and metaphors in which these were clothed
by this eloquent and imaginative writer. Their author took
upon himself the office of musical director ; and, in order
that they might be worthily rendered in the public services
of the Church, he organised a choir of young women to sing
them, selecting them from those whom he was training to
become nuns, and who had already taken the vow of
virginity. This action of S. Ephraem is represented as
having succeeded. His compositions became more popular
4 DISSERTATION ON S. EPHRAEM SYRUS.
than those of Bardesanes, and the number of heretics in
Edessa decreased.
Near the close of his life he is said to have saved the city
of Edessa from famine. The crops had failed through
drought ; but some of the wealthier inhabitants had secret
stores of grain, which they were afraid to produce, lest they
should be robbed of the whole by the starving people. But,
when S. Ephraem was called in from his cave, such was their
confidence in him that they entrusted him with the whole ;
and his influence over the people was so great, that they were
content to accept such rations as he doled out to them ; and
thus the supplies were made to last until the more fruitful
season that followed put an end to the distress.
S. Ephraem died A.D. 373. By his own desire, he was
buried in a plain garment in the burial-ground for strangers ;
but shortly after his body was exhumed and buried in the
tomb of the bishops of Edessa.
Of the writings of S. Ephraem, Sozoinen asserted that
they contained more than three million lines. Their general
character is fairly described by Cardinal Bellarmine as
" pious rather than learned." In interpreting Scripture, he
takes a position between the allegorical school of Alexandria
and the literal school of Antioch. Unfortunately, many
copies of works of his were lost or rendered illegible through
the foundering in the Nile of a ship that was bringing them
to Eome for Pope Clement XL early in the eighteenth
century.
The principal printed edition of his writings is that made
by the Maronite, Peter Mobarek, and completed after his
death by J. S. E. Assemani. It was published in six folio
volumes at Eome, A.D. 1732-1743. Previous to this, there
existed an edition in Greek, with a Latin translation, in three
folio volumes, published by Voss at Eome, A.D. 1589 ; and a
later edition in Greek, containing the text of 156 discourses
obtained from eighteen MSS. in the Bodleian Library, and
published in folio by Thwaites at Oxford, A.D. 1709.
As Edessa was near Armenia, many of his works were
translated into Armenian at an early date, probably in the
fifth century; and in 1836 the Mechitarist Fathers at the
Armenian monastery of S. Lazzaro, near Venice, published an
INTR OD UCTION. 5
Armenian edition in four octavo volumes, compiled by Father
J. B. Aucher from the MSS. in their possession. This
edition contained a Commentary on the Gospel narrative,
which was translated into Latin by Dr. Moesinger of
Salzburg, A.D. 1876, and of which more will be said here
after ; a Commentary on S. Paul s Epistles, of which a Latin
translation was published by the Mechitarist Fathers in
1893 ; and a variety of other compositions, metrical, didactic,
and controversial.
Portions of his works have also been published by
Overbeck at Oxford in 1865, by Bickell at Leipsic in 1866,
and others ; and by Morris and Burgess in English transla
tions. In addition to these, a very valuable collection of
Syriac works, not included in the Roman edition, has been
published at Mechlin by Dr. Lamy in three quarto volumes,
with a Latin rendering, A.D. 1882-1889.
In the present essay, for convenience of reference the
principal volumes will be designated as follows : The three
Syriac-Latiii volumes of the Eoman edition will be called
I., II., III. ; the three Greek-Latin volumes of the same will
be called a, j3, 7 ; the three volumes of Dr. Lamy, A, B, C ;
the Commentary on S. Paul s Epistles, P ; and Dr. Moesinger s
translation of the Gospel Commentary, M. Thus (3, p. 17, or
more fully, Eph. /8, p. 17, will denote the seventeenth page of
the second Greek-Latin volume of the Eoman edition of S.
Ephraem s works.
Volumes I., II., and III. contain (1) Syriac Commentaries
on the majority of the canonical books of the Old Testament ;
so that, with those added in B, the only missing ones are
Euth, the Books of the Chronicles, the historical parts of
which are treated of with the Books of Kings, and all from
Ezra to the Song of Solomon in the order of our Authorised
Version ; (2) Discourses, often metrical, on special texts, on
the Nativity, against heresies, against disputers, for funerals,
for exhortation, on Paradise, and on various topics.
Volumes or, /3, 7 contain sermons and hortatory and other
discourses in Greek, with a Latin translation, a small portion
at the end of 7 being in Latin only. Most of these are
genuine ; but the authorship of some is doubtful. It may be
taken as certain that Ephraem did not write them in Greek ;
6 DISSERTATION ON S. EPHRAEM SYRUS.
but there are evidences that some at least of his works were
translated into Greek almost immediately after they were
written. It is not, therefore, surprising to find them
appearing in that language. Unfortunately, the quotations
from the Old Testament in these three volumes have not
been literally translated from the Syriac, but the correspond
ing passages have been inserted in the words of the
Septuagint.
We now come to the main question which we propose to
consider in this volume, namely, whether the Gospel Com
mentary published in the Armenian edition of S. Ephraem s
works, and more recently in a Latin version by Dr. Moesinger,
is really the work of this Father, and based upon the Dia-
tessaron of Tatian.
From the testimony of early writers, it may be taken as
certain that Ephraem did write a Commentary on the Gospel
narrative, and that he used the order of Tatian as the basis
of his remarks. His contemporary, Gregory of Nyssa, says 1
that Ephraem interpreted accurately and verbally all the Old
and New Testament. Dionysius Bar-Salibi, Bishop of Amida
in Mesopotamia, who died A.D. 1207, in his preface to the
Gospel of S. Mark, wrote : " Tatian, a disciple of Justin the
philosopher and martyr, selected from the four Gospels and
wove together and compiled a Gospel, which he called Dia-
tessaron, i.e. miscellany. This writing Mar Ephraem inter
preted : its commencement was, In the beginning was the
Word. " The value of this testimony is greatly increased by
the discovery of Dr. Eendel Harris (published in the Con
temporary Review for August 1895, pp. 273277), that Bar-
Salibi was quoting from a Commentary of Isho dad made about
A.D. 850 ; and that Bar-Hebraeus, who seemed to differ from
Bar-Salibi, was in fact quoting him with the addition of words
from Eusebius. This statement of Isho dad bears within it
an inherent probability, from what we know concerning the
large circulation and general use of the Diatessaron in Syria
about this time. The Doctrine of Addai, speaking of Edessa,
where Ephraem afterwards lived, says : " Moreover, much
people day by day assembled, and came together for prayer,
and for the reading of the Old Testament and the New, the
1 Assemani, Bill. Or. i. 56.
INTRODUCTION. 7
Diatessaron" Nearer to his own date, Aphraates, the Persian
sage, and his own bishop, James of Nisibis, made free use
of the Diatessaron in their writings. And in the following
century, Theodoret, Bishop of Cyrrhus, near the Euphrates,
about A.D. 420, in his book on Heresies, says of the Diatessaron:
" I myself found more than two hundred such books held in
respect in the Churches of our parts." Thus, whilst it is
extremely unlikely that S. Ephraern would write Commentaries
on so many parts of Holy Scripture and yet leave out the
Gospels, it seems natural that he should write one upon the
" combined Gospel," which he found in common use in Edessa,
rather than write four separate Commentaries on the " distinct
Gospels."
When, therefore, we find in the Armenian version of
Ephraem s works (vol. II. pp. 5260) a work bearing the
title, " Exposition of the Concordant Gospel, made by S.
Ephraem, a Syrian Teacher," we see no a priori reason for
supposing that it is not what it professes to be ; and we are
free to consider, without any antecedent objection, whether
its contents are such as to agree with its title.
After publishing it in Armenian, Father Aucher proceeded
to make a Latin version of this Commentary, and this version
he seems to have completed in A.D. 1841 ; but though he
lived thirteen years longer, his translation was not published.
Whilst his Armenian edition was in the press, the Mechitarist
Fathers had another Armenian MS. of the Commentary
presented to them. This is in the handwriting of the great
scholar Nerses Lampronensis himself, and written, strange to
say, in the very same year as that in which their other MS.
of the Commentary was written. This is shown by a note
which Nerses added at the end : " Glory and giving of thanks
be unto Him who is the beginning and the end, from the
humble Nerses, who wrought out this work in the year 644."
This date, according to the Armenian reckoning, corresponds
to A.D. 1195, and agrees with the date given in the MS.
previously possessed by these Fathers. The MS. of Nerses is
now known as Codex B, the other being called Codex A.
The Mechitarist Fathers subsequently decided to publish a
Latin version of the Commentary ; and for this purpose they
placed in the hands of Dr. Moesinger, Professor of Theology
8 DISSERTATION ON S. EPHRAEM SYRUS.
at Salzburg, the MS. translation" already made by Father
Aucher, the Codex of Nerses, and the printed text of Codex
A. With these he was enabled to publish at Venice, in 1876,
the Latin version, which forms the subject of the present
work, and from which the accompanying collection of the
Fragments of the Diatessaron contained in the Commentary
was in the first instance obtained. It is the publication of
Moesinger s version which has drawn so much attention to
this Commentary as a means of ascertaining the nature of the
Diatessaron, and has enabled persons unacquainted with the
Armenian language to examine its contents for themselves.
An examination of the work thus placed within our reach
results in evidence favourable to both views (1) that it was
written by Ephraem, and (2) that it is based upon the
Diatessaron. In the first place, it resembles in its style the
Commentaries of Ephraem on the Old Testament. There is
the same method of taking a few words and remarking upon
them, sometimes briefly and sometimes at great length on
particular points. Then there is the absence of Greek
scholarship, and the presence of remarks, often mistaken, or
assuming what is fabulous, but showing great ingenuity and
much piety. The description l which the writer gives of the
state of the Church where he lived, applies very well to the
Church of Edessa after the banishment of its bishop, Barses,
by the Emperor Valens. The attacks which the writer makes
against the Marcionites in several passages, point also to
Ephraem, who was in the habit of putting into his works
controversial and other remarks against heretics, and especially
against these. The frequent warnings to monks, and praises
of an ascetic life, point to the same author.
For the purpose of the present work, a careful comparison
has been made between the contents of this Commentary and
the acknowledged works of S. Ephraem, resulting in the
discovery of a large number of resemblances and parallelisms
of opinion, metaphor, etc., which tend to show a common
authorship. Some of these are of a very striking character,
whilst others are less conclusive. As similarities of thought
and argument generally occur at the repetitions of some text
with which they are connected, it was found advisable to
1 Cf. Moes. p. 284.
INTRODUCTION. 9
tabulate the whole of the texts quoted or alluded to by S.
Ephraem in any of his works, including this Commentary, and
to seek for parallelisms wherever a text was noticed in the
Commentary and also in any of the other works. After this
Table of Eeferences had been arranged, it was compared with
the MS. references to the New Testament, which the late
Dean Burgon compiled from a portion of S. Ephraem s works.
The references given by Mr. Morris in his translation of the
Homilies of S. Ephraem have also been included. The
parallelisms are given at the close of this Introduction, and
the Table of Eeferences at a later part of the work.
These indications of authorship receive confirmation
from the fact that Syriac forms of expression abound in the
Armenian version, showing that it is really a translation from
that language, and that the translator, in his anxiety to preserve
the meaning of his author, has been too literal in his rendering.
There is evidence also that some of the passages cited from
the Old Testament have been taken according to the peculiar
readings of the Syriac version. Dr. Eendel Harris has called
attention 1 to some of these, and has also shown that some
Syriac writers of an early date quoted as the words of S.
Ephraem passages that are found identically, or nearly so, in
this Commentary alone of all his works.
And further, the internal evidence also points to the
Diatessaron as being the work upon which Ephraem s remarks
in this Commentary are based. This Armenian document is
a Commentary on a Gospel narrative which commenced with
the words, " In the beginning was the Word," as the Dia
tessaron is said by Bar-Salibi to have begun. There is no
allusion to the genealogies ; and this agrees with the statement
of Theodoret, that they were absent from Tatian s Harmony.
Its various readings follow the Curetonian Syriac rather than
the Peschito, suggesting that it deals with a work of earlier
date than the latter ; and, above all, its contents pass from one
Gospel to another in some such way as those of the Dia
tessaron must have done. The writer takes a few words of
the Gospel narrative sometimes from one of our Gospels and
sometimes from another, whilst not unfrequently the passage
he selects for his remarks is of a composite nature, evidently
1 Cf. The Contemporary, August 1895, pp. 271-287.
10 DISSERTATION ON S. EPHRAEM SYR US.
derived from the blending together of parallel passages from
different Gospels. No other work of such a character and of
so early a date is known, except Tatian s, on which such a
Commentary could have been based ; for the Harmony of
Ammonius consisted of the Gospel of S. Matthew in its entirety,
with parallel passages from the other Gospels placed at the
side of it, but not interwoven with it. In a word, the evidence
is overwhelming and conclusive that in Dr. Moesinger s work
we have a translation of the actual Commentary which
Ephraem the Syrian wrote, and which he based upon the
Diatessaron of Tatian in the form which that work had
assumed in his day.
Having thus decided that the Diatessaron is the ground
work of the Commentary, we have next to consider how far
it is possible to reconstruct that Harmony by selecting from
the Commentary the quotations contained in it, and placing
these, whenever possible, in their original order. Now, it
would be a simple matter to pick out all the quotations made
from the Gospel narrative, and place them exactly in the
order in which we find them in the Commentary. But this
would not give us a true picture, pro tanto, of the Diatessaron,
because Ephraem often quoted texts from distant parts of
the Harmony by way of argument or of passing illustrations ;
and to place these in the order of the Commentary would not
be to place them in the order of the Diatessaron. If, then, we
begin by taking out all the Gospel quotations in order, we
must next proceed to remove from them all texts which
appear to have been cited out of their true order for any
object discoverable in the settings in which they appear, and
then we may conclude that the remainder are in the same
relative order as they occupied in Ephraem s copy of the
Diatessaron. Eor there is no reason to doubt that Ephraem
went gradually and consecutively through the Harmony in
order in choosing the subjects for his remarks.
In doing this, the reader will find himself assisted by the
fact that certain passages are printed in spaced type in Dr.
Moesinger s work, and some also within inverted commas, corre
sponding generally, but not always, to the two classes of texts
above mentioned, namely, those given by Ephraem in and out
of their true order respectively. Something of the same kind
INTR OD UCTION. 1 1
had been attempted in both the Armenian MSS., the plan
adopted by the scribes being to write certain passages in red
ink. This, however, was not done thoroughly, the red ink
passages being very irregular in both cases, often skipping
several pages, especially in Codex A ; and the red ink
passages of Codex A are not always identical with those of
Codex B. The red ink is also used sometimes to give
prominence to certain words, which indicate in most
instances that a new subject of comment has begun, though
the words thus marked are words of Ephraem and not of the
Gospel. One red ink passage is worthy of special notice from
its peculiarity. It is as follows : " The Order and Solemnity
of the Apostles of the Lord" (Moes. p. 51). This is placed
immediately after Ephraem s remarks upon the calling of S.
Nathanael, and is followed by remarks upon the apostolic office,
and the class of men selected for it by our Lord. This and
other shorter remarks of the kind suggest that Ephraem s
copy of the Diatessaron was divided into sections with suitable
headings, or more probably that he himself had drawn up a
course of lectures with such headings for the use of his
disciples, and subsequently incorporated these lectures into
his Gospel Commentary.
Passing from the MSS., we find in the printed Armenian
text of Codex A a more complete set of texts marked out
from the rest by inverted commas. These may be taken as
embodying the views of Father Aucher, after considering the
passages marked in one of the codices. Finally, the spaced
type and inverted commas of Dr. Moesinger s work may be
regarded as giving the result of his examination of these
earlier documents ; and any passages marked by him and not
by any of them, or vice versa, may be taken as receiving such
variation on account of the personal opinion of Dr. Moesinger
himself. There is nothing authoritative in the red ink or
inverted commas or spaced type. From the fact that these
two latter represent the ideas of competent men, well versed
in the Armenian dialect, who have devoted much time and
study to this Commentary, they are entitled to great weight,
and should not be disregarded except upon very clear
evidence. In general, there is no cause to set aside their
judgment ; but in a few instances it seems advisable to do
12 DISSERTATION ON S. EPHRAEM SYR US.
so, as may be seen from the consideration of the following
lists :
Passages that are spaced, but should le either (A) plain,
or (B) in inverted commas.
Moesinger.
Page Line
618 Lucem . . . tenebrae . . . non vicerunt (A).
50 35 Hie est Christus (A).
52 2 Et cum Dominus eo veniret (A).
74 4 Ut non dedignaretur venire et salvare servum suum.
Et quum annuisset, ut iret (A).
95 1 Si me persequuti sunt, persequentur et vos (B).
122 10 Occidit sol (B), cf. Jer. xv. 9, Syriac version; A.V.
" her sun is gone down."
125 28 Si vis perfectus esse, vade, vende omnia quac habes (B).
129 9 In Bethsaida (A).
130 12 Susceperunt eum Galilaei (B).
32 In domo Israel (A).
163 5 Gaudere, ait, oportebat, quia frater tuus mortuus erat,
et vivit, et ad vitam revocatus est (B).
211 3 Si dixerint vobis : Ecce hie est, nolite credere.
Sicut fulgur quod resplendet (B).
223 20 Viri justi . judicabunt eos (B).
Spaced passages which are not quotations.
51 5 Ordo et solenmitas Apostolorum Domini.
162 33 Decem drachmae et centum oves.
163 20 De villico.
174 32 Divitis et Lazari.
181 30 Pharisaei qui orabat.
190 7 In judice hoc peccatore.
205 9 Simon leprosus.
218 27 Talenta sua.
226 1-7 Dominum and Domine, twice each.
232-3 Aut (several times).
256-7
267
268 Primo ; secundo.
269 Porro (twice) ; rursus.
INTROD UCTION. 1 3
Passages in plain type, which should le either (A) spaced,
or (B) in inverted commas.
Moesinger.
Page Line
8 20 Quomodo fiet istud (A).
1517 Dixit Maria (A).
22 31 Cogitavit ut tacite earn dimitteret (A).
27 8 Qui Christus Domini . est (A).
31 Spes bonis filiis hominum (A).
37 23 Virtute et spiritu Eliae (B).
40 18 Patrem multarum gentium feci te (B).
42 4 Lex et prophetae usque ad loannem (B).
53 6 Dixit ea servis (A).
13 Dicit ad eum : Fill, vinum non habent hie. Et dicit
ei Jesus : Quid est mihi et tibi, mulier ? (B).
57 31 Eegnum coelorum evangelizabitur (B).
58 4 Qui baptizati sunt, non deest eis quidquam (B).
17 Ad Duodecim dixit (B).
74 15 Ibunt in tenebras exteriores (A).
80 8 Cum vidisset . . . hoc quoque ei absconditum non
esse (A).
87 9 Infirma Dei . fortiora sunt hominibus (B).
91 24 Non (B).
94 15 Qui veniunt ad vos in vestibus ovinis, intus autem
sunt lupi rapaces (A).
95 23 Ad urbes quo ipse erat venturus (A).
10031 Postquam discipuli loannis abierant (A).
105 17 Melius fuisset, si natus non esset (B).
111 25 Autem (A).
112 28 Melius erat, si natus non fuisset (B).
116 9 Supra stellas coelorum ponam thronum meum (B).
117 29 Et qui habetis . afflictiones (A). There is no
Armenian for " graves."
119 7 In ruinam et in resurrectionem (B).
121 26 Ille . immundus . . . transivit per loca arida . . .
ut inveniret requiem, sed non invenit (A).
Note that " Ille " is a mistake for " Spiritus,"
as in many other passages of this work,
these words being expressed by the same
Armenian word.
14 DISSERTATION ON S. EPHRAEM SYRUS.
Moesinger.
Page Line
122 8 Inflatus est venter ejus (B) a continuation of the
quotation according to the Syriac version.
123 17 Cur me bonum vocas ? (B).
124 13 After "seminaret" insert in spaced type, "aliud
cecidit prope viam et." This is implied by the
context.
126 2 Eelictis omnibus sequuti surit eum (B).
127 1 Et respondit eis, hoc opus esse inimici (A).
128 8 Iterum comparavit regnum coelorum . quod im-
miscetur farinae (A).
129 11 Et assumpserunt eum et foras duxerunt ad prae-
cipitium mentis (A).
130 3 Ira impleti sunt (A).
134 9 Ne quid ex eis pereat (A).
137 30 Et qui blasphemat Deum, crucifigatur (A as part of
the Diatessaron).
138 10 Postea non studet honorare patrem et matrem (A).
141 10 Dicit ei : Mea aqua e coelo descendit (A).
32 Dicit nmlier (A).
142 25 Mulieri dixerunt (A).
144 13 Sicut Moyses te edocuit (A).
145 13 Sicut praecepit vobis Moyses (A).
146 10 Ei dixit (A).
147 18 Dixit eis (A).
19 Judaei itaque propterea persequebantur . quia non
solum die sabbati sanabat (A).
148 2 Ideo (B) include with the rest.
154 29 Quum descenderent de monte, eis mandavit (B).
156 1 Species faciei ejus immutata est (A).
159 2 Post sex dies eos assumpsit et in montem duxit (A).
160 23 Dixit illi viro (A).
161 6 Praeveniens Simoni dixit (A).
14 Dominus haereditas eorurn erat (B).
30 Vade ergo, et tu quoque da quasi unus ex alienis (A).
162 18 Eespondit eis et dixit : . . . Dicunt ei (A).
165 18 Et factum est, ut venientes ei narrarent de Galilaeis,
quorum sanguinem Pilatus miscuit cum sacrificiis
eorum (A).
INTROD UCTION. 1 5
Moesinger.
Page Line
171 29 Amans eum intuitus est (A).
172 15 Amans . eum intuitus est (A).
173 4 In amore eum intuitus est (A).
6 Induebatur purpura (B).
175 19 Abrahamum . . . vidit, et Lazarum in sinu
ejus (A).
36 Primi existimarunt, quod plus essent accep-
turi (A).
180 9 Festina . et descende . . . quia ad te diversurus
sum (A).
36 Coepit clamare et dicere (A).
181 13 Quis est hie ? . Jesus Nazarenus (A).
182 3 Hie descendit justior (A).
183 4 Maledixit ficulneae et arefacta est (A).
14 Esurivit et festinanter venit ad ficum (A).
184 14 Vidit Dominus earn, et flevit super earn, et dixit ei :
Utinam cognosceres tu hanc diem tuam (B).
186 7 Omnia bene fecit (B).
191 5 Donee populum doceret eique praedicaret (A).
192 4 Se non dignum esse ut portet corrigias calceamentorum
ejus (B).
10 Et sepe munivit earn . . . et torcular praeparavit
in ea . et aedificavit in ea turrim (A).
14 Post haec misit filium suum (A).
23 Sed cum vidissent, filium venisse, dixerunt (A).
193 12 Lapis . qui percussit simulacrum, factus est mons
inagnus, et impleta est ex eo universa terra (B).
194 15 Eespondit ei (A).
195 4 Dixit ad eum (A).
196 25 Qui ab initio homicida erat (A).
197 3 Nos sumus filii Abrahae (A).
198 1 Veniet nox (A).
28 Luto . oblinivit oculos ejus (A).
20022 Dixitque ad discipulos (A).
23 Respondent ei (A).
203 26 Caeco ab utero matris se ipse obvium fecit (B).
206 18 Fur erat (B).
207 8 Yidens earn coepit flere super earn (A).
1 6 DISSERTATION ON S. EPHRAEM SYR US.
Moesinger.
Page Line
207 13 Abraham pater tuns . diem meum vidit et gavisus
est (B).
19 Vidit Abraham diem meum et gavisus est (B).
26 Clamabant pueri et dicebant (A).
210 10 Ecce, intus in corde vestro est (A).
26 Forsitan seniores nostri cognoverunt, quod hie verus
sit Christus (B).
211 7 Nolite ergo exire (B).
215 18 Propter electos (A).
21833 Qui quirique talenta acceperat (A).
219 2 Qui unum talentum acceperat (A).
223 4 Et majora faciet (A). Accidentally omitted by
Moesinger after " faciet."
224 8 Quum dies . . . consummati essent, vertit faciem
suam, ut irent lerosolymam, et . . . a se
rejecit (B).
235 18 Deinceps (A).
239 11 Purpura eum induerunt (A).
242 18 Quis . ex vobis arguet me de peccato (B) ?
27 Quum eum in crucem egerunt, crucifixerunt cum eo et
duos malefactores (A).
245 33 Sol O).
34 Obtenebratus est (A).
246 11 Venerunt . judicia dirutionis lerosolymorum (A).
257 5 Obscuratus est sol (B).
266 2 Petiit corpus Jesu (A).
5 Justus erat ... in consilio et operibus 1 eorum non
consenserat (A).
269 28 Tuam ipsius animam pertransibit gladius (B).
286 19 A principio erat verbum (B).
Passages in inverted commas, that should le spaced.
69 14 Qui percutit maxillam tuam, porrige ei et alteram
partem.
122 2 Eevertar . in domum meam priorem cum septem
sociis meis.
1 Arm. " opere."
INTRO D UCTION. 1 7
Moesinger.
Page Line
162 19 Non licet . . . Moyses permisit nobis, cur ergo non
licet ?
191 32 Ego vado.
3 Quis fecit voluntatem patris sui ?
When Moesin^er s Latin edition came into the hands of
O
Dr. Zahn, Professor of Theology at Erlangen, he saw in it the
means of reproducing (with the occasional assistance of the
Homilies of Aphraates and other Syriac works) a fragmentary
outline of the original work of Tatian, from which a valuable
idea of its arrangement could be formed. Accordingly, he
submitted to a careful examination all the citations from the
Gospels that he found in it, and removed from them all that
seemed to be quoted out of their true order for some special
purpose of argument or illustration. On the hypothesis that
S. Ephraem quoted the remainder in the order which they
occupied in his copy of the Diatessaron, there would thus
remain a series of fragments, very broken and disconnected
and with serious breaches of continuity, but yet in their
original order. Some of these gaps he filled up by inference,
and some more conjecturally ; and in this way he was enabled
to publish an approximate Table of Contents of the Harmony,
which underlay the Commentary, and which he saw no reason
to doubt was some form of Tatian s work.
Zahn s valuable and scholarly work appeared in 1881;
and the interest it aroused on the subject of the Diatessaron
caused attention to be drawn to an Arabic manuscript, No.
XIV. in the Vatican Library, which purported to be a copy
of the Diatessaron itself ; and this again led, by an interesting
chain of circumstances, to the discovery of a similar Arabic
manuscript in Egypt. For the history of these MSS., and the
evidence by which it has been established that they really
are copies of Tatian s Harmony in two of the forms which it
assumed after centuries of use, the reader is referred to the
Introduction to my English version of the Arabic Dialcssaron,
published by Messrs. T. & T. Clark of Edinburgh, under the
title, The Earliest Life of Christ, etc., where he will also find
particulars relating to another version, a Latin one consider-
1 8 DISSERTATION ON S. EPHRAEM SYRUS.
ably modified from the original order, which is now known
as the Codex Fuldensis.
An Arabic version of the Diatessaron, based upon a com
parison of the two Arabic MSS. above mentioned, and
accompanied by a Latin translation, was published by Father
Agostino Ciasca at Home in 1888, seven years after the
appearance of Zahn s book. A comparison shows that the
Table of Contents implied in the Armenian Commentary, as
approximately reconstructed by Zahn, agrees 1 almost entirely
with the order of Ciasca s Arabic Harmony. Now this order
is in many cases very different from what we should have
expected, and contains several very singular arrangements
and displacements, such as no two independent harmonisers
could possibly have concurred in making, so that no one could
personally make a detailed comparison between them without
arriving at the conclusion that the Armenian Commentary
was based upon a Harmony which originally came from the
same author as these Arabic Harmonies were primarily derived
from. And as we have seen that S. Ephraem made use of a
form of Tatian s Diatessaron for compiling the former, we may
safely conclude that these Arabic MSS. are translations of
copies of that work also, as in fact they are represented as
being by their respective scribes. By comparing the text of
the Arabic with the fragments of texts preserved in the
Commentary, we find that the wording is in many places
altered, so that the text of the Arabic cannot be taken as the
text which S. Ephraem had in his copy of the Diatessaron ;
but it is the text only that has been materially altered
between the times of Ephraem and the translation into
Arabic; the order has not been materially changed in that
period, though, of course, it may have been changed between
Tatian and Ephraem. It is important, however, to bear in
mind that the text of Ephraem s copy is not always to be
ascertained with precision, on account of the freedom with
which he uses it. His quotations are so interwoven with his
own remarks, that they are often partially paraphrased, and it
is impossible to decide how much is exact quotation, and how
much not. We can see how real this difficulty is, by con
sidering those cases in which he quotes the same passage
1 Cf. Appendix.
INTRO D UCTION. 1 9
more than once, with different readings in it, all of which
cannot have been in his copy. Whilst some of these incon
sistencies arise from intentional modifications to suit his own
remarks, others, no doubt, are due to his quoting from memory,
and being in some cases led astray by the resemblance of two
similar texts. To the same causes we may attribute the fact
that he sometimes omits a few words in making a quotation.
We must not too hastily conclude that the words were not in
his Diatcssaron ; for in several instances where such omissions
occur, the passage is found to be quoted in full in another
part of the Commentary, showing that S. Ephraem only
quoted so much, whether continuous or not, as suited his
present purpose, as the following table shows :
Instances of variation in the quotation of the same passage
in the Arme?iian Commentary.
Moesinger.
28 Nunc dimittis servum tuum in pace.
226 Nunc dimittis, Domine, servum tuum secundum verbum
in pacem.
28-9 Pertransibit gladius. Of. Moes. p. 28, note 7,
" Pertransibis gladium."
269 Tuam ipsius animam pertransibit gladius.
7 Gratia et veritas per Jesuin facta est.
3 6 Per Moysen est lex ; veritas ejus per Jesum Dominum
nostrum.
55 Lex per Moysen data est, gratia et veritas per Jesum
facta est.
41 Ecce, hie est agnus Dei, hie est, qui venit tollere peccata
mundi.
43 Ecce, venit agnus Dei, et is est, qui tollit peccata
mundi.
99 Ecce, agnus Dei [et] hie est, qui tollit peccata mundi.
101, 103 Ecce, agnus Dei.
208 Ecce [ait] agnus Dei, qui tollit peccata mundi.
238 Hie est agnus Dei, hie est, qui sua immolatione tollit
peccata mundi.
20 DISSERTATION ON S. EPHRAEM SYRUS.
M oesinger.
Page
6 Populus, qui sedebat in tcnebris. . . .
5 1 Populus, qui ambulabat in tenebris. . . .
6 6 Qui dicit fratri suo, fatue.
6 8 Qui dicit fratri suo, vilis aut stulte. N.U. " Fatue "
and " stulte " are for the same Armenian word.
65, 69, 70 Qui percutit maxillam tuam, porrige ei et alteram
partem.
133 Si quis te percusserit in maxillam, praebe ei et alteram
[maxillam].
223 Qui percutit maxillam tuam.
72 Ubi thesauri vestri sunt, ibi erunt et corda vestra.
170 Ubi thesaurus tuus est, ibi est et cor tuum.
72 Qui habet, dabitur ei, et qui non habet, etiam quod putat
se habere, auferent ab eo.
73 Qui habet, dabitur ei, et qui non habet, etiam hoc
auferent ab eo.
192 Qui habet, dabitur ei, et abundabit, et qui non habet, et
id quod rapuit, auferent ab eo. Of. note to Frag
ments, xliii. 37.
235 Id quod habebat, ablatum est ab eo.
8 1 Quis me tetigit ? virtus magna exiit a me.
83 Quis tetigit me? Ego scio, virtutem magnam a me
exiisse.
Quis me tetigit ? quia virtus magna exiit a me.
88 Virtus exivit a me.
63 In quamcunque domum intraveritis, primum dicite :
Pax huic domui.
92 In quamcunque domum intraveritis, primum salutate
domum.
94 Si ab hac persequentur vos, fugite denuo in aliam
ci vita tern.
Si ex ista regione vos ejicient, fugite in aliam.
95 Si ejicerint vos ex ilia civitate, fugite in aliam.
Si vos ejicerint ex una civitate, fugite in aliam.
N.B. " Persequi " and " ejicere " are used for the same
Armenian verb.
INTRO D UCTION. 2 I
Moesinger.
Page
111 Neque hie, neque illic dimittetur illi.
112 Non remittetur ei, neque hie, neque illic.
Non ei remittetur neque in hoc mimdo, neque in illo.
117 Venite ad me, qui laboratis et onerati estis, [et qui
habetis graves afflictiones] et ego reficiam vos.
127 Venite ad me, onmes defatigati. N.B. " Def atigati " =
" onerati " in the Armenian.
118 Sicut Jonas fuit in ventre piscis tres dies et tres noctes,
ita oportet Filium hominis intrare in cor terrae tres
dies et tres noctes.
119 Ita erit Filius hominis in corde terrae.
230 Sicut Jonas erat in ventre piscis, ita erit Filius hominis
in corde terrae.
58 Nisi manducaveritis camera ejus, et biberitis sanguinem,
non est vobis vita.
245 Si quis camera meam non sumpserit, vitam non habet.
59 Et canes satiantur.
138 Et canes de micis mensae domini sui edunt.
141 Sed veri adoratores in spiritu et veritate adorabunt.
143 Sed veri adoratores adorabunt Patrem per Spiritum
Sanctum in veritate.
143 Si vis, Domine, potes me sanare.
144 Si vis, potes me mundare. [Several times, once with
" Domine " prefixed.]
145 Si vis, potes me mundare. [At p. 145 it should be
" sanare," as on 143, but not on 144.]
143 Yade, ostende te ipsurn.
144 Vade ad eos . . . et offer munus.
Vade ostende te ipsum sacerdotibus.
145 Vade ad sacerdotes propter testimonium eorum.
140 Surge, tolle grabbatum tuum, et vade.
Sta in pedibus, sume grabbatum tuum, et vade in
domum tuam.
148 Surge, tolle lectum tuum.
22 DISSERTATION ON S. EPHRAEM SYR US.
Moesinger.
Page
146 Quis dixit tibi : Tolle lectum tuum.
Quis praecepit tibi tollere lectum tuum super te die
sabbati ?
147 Quis praecepit tibi tollere lectum tuum super te ?
199 Quis jussit te portare lectum. [Armenian, " to take up
thy bed."]
151 Pater neminem judicat, sed omne judicium in manus
Filii sui dedit.
213 Pater neminem judicat, sed omne judicium Filio tradidit.
153 Quid de me dicunt homines, quod sit Filius hominis ?
Respondent ei : Nonnulli dicunt, quod sit Elias, alii
quod sit Jeremias.
156 Quid dicunt de me homines, quod sim ? ei dixerunt :
Alii dicunt, quod Elias sis, 1 alii Jeremias, alii unus ex
prophetis.
65 Ecce ascendimus Hierosolymam, et implebuntur, quae-
cunque scripta sunt de me.
154 Ecce ascendimus Hierosolymam et implentur omnia, quae
scripta sunt de me, quia oportet Filium hominis
in crucem agi et mori.
178 Ecce, imus nos Hierosolymam et tenebunt et in crucem
agent eum.
154 Absit, Domine.
155 Absit a te, Domine, ut hoc facias.
156 Absit hoc a te.
229 Absit hoc a te, Domine.
154 Vade retro, Satana, quia scandalum es mihi.
155 Vade retro, Satana . . . quia non cogitas, quae Dei sunt,
sed quae hominis.
229 Vade retro a me, Satana, quia non cogitas, quae Dei, sed
quae hominum sunt.
166 Homo quidam plantaverat in vinea sua ficum.
184 Viro cuidam erat ficulnea in vinea sua.
1 Armenian, " sit."
INTRODUCTION. 23
Moesinger.
Page
169-173 Several variations and partial quotations of Died.
xxviii. 43 : Nemo bonus nisi tantum unus, etc.
176 Nemo venit et nos conduxit.
177 Nemo [ajunt] nos conduxit mercede. [N.B. " Mercede "
is not in the Armenian.]
174 Oculus tuus malus est, sed ego liberalis sum.
176 Si ego liberalis sum, oculus vester l cur malus est.
177 [Si] oculus tuus malus est. [The Armenian omits " si."]
177 Da nobis potestatem ut sedeat unus a dextris tuis et alter
a sinistris.
178 Da nobis ut sedeamus ad dextram tuam et ad sinistram
tuam.
187 Itaque si terrena dixi vobis et non credidistis, quomodo,
si coelestia dixero vobis, credetis ?
188 Si terrena dixi vobis et non creditis, si de coelo dicam
vobis, quomodo credetis ?
168 Nemo est [ait] qui ascendit in coelum, nisi qui et
descendit de coelo, Filius hominis.
187 Et nemo ascendit in coelum . . . nisi qui descendit
de coelo.
188 Qui descendit de coelo.
189 Et nemo est qui ascendit in coelum, nisi qui descendit de
eo, Filius hominis.
189 Et sicut Moyses exaltavit serpentem in deserto, ita
exaltari oportet Filium hominis.
230 Sicut Moyses exaltavit serpentem in deserto, ita exalt-
abitur 2 Filius hominis.
184 Et vos, si habueritis fidem et non dubitaveritis in corde
vestro, dicetis huic monti, et transferetur.
185 Si dixeritis huic monti, net. . . . Mittere in mare.
Si dixeritis huic monti, vade, mittere in mare.
Si credideritis nee dubitaveritis.
189 Si habueritis fidem [ait] ut granum sinapis, dixeritis huic
monti : Transfertor, et transferetur.
1 Armenian, " tuus." 2 Armenian, " exaltatur."
24 DISSERTATION ON S. EPHRAEM SYRUS.
Moesinger.
204 Si habetis fidem, ut granum sinapis, dicetis monti huic :
Transferre, et transferetur a facie vestra.
110 Diliges Dominum Deum tuum, hoc est magnum
mandatum.
194 Ut diligas Dominum Deum tuum et proximum tuum
sicut te ipsum.
Diliges proximum tuum sicut te ipsum.
121 Si mihi non creditis, operibus meis credatis.
191 Si mihi non creditis, saltern operibus credatis.
202 Nonne hie aperuit oculos caeci ?
203 Nonne poterat iste ita facere, ut hie non moreretur ?
249 Is [ajunt] qui oculos caeci aperuit, nonne potuit : facere,
ut iste non moreretur ? T
Hie qui aperuit oculos caeci.
99 Propter populum dico hoc, ut credant.
234 Propter turbas istas 2 facio, ut credant.
204 Et venient postmodum Eomani et tollent gen tern
nostram, legem et locum istum.
205 Cavete, 3 ne Ptomani veniant et destruant urbem nostram
et populum nostrum.
184 Utinam cognosceres tu hanc diem tuam !
207 Si cognovisses tu saltern hunc diem pacis tuae. . . .
109 Hanc horam nemo scit.
179 Illam horam nemo scit. [" Illam " = the same Armenian
as hanc above.]
215 Illud momentum nemo scit. [" Illud momentum"
should be " hanc horam."]
216 Diem ilium nemo scit.
75 Discedite in ignem aeternum, quod para turn est Satanae
et angelis ejus.
216 Discedite a me maledicti Patris mei in ignem aeternum,
quia non novi vos.
1 Armenian, "poterat . . . moriatur."
2 Armenian, " turbam istam," cf. note to Fragments, xxxviii. 26.
3 A mistake ! The Armenian means " kill him."
INTRODUCTION. 25
Moesinger.
Page
159 IJniis ex vobis me traditurus est.
219 Unus ex vobis, qui panem mecum edit, iste est, qui me
traclet.
233 Non mea, Pater, sed voluntas tua fiat.
234 Non sicut mea voluntas, sed sicut tua.
Non mea voluntas fiat, sed tua.
Non mea voluntas fiat, sed tua voluntas.
158 Manete, donee accipietis virtutem.
274 Sed vos permanebitis in Jerusalem donee accipietis
promissionem Patris mei.
In the present work we give a translation of all the
quotations from the Gospel narrative that are to be found in
Ephraem s Commentary, including some that Dr. Moesinger
has overlooked. This is the only complete English version
of these Fragments. It was made at the suggestion of the
Eev. J. Armitage Eobinson, Norrisian Professor of Divinity
in the University of Cambridge, who himself thoroughly
revised it by means of the Armenian printed text and MSS.,
thereby eliminating many inaccuracies that he found in
Moesinger s Latin version. The majority of the notes which
accompany this translation are also due to Professor Kobinson s
investigations. In this translation we possess a much closer
approximation to the text of the Diatessaron as it existed in
S. Ephraem s day than is given in the Latin version ; so that
it represents a distinct advance upon anything we before
possessed, for wherever its readings differ from those of Dr.
Moesinger, they may be taken to be nearer to the actual
words of Ephraem. There are two circumstances which
greatly add to its trustworthiness : first, that Professor
Eobinson visited the monastery of S. Lazzaro for the purpose
of examining Codex A and Codex B, and comparing them with
one another and with the printed Armenian text ; and
secondly, that the Armenian words of these citations have for
the most part been compared with the corresponding passages
of the Armenian Vulgate, to see whether the various readings
could be due to the translator of the Commentary from
Syriac to Armenian, who might have inserted the readings of
26 DISSERTATION ON S. EPHRAEM SYRUS.
his own Armenian Gospels. Professor Eobinson s researches
throw light upon many passages which presented difficulties
to the student of Moesinger s work, and his frequent references
to the readings of the two codices, as given in the notes, will
be found very helpful and interesting to scholars.
Now a difficulty occurred as to the form in which these
Fragments should be arranged for publication. To have
separated them into four parts according to our four Gospels
would have been to destroy the harmony, besides presenting
difficulties where the same words occur in more than one
Gospel, and where the words are of a composite nature. To have
published them in the order in which they came, regardless of
the fact that very many of them are manifestly introduced
out of their true place for special reasons, would have been to
convey a false impression of the order of the Diatessaron. To
have left out these illustrative texts and only published in
their existing order those texts which could be relied upon
as having the order of the Harmony, would have been to
waste a large part of the material at our disposal. The plan
actually adopted has been to put them all in the order of the
Arabic Diatessaron ; for, as we have already shown, this cannot
differ to any considerable extent from the order of Ephraem s
Diatessaron. In this way a place is found for every citation,
including the many to whose position in the Diatessaron the
Commentary affords no clue ; and, as a rule, the rest fall into
their true places naturally by this process. In the very rare
exceptions the marginal references or footnotes call attention
to the fact. In the left margin are shown the chapters and
verse divisions of the Arabic Diatessaron as given in our
English version 1 thereof, so that it is easy to compare the
reading of the Arabic at any point with that of Ephraem. In
the right margin is shown the page or pages of Moesinger s
work at which each extract occurs, so that a similar compari
son with that work can easily be made.
In his Commentaries on the books of the Old Testament,
S. Ephraem occasionally calls attention to various readings in
the passages under discussion, comparing his own Syriac
reading with that of the Hebrew or the Septuagint. It is
therefore not surprising to find him doing the same in our
1 The Earliest Life of Christ, etc., T. & T. Clark, Edinburgh.
INTRODUCTION. 27
Commentary, and is rather an additional proof that he is the
author of it. Sometimes he applies to his citation the word
" Scripture " and sometimes " Gospel." Zahn examined these
passages, and came to the conclusion that in all cases they
were quoted directly from the Diatessaron, and that his
readings agreed closely with the Curetonian Syriac. A still
closer agreement has since been found between them and the
old Syriac version discovered on Mt. Sinai. 1 But to other
passages S. Ephraem applies the term " Beading," or says that
he obtains them from " the Greek." In these cases the
extracts are found to bear a close resemblance to the Peschito.
This would agree very well with the idea commonly enter
tained about the Peschito, that it was a translation made from
the Greek not long before this time, and was beginning to
meet with pretty general acceptance in Syria in the later
years of Ephraem s life. Very likely it may have been known
there as the Greek version or " reading," by way of distinction
from the older Syriac previously in use. From the way in
which he speaks of it, it seems that he thought it more
accurate than the older text. And this feeling on the part
of others was probably the cause of changes being subsequently
made in the text of the Diatessaron to bring it more into
accord with the Peschito, and through it with the original
four Greek Gospels, from which this part of it was derived.
As the Peschito came more and more into general use,
attention would be more and more drawn to the differences of
wording between it and the Diatessaron ; and it would be seen
that the former was the more accurate. Thereupon some,
like Theodoret, would wish to banish the Diatessaron from
public use in the churches because of its omissions, its
harmonistic comments, and its inaccuracies of translation ;
whilst others would seek to modify its text here and there
without changing the order of events, and so bring its
language into agreement with the more accurate text of the
Peschito. After this process was completed, copies were
translated into Arabic ; and two derivatives of these have
come down to us, as we have seen ; and they contain a text
such as we might have expected a text which agrees chiefly
with the Peschito, but yet retains some readings peculiar to
1 Cf. Mr. F. C. Burkitt s Article in the Guardian, October 31, 1894.
28 DISSERTATION ON S. EPHRAEM SYRUS.
the Curetonian Syriac, and some traces of harmonistic remarks,
but without some of these which we know were once in the
Diatessaron. It is on this account that the accompanying
translation of the Ephraem Fragments is of special value ;
because we cannot be certain to what extent the text of the
Arabic MSS. represents a departure from the very words of
Tatian ; and we have in these Fragments, so far as they go,
a much earlier and more reliable text. There is little doubt,
however, that even Ephraem s Diatessaron differed considerably
from the form in which Tatian issued it, and that before his
day the process of comparison with the distinct Gospels and
the resulting assimilation had begun.
There are occasional indications that the text of the
Commentary has been disturbed either by the displacement
of a part from its true position, or by interpolations of
marginal notes or other remarks. The following instances
have been observed :
1. At p. 29, 11. 46, we find a passage which occurs in
both MSS., but which Dr. Moesinger has placed in brackets,
because it interrupts the order of the comments. It is as
follows : " And that which it saith, A sword shall pass
through, that is, Thou too shalt doubt, because forsooth she
[Mary] believed that he was the gardener." This was
probably a remark inserted in the margin of his copy a line
or two earlier by some student of the Commentary, who may
have borrowed the idea from a later part of the Commentary;
for at p. 269, where the words "Touch me not" are under
discussion, the author, like some other early writers, supposes
that it was the Virgin Mary, and not Mary Magdalene, to
whom they were addressed, and explains that Mary doubted
concerning His resurrection, and quotes the words, " A sword
shall pass through thine own soul," as having reference to
her doubt.
2. At p. 40, 11. 6-12, the singular position occupied by
the allusion to the visit of the child Jesus to the temple seems
to suggest a displacement, of which there is no sign in the
MSS. As it is historically impossible that this visit could
have taken place after S. John the Baptist had begun to
INTRODUCTION. 29
preach, and equally incredible that it could have been repre
sented as happening so in Ephraem s copy of the Diatessaron,
so, on the other hand, there seems no reason why, if he had
dropped the subject of the Baptist s preaching in order to
comment upon that visit, he should immediately go back (11.
12-14) to describe S. John s dress. As the passage is too
short to fill a leaf, the displacement of a leaf will not account
for the position.
3. An examination of pp. 58, 59 suggests that there may
be a displacement there, since Christ s disciples are represented
as baptizing before the final calling of some of the principal
disciples. The paragraph, p. 59, 11. 1824, certainly seems
out of its true place.
4. At p. 124, 1. 13, after " seminaret " the words " aliud
cecidit prope viam et " seem to have been accidentally omitted
by the copyist ; for the citation is introduced by the statement
(11. 10, 11): "Three sowings fell into three hearings, and
brought forth no fruit " ; but the quotation contains only two
without fruit. Again, at 1. 16 "four parts" are mentioned;
and the words above suggested are partly quoted at 11.
22,32.
5. At p. 129, 1. 9, Bethsaida is put for Nazareth. This
is an error, and not an intentional reading, as Nazareth is put
on the following page, 11. 16, 32, where the same occurrence
is still under discussion. Moesinger, in his note on this
passage, points out that the words " in Bethsaida " occur in
the course of an argument of the Marcionites which Ephraem
is quoting. He therefore concludes that the mistake was
made by the Marcionites, especially as Ephraem has " Nazareth"
in his own remarks. But, on the other hand, in all that we
know from other sources respecting Marcioris Gospel, there is
no reason to believe that it contained this singular reading,
nor is it conceivable that it could have done so without
attracting the attention of Tertullian and others who wrote
against it. See the present author s translation of Martian s
Gospel. 1
1 Marrion s Gospel ; Parker, Oxford and London.
30 DISSERTATION ON S. EPHRAEM SYRUS.
6. In a note at p. 140, Moesinger expresses the opinion
that the first paragraph of that page, owing to its allusion to
the unclean spirit and his seven companions, must have been
thrust in here by displacement from pp. 120122, where that
parable is under discussion. This, however, does not neces
sarily follow ; and we are inclined to think that there is no
displacement here. The line of thought, beginning on p. 139,
starts with the casting out of an unclean spirit from the
daughter of the woman of Canaan. Then it proceeds to
another Jesus (Joshua) who cast out the unclean spirit from
the Canaanites, when he conquered Canaan ; and the two
cases are compared to the end of the page. It is in this
connection that mention is made on p. 140 of the parable of
the unclean spirit and his seven companions, and this is
proved by the allusion (1. 9) to the Canaanites, and to " his
name," the name Jesus with its double reference.
There is also a remarkable case of repetition. A passage,
beginning on p. 108 with the commencement of Chapter X.
and extending to p. 109 as far as the word " Deum " in 1. 16,
is repeated with only slight variations at p. 179, 1. 10 to end.
The comments of Ephraem contain some allusions to
stories of an apocryphal nature, of which the following seem
worthy of notice :
1. At p. 23, 1. 14, he refers to the death of Zacharias,
the father of S. John the Baptist, as follows: "And therefore,
as some say, they killed Zacharias because he was preserving
Mary at the side of the temple [or, among the virgins ], for
those virgins congregated at one part of the temple. Others
say that Zacharias, when his son was demanded of him during
the slaughter of the infants, because he had preserved him by
flight into the desert, was slain before the altar, as the Lord
said." The latter of these two accounts of the death of
Zacharias agrees with the statement given in greater detail
in a well-known apocryphal work of very early date, called
The Protevangelium of James ; 1 and, as references in the
works of the Fathers show that the fabulous narratives of
1 S. Ephraem s reference to the early life of the Virgin at B, 590,
sec. 7, also points to an acquaintance with this work.
INTRO D UCTION. 3 1
this book found ready acceptance among the early Christians,
it is not surprising to find Ephraem acquainted with them.
He seems to have had no doubt that this Zacharias was put
to death in the temple, but doubted whether it was his action
towards the Virgin or towards his son that provoked his
murderers to the act. It would be too much to ascribe
positively to S. Ephraem the opinion that Jesus was refer
ring to this Zacharias in the expression, " Zacharias, son of
Barachias, whom ye slew between the temple and the altar "
(Matt, xxiii. 35 ; cf. Luke xi. 51); for the sentence referring
to it is introduced by the words, " Others say." If we refer
to pp. 211, 212, where that verse is noticed, we find nothing-
definite; and the same is the case at I. 546, 547, where
S. Ephraem mentions the death of Zacharias, the son of
Jehoiada. But at I. 344 he says: "From the blood of
righteous Abel to the blood of Zacharias, whom they knew,
being the last of the prophets, to have been slain by their
ancestors. The Jews killed the Lord of the prophets, and
killed the prophets themselves, who lived and spoke in him."
It is of course possible that he counted the father of the
Baptist as the last of the prophets ; but it is not probable.
If we reject the words " son of Barachias," which occur only
in Matthew, as an interpolation, which in almost any inter
pretation we must do, it may be well to consider whether
this Zacharias might not have been intended ; for there is no
foundation for the suggestion that our Lord used the future
tense ; and the usual explanation that the son of Jehoiada is
meant is open to two objections : (a) that the name Jehoiada
was too well known for anyone to have put Barachias in its
place, even if, as is suggested, Jehoiada had borne that name
as well, which there is no reason to believe that he did ; and
(b) it seems more in accordance with the meaning of Christ,
that, if he mentioned any person at all as completing the
series of martyrs, it should be a man of his own day. This
objection applies also to Zechariah the prophet, whose father
had the name Berechiah, but who does not appear to have
met a violent death. It seems very possible that even the
name Zacharias was not given by the Saviour, but was
interpolated after the story of the death of Zacharias, the
father of John, had become current.
32 DISSERTATION ON S. EPHRAEM SYRUS.
2. At p. 43, 1. 10, Ephraem has an allusion to the
supernatural light said to have sprung up from the waters of
Jordan immediately after the baptism of Jesus. This is
referred to by Justin Martyr (Dial. c. 88), and therefore was
probably known to and believed by Tatian. It does not
follow, however, that he inserted it in the Diatessaron, as it
was not in the Gospels which he was harmonising. The
language of Ephraem does not imply that it was in his copy,
and therefore we think it better to regard it as something
which he accepted on the strength of tradition. We shall
hereafter show, when treating of it as a parallelism, what
allusions he has made to it in his other works. The story is
said to have been in the Ebionite Gospel as well as in the
Preaching of Paul [or Peter ] and in Pseudo-Cyprian. It is in
two Old Latin MSS.
3. At p. 132, 11. 46, Ephraem mentions a story, intro
ducing it by " And they say," to the effect that, whilst the
daughter of Herodias was dancing before Herod, Herodias
and Herod planned out the scheme that Herod should swear
to give the dancer whatever she asked, and that her mother
should cause her to ask for the head of S. John.
4. At p. 240, 11. 2831, he gives a peculiar explanation,
introduced by the words " Others say," reconciling the diver
gent accounts (Matt, xxvii. 5 and Acts i. 18) of the death of
Judas. It is to the effect that Judas hanged himself in a
house, having previously shut the door and fastened it on the
inside, the result being that no one opened the door or knew
of his death, until decay had set in and his body had burst
asunder through decomposition. Ephraem does not seem to
have been acquainted with the other account of the death of
Judas, which Oecumenius asserted was given by Papias, but
which Theophylact quoted in a shorter form. (Eouth,
Reliquiae Sacrae, i. 9.)
Among shorter remarks of this class we may notice the
statement, p. 42, 1. 1, that, owing to the humility of S. John
at Christ s baptism, " Our Lord took his right hand 1 and
1 Of. A, 122, sec. 29 ; 126, sec. 37.
INTRODUCTION. 33
placed it upon his own head." At p. 47, 1. 7, it is further
stated that Jesus was dipped three times on that occasion.
Some remarkable interpretations, explanations, and argu
ments may be noticed here.
1. At p. 50, 1. 29, he quotes a peculiar reading of John
i. 47 : " Behold, indeed a scribe, an Israelite, in whom is no
guile." Understanding that NathanaeJ was a scribe, he
compares him with the rest of the scribes, and finds in his
question, " Can it be that any good thing should come out of
Nazareth ? " the honest doubt of a careful scribe who knew
that Bethlehem was foretold as the birthplace of the Messiah ;
for he was not one that interpreted Scripture to suit his own
ends, as other scribes. And as soon as he saw Him, he did
not reject Him as the other scribes, nor question Him on
other points, " but confessed, This is the Christ/ and recog
nised that in Him was fulfilled what was written of Bethlehem
and what was written of Nazareth, namely, Out of Bethlehem
went forth a Governor, and, " Upon the Galilaeans hath the
light sprung up. "
2. At p. 88, 1. 27, he says : " When the woman with the
issue of blood had heard Christ say to the ruler of the
synagogue, Believe, and thy daughter shall live, she thought
within herself that He, who has the power to bring back
into the body the soul of a girl of twelve years, can also
remove from the body and drive out a plague of twelve
years. And when she heard Him saying, By faith believe,
and thy daughter shall live, she understood from that, that
she could give faith to the physician for payment." This
interesting explanation is not supported by S. Mark or
S. Luke, who alone give Christ s words of encouragement to
the ruler ; for they both place the saying immediately after
He had completed the cure of the woman. This is the case
also in the Arabic Diatessaron.
3. At p. 145, 1. 6, in the course of a lengthy exposition
of the healing of the leper, we are startled by this statement :
" Indeed the Lord by no means touched the leper, but He
3
34 DISSERTATION ON S. E PER ARM SYRUS.
stretched out His health-bearing right hand towards him."
But when we come to look over the rest of his remarks, we
find him distinctly saying (p. 143, 11. 15, 22) that Jesus did
touch him. Further examination makes it clear that Ephraem
had a theory, by which he accounted for our Lord s apparent
breach of the Mosaic law in touching a leper. According to
him, as the hand of Jesus was on its way towards the
sufferer, the work of cleansing was completely effected, so
that by the time the hand reached him he was no longer a
leper ; and thus the Saviour committed no offence against
the law; for He touched indeed the man t but not the
leper.
Yet inasmuch as seven days of cleansing in a prescribed
manner were appointed in the law (Lev. xiv. 8) to one who
recovered from leprosy before he might re-enter the camp
and mix with his fellow-men without conveying defilement, it
may be doubted whether the ingenious explanation of our
author would have been held to be an answer to the charge
of breaking the law.
4. At p. 180, 1. 1, he suggests an ingenious explanation
of the workings of the mind of Zacchaeus after he had
climbed into the tree : " Zacchaeus was praying in his heart,
and said, Blessed is he, whosoever shall be found worthy,
that this just man may enter into his house. And the Lord
said unto him, Make haste, and come down from thence,
Zacchaeus. " Curiously enough he does not quote the re
maining clause, " for to-day I must abide at thy house,"
although it is the very ground of his theory, which is this :
The statement of Jesus that He would abide at his house,
following closely upon his own thought of the blessedness of
the man who should be so honoured, showed Zacchaeus that
Jesus had read his thought. Thereupon he said to himself,
" If He knew this thought, He understands also all things that
I have ever done." Therefore he answered, " All things that
I have ever taken from any man wrongfully I will restore
them fourfold."
5. At p. 182, 1. 10, S. Ephraem thus explains the curs
ing of the fig-tree : " He cursed the fig-tree because it is
INTRODUCTION. 35
thus written : 1 When thou shalt gather the harvest of thy
field, leave whatsoever shall remain behind ; and when thou
shalt beat off thine olives, thou shalt do likewise ; and thus
shalt thou do in all things that thou possessest. But the
owner of this fig-tree disobeyed and despised this law ; and
when the Lord had come, and found no fruit left on it, He
cursed it, in order that the owner might not eat of it any
more, because he had left nothing for the orphans and
widows." This, however, is not the only explanation which
he offers.
After considering these specimens of S. Ephraem s argu
ments and explanations of difficult passages, it may not be
out of place to conclude this Introduction with some short
extracts illustrative of the eloquence for which this Father
was so celebrated.
1. As he strongly insisted on the Davidic descent of
Mary at pp. 1517, it is surprising to find him speaking of
Jesus as a Levite at pp. 161, 162. Probably he based this
idea on the intermarriages between the tribes of Levi and
Judah described on p. 17. He is dealing with the demand
for tribute money, and he gives two reasons why Jesus should be
exempt from the tax : (1) as the King of Israel, so that both
He and His servants should be free, and the tax demanded
from strangers only ; and (2) because He was a Levite, and
therefore free from such exactions. In this connection
Ephraem thus paraphrases our Lord s words to show their
meaning : " Go to the sea, and cast a net there. Because they
thought me a stranger, let the sea teach them that I am not
only priest, but also king." He adds that, when Simon went to
cast the net, the Pharisees also went with him. " And when
he had drawn out the fish, which had in its mouth a stater,
the symbol of dominion, those haughty ones were reproved
and confounded, because they believed not that He was a
Levite, to whom the sea and the fishes were witnesses that
He is king and priest. The advent then of this High Priest
all created things acknowledged ; and all things hastened to
Him to bring Him tributes in their own way. The heavenly
1 A paraphrase of Dent. xxiv. 19-21.
36 DISSERTATION ON S. EPHRAEM SYRUS.
host sent Him greeting by Gabriel, and the powers of the
heavens by a star ; the Gentiles commissioned the Magi ; and
the prophets, then already for some time silent, sent off the
scribes, saying, Out of the town of Bethlehem shall He arise.
The stater, which was being coined in the throat of the fish,
and receiving the image of the king in those waters, was a
proof to those who were seeking strifes and stumblingblocks,
that even the obedience of the sea was turned towards this
stranger."
2. At p. 260, 1. 28, in the course of a passage on the
piercing of the Saviour s side, he says : " Envy persecuted
David, and hatred and envy the Son of David. David was
besieged in the inside of a cave, and the Son of David in the
inside of a sepulchre. David seemed to be condemned, and
the Son of David conquered ; but Saul was condemned and
convicted, and death was conquered and destroyed. David
exclaimed, Where is thy spear, king ? and the Son of
David exclaimed, Where is thy victory, death ? Saul
cast his spear at David, and though it had not struck him,
yet the wall was a witness of his striking ; so also the
crucifiers struck the Son of David with a spear, and though
the power of Christ was not injured, yet His body bears
witness of His torments. David was not pierced, and the
Son of David was not injured. The wall, the spear, and the
cave accuse Saul ; and the body and the cross and the
sepulchre convict the Hebrews. There is no one that so
exalted himself as man ; and there is no one that so humbled
himself as God. No one hath so exalted himself as the man
who stretched forth his hands towards the tree and wished
to make himself equal to his Creator ; and no one hath so
humbled himself as the God who stretched forth His hands
upon the tree, and blotted out the transgressions which by
the stretching out of the first hand had entered in."
3. On the sealing of Christ s sepulchre, p. 266, 1. 22, he
says : " A stone was placed at the door of the sepulchre, a
stone to a stone, that a stone might guard the stone which
the builders refused. A stone, which was laid hold upon by
hands, was applied to shut in that stone which was cut out
INTRODUCTION. 37
without a hand. The stone, on which the angel sat, was
applied to shut in that stone which Jacob placed beneath his
head. A stone secured with a seal was applied to guard that
stone, by whose seal the faithful are guarded. The gate of
life, then, went out from the gate of death. This, it saith,
is the gate through which the righteous enter. When the
Lord was shut in, He released those who were shut in ; and
through His death the dead lived ; through His voice the
silent cried out ; in His resurrection the earth was moved ;
and by going out of the sepulchre He brought in the Gentiles
into the Church."
After a close and prolonged examination of the acknow
ledged works of S. Ephraem, the present writer is unable to
conceive how anyone else could have written these and other
passages of the Gospel Commentary, which are so exactly in
the peculiar style of that Father.
WESTBURY-ON-TRYM, BRISTOL, May 1896.
PARALLELISMS.
WE now proceed to give some comparisons sixty-one in
number between passages of the Armenian Commentary
and similar passages in other works ascribed to S. Ephraem,
tending to show in a variety of ways that they are from the
same author. These will be found to vary very much in
their nature, sometimes depending on peculiar readings or
translations ; sometimes on strange conceptions of historical
records, traditional legends, or apocryphal stories ; sometimes
on a curious combination and juxtaposition of texts ; some
times on singular arguments, or solutions of difficulties ;
sometimes on repetitions of the same mistake; and some
times on resemblances in phraseology, especially in figurative
language.
Accordingly, they will be found to vary very much in
evidential value, some being such as no two men would be
likely to have concurred in writing, whilst others are less
strange and exceptional. In a few cases they are such as
any Syrian about the time of S. Ephraem might have written.
Their cumulative effect is considerable, and, joined to the
other evidence already described, cannot fail to convince any
unprejudiced mind that S. Ephraem was the author of the
Commentary in question.
These parallelisms are arranged in the order in which
they occur in the Armenian Commentary, the extracts from
which are given first, with any remarks that seemed neces
sary ; and then in a fresh paragraph the corresponding
extracts from other works of S. Ephraem are given in order
first those from the Syriac volumes of the Eoman edition,
then those from the Greek, then those from Dr. Lamy s
volumes, and lastly those from the Pauline Commentary. In
the references, which accompany these parallelisms, the page
and line of Dr. Moesinger s work are given. But in the case
40 DISSERTATION ON S. EPHRAEM SYR US.
of the Eoman edition, each page is divided into sections of
about ten lines each, lettered from A to F ; and in quoting
from these, the volume, page, and letter are shown, as I.
188 E, or ft 427 F, where I. and ft as before explained,
represent the first Syriac and second Greek volumes respect
ively. Dr. Lamy s volumes are called A, B, C ; but as they
are numbered in columns, not pages, the number of the
column the Latin one except in the case of notes is here
given, together with the line of the column at which the
extract begins, excepting where the column is divided into
sections, in which case the section is given. In the Pauline
Commentary the page and line are given.
1. The Jews had a tradition that when Moses smote the
rock in the wilderness, the water came out in twelve springs,
forming twelve streams, one for each tribe, and that the
rock afterwards followed the Israelites through the desert,
supplying the tribes in the same manner at each resting-
place (cf. 1 Cor. x. 4). The movement of the rock is not
mentioned in our Commentary, but allusion is made to the
twelve springs at Moes. p. 12, 1. 2 : "The Word of God is
the tree of life, which offers thee blessed fruit from all its
parts, even as that rock, which was opened in the desert,
that it might supply spiritual drink to all men out of all
its parts." That there were twelve such parts is not
expressly mentioned, but is to some extent implied in the
comparison with the tree of life which " bare twelve manner
of fruits, and yielded her fruit every month " (Eev. xxii. 2).
At Moes. p. 87,1. 17, the number is given: "The rock in
the wilderness poured forth the hallowing waters, wherewith
it supplied drink to the twelve tribes of the people."
Turning to the admitted works of S. Ephraem, we find
both parts of the legend at I. 263 D : " They relate that the
rock followed the Hebrews, as they wandered through the
deserts, and did not even deny its waters to them, when they
were journeying, but collected them into a well ; and when
the people had discontinued their advance, and settled down,
immediately it poured forth twelve torrents from its full
channels, as it was wont, Moses and the heads of tribes
exciting the water with the rod and with the singing of
PARALLELISMS. 41
psalms." Again at III. 574 A, we read: "The saying of
the chief Workman seemed to me, as I considered its effects,
like the rock that followed the people wandering through the
deserts, which, though it contained no moisture in itself,
nevertheless poured forth rushing streams of water ; in fact
the hard flint, in its own nature destitute of any liquid, cast
up streams reproducing the sea : so the speech of God con
structed all things out of nothing." At A, 246, 1. 24, we
find : " They drank waters [drawn forth from the rock] into
streams." But the MS. is defective here, the bracketed part
being supplied by the editor.
2. At Moes. p. 16, 1. 8, in the midst of a long argument
to prove that the Virgin Mary, although related to Elizabeth,
was of the tribe of Judah, not Levi, we read : " But if,
because the scripture said, Elizabeth thy sister/ l you
therefore think that this was said, that it might be made
manifest that Mary was of the house of Levi, in another
passage the same scripture said that they were both, Joseph
and Mary, of the house of David." Dr. Moesinger expressed
his opinion that this was merely an interpretation of the
words of Luke i. 27: "of the house of David " ; but there
the words are applied to Joseph only. The opinion of Zahn
appears more reasonable, that the writer had a different
reading at Luke ii. 4 : " they loth were of the house and
lineage of David," instead of " he ivas" etc. This reading has
since been discovered in the Sinaitic palimpsest.
The Davidic descent of Mary is repeatedly asserted by S.
Ephraem. At I. 357 D, he says : " At last the Son of God,
the descendant of David in the flesh, born of a virgin of the
stock of David, has succoured the wretched." At II. 40 A,
his comment on the words " a rod out of the stem of Jesse "
(Isa. xi. 1) is as follows: "from his latest sons, who were
kinsmen of Joseph and Mary." At III. 601 E, he says:
" Joseph, David s son, espoused to himself a daughter of
David"; and at III. 602 B: "Christ, conceived out of a
daughter of David, and nourished in the bosom of a son of
David, was worshipped in the city of David." See also B,
436, sec. 13; 550, sec. 2; 568, sec. 2; 582, sec. 1; 592, sec. 7;
1 Luke i. 36.
42 DISSERTATION ON S. EPHRAEM SYRUS.
606, sees. 1 and 5. It is in the Pauline Commentary alone
that we find reference to the supposed various reading. In
the course of an explanation of 2 Tim. ii. 8, " Eemember
that Jesus Christ of the seed of David was raised from the
dead according to my gospel," he says, P, 260, 1. 12:
" Either what is said concerning Mary and Joseph, that they
were both of the house of David ; or that which saith, The
Lord God shall give unto Him the throne of His father
David/ " Here we find the same idea of an actual text
openly asserting the Davidic descent of Mary.
3. In explaining how Mary of the tribe of Judah could
be related to Elizabeth of the tribe of Levi, the writer
mentions (Moes. p. 16, 1. 25) the marriage of Aaron with
the sister of Naasson, the leader of the house of Judah, and
that of Jehoiada the priest with Jehosheba the daughter of
King Joram.
The latter only of these marriages is mentioned else
where by S. Ephraem, I. 544 C, but with a remark that this
intermarriage contrary to the law was a privilege of the
royal family only. This statement suggests that he knew
also of the case of Naasson s sister, Naasson being an ancestor
of David.
The mother of Hezekiah was " Abi the daughter of
Zachariah " (2 Kings xviii. 2). Zachariah was a prophet ;
but it is not known whether he was a Levite. On her
marriage nothing is said in these books.
4. At Moes. p. 18, 1. 17, we read: "The Annunciation
of Mary took place on the tenth day of the month Arek," i.e.
Nisan. At 1. 20 it proceeds: "The law commanded that
they should enclose the [paschal] lamb on the tenth day of
the month Arek. On the same day the true Lamb was
enclosed in the womb of the Virgin at the time when light
gains the empire, and thereby He taught that He was come
to cover up the nakedness of Adam. But He was born on
the sixth day of the month Chaloz, according to the Greek
reckoning, at the time when the sun begins to conquer,
showing that the Devil was conquered, and man had con
quered in Him who conquers all things."
PARALLELISMS. 43
At I. 212 F, in his comment on Ex. xii. 3 (the setting
apart of the paschal lamb), S. Ephraem says : " The lamb is
a type of the Lord, who came down into the Virgin s womb
on the tenth day of the month Nisan." At II. 415 A, he
says : " Moses enclosed the lamb in the month Nisan on the
tenth day of the same, and described a type of the coming Son
of God, who in this very month came down into the belly of
the Virgin, and hid within her entrails confined Himself,
when the tenth day was passed. Moreover, in the month
wherein He was born, the space of night was shortened, and
the darkness overcome, in order that we might understand
that the Devil had been overcome by Him ; and, the day
being lengthened, the light conquered, that we might applaud
the triumph of the Only-begotten." At /3, 427 F, the
month Xanthicus (April) is mentioned, but no day ; and at
/3, 428 A, it says : " The month of His conception interpreted
for us the type which Moses revealed by signs. And the month
of His birth in like manner made the mystery clear to us."
In this passage we also find allusions to the vernal equinox
and winter solstice as the times of conception and birth.
At /3, 427 F, we read: "Then indeed the darkness running
swiftly was unable to obscure the bright conception. But in
the month Apellaeus l took place the birth of light, dispersing
this our darkness. For in the month in which darkness
fails, the triumphant light arose for us." At B, 4 4 6, sec. 6, we
read : " The Lord of months chose for Himself two months
for His own affairs. His conception was accomplished in the
month Nisan, and His birth in the month Comm."
5. The writer of the Commentary makes frequent com
parisons between Jesus and S. John the Baptist, employing
for this purpose various titles applied to them in Scripture.
Thus at p. 19, 1. 31, we find : " The elder [Elizabeth] kindled
in the house of her father Jacob a lamp, which is John him
self ; and the younger [Mary] made the Sun of Righteousness
arise for all nations." And at p. 20,1. 5: "The lamp by
no means dim proclaimed the Sun of Righteousness "...
"the voice proclaimed the Word." At p. 30, 1. 9, it says:
" After the star had led them to the Sun, it stood still in its
3 December.
44 DISSERTATION ON S. EPHRAEM SYRUS.
limit ; and after it had proclaimed concerning Him, it put an
end to its own life. In like manner John was the voice,
which proclaimed concerning the Word ; but when the Word
had begun to be heard, and had been made flesh, and had
appeared, the voice, which had prepared the way, cried out,
He must increase, and I must decrease." Again, at p. 38,
1. 34, it says: "As the voice announcing light at the door of
the ears, so also the brightness of the lamp knocks at the
door of the eyes, even as a writing is the companion of the
voice. For the lamp and the cock are one, even as Elijah
and John." After further reference to S. John as the lamp
and the cock, it proceeds at p. 39, 1. 20: "John then is the
voice, but the Word, which sounds in the voice, is the Lord.
The voice aroused them, the voice called them, and brought
them back ; but the Word distributed to them its own gifts."
At p. 49, 1. 31, it says: "Because the voice could not keep
disciples with himself, therefore he sent them to the Word.
It was indeed fitting that on the appearance of the light of
the sun the gleam of the lamp should sink." Also at p. 151,
1. 16: " This is the lamp that shone, that after increase was
put out ; for it shone by night that it might be known, that
when the brightness of the sun is risen the rays of the lamp
pass away and are extinguished."
With these extracts we may compare what S. Ephraem
says at A, 8, sec. 9 : " John proclaimed, He that cometh after
rue was before me ; I am the voice, not the Word, the
lamp, not the Light; the star arising before the Sun of
Kighteousness." And at A, 116, sec. 3, we read : " My mind
admires now the Word, now the voice. John indeed is the
voice ; but the Lord is revealed as the Word, that He who
had been concealed might come forth openly." At A, 126,
sec. 43, S. John is represented as saying : " Lo, they that were
invited by the Bridegroom are witnesses that I daily said
among them, I am the voice, not the Word. " Again, at
B, 802, sec. 5, he says : " After the priest became dumb before
the voice, and the Word came into the ear," etc.
6. At Moes. p. 22, 1. 9, we read: "But if you doubt,
hear Isaiah the prophet saying, Behold a virgin shall
conceive ; and Daniel saith, A stone cut out without hand.
PARALLELISMS. 45
And this is not like that saying, Look unto mountain and
valley/ in which passage he signifies man and woman ; but
here he said, without hand/ Even as Adam filled the place
of father and mother in the creation of Eve, so did Mary also
in the generating of our Lord."
Compare with this the words of S. Ephraem at II. 2 6 E :
" And accordingly the stone cut out without hands is the
Lord, who in His emptying is called a little stone cut from
the mountain, being born in fact of the stock of Abraham.
And by the same figure of a mountain was the holy Virgin
equally designated, out of whom that mystic stone has been
cut without hands, i.e. without the seed of man." It seems
as if the thought here expressed must underlie the passage in
the Commentary. So, too, at B, 272, 1. 29, he says : " That
spiritual mountain l signifies to us the holy Virgin, in whom God
dwelt, and from whom He was cut out without hands, that is,
without connection, according to Daniel s vision of the stone
that was cut out without hands."
7. At Moes. p. 24, L 3, we read : " But just as the Lord
entered when the doors were shut, in the same manner He
went forth out of the Virgin s womb, for this Virgin really and
truly brought forth without birth-pangs."
At /3, 265 A, S. Ephraern says : " Mary neither suffered,
as a woman, nor felt the birth-pang in bringing forth,
as a virgin."
8. At Moes. p. 24, 1. 5, we read : " If for Noah s sake the
beasts were made chaste and gentle in the Ark, it was also
fitting that the Virgin, foretold by a prophet, in whom
Emmanuel dwelt, should not come near to marriage. Noah s
beasts did it of necessity, Mary of free will."
The gentleness of the animals is mentioned by S.
Ephraem at I. 52 D, where he describes hostile animals as
meeting in the Ark without anger or fear, lions with oxen,
wolves with lambs, hawks with small birds, etc. Their
chastity is explained at I. 150 C : "He separated the males
from the females in order that they might understand that
all the time they were to sojourn in the Ark they ought to
1 Of. Hab. iii. 3.
46 DISSERTATION ON S. EPHRAEM SYR US.
lead a celibate life and preserve continency." At III. 128 D,
he says : " Eivalry and envy have made men savage in the
Church ; madly they bite one another ; and the wild beasts
kept peace in the Ark." Also at III. 603 B, he dwells at
some length on the peacefulness of the animals in the Ark.
At a, 44 A, the reference is to the gradual and peaceful
assembly of fierce animals from distant lands.
9. At Moes. p. 26, 1. 21, we read: "But why was this
first enrolment of the land made at the time when the Lord
was born ? Because it was written, There shall not fail a
prince of Judah, nor a ruler out of his loins, until He shall
come whose property he [Judah] is/ From the fact that the
enrolment was made at His appearing, let it become evident
that at the time of His birth the Gentiles ruled over the
people, which itself reigned before, that it might be fulfilled,
which he said, And in Him shall the Gentiles trust. At
that time, therefore, He came, because the king had failed
and the prophet."
A similar explanation is given by S. Ephraem at II. 33 D :
" But if the Jews do not believe our gospel, let them unroll
the records of the Romans ; from them they will surely learn
that in that year in which the Lord was born, their republic
was already forsaken by God, and the Jews, subdued by the
Romans, were also subjected at the same time to a poll-tax."
And at II. 414 F: "At the birthday feast of the Son of God
a king imposed a census on the whole world, that he might
make Him a debtor to himself."
10. At Moes. p. 33, 1. 5, we find: "But Pharaoh,
because the family and time of the deliverer, who was to be
born to the Hebrews, had not been revealed, began to destroy
many infants, that with the many that one might die whom
it seemed necessary to him to destroy." This is said in
connection with the murder of the innocents by Herod, which
is then under comment.
At I. 543 E, in connection with the murder of the royal
children by Athaliah, the same two events are again brought
together : " And in the time of Moses he [Satan] induced
Pharaoh to destroy the male infants of the Hebrews, because
PARALLELISMS. 47
he knew that in Abraham s seed all nations of the earth were
to be blessed; and after Christ s coming he suggested to
Herod the slaughter of the infants of Bethlehem." So again,
at II. 430 E, he says : " The Devil, who once, in seeking the
destruction of Moses, stifled the offspring of the Hebrews,
killed the infants of Bethlehem, in order that he might
snatch away life from the living God."
11. At Moes. p. 33, 1. 16, it says: "Yea, and Cain his
disciple thought that he could deceive God, when he said,
Am I my brother s keeper ? : And at p, 205, 1. 32:
" But Cain also thought, I kill a man, and I deceive God.
The man was killed, for he was mortal ; but God was not
deceived, for He was omniscient."
The same thought is expressed at II. 475 E: "By his
speech Cain tried to deceive God." But at 7, 186 F, S.
Ephraem says : " Cain was mocking God, excusing himself no
doubt ; therefore also he is held accountable for murder, and
is punished with seven torments."
12. At Moes. p. 34, 1. 4, we read: "As Moses also in his
blessing says of Benjamin, He shall dwell between his
shoulders, because the Ark of the Covenant was laid up in
the city of Jerusalem, which was the inheritance of
Benjamin."
S. Ephraem, at I. 188 E, says: "Moses [saith,]
Benjamin, the beloved of the Lord, shall dwell between his
shoulders. He calls Jerusalem, which the Benjamites
inhabited, a place situated between the Lord s shoulders. In
fact, Jerusalem was placed in the middle between the
boundaries of two tribes." Discussing the same verse at
I. 288 F, after applying the words to S. Paul, he proceeds:
" Again, since the position in which Jerusalem lies touches
the territory assigned to the tribe of Benjamin, and Christ
has been crucified there, the same is rightly said to have
leaned upon the tribe of Benjamin. And He tarried between
his shoulders on that day particularly, when He hung on
Mount Calvary, and held up even until the evening
hands stretched out after the manner of one that is
leaning."
48 DISSERTATION ON S. EPHRAEM SYR US.
13. At Moes. p. 35, the fleece of Gideon is represented
as a type of the birth of Christ from the Virgin ; and it is
asserted that Gideon knew this hidden meaning though he
was not free to communicate it to others. The writer is
discussing the sign promised by Isaiah (vii. 14) the virgin-
birth and at 1. 4 he says : " To Moses was this sign given,
that he alone, and, as it were, in private, might be persuaded
through the mystery, even as both to Gideon and to Ezekiel
the same sign was revealed."
This figure is employed by S. Ephraem at I. 317 B :
" The fleece of Gideon, in which he received the dew from
heaven, typified the Virgin who conceived God the Word."
The meaning of these references to Gideon is shown by S.
Ephraem at III. 214 C, to turn upon Ps. Ixxii. 6 : " He shall
come down like the rain into a fleece of wool." This is the
Prayer-Book version, and agrees with the Septuagint ; but the
Hebrew means, " into the mown grass." S. Ephraem s words
are : " Another related that the descent of the Son of God
had been shadowed forth to him by the sign of rain coming
down without noise, and that Mary had been represented in
a shining and pure fleece." At 7, 529 F, in a prayer to the
Virgin, he addresses her in a series of figurative titles as :
" Fleece of Gideon dripping with dew." And again at %
575 E, in a similar passage he says : " Glory of Aaron,
brightness of Moses, and fleece of Gideon." But the
genuineness of these prayers to the Virgin is doubtful.
14. At Moes. p. 36, 1. 16, the statement, " He shall be
called a Nazarene " (Matt. ii. 23), is explained as derived from
Isa. xi. 1 , " a Branch shall grow out of his roots," the
Hebrew word for branch, " Netser," being pronounced Nazor :
" for, indeed, branch in Hebrew sounds Nazor, and the
prophet calls Him the son of Nazor (son of the branch), for
in truth He is the Son of the Branch. But the evangelist,
because He was brought up in Nazareth, seeing that it was
like this, said, He shall be called a Nazarene. " Of. Dr.
Eendel Harris s remarks in the Contemporary Review, August
1895, pp. 277, 278. At Moes. p. 40, 1. 2, the subject is again
referred to : " And when did this take place, but at the rising
of that True one in the law whose name [i.e. Nazarene] is
PARALLELISMS.
49
denoted by Branch and Flower, on whom," etc. Dr.
Moesinger in a note points out that branch and flower
are alternative renderings of the Hebrew word already
mentioned.
S. Ephraem refers to the passage in Isaiah at II. 40 A
and III. 214 A, without alluding to this point ; but at B, 540,
sec. 8, he says : " Mary was the vine, from which, as it is
written, for the fulfilment of the sacrament of prophecy, the
Nazarene Branch shot forth, who was brought up in Nazareth,
that He might fulfil all things." See Dr. Lamy s note
in loco.
15. At Moes. p. 40, 1. 10, speaking of Herod s attempt
to kill the Saviour, it says : " But when He was two years old,
they had intended to do this to Him with Herod their
prince." Of. Matt. ii. 16.
S. Ephraem also places the visit of the Magi and the
slaughter of the innocents in the second year of Christ s life,
saying, at B, 496, sec. 2 : "In the second year of the nativity
of our Saviour the Magi leap for joy, the Pharisees are sad,
the treasures are opened, the kings make haste, the infants
are slaughtered."
16. At Moes. p. 40, 1. 24, we read: "At a well Eliezer
betrothed Eebecca, at a well Jacob betrothed Eachel, at
a well Moses betrothed Zipporah. And all these were
types of our Lord, who made the Church a bride unto
Himself in the baptism of Jordan."
At I. 82 E, S. Ephraem connects the first two of these
events, saying : " Jacob understood that the poor Eachel was
prepared for him at the well by Him who had offered the
beautiful Eebecca to Isaac at the fountain." At 7, 90, he
brings together in a lengthy passage the cases of Eebecca,
Eachel, and Zipporah, but with a lesson on helping others
and no reference to Holy Baptism. At A, 64, sec. 4, we
have the case of Eebecca compared with baptism, and in the
following section that of Zipporah similarly compared. The
absence of Eachel may be due to the mention already made
of Jacob bringing the sheep to a fountain, and putting the
rods before them. The passage runs thus: "To the well
4
50 DISSERTATION ON S. EPHRAEM SYRUS.
Eebecca comes to meet him ; she wears the earrings and the
armlets. The bride of Christ has clothed herself in precious
things in the waters ; in her hands she bears the living body,
and in her ears the promises. Moses drew, and watered the
sheep of Jethro the priest of sin. Our Shepherd dipped the
sheep of the High Priest of truth in the waters of baptism.
At the well the flocks were dumb ; but here the sheep are
endowed with reason."
17. The story of the light (or fire) appearing on the
waters of Jordan at Christ s baptism is alluded to at Moes.
p. 43, 1. 10, where Satan is represented as discovering
something of His true nature and mission " from the light
that sprang up upon the waters."
The same story is referred to by S. Ephraem at II. 3 2 8 E :
" The river, in which He was baptized, became bright, when
the Light was let in." And at III. 15 C, he says: "While
He was glistening, the entire Jordan gleamed." At A, 12,
sec. 18, we read: "John approached with his parents and
worshipped the Son, whose person an unusual brightness
was lighting up." This refers to the time of the Magi ;
but Dr. Lamy suggests that the idea of this illumination was
borrowed from the story we are considering. At A, 9 8, sec. 5,
he says : " In His baptism a light shone forth from the waters."
At A, 128, sec. 48, we find: " The holiest Bridegroom went
down into Jordan ; when He had received baptism, He soon
came up ; and His light shone forth upon the world." And
at B, 470, 1. 2 : "He put on the waters in baptism ; and from
them there shone forth rays of light."
18. At Moes. p. 57, 1. 22, it is implied that the Ark
rested upon a mountain in the district afterwards inhabited
by the Carduchi or Cardui, Noah being said to have built the
altar " in monte Carduaeorum."
S. Ephraem thus quotes Gen. viii. 4 at I. 5 3 E, and again
at I. 152 A : " And the Ark rested super montes Cardoos. "
At I. 560 E, commenting on the murder of Sennacherib by
his sons, he says : " And they escaped into the land of
Ararath. There are mountains in Armenia, the same that
by a different name are also called Cardui, to which Noah
PARALLELISMS. 5 1
moored the Ark." At II. 82 A, speaking of the same per
sons, he says : " They escaped into the lands of the Cardui,
which are also Ararat." At III. 564 C, we find : " They were
conveyed from the Ark unto the Cardui mountains." At
7, 3 F, he speaks of " Noah, who was saved in the Ark, when
the water abated, and settled above on the mountains of
Ararat." . . . And at A, 712, sec. 7, he says: "The Ark
from the mountains of Cardu gathered for Him the fairest
flowers."
This opinion was common in Syria ; and the parallelism
helps to confirm the Syriac origin of the Armenian Com
mentary.
19. At Gen. xxii. 2, the writer of the Commentary seems
to have had a reading, " the land of the Amorites " instead
of "the land of Moriah " ; for at p. 57, 1. 24, he speaks of
" the sacrifice of Abraham on the mountain of the Amorites."
S. Ephraem quotes this verse at I. 76 E, and puts " the
land of the Amorites " instead of " the land of Moriah."
Again, at I. 457 E, he identifies the spot where Isaac was
offered up with the site of Solomon s temple ; and he pro
ceeds to describe the purchase of it from Araunah the
Jebusite, and adds : " Wherefore the site of the temple per
tained to the Gentiles ; for it had been received from the
Amorites." A similar account is given at II. 23 F ; but the
Amorites are not mentioned there.
20. At Moes. p. 59, 1. 21, we read: "And that they
beckoned unto their partners (Luke v. 7) is the mystery of
the seventy-two disciples ; for the Apostles were not enough
for the fishing and the harvest." At p. 160, 1. 17, we find:
" Immediately He chose seventy-two, and sent them far away
from Himself." On the other hand, at p. 287, 1. 4, it says:
" Thaddaeus, one of the seventy." This, however, is not in
the Commentary ; and the text seems corrupt at that point ;
for Thaddaeus was one of the Twelve.
Turning to S. Ephraem, at B, 154, 1. 3, we read : " In the
days of the seventy disciples " ; but this seems the only in
stance; whilst at C, 238, 1. 1 ; P, 78, 1. 18 ; 104,1.6; 110,
1. 5 ; and 150, 1. 11, we find the number seventy- two.
52 DISSERTATION ON S. EPHRAEM SYR US.
21. At Moes. p. 75, 1. 22, we. find " Legio " used as the
proper name of the Gadarene demoniac.
S. Ephraem so uses it at A, 20, sec. 18 ; B, 662, sec. 5 ;
674, sec. 4 ; and at 720, 1. 2, where the similarity of thought
between " Legionem sui exercitus ducem " and the words
" Legione, duce ejus " in our Commentary as above is re
markable, and points to a common authorship. At III. 575 B
and A, 444, 1. 21, "Legio" is not used as a proper name;
but the allusions are of a more passing character ; and the
devils, and not the man, are spoken of.
22. At Moes. p. 81, 1. 20, we read: "So also Eachel
having stolen the idol was praised, and clinging to righteous
ness was crowned." This suggests that in the writer s opinion
Eachel did not steal the images to worship them herself.
This was S. Ephraem s opinion ; for he says, at I. 86 B :
" Here, moreover, it was evident that Eachel had not been
undeservedly beloved by Jacob, and preferred to the rest of
his wives, since she also preferred the God that he worshipped
to her father s gods, and clung to Him alone. Moreover,
whilst she steals them, she violates them, and bears witness
that they are vain images, and a useless incumbrance to her
father s house," adding that she sat upon them, when the
custom of women was upon her. And at C, 564, 1. 22, he
says of her : " For she did not steal her father s idols for her
own advantage, but in order that she might remove heathenism
from her father s house."
23. At Moes. p. 102, 1. 28, in commenting upon the
words, " Behold, I send my messenger [angel] before thee,"
it says : " If you reply, Even among the twelve prophets
one l was called My angel, I answer, that this man was so
named by his parents, just as a name is given to the rest
of mankind. The name that is given by parents is one
thing ; the honourable name that is bestowed by God as a
recompense for works is another. But if you say that that
prophet was called My angel by his parents because of his
heavenly manner of life, we will not dispute further on this
matter."
1 Malachi means "Angel of God."
PARALLELISMS. 53
At II. 312 A, S. Ephraem shows the same knowledge
of the meaning of the name Malachi, but expresses himself
differently as to how he received it : " The people, greatly ad
miring him for his remarkable uprightness and most holy
teaching, called him Malachi, i.e. Angel of God, because he
carried out the idea of an angel."
24. At Moes. p. 109, 1. 2, it says regarding the petition
of the sons of Zebedee : " Because they had come to receive
by election without works, the Lord repelled them from Him,
openly asserting that He had not the power, that He might
not distress them, like that saying, That hour knoweth no
man, that they might not question Him any more about it.
It is not given to you, it says, to know the hour and the
time. " This passage is repeated almost verbatim at p. 179,
1. 22. The writer was greatly exercised by the statement
(S. Mark xiii. 32) that even the Son did not know the hour.
This, in view of His divine nature, he felt could not be the
case ; and therefore he asserted that this statement was not
true, and was only said to prevent further inquiry. In a
lengthy argument beginning at p. 215,1. 20, he maintains
this view, and illustrates it in a variety of ways, including
an argument, p. 216, 1. 22, that He, who knows the Father
(Matt. xi. 27), must know all lesser things, and the time of
His own coming cannot be a greater thing to know than the
Father.
S. Ephraem took the same view, and was greatly interested
in it, as is shown by a lengthy argument extending from III.
142 B to 148 F. Besides the identity of opinion shown,
the chief correspondence in argument is at III. 142 C, where
the same reasoning on the Son s knowledge of the Father, as
we have seen in the Commentary, is to be found.
25. At Moes. p. 115, 1. 9, we read: "The tears of the
sinful woman came down and washed the place, where those
five hundred pence of their own debts had been written
down."
The language of S. Ephraem at III. 384 D, is very similar :
" The tears which the sinful woman shed, restored to her
and blotted out the great bond of crimes committed ;
54 DISSERTATION ON S. EPHRAEM SYRUS.
settle for me, I pray, the accounts of my debts in like
manner."
26. At Moes. p. 122, 1. 6, in dealing with the case of
the evil spirit taking unto himself seven other spirits more
wicked than himself, we find the following : " Moreover, these
seven, that dwelt in him, are those of whom Jeremiah l said,
She hath conceived and brought forth seven ; her belly was
puffed up. She brought forth one calf in the desert, the
two calves of Jeroboam, and the image with four faces of
Manasseh."
This singular method of counting up the seven is given
also by S. Ephraem in his Commentary on this passage of
Jeremiah, II. 127 E. After explaining that by the mother
of seven may be understood Leah, who bore to Jacob seven
sons, or the tribe of Ephraim on account of its prosperity,
he adds : " or thirdly, the whole synagogue of the children
of Israel, which brought forth one calf in the desert, two
in the land of promise made by Jeroboam the son of Nebat,
and set up one in Dan and the other in Bethel, and the four-
faced image."
Dr. Eendel Harris, in the article already referred to,
shows that the passage in Jeremiah is quoted in Moesinger s
work according to the Syriac version. What fourfaced
image S. Ephraem here referred to may be gathered from
his comment on Isa. xliii. 28 at B, 110, sec. 28: " Thy
princes have profaned the sanctuary. They that were of
the house of Manasseh profaned the sanctuary by an image
of a fourfaced thing, which they brought into the sanctuary.
And for these crimes, especially for that of Manasseh, I
have devoted Jacob to the curse, and Israel to reproach. "
Note. S. Ephraem ascribes a similar image to Micah
(Judg. xvii. 4, 5), saying, at II. 384 A: "Micah invented a
fourfaced God."
27. At Moes. p. 127,1. 10, we find: " Again, the kingdom
is like a grain of mustard seed, which is the least of all
seeds. This He said of the small beginning of preaching,
as that, Fear not, little flock. And when it groweth, it
1 xv. 9.
PARALLELISMS. 55
increaseth and becometh a tree, and becometh greater than
all herbs. "
These two sayings of Christ are similarly connected to
gether by S. Ephraem at II. 201 D, as follows : " Now survey
the beginnings of the preaching of the gospel, when there
were very few that adopted the teaching and commandments
of Christ. Accordingly, addressing His disciples, the Lord
saith, Fear not, little flock/ and compares His kingdom to
a grain of mustard seed, which is the least of all seeds, but,
when it is grown, it is the greatest of all herbs."
28. In the account of the rejection of Jesus at Nazareth,
Moes. pp. 129-131, it is asserted that the Lord was actually
cast from the cliff, but miraculously sustained by the air, so
that He did not fall. The statement at p. 129, 1. 11, does
not go beyond the Gospel narrative; but at p. 130, 1. 7, we
read : " Because of their liberty they cast Him down ; be
cause of His divinity He fell not. When liberty would
thrust Him down, the air placing itself beneath sustained
Him with its wings. He fell not, that in this way He might
perhaps teach the unbelieving faith." Again, at 1. 3 4, it says :
" But the Nazarenes, seeing that in them He was rejecting
the whole land of Israel, but honouring the Gentiles excess
ively, rose up against Him, and seized Him, and led Him
forth, and thrust Him down." And again, at p. 131, 1. 18 :
" Moreover, He permitted them to cast Him down headlong,
because Satan thought that the Lord out of fear had not cast
Himself down from the pinnacle of the temple. But after
the Lord being thrown down had not fallen, Satan fell from
his princedom." Also at p. 212,1. 27, we read: " Nor did
the Nazarenes deprive Him of life, when they cast Him down
headlong from the mountain."
The language of S. Ephraem is very similar. At A, 194,
1. 20, he says : " They thought that He was not God ; and they
cast Him forth from the high ground to the bottom." And
at A, 614, sec. 10: "When they cast Him forth from the
top of the mountain, He would neither resist nor injure them.
Cast forth from the mountain, at once He sprang up, showing
how bodies would be caught up in the end. He made the
air His chariot, and gave it His body as charioteer."
56 DISSERTATION ON S. EPHRAEM SYRUS.
29. At Moes. p. 147, 1. 33, in a list of cases in which
the sabbath is broken by God in nature, it says : " Yea
rather on the sabbath day men are brought forth, as if no
commandment stands in the way, and on the eighth day
[another sabbath !] they are circumcised."
In like manner S. Ephraem, at B, 734, sec. 16, says : " As
often as an infant is born on the sabbath, this happens
through necessity on the part of the agent, who breaks the
sabbath ; but when the sabbath returns, circumcision breaks
it again."
30. At Moes. p. 155, 1. 21, speaking of the Transfigura
tion, it says : " Moreover the Lord called unto Himself Elijah
that was caught up into heaven, and Moses raised to life, and
of the heralds themselves the three witnesses, who are pillars,
i.e. who support the evidence of the kingdom." No doubt
the "pillars" meant are "James, Cephas, and John, who
seemed to be pillars " (Gal. ii. 9). This is a curious error,
for the James mentioned by S. Paul was the same that he
called " James the Lord s brother " (Gal. i. 19); whereas James
the son of Zebedee, who witnessed the Transfiguration, was
put to death by Herod before the date of this Epistle, and
before the date of S. Paul s visit to Jerusalem, at which he
observed that these disciples seemed to be pillars. At p.
177, 1. 26, we read: "Because James and John had seen
Moses and Elijah with the Lord, they were kindled with
longing, and said : Give us authority to sit one on Thy right
and the other on the left. " It would seem, therefore, that
James the son of Zebedee was supposed by the writer to be
alive at the date of S. Paul s visit to Jerusalem. And so,
too, in the supplementary matter at p. 286,1. 26, this disciple
is represented as preaching in Gaul. There is also an
allusion to the pillars at p. 274, 1. 13, but not in a form to
throw light on this mistake.
Now S. Ephraem says the same thing with reference to
the Transfiguration at III. 15 C : "He kindled a little torch
on the mountain; the three pillars, whom the evangelist
numbers, struck by a sudden movement, trembled, penetrated
with fear, quaking and shuddering, although He had tempered
the brightness of His hidden majesty to the weak eyes of the
PARALLELISMS. 57
beholders." And again, in his comments on Gal. ii. 9, at
P, 128, 1. 12, he says: "But when Peter and James and
John, the chief of the Apostles, who in truth were the pillars
of the Churches, knew them, they diminished nothing and
added nothing to those things which I revealed to them
on account of my preaching among the Gentiles." This
passage would not be decisive alone ; but the words " the
chief of the Apostles " seem to point to the same mistake,
since " James the Lord s brother " was not an Apostle.
31. At Moes. p. 156,1. 35, we read: "But why did
Moses and Elijah appear to Him ? Because, when He asked
them, What do men say concerning Me, that I am ? they
said unto Him, Some say that Thou art Elijah, others
Jeremiah, and others one of the prophets, in order that He
might show them that He was neither Elijah nor one of the
prophets, Moses and Elijah appeared unto them, that they
might know that He was the Lord of the prophets."
A like statement is made by S. Ephraem at & 42 B:
" But He led them to the mountain, that He might show them
what Son He was, and whose. For when He asked them,
Who do men say that I the Son of Man am ? they say unto
Him, Some indeed Elijah, but others Jeremiah, or one of the
prophets. Therefore He brings them up into the mountain,
and shows them that He is not Elijah, but the God of Elijah ;
nor again Jeremiah, but He that sanctified Jeremiah in his
mother s womb ; nor one of the prophets, but the Lord of the
prophets, who also sent them." This passage is repeated
almost verbatim at /3, 427 A.
32. At Moes. p. 157, 1. 4, a further reason is given why
Christ showed His glory on the Mount of Transfiguration: "He
transfigured His face on the mountain before death, that they
might not doubt concerning the transfiguration of His face
after death."
Nearly the same line of thought is expressed by S.
Ephraem at ft 43 C, and ft 427 D : " He led them unto the
mountain, and shows them before the resurrection the glory
of His divinity, that, when He rose from the dead in the same
glory of the divinity of His nature, they might know that He
58 DISSERTATION ON S. EPHRAEM SYRUS
did not receive the glory in return for His labour, as one in
need; but it was His before the ages with the Father, and in
the Father s presence, even as He said, when He was now
approaching His voluntary suffering, l Father, glorify Me with
the glory which I had with Thee before the world was. "
This may have been the doubt about the resurrection
referred to above.
33. At Moes. p. 157, 1. 12, allusion is made to the
different positions of the bodies of Moses and Elijah, when
summoned to the Transfiguration, the former being dead and
buried, and the latter in heaven : " Is not He the Christ,
who called Moses to life and Elijah from heaven ? " See also
p. 155, 1. 21, quoted at No. 30.
S. Ephraem has a similar allusion at ft, 42 C : "And He
shows them that He is the creator of heaven and earth, and
He is the Lord of the living and the dead. For He
commanded the heaven, and brought down Elijah ; and He
signed to the earth, and raised up Moses."
34. At Moes. p. 175, 1. 24, a contrast is drawn between
Abraham pitying and pleading for the Sodomites and Abraham
refusing the entreaties of Dives : " For if Abraham, who was a
friend of strangers, and showed compassion to the Sodomites,
could not pity him who felt no pity for Lazarus, how can we
hope for forgiveness ? For though that rich man called
Abraham his father, and Abraham addressed him, My son,
still he could not assist him." So, too, at p. 196, 1. 31 :
" This did not Abraham, but rather pitied those who were
doing evil, i.e. the Sodomites."
S. Ephraem has the same thought at III. 564 E: "The
unhappy man beseeches Abraham to bring help to the
afflicted one ; but he, than whom surely no other was gentler,
and who had left nothing untried to avert from the Sodomites
a pitiable slaughter, yet in severity pitied not the fall of the
rich man, deeming it unjust to render pity to him who had
denied it to his brother." At a, 6 8 E, also he says : " There
the compassionate Abraham was shown forth compassionless
and merciless to the rich man : and he, who had prayed on
behalf of Sodom, prayed not there for one sinner, that he might
PARALLELISMS. 59
obtain mercy." This passage is found again in nearly the
same words at 0, 374 D, and identically at 7, 481 C.
35. At Moes. p. 176, 1. 28, in the explanation of the
parable of the Labourers in the Vineyard, we read : " More
over, the fact that he went out in the morning, at the third,
sixth, ninth, and eleventh hour, and at sunset, may be
understood of the beginning of His preaching, which He
continued even unto His cross, for at the eleventh hour the
thief entered into the vineyard, i.e. into paradise."
A similar reference to the dying thief is found at III.
539 B, where, after mentioning prophets, righteous men, and
Apostles, as those who were called at the third, sixth, and
ninth hours, he continues : " Lastly, at the eleventh hour Thou
calledst the thief, to whom, under the very jaws of death,
after the blessing had been promised in bright words, Thou
gavest the power of entering the gates of paradise, which
Adam had blocked up."
36. At Moes. p. 181, 1. 4, in reference to blind Bartimaeus,
we find : " Jesus, saith he, Thou Son of David, have mercy
on me. Well did he think that He was the Son of David,
who showed mercy on the blind and lame Jebusites."
This strange interpretation of 2 Sam. v. 6 and 8 agrees
with that given by S. Ephraem at I. 401 D : " He loves not
David, who is hostile to the lame and blind ; and he is
friendly to the Jebusites, who wishes this class of men
exterminated." This is based upon a different reading of
2 Sam. v. 8, given just before.
37. At Moes. p. 187, 1. 7, in reference to the withering
of the fig-tree, we read : " Therefore He made it to wither,
that the Israelites might blossom again, but they would
not."
The same thought is expressed more clearly by S.
Ephraem at II. 525 F: "He dried up the fig-tree, in order
that the vine of the Jews might come to life again." Thus it
appears that in both cases the fig-tree actually withered by
our Lord is made to correspond with the fig-tree of the parable,
which was planted in a vineyard, but cumbered the ground,
60 DISSERTATION ON S. EPHRAEM SYRUS.
and interfered with the growth of the vines. Cf. S. Luke
xiii. 6-9.
38. At Moes. p. 187, 1. 10, it says: "The Scripture
relates that Adam, after he sinned, and was stripped of the
glory wherewith he had been clothed, covered his nakedness
with fig leaves. Therefore the Lord came, and endured
torment for Adam, that He might heal his wounds and stripes,
and restore to his nakedness a garment of glory."
The reasoning of S. Ephraem at III. 578 B, is very
similar : " It is not possible to see anyone naked in that
people, for they have all put on glory ; nor wrapped in
coverings of leaves, overspread with blushes, for they have
all, under the favour of the Lord s grace, recovered the robe
of Adam lost by a crime." In some passages the robe is
represented as restored to Adam by the Virgin, since by her
Christ came into the world. Thus at B, 522, sec. 12 :" Mary
wove a robe of glory, and gave it to our first parent. He,
who had been stripped among the trees, being clothed with it,
was adorned with modesty and the beauty of virtue." And
again at B, 526, sec. 9 : "Because the mother [Eve] had put
on the leaves of shame, the daughter [Mary] wove for her and
gave her a robe of glory." At B, 618, sec. 39, the thought
is varied : " In Thee, Lord, let there be comfort and
strengthening to the afflicted first parents, who, when their
glory was stripped off, put on leaves in the garden ; behold,
for them Thou hast put on thorns, that they may in fact
return into Eden."
39. At Moes. p. 188, 1. 5, discussing the words, " Art
thou a master in Israel, and knowest not these things ? " it
says : " We ask what he ought to have known, except that
which was contained in the law and the prophets, namely, to
dip the hyssop and sprinkle with water, and to baptize unto
sanctification, and other things of this kind." And at 1. 29 :
" Likewise also Mary, the sister of Moses, is she not an
evident sign of baptism, which was given to the Gentiles ?
For the hyssop purified her spotted sores."
Turning to S. Ephraem, we find at A, 6, sec. 3 : " But the
hyssop and the blood are a great symbol," probably meaning
PARALLELISMS. 61
a symbol of baptism, of which he has just been speaking. At
A, 118, sec. 9, in a supposed dialogue between the Saviour and
the Baptist, the latter is made to say : " I have need to be
baptized of Thee ; by Thy hyssop indeed Thou purifiest all
things." And at P, 207, 1. 16, in discussing Heb. ii. 17, he
says : " But he called Him high priest, not because of the
things which are bestowed upon us through sacrifices, even as
through Eleazar, but because of those things which are
granted unto us spiritually in Him, that is, that He may be
a propitiator through baptism, but not through sprinkling."
40. At Moes. p. 193, 1. 2, after quoting Christ s applica
tion of the Psalmist s words, " The stone which the builders
rejected, the same is made the head of the corner," it proceeds :
" What sort of stone ? That which is called adamantine in
these words, I lay an adamant 1 in the midst of the children
of Israel. And to teach that He Himself was this stone
because of its strength, He says, Whosoever stumbleth on it
shall be broken to pieces, 5 " etc.
S. Ephraem, in showing at III. 219 D, how Christ
fulfilled all things, says : " The prophet likewise says that he
saw the Lord standing upon an adamantine wall, holding in
His hand an adamantine stone, and that he at once heard the
same addressing him thus, Behold, I will lay an adamant in
the midst of My people Israel, wherewith plainly agree those
words of David, The stone which the builders disapproved,
the same is made into the head of the building. "
41. At Moes. p. 194, 1. 10, in commenting upon our
Lord s statement, that those who are accounted worthy of
that world do not marry, but are as the angels, occasion is
taken to rebuke those who think that the sons of God who
took wives of the daughters of men (Gen. vi. 2) were angels :
" If men who become like the angels do not enter into
marriages, what shall we say of those who dare to slander
even angels on this account ? "
S. Ephraem, in his Commentary on Genesis, at I. 48 C, etc.,
explains that the " sons of God " were the descendants of
Seth, and the " sons of men " those of Cain. See also his
1 Cf. Amos vii. 8, Septuagint version.
62 DISSERTATION ON S. EPHRAEM SYRUS.
remarks at I. 145 B. At II. 455 F, in an argument against
the opinions of Manes, he says : " For if angels fallen from
heaven propagated the race of giants, let the authors of the
fable explain whence, or from what parent sown, the nation
of dwarfs has issued." And a few lines further on he says :
" Hence once more the fable of the descent of heavenly beings
is exploded." Again, at II. 477 B, he says: "Also that
overflow of angels which having fallen from heaven some
have falsely accused of having longed for marriage with
women." And again, at II. 478 A, he says: " But if, more
over, they go further, and contend that angels once gave their
attention to the procreation of children, let them reflect that
it would not be difficult even to-day for runaway angels to
oppress a woman, and beget sons. Here are devils, and here
are women ; let them spy out whether they are begetting
children."
42. In connection with the statement (S. John viii. 56),
" Abraham rejoiced to see My day, and he saw it, and was
glad," we find assertions that Abraham knew that Isaac on
Mount Moriah was a type of the Lamb of God. Thus at
Moes. p. 197, 1. 12, we have : " Now he saw it, and was glad,
because he knew the mystery of the Lamb, the salvation of
all nations." And at p. 207, 1. 19: "Abraham saw My
day, and was glad, no doubt by means of the lamb in the
tree, which loosed and set Isaac free when bound, even as
the Lord loosed the bonds of the Gentiles by means of the
cross."
Compare with this the language of S. Ephraem at II.
400 A: "By the Spirit Abraham perceived beforehand the
rising of the Son of God put off into the years, and therefore
he desired for himself to see His day ; he saw it, and was
glad. Just so with like desire Isaac burned, but then
especially when he saw himself preserved by Him : and truly,
if when absent by offering the semblance of Himself He had
laid claim to life for him, how much rather did he believe that
He would benefit him, if instead of the semblance He had
produced the reality." Again, at A 318 D, he says : " And
therefore God showed to Abraham as to a friend a great and
wonderful mystery. For by the sacrifice he became a priest ;
PARALLELISMS. 63
and He made him a prophet in the figure : and the Most High
God made known to him that He also was going to give the
only-begotten Son for the world, God having become man in
order to save the race of men from error." And a little
further on, at 319 A, he adds: "But again the Lord said to
the Jews, Abraham desired to see My day, and he saw it, and
was glad, evidently that of the suffering in the figure of Isaac
on the holy mount."
At B, 537, Dr. Lamy has a note on S. Ephraem s inter
pretation of the offering of Isaac.
43. In the case of the man born blind, and the clay
which Jesus made to anoint his eyes, we find at Moes.
p. 198, 1. 6: "And He made eyes in this clay, and light
sprang up in the ground, even as He made it from the
beginning when the shadow of the heavens, or darkness, was
scattered over all things, and He gave a command to light,
and it was born out of the darkness."
This idea, that Christ formed eyes out of the clay, is
expressed by S. Ephraem at II. 431 F: "He is indeed the
Son of the highest workman, and possesses the most abundant
treasures crammed with all resources ; he then that, being
blinded, desires eyes, let him approach Him ; He will change
the clay, out of the clay He will fashion flesh ; He will
restore light to the eyes." The formation of light in the
clay is less distinctly indicated at III. 23 A: "The spittle
cast forth from Thy mouth and mixed with earth was clay,
surely a very little thing, yet endued with wonderful power :
in this clay the blind man found light."
44. At Moes. p. 198, 1. 7, quoted in the last parallel,
the darkness at the creation is spoken of as being " the
shadow of the heavens."
This idea is discussed by S. Ephraem at I. 7 A : " Nor
indeed have there been wanting those who have related that
the darkness covering the abyss of waters was the shadow of
the heavenly bodies. And truly, if the firmament had been
placed in position on the first day, this would not seem to
have been said either offensively or inappropriately." He
then argues at considerable length against this view.
64 DISSERTATION ON S. EPHRAEM SYRUS.
45. At Moes. p. 204, 1. 27, reasons are given why Jesus
did not Himself open the sepulchre of Lazarus and remove
the gravecloths : " But because Lazarus was His friend, He
said, Open it yourselves, in order that the smell of his
stench might touch their nostrils, and Loose him yourselves
from those things wherewith ye have bound him, that ye
may recognise the work of your hands. "
These ideas are put forth more fully by S. Ephraern in a
sermon on the raising of Lazarus. At II. 394 A, he says :
" A multitude of Jews was standing round, for many had
assembled to console the mournful sisters, when Jesus ordered
the stone to be removed. And this indeed was most wisely
arranged, for it was of great importance that the care of
opening the sepulchre should be given up to the Jews, men
distinguished for their faithlessness, in order that the stench
exhaling from thence on the removal of that obstacle might
seize the nearest and smite them grievously ; and this was
done in order that by the same act by which they opened
the sepulchre they might be punished by the feeling of the
offensive smell, and that it should result therefrom, that they
should carry the witness of decay in their own garments, as
well as behold with their eyes the miracle of the resurrection."
Further on, at II. 395 C, he says: " In fact, He who imparted
life and loosed the bond of death, did not unwind the wrap
pings of the bandages, in order that the hands which
before had swathed him that was dead and soon to be
carried to the sepulchre, from whom they were afterwards
removing the bandages, might repress the scoffs of the
mockers."
46. At Moes. p. 213, 1. 2 3, in explaining "the abomina
tion of desolation spoken of by Daniel the prophet " (S. Matt,
xxiv. 15), it says: "Whilst the city of Jerusalem was fre
quently demolished but built up again, in this passage the
Lord spoke of the complete ruin of its demolition and of the
profaning of its sanctuary, since after this it will remain in
its ruin, i.e. be abandoned to forgetfulness. The Romans set
up within the temple their standards, on which was the
figure of an eagle, as it was also said, Upon the wings of
uncleanness and destruction. " These closing words appear
PARALLELISMS. 65
to be a variation of Dan. ix. 27, and stand thus in the
Latin : " Super alis immunditiei et perditionis."
S. Ephraem also has a variation of this verse at II. 222 D,
which stands thus in the Latin : " Et super alas abominationis
desolatio," i.e. " And upon the wings of abomination desola
tion." Thus both in S. Ephraem and in our Commentary
there is a various reading " wings," and in both it is quoted
to give force to the application of the passage to the Eoman
eagle; for S. Ephraem, after quoting it at II. 222 D, continues :
" Since the Eomans, when Judaea had been brought into
their dominion, placed in the temple the eagle and the image
of their emperor. And this is what is read, When ye shall
see the abominable sign spoken of by Daniel the prophet. 5 "
47. At Moes. p. 218, 1. 31, in explaining the parable of
the Talents, it says : " * Take away the talent from him/ that
is faith, for he did not acquire for himself the righteous life
of faith."
Compare with this what S. Ephraem says at % 100 F:
" For to such a man God says, 1 Why declarest thou Mine
ordinances, and takest up My covenant through thy mouth ?
He therefore commands to be taken from him even that
which he seemeth to have. Such an one seemeth to have
faith, because he calls himself a Christian ; but in works he
denies it, and is worse than an infidel. Therefore He com
mands the Holy Spirit to be taken from him which he
received in the day of redemption, and which he seemeth
to have."
48. At Moes. p. 221, 1. 9, it is suggested that our Lord,
by dipping in water the sop which He gave to Judas at the
Last Supper, deprived it of its consecration, so that it ceased
to be sacramental : " Or on that account He dipped the
bread, that He might not with the bread give the testament
also. He first washed the bread and then gave it to him.
The testament was first washed away from this bread, for it
had been prepared through the new testament." And again,
at 1. 2 2 : " In the same way the Lord separated Judas from
the disciples through water when He gave him the bread
1 Ps. 1. 16.
5
66 DISSERTATION ON S. EPHRAEM SYRUS.
dipped in water, because he was not worthy of that bread
which was given along with the wine to the twelve disciples.
For it was not permissible that he, who was betraying Him
to death, should by bread receive Him who saves from
death."
The same idea is expressed by S. Ephraem at A, 422,
1. 17: "For when Jesus distributed bread to the eleven
without distinction, Judas came near to receive as his com
panions had received who had come near ; but Jesus dipped
the bread into water, deprived it of consecration, and by this
plan distinguished the morsel of Judas. Thenceforth it was
known to the Apostles that Judas was he that would betray
Jesus. Jesus therefore dipped the bread that its consecration
might be taken away, and gave it to Judas." Again, at A, 604,
sec. 15, we read : " Dipped bread He gave to him who secretly
had died, but the bread was deprived by washing of the
medicine of life. He who furnishes life to all blessed this
food, which was made the medicine of life in the presence of
the eaters. But bread deprived by washing of its blessings
this second cursed serpent received." And at A, 624, sec. 16:
" Christ washed away the unleavened bread from the medicine
of life, and gave it to Judas as the medicine of death."
In an interesting note at A, 423, Dr. Lamy says this
opinion was peculiar to S. Ephraem.
49. At Moes. p. 221, 1. 30, attention is called to the
fact that Adam lived many years after the Fall, notwithstand
ing the warning, " In the day that thou eatest thereof thou
shalt surely die" (Gen. ii. 17): " Even as Adam, who, after he
ate of that tree, lived many years, although for transgression
of the commandment he was numbered with the dead ; for
God spake thus, In the day that thou eatest thou shalt die. "
And at p. 268, 1. 14 : " But like as it was said to Adam, In
the day that thou eatest thou shalt die the death, and in
that day whereon he ate he did not die, but received the
pledges of death, when he appeared naked, and was despoiled
of his glory, and constantly foresaw death and feared it ; in
the same way we also have received life in Christ."
S. Ephraem has a paragraph on this subject at I. 137 D,
headed : " Why did Adam not die according to God s sentence
PARALLELISMS. 67
on the same day whereon he ate of the tree ? " And at
B, 500, sec. 9, he briefly says: "The mortal tasted it and
lived."
50. At Moes. p. 221, 1. 34, we find a peculiar mode
adopted of reckoning the four hundred years of the sojourn
of Abraham s descendants in Egypt, namely, from the day
when God foretold it to Abraham: "and as that [saying],
For four hundred years may thy seed be in Egypt (Gen.
xv. 13); for these years are reckoned from that day whereon
these words were spoken."
This is a singular method of computation, considering
that the Israelites did not begin their sojourn in Egypt for
more than two hundred years from this time ; nor did their
oppression there begin for nearly two hundred and eighty
years, according to the received chronology. Yet we find the
same calculation employed by S. Ephraem more than once.
It is to be noted that the time in question is called four
hundred years at Gen. xv. 13 and Acts vii. 6; but at Ex.
xii. 40, 41 and Gal. iii. 17 it is called four hundred and
thirty years. The first three of these passages are against
this computation, as they all speak of the whole time as one
of affliction in Egypt. But the last supports it, speaking of
the law as four hundred and thirty years after the promise.
This, then, is probably the source 1 of the theory. At I. 158 C,
after quoting the promise, S. Ephraem goes on : "I am of
opinion that this total of years, to which thirty years must
also be added, does not include descendants of Abraham only,
but also Abraham himself. Wherefore into this calculation
there ought to come fifteen years of Abraham, sixty of Isaac,
and a hundred and thirty of Jacob, in which space of time
they dwelt in their own land." And at I. 158 E, he shows
how he makes up the number, namely, from the promise to the
birth of Isaac, fifteen years; from thence to the birth of
Jacob, sixty years ; to the birth of Levi, eighty-one years ; to
Kohath, forty; to Amram, sixty-eight; to Moses, eighty;
and to the Exodus, eighty ; making a total of four hundred
and twenty-four, not four hundred and thirty as there stated.
Then at I. 195 C, he states that the time of residence in
1 See the reference to S. Paul at I. 158 E.
68 DISSERTATION ON S. EPHRAEM SYR US.
Egypt, during which seventy souls, including little children,
increased to six hundred thousand armed men, was two
hundred and twenty-five years. At I. 201 B, he describes
the Israelites just before their deliverance as calling to mind
God s covenant with Abraham, counting up the intervening
years, and finding that the four hundred had already been
exceeded by thirty years, whereupon they implore God for
deliverance, and are heard. A further allusion to an excess
of thirty years is made at I. 201 E. Turning to I. 214 A,
we find : " Moreover, their exile in Egypt was prolonged unto
four hundred and thirty-six years ; but this number of years
must not be reckoned from the entrance of Jacob, but from
the day whereon God entered into a covenant with Abraham."
51. At Moes. p. 237, 1. 26, we read: "In the month
Arech [i.e. Nisan] the flowers burst their folds and come
forth, and, leaving their folds naked and empty, they become
the crown of others. So also in the month Arech the High
Priest tore his priesthood asunder, and left it naked and
empty; and the priesthood passed over and was conferred
upon our Saviour."
Compare with this the words of S. Ephraem at B, 762,
sec. 8 : " In Nisan the flowers burst forth from their cups ;
they are plucked and leave the stem naked, and serve for
crowning others. As Nisan, so his feast. In it indeed the
High Priest rent his clothes ; and the priesthood fled from
him, and left him stripped, and spread itself out upon our
Saviour."
At Moes. p. 256, 1. 33, and Eph. A, 682, 1. 4, the High
Priest is again said to have divested himself of the priest
hood when he rent his clothes at the trial of Jesus.
52. At Moes. p. 239, 1. 16, we find: "And in the crown
of thorns prepared in mockery of Him the opposite took
place ; and their unfaithfulness was turned to good, clearly in
order that the enemy might be overcome by it ; for the Lord
by means of His crown took away the curses of the first
Adam. Thorns and thistles shall it bring forth to thee. "
The same idea is expressed by S. Ephraem at A, 482,
1. 28 : "They plaited for Him a crown of thorns, thus bear-
PARALLELISMS. 69
ing witness to the curse of Adam. They gathered choice
thorns and placed them on His head. On His head the curse
was extinguished and removed from the face of the earth ;
for immediately the thorns touched His head, the curse was
transformed into a blessing ; and the curse of the thorns no
longer existed, because it was entwined on the head of the
Son." At B, 618, sec. 39, in a passage already quoted under
No. 38, the idea is much the same, though the nature of
Adam s curse is not expressly mentioned.
53. A similarity of thought is noticeable in some remarks
made upon the dying thief. At Moes. p. 244, 1. 32, we
read : " He poured forth His treasures freely before him "
(thesauros suos gratis coram eo effudit).
And at A, 688, sec. 7, S. Ephraem has : " And He opened
His treasure before him " (et aperuit coram eo thesaurum
suum).
54. At Moes. p. 249, 1. 13, it says: "Because death had
entered through the ear of Eve, life entered through the ear
of Mary ; and because a man had contracted debts through a
tree, Christ came and paid them through a tree." At p. 49,
1. 4, the idea that the conception of Jesus was due to the
message of the angel Gabriel entering through the ear of
Mary, is thus expressed : " Observe that, in fact, the angel,
who came to cast it down like seed in the ears of Mary, began
to scatter the seed thus with a loud voice, Health le with
thee, he saith, thou blessed among women. "
Compare with these passages the language of S. Ephraem
at II. 324 E: "0 fact to be admired, Thy conception from
Mary ! For as death entered by the narrow bend of the ear,
and poured itself in, so into the young ear of Mary life
penetrated, and poured itself. And just as a tree brought on
death, so another tree brought back life, that death might
conquer by the one, and life might triumph by the other."
At III. 607 E, also, we read : " In the beginning the serpent,
after taking possession of the ears of Eve, spread out the
poison from thence into her whole body. To-day Mary has
received from her ears the restorer of everlasting happiness."
So at B, 302, sec. 5, we read : " After the priest became dumb
70 DISSERTATION ON S. EPHRAEM SYR US.
before the voice, and the Word came into the ear into which
the will of the speaker expressed it," etc. See also B, 516,
1. 26 ; 570, sec. 6 ; and 608, sees. 7-10.
55. At Moes. p. 252, 1. 27, it is implied that Moses
held up his hands and his rod in the form of a cross during
the battle with the Amalekites : " By the rod of Moses, a
type of the cross, nations were forewarned : the Egyptians
learnt the proof of the cross in the signs of the plagues, and
the Amalekites in the battle. While they were yet un
trained, they were ruled by a type of the cross ; but when
the cross had appeared to them, by its teaching and arrange
ment they were found as if enlightened and wise." The
allusion at p. 262, 1. 1, is less definite: "God held the arms
of Moses spread out, until his enemies had fallen and
perished. The Jews also stretched out the hands of the Son
of God on the tree of the cross."
This thought is more precisely expressed by S. Ephraem
in speaking of the same battle at I. 2 1 9 D : " Moses,
moreover, with hands outstretched, and wearing at the same
time the rod applied to his breast, exhibited a manifest image
of the cross."
56. At Moes. p. 253, 1. 13, it says: "They did not
recognise that body, whose shadow covered them in the
wilderness. By the tree, 1 its image, their water was made
sweet." And at 1. 2 1 : " All the prophets had shown only
the likeness of his beauties ; for the image of the rod was not
perfect as a sign of the cross ; and the beauty of the tree,
which sweetened the waters, was not perfect as the beauty of
that tree by which the Gentiles were made sweet and gentle."
The tree that sweetened the waters is spoken of by S.
Ephraem as a type of the cross at I. 218 A: "This tree
shadowed forth the Lord s cross, by whose touch the bitter
ness of the Gentiles was marked beforehand to be cured."
Also at II. 435 A, he says: "The people, indeed, and the
peoples wandering through deserts, contracted bitterness, and
were forsaken ; they became sweet by means of the cross ;
for the Crucified redeemed them both."
1 Cf. Ex. xv. 25.
PARALLELISMS. 7 1
57. At Moes. p. 256, 1. 29, we read: "Or in the veil
that was rent He set forth an image of the demolition of the
temple, because His Spirit had gone out of it. And, because
the High Priest had unjustly rent his garment, the Spirit
rent the veil, that in this way through created things it
might show the daring and pride of the Jews. Because the
former had rent the priesthood, and divested himself of it, the
latter also rent the veil, and departing took all things with
Him." The rending of the veil of the temple is again
ascribed to the Holy Ghost at p. 257, 1. 6 : "For the rent
sea the Spirit rent the veil." And again, at p. 257, 1. 23 :
" And the Spirit, seeing his beloved suspended and mocked,
seized the veil, the ornament of the temple, and rent it." At
p. 268, 1. 10, there may be an allusion to the same idea in
the words : " The wind rent the veil."
S. Ephraem in like manner says, at III. 189 F: "The
Spirit rent the veil of the temple, that the unbeliever might
rend his own heart." And again, at 7, 246 B: " Again, the
Holy Spirit, who is in the Father, beholding the beloved Son
on the tree of the cross, rent the well-ordered veil of the
temple from the top to the bottom, and immediately went out
in the form of a dove."
58. At Moes. p. 257, 1. 19, the answer of Jesus, " If
these should hold their peace, the stones would immediately
cry out " (S. Luke xix. 40), is represented as receiving a
fulfilment at the Crucifixion, when all forsook Him and were
silent ; but the rocks were rent : " They held their peace, and
the stones spoke, as the Lord had foretold."
The same thought is expressed by S. Ephraem at B, 724,
sec. 10:" In the time of praise and confession, when the
deaf and the dumb glorified the Lord, and the closed mouths
gave praise, the deniers held their peace. But, because the
former held their peace, the stones cried out, as it had been
promised. The rocks of the sepulchres were rent, and
increased the praise ; the earth, being agitated, uttered a cry
upon its inhabitants, who refused praise ; the veil by its
cleavage rent their hardened ears."
59. At Moes. p. 259, 1. 6, we are told that the rods
72 DISSERTATION ON S. EPHRAEM SYRUS.
which Jacob set before Laban s flocks were a type of the
cross : " Jacob the servant also showed the tree [i.e. the
cross], which was united with water."
S. Ephraem expresses the same thought more fully at A,
64, sec. 1: "Jacob s sheep leaped up and surrounded
the spring of water. In the waters they put on the
appearances of the tree that was dipped in the waters.
These were symbols and types of the cross, wherein the
meaning of figures is declared. In the rods a figure was
expressed, and in the sheep similitudes. The cross was
figured by the rods, and souls by the sheep. Jacob s tree was
a symbol of the tree of the cross, and his flock a symbol of
our flock. The sheep of Christ leap up and surround the
baptistery. In the waters they put on the form of the
beautiful and living cross, whereby the world is rendered
pure, and by whose sign it is sealed."
60. At Moes. p. 262, 1. 23, we find the opinion which
some early writers based upon Ps. Ixxiv. 12 and Ezek.
xxxviii. 12, that Jerusalem was in the middle of the earth :
" They l say that Jerusalem is in the midst of the earth
because of the just God, for there He gave the law, whose
rays sent forth illuminated all the ends of the earth. And
because His justice was there, His mercy also set up the
cross there, that He might spread out His arms in all
directions, and receive and embrace the souls and spirits of
the whole world."
The same idea that Jerusalem was so situated, and
therefore convenient as a centre for spreading the gospel, is
expressed by S. Ephraem at III. 196 D: " He placed
Jerusalem 2 in the midst, that the whole creation might
perceive it " [i.e. the gospel].
61. At Moes. p. 277, 1. 9, we read: "For a few words
the Lord justified the publican, and made him go down with
the praise of the heavenly sons that rejoice over them that
repent."
1 Apparently Marcionites, from the mention of the "just God."
2 Latin, " the Hebrews " ; but we follow here the translation of Mr.
Morris from the Svriac.
PARALLELISMS. 73
The idea that the publican, who " went down to his house
justified rather than the other" (Luke xviii. 14), was one of
those repentant sinners over whom angels are said to rejoice
(Luke xv. 10), seems to have been in the mind of S.
Ephraem when he wrote at 7, 589 D : " And whilst they hear
the evangelist, how that that parable of the Pharisee and
publican praying in the temple was brought out to those who,
trusting in themselves as righteous, despised others, they shut
at once the hearing of their ears and the observation of their
eyes, and are most severe condemners of others sins of a
hundred pence. But whether they will or not, they hear
from the very searcher of hearts and decider of events, how
that even the very holders of the key of knowledge enter not
in, and suffer not others to enter. For in the same Gospel
they read that the angels in heaven rejoice more over
one sinner that repents, than over ninety and nine just
persons which need no repentance."
THE EPHRAEM FRAGMENTS, OR THE PORTIONS OF THE DIATESSARON CITED
BY S. EPHRAEM THE SYRIAN IN THE COURSE OF A COMMENTARY WHICH
HE WROTE UPON IT.
THESE fragments are here presented throughout in the order in which they
occur in the Arabic Diatessaron. Keferences to the corresponding passages of
the English version of the Arabic are given in the margin to the left ; and in
the margin to the right are placed the numbers of the pages of Dr.
Moesinger s Latin version of Ephraem s Commentary at which the fragments
are to be found. By observing the sequence of these numbers, the reader
can see for himself where Ephraem quotes in a different order from the
Arabic. In a few instances this may be due to the existence of a different
order in his copy of the Diatessaron ; but in general it arises from his having
quoted a passage from a distant part of the Diatessaron by way of illustrating
a point or giving force to an argument. Thus at xii. 52 we find 63 in the
midst of a series steadily increasing from 88 to 94 ; and, on referring to
Moes. p. 63, we find that this fragment, containing the words, " Peace be to
the house," is quoted to illustrate the beatitude, " Blessed are the peace
makers," etc., and does not intimate that the Instructions to the Twelve
occurred in the middle of the beatitudes. In this case the fragment is quoted
again in its true order at p. 92.
The entire text of these fragments has been revised by Professor
Eobinson, who has examined both the Armenian MSS., and has expressed his
willingness to be responsible for the renderings given to them here, as well as
for such portions of the notes as deal with the Armenian text. A brief explana
tion of the reasons for a particular reading is sometimes offered in the notes ;
but in a few cases, where the reasons Avere of a complex nature, or involved
points of controversy too lengthy for a note, it has been thought better to say
nothing.
Brackets are used in this translation as follows : < > enclose words
not in the Armenian, but almost certain to have been in Tatian ; [ ] words
in the Armenian, but idiomatic and not implying a various reading ;
) words in the Armenian, but probably a paraphrase and not an actual
75
76 DISSERTATION ON S. EPHRAEM SYRUS.
quotation. Words not in the Armenian, but necessary in English to com
plete the sentence, are printed in italics. In very obvious cases, however,
these indications are omitted.
In the notes Codex A signifies the MS. from which the Armenian text
was printed in A.D. 3836, and Codex B the MS. written by Nerses. Simple
page references thus, p. 13, refer to Dr. Moesinger s work ; simple references
to chapter and verses thus, vi. 14, refer to the left hand margin of this
translation ; similar references with the prefix " Diat" apply to the English
text of the Arabic Diatessaron ; Arm. Vulg. means the Armenian Vulgate.
Diatessaron. Moesinger.
1 1 In the beginning was the Word, <and> 3, 4, 5, 1G8
[itself] the Word was with God, and the Word
2 was God. The same was in the beginning 5
3 with God. All things were made by him ;
and without him was not anything made.
4 And that which was made, by him was life,
5 and the life was the light of men. And 5, 6
[itself] the light was shining in darkness ; and
darkness overcame it not.
6 But l there was in the days of Herod, king 6, 7
of Judaea, a certain priest, and his name was
7 Zacharias, and his wife Elizabeth. . . . They 7
were blameless in all their habitation . . .
14,15 thy prayer is heard before God. . . . And 8,12,14: 7
there shall be joy and gladness unto thee.
16 ... and wine and strong drink he shall not 7
18 drink . . . with the power and spirit of 37, 14
Elijah to turn the hearts of the fathers
to the children ... he shall make ready
19 for the Lord a perfected people. . . . How 8, 9, 13
2 5 should this be? ... Elizabeth hid herself 14, 15
27 five months ... in the sixth month ... 15
29 2 Health be with thee, thou blessed among 49
1 Codex B omits, " But ; " the Arm. Vulg. has, " And ; " there is no corre
sponding Greek.
2 At p. 16 Ephraem cites as a quotation concerning Joseph and Mary :
" they were both of the house of David." Moesinger thinks he is referring to
Diat. i. 28 ; but Zahn thinks it more likely that he has in view Died. ii. 12, 13,
with a slightly different reading from our own. In his Commentary on
2 Tim. ii. 8, Ephraem again cites the same words.
THE EPHRAEM FRAGMENTS. 77
Diatessaron. Moesinger.
1 33 women. ... the Lord God shall give unto 15, 16
36 him the throne of David his father. ... The 255-6
Spirit shall come, and the power of the
Highest shall overshadow thee : because that
which shall be born of thee, shall surely be
37 called the Son of God. And Elizabeth thy 15, 16
sister hath conceived in her old age ; < and > 18
3 9 this is the sixth month with her. . . . Mary 1 5
saith, Behold, I am the handmaid of the
Lord : be it unto me according to thy word.
40 ... Mary arose and went (to Elizabeth) ... 17
42,43 < the babe > leaped for joy. . . . Blessed art 19: 19,49
thou among women, and blessed is the fruit
44 of thy womb. <And> whence is this to 17
me, that the mother of my Lord should come
46 to me? ... Blessed is she, which believed, 17, 18
that there should be a fulfilment of all the
words, which were with her from the Lord.
47,49 . . . (Bless the Lord, my soul.) . . . from 18: 17,18
henceforth all generations shall call me
5 7 blessed. . . . (after three months) she re- 1 8
64 turned to her own house. . . . (The fingers 12
wrote on the tablet,) His name is John.
77 ... And thou, child, shalt be called the 7
prophet of the Highest : thou shalt go before
the face of the Lord to prepare his ways,
78 to give perfect knowledge of salvation. . . .
79 whereby the sun 1 from on high shall appear 20, 30
80 unto us, < to give light to them >, which sat in
darkness and in the shadow of death, <and >
to guide our feet into the way of peace.
2 1 The generation of Jesus Christ was on this
wise : When his mother Mary was espoused
to Joseph, and before she was given to a
husband, 2 she was found with child of the
1 " Sun ; " so in tlie Arm. Vulg. here. At p. 30 Ephraem quotes it thus :
" The sunrise from on high shall give light." Cod. B reads, " hath appeared."
After " unto us" Cod. A adds, "to lighten our darkness."
2 " She . . . husband" differs from the Arm. Vulg.
78 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesinger.
2 2 Holy Ghost. Joseph, because he was a just 22
man, was not 1 willing to make Mary a public
example, and was minded to put her away
3 quietly. . . . (the) angel appeared unto him, 22-3
and saith, Fear not to take Mary. . . .
5, 6 (Isaiah the prophet, that he saith,) Behold, 22
7 the virgin shall conceive ... he took her. 25
8 ... He dwelt with her in purity, 2 until 23, 25-6
11 she brought forth the first-born. . . . They 26
were written, 3 each in his own city. . . .
19 Unto you is born this day a Saviour, who is 27
22 the Anointed of 4 the Lord. . . . Glory to 27, 63
God in the highest, and peace on earth, good
3 1 hope 5 to the sons of men. . . . Every first- 2 5
born, that openeth the womb, shall be called
34 holy to the Lord. . . . And it was revealed 6 226
unto him by the Holy Ghost, that he should
not taste 7 death, until he should see the
36 Lord Christ. . . . He took up (our Lord)
37 into his arms . . . and said, Lord, now 28, 226
lettest thou thy servant depart in peace
38 according to thy word. . . . Behold, mine 28
39 eyes have seen thy mercy, which thou hast
42 prepared before all Gentiles. 8 . . . Behold, 28, 119
this child standeth for falling and for rising
43 again, <and> for a sign of contradiction even 28-9, 269
in thine own soul : thou shalt cause a sword
to pass away. 9
1 Cod. B lias, "and was not." " Quietly," as in the Curetonian Syriac.
2 So in the Curetonian Syriac ; the Arm. Vulg. has, " He knew her not."
3 For " were written " the Arm. Vulg. has, " entered into the census." For
ver. 12, 13, see note at i. 29.
4 This reading is found in the Jerusalem Syriac.
5 This is supported by Aphraates and the Arabic. Cf. Diat. ii. 22. Cod. A
has words which may mean, " hope of good things to the sons of men," or,
" hope to the good sons of men."
6 Lit. " he received warning ; " but the same as the Arm. Vulg.
7 Cod. B has, " see."
8 Arm. Vulg. has, "peoples." Eusebius, On the Psalms, p. 223, has, "Gentiles."
9 So Cod. B ; the text in Cod. A is corrupt. The reading as here given.
THE EPHRAEM FRAGMENTS. 79
Diatessaron. Moesinger.
3 3, 8 1 ... Jerusalem was moved ... I also 208: 30,31
11 will come and worship him. . . . and they 31
opened their treasures, and presented unto
him an offering, 2 gold, and myrrh, and frank-
12 incense. And they were warned in a vision, 30
that they should not return to (him). . . .
15 Then was fulfilled the true word, which was 32, 36
spoken by the prophet, who saith, Out of
16 Egypt will I call my son. And when 32, 34
Herod saw that he was mocked of the wise
men, he was exceeding wroth, and sent and
17 slew every infant child. . . . The word was 32
fulfilled, which was spoken by Jeremiah the
18 prophet. In Eama a voice was cried 3 ; 32-4
Eachel was weeping for her sons, because
23 they were not. ... He shall be called a 36
32 Nazarene. . . . Behold, 4 I and thy father, 24, 40
sorrowing and grieving, were going about and
33 seeking thee. ... I must be in my Father s 40
35 house. . . . (she) kept everything in her 52
50 heart. . . . He came unto his own, and his 5
53 own received him not. . . . And the Word 6, 37
56 was made flesh, and dwelt in us. ... For 7, 36, 55
the law was given by Moses ; grace and
truth 5 came by Jesus.
5 1 No man hath been able to see God at any 3
which, is supported by Ephraem s comments, is apparently the result of some
confusion in the Syriac. Ephraem adds, as from " the Greek," " thoughts
from many hearts shall be revealed." At p. 269 the passage is quoted quite
differently, "and through thine own soul altogether shall a sword pass."
1 At p. 162 there is a reference to iii. 5, but not a quotation. Ephraem
there speaks of the scribes as saying, " out of the town of Bethlehem shall lie
arise."
2 So in the Curetonian Syriac. In the Arm. Vulg. " offerings ; " so here
in Cod. B.
G In the Arm. Vulg. " lamented."
4 Ephraem, by a curious displacement, comments on this section immedi
ately before Diat. iv. 12.
6 In one passage (p. 36) Ephraem, instead of " grace and truth," has, " and
the truth of it," i.e. of the law ; Cocl. B, however, has, " and the truth of them,"
i.e. of the signs already mentioned in his remarks.
8o DISSERTATION ON S. EPHRAEM SYR US.
Diatessaron. Moesinger.
time; but the Only-begotten, which is in 1
the bosom of the Father, he declared to us
4 2 concerning him. The Jews sent unto John, 37
3 and say unto him, Who art thou ? He
confessed and saith, I am not the Christ.
4 They say unto him, Art thou Elijah ? He 37-8
10 saith, No. . . . and the latchet of his shoes 192
12 I am not worthy to bear. . . . And John 40, 101
17 was clad in raiment of hair. ... God is 40
able of these stones to raise up children unto
1 8 Abraham. . . . Behold, the axe is come to 3 9
25 the root of the trees. ... I am not worthy 41, 99
29 to unloose the latchet of his shoes. . . . And 41
Jesus himself was about thirty years of age
at the time when he came 2 to be baptized of
30 John. . . . Behold, this is the Lamb of God ; j 41 1 4 3 3 2 9 g ^
this is he that cometh 3 to take away the sin
31 of the world. . . . After me shall come a 192
33 man, who [indeed] is before me. ... I have 99, 104
34 need to be baptized of thee. . . . Suffer it 41-2
now, that we may fulfil all righteousness. 4
38,39. . . This is my beloved Son. 5 . . . (John 99: 128
bears record,) I saw the Spirit in the likeness
of the body of a dove, that it descended, and
40 rested upon him. < And> I knew him not : 155
hit he that sent me ... the same said unto 151
43 me. ... Immediately the Holy 6 Spirit took 42-3
1 " In : " so the Arm. Vulg. ; but immediately below Epliraem gives, as a
quotation, " He was begotten from the bosom of his Father."
2 " When he came " implies a variant epxopevo: for ocpxopsvos. Cf. Clem.
Alex. p. 407, and Iren. p. 148, as quoted by Tiscliendorf.
3 So at p. 41, but the form of the quotation varies elsewhere.
4 The word is in the plural, as in the Arm. Vulg.
5 Ephraem s comment (p. 43), " By the shining of the light which was upon
the waters, and by the voice which came from heaven," etc., shows that he
was acquainted with the story of the fire on the Jordan, which is found in
two Old Latin MSS., but leaves it uncertain whether he learnt it from the
Diatessaron or from other sources. It is not in the Arabic.
6 So Cod. D at Mark i. 12 ; cf. Peschito and the Curetonian Syriac at
Matt, iv 1.
THE E PER ARM FRAGMENTS. 8 1
Diatessaron. Moesinger.
and led him out into a desert, to be tempted
4 44 by Satan. . . . And after forty days, 1 that he 44
45 fasted, he hungered. ... If thou be the Son 447
of God, command these stones, that they be
46 made bread. . . . Man shall not live by bread 46
alone, but by every word that proceedeth out
47 of the mouth of God. . . . He brought him 44
and took him and set him on a corner of
48 the temple, <and> saith unto him, Cast thy- 44, 47
self down, 2 for it is written, They shall keep
thee, lest at any time thy foot be dashed
50 against a stone. . . . Again the devil brought 45
him and took him into an exceeding high
51 mountain . . . and saith unto him, The king- 45, 47
doms and the glory of them will I give thee. 3
All these kingdoms are mine ; to me it hath 45
been given : I have authority over all this.
52 Thou shalt fall upon thy face, and humbly
worship me.
5 1, 2 ... Get thee behind me, Satan, ... he 49
3 departed from him for a time. . . . Angels
5 came and ministered unto him. . . . Behold, 197
10 the Lamb of God. 4 ... We have found 50
15 Christ. . . . Can it be, that any good thing
1 6 should come out of Nazareth ? . . . Behold,
indeed a scribe, an Israelite, in whom is no
19 guile. ... If thou shalt believe, thou shalt 185
22 see greater things than these. 5 . . . there 52
1 Omitting, " and forty nights ; " see note to Diat. iv. 44.
2 Lit. " from above down."
3 Ephraem cites these passages in a different order from the Arabic, thus :
(p. 45) " Mine are all these kingdoms. ... To me it hath been given. ... I
have authority over all this. . . . Thou shalt fall upon thy face and humbly
worship me." ... (p. 47) " The kingdoms and the glory of them will I give
thee."
4 Ephraem alludes to this event as follows (p. 99) : " When, it says, his
other disciples heard thafc he was speaking concerning our Lord, and they saw
Him, they left John without sorrow and followed him.
5 See note to Diat. v. 20.
82 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesinger.
was a marriage-feast 1 in Cana of Galilee.
5 24 . . . his mother saith unto him, Son, 2 they
25 have no wine here. Jesus saith unto her,
Woman, what have I to do with thee ? my
26 time has not come on. She saith unto the
servants, Whatsoever my son saith unto you,
3 1 do. . . . Every man setteth on first the good 5 5
wine, and then that which is worse. 3 . . .
32 (For a beginning of his signs he made wine). 132
35 . . . he 4 entered, as his custom was, into 129
their synagogues on the sabbath day. 5 . . .
43,53 The times are fulfilled. ... we have toiled 57:59
5 5 all the night. 6 . . . they beckoned unto their 5 9
partners.
65 ... His disciples were baptizing. ... 58
13 He must increase, but I must decrease. 7 . . . 30, 105
17 And not by measure gave he to his Son. 8 105
38 The land of Zabulon and Nephthali, the 6
way of the sea, and the passage of the
39 river Jordan, Galilee of the Gentiles. A 6, 51
people which sat 9 in darkness, saw a great
42 light. . . . Thou art the Holy One of 113
God.
716 ... Our Lord saw their faith, and saith 59, 60
28 unto him, Thy sins be forgiven thee. . . . The 61
Pharisees and scribes murmur and say, Why
do ye eat and drink with publicans and
2 9 sinners ? . . . They that are whole have no
need of a physician, but they that are sick.
30 ... And I came not to call the righteous, but
32 sinners. . . . The companions of the bride-
1 As in the Arm. Vulg. : Ephraem (p. 53) says : " The Greek writes, He sat
down and the wine failed."
2 " Son " is found in the Old Latin versions e and I, and in Amb.
3 Lit. " the bad ; " but the same is in the Arm. Vulg.
4 Cod. B has, " after these things he entered," etc. Cf. Appendix
5 This clause is quoted by Ephraem immediately after xvii. 37.
6 Ephraem also mentions the " two ships."
7 Lit. " To him to increase, and to me to decrease."
8 Cod. B has, "sons." 9 At p. 51 Ephraem has, "walked."
THE EPHRAEM FRAGMENTS. 83
Diatessaron. Moesmger.
groom cannot fast, while the bridegroom is
7 37 with them. . . . began to pluck the ears,
3 8 to rub and to eat. . . . Behold, thy disciples
do on the sabbath day that which is not
39 lawful to do. ... Have ye never read what 148
40 David did, how he ate the shewbread, which
it was not lawful for him to eat, neither for
41 them that were with him. . . . The sabbath 62
42 was made for man . . . their priests in the
temple break the sabbath, and are blame-
45 less. . . . Therefore the Son of man is lord 148
of the sabbath.
8,14,17 Thou art 1 the Son of God . . . much 2 235: 83
power was going forth from him, and was
26 healing all. . . . Jesus lifted up his eyes on 62
27 them, and began to say, Blessed are the 62, 64
28 poor in their spirits. . . . Blessed are they 63
that weep ; for they shall laugh. 3 . . .
29,30 Blessed are the meek. 4 . . . Blessed are they 62 : 63
that hunger and thirst after righteousness.
32 ... Blessed are they that are pure in their 63
3 3 hearts ; for they shall see God. Blessed are
the peacemakers ; for they shall be called
34 sons of God. Blessed are they that are
persecuted for righteousness sake. . . .
36 Eejoice ye, and be exceeding glad ; for great 64
is your reward in heaven, and in that day
37 rejoice. . . . Woe unto you, that are rich:
40,41 ... Ye are the salt of the earth. ... Ye
43 are the light of the world. 5 . . . Let your 219
light shine before men, that they may see
your good works, and glorify your Father,
1 Cod. B has, "the Christ, the Son of God."
2 So in the Arm. Vulg. Ephraem prefaces this with, " But the evangelist
writes."
3 So in the Arm. Vulg. at Luke vi. 21.
4 Ephraem quotes this beatitude before the preceding one, as if his
Diatessaron had it in the order of the Curetonian Syriac and Aphraates.
5 Ephraem puts this clause just before " Ye are the salt of the earth ; ;
but he has probably altered the order to suit his previous remarks.
84 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. , Moesinger.
8 46 which is in heaven. ... I am not come to 64, 170
destroy the law or the prophets, but to
48 fulfil. 1 . . . And whosoever shall break one 65
49 of the commandments. 2 . . . Except your 65, 66
righteousness be found more than that of the
scribes and Pharisees, ye cannot enter into
50 the kingdom of heaven. This ye have 66
heard, that it was said : Do not kill ; for he
51 that killeth is in danger of judgment. But 66, 68
I say unto you : He that calleth his brother
52 senseless. 3 . . . When thou hast offered thy 65
gift upon the altar, leave thy gift and go,
57 be reconciled. 4 ... Ye have heard that it 66
5 8 was said : Do not commit adultery. But
I say unto you : Whosoever looketh and
lusteth, hath committed adultery. 5 . . .
96 Ye have heard that it was said : An eye 9, 69
7 for an eye. 6 . . . But I say unto you : Re- 6 9
sistnot evil 7 at all; <but> he that smiteth 5 65 > 69 > 7o >
thy cheek, offer to him the other side also.
32 ... Our Father, which art in heaven. ... 271
40 But thou, when thou fastest, wash thy face, 71
41 and anoint thine head, 8 <that> thou ap
pear not unto men to fast . . . thy Father,
which seeth in secret, shall reward thee openly.
42,46 Fear not, little flock. . . . Where your 127: 72,170
1 Ephraem shortly after quotes Luke xvi. 17 as if it followed at this
point ; but as the Arabic has at viii. 47 the similar passage Matt. v. 18, and
places the former at xiv. 9, near where Ephraem places Luke xvi. 16, that was
probably the order in Ephraem s Diatessaron.
2 Ephraem adds, " of the New Testament," as if these words formed part
of the Diatessaron.
3 At p. 68 Ephraem has, " that saith to his brother. Vile or senseless one."
The word here rendered " senseless " is that used for " Raca " in the Arm. Vulg.
4 Cod. B, " first be reconciled."
5 Ephraem here adds, "If thy hand or thy foot offend thee ;" but cf. note
at xxv. 18.
6 Ephraem (p. 65) quotes twice, " a blow for a blow," as if it formed part
of the text before him. Cf. Ep. Polyc. 2, ypwQov dvrt ypovdov.
7 Lit. " the evil," as in the Arm. Vulg.
8 The same transposition of these clauses is found in the Arabic.
THE EPHRAEM FRAGMENTS. 85
Diatessaron. Moesinger.
treasure is, there will your hearts be also.
9 48 . . . If the light that is in thee be darkness. 72
10 13 ... Judge not, that ye be not judged; 1
forgive, and it shall be forgiven you. Con-
16 demn 2 not. ... He that hath, to him shall 72-3
be given : and he that hath not, from him
shall they take even that which he thinketh 3
18 he hath. . . . There is no disciple better 4 223
21 than his master. . . . Give not that which 73
31 is holy 5 to the dogs. . . . Whatsoever ye 224
would that the sons of men should do unto
33 you, even so also do ye. ... Strait is the 263
34 gate, 6 . . . who come to you in lambs clothing, 94
and inwardly they are ravening wolves. . . .
43 I know you not. ... 97, 216
11 5,6 He came with the elders of the people, 74
and besought him (that he would not dis-
9 dain to come and save his servant. And
10 when he undertook to go,) he saith unto
him, Lord, trouble not thyself, but say it by
12 a word, and he shall be healed. . . . And,
when he heard this, he marvelled. ... I
have not found so great faith even in any one
14 in Israel. . . . They shall go forth into outer
25 darkness. 7 ... I also 8 will follow thee. . . .
2 6 Foxes have their resting-places ; 9 and the
Son of man hath no place where to lay his
1 A different word is used in the second place, which may also mean
" condemned ; " but it is not the same as in " Condemn not."
2 The same word as in the Arm. Vulg. (Luke vi. 37).
3 Cf. Luke viii. 18, margin, and the Revised Version. See also xliii. 37.
4 So in the Arm. Vulg. at Luke vi. 40. Cod. B has, "greater than the
master."
5 Lit. " holiness ; " but the same as in the Arm. Vulg.
6 But at p. 118, "Strait and narrow is the way."
7 This is followed by, " The virgin s son met the son of the widow," show
ing that the raising of the widow s son at Nain followed here in Ephraem s
copy, as it does in the Arabic.
8 So in the Arm. Vulg. at Matt. viii. 19. Cod. B omits, " also."
9 Or, " dens "not the same word as in the Arm. Vulg.
86 DISSERTATION ON S. EPHRAEM SYR US.
Diatessaron. Moesinger.
11 35 head ... he rebuked the wind, and it 75
47 ceased. . . . And the devils began to be
seech him, that he would not drive them
out of that place, and would not send them
49 into Gehenna before the time . . . and,
when they had entered into the swine, im
mediately they choked them.
12 3 ... he sent (the man) away, saying, 76
4, 13 Go and preach . . . fearing and trembling 90
behind him, she touched the fringe of his
15 garment . . . and she knew in herself, that 84
16 she was healed of her plague. . . . Who 78, 81
17 touched my clothes? . . . multitudes sur- 77,80,86,89
round thee and press thee, and sayest thou,
18 Who touched me ? ... I know that some 81, 83, 88
one hath touched me, <for> I know that
much * power hath gone forth from me. . . .
1 9 But when she saw that this also was not 8
2 1 hid from him ... Go in peace : thy faith
23 hath made thee whole . . . believe, and thy 88, 89
3 daughter shall live 2 . . . and he com- 9
43 manded to give her food to eat. . . . He
sent them forth two and two after his own
44 likeness. 3 ... Go not into the way of the 91
45 Gentiles 4 ... to the lost sheep of the
47 house of Israel . . . freely ye have received,
48,49 freely also 5 give. Possess 6 no gold <nor>
50 silver ... a staff ... no shoes, no stick, 7
52 but sandals. . . . Into whatsoever house ye 63, 92
54 enter, first say, Peace 8 to the house . . . shake 93
1 "Much, power" differs from the Arm. Vulg. here ; but cf. viii. 17 and
note.
2 This clause must have occurred earlier in Ephraem s Diatessaron, as he
distinctly implies (p. 88) that the woman heard it before her cure.
3 Cf. xv. 15.
4 The mention of Samaritans also is implied at p. 95.
5 So in the Arm. Vulg. 6 So in the Arm. Vulg. of Matt. x. 9.
7 Cf. note to Diat. xii. 49.
8 At p. 92 Cod. B has, " give peace," or " salutation " (the Armenian does
not distinguish between these two words here).
THE EPHRAEM FRAGMENTS. 87
Diatessaron. Moesinger.
12 55 off the dust of your feet. ... It shall be 94
more tolerable for the land of Sodom. 1 . . .
13 1 Now, behold, I send you forth as lambs 2 9 1
in the midst of wolves ; be ye then innocent 94
2 as doves, and wise as serpents. 3 Beware of
men : ... they will deliver you up. ...
8 Into whatsoever city ye enter, and they re
ceive you not, remove 4 from thence into
another city; and, if from that they per- 94, 95
secute you, flee into another city. (If from 94
this land they shall persecute you, go ye
into another.) Verily I say unto you, ye 95
shall not be able to finish 5 all the cities, until
121 come to you. . . . What I say unto you in 9 6
darkness, that say ye in light ; <and> what
ye hear in the ear, that preach ye upon the
13 housetops. . . . And be not afraid of them 95-6,2301
which kill the body, and are not able to kill
15 the soul. . . . Two sparrows are sold for a 97
farthing ; and one of them doth 6 not fall on
18 the ground without your Father . . . him
19 will I confess 7 before my Father. ... He 97, 228
that denieth me, him will I deny. . . .
20 Think not that I am come to send peace 97
22 on earth ... a sword. I am come to set
a man at variance against his father. . . .
2 6 He that will find his life, 8 shall lose it: 98
< and > he that loseth his life 8 for my sake
1 Lit. " of the Sodomites," as in the Arm. Vulg.
3 So in the Arabic, and in the address to the Seventy, Luke x. 3 ; Cod. B
has, " sheep."
3 Note the change of order here.
4 The Armenian word here is the same as in Luke x. 7, " go not from house
to house ; " but it may be a mistake for " flee," as the Armenian words are
nearly alike. In the second clause Cod. B has again " remove - for " flee."
5 Lit. " exhaust," as in the Arm. Vulg.
6 Cod. B, " shall."
7 Lit. " I will give thanks concerning him." The Arm. Vulg. has,
" confess."
8 Or, " soul."
DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesinger.
shall find it. He 1 that loveth me not
13 27 more than his own life. 2 ... He that re- 91
3 2 ceiveth you receiveth me. 3 . . . Mary came 4 9 8
33 and sat at Jesus feet . . . carest thou not
for me ? speak to my sister, that she help
3 5 me. . . . hath chosen the good part . . . not
39 be taken away from her. . . . Art thou 99, 101
he that should come, or look we for another ?
42 . . . Go and tell John what ye have seen. 5 100
Behold, the blind see, and the lame walk,
and the lepers are cleansed, and the deaf
43 hear, and the dead 6 are raised. . . . Blessed
is he, whosoever shall not be offended in
44 me. But when the apostles 7 of John were
departed, he began to say unto the people
concerning John, What went ye out to see 101
in the wilderness ? a reed shaken with the
45 wind ? or a man adorned in soft 8 raiment ?
Such are found 9 in the chambers of kings.
46,47 ... he is more than the prophets. ... Be- 101 : 102
hold, I send my messenger 10 before thee. . . .
14 1 Verily I say unto you, that there hath 7, 103, 104, 10*
not arisen among them that are born of
women a greater than John . . . but he 103
that is less in the kingdom of heaven is
5 greater than he. ... The law and the 42, 104
prophets were until John: henceforth the 57
9 kingdom of heaven 11 is preached. ... It 65
is easier 12 for heaven and earth to pass
1 This clause does not occur in our Gospels exactly in this form ; but it
is found in Aphraates ; cf. Luke xiv. 26. See also p. 118.
2 Or, " soul." s GL note at xv> 32
4 Cf. Diat. xiii. 32, note.
5 Ephraem says expressly, " not what ye have heard."
6 This clause is not in the Arabic. Ephraem, however, speaks of it as
closing the list like a seal ; and he omits, " to the poor the gospel is preached."
7 Different from the Arm. Vulg., which has "messengers."
8 Lit. " garments of delicacy," as in the Arm. Vulg.
9 Lit. go about." Q r , "angel."
11 Cod. B, "of God." 12 See note at viiL 46
THE EPHRAEM FRAGMENTS. 89
Diatessaron. Moesinger.
away, than for one tittle to fall from the
14 17 law. ... He through Beelzebul, the prince 160
24 of the devils, casteth out devils. 1 ... No 44
man can enter into a strong man s house,
and spoil his treasures, except he first bind
the strong man, and then he may spoil his
29 treasures. . . . but he shall be guilty of the 111
30 eternal sin. 2 . . . An unclean spirit is in him. 113
31 ... Whosoever shall speak a word against 3 112
the Son of man, it shall be forgiven him :
but whosoever shall speak against 3 the
Holy Ghost, it shall not be forgiven him, 111, 112
neither 4 in this world, nor in that. . . .
41 They brought unto him a certain man pos- 113
sessed with a devil, deaf and dumb and
blind; <and> he healed him, and caused
him to hear, 5 to speak, and to see. . . .
48 This man, if he were a prophet, how knew
he not of what manner of works this woman
15 2 is, that is, 6 that she is a sinner? ... A 114
certain man, that was a creditor, had two
debtors : the one owed five hundred pence,
5 and the other fifty. ... he said unto Simon
the Pharisee : I entered into thine house ;
and thou gavest me no water for my feet.
6 ... A kiss of greeting thou gavest me not ;
and she, behold, since the time she came in,
8 hath not ceased to kiss my feet. . . . And
therefore her sins, which are many, shall be
forgiven her ; for she loved much ; 7 for he,
1 So in Cod. A, as in the Arm. Vulg. But Cod. B and the margin of Cod.
A have, " This is Beelzebul, the prince of the devils : he casteth out the
devils." At p. 75, where there is a brief allusion to this passage, the MSS.
are again at variance.
2 Cf. the Revised Version at Mark iii. 29.
3 Lit. " concerning," as in the Arm. Vulg.
4 In two out of three places it is literally, " neither here nor there."
5 Cf. the Curetonian Syriac.
6 Cod. B omits, " that is."
7 Cod. B omits, " for she loved much."
90 DISSERTATION ON S, EPHRAEM SYRUS.
Diatessaron. Moesinger.
to whom little is forgiven, loveth 1 little . . .
15 15 (He chose seventy and two 2 and sent 160
them forth from himself.) he sent them 115
two and two after his own likeness to
the cities . . . whither he himself was 95
2 about to come. . . . < And > if a son 105
of peace is there, it shall rest upon him ; 3
but if not, your peace shall return to
30 you. ... If the mighty works had been 230
done in Sodom, which have been done in
thee, it would have remained 4 until now.
32 . . . he that rejecteth you, rejecteth me. 5 94
34. .. I beheld Satan, that he fell as lightning 116
35 from heaven. Behold, I gave unto you
power to tread on serpents and scorpions
36 and all the power of the enemy . . . rejoice 206
not, that the spirits are subject unto you ;
but rejoice, that your names are written in
37 heaven among the angels. ... In that time 216
and in that hour Jesus rejoiced in his spirit.
... I thank thee, heavenly Father, 6 that 116:
thou hast hid these things from the wise
and from the prudent, and hast revealed
38 them unto babes ... no man knoweth the 117, 216
Father, but the Son, and 7 no man knoweth
39 the Son, but the Father. . . . Come unto me, 117,127
ye that labour and toil, and that have heavy
1 Cod. B has, "will love."
2 Ephraem elsewhere (p. 59) says : " the mystery of tile seventy-two," show
ing that his Diatessaron had that number instead of seventy. Of. Dial. xv. 15,
note.
3 Cod. A omits, " it shall rest upon him." This passage may have occurred
at xii. 52 in Ephraem s copy.
4 Lit. " been an inhabited place."
5 This clause is quoted by Ephraem in connection with the Mission of the
Twelve. It may have occurred so in his Diatessaron, perhaps as a continua
tion of xiii. 27.
6 Ephraem adds, " The Greek says, I thank thee, God the Father, Lord
of heaven and earth." Marcion s Gospel had simply, " I thank thee, Lord of
the heaven," leaving out the allusion to earth, as Tatian seems to have done.
7 Shortened at p. 117, "neither the Son, but the Father."
THE EPHRAEM FRAGMENTS. 91
Diatessaron. Moesinger.
15 40 burdens, and I will refresh 1 you. . . . learn 63
of me, for I am meek and lowly in heart 2 ;
and ye shall find rest unto your souls. . . .
43 He that hateth not his own life cannot be my 118
45 disciple. . . . Who is there of you, who
willeth to build a tower, and doth not first
sit down, and count the cost thereof ? . . .
16 1 ... we would see signs from thee. . . .
2 This generation is an evil and adulterous
generation; it seeketh after a sign, and 118, 119
there shall no sign be given to it, but the
4 sign of Jonah the prophet. . . . For, as 118, 230
Jonah was three days and three nights in
the belly of the fish, 3 so shall 4 the Son of 119
man be three days and three nights in the
5 heart of the earth. The queen of the south 120
6 shall condemn it. . . . The men of Nineveh 119
7 ... But the unclean spirit, when it goeth 120
out of a man, (went) about through dry 121
places, to seek rest, (but found) none. . . .
I will return to my former house. . . . 122
9 The unclean spirit goeth and taketh seven 120, 121
others, his companions, who are more wicked
than himself, and they come and dwell in
him; and the last state of that man becometh
10 worse than the first. So shall it be also 120, 122
11 unto this generation. . . . Blessed is the 122-3
12 womb that bare thee, 5 . . . blessed are they 123
that hear the word of God and keep it. ...
15 Behold, thy mother and thy brethren seek 122
20 thee. . . . (the) women (who went) with 120
him, who had been healed of diseases and
unclean spirits ; Mary Magdalene, out of
1 Or, " give you rest." " All ye " occurs at p. 127, but is not in Aphraates.
2 Cod. A omits, " in heart." 3 Not the word used in the Arm. Vulg.
4 Cited as, "must enter into," in the first instance (p. 118), but three times
afterwards as, " shall be in."
5 Cod. B adds at p. 122, "and the paps which gave thee suck," as in the
Arm. Vulft.
92 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesinger.
16 21 whom he had cast seven devils, and Joanna,
the wife of Chuza, Herod s steward, and
24 Susanna. . . . Behold, a sower went forth 124
2 5 to sow his seed ; and in his sowing some fell
26 by the wayside ... And some fell on rocky
28 ground . . . And some fell among thorns
29 . . . And other fell on fertile 1 and good
30 ground ... He that hath ears to hear, let 72, 123
3 6 him hear. . . . The heart of this people is 113
waxed gross : they have made heavy their
ears ; and they have shut their eyes, that
they should not see with their eyes, and
should not hear with their ears . . .
3 9 prophets and righteous men and kings 2 have 155
43 desired . . . That, which fell by the way- 124
44 side . . . And that, which was upon rocky 125
48 ground . . . thirtyfold and sixtyfold and a 124, 126
50,51 hundredfold ... he knoweth not. For 3
the earth of itself bringeth forth fruit.
17 4 ... Sir, didst not thou sow seeds of
holiness 4 of corn in thy field ? from whence
5 then came 5 tares ? He saith unto them, 127
10 That is the work of an enemy. . . . Again
the kingdom is like a grain <of mustard
1 1 seed > ... for it is less than all seeds . . .
1 2 And when it groweth, it increaseth and be-
cometh a tree, and becometh greater than
all herbs ; and the birds of heaven come and
13 -15 dwell in its branches. . . . (Again he com- 128
pared it to leaven, which was mixed with
20 meal.) ... He that sowed the seeds of corn 174
21 of holiness, 6 he is the Son of man . . . and
1 Lit. " fat ; " the Arm. Vulg. (Luke) has, " good and fat." Cf . the Curetonian
Syriac. Ephraem twice says, "good and fat," pp. 125-6.
2 Cod. B, " prophets and kings and righteous men."
3 Cod. B, "he knoweth not that," etc., as in the Arm. Vulg.
4 A Syriac expression for " holy seeds of corn." Cf . ver. 20.
5 Cod. Bhas, "hath it."
6 Cf. note at ver. Cod. B, " the seeds of holiness of corn:
THE EPHRAEM FRAGMENTS. 93
Diatessaron. Moesinger.
the seed of good things are the children of
17 24 the kingdom ... he will cleanse the house 211
of his kingdom from everything that offends. 1
30 ... Again, it is likened unto a net, that is 128
cast into the sea, and gathereth into itself of
31 every kind . . . (they draw near to) choose 2
37 the best, 3 and cast the bad away. ... On
account of this he came into his own city,
and taught them 4 in their synagogues. . . .
42,43 Physician, 5 heal thyself. ... A prophet 129,130
is not acceptable in his own city. 6 . . .
45 There were many widows in the house of 7 130
46 Israel . . . and to one of them < Elijah >
47 was not sent . . . lepers in the house of 7
48 Israel. . . . He could not do" < there > any
50 mighty work. . . . They were filled with
51 anger . . . they took him out . . . and 129
brought him to the side of the mountain
. . . and cast him down. . . . 1301, 212
18 12 ... (at the dancing of the daughter of 132
14 Herodias). . . . Cause to be brought the 131
41 head of John the Baptist. . . . Gather up 134
the remains of the food, that nothing at
45 all be lost therefrom. . . . This is of a truth
the prophet, of whom it was said that he
46 should come into the world. And our Lord
. . . went up into the mountain to pray
4 7 8 apart. And when the day was toward
1 Lit. "every stumbling-block." 2 Cod. B, "gather."
8 Lit. " the good good," as in the Arm. Vulg. and in the Curetonian Syriac.
Codex Bezae and many Old Latin MSS. read, "the best."
4 Cod. B omits, " them." Immediately after this clause Ephraem quotes
Luke iv. 16 ; cf. v. 35 and Appendix
5 Just before this clause Ephraem has, " He entered into Bethsaida," imply
ing that this took place there. The idea that he may have quoted this from
the Marcionite Gospel is not supported by anything that we know of that
document ; cf. Mardon s Gospel, Parker, London. Probably there is some error
in the Armenian text at this point. 6 So in the Arm. Vulg.
7 A literal translation of the idiomatic Syriac rendering of " in Israel."
8 Ephraem cites ver. 47 of the Arabic before ver. 46, as if his Dia-
94 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesinger.
1848 evening, his disciples arose and went up into
a ship, and went to go unto Capernaum.
194,8 ... It is I, be not afraid . . . of little 135: 136
9 faith. . . . When our Lord came and went 136
up into the ship with Simon, and the winds
10 rested and ceased. And they . . . came
and drew near before our Lord, and began
to worship him and say, Of a truth thou art
24 the Son of God. . . . What signs 1 doest
thou, 2 that we may see and believe on thee ?
25 ... Our fathers did eat manna in the
desert, as also it is written, He gave them
32 bread of 3 heaven to eat. ... I came not 234
to do mine own will, but the will of him
33 that sent me. And this is his will, that,
whatsoever he hath given me, I should lose
3 8 none of it. ... No man can come to me, 137
except my Father, which hath sent me, draw
44 him unto himself. 4 . . . This is the bread,
which cometh down from heaven, that a man
45 should eat of it and die. 5 . . . every one
that eateth of this bread shall live for ever :
(for the bread of God came down from
heaven, and is given to all the world.) . . .
47 Except ye eat his flesh, 6 and drink his blood, 58, 245
49 there is no life unto you. . . . My flesh is 37
5 4 meat. . . . This word is hard, who can hear 125
it? ...
20 7 ... (He) saith unto the twelve, Will ye 58
tessaron here followed the order of Matt. xiv. 22, 23, instead of S. John s
order.
1 Cod. B has, " sign." 2 Cod. B adds, "for us."
3 So in the Arm. Vulg., but perhaps only equivalent to " from " in our
Authorised Version.
4 Cod. B. has, " unto me."
5 Cod. A omits, " not," as the Curetonian Syriac ; but Cod. B lias, " not."
Ejjliraem seems to understand this clause of the manna given by Moses in the
wilderness, after which all who ate it died.
6 Paraphrased at p. 245, " if any man taketh not my flesh, he receiveth not
life."
THE EPHRAEM FRAGMENTS. 95
Diatessaron. Moesinger.
20 8 also go 1 from me ? Simon . . . saith unto
9 him, . . . We have believed and known
10,23 . . . one of you is a devil. . . . God said, 206 : 138
Honour thy father and mother. He that 137
speaketh evil 2 of his father or his mother,
let him die the death : and he that blas-
24 phemeth God, let him be crucified. And ye 138
say, every one 3 to your father and mother,
Behold, 4 it is a gift, 5 whatsoever thou mayest
25 be profited from me. . . . and this (son)
careth not henceforth to honour his father
36 and mother. . . . Every plant, which is not
planted by my heavenly Father, shall be rooted
42 out. ... In the heart arise 6 all thoughts of 63
49 wickedness. . . . The woman was crying 138
out and following him, and saying, Have
50 mercy on me. . . . And he answered her
53 not at all. ... It is not good to take the 139
children s bread, and to cast it to dogs. . . .
54 Yea, Lord, even dogs eat 7 of the crumbs of 139, 59, 138
55 their master s 8 table. . . . On this account 9 139
I say unto thee, woman, great 10 is thy
faith.
217,11 ... He did all things well. . . . Give 186: 140
13 me water 11 to drink. . . . The woman saith 140
14 unto him, Behold, thou art a Jew. . . . He
saith unto her, If thou knewest him that 141
said unto to thee, Give me water therefrom 12
1 Lit. " Is it that ye also wish to go ? "
2 As in the Kevised Version. 3 Of. the Curetonian Syriac.
4 More lit. " Come on, thou." 3 Or, " offering."
6 Lit. " come to be." Cod. B has, " from the heart," as the Arm. Vulg.
7 At p. 59 we have simply, " even the dogs are fed."
8 So in the Arm. Vulg. at Matt. xv. 27. Cod. B has, " the children s," as in
the Arm. Vulg. at Mark vii. 28.
<J Cf. Mark vii. 29 ; but it is also possible to regard these words as part of
Ephraem s comment.
10 Lit. "something great."
11 Cod. B omits "water" in one place, and transposes it in another.
12 Cod. B has, " Give me of this water."
96 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesinger.
to drink, thou wouldest have asked of him.
21 15 . . . The woman saith unto him, Thou,
because x thou hast no bucket, and the well
17 is deep. . . . He saith unto her, My waters
18 come down from heaven. . . . He that
drinketh of this water, that I shall give
19 him, shall never thirst. . . . The woman
saith unto him, Sir, give me of that water,
that I thirst not, nor come any more to this
2 well 2 to draw water from it. He saith unto
her, Go, call thy husband unto me, 3 . . .
22 Thou hast had in turn 4 five husbands, and 141, 142
he whom thou now hast is not thy husband.
23 ... The woman saith unto him, Sir, thus 141
thou seemest to me, 5 that thou art a prophet.
24 Our fathers worshipped in this mountain, 141-143
< and > ye say that in Jerusalem only is the
2 5 place of worship. He saith unto her, Verily
I say unto thee, Neither in this mountain
nor in Jerusalem shall they worship. . . .
27 but true worshippers shall worship 6 in spirit 141, 143
29 and in truth. . . . Behold, Christ cometh ; 141
and, when he shall come, he will give us all
30 things. He saith unto her, I that speak
31 unto thee am he. ... they marvelled, that 140
he was [standing and] speaking with the
46 woman. . . . They said unto the woman, 142
Henceforth we believe on him not because
of thy words, but because we have heard
(his teaching, and seen his works, that he is
God;) and we have known that this is
1 So also in the Arm. Vulg.
2 Cod. B omits, " any more to this well," and reads " hither " instead.
3 Cod. B omits, " unto me."
4 Lit. " hast changed," as in the Arm. Vulg.
5 Cod. B, "thus it seemeth to me;" the Arm. Vulg. has, "it seemeth
to me."
6 At p. 141 Cod. B inserts, "the Father." At p. 143 Cod. A has, "shall
worship the Father by the Holy Spirit in truth ; " Cod. B omits this passage
by homoeoteleuton.
THE EPHRAEM FRAGMENTS. 97
Diatessaron. Moesinger.
21 49 indeed the true Christ. ... the Galilaeans 130
received him.
22 1 ... Lord, if thou wilt, thou canst heal 1 143-145
2 me. . . . and he stretched forth his hand 145
5 <and> touched him. . . . (Tell) no man, 143145
<but> go, shew thyself to the priests, and
offer a gift, 2 as Moses commanded, 3 for a testi-
13 mony unto them. . . . A certain man was there, 145
which had been thirty and eight years in his
14 infirmity . . . Our Lord saith unto him,
1 5 Wilt thou be made whole ? The sick man
saith unto him, I have no guardian, that,
when the waters are troubled, he may take
and bring me down ; but while I delay to be 146
moved 4 another goeth down before me. 5
16 (He) saith unto him, Arise, take up thy bed 146, 148
19 and walk. 6 . . . He that made me whole, 147
he said unto me, Arise, 7 take up thy bed
20 and walk. They say unto him, Who said 8 146,147,199
21 unto thee, Take up thy bed? He saith, I 147
know not : for Jesus, when he beheld the
multitude of the people, withdrew himself 9
22 from that place. And after a while he saw
him, and saith unto him, Thou art made
whole, behold, sin no more, 10 lest thou have
1 Quoted several times, sometimes as " cleanse."
2 Or, " sacrifice."
3 In one place for " commanded " Ephraem has, " taught thee ; " probably
his own paraphrase.
4 Cod. A has, " while I delay to be set in order ; " the Arm. Vulg. has simply,
" while I delay."
5 Ephraem says in his comment, " If they believed that the angel by means
of the waters of Siloam healed the sick folk."
6 So the passage is first quoted ; Ephraem subsequently twice gives, " Stand
on thy feet," and once adds, " to thine house."
7 Cod. B omits, "Arise."
8 It seems a paraphrase where Ephraem says, " Who bade thee take up
thy bed upon thee on the sabbath day 1 " In narrating the passage in its con
text he says simply, " They say unto him, But who is he ? "
9 Lit. " slipped away," or " escaped ; " so in the Arm. Vulg.
10 Lit. "henceforth sin not ;" quoted also at p. 146.
7
98 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesinger.
22 23 need of some one else. And then the man
departed and told the Jews, It was Jesus
25 which made me whole. . . . (He) saith unto 147-149
them, My Father worketh a work unto this
2 6 day; on account of this I also work. But 147148
the Jews on this account persecuted (the
Saviour), not only because he healed on the
sabbath day, but also because he called God
his Father, and made himself equal with God.
30 ... The Father judgeth no man, but hath 151, 213
given all judgments into the hands of his
34 Son. ... As the Father hath life in him- 149
self, so also hath he given to the Son . . . 149, 150
3 5 < and > hath given him authority, that the 150
Son of man should execute l judgment. . . .
42 Not that 2 I receive witness from men ... 151
43, 44 He is the lamp, that burned. . . . For I
have witness, which is greater than that of
John . . . the very works, that I do, bear 152
51 witness of me. ... if another shall come 210
in his own name, him ye will believe. . . .
5 3, 5 4 Moses himself is your accuser . . . Moses 151, 152
wrote of me.
2329,32 . . . he saw all things clearly. . . . Who 153: 153,156
do men say [concerning me,] that the Son of
33 man is? 3 They said unto him, Some say 4
that he is Elijah ; and some say 4 that he is
Jeremiah; and some say 4 that he is a pro- 156
34 phet from among the prophets. . . . But 153
who say ye [concerning me,] that I am ?
35 Simon saith Thou art Christ, 5 the Son of
36 the living God. Blessed art thou, Simon.
37 . . . Thou art a rock . . . and the gates of hell 154: 153
39 shall not prevail against thee. . . . Tell no 154
1 Lit. "judge judgments." 2 So in the Arm. Vulg.
3 Nearly identical with the Arm. Vulg. of Matt. xvi. 13. At p. 156 Ephraem
has, " that I am."
4 Lit. " a certain saith."
5 Cod. A has, " the Son Christ, the Son," etc.
THE EPHRAEM FRAGMENTS. 99
Diatessaron. Moesinger.
man concerning me, that I am Christ. . . .
23 40 Behold, we go up to Jerusalem; and all 65, 154
things are fulfilled, that have been written
concerning me; for the Son of man must be 230
41,42 crucified, and die, and rise again. . . . This 154-6, 229
43 be far from thee, Lord 1 ... he saith unto 154-5, 229
44 him, Get thee behind me, 2 Satan, thou art a
stumbling-block unto me ; for thou thinkest
not the things that be of God, but those that
be of men.
2^ 1 There are some that now stand here with 155, 222
me, wliich shall not taste of death, till they
2 shall see the kingdom of God. . . . After 159
six days he took them and brought them
3 up into the mountain. . . . The fashion of 156
9 his countenance was altered. . . . Lord, if
thou wilt, let us make here three taber
nacles ... he knew not, what he spake
12 ... (the voice came from heaven,) This is 157: 156, 157
my beloved Son : hear him, and live ye. . . . 157
17 And as they came down from the mountain, 154, 157-8
he gave them a command, and said, Take
heed, that ye tell no man that vision, which
ye have seen, until the Son of man be risen
29 from the dead. ... It is not meet, that a 159, 212
34 prophet perish out of Jerusalem. . . . they 160
35 could not heal him. ... evil generation,
perverse and faithless, how long shall I be 203
3 9 with you, and suffer you ? . . . He saith unto 160
the man, 3 He that believeth, all things are
41 possible to him. ... I say unto thee, 4 un
clean spirit, deaf and dumb, go out and 161
depart from him. and enter no more into
1 Lit. " Propitiation be to tliee, Lord, from this." So the Arm. Vulg.
2 Ephraem sometimes omits " me," and once has, " Go away, Satan."
3 At p. 70 Ephraem quotes apart from their context the words, " If thou
believest."
4 In connection with this miracle Ephraem adds : " At that time, it saith,
his disciples were not as yet established in him."
CULL, CHRIST1 REGK
BIB, MAJ,
TORONTO*
100 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesinger.
25 45 him. . . . Why could not we heal him? 160
46 And he saith unto them, Because of your
little faith. . . . If l ye had faith as a grain 204
of mustard seed, ye should say to this moun
tain, Be removed ; and it should be removed
5 from before you 2 ... on the third day 3 I
rise again. . . .
25 4 (Thy master perchance, they say, does not 161
5 give). ... he prevented Simon, and saith
unto him, Of whom do the kings of the
earth 4 take tribute ? of sons 5 or of
6 strangers ? ... Go and give thou also as
7 one of the strangers. 6 Lest thou offend
them, go thou to the sea, and cast a net
8 there. 7 . . . Who is the greatest 8 in the 107
18 kingdom? ... If 9 thy hand or thy foot 66
28 offend thee, . . . They came and drew near 162
to ask him, Is it lawful for a man to put
29 away his wife ? He answered them, and
30 saith, It is not lawful. They say unto him,
Moses gave us permission : why is it not
3 5 lawful ? 10 Moses, he saith, because of the
hardness of your heart, gave you permission ;
but from the beginning of the creation it
was not so.
1 It is not certain that Ephraem cites this from this chapter, he may be
only quoting in a varied form xxxiii. 6, 7.
2 Lit. " from your face ; " this occurs only at p. 204. Cf. pp. 184, 185, 189.
3 Cod. B has, "after three days."
4 Cod. B has, "of the nations of the earth."
5 Cod. B has, " of their sons." 6 So in the Arabic.
7 In his remarks Ephraem says, " when he had drawn out the fish, which
had a stater in its mouth."
8 Lit. " Who [indeed] is great."
9 Ephraem quotes this clause in connection with the Sermon on the
Mount, Matt. v. 30, Diat. viii. 60, where, however, the hand only is referred to.
Whether Tatian inserted the allusion to the foot in the Sermon, or Ephraem
made the addition intentionally or inaccurately, is not certain.
10 This clause combines into one ver. 30 and 34 of the Arabic, and so pro
ceeds naturally to ver. 35 omitting ver. 31-33. Cod. B omits the clause pro
bably by homoeoteleuton.
THE EPHRAEM FRAGMENTS. IOI
Dia,tessaron. Moesinger.
26 8 ... (joy 1 over sinners, that they repent, 163
more than over just persons, that they
14-15 sinned not.) . . . (And when the younger
33 son had wasted his goods) ... It was meet
to be glad ; for this thy brother was dead,
42 and became alive. 2 . . . Make to yourselves 156
friends, that they may receive you into their
eternal dwellings. 3
27 2 1 Where one is, there I also am ; 4 and 165
where two are, there will I also be. ...
22 How oft, if my brother sin against me, shall 5 163
I forgive him ? until seven times < in a
23 day, 6 > is it enough ? 7 He saith unto him, 163-4
Until seventy times seven seven times. 8
27 ... I have a baptism tc be baptized with. 229
28 . . . In heaven their angels behold the 165
31 face of my Father. . . . And it came to
pass, when they came 9 and told him of the
Galilaeans, whose blood Pilate mingled with
36 their sacrifices. ... A certain man had a 166, 184
37 fig-tree planted in his vineyard. And he 166, 213
saith unto the husbandman, Behold, there
are these three years, that I come seeking
fruit from this fig-tree, and find none : cut
3 8 it down. The husbandman answered, and 166
saith unto him, Let it alone this year
also. . . .
1 Cod. B adds, " of the angels." A few lines before these words Ephraem
has, " Ten drachmas and a hundred sheep."
2 Cod. A has, " and lived and became alive."
8 The same word as in the Arm. Vulg., but not the same as " tabernacles "
at xxiv. 9. Lit. " dwellings which are for ever." Cod. A omits, " which are"
4 Cod. B has, " will be." Ephraem introduces this clause with, " He
comforted them in his saying," as though he read it in his Diatessaron.
5 Cod. B has, " How oft shall my brother . . . and," as in the Arm. Vulg.
6 Ephraem s comment makes it probable that these words followed.
7 Or, " It is enough," or, " It is much ; " perhaps Ephraem s comment.
8 This is cited twice : in the first case Cod. B omits the second " seven " :
in the second place we have, " until seventy times seven seven," in both MSS.
y " Came," as in the Arm. Vulg. ; probably a better translation of our
Greek than " were present." The Arabic has the same.
102 DISSERTATION ON S. EPHRAEM SYR US.
Diatessaron. Moesinger.
283 ... They say unto him, There is no man, 167
4 that doeth anything in secret. . . . For his
7 brethren did not believe on him. ... I go
20 not up in 1 this feast. . . . Why do ye seek 16 7,1 6 8,1 9 6
21 to kill me? 2 . . . Who seeketh to kill 196
27 thee ? ... Do our elders know, that this 210
2 8 is indeed Christ? 3 . . . behold, Christ,
when he shall come, no man knoweth
29 whence he is. ... I am not come of 173
42 myself. . . . Good Master, what shall I do, 168, 172
43 that I may live ? . . . Why callest thou me/ 123, 168
1 173 174
good ? There is none good but one only, l
God, the Father, which is in heaven. 168174
44 Knowest thou the commandments ? if thou 171: 168
wilt enter into eternal life keep the
47 commandments. 4 . . . All these things have 125
I done from my youth up. What lack I 169
48 yet? . . . (He) looked on him with love. 171-3
49 . . . One thing thou lackest : if thou wilt 125, 170-1
be perfect, go and sell all thy possessions,
that thou hast. . . .
29 3 How hard is it for them that trust 5 in 170, 172
6 riches ! . . . Behold, we have left all; what 67, 178
9 shall we have therefore ? . . . shall receive 88
1 4 sevenfold in this present time ... a rich 173
1 7 man . . . clothed in purple . . . the angels
carried him into Abraham s bosom. . . .
19 6 ,20 My father, Abraham ... My son, remem- 173: 175
ber, that thou in thy lifetime receivedst thy
1 The Arm. Vulg. lias, " to."
2 Ephraem continues, " a man, that speaketh the truth," thus blending
John vii. 20 with John viii. 40. These verses he blends again, when dis
cussing the latter (p. 196, cf. Diat. xxxv. 51). He may be there citing
John viii. 40 as, " Why do ye seek to kill me 1 "
3 The words which follow, " more true than all," appear to be Ephraem s
omment.
4 Ephraem (p. 171) quotes, " This do, and thou shalt live," as if these
words followed here in his Diatessaron. Cf. xxxiv. 35.
5 Lit. " have hoped ; " the same verb as in the Arm. Vulg. of Mark x. 24.
6 Or, 25.
THE EPHRAEM FRAGMENTS, 103
Diatessaron. Moesinger.
good things, and Lazarus his evil things. 1
2924. . . They have 2 Moses and the prophets. 173
26 . . . If they hear not Moses and the pro- 175
32phets. . . . Why stand ye all 3 the day idle? 176
33 . . . No man came and hired us . . . 176, 177
36 the first supposed, that they would receive 175
37,41 more . . . they murmured. . . . Or have I 176: 177
not power in mine own house to do what I
will? If I am good, 4 why is thine eye 174, 176-7
42 evil ? <So> the last shall be first. ... 108
30 41 ... Behold, we go up to Jerusalem . . . 178
44,47 and they take and crucify him. . . . We
would that thou shouldest do for us, whatso-
48 ever we may ask. ... He saith unto them,
49 I will do it for you. 5 . . . Give us authority 1778
to sit, one on thy right hand and one on the
50 left hand. ... Are ye able to drink of the 108,179,229
cup, that I shall drink of ? ...
31 3 ... he, that will be your head, shall be 109
19 your servant. . . . Zacchaeus make haste 180
and come down (from the fig-tree, for I am
22 to be with thee.). . . . Behold, Lord, the
half of all my goods I will 6 give to the
poor ; and all things, that I have ever taken
from any man wrongfully, I will restore
2 3 them fourfold. . . . This day is salvation 7 180, 205
come to this house, forasmuch as he also is 180
26 a son of Abraham ... a certain blind man 181
1 Lit. " sufferings ; " the word used in the Arm. Yulg. Cod. B has, " evil
things."
2 Lit. " There are."
3 Lit. " the day till evening," as in the Arm. Vulg. The discussion of this
parable is commenced by the words, " Concerning the hired labourers, whom
the lord of the vineyard hired at the third, sixth, and ninth hours."
4 Lit. " generous ; " the same word is used here in the Arm. Vulg.
5 This represents the second half of the clause, " What will ye that I shall
do for you ? " Ephraem s Diatessaron must, like Cod. Bezae, have omitted
the first part, and read the second as a promise.
6 So in the Arm. Vulg.
7 In the second place Ephraem has, " life."
104 DISSERTATION ON S. EPHRAEM SYR US,
Diatessaron. ,.-
Moesmger.
sat by the wayside, and his name was
31 27 Bartimaeus, the son of Timaeus l . . . (when)
28 he asked, Who might 2 this be ? (They say,)
2 9 Jesus of Nazareth. ... He began to cry 180-1
out, and saith, Jesus, son of David, have
30 mercy on me. ... They rebuked, (and 181
hindered this blind man, that he should not
come to Jesus; therefore) he cried out the
more, Son of David, have mercy on me.
32 ... And he cast away his garment, and
34 came unto him. . . . Eeceive thy sight:
thy faith hath made thee whole.
32 1 ... (Within the temple they were selling
8 sheep and oxen) . . . Destroy this temple, 182, 229
and on the third day I will raise it up.
9 In forty and six years was this temple built, 3 182
and wilt thou raise it up on the third day ?
21 ... This man went down justified more
than (he) . . . every one that humbleth him- 41
24,25 self, shall be exalted. ... He hungered, and 183, 186
hasted and came to that fig-tree ... he 183
26 found nothing thereon. . . . (He cursed the 182-3
30 fig-tree, and it withered away.) 4 . . . And 189
is it possible for a man, wJwn he is old, to
enter again the second time 5 into his mother s
womb, and again 6 be born out of it. . .
31 Except a man be born of water and of the
Spirit, he cannot enter into the kingdom of
32 God. That which is born of the flesh is
flesh, and that which is born of the Spirit
34 is spirit. ... ye know not the spirit, whence
36 it cometh, or whither it goeth. . . . Thou 188
art a master of Israel, 7 and knowest thou not
1 Cod. B, " Timaeus, the son of Bartimaeus." 2 Or, Who is this ?
3 This clause agrees with the Arm. Vulg.
4 Ephraem proceeds at once to discuss the finding the fig-tree withered and
the lesson of faith founded on it.
5 So in tlie Arm - Vulg. e CocL B h
7 So in the Arm. Vulg.
THE EPHRAEM FRAGMENTS. 105
Diatessaron. Moeshiger.
32 38 these things. . . . But now, 1 if I have told 187-8
you earthly things, and ye have not believed,
how shall ye believe, if I tell you heavenly
39 things? And there is none that hath 168,187-9
ascended up to heaven, but he that came
down from heaven, even the Son of man.
40 ... And as Moses lifted up the serpent in 189, 230
the wilderness, even so must 2 the Son of
42 man be lifted up. . . . God so loved the 258
world, even as 3 his only-begotten Son. . . .
33 3 ... His disciples marvelled how it had 186
withered away so suddenly. . . . When they 184, 186
4 returned, they say unto him, Behold, the fig-
tree, which thou cursedst, how is it withered 184
6 away suddenly? He saith unto them, Ye 184,185,189
also, if ye have faith and doubt not in your
7 heart, 4 shall say to this mountain, 5 Go, be
cast into the sea ; and it shall be removed.
8 And whatsoever in your prayers ye shall ask 189
of God with faith, 6 it shall be given you.
9, 27 . . . Increase our faith 7 . . . while he was 189 : 191
teaching the people, and preaching the gospel
28 to them, (they) came, and say unto him, By 191, 38
what authority doest thou these things ? . . .
3 The baptism of John, whence was it ? was it 191
3 1 from heaven or from men ? . . . They began
to reason in their minds and to say, If we
say that it is from heaven, he will say 8 unto
3 2 us, Why then did ye not believe him ? And
1 So in the Arm. Vulg.
2 At p. 230 "is" appears instead of "must be ;" but that may be a paraphrase.
3 Cod. B has, " that he gave ; " but the reading of the text agrees with that
of the first hand of K, which omits, " he gave."
4 Cod. Bhas, "mind."
" Cf. also Dial. xxiv. 46 and ver. 10 of this chapter in the Arabic.
c "Of God" may be due to Tatian, the rest of the clause is like the Arm.
Vulg.
7 Later on (p. 190) Ephraem comments on the conduct of the Unjust Judge,
which fellows here in the Arabic ; but he does not quote the words.
8 Lit. "saith."
106 DISSERTATION ON S. EPHRAEM SYR US.
Diatessaron. Moesinger.
if we say, From men, we fear the people.
33 3 5 . . . What think ye ? A certain man had
37,38 two sons . . . Yea, sir, I go ... Which of
of them did the will of his father ? (They
say,) The second. 1 . . . Therefore the publicans
and harlots shall go into the kingdom of
39 heaven before you. John came unto you in 192
40 the way of righteousness ... A certain
householder planted for himself a vineyard,
and hedged it round about, and prepared a
winepress in it, and built a tower in it. ...
42 and he sent his servants to bring him the
49 fruit . . . Afterwards he sent his son . . .
50 But when they saw the son, that he came,
they say, This is the heir 2 of the vineyard ;
5 1 come, let us kill him ; and hereafter the in
heritance of the vineyard becometh ours.
53 ... (What do these husbandmen deserve ?)
5 4 ... He shall miserably destroy those miser-
5 5 able men. . . . Have ye never read : The 193
stone, which the builders rejected, the same
was made the head of the corner ? . . .
5 8 Whosoever stumbleth on it shall be broken to
pieces, and on whomsoever it shall fall, it
shall crush and grind him to powder.
35 2 ... They sent unto him their disciples with
3 the Herodians . . . (whether they should give
7 tribute.) . . . Give unto Caesar that which
is Caesar s, but that which is God s, render to
9 him? . . . The Sadducees came, and say
unto him, There is no resurrection of the
1 dead. . Moses thus 4 commanded us : If
1 The Arabic has, " first ; " but Epliraem remarks, " And they justly dis
criminating say, The second." The Armenian MSS. of the Gospels vary here
in their readings.
2 Of. Moes. p. 265.
3 Lit. " But that which is God s, that which we owe, render." In Cod. B,
however, the first clause of this is shorter, " But to God.
4 Cod. A has, " Moses the patriarch. "
THE EPHRAEM FRAGMENTS. 107
Diatessaron. Moesinger.
a man die having no children, his brother
35 11 shall take his wife. . . . Now a certain 194
13 woman became the wife of seven husbands.
15 . . . In the resurrection of the dead there
fore whose wife of them shall she be ? ...
16,17 Ye do greatly err ... For the sons of the
18 times of this world marry wives . . . but
they that become worthy of that world . . .
19,26 they are as the angels . . . What command-
2 7 ment is first and great in the law ? He
saith unto him, 1 Hear, Israel, the Lord 152, 169
28 thy God is one Lord. <and> Love the 110, 194
29 Lord thy God. . . . That is the great com- 110
30 mandment. . . . Love thy neighbour as thy- 194
35 self. . . . this do, and thou shalt live 2 ... 171
36,37 Who is my neighbour? . . . from Jerusalem 195
43 to Jericho . . . Which of them, thinkest
thou, was neighbour to the wounded man?
44 He saith unto him, He that showed the
mercy. He saith unto him, Do thou also
likewise,
35 1 ... Our Lord cried 3 and said, If any 196
man of you thirst, let him come unto me
6 and drink. . . . from the town of Bethlehem 210
24 the Messiah is to be born. . . . Thoucomest 86
and bearest witness of thyself : thy witness
44 is not true. . . . We are Abraham s children, 197
50 . . . If ye were Abraham s children, ye 196, 197
51 would do the works of Abraham. Why 4 do 168, 196
ye seek to kill me, a man that speaketh the
5 5 truth ? this did not Abraham. ... Ye are 196
the children of Satan, who is a murderer from
1 The actual passage (p. 194) is: "He saith unto him, Thou shalt
love the Lord thy God, and thy neighbour as thyself." The other clauses
are found at the references given, and are placed here in the order of the
Arabic.
2 Cf. note at xxviii. 44.
3 Cod. B has, " stood and cried," as in the Arm. Vulg.
4 Cf. note at xxviii. 20.
108 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesinger.
35 57 the beginning. . . . Which of you convinceth 152, 242
5 9 me of sin ? . . . Thou art a Samaritan. 197
36 6 Abraham desired 1 to see my day; he saw 155,197,207
7 it and was glad. . . . Thou art not fifty 197
years old ; and hast thou seen Abraham ?
8 He saith unto them, Before Abraham was, I
10 was. . . . He caused himself to meet with 197, 203
a blind man, who was blind from his mother s
11 womb. And the disciples asked him, Whose 197
12 sin 2 is it? ... He saith unto them, Neither 197, 200
this man s nor his kinsfolk s, but that the
works of God should be made manifest in
13 him. And I must work the works of my
Father, that sent me, while it is day : the
15 night cometh. . . . And when he had thus 198
spoken, he spat on the ground, and made
clay of his spittle, <and> anointed his eyes
16 with the clay. . . . Go, wash thy face. ... 199
2 3,3 1 3 (He made clay on the sabbath.) . . . They 199 : 202
gave commandment to put him out.
37 1 ... They which see shall be made blind. 199
4 ... (when he entereth in by the door into 210
10 his sheepfold) . . . <I am> the door of the 137
11 sheep. All that came before me were thieves 200, 210
14 and robbers. . . . the good shepherd giveth 174
21 his life for his sheep. ... I have power over 242
my life to lay it down and to take it again.
35 4 . . . for which of my works do ye stone me ?
40. . . If I do 5 not the works, believe me 210
41 not. ... if ye believe not me, at least 121, 191
4 G believe the works. . . . And there was there 200
a certain sick man : Lazarus was his name.
1 So in the Arm. Vulg.
2 The Arm. Vulg. lias, " whose fault is it, this man s, or his father s or
mother s."
3 Of. Moesinger s note, p. 202. This fragment does not agree exactly with
any passage in the Gospels or the Arabic. See the latter at xxxvi. 31 and 43.
4 Cf . note at xlv. 39 for a fragment, which may come before this.
5 Lit. "work."
THE EPHRAEM FRAGMENTS. 109
Diatessaron. Moesiuger.
37 48 . . . And his sisters sent unto our Lord, and
say, Lord, behold, he, whom thou lovest, is
49 fallen sick. 1 . . . This sickness is not unto
death, but for the glory of God, that the
Son of God may be glorified thereby. 2 . . .
51,52 he abode in that place two days. He saith 203 : 200
unto his disciples, Come, 3 let us go into
53 Judaea. They say unto him, The Jews seek 4
to kill thee, and goest thou thither again ?
54 . . . Are there not twelve hours in the 200,201
day ? If any man walk in the light, he
stumbleth not, because he seeth the light.
59,60 . . . Lazarus, our friend, 5 is dead; and I am 201
61 glad for your sakes. . . . Come, let us go,
that we also may die with him.
38 5 6 Lord, if thou hadst been here, our brother 202, 205
9 had not died. ... I am the resurrection and 202
the life ; whosoever believeth in me, though
10 he were dead, he is alive. He that is alive,
17 and believeth in me, never dieth ... he 203
18 was troubled. . . . Where have ye laid him ? 201,203
19,21. . . And 7 our Lord wept. . . . He 8 that 203: 249
opened the eyes of the blind, could he not
have caused that 9 even this man should not
23 have died ? 10 . . . Draw near and take away 204
the stone ... by this time he stinketh ; 202
<for he hath been> dead four days. . . . 204
251 thank thee, that thou hast heard me. 234
2 6 And thou hearest me; but because of the 99, 234
people ... I say n this, that they may
I Lit. " sick and fallen." 8 Or, " in him."
3 So in the Arabic, the Arm. Vulg. and the Peschito.
4 Cod. B has, "sought." 5 So Cod. Bezae. 6 Or, 16.
7 So in the Arm. Vulg., N, D, and the Arabic.
8 Ephraem also has (p. 202), " Did not this man open," etc.
9 Lit. " can he not so do anything that."
10 Or, "should not die."
II So at p. 99 in Cod. A ; but in Cod. B, "I do it," as in the Arm. Vulg.
Both give this latter at p. 234 ; but the comments at both places show that
Ephraem must have had " say."
110 DISSERTATION ON S. EPHRAEM SYR US.
Diatessaron. Moesinger.
38 28 believe, that thou hast sent me. . . . Loose 204
29 him. . . . Many believed on him there. ... 200
32 And if we suffer it, all men believe 1 on him; 204, 205
and the Eomans will presently come, and
take away our nation, the law, and this
42 place 2 . . . when the days were being ful- 224
filled (of his work in Judaea) he turned his
face to go to Jerusalem, and he sent (those
45 two wrathful ones) before him. . . . Wilt 95
thou, that we command fire to come down 3
and consume them ?
391,3 (He came to Bethany. 4 ) . . . Simon the 204: 205
5 leper. . . . And the chief priests 5 took 205
counsel, that they might put Lazarus also
10 6 to death. . . . This ointment might have
been sold for three hundred pence, and given
14 to the poor . . . that to the day of my 40
21 winding-sheet she may keep it. 7 ... loose 207
the colt, and bring him unto me. . . .
24Eejoice, daughter of Sion, for behold, a 8 210
31 king cometh unto thee. . . . The children 207
32 were crying and saying, Blessing 9 to the Son
of David. . . . Blessing in the highest. ... 27
33 Peace in heaven and glory on earth. . . .
36 10 The chief priests and scribes were sore dis- 207
pleased, and say, Hearest thou not what
these say? ... Eebuke the children 11 that 208
37 they hold their peace. He saith unto them,
If these shall hold their peace, yet the stones
38 will cry out. When he came to Jerusalem, 207
1 The Arm. Vulg., N* and ff 2 have the present tense.
2 Cod. B has, " and the law and the kingdom and this place."
8 Lit. " that we say, and fire should come down : " Cod. B adds, " from
heaven."
4 On the order of these fragments see note to Dial, xxxix. 1.
5 Cod. B, " the priests." 6 Cf. Died, xxxix. 13.
7 The whole clause as in the Arm. Vulg. 8 Cod. B has, " thy."
9 So in the Arm. Vulg. for "Hosanna." 10 Cf. Diat. xl. 2, 3.
11 Cod. A has, "the men;" but the comments support the reading, "the
children." The " disciples " on the road to Jerusalem are evidently meant.
THE EPHRAEM FRAGMENTS. Ill
Diatessaron. Moesinger.
he beheld it, and began to weep l over it ;
39 39 and he saith unto it, If thou hadst known 184, 207
at least this day of thy peace 2 ! but peace is
hid from thine eyes. 3
40 16 ... Now is the judgment of the 4 world: 208
now also 5 the prince of this world is cast
19 out. . . . We have heard out of the law, 209
that the Christ abideth 6 for ever : and thou
sayest, The Son of man must be lifted up.
2 2 ... The kingdom of God is 7 not by days
23 of observing . . . behold, the kingdom of 209-211
44 God is within your heart. . . . Woe unto 211
you, lawyers, for ye hide 8 the key.
41 2 ... there shall come all the blood of
righteous men from the blood of Abel the
righteous unto the blood of Zacharias . . .
4 between the temple and the altar . . . how 213
12 often would I have gathered you. ... If
any man hear my words, and keep them not,
I judge 9 him not : for I came not into the
world to judge the world, but to save the
1 3 world. . . . He that receiveth not my words,
the word that I have spoken, it judge th him
14 . . . he, which sent me, he gave me a com- 173
mandment, what I should speak, and what I
30 should say. . . . The days will come, when 10 44, 183
there shall not remain in it one stone upon
1 At p. 184 Ephraem says, " It is written, The Lord saw it, and wept over it."
2 At p. 184 in Cod. A it is, " this thy day ; " and in Cod. B, " this day." At
p. 207 in Cod. A it is, " this day of thy peace ; " and in Cod. B, " to-day this
day of thy peace."
3 Lit. " face," as in the Arm. Vulg.
4 So Cod. Bezae and many Latin MSS. Cod. B has, " this."
5 For " now also," Cod. B has, " and."
6 Lit. " liveth," one of the readings of the Arm. Vulg.
7 Or, " cometh."
8 The present tense, as in the Arm. Vulg. and in Old Latin MSS. b e q.
9 Cod. A, know."
10 At p. 183, "when it shall be destroyed, and Jerusalem shall be over
thrown."
112 DISSERTATION ON S. EPHRAEM SYR US.
Diatessaron. Moesinger.
41 43 another 1 . . . they shall persecute you and 63
deliver you up.
42 4 When ye shall see the sign of the terror 213
of its desolation, which was spoken of by
6 Daniel the prophet ... he that standeth 214
8 upon the housetops . . . Woe to them that
are with child . . . there shall be anguish 2
1 unto this people. ... If they shall say unto 211
13 you, Lo, he is here, believe it not ... go
14 not forth. ... As the lightning, which
16 lighteneth. . . . Pray ye and ask, that your 214-5
night be not in the winter, neither on the
1 8 sabbath day. . . . And except God 3 had 215
shortened those days, no living thing 4 would
have been saved ; < but > for the elect s
25 sake . . . From the fig- tree learn the 186
parable: for 5 when the branches become
tender, and the leaf springs forth and buds, 187
3 1 ye know that summer is nigh. . . . pray that 215
ye may be accounted worthy to escape all
these things that shall come to pass. . . .
32 That day 6 <and> that hour 6 knoweth no 109,179,215-6
man, neither the angels, nor the Son . . .
3 3 watch and pray ; for ye know not the time. 216
47,49 ... in one bed. 7 . . . Two men shall be in 217
50 a field . . . the body . . . eagles. . . . 218
43 2 ... Who is 8 the overseer, the faithful
8 servant, good and wise ? 9 . . . He will cut
him asunder, and will separate him, and
appoint him his portion with the hypocrites
1 Lit. " a stone upon a stone."
2 Cod. B has, " great anguish."
3 So in the Arm. Vulg. and some other versions. Cod. B omits, " God."
4 Cod. A has " flesh " in the text, but not in the margin.
5 Cod. B omits, "for."
6 Ephraem three times has, " that day," and once (p. 216), " that hour," but
not both together. They are together in the Arabic as well as in the Greek.
7 These words come immediately after the next clause in Ephraem, but not
in the Arabic.
8 Cod. B adds, " indeed." 9 Cod. B has, " and wise and good."
THE EPHRAEM FRAGMENTS. 113
Diatessaron Moesinger.
and 1 with the unbelievers ; and there shall
be for him 2 weeping of eyes and gnashing
43 10 of teeth. . . . Five of them were foolish
2 6 and five wise. ... his talent . . . the earth
2 8 ... he hid it. ... He that had received five
32 talents. ... He that had received the one 219
36 talent. . . . Take ye away the talent from 218
37 him. ... He that hath, 3 to him shall be 192
given, and he shall have abundance ; and he
that hath not, even that which he hath
seized shall they take away from him. . . .
39 Let your loins be girded about and your 218-9
46 lamps burning. . . . Then shall the King 88
say unto them, that are on the right hand,
53 Come, ye blessed of my Father. . . . Depart 97: 75,216
from me, ye cursed of my Father, into the
everlasting fire, 4 which is kept 5 for Satan
and his angels.
44 42 With desire I have desired to eat this 230
44 G passover with you, before I suffer. . . . One 159, 219
of you, he that eateth bread with me, he it
47 is that shall betray me. And behold, the 219
hand of my betrayer is with me at the table,
48 dipping. 6 And the Son of man goeth, as also 219, 230
it is written of him ; < but > woe to that 224
man! ... it were better for him, if he had 112, 220
not been born. . . .
45 12 ... (Our Lord) blessed and brake. . . . 222
161 will not drink henceforth of this offspring
of the vine until the kingdom of my Father.
17 . . . Behold, Satan hath obtained 7 permission
18 to sift you as wheat, and I have prayed the
1 Cod. B omits, " with the hypocrites and."
2 God.B omits, "for him."
3 Cf. a similar passage at x. 16. The wording here is different, and seems
to allude to the taking away of the talent.
4 At p. 216 there is added, "for I know you not ; " cf. x. 43.
6 Cod. B. has, "prepared." 6 Cf. also Diat. xliv. 40.
7 Lit. " hath gained his cause," i.e. " asked and obtained permission," etc.
Our Greek implies this, but the Arm. Vulg. has simply, " asked."
114 DISSERTATION ON S. EPHRAEM SYR US.
Diatessaron. Moesinger.
Father l for thee, that thy faith fail not. . . .
4i5 20 A new commandment I give unto you: Love 224, 225
34 one another, as I have loved you. ... I am 137
36 the way. . . . Shew us thy Father, and it 222
3 7 sufficeth us ... have ye not known me ?
38. . . my Father, that is in me, he doeth 173
39 these works. ... I am in the Father, and 271
the Father in me ; and we are one. 2 . . .
40 He that believeth on me, the works that 223
I do shall he also do ; and greater works
44 shall he do. ... Another Advocate I send 225
unto you.
46 10 ... and findeth nothing that is his in 223, 263
13mfj . . . he that hath not his 3 sword, let 223
15 him buy himself a sword. . . . Two are 224
19 enough. ... Ye are clean through my 58
word, which I have spoken unto you. . . .
28,29 This is my commandment. . . . Greater 224: 225
love than this can none other have, that he
34 lay down his life for his friends . . . know 106
that they hated me also, before they hated
3 5 you. ... I chose you, before 4 the world 5
36 was. ... If they have persecuted me, they 95
41 will persecute you also ... as also it is 209
written in their law : They hated me with-
42 out a cause. . . . Behold, I send unto you 225
50 the Advocate. 5 ... It is expedient for you,
that I go away ; for, if I go not away, the
Advocate cometh not unto you (and all
truth is not made known unto you. 6 ). . . .
54 and of judgment because the prince of this 227
1 A remarkable addition, which Zolirab says was in one MS. of the Arm.
Vulg. Cod. A has, " my Father."
2 This clause may be a paraphrase of xxxvii. 33, and not belong to this verse,
though quoted with it.
3 Or, " a sword for himself."
4 This clause occurs in a different connection at Diat. xlvii. ver. 23 and
42, with the latter of which it agrees closely.
5 Cod. A has, " this friend," or, " the friends."
6 Cod. A has, "knoweth you not/
THE EPHRAEM FRAGMENTS. 115
Diatessaron. Moesingcr.
46 58 world is judged. 1 . . . Whatsoever my 179
Father hath is mine.
47 13 ... And I came from the Father. ... 3
171 am not alone, because my 2 Father is with 271
18 me. ... I have overcome the world. ... 223
1 9 The hour is come : glorify thy Son ; and thy 228
2 3 Son will glorify thee . . . give 3 me glory 227
from thyself, of that which thou gavest me
28 before the world was . . . (and that which 179
29 I have, is my Father s. 4 ) . . . and I come 271
30 to thee, my Father . . . and none of them 137
perished but the son of perdition. 5
480,9 ... My soul is sorrowful. . . . Father, 228: 229,231
if it be possible, let this cup pass from me ;
but not my will, 6 but thine be done. . . . 233, 234
12 And he said unto his disciples, Watch and 231
pray, that ye enter not into temptation.
The spirit is willing and ready ; but the
13 flesh is weak . . . thy will be done . . . 232
17 and his sweat became as it were drops of 235
19 blood. , . . Sleep on now, and take your
26 rest. . . . Judas, comest thou to betray the
Son of man with a kiss ? Now wherefore
2 7 art thou come, friend? . . . Whom seek 236
2 8 ye ? . . . They say unto him, Jesus of
Nazareth. Jesus said unto them, I am he.
29 While Judas was standing with them, they 154, 236
went backward, and fell 7 to the ground.
1 The same word as in the Arm. Vulg. ; it might also be rendered " con
demned."
2 Cod. B has, " the."
3 Ephraem says below: "For also the reading hath, and plainly saith,
Glorify me with that glory before thee, before the world was." After "also"
Cod. B adds, " in the Greek."
4 Ephraem adds this to ver. 58, above.
5 For part of ver. 42 to follow this, cf. xlvi. 35, and note there.
6 Ephraem, at p. 233, has, "Nay, Father, but thy will be done;" so Cod. A.
Cod. B has " " for " Nay." At p. 234 he has, " Not as my will is, but as
thine."
7 The same as in the Arm. Vuls.
Il6 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesinger.
48 37 1 . . . Put up again thy sword into his 186,232,236
40 place. . . . (He healed the ear) ... 232
47 they bound him, and led him away. 2 ... 237
49 36 Hereafter shall ye see the Son of man
coming with bright clouds with the angels
37 of heaven. Then the high priest laid hold
of his garments, and rent his robe. . . .
43 And they took and led him out, and gave 238
44 him into the hands of Pilate. And they
entered not into the judgment hall, lest
they should be defiled, that they might
47 first eat the lamb in holiness 3 ... he 239 .
forbiddeth to give tribute to Caesar. . . .
50 14 Away with this man from us, away with 238
40 him from us ... they put on him a purple 239
41 robe , . . a crown of thorns . . . (they put
42 a reed in his hand.) . . . And they spat in
his face.
51 3 ... Shall 1 4 crucify your king ? . . .
7 When Judas saw, that our Lord was con
demned, he repented, and went and brought
back the thirty pieces of silver to the
8 priests, 5 and saith, I have sinned, in that I
have betrayed righteous 6 blood. They say
unto him, We have no care ; thou knowest. 7
9 And he cast the silver into the temple, and 240
departed, and went and hanged himself, and
10 died. 8 ... It is not lawful to receive this
11 silver into the treasury. . . . (they bought 241
1 On ver. 35, 36 Ephraem comments thus at p. 236 : " Simon cut off the
ear of one of them ; but the kind Lord in his goodness took it, and fastened it
on again "...
2 Here follow remarks on the denial of Simon, contrasting it with his con
fession of Christ afterwards.
3 After this Ephraem comments on the silence of Jesus before Pilate.
4 Lit. " Do I." 5 Cod. B has, " chief priests."
6 So in the Arm. Vtilg. and some versions.
7 " We . . . knowest " is so in the Arm. Vulg.
8 Ephraem refeis to the other account of the death of Judas, Acts i. 18, and
says, " his belly was poured forth," and, " he fell and burst asunder in the
THE EPHRAEM FRAGMENTS. 117
Diatessaron. Moesinger.
51 15 with it the place of burial.) . . . And when
he had taken up for himself l his cross, and
17 gone forth, . . . they found and took a
18 certain man, a Cyrenian, . . . and they
20 laid on him the cross . . . weep for your- 207
21 selves. For the days will come, in the
which they shall say to the mountains,
23 Cover us. ... If they do this in the green 242
25 tree . . . the dry. . . . When they had
crucified him, they crucified with him two
26 others, malefactors . . . that that might be
accomplished, that it saith : He was reckoned
27 with the transgressors. And they gave 2 245
28 him to drink vinegar and gall. . . . (his
raiment which was divided into four parts
31 . . . his coat was not rent.) . . . This is 243
38 the Christ, the King of the Jews. . . . He 249, 250
saved others : himself he cannot save. . . .
39 Come down from the cross, that we may see, 116
44 and believe on thee. . . . Art not thou the 2423
Christ ? save thyself and us with thee. . . .
47 Lord, remember me in thy kingdom 3 . . . 2434
48 to-day, 4 Thou shalt be with me in the garden 2445
50 of delight. 5 . . . Woman, behold, thy son. 54, 270
51 ... Thou young man, behold, thy mother. 54
52,53. . . The sun was darkened. . . . God, my 245,257: 247
God, why hast thou forsaken me ?
52 5 ... Let us see, whether Elijah cometh 247
midst." There can be little doubt that Tatian made use of Acts i. 18 and
1 Cor. xi. 23-25. Cf. Diat. xlv. 16, note.
1 Or, " by himself." So also in the Arm. Vulg.
2 Ephraem puts this after the conversation with the penitent thief. Cf.
Diat. lii. 2.
3 So given in the Acts of Pilate.
4 In his citations Ephraem does not join "to-day" with "Thou shalt be."
He merely refers to it in his comment. Probably his Diatessaron had it joined
to, " I say unto thee," as in the Acts of Pilate. It may be so taken in the
Curetonian Syriac, but not in the Peschito.
5 I.e. "of Eden."
c Ephraem cites it below as " Eli, Eli " in Cod. A, as El, El " in Cod. B.
Il8 DISSERTATION ON S. EPHRAEM SYRUS.
Diatessaron. Moesingcr.
52 G to take him down. . . . Father, forgive them, 11 7, 2 5 6,2 6 5
7 for they know not what they do. . . . Into 254
8 thy hands I commend my spirit. . . . (The 256
12 veil was rent). . . . Woe was it, woe was it 245
to us: 1 this was the Son of God! Behold, 246
the judgments of the desolation of Jerusalem
17 are come . . . and one of the soldiers with 259
21 a spear pierced him. . . . The kinsfolk 2 of 258
25 Jesus stood afar off. . . . Joseph ... a 266
26 just man ... he was not consenting to the
27 counsel and deed of them . . . begged his
35 body ... (a stone was laid at the door of
44 the sepulchre) . . . they sealed his sepulchre.
46 . . . (Mary 3 went early to the sepulchre.) 267
49 ... (the stone on which the angel sat.) 266
53 2 2 4 ... (She believed him to be the 29
gardener.) ... If thou hast borne him 269
24 hence. . . . Touch me not; for I am not 268-271
yet ascended to my Father : < but > go, say
unto my brethren : I ascend unto my Father
and your Father, and to my God and your
2 7 God. . . . (They persuaded them with money 267
28 to say,) His disciples stole him away, while
we slept.
5441,43. . . Lovest thou me? ... Follow me. 101: 271
44 ... He turned and looked, and saw that 271
45 disciple, . . . and saith unto him, Lord, and
46 what shall this man do ? He said unto him,
What is that to thee ? 5
555,6 . . . Go ye into all the world ... and 226
baptize them in the name of the Father and
1 Cod. B has simply, " Woe to us." In his remarks (p. 248) Ephraem again
refers to the cry of " Woe," and connects it with the beating of their breasts
and the desolation of the city. See note on Diat. lii. 13.
2 Cod. B has, " servants."
3 Ephraem understood this of the Virgin Mary ; cf. his remarks both at
p. 29 and p. 269, etc.
4 On ver. 1-1 Ephraem remarks (p. 2G7) : " The garment wherein he had
been wrapped, he left there in the sepulchre."
5 In his comment (p. 272) Ephraem quotes, " If I will."
THE EPHRAEM FRAGMENTS. 119
Diatessaron. Moesinger.
55 7 of the Son and of the Spirit. (They shall 100
do 1 and) observe all things that I have coni-
11 manded you . . . but ye shall tarry in 158, 274
Jerusalem, until ye receive the promise of
my Father. 2
1 Blending Matt, xxiii. 3 with Matt, xxviii. 20 in a paraphrase. Cod. A has,
"doit."
2 Here Acts i. 4 is worked in with Luke xxiv. 49. At p. 158 Ephraem
cites, " ye shall tarry until ye receive power."
SCRIPTURAL INDEX TO S. EPHRAEM S WORKS.
THE printed editions of S. Ephraem s works generally contain
references to passages of Scripture to which he refers ; but a
careful search through his writings has resulted in the dis
covery of a large number of scriptural allusions that are not
noticed in the margins or notes. In making a complete col
lection, full use has been made of those which are given in Mr.
Morris s translation ; and in the case of the New Testament,
advantage has been taken of the MS. references of the late
Dean Burgon in the British Museum.
The following table was drawn up in the first instance for
the purpose of tracing parallelisms between Dr. Moesinger s
book and the rest of S. Ephraem s writings ; but it has been
thought desirable to render it accessible to the public. For
this purpose it has been carefully revised, and will be found to
contain a fairly complete collection, from which it will be easy
to gather our author s views on any part of Holy Scripture, and
on any points of doctrine that rest on a scriptural basis,
besides furnishing an opportunity, such as has not before
existed, of ascertaining this Father s usage in regard to various
readings.
The plan adopted in tabulating these texts has been
to give the references to each paragraph of the revised Bible ;
but the poetical parts of the Old Testament are taken by
chapters. Very short paragraphs, such as those which intro
duce the " burdens " of Isaiah, are included with what follows ;
whilst very long paragraphs are occasionally subdivided. In
the case of the Gospels, which S. Ephraem generally quoted
from his Diatessaron, the references are given to each paragraph
of the English version of the Arabic Diatessaron,
As already mentioned in the Introduction, for purposes of
abbreviation, I., II., III. represent the Syriac volumes of the
121
122 DISSERTATION ON S. EPHRAEM SYR US.
Eoman edition ; a, @, 7, the Greek volumes of the same edition ;
A, B, C, Dr. Lamy s volumes ; P, the Pauline Commentary ; and
M, Dr. Moesinger s work.
When a reference is italicised, there is a quotation there,
or a close paraphrase, from which the wording of the citation,
in whole or in part, can he inferred. A reference in brackets [ ]
is not given hy S. Ephraem, but in the notes, etc.
GENESIS.
i. 1- 5. 1.6,8-9,12,14,116-8,128,
148 ; II. 475, 543, 548 ;
III. xlviii. 13, 62; /3,
157 ; y, 609 ; A, 86 ;
B, 60, 494 ; M, 198.
6- 8. 1.3,11,13,15,118; III.
50 ; y, 609.
9-13. I. 11, 15, 16, 120, 122-3,
128, 148.
14-19. I. 7, 16, 123-5 ; *, 213.
20-23. I. 12, 17, 127-8; III.
14, 73 ; /3, 269 ; y, 184.
24-31. I. 9, 15, 18-9, 127-1,
133, 137, 147 ; II. 316,
479 ; III. 13, 63, 191,
214, 311, 456, 631 ; *,
47, 262; B, 306; P,
251 ; M, 133, 232, 279.
ii. 1- 3. I. 20, 139.
4-17. I. 2, 19, 21-3, 26, 28,
127, 129, 131-3, 139,
147, 228 ; II. 316, 481,
543, 548 ; III. 14, 91,
191, 350, 543, 562, 568,
597 ; /3, 105, 162, 324 ,
y, 190, 196, 597, 611 ;
B, 522, 612, 790; M,
198, 221, 268.
18-25. I. 24-6, 129; II. 322,
457 ; III. 14, 119 ; B,
740 ; P, 58, 70 ; M, 21,
131, 216, 227, 260.
iii. 1-21. I. 18, 26-39, 133- J, 177,
531 ; II. 318, 321, 324,
327, 338, 410, 439, 457,
463, 479, 481-2, 535 ;
III. 110, 154, 168, 246,
319, 349, 543-4, 571-2,
578, 582, 607, 680 ; .,
70, 130, 137, 222, 317 ;
/3, 12-3, 105, 147, 283,
363,376; /, 2, 71,150,
174, 176,182, 196,244,
267, 440, 447, 459, 477,
GENESIS continued.
504,510,547,570,578;
A, 154, 178, 438, 482,
502, 694 ; B, 384, 456,
500, 522, 526, 618, 626,
768 ; C, 684, 978 ; P,
7, 27-8, 123, 154-5 ;
M, 2, 23, 100, 116, 131,
163,187,220, 222,235,
239, 244, 249, 258,
267-9.
iii. 22-24. 1.33,88-9,135,188,142;
III. 572 ; /3, 105, 147,
363 ; y, 190, 298, 477,
530, 589; A, 114; B,
384, 626 ; C, 988 ; M,
28, 235, 245.
iv. 4-15. I. 39-5, 143-5; II. 16,
345, 438, 475, 536 ; a,
129, 207; ft, 25, 147,
238, 243, 400, 404 ; y,
3, 24, 45, 186, 298,
342, 477, 504, 542, 605 ;
C, 116, 646; P, 231;
M, 21, 33, 119, 177,
205, 280.
16-24. I. 43-5, 143, 145-6 ; III.
564 ; /3, 324-5 ; y, 542 ;
M, 57.
25-26. I. 47, 145; III. 564; M,
57, 177.
v. 1- 8. I. 47, 131, 145-6 ; II.
345, 449 ; III. 461 ;
M, 57.
9-11. I. 146.
21-24. I. 47; II. 321^-5, 345,
477, 481 ; a, 334 ; /3,
184, 324, 369 ; y, 45 ;
C, 116, 816.
25-27. I. 47.
28-31. I. 47] II. 399; C, 116,
232.
32. I. 48, 147 ; II. 345.
vi. 1- 8. I. 46, 48-1, 145-7, 150,
362, 543; II. 20, 63,
455, 477-0, 509; III.
SCRIPTURAL INDEX.
123
GENESIS continued.
280 ; *, 44, 129, 247 ;
y, 750, 236, 298-, B,
384 ; P, 152 ; M, 163,
194, 281.
vi. 9-12. I. #>, 4S-0, 57, 755 ; y,
###-7.
13-22. I. 57, 747 ; , 129 ; y,
236-7.
vii. 1- 5. I. 52, 148, 150; II. 177 ;
ft, 182, 342; y, 76 ,
299,529; A, 712; M,
281.
6-24. I. 11, 21, 52-3, 137,
144, 149-0 ; II. 367 ;
III. 367, 568, 603;
a, 129; /3, 182; y,
45, 477, 542; M,
154.
viii. 1-14. I. 53, 149-0, 152, 560 ;
III. 564, 602 ; /3, 342 ;
y, 299; A, 712; B,
724.
15-ix. 7. 1. 54-5, 147, 150, 152-3,
242, 249, 358; III.
531 ; y, 3, 519, 596 ;
B, 630; C, 742; M,
57, 212, 281-2.
ix. 8-17. I. 55, 150-1 ; y, 3.
20-29. I. 55-7, 752-5 ; III. 19,
368, 682 ; *, 138 ; ft,
240, 284-5, 402; y,
76, 299, 449, 495,
557-8, 605 ; A, 598 ;
B, 770, 778; C, 116,
302.
x. 2- 5. I. 153.
6-14. I. 58-9, 153-4, 158 ; II.
377 ; y, 563, 565.
15-20. I. 155.
21-31. I. 153, 466.
xi. 1- 9. I. 58-9 ; III. 776?, 214 ,
a, 129 ; /3, 243, 404 ;
y, 542; B, 384; M,
154, 273.
10-11. 1.50; P, 217.
12-13. I. 59.
14-15. I. 59.
16-17. I. 59.
18-19. I. 59.
20-21. I. 59.
22-23. I. 59.
24-25. I. 59.
26. I. 59, 153, 156.
27-32. I. 59, 156-7.
xii. 1- 9. I. 59-0, 67, 154-5, 770 ;
/3, 24 ; A, 306.
GENESIS continued.
xii. 10-20. I. 60, 65, 157-8, 169;
B, 510 ; C, 84.
xiii. 1-18. I. 60-1, 157, 159; y,
59 299
xiv. 1-24. I. 61, 159-0, 175 ; III.
107 ; /3, 15, 240, 402 ;
y, 300, 342, 589 ; A,
578 ; M, 258.
xv. 1-21. I. 62-5, 155, 158, 161-2,
165, 170, 173, 201,
214,272,497; 11.143,
284, 291, 314; III.
161; y,#7; B, 630 ;
M, 227.
xvi. 1-16. I. 65-7, 84, 158, 161,
165, [437]; II. 425,
435 ; III. 668 ; ,
220 ; /3, 24 ; [A, 622] ;
B, 730.
xvii. 1-14. I. 67, 165, 170, 173,
[297]; II. 454; III.
187 ; /3, 300 ; y, 477 ;
B, 734 ; M, 40, 57.
15-27. I. 67-8, 511 ; III. 668 ;
/3, 355; y, 590; M,
13.
xviii. 1-15. I. 68-9, 153, 163, 166,
169, 390, 479; III.
23 ; *, 310 ; /3, 313 ;
y, 424, 498 ; A, 626,
658; 0,116; P,12-3;
M, 13, 55, 110, 175,
256.
16-33. I. 69-0, 164 ; HI- 106,
174, 564; at, 24, 68,
247,310,317; /3, 190;
y, 59, 120, 225, 237,
481, 576, 578; M,
175, 196, 275.
xix. 1-28. I. 70-2, 165, 167-8, 430,
479; II. 21, 246; III.
178; a, 247, 310, 334;
(3,81, 126,182-3, 190,
369 ; y, 24, 32, 120,
237-8, 297, 542; B,
374, 384; P, 152,
205; M, 55, 94, 110,
281.
30-38. I. 77-4, 168 ; III. 461 ;
/3, 182, 190; y, 76,
558.
xx. 1-18. I. 65, 7^-5, 757, 760-0,
173 ; y, 476 ; C, 482.
xxi. 1- 7. I. 75.
8-21. I. 75-7, 173 ; II. 426 ;
, 220 ; A, 24, 84.
124 DISSERTATION ON S. EPHRAEM SYR US.
GENESIS continued.
xxi. 22-34. I. 76, 174, 176, 302,
425,7/38,538; II. 188.
xxii. 1-19. I. 76-7, 170-1, 173,
177, 321, 457-8,
525-6; II. 23,363;
III. 106; ft, 24,
300, 313-4, 317-8 ;
y, 4, 300, 562-3 ; A,
24, 380, [470], 652 ;
B, 198, 538, 630-2 ;
P, 7, 12-3, 175,207;
M, 57, 110, 197,
207, 251, 258-9.
xxiii. 1-20. I. 77; III. 304; ft,
237, 400 ; P, 232.
xxiv. 1-67. I. 78, 82, 90, 104,
161, 172-3; III.
670 ; ft, 352, 355 ;
y,90, 4?6; A, 64;
M, 40.
xxv. 1-11. I. 170, 172; III. 304.
19-34. I. 61, 79-0, 173, 405 ;
III. 683; ft, 286-7;
y, 297; B, 398; M,
188.
xxvi. 1-33. I. 80, 174, 176, 302,
538; III. 112; y,
4; 0,116; P, 7.
34-35. I. 174-5.
xxvii. 1-45. I. 80-1, 177-8 ; II.
438; *, 130, #6;
/3, 24, 240, 402 ; y,
198; A, 542; M,
188.
xxviii. 10-22. I. 81-2, 85, 87-8, 178,
181 ; III. 213; ft,
24; y, 529, 593;
A, 34, 96 ; B, 630 ;
C, 266-8, 288 ; M,
266.
xxix. 1-30. I. 82-3, 179, 200;
II. 247 ; *, 77 ; ft,
82, 355 ; y, 90 ; C,
492, 564 ; M, 40.
31-35. I. 83, 106; y, 590;
M, 33.
xxx. 1-24. I. 83-4, 179, 192;
II. 420; III. 98,
669 ; B, 398.
25-43. I. 84, 86, 91, 179 ;
III. 98 ; A, 64 ; C,
118, 564, 770, 888;
M, 259.
xxxi. 1-21.1. 85-6, 181; A,
514-6; 0,118, 540,
562 ; M, 81.
GENESIS continued.
xxxi. 22-xxxii. 2. I. 86-7, 157, 180,
183 ; ft, 38, 82, 290 ;
A, 516; C, 492,
540, 562-6 ; M, 81.
xxxii. 3-21. I. 87, 180, 312 ; II.
247; ft, 290; A,
514 ; C, 350, 592.
22-32. I. 87-8, 180-4; II.
246 ; ft, 24, 300.
xxxiii. 1-17. I. 88, 181.
18-20. M, 142.
xxxiv. 1-31. I. 88 ; II. 241 ; ,
139; y, 449, 590,
594; B, 782; C,
284, 568.
xxxv. 1- 8. I. 88 ; M, 57, 142.
9-22. I. 105, 188,192, 417;
II. 457; x, 139; y,
449, 592 ; C, 284,
566 ; M, 34.
22 -29. I. 88, 192 ; III. 304 ;
M, 33.
xxxvi. 1-19. I. 175.
20-30. I. 184.
31-43. I. 175, 184; H.
1-2.
xxxvii. 1-36. I. 88-9, 92, 95-6, 187,
418; III. 604; ft,
25-6, 28-9, 82 ; C,
258-2, 268, 274-8,
286, 290, 298, 310,
314, 336, 346; P,
238.
xxxviii. 1-30. I. 89-1, 187; II.
[211], 421-2; III.
83; y, 594-5; M,
142.
xxxix. 1-23. I. 91-2; II. 438, 474 ;
III. 29, 603, 611,
668, 687 ; , 327 ;
ft, 29, 33, 64, 87,
129, 147, 191, 288,
299 ;y, 65, 71,150,
390 ; A, 438, 640 ;
C, 120, 352-6, 360,
364-0, 378, 694,
816.
xl. 1-23. I. 92; III. 416; ft,
33-4; C, 382-4,
388, 834.
xli. 1-57. I. 92-4; II- 409; a,
109 ; ft, 34-5, 82 ;
A, 306 ; C, 88, 404,
410-4, 418, 426-0.
xlii. 1-38. I. 94-7 ; a, 109 ; ft,
14, 24, 35 ; C, 442,
SCRIPTURAL INDEX.
125
GENESIS continued.
446-4, 460-4, 468,
474, 480, 488.
xliii. 1-14. I. 07; ft, 36; C, 488-2.
15-34. I. 97-8; C, 498-0,
504-6, 512-4, 518.
xliv. 1-17. I. 99-0 ; ft, 39 ; C,
520-2, 528-0, 536,
556
18-34. I. 101 ; ft, 14, 39 ; C,
556.
xlv. 1-15. I. 96, 101 ; /3, 40 ; C,
588, 592-4.
16-28. I. 101-2 ; ft, 40 ; C,
600-4, 610, 616,
620.
xlvi. 1-27. I. 103, 185-6; II.
127 ; C, 632-4.
28-34. I. 103 ; ft, 41.
xlvii. 1-12. I. 104 ; A 237, 400.
13-27. I. 104.
28-31. I. 104, 114, 172.
xlviii. 1-22. I. 104-5, 188 ; II.
244; III. 684-5; ft,
286-7 ; A, 542.
xlix. 1-27. I. 105-4, 1W, 186-3,
309, 347, 350, 356,
363 , 365, 404, 417 ;
II. 24, 33, 89, 105,
269, 457; III. 212-3,
218, 224; y, 413;
B, 550, 564, 720 ; P,
204 ; M, 15, 26, 32,
80, SOD, 235, 274.
28-33. I. 114.
1. 1- 3. I. 381, 484 ; III. 270,
304.
4-13. I. 114,187; III. 270.
14-21. I. 114, 187.
22-26. I. ^5,484; III. 304;
ft, 299 ; y, 390 ; P,
233 ; M, 248.
EXODUS.
i. 1- 7. I. 195, 250.
8-14. I. 195-6 ; M, 121.
15-22. I. 196, 207, 212, 543 ;
II. 430 ; y, 476 ; C,
34 ; M, 33.
ii. 1-10. I. 197-8 ; II. 535 ;
III. 51 ; y, 566 ; A,
464 ; C, 96.
11-22. I. 157, 198-1, 249,
254 ; ft, 82 ; y, 90,
220, 302 ; A, 26, 66 ;
M, 40.
EXODUS continued.
iii. 1-iv. 17. 1.201-3,548; 11.328,
418,465,536,555-6;
111.17,86,104,118,
123, 213, 510, 605 ;
*, 217; ft, 95, 299,
406; y, 170, 192,
303, 320, 390, 529,
573, 575; A, 48,
648 ; B, 588 ; P, 15,
232, 239; M, 35,
91, 152, 252.
iv. 18-26. 1.177,200,205-5,296,
528; II. 93; A,
462 ; C, 34-6.
27-vi. 1. I. 205-6; ft, 405.
vi. 10-13. III. 17.
14-27. M, 17.
28-vii. 7. II. 465, 556; III. 679;
ft, 282; y, 434-, C,
234; P, 239; M,
226.
vii. 8-13. I. 206-8 ; II. 397, 483 ;
a, 196 ; ft, 296, 345 ;
A, 464 ; B, 384; M,
152, 252.
14-25. I. 207-8 ; A, 464 ; B,
384 ; M, 252.
viii. 1-15. I. 208; III. 89; A,
464; B, 384; M,
252.
16-19. I. 209; ft, 405; B,
384 ; M, 252.
20-32. I. 209 ; B, 386.
ix. 1- 7. I. 209 ; B, 386.
8-12. I. 207, 209 ; II. 464 ;
, 237 ; B, 386.
13-21. I. 210 ; x, 123 ; A,
464.
22-35. I. 210, 430; a, 237;
A, 464, 598; B,
386.
x. 1-11. I. 211; II. 93; A, 464.
12-20. I. 211-, A, 464; B,
386 ; C, 8.
21-29. I. 7, 211-2, 215 ; II.
474 ; B, 386.
xi. 1- 3. I. 212 ; M, 241.
4- 8. I. 212.
xii. 1-20. I. 212-3, 222; II.
415; y, 173; A,
426,618,650-4,694,
708; B, 676; P,
234 ; M, 18, 36.
21-28. A, 388 ; M, 197, 239.
29-36. I. 204, 213 ; II. 464 ;
A, 586 ; M, 257.
126 DISSERTATION ON S. EPHRAEM SYR US.
EXODUS continued.
xii. 37-42. 1. 186, 195, 201, 213-4,
250.
43-51. I. 213.
xiii. 1- 2. M, 25.
3-10. M, 257.
17-22. I. 214, 242 ; III. 234 ;
ft, 299, 347-8, 426 ;
y, 390 ; A, 8, 246 ;
P, 66 ; M, 121, 257.
xiv. 1-14. I. 214 ; ft, 82.
15-25. I. 20, 214^5, 431, 548 ;
II. 445; III. 386,
630, 632 ; , 22 ;
ft, 44, 82, 282, 299,
348; y, 390, 476,
574 ; A, 8 ; P, 66 ;
M, 46, 121, 257.
26-31. I. 197, 215-6, 302 ; II.
445, 525 ; III. 679,
687 ; ft, 82, 282, 288 ;
y, 303 ; B, 140 ; M,
46.
xv. 1-18. I. 216-7, 322 ; II.
145, 530; III. 56;
ft, 82, 348 ; y, 574.
19-21. I. 217, 311 ; ft, 348.
22-26. 1.217; 11.435; A, 8;
M, 36, 253.
27-xvi. 36. I. 138, 218, 249, 256 ;
III. 189; ft, 102,
349; y, 177, 246,
529, 574; A, 66,
246; B, 676, 772;
C, 82, 120 ; P, 66 ;
M, 82, 134.
xvii. 1-- 7. I. 218-9, 262, 525 ;
III. 112; a, 65, 201;
ft, 232, 348, 396 ; y,
177, 247; A, 246;
B, 574, 816 ; C, 84 ;
P, 66; M, 12, 87,
134, 139.
8-16. I. 175, 215, 219-0,
299,302,314,5^0-1,
548 ; II. 492 ; III.
672; ft, 180, 242,
363; y, 477; A,
630; M, 36, 252,
262.
xviii. 1-27. I. 200-1, 205, 220,
361 ; II. 24 ; III.
9 ; C, 816 ; P, 239.
xix. 1-25. I. 7,429; [U.198];
III. 6, 17, 568 ; ft,
232, 396 ; y, 168 ;
A, 608.
EXODUS continued.
xx. 1-17. I. 221 ; II. 256, 483 ;
III. 187; a, 124;
A, 246, 462-4, 468 ;
C, 654 , P, 7; M,
26, 57.
18-21. x, 124; y, 95, 170,
226.
22-26. I. 221, 228, 283, 459 ;
y, 170 ; M, 143.
xxi. 2- 6. I. 533 ; , 806.
7-11. 1.222.
12-14. I. 222, 448 ; M, 168,
212.
17. III. 629.
22-25. I. 222.
28-32. I. 55 ; III. 628.
xxii. 16-17. ft, 155.
28-31. I. 228 ; M, 25, 61.
xxiii. 4- 5. y, 591.
6- 9. y, 105.
18-19. I. 222, 228.
20-33. I. 222, 226.
xxiv. 1-11. I. 222-3; III. 56.
12-18. I. 223-5, 273; II.
369; III. 639; y,
303 ; B, 672.
xxv. 1- 9. I. 223-, ft, 280; y,
171.
10-22. I. 223 ; II. 495.
23-30. I. 229 ; y, 597.
xxvii. 20-21. I. 230, 246.
xxviii. 13-30. I. 231.
xxix. 1-37. I. 232.
38-46. I. 230, 233, 238.
xxx. 1-10. I. 223 ; A, 654.
11-16. I. 436.
17-21. I. 233.
22-33. 1.230,233-4.
34-38. I. 234.
xxxi. 18. III. 67 ; y, 4, 476 ; B,
738; M, 251.
xxxii. 1- 6. I. 223-5, 474 ; II. 59,
100, 127, 482, 519 ;
III. 29, 371; ,
139, 246; y, 132,
284, 449, 590; A,
160, 182-4, 246, 356,
400, 468; B, 386,
674, 730, 758; C,
54, 84, 912, 962 ; P,
9. 38, 209 ; M, 82,
91, 122, 247.
7-14. I. 225-6 ; y, 304 ; C,
014 ; M, 166.
15-35. I. 187, 225-6, 363 ;
II. 536 ;
139,
SCRIPTURAL INDEX.
127
EXODUS continued.
246; /3, 342; y,
10-1, 304, 449,
592-3 ; A, 160-2 ;
B, 732 ; C, 912 ; M,
251.
xxxiii. 1- 6. III. 30.
7-11. III. 30.
17-23. I. 227; II. 413, 488;
A, 76, 210-2-, C,
846.
xxxiv. 1-28. I. 227-8, 273 ; II.
369 ; III. 639 ; y,
184, 303; B, 672,
732 ; M, 25, 61, 286.
29-35. I. 27, 223, 234 , H.
328, 465, 544 ; III.
17, 60, 118,606; /3,
43, 46, 240, 299,
402 ; y, 390 ; A,
[212], 220; B, 274,
664, 672, 798; C,
788, 912; P, 15;
M, 152.
xxxv. 4-19. ,3, 280 ; y, 171.
20-29. III. 677 ; /3, 280.
30-xxxvi. 1. y, 529.
xxxvi. 8-19. I. 229 ; y, 171.
20-34. I. 229.
35-38. I. 229.
xxxvii. 1- 9. I. 228 ; B, 794.
10-16. I. 228 ; y, 464.
17-24. I. 229 ; B, 794.
25-29. III. 564.
xxxix. 30-31. I. 231.
xl. 17-33. I. 300.
34-38. I. 234-5-, III. 30.
LEVITICUS.
i. 1- 2. I. 236 ; /3, 189.
14-17. I. 236.
ii. 4-13. I. 237.
14-16. I. 237.
iii. 1- 5. I. 238.
6-11. /3, 189.
iv. 22-26. I. 237.
27-31. I. 237.
v. 1-10. I. 236.
vi. 8-13. I. 238.
19-23. /3, 342.
vii. 22-27. I. 238.
28-34. I. 336.
viii. 1-36. I. 230.
ix. 1-24. /3, 189 ; y, 5.
x. 1- 7. I. 230-0 ; III. 52, 258,
679 ; , 19 ; /3, 282 ;
xi.
xii.
xiii.
LEVITICUS continued.
y, 5, 10, 497; A,
34 ; M, 24.
x. 12-15. I. 240.
16-20. I. 240 ; III. 258.
1- 8. I. 241 ; III. 184 ; y ,
174.
13-19. I. 241 ; M, 82.
20-23. I. 241.
29-38. I. 241.
41-45. *, 207 ; y, 82.
1- 8. I. 2-42 ; M, 189.
1- 8. I. 242.
45-46. I. 242\ III. 52, 572;
x, 223-4.
47-59. 1.243.
xiv. 1-20. I. 243, 247, 262 ; III.
440, 572 ; A, 6, 38 ;
M, 188.
33-53. II. 397 ; , 134 ; y,
444-
xv. 1-15. *, 223.
31. /3, 148.
1-28. I. 4;
1- 7. I. 450.
13-16. I. 358.
1- 5. I. 245.
xvi.
xvii.
III. 17.
xix. 9-37. I. 245-6, 274, 316;
III. 51; v ,
331 ; M, 65, 182.
xx. 1-21. I. 136, 2Jfi , y, 63,
594.
27. I. 387.
xxi. 16-24. I. 246-7.
xxii. 1-16. I. 245, 247 ; , 223 ;
y, m
17-25. I. 7 ; P, 222.
26-33. I. 228.
xxiii. 4- 8. I. 246.
9-14. I. 237, 246 ; II. 407 ;
M, 61.
15-21. I. 246.
22. I. 245 ; M, 65, 182.
23-25. I. 246, 248.
33-36. I. 246, 461.
39-44. I. 248.
xxiv. 5- 9. I. 248, 377.
10-12. I. 248.
13-23. M, 138, 212.
xxv. 8-24. I. 508.
39-46. I. 526.
xxvi. 3-13. I. 528 ; *, 27.
14-26. I. 249 ; y, 163.
27-45. I. 249-, y, 163 \ M,
158.
128 DISSERTATION ON S. EPHRAEM SYR US.
NUMBERS.
^
i.
1-21. I. 250.
44-46. *, 24.
47-54. I. 250.
ii.
1- 9. I. 251.
10-16. I. 251.
17. I. 251.
18-24. I. 251.
25-31. I. 251.
iii.
1- 4. III. 271; x, 124; M,
24.
11-13. M, 25.
14-20. I. 251.
21-26. I. 251.
27-32. I. 251.
33-39. I. 251.
44-51. I. 252.
V.
1- 4. I. 252.
5-10. I. 252.
11-31. I. 252; II. 427; A,
160-2.
vi.
1-12. I. 253.
vii.
1-11. I. 254.
12-17. I. 254.
24-29. I. 254.
30-35. I. 254.
viii.
5-22. M. 25.
ix.
1- 8. I. 254.
15-23. ft, 45.
X.
1-10. III. 38.
11-28. I. 254.
29-32. I. 361.
xi.
1- 3. I. 255.
4-15. I. 186, 256-7, 429 ; y,
246 ; A, 356, 418,
466, 626 ; B, 676.
16-22. I. 256 ; M, 30.
23-35. I. 255, 257, 352; a,
22.
xii.
1-16. I. 258, 512 ; II. 425,
536; III. 51, 677,
679; ,25, 116, 128,
143, 223 ; ft, 280-2 ;
y, 5, 454, 590; A,
238 ; M, 62, 188.
xiii.
1-33. I. 258-9, 270 ; ft, 166.
xiv.
1-10. I. 259, 270; A, 222;
P, 208 ; M, 139.
11-25. L 255, 259, 304; C,
914.
26-45. I. 175, 259, 266, 303,
360 ; ft, 82 ; P, 43,
209.
XV.
17-21. I. 259.
32-36. I. 260.
37-41. I. 237, 260.
NUMBER s continued.
xvi. 1-19. I. 187, 260-1, 335;
III. 18, 52, 256 ; a,
128 ; C, 784.
20-35. I. 187, 260; II. 544;
III. 18, 256, 258,
679 ; , 128, 132,
138 ; ft, 282 ; y, 442,
449, 495 ; A, 48 ; C,
106; M, 110.
36-40. I. 187, 260, 552.
41-50. I. 187 ; III. 488, 496,
505, 508, 528: P,
207.
xvii. 1-11. I. 169, 261; III. 38;
y, 390, 529, 575 ;
A, 626 ; B, 536 ; P,
212.
sviii. 8-20. I. 261 ; M, 25.
21-24. P, 218.
25-32. I. 261.
xix. 1-22. I. 261-2 ; *, 133 ; y,
166, 443 ; P, 207 ;
M, 188.
xx. 1-13. 1.262; III. 621,679;
, 65, 201 ; ft, 282 ;
A, 54; B, 574; P,
25 ; M, 12, 87.
14-21. ft, 189 ; A, 66.
22-29. I. 381 ; III. 236, 258,
271.
xxi. 4-16. 1. 113, 262-3 ; II. 483 ;
III. 21; y, 174,214;
C, 914 ; M, 36, 189,
251, 253.
17-20. I. 263.
21-xxii. 1. I. 263 ; ft, 349 ; A, 66.
xxii. 2-41. I. 134, 264; H- 47,
483; III. 42, 74,
156, 556 ; a, 24, 65,
201 ; C, 16, 54 ; M,
109, 207.
xxiii. 1-30. I. 264-5 : II. 281 ; M,
110.
xxiv. 1-25. 1.264-5,390,432; II.
152, 226, 396; III.
214 ; B, 474, 482 ;
M, 210.
xxv. 1- 9. I. 265, 291, 363 ; II.
303; , 246; ft, 293 ;
y, 135 ; B, 388.
10-15. I. 106, 260, 265, 291 ;
y, 4, 10 ; B, 388.
xxvi. 15-18. I. 110.
51. I. 110.
57-62. x, 124, 132.
63-65. P, 43.
SCRIPTURAL INDEX.
129
NUMBERS continued.
xxvii. 1-11. I. #66 .
12-23.
III. 107 ; /3, 240,
402.
xxxi.
1-12.
I. 265, #67.
13-24.
I. #67; *, 246
; y,
135.
25-54.
I
267-8.
xxxii.
28-42.
I
264.
xxxiii.
1-49.
I.
#65.
XXXV.
9-34.
P, 21.
xxxvi.
1-12.
I.
508, 544.
DEUTERONOMY.
i.
1-18.
I.
#69, 425.
19-46.
I.
270.
ii.
1- 8".
J.
270.
8 ? -15.
I.
270.
16-25.
1.
271, 303.
26-37.
1.
271.
iii.
1-17.
1.
271 ; II. 1.
iv.
1-24.
I.
430; III. 46
; x,
242 ; ft, 62.
25-40.
I.
271 ; II. 516.
V.
22-33.
7,
95, 226.
vi.
4- 9.
I.
237 ; II. 519 ;
III.
213; 7,67; M,
152,
169-0.
10-15.
I.
511.
vii.
1-11.
I.
#7# ; II. 802.
12-26.
1.
272; ft, 415
; P,
#73.
viii.
1-20.
I.
#73.
ix.
1-29.
I.
#73, #77, 511
M,
166, 247.
x.
1-11.
I.
300; 7, 590;
M,
161.
12-22.
I.
428; III. 185
> 7)
468; P, 112, #73.
xi.
13-25.
I.
#37 ; C, 676.
xii.
1-19.
I.
450; II. 104
; y>
184 ; A, 636.
20-28.
I.
274.
xiii.
1- 5.
I.
274; II. 24;
M,
152.
6-11.
M
a>
, &AI,
xiv.
1- 2.
[.
246, 274.
3- 8.
1.
275.
9-10.
I.
275.
11-20.
I.
275
21.
I.
276.
XV.
7-11.
I.
277.
12-18.
,
306.
xvi.
1- 8.
A, 634 ; M, 159, 212.
21-22.
I.
t/)rv/v
< i i .
xvii.
2- 7.
M, ##.
8-13.
Oi,
128.
DEUTERONOMY continued.
xvii. 14-20. I. #77, 331, 348, 453.
xviii. 9-22. I. #77; M, 134, 136,
209, 236.
xix. 1-13. I. 278.
xx.
15-21. III. 99 ; M, 68.
1- 9. /3, 177.
10-18. I. #75.
xxi. 10-14. I. #75.
15-17. I. 278, 331 ; II. 420.
18-21. I. 278-9.
22-23. I. 299 ; M, 138.
xxii. 1- 3. I. #79.
4. III. 627-8.
6- 7. I. 279.
8- 9. I. #79 ; III. #7.
10-11. I. #79; y, 331.
12. I. 237.
13-21. I. #79 ; II. 427.
22. I. 280.
23-24. I. 280.
25-27. I. 280.
xxiii. 1. II. 559.
2. II. 559.
3- 6. I. 280 ; II. 559.
7- 8. I. 280, 378.
9-14. I. 280.
15-16. I. 281.
17-18. I. 281.
24. 1.281.
25. I. 281.
xxiv. 1- 4. I. 281, 398.
5- 6. I. 281.
16. I. 550.
19. I. 245, 282; M, 65,
182.
20-22. I. 245, 282 ; M, 65,
182.
xxv. 5-10. I. #5# ; y, 594.
13-16. I. 282.
xxvi. 1-11. I. #5#.
12-15. I. #5#-3.
16-19. II. 303.
xxvii. 1- 8. I. #53, 299, 487.
11-14. I. 283, 487 ; II. 220.
15. II. 220.
18. III. 99.
xxviii. 1-14. I. #3-4.
15-68. I. 284-5, 486; II.
117, 234, 283 ; III.
17, 27, 206.
xxix. 2- 9. I. 285 ; II. 465 ; A,
246.
10-29. I. 285 ; /3, 344.
xxx. 1-10. I. 286; II. 93, #53;
III. 188 ; B, 305.
15-20. 1. 286; III. 118; y, 67.
130 DISSERTATION ON S. EPHRAEM SYRUS.
DEUTERONOMY continued.
xxxi. 24-29. III. 118.
30-xxxii. 43. I. .ZS5, #&-7, &Z7, 358 ;
II. 27, 52, 112, 255,
348, 871, 432; III.
66,206,217; *, 211,
235, 237, 304 , ft, 87,
1,97, 202, 380, 386 ;
y, 124, 217, 224, 303;
A, 622 ; C, 760-2 ;
M, 120, 167, 169,
253.
xxxii. 48-52. I. 287.
xxxiii. 1-29. I. 10, 106, 110, 112,
187-8, 288-1 ; III.
271; ft, 239, 401;
M, $4.
xxxiv. 1-12. I. 242, 262, 288, 381,
443 ; II. 145 ; III.
258, 271, 305, 572,
605, 639 ; a, 217 ;
C, 768 ; M, 34, 134,
157-8, 223.
JOSHUA.
i. 1- 9. 1.292-, 11.145; a, 217;
ft, 119.
10-11. I. 293 ; *, 217 ; M,
139.
12-18. I. 203 ; M, 158.
ii. 1-24. I. 203-4 ; HI- 161 ; *,
310 ; y, 574 ; P, 234.
iii. 1- 8. I. 294 5 ft, 299 ; y, 574.
9-17. I. 205, 431 ; III. 630 ;
ft, 299 ; y, 390, 574 ;
M, 57.
iv. 1-14. 1. 110, 113, 205 ; ft, 299,
349 ; y, 390 ; M, 57.
15-24. I. 295 ; ft, 299.
v. 1. /3, 299; y, 390.
2- 9. I. 205-6 ; /3, 349.
13-vi. 11. I. 297-8, 390; ft, 299;
y, 319, 390.
vi. 12-27. I. 298, 486-7, 521 ; III.
211,630; a, 99, 310;
ft, 299 ; y, 199 ; A,
84.
vii. 1. I. 208 ; A, 370.
2-15. I. 301, 359 ; II. 153.
16-26. 1.208-0,352; a, 245-6;
y, 10; A, 370; B,
388 ; M, 91.
viii. 1- 9. I. 200.
10-29. I. 200, 548 ; II. 154.
30-35. I. 200-0.
ix. 3-27. I. 300, 424-5 ; y, 199.
JOSHUA continued.
x. 1-11. I. 301, 430; C, 104.
12-14. I. 20, 301 ; II. 445, 447,
465 ; III. 316, 630 ;
ft, 299 ; A, 704.
16-27. I. 301.
34-35. 1.301.
40-43. I. 301.
xi. 1- 9. I. 302.
16-20. I. 302-3.
21-23. I. 302.
xii. 1- 6. I. 303.
7-24. I. 303, 315 ; M, 223.
xiii. 1-14. I. 303.
15-23. I. 303.
24-28. I. 303.
29-31. I. 303.
xiv. 1- 5. I. 187.
6-15. I. 303-4 ; y, 593.
xv. 1-12. I. 193 ; M, 34.
13-19. I. 304-5 ; M, 139.
20. I. 305.
21-32. I. 305.
63. I. 304.
xvi. 1-10. I. 304.
xviii. 1-10. I. 107, 187, 305.
11-28. I. 331, 424; M, 34.
xix. 1- 9. I. 107, 187.
17-23. II. 152.
40-50. I. 193, 305.
xx. 1- 9. I. 306 ; III. 367-8 ; y,
592 ; P, 21.
xxi. 1- 3. I. 306.
43-45. I. 306.
xxii. 1- 8. I. 307.
13-20. I. 307.
21-29. I. 307.
xxiii. 1-16. III. 206, 274 ; C, 902.
xxiv. 1-25. I. 307 ; ft, 147 ; M, 2^7.
26-28. I. 307.
29-33. y, 593.
JUDGES.
i. 1- 7. I. 308-9.
8-15. M, 139.
16-21. I. 309 ; M, 34, 139.
ii. 1- 5. I. 309, 355.
iii. 7-11. I. 309-0.
12-30. I. 310.
31. I. 310.
iv. 1- 3. I. 310.
4-24. I. 110, 311, 315, 361 ;
III. 687 ; ft, 288.
v. 1-31. I. 311-6; A, 608.
vi. 1- 6. I. 316.
11-24. I. 316-7.
SCRIPTURAL INDEX*
JUDGES continued.
vi. 25-32. I. 317 ; II. 441.
33-40. I. 317-, III. 214; y,
529, 575 ; A, 68, 388 ;
C, 914 ; M, 35.
vii. 2- 3. I. 817.
4- 8. I. 109, 317-8 ; A, 66.
9-14. I. 312, 318.
15-18. I. 318 ; ft, 187.
19-25. I. 109, 284, 318-0 ; *,
99 ; y, 179 ; A, 66.
viii. 1- 9. I. 319.
10-21. I. 319-0 ; II. #45.
22-32. I. 820.
ix. 1- 5. I. 320.
6-21. I. 5m
50-57. I. 320-1.
xi. 1- 3. I. 821.
4-11. I. 321.
29-33. I. 5,^ ; M, 110.
34-40. I. 821-2; B, 782; C,
688 ; M, 110.
xii. 1- 6. I. 322.
7. I. 322.
xiii. 1. I. 323.
2-25. I. 109, 323.
xiv. 1-20. I. 323-5 ; II. 410 ; III.
159; y, 72, 150; A,
24, 626.
xv. 1- 8. I. 110 ; II. 469.
9-20. I. 242, 325-6; a, 62;
y, 72, 150 ; M, 2.
xvi. 1- 3. I. 325 ; y, 595.
4-22. 1.825-6; 111.387,582;
*, 62 ; y, 70, 72, 150 ;
A, 438 ; M, 33.
23-31. I. 109, 826 ; A, 680.
xvii. 1- 6. I. 327-8 ; II. 384.
xviii. 11-31. I. 327-8 ; II. 100.
xix. 1-30. I. 188, 327-8 ; II. 244.
xx. 1-11. I. 828.
12-23. I. 328-9, 435-6; III.
371 ; ft, 415.
24-29. I. 329 ; III. 371.
30-35. I. 320 ; III. 371.
36-48. I. 329.
xxi. 16-25. I. 330.
RUTH.
i. 1-22. I. 451 ; ft, 355 ; y, 593.
ii. 1-23. y, 593.
iv. 1-17. I. 451 ; y, 199, 594.
1 SAMUEL.
i. 1-28. I. 331-4; II. 420;
1 SAMUEL continued.
III. 558, 561 ; ft, 55,
300, 355 ; y, 99, 231,
391, 581, 588; B,
398 ; C, 78, 962.
ii. 1-10. I. 834-6, 536; III.
558 ; ft, 354 ; y, 345.
11. I. 336; a, 97; ft,
126.
12-17. I. 336 ; III. 258 ; a,
139 ; y, 449, 581.
18-21. I. 377.
22-26. I. 836-7; II. \17Z\,
425; III. 123; ft,
126, .Z65; y, 6-7,
581.
27-36. I. 337-9, 448 ; II. 133 ;
ft, 95, JJ50, m ; y,
575, 590 ; M, 109.
iii. 1-iv. P. I. 559-i ; *, 218 ;
ft, 88, 96 ; y, 7-9.
iv. P-22. I. 327, 338, 340-3;
III. 258 ; a, 139 ; /3,
278 ; y, 449.
v. 1- 5. I. 342 ; II. 410 ; III.
, IS; ft, 278 ; M, 241,
250.
6-12. I. 342-3; II. 549;
III. 52 ; M, 250.
vi. 1-vii. 1. I. 110, 343-5 ; II. 464,
549; III. 18; M,
241.
vii. 2- 4. I. 345.
5-17. 1.545-7,356; A, 590.
viii. 1- 3. I. 249, 347.
4- 9. I. 249, 347-9 ; II. 248 ;
y, 505.
10-22. I. 348, 395.
ix. 1-14. I. 849-0.
15-x. 9. 1.850-2; M, 34.
x. 10-13. I. 552 ; P, 203.
17-24. I. 331, 352; , 107.
25-27. I. 552-5, 427.
xi. 1-13. I. 348, 555, 440.
14-15. I. 354, 441.
xii. 1-25. I. 348, 354-6 ; C, 900 ;
M, 119.
xiii. 5- 7. I. 557-5.
8-14. I. 556-7.
xiv. 1-16. I. 557-5.
17-46. I. 352, 555-0, 378.
xv. 1- 3. I. 360-1.
4- 9. I. 188, 314, 361, 377.
10-31. I. 861-8, 381, 410,
506; II. 480; III.
55, 184 ; *, 139 ; y,
305, 449, 478, 495.
DISSERTATION ON S. EPHRAEM SYRUS.
1 SAMUEL continued.
xv. 32-33. I. 863\ II. 424; ,
227.
34-35. y, 478.
xvi. 1-13. I. 364-5, 378, 446 ;
II. 287 ; *, 209 ; A,
52.
14-23. I. 365-7 ; II. 405 ; ft,
424.
xvii. 1-11. I. 367, 369 ; *, J^0,
303 ; y, 593.
12-16. I. 367-8.
17-54. I. 867-8, 370, 372 ; II.
305, 469; III. 372,
687; *, 303; /3,241,
288, 403, 418; y,
94, 165, 171, 501,
594; A, 54, 590,
710 ; M, 46-7.
55-xviii. 5. I. 370-1.
xviii. 6- 9. I. 822, 370-1 ; III.
223.
10-16. I. 8, 372-3\ A, 474;
M, 261.
17-29. 1.372,384; ft, 110.
xix. 8-17. I. 373, 398, 432; ft,
57 ; M, 81, 261.
18-24. I. 373-4.
xx. 1-11. I. 374-, ft, HO; y,454.
12-23. I. 374, 391, 426 ; *,
143 ; y, 454.
35-42. I. 374.
xxi. 1- 9. I. 327, 374-7 ; M, 62,
241.
10-15. I. 377, 386-7.
xxii. 6-23. I. 360, 364, 377-8, 435 ;
III. 130, 258; y,
590 ; M, 35-6.
xxiii. 1- 5. I. 379.
14-29. I. 374, 379, 381, 391,
429.
xxiv. 1-22. I. 363, 379-1 ; II. 401 ;
ft, 122 ; A, 218 ; C,
898 ; M, 33, 260.
xxv. 1. I. 381-2} III. 273 ; C,
900.
2-44. I. 382-4, 398; C, 10,
48.
xxvi. 1-25. I. 384-6 ; II. 401 ; ft,
122; A, 218; C,
898 ; M, 261.
xxvii. 1- 4. I. 386-7.
5- 6. I. 387 ; II. 374 ; y,
566.
7-12. I. 387.
xxviii. 3-25. I. 387-0.
xxxi. 1- 7. I. 391-2.
2 SAMUEL.
i. 1-16. I. 392; II. 425; III.
273 ; y, 591 ; C, 898.
17-27. I. 392-6 ; y, 591.
ii. l-4 rt . I. 396, 446.
8-11. I. 396, 446.
12-32. I. 396-7 ; y, 591.
iii. 2- 5. I. 397, 451.
6-11. I. 397-8, 409.
12-16. 1.398; y, 594; M, 81.
17-30. I. 397, 399, 409, 421,
445 ; y, 591.
31-39. I. 399-0, 409, 431 ; II.
234 ; y, 591.
iv. 1- 3. I. 400.
4. I. 405.
5-12. I. 400.
v. 4-10. I. 401 ; II. 69; M,
181.
13-21. I. 401 ; [II. 211].
22-25. I. 401-2.
vi. 1-23. I. 345, 377, 402-3 ; II.
426; III. 18, 223,
258 ; A, 676 ; C, 816.
vii. 1-17. I. 403-4, 433, 457.
18-29. I. 404.
viii. 1-14. I. 404-5, 550.
ix. 1-13. I. 405.
x. 1-19. I. 406 } y, 592.
xi. 1. I. 406.
2-27. I. 170, 372, 407-8,
415-7, 421, 435, 442 ;
11.474; 111.42,621,
627, 670 ; y, 71, 150,
595-6 ; A, 438.
xii. 1- 6. I. 409, 416, 506 ; II.
457, 479 ; III. 407.
7-15". I. 356, 410, 415, 417,
419, 511; III. 372,
407, 458, 479, 489,
670 ; *, 138 ; y, 198,
449 ; P, 7 ; M, 111.
15 & -25. I. 397, 410-1, 414, 416,
420, 443; y, 199,
596.
26-31. II. 489.
xiii. 1-22. I. 411; II. 430; y,
592 ; B, 780.
23-37. I. 382, 411-3, 416, 420 ;
y, 592.
xiv. 1-24. I. 366, 412-5, 419; y,
592.
25-27. I. 414.
28-33. I. 420 ; y, 592.
xv. 1- 6. I. 415, 424.
7-12. I. 410, 413, 415-6, 432.
SCRIPTURAL INDEX.
133
2 SAMUEL continued.
xv. 13-29. I. 414, 418, 436.
30-37. I. 410, 418.
xvi. 1- 4. I. 416, 422.
5-14. 1.416-7-, 111.623,683;
ft, 122, 285 ; y, 286.
15-23. I. 417 ; , 139 ; y, 449,
495.
xvii. 1- 4. I. 418 ; a, 139 ; y, 449,
495
5-14. I. 418; a, 139; y, 449,
495.
15-23. I. 418-9; a, 139; y,
449, 495.
xviii. 1-18. I. 347, 413, 416, 419-0,
445.
xix. 1-8". 1.420-1.
11-15. I. 421.
16-23. I. 421-2, 445.
24-30. I. 422.
31-39. I. 422-3.
40-43. I. 423.
xx. 1- 2. I. 423.
3. y, 594.
4-22. I. 423-4.
xxi. 1-14. I. 381, 424-7 ; y, 597.
15-17. I. 369.
xxii. 1-51. I. 428-2.
xxiii. 1- 7. I. 432-4.
8-23. I. 434-5.
xxiv. 1- 9. I. 435-6 ; y, 49.
10-17. I. 437-8 ; y, 4-0-0.
18-25. I. 438, 457 ; II. 24 ; y,
50.
1 KINGS.
i. 1-53. I. 170, 416, 439-5, 447 ;
y, 596; A, 68; B,
798.
ii. 1-11. I. 409, 416, 421, 444-6,
449.
12-46. I. 338-0, 416, 441,
446-0, 540 ; III. 369,
683 ; ft, 285 ; M, 36.
iii. 1- 3. I. 450.
4-15. I. 450-1, 464 ; II. 318.
16-28. I. 452 ; M, 33.
iv. 1-20. I. 453.
21-28. I. 453, 471.
29-34. I. 451, 455 ; III. 600.
v. 1-12. I. 456.
13-18. I. 456 , 471.
vi. 1-10. I. 457-9 ; ft, 276, 278.
14-38. I. 459.
vii. 13-51. I. 459-1.
viii. 1-11. I. 461-2.
1 KINGS continued.
viii. 22-53. I. 463, 498.
54-66. I. 462-3.
ix. 1- 9. I. 404-
15-25. I. 471.
26-28. I. 464, 466.
x. 1-13. 1.451,464-7] III. 154;
M, 120.
14-29. I. 277, 466-7, 470 ; II.
303.
xi. 1- 8. I. 277, 384, 451, 453,
468-9, 471, 474 ; II.
479; III. 154, 611,
668 ; y, 71 ; A, 438 ;
M, 85.
9-13. I. 464, 469.
14-22. I. 404.
26-40. I. 404, 464, 469, 471,
474 ; M, 109.
xii. 1-20. I. 470-2 ; B, 184.
21-24. I. 472.
25-33. I. 473, 475-6 ; II. 101,
127,383,536; y, 259 ;
M, 122.
xiii. 1-10. I. 474, ^76-7, 488, 565 ;
II. 535.
11-32. I. 478-9, 566 ; III.
234.
xiv. 1-20. I. 475, 480 ; II. 536.
21-31. I. 481.
xv. 1- 8. I. 481-2.
9-24. I. 482-4.
25-32. I. 480, 482.
33-xvi. 7. I. 484, 486.
xvi. 8-14. I. 482, 486.
15-20. I. 482.
21-28. I. 482, 486.
29-34. I. 298, 481, 486-7 ; II.
101 ; *, 139 ; y, 449.
xvii. 1- 7. I. 346, 487-9, 491, 493,
502 ; II. 325, 427,
466; III. 159, 630;
x, 26 ; ft, 70 ; y, 70,
240-3, 287 ; A, 626 ;
B, 804 ; M, 82, 130.
8-24. I. 242, 490-3, 496, 502,
530, 549; II. 374;
III. 459, 584; ,
143 ; ft, 152, 418 ; y,
240-3, 287, 454, 566 ;
A, 32 ; B, 714, 806 ;
C, 864; P, 235; M,
153.
xviii. 1-46. I. 7, 346, 487, 489,
494-0, 520, 526, 531 ;
II. 466-7 ; III. 23 ;
a, 26 ; ft, 70, 418 ; y,
134 DISSERTATION ON S. EPHRAEM SYRUS.
1 KINGS continued.
4, 243, 287 ; B, 658,
766; C, 76; P, 121,
235 ; M, 14, 83.
xix. 1-21. I. 487, 497, 490-5, 520,
522, 539; II. 369,
438, 466; III. 639;
*, 280 ; ft, 342 ; y, 70,
287 ; A, 438 ; B, 170,
658 ; P, 235.
xx. 1-22. I. 505, 508, 512.
23-34. I. 499, 505-8, 512.
35-43. I. 506-7, 535.
xxi. 1-16. I. 507-8, 510 ; II. 439 ;
y, 70, 150 ; A, 438 ;
B, 706.
17-29. I. 488, 508-9, 511-2,
514, 541-2 ; , 139 ;
y, 80, 150, 449; B,
388.
xxii. 1-28. I. 485, 512-4, [516],
539.
29-40. I. 485, 513-4, 531 ; y,
80 ; B, 390 ; M, 153.
41-50. I. 514.
2 KINGS.
i. 1-18. I. 517-8, 523 ; II. 427 ;
III. 23 ; *, 26, 139 ;
ft,. 88, 358 ; y, 212,
287, 359, 449, 495;
M, 110.
ii. 1-18. I. 495, 504, 518-0, 527,
547, 550; II. 145,
324, 423, 425, 427, 1
477, 544; III. 254,
272,274,580,639; *,
218, 280; ft, 44, 70,
240, 342, 357, 402,
425 ; y, 102, 234, 243,
287, 320 ; A, 614 ; B,
392,806; 0,768,882;
P, 235 ; M, 38, 223.
19-22. I. 521-2; II. 401; A,
60, 84, 106 ; B, 536.
23-25. I. 521-2.
iii. 4-27. I. 523-6; II. 257; M,
110.
iv. 1- 7. I. 526 ; a, 143 ; y, 454.
8-37. I. 527-0, 549 ; II. 349,
425, 427 ; *, 143 ; y,
454, 590 ; A, 244 ; C,
698 ; P, 235.
38-41. I. 550.
2 KINGS continued.
iv. 42-44. I. 530.
v. 1-19. I. 160, 530-3, 539 ; II.
536 ; III. 24, 687 ;
ft, 288-9 ; y, 478 ; A,
6, 30, 52, 60 ; M, 143,
188, 198.
20-27. I. 529, 583; II. 518,
540, 544; III. 51,
324, 622 ; *, 97, 220,
245, 281 ; ft, 126, 234,
243, 398, 404 ; y, 24,
259, 284, 590; A,
370 ; C, 10, 744 ; M,
33, 91.
vi. 1- 7. I. 533-4; ft, 360, A,
82.
8-23. I. 87, 534-5; *, 266;
y, 87, 478.
24-vii. 2. I. 535-6 ; ft, 282, 319 ;
y, 563.
vii. 3-20. I. 537-8, 548 ; III. 679 ;
ft, 282.
viii. 1- 6. I. 538.
7-15. I. 538-9 ; C, 900.
16-24. I. 481.
ix. 1-28. I. 539-0, 542.
30-37. I. 540-1 ; ft, 70.
x. 1-14. I. 542-3.
15-31. I. 500, 542-3; [II.
1441
xi. 1- 3. I. 543-4, 546.
4-16. I. 448, 544-5.
17-20. I. 545.
21-xii. 3. I. 544, 564.
xii. 4-16. I. 545, 565.
17-21. I. 546-7.
xiii. 1- 9. I. 548.
10-13. I. 547.
14-19. I. 547-9 ; III. 274.
20-21. I. 242, 549-0 ; II. 349 ;
III. 295; y, 478, 591;
P, 124 ; M, 250.
xiv. 1- 7. I. 550-1.
8-16. I. 551.
17-22. I. 551 ; II. 274
23-29. I. 551-2.
xv. 1- 7. I. 552.
8-12. I. 552-3.
13-16. I. 553.
17-22. I. 553.
23-26. I. 553.
27-31. I. 553-4 ; II. 27-8, 33,
35, 48, 153, 160.
32-38. I. 553.
In Morris, but not in the Latin.
SCRIPTURAL INDEX.
135
2 KINGS continued.
xvi. 1-20. I. 553-4 ; II. 32-4 ; B,
504.
xvii. 1-23. I. 554; H. 240; A,
620 ; B, 250, 502.
24-41. I. 554; M, 195.
xviii. 1-8. I. 450, 555 ; II. 66, 384,
483 ; M, 251.
9-12. II. 33, 35, 153, 160,
240 ; M, 275.
13-37. I. 555-7 ; II. 34, 38, 61,
64, 74, 80, 251; ft,
242, 403 ; B, 250.
xix. 1- 7. I. 555 ; II. 64, 81 ; C,
92.
8-19. I. 556, 558 ; II. 40 ; *,
211; B,250; M.,208.
20-34. I. 272, 558-9 ; II. 65,
252, 280; III. 227;
C, 88 ; M, 153.
35-37. I. 559-0; II. 39, 48,
81, 252, 464; III.
687 ; /3, 288 ; C, 90 ;
M, 153.
xx. 1-11. I. 561-2; II. 445; *,
227; y, 20; M, 29,
31.
12-21. [I. 503] ; *, 252 ; B,
504-6 ; C, 90.
xxi. 1-18. I. 553, 563-4 ; II. 100,
114, 127; M, 122.
19-26. I. 564.
xxii. 1- 2. I. 564.
3-20. I. 564-6.
xxiii. 1-20. I. 450, 479, 565-6.
21-30. I. 555, 566 ; II. 120.
31-35. I. 567.
36-xxiv. 7. I. 567.
xxiv. 8-17. I. 518, 567; II. 120;
B, 504; M, 122,
241.
18-xxv. 7. I. 567 ; II. 115, 198.
xxv. 8-22. I. 567; II. 120; M,
241, 252.
27-30. II. 44, 84.
1 CHRONICLES.
v. 25-26. II. 27-8, 33, 35, 48,
153, 160.
vi. 16-30. I. 331.
x. 8-14. I. 390-1.
xi. 1- 9. III. 493.
10-25. A, 68.
xx. 1- 3. M, 241.
xxi. 1-27. I. 436-7.
28-xxii. 1. I. 450.
1 CHRONICLES continued.
xxii. 6-19. I. 411, 457 ; M, 241.
xxviii. 1-10. I. 457.
11-21. I. 463.
xxix. 1-25. I. 443; M, 241.
2 CHRONICLES.
v. 2-14. I. 462.
vi. 12-42. III. 213.
vii. 11-22. III. 518.
xi. 1-23. I. 476, 478, 481 ; II.
104.
481.
I. 482, 505, 549.
1.112,482-3; C,234.
I. 483.
I. 484, 561 ; III. 66.
I. 484.
I. 485, 514.
1.484; M, 111.
I. 485, 514.
I. 434, 520.
I. 544 ; M, 17.
I. 544.
I. 5^6-7, 564.
I. 550.
I. 550-1.
I. 552.
I. 339, 552 ; II. 29 ;
III. 18, 51, 69, 571,
598 ; P, 219.
I. 553.
I. 554.
I. 375.
I. 112.
I. 560-1.
I. 511, 563; II. 103,
127; *, 139; y, 199,
449, 548; B, 110;
M, 122.
I. 566; II. 306; III.
274 ; C, 900.
I. 567.
11-21. I. 567; II. 118 , M,
248.
22-23. I. 567 ; II. 97, 105 ;
M, 248.
EZRA.
i. 1-11. /3, 415 ; y, 597 ; M, 248.
iv. 1- 6. II. 95.
NEHEMIAH.
iii. 1-32. y, 597.
iv. 7-23. y, 597.
xii.
1-16. I.
xiii.
1-22. I.
xiv.
1-15. I.
XV.
1-19. I.
xvi.
1-14. I.
xvii.
1-19. I.
xix.
1-11. I.
XX.
1-30. I.
35-37. I.
xxi.
1-20. I.
xxii.
10-12. I.
xxiii.
1-15. I.
xxiv.
1-27. I.
xxv.
1-13. I.
14-16. I.
xxvi.
1-15. I.
16-23. I.
xxvii.
1- 9. I.
xxviii.
1-15. I.
XXX.
1-27. I.
xxxii.
1- 8. I.
24-33. I.
xxxiii.
1-13. I.
XXXV.
20-27. I.
xxxvi.
5- 8. I.
I 3 6
I
DISSERTATION ON S. EPHRAEM SYRUS.
ESTHER.
iii. 1-15. I. 362.
iv. 1-17. III. 667; B, 700.
v. 1-14. III. 295 ; B, 692.
vii. 1-10. B, 700.
JOB.
i. 1- 5. II. 2; *, 132; y, 441.
6-12. I. 134, 513; 11.369,
535; ft, 118 ; y, 564;
B, 494 ; P, 155.
13-22. I. 137 ; II. 2, 369 ;
III. 460; y, 301,
564 ; C, 84.
ii. 1-10. II. 2-3, 19, 134 ; HI-
669; , 51, 315;
ft, 118, 416, 424;
y, 24, 71, 115, 501;
A, 306; C, 70; P,
155.
11-13. II. 5; C, 808.
iii. II. 3, 352, 356 ; III.
205 ; y, 269, 277.
iv. II. 5.
V. I. 556; II. 4; III.
526 ; y, 7, 45.
vi. II. 4, 419, 428.
vii. II. 338 ; III. 255,
575 ; y, 292, 578.
viii. II. 4 ; a, 129 ; ft, 96,
129 ; y, 440.
ix. II. 4 ; ft, 140 ; y, 47.
x. II. 4, 352 ; III. 475 ;
y, 518, 578.
xi. II. 5.
xii. IL /~ 5 IIL 17 ; A
xiii. II. 5-6.
xiv. II. [2], 6 ; y, 578.
xv. II. 7.
xvi. II. 7 ; y, 527.
xvii. II. 7.
xviii. II. 8.
xix. II. 1, 8.
xx. II. 59, 55.
xxi. II. 9, 122.
xxii. 11.9-0,152; III. 135.
xxiii. II. 10 ; III. 7.
xxiv. II. 10.
xxv. II. 10 ; a, 31 ; ft, 206,
390 ; y, 578.
xxvi. II. 11 ; 7j 47, 417.
xxvii. II. 11.
xxviii. II. 11-2, 56; III. 154.
xxix. II. 12-5 ; y, 301.
JOB continued.
XXX.
xxxi.
xxxii.
xxxiii.
xxxiv.
xxxv.
xx xvi.
xxxvii.
xxxviii.
xxxix.
xl.
xli.
xlii.
Vlll.
ix.
XI,
xii.
xiii.
xiv,
xvi.
XVlll,
II. 15.
II. 12-4 ; y, soi ; C,
932 ; M, 238.
II. 14.
II. 12, 15; III. 80;
ft, 290.
II. 15 ; ft, 243.
II. 15.
II. 15-6.
II. 16.
II. 11, 16; y, 170.
II. 16-5.
I. 18; II. 15; III.
125 ; ft, 87.
II. 15 ; III. 125 ; y,
181, 184.
I. 134; 11.2,19,177.
PSALMS.
I. 255, 421 ; II. 202 ; *,
192, 506; ft, 138-9; y,
190, 572.
I. 556, 406, 452; II. 96,
105, 155, 494, 516 ; III.
4, 27, 213, 217; ft, 78,
203, 387 ; y, 12, 97, 155,
225, 402; A, 668; B,
210, 455.
I. 557.
II. 122, 555 ; y, 156, 343.
II. 62 ; ft, 149 ; y, 529.
II. 345 ; , 22, 51 ; ft, 205,
389 ; y, 107, 156, 162-5,
156, 204, 225, 520, 517,
595.
I. 159 ; III. 495 ; a, 22, 53,
64, 65, 59, 184, 199, 225,
232 ; ft, 31, 59, 194, 215,
575; y, 67, 147, 362,
375, 497.
I. 190 ; III. 212, 219, 500.
II. 62; ft, 199, 383; y, 97,
154, 228, 402.
y, 221.
II. 119 ; III. 128 ; ft, 179.
I. 190 ; y, 102, 107, 255.
, 25 ; y, 540.
II. 116; III. 23; , 50.
II. 105, 409 ; III. 525, 650 ;
ft, 76; y, 154, 221 ; M. 119.
I. 565 ; II. 331 ; III. 465,
515, 525.
I. 374, 425 ; III. 44, 78 ; *,
505; &, 75, 55; y, 56,
102, 199, 222, 233.
SCRIPTURAL INDEX.
137
PSALMS continued.
xix. II. 115, 544, 547 ; III. 24,
138, 140, 215, 652; ,
110, 295-9 ; y, 551 ; P,
112 ; M, 127.
xxi. y, 516 ; M, 241.
xxii. I. 159; II. 271, 255, 396,
555; III. 128; *, 25, 65;
ft, 44, 486 ; y, 221, 550,
450 ; A, 505, [622].
xxiii. y, 161.
xxiv. II. 167; III. 504; & 102}
y, 525.
xxv. y, 107, 225, 256 ; M, 209.
xxvi. I. 170 ; y, 520.
xxvii. a, 256, 555 ; ft, 146, 183-4,
369 ; y, 57, 95-4, 359.
xxviii. , 522 ; y, 225, 529.
xxix. III. 53 ; ft, 378.
xxx. I. 490; III. 505, 525; ft,
238 ; y, 595.
xxxi. III. 10 ; ft, 87, 119, 146, 236,
559 ; y, 95, 574.
III. 60-1 ; x, 90.
1.155; x, 114, 127,527; ft,
141 ; A, 612.
I. 150 ; a, 25, 90, 221 ; ft,
115, 118, 142 ; y, 91, 262,
296, 550, 456, 551 ; B, 715.
I. 159; III. 524; *, 65,
257; y, 107, 222, 450,
452 ; M, 209.
xxxvi. I. 455, 559; II. 110, 497;
111. 530 ; ft, 116.
xxxvii. II. 255 ; *, 9, 31, 212, 524 ;
ft, 111,117,119,159; y,
95, 120, 225.
xxxviii. III. 556, 507, 517 ; a, 100 ;
ft, 186 ; y, 225, 540, 555,
595, 595 ; M, 255.
xxxix. a, 45, 255, 520 ; ft, 84, 237,
400 ; y, 505.
xl. III. 44, 507, 515 ; a, 6, 230,
233, 522 ; ft, 183 ; y, 224,
256.
xli. III. 642 ; ft, 139 ; y, 575 ;
A, 414.
xlii. III. 550; a, 64, 199, 264,
520; y, 50, 107, 505, 520,
566, 545, 555.
xliii. , 264, 320.
xliv. III. 56, 219; *, 65, 254,
257, 299, 507, 525; ft,
137, 373 ; y, 527.
xlv. I. 350, 554, 366, 433; II.
401, 423; III. 58, 215,
224, 607 ; B, 156-5.
PSALMS continued.
xlvi. a, 506; y, 99, 154, 251,
572.
xlviii. *, 240 ; y, 95, 227, 402.
xlix. III. 66, 147, 4?9 ; ft, 84, 86,
116, 204, 219, 254, 257,
555, 397; y, 120, 155,
262, 269, 277, 595, 412,
456.
1. I. 18 ; II. 418 ; III. 56, 58,
185, 415, 456, 455, 459 ;
ex., 116 ; ft, 139, 202, 205,
541, 556 ; y, 100, 169,
252, 269, 275.
li. II. 22, 357 ; III. 574-5, 459,
466, 492, 495, 501, 506 ;
*, 20, 51, 110; ft, 111,
135, 160; y, 97-5, 199,
205, 229, 525, 496, 510,
540-1, 595, 595 ; C, 224 ;
M, 65.
lii. ft, 139 ; y, 120.
liii. y, 50, 529.
Iv. x, 91.
Ivi. III. 651 ; y, 520.
Ivii. III. 128.
Iviii. II. 97 ; ft, 31 ; y, 529 ; B,
214-
lix. II. 556.
Ix. III. 613 ; ft, 231, 396 ; y,
Ixi. II. 404 ; III. 490.
Ixii. ft, 221.
Ixiii. *, 64, 81, 199 ; y, 105, 255,
544.
Ixiv. III. 128 ; ft, 118.
Ixv. y, 409, 452, 549.
Ixvi. y, 214 ; C, 950.
Ixviii. I. 290, 526, 549 ; III. 154 ;
ft, 68, 206, 352, 390; y,
529 ; B, 144-
Ixix. II. 404; III. 507; *, 58,
65, 211, 244; /3, 45,
111-2, 152, 242, 246, 574,
426; y, 107, 559, 460,
450, 574 ; A, 510, 622 ;
M, 209.
Ixxi. a, 111.
Ixxii. I. 545, 452; II. 428; III.
213-4, 216 ; y, 154 J B,
554.
Ixxiii. 1.557; ft, 139, 161; y, 29-1,
99, 250.
Ixxiv. I. 405 ; ft, 159.
Ixxv. III. 62 ; ft, 149, 242, 405.
Ixxvi. ft, 94, 96, 195, 200, 378, 384.
Ixxvii. III. 24, 358; *, 238; y,
138 DISSERTATION ON S. EPHRAEM SYRUS.
PSALMS-
Ixxviii.
Ixxix.
Ixxx.
Ixxxi.
Ixxxii.
Ixxxiii.
Ixxxiv.
Ixxxv.
Ixxxvii.
Ixxxviii.
Ixxxix.
xc.
xci.
xcn.
xciii.
xciv.
xcv.
xcvi.
xcvii.
xcviii.
xcix.
c.
ci.
cii.
cm.
civ,
cv,
cvi,
cvn
-continued.
162,466-8; A, 124; M,
31, 136.
I. 255, 343, 479 ; II. 513 ;
III. 56, 216; a, 22, 93;
ft, 44 ; y, 174 5 A, 242,
540-2 ; M, 82.
II. 219 ; ft, 141 ; y, 225.
I. 108; II. 434; III. 27,
214 ; *, 58 ; y, 165 ; B,
654 ; M, 192.
II. 428; III. 22, 217; a,
65, 200 ; ft, 66, 241, 402 ;
y, 225.
II. 2, 556 ; y, 120, 162 ; M, 1.
I. 315 ; III. 217.
ft, 80 ; y, 344.
III. 26.
I. 394 ; II. 396 ; y, 529.
III. 466 ; *, 306 ; ft, 45, 83,
426 ; y, 572, 598.
ft, 90 ; y, 578, 597 ; A, 462 ;
M, 136, 280.
I. 4%0 ; II. 193 ; y, 39, 557.
III. 456, 483, 489; ft, 9,
117, 212, 249; y, 220;
M, 44-5, 115.
", 9 ; y, 7.
B, 638.
x, 70, 236, 257, 329 ; ft, 76,
157, 163, 424; y, 48,
491.
ft, 182, 208, 393 ; y, 53, 121,
280, 579.
M, 240.
II. 330, 403 ; *, 52.
y, 154.
II. 432 ; y, 4-
I. 403 ; y, 409.
ft, 139.
II. 338, 345; a, 257; ft,
85, 113 ; y, 107, 305,
491.
, 327 ; ft, 63, 169 ; y, 19,
239, 557.
I. 429 ; II. 512 ; III. 85,
146; *, 19, 88, 328; y,
47, 121, 320, 528, 557;
B, 406 ; P, 155 ; M,
227
I. 214, 380 ; *, 327.
I. 255-6, 425; III. 112,
219 ; *, 24 ; ft, 147 ; y,
256 ; B, 718 ; M, 14.
III. 27 ; , 10 ; ft, 180 ; y,
52,96, 227,402; B, 40 ;
M, 121.
PSALMS continued.
cviii. I. 524.
cix. ft, 112, 116 ; y, 186, 413.
ex. III. 115, 120, 214-5, 607;
ft, 48 ; A, 670 ; B, 810 ;
M, 16, 26.
cxi. III. 629 ; a, 70; ft, 92.
cxii. x, 2, 96, 245, 252; ft, 92,
154 ; y, H9, 177.
cxiii. ft, 86, 120 ; y, 221.
cxiv. I. 489 ; y, 363.
cxv. y, 598 ; A, 164.
cxvi. III. 233, 235, 240, 316, 357 ,
*, 26; ft, 138; y, 262,
436 ; M, 9.
exviii. III. 219, 224 ; , 233, 248,
327 ; ft, 9-0, 83, 119 ; B,
482 ; M, 266.
cxix. II. 106, 168, 338 ; III. 352,
473, 501, 504, 637; a,
28, 79, 84, 101-2, 111,
127, 193, 221-2, 326,
335; ft, 9, 79, 90, 94,
107, 110, 133-4, U4, 152,
184, 206, 296, 369, 390 ;
y, 31, 100, 107, 112, 153,
161, 169, 231-2, 321, 324,
328, 332, 359, 366, 482,
570 ; B, 638.
CXX. y, 455.
cxxi. III. liii. 44, 173, 487.
exxiii. y, 153.
cxxv. ft, 80, 117 ; M, 174.
cxxvi. a, 35, 271 ; y, 63, 153, 158,
280, 320, 555.
cxxvii. y, 317, 327, 498, 540.
cxxviii. *, 252 ; ft, 80.
cxxx. ft, 238, 400 ; y, 171, 458,
522, 578.
cxxxi. y, 51, 153.
cxxxii. I. 345 ; III. 220 ; M, 63.
cxxxiii. ft, 106.
cxxxv. a, 126, 229 ; M, 252.
cxxxvi. II. 527 ; a, 26, 213 ; ft, 111,
168.
cxxxvii. II. 254 J y, 318, 595 ; B,
188, 222.
cxxxix. II. 411 ; III. 7, 50, 313,
315, 358; a, 251, 329;
ft, 139, 243, 404; y, 112,
540 ; M, 217.
cxl. ft, 145 ; y, 221.
cxli. II. 330; III. 114, 525; a,
89, 129, 247, 280 ; ft, 90,
161-2 ; y, 439 ; A, 298.
cxlii. I. 314.
cxliii. III. 261, 339, 458, 466, 508 ;
SCRIPTURAL INDEX.
139
PSALMS continued.
a, 68 ; ft 205, 230, 374,
389 ; y, 480 ; M, 173.
cxliv. I. 429, 433 ; a, 58, 256 ; /3,
.96 , 129, 181 ; y, 54,
490.
cxlv. I. 316 ; III. 275 ; a, 19, 99,
240, 270, 326 ; ft 75 ; y,
11,60; B,54-
cxlvii. III. 213 ; , 51, 76, 238 ; y,
48, 121, 574.
PROVERBS.
i. *, 70, 75; y, 204, 582, 585,
587.
ii. /3, 111, 145 ; y, 55, 340.
iii. I. 7 ; II. 396 ; l III. 608 ; *,
7,9, 81, 87, 89 ; /3, 111, 146.
iv. /3, 146, 153; y, 73, 331.
v. II. 336 ; *, 205, 226, 234 ; ft
198, 382; y, 65, 132; A,
290.
vi. II. 318; *, 221, 324; y, 57,
73 212
vii. , 235, 261 ; ft 155 ; y, 43,
58, 73.
viii. III. 100, 508.
ix. I. 280, 434 ; II. 409 ; , 70,
72, 75, 78, 2^6, 263 ; y, 64 ;
M, 196.
x. *, 72, 75, 95, 234 ; ft 121.
xi. a, 76, 95-6; ft, 110.
xii. , 82, 95-6, 106, 235 ; ft 127.
xiii. , 95-6 ; ft 165, 188.
xiv. III. 683; a, 5, 76, 97; ft
285.
xv. , 72, 7^-5 ; ft 360.
xvi. III. 49; a, 27, 96-7; ft 80;
y, 330, 536.
xvii. III. 87, 96, 683 ; *, 12, 70 ;
y, 103, 235.
xviii. II. 404 ; III. 28 ; *, 18, 75,
96; ft 106; y, 204-
xix. I. 527 ; , 73, 81, 84.
xx. II. 409 ; , 73, 91, 239 ; ft
390.
xxi. , 74, 77 ; y, 70-1, 204.
xxii. a, 12, 73, 75, 94 ; ft 153.
xxiii. III. 30, 66 ; *, 253.
xxiv. *, 73-4 ; ft 110 ; y, 359.
xxv. I. 455.
xxvi. a, 19, 73, 276 ; ft 181.
xxvii. II. 81 ; *, 74, 80-1, 95, 108,
275.
PROVERBS continued.
xx viii. , 74, 85, 95-6 ; ft 151, 177 ;
y, 163.
xxix. a, 95-6, 217 ; ft 165 ; M, 253.
xxx. I. 281 ; III. 23, 213 ; a, 207.
ECCLESIASTES.
i. 2-11. 11.339; a, 335; ft 184,
369 ; y, 24, 308 ; A,
286.
12-18. I. 420 ; II. 338-9 ; ,
133; y,44^.
ii. 1-11. , 110.
12-17. y, 586.
iii. 1-15. ft 73.
iv. 13-16. 11.337; y, 569.
v. 1- 7. III. 41 ; ft 157, 165.
8- 9. III. 173.
vii. 1-14. [I. 515] ; III. 427 ; *,
75, 94, 96; y, 214,
572.
15-18. ft 187.
viii. 10-15. III. 152.
ix. 17-x. 20. II. 337, 348; a, 89,
217,274; y, 172, 212,
569.
xi. 1- 8. III. 50, 53, 71, 81.
9-xii. 8. II. 339 ; III. 484 ; ,
335 ; ft 184, 369 ; y,
24, 213, 308 ; B, 324.
xii. 13-14. x, 133; y, 258, 443.
THE SONG OF SONGS.
i. II. 401 ; III. 4^6.
ii. I. 393 ; II. 272, 430-1 ; III.
159 ; y, 94-
iii. I. 229 ; y, 530, 535.
iv. II. 430 ; y, 529.
v. I. 365.
viii. y, 586.
ISAIAH.
i. 1- 9. II. 20-1, 480; III.
156, 211, 216-7;
B, 246; M, 61.
10-17. II. 21-2, 115, [183],
414; III. 185; a,
129; y, 439; B,
204.
18-20. II. 22 ; III. 154 ; ft
124.
21-23. II. 22-3.
In Morris, but not in the Latin.
140 DISSERTATION ON S. EPHRAEM SYR US.
ISAIAH continued.
i. 24-31. II. 23, 113.
ii. 2- 4. II. 23-4,
311;
III. 213.
5-22. II. 24.
iii. 1-15. II. 24-5 ; III. 212.
16- iv. 1. II.25-6-, B, 346.
iv. 2- 6. II. 26.
v. 1- 7. II. 26-7, 407; III.
211, 217; x, 115.
8-10. II. 27.
11-17. 11.27; a, 57; /3, 199,
383 ; y, 51.
18-19. II. 25, 262 ; *, 243.
20-21. II. 25 ; x, 37.
22-24. II. 28 ; a, 37 ; ft, 199,
219, 383.
25-30. II. 28 ; III. 213.
vi. 1-13. I. 305, 339, 534 , H.
29-2, 79, 92, 140,
433; III. 23, 45,
118, 166, 214; ft,
229, 252, 304; y,
143, 146, 289, 420,
464, 530, 608-9 ;
A, 16, 58, 256, 352,
418-0 ; B, xxii.
450 ; M, 72, 113.
vii. 1- 2. II. 32.
3- 9. II. 32 ; y, 6 ; B, 506.
10-17. 1.561; 11.32-3; III.
56, 214; y, 413 ;
A, 354; B, 486,
506, 546, 588; M,
22, 24, 32, 55.
18-19. II. 33.
20. II. 55.
21-22. II. 33.
viii. 1- 4. I. 217 ; II. 34.
5- 8. II. 54.
9-15. II. 34-5 ; M, 25, 79.
16-18. II. 55.
19-ix. 7. I. 160, 495 ; II. 55-7,
396; III. 213-4,
607 ; ft, 308 ; y,
182-3,413; B,552,
568, 624 ; M,
150.
ix. 8-12. II. 57.
13-21. II. 57; B, 570.
x. 1- 4. II. 57-5 ; y, 570.
5-11. II. 38.
12-15. II. 38] ot,27.
16-19. II. 396.
24-27. II. 39.
28-32. II. 39.
33-34. II. 59 ; M, 39.
ISAIAH continued.
xi.
1- 9. I. 190, 353, 366, 467 ;
II. 40, [257] ; III.
213; A, 614; B,
488, 540 ; P, 44 ;
M, 16, 36, 40.
10. I. 294, 434 ; II. 40-1 ;
III. 605 ; M, 27-5,
11-16. II. 41, 54.
xii.
1- 6. I. 350 ; II. 7/2 ; y,
/. 1 1.
xiii. 1-xiv. 2. II. 42-3, 450 ; ft, 202,
386 ; y, 152.
xiv.
3-23. I. 43-4, 450; a, 27,
116; M, 116.
24-27. y, 152.
28-32. II. 37, 44.
XV.
I- 9. II. 44-6, 149.
xvi.
1- 5. II. 46.
6-12. II. 46-7, 151.
13-14. II. 47, 150.
xvii.
I- 3. II. 47.
4-11. II. 47-8.
12-14. II. 48.
xviii.
1- 7. II. 45-9.
xix.
1-15. II. 49-0, 144-5; y,
170.
18. II. 50.
19-22. II. 52.
23. II. 52.
24-25. II. 52.
XX.
1- 6. II. 29, 52, 102 ; x,
280 ; y, 289, 559.
xxi.
1-10. II. 52-4.
11-12. II. 54.
13-17. II. 54-5, 74.
xxii.
1-14. II. 55-6; III. 576;
, 224.
15-25. II. 56-7, 259; III.
27 ; y, 575.
xxiii.
1-18. II. 57-5, 148.
xxiv.
1-15. II. 59, 252 ; III. 203,
213, 216.
16-20. II. 59-0 ; III. 98.
21-23. II. 39, 60 ; III. 220.
XXV.
1- 8. I. 438 ; II. 60-1 ; y,
414, 531, 576.
9-12. II. 62 ; III. 215.
xxvi.
1-10. II. 62-5, 344; *,
252; ft, 219, 256;
y, 120.
11-15. II. 65.
16-19. II. 63-4; HI. 516;
x, 319 ; ft, 118 ; y,
124, 128, 596.
20-21. II. 64.
SCRIPTURAL INDEX.
141
ISAIAH continued.
xxvii. 1. I. 191 ; II. 64.
2- 6. II. 65.
7-11. II. 65-6?.
12. II. 66.
13. II. 66.
xxviii. 1-13. II. 66-5 ; III. 86.
14-22. I. 430; II. 68; III.
#79 ; M, 28.
23-29. II. 60.
xxix. 1- 8. II. 69-0.
9-12. II. 70.
13-14. II. 70 ; *, 85.
15-24. II. 70.
xxx. 1- 5. II. 71 ; a, 115 ; y,
418.
6-18. II. 71-2; y, 125,
162.
19-26. II. 72 ; y, .725, 188.
27-33. II. 72-3; III. 66,
111 ; A, 88.
xxxi. 1- 9. II. 73-4 ; *, 28% ; /3,
89.
xxxii. 1- 8. II. 74 ; III. 7.
9-20. II. 7^-5.
xxxiii. 1- 6. II. 75-6.
7-12. II. 76.
13-24. I. 490; II. 76-8;
III. 178; y, 65;
A, 90.
xxxiv. 1-17. II. 78 ; a, 39 ; ft,
195, 215, 251 ; y,
145, 373, 553, 556.
xxxv. 1- 2. II. 79.
3-10. II. 7,9-0; III. 27,
217; y, 290; B,
76(9.
xxxvi. 1-22. II. 80.
xxxvii. 1- 7. II. 51.
8-20. II. 54, 156 ; *, 211 ;
M, 208.
21-35. II. 65, 81, 85; III.
38.
36-38. II. 51.
xxxviii. 1- 8. II. 82-4; HI. 652;
y, 565; B, 796;
C, 26 ; M, 29, 31.
9-20. II. 82-4; III. 555;
y, #04.
21-22. II. 54 ; C, 26.
xxxix. 1- 8. II. 84-5 ; III. 98.
xl. 1- 2. II. 85 ; III. 20.
3- 8. II. 55-6; III. 214,
220, 314; ", 215;
ft, 77, 93, 245, 405 ;
y, 282 ; B, 814-8,
324, 328, 334.
ISAIAH continued.
xl. 9-26. II. 56-7, 434; III.
82, 110, 144, 5^6;
ft, 202, 386; y,
124, 154.
27-31. II. 57-5; III. 66,
173.
xli. 1- 7. II. 55 ; M, .257.
8-20. II. 55-9, 97 ; B, 214 ,
M, 111, 121.
21-24. II. 89.
25-29. II. 90.
xlii. 1-17. II. 90-2; III. 652;
y, 2, 469.
18-25. II. 92-5.
xliii. 1-13. II. 93; III. 220; a,
70, 255; /3, 545;
B, 106.
14-xliv. 5. II. 137 ; III. 220 ;
ft, 245, 405; B,
106-0.
xliv. 6-20. y, 417; B, 112; C,
204, 270, 760-2;
M, 757.
21-23. B, 112.
24-28. B, 114.
xlv. 1- 7. I. ^51 ; II. 214 ; B,
116.
8. B, 116.
9-13. B, 118.
14-17. B, 120.
18-25. ft, 195, 197, 215, 253,
381 ; y, 215 ; B,
120.
xlvi. 1- 2. B, 120.
8-13. III. 518; B, 120-2,
[284].
xlvii. 1- 7. II. 450 ; III. 220 ; B,
122, 164, 202.
8-15. II. 450 ; III. 51 ; y,
52 ; B, 122-4.
xlviii. 1-11. II. ,505, 450; B,
124-6.
12-19. II. 450 ; B, 126 ; M,
157.
20-22. II. 450 ; B, 126.
xlix. 1-13. I. 554; II. 5; III.
539; y, 57; B,
125-2 ; M, 121.
14-21. 11.267; III. 220 ; B,
152-4.
22-26. II. 435 ; B, 154-6,
174.
1. 1- 3. III. 102 ; B, 156.
4- 9. , 115 ; ft, 146 ; y,
559 ; B, 156-5.
10-11. B, 155.
142 DISSERTATION ON S. EPHRAEM SYRUS.
I s AI AH
li.
lii.
liii.
liv.
Iv.
Ivi.
Ivii.
Iviii.
lix.
Ix.
continued.
1- 3. B, 138.
4- 6. B, 138-0.
7- 8. ft, 146 ; y, 359.
9-11. III. 69; y, 290; B,
140.
12-16. y, 57 ; B, 140-2.
17-23. B, 142-4.
1- 2. III. 214 ; B, 144.
3- 6. I. 533 ; y, 52, 104-5 ;
B, 144.
7-12. III. 212, 538 ; a, 27 ;
y, 595; B, 144;
M, 134.
13-15. B, 144-6.
1- 3. I. 523 ; II. 396 ; III.
27, 213-4, 409 ; B,
146-5.
4- 6. II. 256 ; y, 52, 413 ;
B, 145.
7- 9. I. 237 ; II. 298, 425,
435 ; III. 9, 213-4,
573; ft, 319; B,
150 ; M, 157,
10-12. B,~150-2; M, 234.
1-10. I. 354 ; II. 119 ; III.
219-0 ; B, 152-4,
766 ; M, 33, 246.
11-17. III. 220; a, 216; B,
Ixii.
1- 5. II. 33, 387 ; III. 27,
157 ; B, 156-8 ; M,
121, 196.
6-13. III. 516 ; B, 155-0.
1- 8. y, 554 ; B, 155-0.
9-12. B, 162.
1- 2. B, 162.
3-14. III. 27 ; B, 162-4.
15-21. B, 164.
1-14. III. 642; a, 129,
256; y, 4S9, W,
583; A, 444; B,
166-8, 686.
1-21. II. 132 ; ft, 137 ; y,
412 ; B, 168-2.
1-22. I. 433 ; II. 257 ; III.
122, 214, 217,
219-0; y, 96, 228,
402 ; B, 172-5 ; C,
720, 966.
1- 9. III. 213, 219 ; y, 165 ;
B, 175-2, [354] ; M,
275.
10-11. III. 220; y, 554; B,
154.
1- 5. II. 140; III. 213,
ISAIAH continued.
220 ; B, 156-5 ; C,
960.
Ixii. 6- 9. B, 155.
10-12. ft, 202, 386 ; y, 154 5
B, 155, 225.
Ixiii. 1- 6. I. 190; II. 307; y,
554; A, 68; B,
155-0.
7-lxiv. 12. II. 16 9, 332 ; , 35,
38, 91, 153, 234,
335; ft, 179, 154,
205, 505, 369, 392 ;
y, 21, 149, 155,
220, 354, 555, 582 ;
B, 190-6 ; C, 705.
Ixv. 1- 7. I. 508 ; III. 78, 518 ;
B, 196 .
8-12. B, 195.
13-25. II. 93-4; ft, 193,
213, 251 ; y, 125,
145,190; B, 200-2;
M, 122.
Ixvi. 1- 4. II. 94, 418; III.
358 ; x, 5, 101, 233,
237 ; ft, 145, 291 ;
y, 6; B, 202-4;
M, 63, 74.
:. 94-5; B, 204-6.
559 ; II. 95-7,
253 ; III. 219 ; ,
39; ft, 193, 213,
251; y, 64, 145,
190 ; B, 206-4,
296.
JEREMIAH.
II. 95.
II. 95-9, 133; III.
227; ft, 42, 119,
323,427; y, 255-9;
A, 80 ; M, 251.
I. 193 ; II. 99-0.
II. 100 ; ft, 168.
II. 95, 100-2, 442.
II. 102-3; M, 166.
II. 103-4.
II. 104-6; y, 594,
596.
II. 106.
II. 106-5, 130; III.
185, 214 ; M, 215.
II. 105.
II. 105-9 ; [A, 622].
II. 109-0, 220, 252;
ft, 147 ; B, 142, 172.
5- 9.
10-24.
i.
J]
1- 3.
4-10.
11-19.
ii.
1- 3.
4-28.
29-37.
iii.
1- 5.
6-25.
iv.
1- 2.
3-18.
19-22.
23-31.
y.
1- 9.
SCRIPTURAL INDEX.
JEREMIAH continued.
v. 10-19. I. 284 ; II. 110, 159.
20-29. II. 110 ; III. 50.
vi. 1- 8. II. 110-1, 121.
9-15. II. Ill, 282.
16-21. II. 111-2.
22-30. II. 112.
vii. 1-15. II. 1 13 ; III. 220 ; y,
568.
16-20. II. 114, 127; *, 129 ;
y, 259, 459.
21-26. II. 114.
29-34. II. 115.
viii. 1- 3. II. 116.
4-17. II. 116-7, 470; III.
156; *, 516; y,
150, 459, 596.
18-22. II. 115 ; y, 596.
ix. 1- 6. II. 119, 282, 345 ; *,
40, 110, 146, 153,
255-, 7,400,494-
7- 9. III. 67.
13-16. III. 219.
17-22. I. 267.
23-26. II. 11,9-0.
x. 1-10. II. 120.
11. II. 262.
17-25. II. 120-1 ; III. 64,
476.
xi. 15-17. II. 115, 121, 127.
18-23. II. 121-3 ; y, 259.
xii. 1- 6. I. 541 ; II. 122-5.
7-13. II. 121, 125-4; C, 10.
14-17. II. 124.
xiii. 1-14. II. 125 ; A, 68.
15-19. II. 125.
20-27. II. 125-6; III. 63,
154.
xiv. 1- 6. II. 126.
7- 9. II. 126, 493.
10-18. II. 112, 127.
xv. 1- 9. II. 127 ; M, 122.
10-11. II. 127-5.
15-18. II. 125; a, 237; ft,
418.
19-21. II. 125; III. 275; ,
252 ; ft, 89.
xvi. 1-13. II. 125.
14-21. II. 125-9 ; M, 51.
xvii. 1- 4. II. 129.
5-11. I. 556; II. 129-0; a,
259 ; y, 409-0.
12-18. II. 151 ; *, 20, 65,
172, 199 ; y, 495.
xviii. 1- 4. II. 151 ; ft, 273.
5-12. II. 99, 151.
13-17. II. 151-2.
JEREMIAH continued.
xviii. 18. II. 152.
19-23. II. 152.
xix. 1-13. I. 540 ; II. 155 ; III.
216.
14-15. II. 133.
xx. 1- 6. II. 155.
7-13. II. 155-4, 146.
14-18. II. 154.
xxi. 1- 2. II. 154,
xxii. 1- 9. II. 155.
10-12. II. 155.
13-19. II. 155.
20-30. II. 156.
xxiii. 1- 4. II. 156-7.
5- 8. II. 157.
9-14. II. 157.
15-29. II. 157-5 ; y, 169.
30-40. II. 155 ; III. 216.
xxiv. 1-10. I. 459 ; II. 155-9.
xxv. 1-14. I. 567 ; II. 154.
15-31. II. 159, 157.
xxvi. 10-24. P, 235.
xxvii. 1-11. II. 148.
12-22. III. 377.
xxviii. 1-17. III. 27.
xxix. 1-20. III. 456, 455, 459.
xxx. 4-11. II. 159-0, 146.
12-22. II. 115, 159-0.
xxxi. 1- 9. II. 95, 140 ; a, 27.
15-20. II. 159, 141 ; M,
52-4.
21-22. II. 141, 412; III.
214.
31-40. II. 141-2; a, 27; M,
1- 5. II. 142.
6-15. II. 142.
14-26. II. 137, 142.
8-22. I. 497 ; II. IJtf.
1-11. M, 275.
12-19. II. 145 ; M, 275.
9-26. III. 186 ; B, 512.
11-21. ft, 71.
1-13. II. 177 ; ft, 71, 418 ;
y, 289, 591 ; A,
80.
1- 6. II. 141.
1-13. II. 144.
15-23. II. 120, 255.
1- 5. II. 145.
1- 2. II. 146.
3-12. II. 146.
14-28. II. 146-7.
1- 7. II. 147.
1-47. II. 145-2 ; ft, 95.
I- 6. II. 152-4.
XXXlll.
xxxiv.
xxxv.
xxxvi.
xxxvii.
xxxviii.
xl.
xliii.
xliv.
xlv.
xlvi.
xlvii.
xlviii.
xlix,
144 DISSERTATION ON S. EPHRAEM SYR US.
JEREMIAH continued.
xlix. 7-22. II. 154-6, 160; III.
284.
23-27. II. 156 .
28-33. II. 157.
34-39. II. 157-8.
\. 1- 5. II. 158-9.
6-16. II. 159.
17-20. II. 160.
21-32. II. 93, 160.
33-46. II. 160.
li. 1-14. II. 160, 205.
25-32. II. 160-1.
33-44. II. 161-2.
45-58. 11.163; 111.217.
LAMENTATIONS.
i. II. 163; III. 212; B, 216, 226.
ii. II. 163; III. 212; B, 218.
iii. II. 164 5 ft J^S ; B > 215-2, ##6.
iv. II. 133 ; ft 319 ; B, 222-6, 372.
v. II. 350; 111.509; ft 319; B, 226-5.
EZEKIEL.
i. 1-28.
ii. 1-iii. 3.
in.
iv.
4-11.
12-15.
16-21.
22-27.
1- 3.
4-17.
v. 1- 4.
5-17.
vi. 1-10.
11-14.
vii. 1- 4.
5-27.
viii. 1-18.
ix. 1-11.
x. 1-22.
xi. 1-13.
14-25.
1-16.
1- 7.
8-16.
17-23.
1-11.
12-23.
1.248; 11.26,165-7;
III. 103, 146, 213,
557 ; y, 420 ; B,
544 ; C, 122.
II. 167-8, 345.
II. 89, 168.
II. 167-8; 111.338.
II. 168 ; y, 56, 583.
II. 168.
II. 169 ; III. 67.
II. 169-0, 345.
11.170,232; y, 87.
II. 170-1.
II. 116, 171.
II. 171.
ii. 171.
II. 105, 172 ; y, 590.
II. 172-3 ; III. 216 ;
B, 202.
11.174; B, 210.
11.26, 174; HI. 214;
y, 420 ; C, 122.
II. 175.
II. 175; III. 213.
II. 176.
I. 450 ; II. 176.
II. 176 .
II. 176-7 ; 440.
I. 390 ; II. 177.
II. 177,183; a, 129;
EZEKIEL continued.
A 234, 397 ; y, 83,
439.
xv. 1- 8. II. 177.
xvi. 1-14. II. 177-5 ; III. 189.
15-34. II. 178-9 ; III. 190.
35-43. II. 17,9 ; III. 190.
44-63. II. 104, 180; III.
190, 219 ; y, 200.
xvii. 1-10. II. 180.
11-21. II. 151.
22-24. II. 181.
xviii. 1-32. II. 155, 151-2; III.
26, 28, 149, 261,
377, 460; , 184,
316; ft 55, 149,
206, 246, 309; y,
513,565,597-5; A,
74 ; C, 20.
xix. 1- 9. II. 152.
10-14. II. 152.
xx. 1-26. II. 153 ; B, 162.
27-44. II. 183 ; III. 187.
45-49. II. 184.
xxi. 1- 7. II. 184.
8-17. II. 184.
18-23. II. 154-5.
24-27. II.155[-6]; III. 211.
28-32. II. 155.
xxii. 1-16. II. 156 ; III. 27 ; ft
147.
23-31. II. 186 ; M, 166.
xxiii. 1-21. II. 156-7 ; B, 162.
36-49. II. 157 ; M, 223.
xxiv. 1- 5. II. 157.
6-14. II. 157.
15-24. II. 157.
25-27. II. 157.
1- 7. II. 155.
8-11. II. 148,155.
12-14. II. 155, 293.
15-17. II. 155.
1-10. II. 155.
11-19. II. 155-9.
20-24. II. 159.
1-16. II. 64, 147, 159[-0].
17-20. II. 148.
21. II. 159.
1- 5. II. 190.
6- 9. II. 190.
13-19. II. 190.
20-26. II. 190 ; y, 592.
1- 9. II. 190-1.
10-17. II. 191-2.
1-16. I. 7 ; II. 192.
17-32. II. 192-3.
xxxiii. 1- 9. y, 56, 553.
SCRIPTURAL INDEX.
45
EZEKIEL continued.
xxxiii. 10-20. II. 193 ; III. 149,
261, 377, 460; ,
154, S49, 316; ft,
206, 390; y, 513,
565,507-5; A, 74;
C, 20.
21-33. II. 193.
xxxiv. 1-19. II. 193-4; HI. #M,
114, 199, 500; ,
20-31. II. 97, 104; III. 27 ;
x, 269.
xxxvi. 1-15. III. 376.
xxxvii. 1-14. II. 104-5; III. 20,
53, 501, 337 ; ft,
555 ; y, 125-4.
15-28. II. 105-6 ; III. 220.
xxxviii. 1-13. I. 112; II. 20,106;
B, 208 ; [C, 198].
14-23. II. 107; B, 208; C,
xxxx.
xl.
xli.
xlii.
xliv.
xlv.
xlvi.
xlvii.
1-10.
11-16.
25-29.
1- 4.
5-16.
17-27.
38-47.
15-26.
1-14.
1-14.
15-31.
1- 8.
1-15.
1-12.
iii
II. 95, 107 ; C, 202.
II. 107.
II. 105.
II. 105.
II. 100 ; y, 530.
II. 100 ; y, 530.
II. 100.
II. 200.
[II. 105],
y, 590 ; B, 554, 554 ;
M, 35.
I. 491 ; II. 200 ; y,
575.
II. 200.
[II. 100].
I. 489; II. 201-2,
407; III. 24, 112;
A, 106.
y, 590.
DANIEL.
1-21. II. 205-4; III. 584,
639, 687 ; a, 25 ;
ft, 289, 319-0; B,
652, 664, 668.
1-16. II. 177, 204, 463 ; III.
109 ; P, 235.
17-24. II. 204-5.
25-49. II. 205-6, 463, 469;
III. 214, 584; y,
530; B, 272, 766,
816; M, 22, 105,
266.
1-30. I. 285 ; II. 207-5, 225;
10
xlviii. 8-20.
DANIEL continued.
III. 177, 386, 432,
508, 632, 639, 687 ;
, 302 ; ft, 68, 72,
82, 289, 319, 343,
346, 418; y, 123,
187; A, 78, 596;
B,656, 700;C,xix.;
P, 235; M, 56, 110.
iv. 4-18. I. 28; II. 206, 200,
400 ; M, 49.
19-37. II. 171, 205-0; III.
214 , , 129; y,
439 ; M, 49.
v. 1-12. II. 210-1 ; y, 598 ;
M, 241.
13-31. II. 211-2; B, 660-2.
vi. 1-24. II. 212-5; III. 631-2,
639, 687 ; /3, 71,
289, 346, 418 ; y,
70, 290; A, 530;
B, 656, 698; P,235;
M, 266.
vii. 1-14. I. 174; 11.215-6,511,
516; III. 56, 213-4,
522, 635 ; , 33, 39,
63; /3, 192, 194,
213, 215, 251, 255,
256; y, 145, 147,
156-7, 260, 277,
251, 200, 500, 575,
421, 553, 579 ; A,
136, 352, 680; B,
638.
15-28. II. 216, 215 ; III. 86 ;
y, 143, 200, 510.
viii. 1-14. II. 157, 216-5; III.
522
15-27. II. 215-0; III. 19,
118.
ix. 1-19. II. 220[-1]; *, 25;
y, 488 ; B, 488.
20-27. II. 220-2, 290; III.
602; A, 354; B,
662 ; M, 166, 215.
x. 1-xi. 1. II. 225-6; A, 206-0,
634 ; B, 666, 670.
xi. 2-xii. 4. II. 226-2; III. 86, 637.
xii. 5-13. II. 252-5 ; III. 19, 86 ;
y, 143 ; C, 560.
HOSEA.
i. 1- 9. I. 549 ; II. 234-6 ; III.
159 ; y, 595.
10-ii. 1. II. 255-6, 396 ; III. 214,
210.
146 DISSERTATION ON S. EPHRAEM SYRUS.
HOSEA continued.
AMOS continued.
ii. 2-23. II. 236-7 ; III. 102, 212.
vii. 7- 9. II. 005; III. 213, 219;
iii. 1- 5. II. 103, 237-8.
M, 193.
iv. 1-19. II. 238-9 ; III. 151.
10-17. II. 059, 005.
v. 1- 7. II. 103, 240.
viii. 1-14. II. 000 ; M, 03.
8-15. II. 240.
ix. 1-10. II. 14<?, 007.
vi. 1- 3. II. 0.40.
11-15. II. 267-8.
4-11. II. [150], 240-1 ; ft, 112.
vii. 1-16. II. 0-41-0 ; ft, 231, 395.
OBADIAH.
viii. 1-14. I. 441 ; II. 115, 242-3.
ix. 1-17. II. 243-4.
i. 1-21. II. 09-1 ; y, 468 ; B, 190.
x. 1-15. II. 244-5; III. xxxvi. 43 ;
ft, 231, 395; y, 93 ; B,
JONAH.
xi. 1-11. II. 93, 245-6 ; /3, 47 ; M,
r i. 1-17. 1.551; 11.359,379,382,
30
546; III. 508; *,319;
12-xii. 6. II. 246.
ft, 70 ; y, 561 ; A, 88,
xii. 7-14. II. 246-7.
546 ; B, 30-4 ; P,
xiii. 1-16. II. 47-5 ; III. 544-
124.
xiv. 1- 9. II. 248 ; x, 162 ; y, 468,
- ii. 1-10. II. 331, 359, 379; III.
557.
37, 312, 317, 385, 459 ;
x, 319 ; ft, 70, 278,
JOEL.
346; y, 20, 70, 405,
561 ; A, 88, 546 ; B,
i. 1-20. II. 049-1.
34-0 ; P, 124.
ii. 1-14. II. 050-1 ; III. 515 ; y,
iii. 1-10. II. 359-1, 371,373; III.
157, 186, 459, 468 ; M,
640; y, 32, 179, 182-3,
67.
561-2, 566-7 ; B, 234,
15-17. II. 051.
33-0, 692 ; C, 964.
18-27. I. 434 ; II. 051-0, 054.
iv. 1-11. I. 494; II. 373, 377-9
28-iii. 8. I. 113; II. 252-3; M,
381; III. 203; y, 555,
074.
505-3; B, 35-4; C,
iii. 9-21. II. 053-4 ; III. 484, 607.
94.
AMOS.
MlCAH.
i. 1- 2. II. 255, 259.
i. 1-16. II. 070-4.
3- 5. II. 157, 055-0.
ii. 1-11. II. 74-5.
6- 8. II. 050.
12-13. II. 75-0.
9-10. II. 050.
iii. 1-12. II. 70 ; y, 04 ; M, 100.
11-12. 11.057.
iv. 1- 5. II. 77.
13-15. II. 057.
6-v. 1. II. 77-5.
ii. 1- 3. II. 057.
v. 2- 9. II. 75-0, 396, 434 ; III.
4- 5. II. 057.
214,600; B, 455-0; M,
6-16. II. 258-9 ; x, 129 ; y,
32.
439.
10-15. II. 50.
iii. 1- 8. II. 54, 059-0 ; y, 434.
vi. 1- 8. II. 50-1 ; y, 459.
9-15. II. 260.
9-16. II. 281-2.
iv. 1- 3. II. 260.
vii. 1- 6. II. 282 ; x, 237 ; y, 70.
4-13. II. 27, 260-1 ; III. 213.
7-13. II. 5-3.
v. 1-27. II. 28, 261-3; III. 185,
14-20. II. 53-4.
212; x, 69; ft, 375;
y, 003, 468, 599; A,
030.
NAHUM.
vi. 1-14. II. 003-4.
i. 1-15. B, 248-2 ; M, 134-5.
vii. 1- 3. II. 004.
ii. 1-13. B, 50-0.
4- 6. II. 004-5.
iii. 1-19. II. 60 ; B, 50-0.
SCRIPTURAL INDEX.
HABAKKUK.
ZECHARIAH continued.
xii. 1-14. II. #04-6.
i. 1-17. II. 122, 125 ; *, 111 ; y,
xiii. 1- 6. I. 190, 419 ; II. #06-7.
469 ; B, 262-6.
7- 9. II. #07-5.
ii. 1- 8. III. 56, 149 ; ., 78; y,
xiv. 1-21. II. 197, #05-1 ; III. 484 ;
154 5 B, 266-5.
y, 155, 469.
9-11. B, 265.
12-14. B, 265.
15-17. *, 269, #15 ; ft, 111, 113 ;
MALACHI.
y, ## ; B, 265-0.
i. 1- 5. II. #12.
18-20. III. 58.
6-14. II. 312-3 ; M, 138.
iii. 1-19. I. 19#, #01, 465 ; II. 117 ;
ii. 1- 9. II. 94, 313 ; B, 202.
ft, 202, 386 ; y, 125, 530 ;
10-16. II. 314 ; y> 469.
B, 270-252.
17-iii. 6. II. #14 ; III. 518 ; ft, 202,
386; y, 154, 157, 269,
ZEPHANIAH.
278, 599.
iii. 7-12. II. #14.
i. 1- 6. III. 151 ; B, 254.
13-iv. 3. II. #15; III. 516, 612;
7-18. II. 120 ; III. 58, 464 ; y,
M, 210.
451, 469, 599 ; B, 254-5.
iv. 4- 6. II. #15, 436 ; ft, 228 ; y,
ii. 1 -15. II. 148 ; B, 290-2.
142 ; C, 208 ; M, 159,
iii. 1-20. III. 64, 213-4 ; B, 294-0.
248, 270.
HAGGAI.
i. 1-11. B, #02-4, #05.
APOCRYPHA.
12-15. y, 469 ; B, #02.
ii. 1- 9. I. #50, 467 ; B, #04-5.
1 ESDRAS.
10-19. B, #04-5.
20-23. B, #05-0.
v. 4-46. M, 37.
vi. 1- 6. M, 37.
viii. 68-90. y, 590.
ZECHARIAH.
ii. 1-13. I. 433 ; II. 41 ; III. 155 ;
TOBIT.
y,33.
i. 3-14. y, 187.
iii. 1-10. 1. 165 ; II. 2, 255-5, 396,
15-22. y, 591.
404; III. 214; [A, 14].
iii. 2- 6. A, 300.
iv. 1-14. I. 229, 248 ; II. 255-0 ;
xii. 6 & -15. ft, 259.
III. 20 ; B, 800.
xiii. 1-18. a, 275.
v. 1- 4. 11.290; ft, 161.
5-11. II. 291-2; y, 593.
vi. 1- 8. II. 292-#, [294], 297.
WISDOM.
9-15. 11.294-5,396; III. 214 ;
i. ft, 147, #09.
[A, 14].
ii. III. 92; , 1#, #29; y, 116.
vii. 1- 7. II. 295-6.
iii. , 256 ; y, 26, 491.
8-14. II. 296; III. 217; y,
iv. x, 87, 241, 256.
204.
v. III. 94 ; a, 241-2 ; ft, 143 ; y,
viii. 1-17. II. 296.
57, 96, 225, 291.
18-23. 11.297; III. 122.
vi. a, 125; ft, 11+1, 195, 378; y,
ix. 1-17. I. 160, 190; II. 58, 156,
155.
297-0; III. 23, 212,
vii. II. 424 ; III. 529 ; y, 25.
217, 219, 222-4; y,
ix. III. 69, 85, 167, 169.
595 ; A, 354, 450 ; M,
xi. III. 49.
1#5, 210.
xiv. y, 595.
x. 1-12. II. #00-1.
xv. ft, 181.
xi. 1-14. II. #01-4; III. 211.
xvi. III. 545.
15-17. II. #04.
xviii. ft, 199.
148 DISSERTATION ON S. EPHRAEM SYRUS.
ECCLESIASTICUS.
i. III. 71, 213 ; ft, 120-1 ; y,
221
ii. a, 6, 70 ; ft, 118, 327-8.
iii. III. 654 ; a, 85-6 ; y, 587.
iv. , 77, 92, 101, 221, 308 ; ft,
167 ; y, 65.
v. x, 92 ; y, 594.
vi. a, 87, 94; ft, 110; y, 100,
231
vii. x,^76, 104; A, 302.
viii. a, 77.
ix. 7, 73.
x. III. 643.
xiv. x, 246.
xvi. x, 300.
xviii. a, 86.
xxi. III. 518 ; 7, 594.
xxiii. x, 91, 300.
xxiv. II. 430 ; III. 52, 607, 610.
xxv. x, 83 ; 7, 70-1, 73.
xxvi. 7, 72.
xxvii. x, 98.
xxxi. x, 81.
xxxii. x, 76.
xxxiii. 7, 351.
xxxix. III. 521.
xliv. x, 213.
xlviii. III. 606 ; 7, 240.
BARUCH.
iii. 9-37. III. 213.
iv. 1-35. III. 212.
vi. 1-73. III. 216.
SONG OF THE CHILDREN.
i. 1-22. III. 459; x, 211, 302; y,
291, 458.
HISTORY OF SUSANNAH.
i. 1-64. III. 47 ; x, 251 ; ft, 65, 87,
147, 168, 191, 300 ; y,
60, 65; B, 670; C, 694.
BEL AND THE DRAGON.
i. 1-22. B, 662, 668.
33-42. III. 179; ft, 71; y, 92; A,
530; B, 656.
PRAYER OF MANASSEH.
i. ft, 199, 383 ; y, 400, 506.
i. 16-19.
20-28.
ii. 29-38.
26-32.
39-50.
1-22.
18-20.
51-58.
59-66.
1-19.
63-74.
xvi. 11-22.
vn.
XI.
1 MACCABEES.
A, 78.
II. 231.
M, 214.
M, 153.
M, 153.
II. 306.
A, 590.
II. 226.
A, 590.
II. 227.
II. 228.
II. 229.
2 MACCABEES.
ii. 1- 8. A, 510.
v. 1- 4. II. 309.
11-20. II. 308.
vi. 18-31. /3, 108.
vii. 1- 6. G, 654, 686-696.
20-29. III. 285.
ix. 1-18. II. 230.
xii. 26-31. III. 396.
38-45. II. 558 ; /3, 401.
THE DIATESSARON.
i. 1- 5. I. 18 ; III. 62-3 ; /3,
49, 358, 387; 7,
410, 469 ; B, 514 ;
P, 140; M, 3-6,
168, 286.
6- 8. M. 6-7, 99.
9-24. I. 213, 458 ; II. 315 ;
III. 6, 21, 38, 61,
496, 556, 602; /3,
47; 7, 465; B,
802; M, 7-0, 12-4,
29, 37, 188, 270.
25-26. M, 14-5, 29.
27-39. I. 213, 352, 357, 404 5
II. 137, 142, 216,
321, 415, 478 ; III.
6, 507, 601-2, 606 ;
*, 22, 32, 33, 37 ;
/3, 268-9, 313, 359 ;
7, 410-3, 465,
546-7, 574, 576,
609 ; A, 142, 152 ;
B, 570, 578, 586,
594, 600, 608, 802 ;
C, 970-4, 984-6;
SCRIPTURAL INDEX.
149
THE DIATESSARON continued.
P, 260; M, 15-6,
18, 49, 187, 255-6.
i. 40-57. I. 315 ; II. lf?8 ; III.
605 ; ft, 313, 354 ,
y, 422, 465 ; A,
270; B, 546, 576,
594, 604 , C, 984 ;
M, 17-9, 23, 40,
99, 208.
58-67. M, 12.
68-80. I. 357, 433, 438 ; ft,
796, 379; y, #16 ,
482 ; A, 14 ; B,
182 ; M, 7, 20, 30.
ii. 1- 8. I. 352 ; III. 507,
601-2 ; M, 20,
22-3, 25-6, 266.
9-15. I. 357; II. 33, 40,
414 ; III. 601,
605-6; ft, 47; y,
410, 419; A, 14;
B, 272 ; P, 260 ;
M, 16, 26, 32, 207.
16-22. II. 279 ; ft, 47 ; y,
434; B, 112, 460,
558,584; M.,27,63.
23-28. II. 418 ; III. 33 ; l
ft, 47 ; y, 419.
29. ft, 47 ; y, 465 ; B,
500.
30-40. *, 218, #20 ; ft, 47 ;
y, 555 ; A, 258-4 ;
B, 146, 630-6, 744 ;
M, 25, 28, 226.
41-47. I. 130, 404 ; y, 574 ;
A, 266-8 ; C, 688 ;
M, 28-9, 119, 269.
iii. 1-12. II. 278, 450; III.
201, 605; ft, 47,
208, 277 ; y, 410,
419, 601-2 ; A,
98, 130-2, 140 ;
B, 130, 274, 442,
468, 474-8, 556 ;
M, 30-2, 35, 50,
162, 208.
13-18. I. 543; II. 50, 141;
ft, 47; B, 472-4,
496 ; M, 32-4, 36,
208, 212.
19-23. III. 601 ; B, 540 ;
M, 36.
THE DIATESSARON continued.
iii. 25-35. a, 218 ; ft, 46, 276 ;
A, 20; B, 746;
M, 24, 40, 52.
36. I. 562 ; II. 425.
37-iv. 1. I. 178, 189, 373, 426,
469-0, 521 ; II.
269, 496 ; III. 48,
53, 84, 498, 548,
606 ; x, 4 ; ft, 49,
318, 387, 405 ; y,
56, 82, 112, 170,
410, 587, 596; A,
8, 164 ; B, 802 ;
V,236; M, 3,5-7,
36-7, 55, 99, 104,
264.
iv. 2-11. II. 85 ; III. 22, 118 ;
A, 8, 116; M,
37-8, 99, 192.
12-23. III. 383; a, 213,
280; ft, 126, 182,
358; y, 166, 359,
557 ; A, 8, 52 ; M,
36, 39-0, 101.
24-26. I. 33 ; II. 492 ; III.
xxxviii. 24, 69 ; y,
24, 31, 410 ; A, 8,
52, 126, 418 ; B,
36 ; M, 41, 99.
28-41. I. 171, 357; II. 90,
165, 328, 417 ;
III. 16, 24, 83-4,
93, 128; ft, 47,
206, 247, 254, 390 ;
y, 24, 169, 410,
422, 466; A, 8,
12-4, 52-6, 90, 98,
116-0, 128, [150] ;
B, 470; P, 239;
M, 41-3, 99, 101,
103-5, 128, 151,
155, 192, 197, 208,
238.
42-v. 3. II. 286 ; III. 54,
639; , 36-, ft,
47; y, 177, 292,
385, 429 ; A, 346 ;
B, 718, 746, 816 ;
P, 80, 110, 122;
M, #2-7, 49, 131,
201.
v. 4-11. III. 119; y, 177,
465; A, 52; M,
49-0, 99, 108, 197.
In Morris, but not in the Latin.
150 DISSERTATION ON S. EPHRAEM SYRUS.
THE DIATESSARON continued.
v. 12-20. y, 22; C, 36; M,
50, 7S5.
22-34. II. 409, 532; III.
29, 101 ; *, 64,
199; ft, 47; y,
423, 464, 473, 477,
520 ; A, 40, 346-8 ;
B, 538, 746, 822 ;
M, 52-5, 131-2,
206, 270.
35-38. M, 129.
42-43. *, 221 ; y, 56, 587 ;
B, 180 ; M, 57.
44-48. *, ^0; y, 385, 465;
A, 72-, M, 51.
49-vi. 4. y, 3, 16 ; M, 59.
vi. 5-13. II. 492 ; III. 24, 175 ;
B, 794 ; M, 30, 58,
105.
14-19. II. 90; x, 70; y,
130 ; M, .205.
20-22. M, 58.
25-34. A, 610.
35-45. 1.113; II. 482; III.
102, 607-, ft, 283;
A, 130; M, 6,
50-1, 113.
47-vii. 10. III. 101, 680; ft, 2^5,
283, 405 ; y, 574 ;
A, 596, 610; B,
820 ; M, 58, 122.
vii. 11-24. 111.570,372; $,160 ,
y, 21, 473, 574;
A, 190-4, 314,
330, 348 ; P, 21 ;
M, 59-0.
25-36. I. 489 ; II. 223, 542 ;
III. 506, 518 ; ,
30, 100, 148, 187,
312; ft, 86, 112,
149, 161, 206, 208,
390, 392; y, 556,
547, 575, 589 ; A,
116, #42; B, 712;
P, 246 ; M, 58, 61,
200, 237.
37-46. I. 281, 376 ; III. 144,
506; ft, 112; y,
589 ; M, 61-2,
148.
47-viii. 8. II. 90, 431 ; y, 473,
574; A, 610; M,
185.
viii. 9-17. ft, #45, 405; M, 83,
235.
18-25. C, 236 ; M, 286-7.
THE DIATESSARON continued.
viii. 26-39. III. 132, 400, 475,
484; K, 8, 27,
30-1, 33, 55-6, 78,
85, 93, 98, 116,
203, 226, 254-5,
70, 570, 330; ft,
112, 140, 143-4,
153, 168, 170,
207-8, 327, 361,
391-2, 418 ; y, 21,
51, 54-5, 107, 132,
156, 159, 221, 258,
280, 312, 328-9,
337, 348-9, 359,
383, 554-5 ; A,
22; C, 10, 176,
872 ; M, 62-4.
40-45. II. 401 ; Ill.xxxvii. ;
a, 59, 279-0; ft,
79, 146, 172, 191 ;
y, 104, 120, 187,
330, 350 ; B, 32-4,
402; C, 756; M,
64, 198, 219.
46-49. I. 500 ; III. 565 ; ft,
88, 245, 405; A,
378, 444 ; M, 64-6,
170, 196.
50-56. III. 642 ; a, 132 ; ft,
121 ; y, 20, 442 ;
A, 48; M, 65-6, 68.
57-62. II. 774, 410, 517 ; ,
132; ft, 133, 155;
y, 72, 149, 177,
592 ; M, 65-6.
ix. 1- 5. III. 643 , , 221,
292; ft, 161; y,
570 ; C, 654, 658,
874 5 M, 158.
6-11. II. 164; *, 4^, 308;
y, 90; A, 500;
B, 220 ; M, 9, 65,
69-0, 133, 223.
12-19. I. 465; 11.4*4; III.
455, 505; x, 19,
84 ; ft, 199, 310,
382 ; y, 16-7, 283,
433; C, 18, 58,
846 ; M, 70.
20-21. *, 84, 299; y, 16,
207, 328.
22-25. , 129 ; y, 187, 329,
350, 439 ; A, 196 ;
P, 74-
26-38. I. 189 ; II. 555 ; III.
SCRIPTURAL INDEX.
THE DIATESSARON continued.
26, 551, 641-2 ; ,
74, 91, 267; ft,
361, 370; y, 13,
155, 186, 202, 314,
317, 350, 352, 565,
586, 609 ; A, 436 ;
B, 396 1 P, 135;
M, 271, 277.
ix. 39-41. M, 71-2.
42-50. I. 443 ; II. 201, 302 ;
III. 66, 88, 392;
ft, 54 ; y, 00, **0,
218; M, 72, 127,
170.
x. 1-12. II. 81, 342; III.
549 ; a, 19, 59, 91,
106,232,2Gb, 297;
/3, 95, 112, 155,
336-7, 418, 431 ;
y, 18, 51, 54, 107,
111, 120, 132, 151,
210, 282 ; B, 718 ;
C, 52.
13-16. III. 663; a, 80; ft,
81, 88, 116, 195,
246, 378, 4%9; y,
283, 589 ; M, 72-3.
17-20. *, 50, 111, 159; ft,
150, 155 ; y, 507 ;
C, 804 ; M, 223.
21. III. 155 ; y, 112,
174 ; M, 73.
22-30. II. 324; HI. 261,
369, 379, 483, 491,
503; a, 56, 138,
257, 326; ft, 50,
160, 151, 222; y,
225-4, 448, 460,
497, 511, 592; B,
714.
31. *,J$, 108; y, 556;
M, 224.
32-33. *, 33-4, 37, 39, 83,
90, 168, 159, 249 ;
ft, 65, 91, 153, 175,
204-5, 215, 221,
252, 331, 357-9,
417, 430; y, 99,
255, 395, 519, 559 ;
A, 286; M, 118,
263.
34-48. III. 27, 275, 334 J *,
9, 19, 57, 88, 123,
153, 24S -4, 257,
513, 316; ft, 105,
THE DIATESSARON continued.
126, 169, 171, 178,
195-9, 244, 340,
352, 404, 418, 452 ;
y, 65, 101, 219,
235, 502, 564, 498 ;
C, 730 ; M, 94, 97,
216, 252.
xi. 1- 2. III. 102.
4-16. III. 16, 101; a, 39,
110,171,214,255;
ft, 198, 555, 382 ;
y, 26, 256, 490,
521, 574; M, 74,
131.
17-23. II. 389, 391 ; y, 473,
574 ; A, 328, 348 ;
B, 820 ; M, 74.
24-31. III. 149, 648; ,
192, 534; ft, 81,
183, 345, 369; y,
21, 35, 151, 153,
292, 297, 560, 574,
610 ; A, 552 ; M,
74-
32-37. II. 513 ; III. 101,
173, 192 ; a, 195 ;
ft, 47 ; y, 311, 486,
513 ; A, 264, 328,
346 ; B, 538, 728 ;
M, 74-5, 202.
38-xii. 1. II. 405, 482, 525,
535 ; III. 100, 102,
115, 575 ; ft, 118,
245, 376, 424 ; A,
20, 444, 610 ; B,
136, 662, 674, 720 ;
M, 44, 75-6, 182,
185-6, 235.
xii. 2- 5. M, 76.
6-10. A, 328.
11-21. III. 22, 24, 27, 375,
484, 554 ; a, 195 ;
ft, 160; y, 223,
473 ; A, 176, 258,
328, 348 ; M, 76-1,
55-6, 55-0, 277.
22-32. II. 389, 391 ; III.
345 ; y, 590 ; M,
55-0.
33-37. III. 74 ; *, 257 ; ft,
178 ; y, 222.
38-39. A, 348.
40-41. M, 99.
42-55. I. 164 ; II. 279 ; III.
622 ; ft, 232, 397 ;
152 DISSERTATION ON S. EPHRAEM SYR US.
THE DIATESSARON continued.
y, 12, 463, 477;
M, 63, 90-5, 115,
206.
xiii. 1- 8. x, 6, 207, 305, 334 ,
ft, 81-2, 107, 109,
156, 181, 183, 328,
362, 365, 368 ; y,
39, 212, 214, 327,
482 ; M, 91, 94-5.
9-19. x, 35, 132; ft, 118,
172, 191, 194 ; y,
65, 208, 470, 475,
442 ; P, 261 ; M,
95-7, 228, 230-1.
20-26. a, 265, 333; ft, 326,
332, 355 ; y, 795,
209; M, 97-5.
27-29. III. 90 ; ft, 152,
235,393; y,4,^7,
770, 350, 354 ; C,
780 ; M, 91.
30-35. III. 589 ; a, 24, 55 ;
y, 703, 55, #20,
354; A, 256; M,
92, 98, 202.
36-37. M, 206.
38-43. y, ^77 ; M, 94, 99-1.
44-47. II. 314; M, 700-2.
xiv. 1-14. I. 287 ; II. 305, 575,
414; III. 27, 31,
43 ; , 38 ; ft, 205,
245, 389, 405; y,
208, 327 ; A, 106 ;
B, 416, 748; M,
7, 42, 57, 65,
103-4, 107, 288.
15-40. 1.474; 11.320,483;
III. 680 ; , 9, 57,
91, 244, 302; /3,
94, 7^7, 196, 273,
252, 550; y, 60,
95, 113, 276, 227,
370 ; A, 406 ; C,
144; M, 44, 75,
777-3, 143, 760,
206.
41-42. III. 553; *, 257; A,
330, 348 ; M, 773.
45-xv. 11. II. 543; III. 373,
384, 389-0, 393-5,
397 - 8, 401 - 2,
404-8, 410, 538,
645-6; ft, 47, 55,
160, 297-8, 302,
THE DIATESSARON continued.
305-6 ; y, 32, 197,
257, 387, 389, 519,
523, 581 ; A, 176,
730-2, 186-8, 198,
240, 244, 256, 314,
332-3, 362, 366,
602 ; B, xxiii. 788 ;
P, 20-1, 24 ; M,
84-5, 98, 773-4,
168.
xv. 15-26. III. 580, 622; ft,
109-0, 156 ; P,
64 ; M, 59, 63, 90,
. 92, 95, 105, 115,
160.
27-31. I. 164 ; M, 230.
32. *, 29 ; y, 294 , M,
94.
33-36. ft, 9, 84, 118, 249 ; y,
704, 175, 191, 236,
317, 353; B, 456,
724 ; M, 775-6,
206.
37-41. I. 739 ; II. 90, 295 ;
III. 8, 87, 133,
777, 372, 503, 549 ;
a, 26, 30-1, 775,
749, 762; ft, 107,
120, 181, 207-8,
258, 309, 364, 366,
397-2; y, 73,
702-3, 772, 737,
755, 235, 234, 381,
581 ; P, 50 ; M,
63, 776-7, 727,
276.
42-50. II. 437 ; III. 28 ; ,
333; ft, 74, 311;
y, 337, 596; M,
773.
xvi. 1-10. I. 464; II. 730; a,
192, 307, 533; y,
704, 180, 186, 206,
236, 479 ; B, 234 ;
M, 773-2, 130,
139-0, 221, 230,
267.
11-12. M, 722-3.
13-18. II. 429 ; M, 722.
19-21. M, 720.
22-48. I. 435 ; III. 105 ; ,
35, 703, 118, 294,
307; ft, 6, 776,
126; y, 707, 126,
253, 407, 594; B,
SCRIPTURAL INDEX.
153
THE DIATESSARON continued.
xxii. 360 ; C, 674 ,
P, 51 ; M, 72, 88,
106, 113, 123-6,
155, 192, 215, 235.
xvi. 49-52. M.,126.
xvii. 1- 7. II. 409 ; III. 69, 533 ;
x, 23, 45, 70, 294 ;
ft, 76, 200, 383;
M, 88, 126-7, 167.
8-12. II. 201 ; III. 9 ; M,
127.
13-15. III. 27 ; y, 463 ; M,
128.
19-26. I. 466 ; III. 489 ; /3,
144, 197, 200, 244,
387, 585; y, 6,
218, 477, 555-4,
575, 582, 598 ; P,
81, 192; M, 774,
277.
27. *, 294 ; ft, 54, 260 ;
y, 463.
28-29. III. II; a, 45, 294 ;
ft, 54, 260 ; y, 463.
30-33. II. 407; HI. 146;
y, 463 ; M, 128.
36-52. III. 55, 80; *, 2;
y, 199, 240; A,
194, 614 ; M,
128-0, 212.
xviii. 1-21. III. 61 ; , 266 ; ft,
147, 287 ; y, 70-1 ;
A, 438, 640-2 ; B,
338, 430 ; C, 100,
150, 736 ; M, 37,
67, 131-2, 165.
22-43. I. 530 ; II. 409 ;
III. 101 ; a, 64,
81, 199 ; ft, 47 ;
y, 423, 574 ; A,
328, 348, 444, 708 ;
C, 74, 126; M,
132-5, 206.
44-46. M, 134.
47-xix. 13. II. 497, 535 ; III. 15,
24, 101, 385, 453,
470, 481, 503, 505,
563; y, 473; A,
264, 348, 608; B,
422, 806 ; C, 880 ;
M, 134-6, 202,
248.
xix. 16-34. III. 556 ; *, 30, 93,
115; ft, 208, 222,
THE DIATESSARON continued.
392; y, 112; B,
156, 816 ; M, 136,
234.
xix. 35-45. III. 80 ; A, 418 ; M,
137.
46-53. III. 102; y, 409;
M, 37, 58, 245.
54-xx. 5. M, 125, 270.
xx. 6-11. M, 58, 206.
12-16. M, 138.
17-37. y, 202 ; A, 252 ; P,
271 ; M, 137-8.
38-45. a, 133; y, 443; M,
63.
46-58. II. 41, 302-4 ; III.
585; *, 54, 137,
258 ; ft, 161, 355 ;
y, 223, 447, 574,
589; A, 164; B,
820; M, 59, 131,
158-0.
xxi. 1- 7. A, 168, 172, 348 ; M,
186.
8-42. II. 309 ; III. 173,
530, 554 ; , 43 ;
ft, 47, 50 ; y, 168,
206, 411 ; A, 70-2 ;
B, 156, 818; C,
72, 716 ; M, 131,
43-46. II. 407 ; M, 1$.
47-49. M, 130.
xxii. 1- 8. x, 257 ; ft, 160 ; A,
444 ; M, 143-5.
10-37. I. 165, 167, 446 ; II.
68 ; III. 39, 41 ;
x, 39, 77 ; ft, 114,
160, 364 ,7,123-4,
130, 195, 85, 553 ;
A, 106 ; M, 745-7,
799, 204, 213, 223,
241, 261.
38-55. III. 171 ; ft, 92 ; y,
282, 330, 341 ; A,
220, 642 ;M, 757-2,
210.
xxiii. 5-12. I. 530 ; II. 409 ; A,
444.
26-30. A, 348 ; M, 753.
31-39. II. 166, 559; III.
liii. 170-1, 532,
563; ft, 4#, 4 5,
426-7 ; y, 3, 219,
154 DISSERTATION ON S. EPHRAEM SYRUS.
THE DIATESSARON continued.
415, 474 ; A, 268 ;
B, 156, 186; C,
746; M, 108, 155-4,
156.
xxiii. 40-44. III. 618 ; M, 59, 65,
154-6, 229-0.
45-50. II. 12 ; III. 5-55 ; a,
29, 51, 5^, 66, 216,
244,265, 304, 335;
ft, 54, 56, 74, 184,
326, 332-3, 368-9 ;
y, 04, 40, 79, 260,
##2, 285, 369, 416,
555.
xxiv. 1. ft, 41; M, 155, 222.
2-16. II. 544-5; III. 16,
84, 128 ; ft, 40-0,
425-7 ; A, 96 ; B,
146 ; M, 156-7,
159.
17-24. M, 37, 154, 157-8,
248.
27-29. II. 408 ; III. 61 ; C,
736 ; M, 159, 212.
30-44. M, 59, 70, 160-1,
203.
45-47. II. 32; ft, 80; y,
219 ; M, 160, 189,
204.
48-52. M, 204.
xxv. 4- 7. B, 148, 746 ; M, 51,
161-0, 206.
8-13. III. 116; , 328; ft,
141; y, 33, 63;
M, 107-8.
14-26. II. 97, 354, 435 ; III.
xxvii. 243, 459,
481 ; *, 39, 111 ;
ft, 51, 141, 157,
198, 202,256, 385;
y, 128, 210, 506;
B, 14; M, 66-7,
96.
27-42. I. 280; ft, 156-7,
164 ; M, 162.
43-46. III. 299.
xxvi. 1- 8. I. 513 ; II. 348, 408,
543 ; III. 577,
383-4, 412, 483,
492, 524, 600; *,
29, 250, 299; ft,
18, 178, 206, 247,
590; y, 171, 380,
THE DIATESSARON continued.
567, 589, 593 ; A,
58; B, 118, 358,
516, 562, 742 ; C,
28 ;M, 58-9, 162-5,
268, 277.
xxvi. 9-11. I. 513; II. 348, 408,
543; 111.577,412,
483, 524; , 29;
ft, 178, 206, 247,
590; y, 463, 567,
589; A, 58; B,
118; M, 59, 162.
12-33. I. 562 ; III. 570, 483 ;
a, 150, 187, 195,
292 ; ft, 16, 113,
138, 160, 247; y,
164, 4^9-0, 598;
C, 20 ; M, 165.
34-45. II. 404 ; , 264, 335 ;
ft, 141, 184, 556,
369; y, 21, 28,
120, 197 ; M, 156,
163.
xxvii. 1-13. I. 526 ; III. 55, 489 ;
*, 109; ft, 250,
370 ; y, 216, 548 ;
C, 794.
14-25. III. 260, 359, 373,
391, 485; a, 71,
90, 106, 114, 299,
525, 331 ; ft, 89,
169, 195, 197-9,
205, 247, 570, 578,
382, 589 ; y, 200,
218, 363, 587, 596 ;
P, 116; M, 165-5.
26-27. III. xxxviii. xlviii.
633; y, 520; A,
80; B, 56; M,
229.
28-29. II. 408; *, 528; y,
589 ; M, 148, 165.
31-35. M, 165.
36-39. a, 227; ft, 182; M,
143, 166, 184, #15.
40-47. M, 149.
xxviii. 1-8. M, 167.
9-14. I. 555; III. 37; M,
167.
15-25. II. 40; ft, 137; B,
734 ; M, 167-8,
196.
26-32. M, 175, 210.
33-41. *, 89 ; y, 594.
SCRIPTURAL INDEX.
THE DIATESSARON continued.
xxviii. 42-51. III. 26, 246 ; *, 193,
333; /3, 360 , y,
296, 531, 597 ; M,
38,123,125,168-4.
xxix. 1-11. I. 177 ; II. 773, 305;
III. 473; , 7,9,
251 ; /3, 777, 126 ,
275; y, 723, 757,
150, 187, 297, 301,
307, 410 ; A, 398,
430; B, 414; P,
106; M, 67, 88,
126, 770, 772, 778,
223, 276.
12-13. III. 646 ; *, 23 ; ft,
5(5, 93; y, 330,
589.
14-26. III. 26, 184, 244-5,
284, 564, 585 ; *, 3,
#4, 231, #35,335; /3,
53, 742-3, 184, 198,
207, 218, 256, 369,
374, 381, 391, 431 ;
y, 23, 218, 460,
481, 548; C, 142,
178, 782, 830 ; M,
67, 773, 775.
27-42. I. 153,777,269; III.
373, 383-4, 509,
539; *, 28-9, 66,
176, 281, 334; ft,
76, 111, 183, #00,
368, 383-, y, 83,
363, 571 ; C, 64 ;
M, 7 05, 126, 774-7,
277.
43-48. y, 574 ; M, 200.
xxx. 1- 5. III. 646 ; a, 80, 105,
116, 164, ^08, 229,
254 ; A 93, 118-9,
171; y, 330, 339 ;
M, 41.
6- 8. y, 12.
10-15. III. 26 ; a, 51.
16-30. I. 405 ; II. 344, 351 ;
III. 37, 417; *,
2, 38, 57, 152, 168,
239; ft, 76, 168,
200, 383; y, 720,
575; B, 286; C,
140, 146.
31-45. I. 522; II. 536; y,
414 ; M, 65, 154,
178, 204.
THE DIATESSARON continued.
xxx. 46-xxxi. 5. 1. 440 ; II. 491 ; III.
615-6; *,24, 76,89,
77^-5; ft, 93, 355;
y, 338-9, 354, 474 ;
A, 428 ; M, 708-9,
777-9, 229.
xxxi. 6-14. III. 334 ; *, 33, 53,
57, 723, 753, 168,
777,214,255, 257;
ft, 91, 777, 768-9,
775, 798-9, 203-4,
227, 256-7, 382-3,
387, 389; y, 707,
256, 302, 327, 398,
490, 506 , 555-6;
B, 422.
15-24. II. 455 ; III. 44, 110,
495; *, 137; ft,
160; y, 31, 38,
448, 510 ; B, 720 ;
C, 808 ; P, 20 ; M,
780, 205, 277.
25-35. II. 537; III. 602,
612 ; a, 28, 257 ;
y, 222; A, 330;
B, 650 ; M, 780-7,
206, 277.
36-52. I. 409 ; II. 510 ; III.
27, 32, 324 ; , 3,
32, 52 ; ft, 20, 776,
764, 196, 380 ; y,
126, 276, 279, 326,
516 ; B, 728, 786 ;
C, 842.
xxxii. 1-11. I. 108; 11.374; III.
101; ft, 68; y,
779, 566 ; A, 472 ;
B, 160; M, 131,
787-2, 229.
12-15. III. 677; a, 64, 200;
ft, 152 ; y, 28, 171 ;
B, 818.
16-21. III. 159, 375-6, 466.
646 ; *, 28, 80, 97,
705, 776, 137, 764,
208, 254, 380-, ft,
83, 93, 778-9, 777,
359; y, 726, 200,
330, 339, 430, 447,
457, 474, 510, 578,
589; C, 64; M,
47, 787-2, 277.
22-26. II. 525 ; A, 272, 388,
636 ; C, xxv. ; M,
782-3, 786-7.
156 DISSERTATION ON S. EPHRAEM SYRUS.
THE DIATESSARON continued.
xxxii. 27-47. I. 263 ; II. 483 ; III.
393; *, 70, 128;
ft, 379 ; y, 16, 176,
183, 195,216,306;
M, 168, 187-9, 230,
258.
xxxiii. 1-8. y, 576; A, 610; M,
183-6, 189, 204.
9-14. *,23,25; ft, 118 ; y,
219 ; M, 189.
15-17. /3, 181 ; y, #0, 755.
18-25. *, 138, 155 ; ft, 178 ;
y, 19, 332, 344,
448, 511; 0,222;
M, 190.
26-34. M, 38, 191.
35-39. M, 191-2.
40-60. I. 260, 394, 506, 511 ;
II. 135; III. 64,
102, 156; ft, 21,
165 ; A, 254 , B,
482; M, 28, 171,
192-3, 256, 265-6.
xxxiv. 1- 7. III. 102 ; M, 158,
193.
9-21. a, 279, 291 ; y, 51,
131, 192, 236 ; M,
97, 193-4.
22-45. I. 221, 245 ; III. 7&S,
253, 628; a, 22,
67, 239, 317; /3,
11,000; y, 15,41,
67, 335, 498, 53,
586, 589, 591 ; A,
280; 0, 52, 676;
M, 110, 152, 169,
171, 194-5.
xxxv. 1- 8. I. 524 , <*>, 70 ; ft,
297; y, 387; A,
242; M, 50, 196,
210.
17-22. III. 41 ; A, 576.
23-xxxvi. 9. I. 168, 311, 560 ; II.
298, 400; III. 6,
97, 102, 184, 509 ;
x, 10, 64, 115, 149,
#3#, &45, 30; ft,
159, 203, 319, 322,
387, 429; y, 706,
112,201,414,593;
A, 472; B, 74S ; M,
56, 152, 155, 168,
196-8, 207, 242.
THE DIATESSARON continued.
xxxvi. 10-21. III. 23, 74, 168, 554 ;
*, 65, 137 ; ft, 47,
178, 203, 387; y,
447, 574; A, 72,
172,314,330, 598;
B, [354], 650; M,
89, 148, 197-0,
203, 248.
22-43. y, 207; A, 252; M,
148, 199, 202.
44-xxxvii. 3. M, 199.
xxx vii. 4- 9. M, 210.
10-21. III. 27, 113, 608 ; ft,
203, 273, 387 ; y,
16, 112, 226, 412,
414, 466 ; M, 137,
174,200,209-0,242.
22-24. M, 89.
25-42. I. 168; II. 13; III.
123 ; y, 40, #* J
P, 77#, 174; M,
7#7, 797, #70, #4#,
#71.
46-61. II. 390-3; III. 27,
274, 301 ; ft, 355,
y, 24; [A, 360];
C, 236, 904; M,
#00-7, 203.
xxxviii. 1-28. II. 387-9, 391-5,
416; III. 149, 268,
307 -2, 304, 314,
345, 348, 435, 612 ;
ft, 47, 160, 203,
258, 387; y, 77#,
795, 409, 474, 574 ;
A, 156, 328, 348 ;
0, 904, 918; M,
89, 98-9, 201-5,
234, ^49.
29-30. M, 89, #00.
31-37. I. 475, 534 ; II. 66 ;
A, 270, 432, 484,
590 ; M, 204-5.
42-47. III. 211; M,95, ##4.
xxxix. 1- 6. 111.397,410; A, 360;
M, #03-5.
7-17. II. 486; III. 397,
409-0, 468, 645-6 ;
ft, 306; y, 395;
A, 40, #56-5, 360,
366-2, 402, 602,
610 ; B, 720, 788 ;
C, 646-8 ; M, 40,
159, #03-6.
SCRIPTURAL INDEX.
157
THE DIATESSARON continued.
xxxix. 18-25. I. 108-9, 190; III.
222-3 ; A, 154 ;
M, 207, 210.
29-33. III. 202, 277, 220-4,
602; /3, 47, 794,
814, 252; y, 746,
574 ; A, 154, 608,
638; B, 720, 754,
800; M,27, 193,207.
34-37. , 246, 330 ; B, 724 ;
M, 207-5, 257.
38-41. y, 589; A, 154; M,
184, %07.
42-45. III. 80, 202, 223;
M, 208.
xl. 1- 4. 1. 190 ; III. 221, 300,
602 ; B, 800 ; M,
27, 207.
5-21. I. 412 ; II. 409, 434 ;
x, 265; ft, 355;
M, 205-9.
22-23. I. 459 ; II. 332 ; III.
550; , 273; y,
,9^4 ; M, 209-7.
26-40. I. 342 ; II. 491 ; III.
646 ; a, 2, 17, 80
105, 116, 164, 2
254, 269; ft, 93
118-9, 171, 365
y, 329-0, 339, 571
M, 41, 167, 277.
43-44. y, 412 ; M, 211.
55-56. y, 202, 341.
57-58. II. 550 ; III. 660 ; *,
78 ; y, 589.
59-60. *, 77.
61-xli. 3. I. 344, 546 ; II. 291 ;
a, 236; M, 23,
[35], 211-3.
xli. 4- 6. I. 394 ; III. 224 ; M,
Z
7- 8. ft, 93.
9-15. *, 29-1, 34; ft, 203,
387 ; y, 733 ; M,
173, 273.
18-20. ft, 172, 191.
21-26. y, 434 ; M, 72.
27-30. A, 376 ; M, 44, 183.
31-49. II. 162 ; ft, 224, 227,
245 ; y, 375, 414 ;
B, 156; C, 755;
P, 795; M, 63, 209.
50-54. *, 56, 253, 334; ft,
184, 328,365, 369;
y, 39, 327, 475.
THE DIATESSARON continued.
xli. 55-58. III. 309; a, 6, 305,
334 ; ft, 81-2, 181,
183, 328, 362, 365,
368; y, 39, 327,
475.
xlii. 1- 3. M, 214.
4-24. II. 762, 222; III. 80,
544, 634; , 33,
39, 52, 69, 159,
765; ft, 139, 193,
213-4, 222, 224,
229,250-2,375; y,
24, 94, 123, 743-4,
145-6, 755, 757,
189, 191, 794, 213,
226, 373-4, 414,
416, 556, 599 ; B,
406-5; C, 756,
192, 204, 205 ; P,
239; M, 270-7,
273-5, 270.
25-28. II. 320 ; *, 30, 767 ;
ft, 245, 405; y ,
755, 373, 570 ; M,
756-7.
29-37. I. 527; III. 742, 744-5;
a, 2, 51, 110; ft,
94, 127, 203, 224,
227, 356-7; y,
140, 364, 599 ; M,
709, 779, 275-6.
38-53. I. 415 ; III. 529 ; a,
44, 69, 59, 110,
765; ft, 127, 174,
182, 202-3, 386-7,
399 ; y, 23-4, 155,
239, 378, 556; B,
406; P, 187; M,
277-5.
xliii. 1- 8. III. xxv. 101-2 ; *,
2-3, 69, 747, 303-4;
ft, 221, 375; y,
779, 262, 457 ; M,
275.
9-21. I. 493; II. 332;
III. 26, 306-5,
370, 445, 500, 504,
529; ,, 33, 39,
44-5, 52-3, 56-7,
770, 137, 167-8,
753,190, 197,257;
ft, 127, 169, 174,
182, 193, 199, 202,
274, 275-9, 230,
158 DISSERTATION ON S. EPHRAEM SYRUS.
THE DIATESSARON continued.
252, 256-7, 357,
386-7 ; y, 53, 101,
146, 155, 302, 311,
314, 347, 374, 447,
489, 491, 496, 506,
510, 587 ; A, 638 ;
G,14S-4, 166,688;
M 218.
xliii. 22-38. I. 251-2/298; III.
11, 27, 102, 225,
256, 489 ; *, 3, 230,
322; ft, 75, 108,
116, 342, 414; y,
79, 55, 101, 120,
205, Z9, 232, 272,
308, 321, 575, 5S ;
0,964; M, 75, 124,
126, 19#, 218-9.
39-42. a, 56, 767-S, 190, 197 ;
ft, 97; y, 155, 272,
357 ; M, 218-9.
43-58. I. 295 ; II. 332, 355,
383, 405, 482 ; III.
244, ^91, 4?4, 477,
498, 500, 504, 535,
545, 637, 642-3,
676 ; *, 30, 33, 53,
57, 68, 81, 164,
.167,226,255, 310;
ft, 54, m, 154,
155, 163, 189,
197-0, 215, 217-8,
253, 255-6, 353,
374, 381-3; y,
21-2, 26, 85, 96-7,
120, 125, 130, 155,
157-8, 169, 189,
192, 194, 218-9,
228, 260, 271, 278,
308, 350, 354, 362,
375, 401-2, 411,
489, 500, 556,
580-1, 583 ; A,
42, 338, 662; B,
416-0 ; M, 20, 75,
88, 97, 216, 270.
xliv. 1- 5. P, 70.
6- 9. ft, 147, 232 ; A, 402 ;
M, 204, 221.
10. A, 374 ; P, 70.
11-21. x, 26; y, 423, 609;
A, 390-8, 410, 658;
B, 152; P, 221;
M, 58, 105, 159,
206, 219, 221.
THE DIATESSARON continued.
xliv. 22-33. y, 354; A, 410-4,
428 ; M, 159.
34-40. A, 374-6, 380-4.
41-43. ft, 355; A, 380,
386-8; P, 70; M,
230.
44-50. y, 128 ; A, 610 ; M,
105, 112, 159,
219-0, 224, 229-0.
xlv. 1- 9. III. 63 ; ft, 44, 49,
126, 133 ; y, 475 ;
A, 422, 602-4, 624,
662-4 ; M, 105,
108, 159, 206, 221.
10-18. I. 493 ; II. 61 ; y,
423, 609; A, 416,
422-6,436; P, 70;
M, 153, 222.
19-22. a., 4, 201 ; ft, 145,
219, 256 ; y, 15,
597 ; M, 224-5.
23-28. 11.505; A, 434, 522;
M, 229.
29-xlvi. 4. I. 168, 463 ; II. 404 ;
, #6, 50, 192; ft,
200, 205, 255, 384,
557; y, 25, 112,
170, 195, 208, 296,
528, 586 ; A, 122,
156 ; P, 59, 174 ;
M, 137, 173, 222-3,
225, 271.
xlvi. 5-15. II. 5^5 ; ft, 231 ; y,
44; A, 664; P,
. 51; M, 223-4, 263.
16. A, 430.
17-43. I. 466 ; III. 28, 31 ;
*, 20, 45, 155, 201,
205, 255, 297 ; ft,
83, 122, 204, 207,
210, 219, 256, 276,
388; y, 16, 156,
208-9, 283, 294,
307, 442, 586 ;
[B, 354]; P, 255;
M, 50, 55, 95, 106,
209, 224-5.
44-xlvii. 9. I. 57 ; III. 579 ; ,
153, 229, 235, 266,
335 ; ft, 125, 128,
148, 184, 369; y,
22, 44, 107, 127,
260,415,482,557;
[B, 354]; P, 50;
= [, 179, 225, 227.
SCRIPTURAL INDEX.
THE DIATESSARON continued,.
xlvii. 10-18. , 56, 266; y, 7S,
2&5, 415 1 M, 5,
JW, OT.
19-44. III. 122, 171, 677;
/3, 43, 4^7; P,
50- J ; M, 50, 137,
179, 227-8, 271.
xlviii. 1-21. , 37, 248; /3, 43;
y, 213, 225, 244 5
A, 234, 666, 670;
B, 746 ; C, xxvii.;
M, #-0, 231-5.
22-23. II. 129, 486 ; , 281 ;
/3, 126, 147, 232 ;
y, 150, 600 ; B,
468 ; M, 159, 235.
24-33. II. 434, 487 ; III.
622, 681 ; *, 139,
281 ; ft, 47-8, 126,
147, 283 ; y, 150,
450, 600; A, 574,
596, 612, 616; B,
468, 784; M, 154,
159, 186, 234-6.
34-43. II. 433 ; ft, 48 ; A,
24, 438, 664; B,
150 ; M, 186, 223,
232 236
44-48. ft, 47-8 ; y, 244 ; A,
430-2, 596 ; M,
186, 237.
49-55. A, 432-4 ; B, 150 ;
M, 51, 231, 237.
xlix. 1- 6. III. 246 ; , 49 ; ft,
48 ; y, 245 ; A,
440-2, 44e-, 6io,
674; B, 352; P,
161 ; M, 187.
7-18. II. 474; III. 371,
434-6,459; y, 203,
368, 589 ; A, 434 ;
M, 51, 231, 237.
19-42. I. 400, 511, 558 ; *,
49, 115 ;/3,48,232;
y, 245, 411; A,
682 ; B, 352, 762 ;
P, 161 ; M, 187,
199, 237, 256.
43-49. I. 511 ; ft, 48 ; y,
473; A, 356, 452,
456, 590 ; M,
50-55. ft, 48 ; A, 458-0.
THE DIATESSARON continued.
1. 5- 9. I. 406 ; A, 596 ; M,
165.
10-18. III. 164, 216 ; A,
460 ; M, 238.
19. ft, 48.
20-37. II. 122, 468 ; III.
216, 223, 498 ; ft,
232; y, 473 1 A,
460-2, 468, 476,
644; B, 138; M,
239.
38-51. I. 400 ; III. 498 ; *,
49; y, 244, 473;
A, 472, 480-4,
488-0, 644, 666,
676, 708 ; B, 138,
436; M, 199,
239.
li. 1- 6. I. 348, 469 ; II. 302 ;
III. 498 ; y, 473 ;
A, 498-0, 598, 628,
642, 678 ; M,
238-9, 243.
7-14. I. 418 ; II. 304 ; III.
149 ; *, 138 ; ft,
47, 243, 404; y,
284, 449-0, 495 ;
A, 400, 616; M,
109, 113, 159, 206,
229, 239-1, 256,
267.
15-16. A, 154; B, 308; C,
868 ; M, 239, 241.
17-18. M, 241.
19-23. y, 596, 599 ; M, 207,
242.
24-27. II. 24; III. 681; ft,
45, 48, 284; y,
574 ; A, 500, 598,
688-0; B, 308; M,
55, 71, 242, 245.
28-43. II. 3, 526 ; ft, 44, 48 ;
A, 504-8, 668,
686-8; 0,292; M,
116, 202, 243, 245,
249-0.
44-48. II. 469, 486 ; III. 16,
103, 155, 261, 370,
539, 572, 586, 677 ;
*, 70 ; ft, 48, 160,
208, 376, 392 ; y,
166, 200, 256,
474-5 ; A, 502,
668, 688 ; M, 176,
242-5.
160 DISSERTATION ON S. EPHRAEM SYR US.
THE DIATESSARON continued.
li. 49-51. y, 574 ; M, 26, 54,
245, 270.
52-54. II. 309, 558 ; *, 41 ;
fr48,2S2; y, 246;
A, 100, 508, 608,
644,682, 700, 710;
M, 30-1, 71, #45,
#47, 254, 257, 268.
lii. 1- 7.
5-13.
14-20.
21-23.
24-39.
40-44.
45-liii. 17.
liii. 18-25.
26-30.
31.
39-61.
1.524; II. 288 \ III.
122; ft, 4/7, W,
4^5; y, 247, 574;
A, 230, 282, Z0-#,
598, 690 ; M, 117,
247, 254, ^56, 265.
I. 524 ; II. 412 ; III.
122} *,41; /a, 48;
y, 246; A, 598,
682 ; B, 724 ; M,
54, 158, 186, 204,
208, #45-6, 249-0,
254, 256-7, 268.
I. 213; II. 308; ft,
48, 253; A, 478,
512; P, 66; M,
115, 245, 259-0.
M, 258.
III. 37; A, 516-8,
616, 672, 684 ; M,
47, 249, 266.
A, 174, 524; M, 204,
266.
I. 178; ft, 247; y,
128, 307, 423, 467 ;
A, 528-0, 534-6,
684; B, 470; M,
254, 266-8.
II. 408; A, 536-8,
684; C, 646; M,
29, 54, 120, 123,
268-1.
y, 467 ; M, 254,
267-8.
A, 544.
III. 57 ; y, 320 ; A,
554 ; B, 226 ; M,
270.
liv. 1- 7. ft, 48 ; A, 544-6 ; M,
24, 270.
8-16. II. 440 ; ft, 48 ; y,
467 ; A, 546, 550 ;
M, 105, 239.
17-18. 1.213; y, 466, 468 ,
A, 552-4 ; M, 269.
THE DIATESSARON continued.
liv. 19-22. II. 307, 543 ; III.
16; *, 234; ft, 48 ,
y, 467-8; A, 546,
555-4 ; B, 468 ;
M, 261, 269-0.
23-24. A, 564-6.
25-38. III. 158; ft, 48; A,
74, 610 ; C, 126.
39-47. II. 559; , 139; ft,
49, 133; y, 178,
449; C, 784; M,
101, 237, 271-2.
Iv. 3-11. I. 113, 505; II. 215,
[294\, 440 ; III.
75 ; ft, 6, 205, 389 ;
y, 56 ; B, 186 ; P,
195 ; M, 106, 158,
226, 274, 287.
12-15. A, 674; M, 251.
17. A, 566.
PASSAGES NOT FOUND IN THE
DIATESSARON :
S. MATTHEW.
i. 1-17. I. 172, 451, 552 ; III. 601 ;
y, 476.
S. LUKE.
iii. 23 & -38. I. 144, 172, 309 ; ft, 324.
ACTS OF THE APOSTLES.
i. 6-11. III. 101, 580; ft, 48 ;
0,882; M, 109,158,
179, 215, 274.
15-26. I. 397; II. 129; III.
390 ; ft, 127, 349 ; y,
14, 158; A, 616;
M, 105, 109, 112,
159, 240.
ii. 1- 4. III. 51, 139, 597 ; M,
273-4.
5-13. II. 435 ; P, 77.
14-36. I. 261, 333, 431, 478 ;
ft, 213, 251 ; M, 16,
119, 254, 274.
37-42. I. 535.
iii. 1-10. C, 10 ; M, 51.
11-26. y, 556; P, 51.
iv. 5-12. B, 482.
SCRIPTURAL INDEX.
161
ACTS OF THE
iv. 13-22.
23-31.
32-35.
v. 1- 6.
-11.
12-16.
33-42.
vi. 1- 6.
vii. 2^-50,
51-53.
54-viii. 1".
viii. P- 3.
9-13.
14-24
26-40.
ix. 1- 9.
10-19"
19&-22.
23-25.
36-43.
x. 1- 8.
9-16.
34 & -43.
xi. 1-18.
xii. 1-19.
20-24.
xiii. 4-12.
13-16 ft .
16M1.
44-52.
xiv. 1- 7.
8-18.
19-28.
ii
APOSTLES continued.
II. 404; III. 86; y,
44.
I. 406-7.
ft, 175.
K, 139; ft, 236, 399;
y, 8, 284, 449, 495 ;
M, 109, 112, 226.
*, 139 ; ft, 236 ; y, 8,
284, 449, 495; M,
109, 112, 226.
I. 519 ; C, 962.
I. 371 ; ft, 136 ; M, 64,
209-0.
I. 434; y, 354.
I. 197; II. 114; HI-
86, 358; a, 33; /3,
,05, 406 ; A, 636.
I. 406.
ft, 270; y, 17 ; C,
xix. ; M, 94.
I. 382 ; ft, 310.
P, 267.
III. 687 ; ,3, 289.
III. 154 ; P, 33 ; M,
262.
I. 288, 360, 535 ; II.
474; ft, 100, 208,
270, 310, 349, 392;
y, 3, 130, 170, 320,
596 ; A, 202-4,
218-0, 224, 228-2,
238; P, 3, 112,
164-5, 239.
I. 193, 288, 535 ; III.
xxiv.; ft, 100, 208,
310, 349, 392 ; y, 3 ;
B,6; P,246; M, 50.
/3, 208, 311, 392.
ft, 208, 311, 392.
y, 590.
/3, 772.
/3, 291.
ft, 74 ; M, 222.
/3, 297.
, 185, 326.
*, 234.
*, 139; ft, 185; y,
449 ; P, 247 ; M, 34-
P, 264.
I. 158; , 111.
II. 303 ; P, 264 ; M,
91.
P, 264.
III. 118; P, 113.
ft, 128; y, 279, 296,
470 ; P, 265.
ACTS OF THE APOSTLES continued.
xv. 7 6 -ll. III. 187.
14-21. ft, 196; y, 215, 351 ;
P, 243.
22-29. ft, 196 ; y, 215 ; P,
202, 243.
xvi. 16-18. III. 680 ; ft, 283.
19-34. P, 118-9.
xvii. 16-22". III. 87, 146 ; y, 464 ;
P, 65.
III. 87 ; , 329 ; ft, 58,
263; y, 7&9, 464;
C, 228 ; P, 65.
y, #41.
A, 106.
ft, 392.
III. 18, 189 ; ft, 235,
244, 398; y, 770;
P, 118, 263.
y, 11 0; P, 150.
ft, 196; y, 215 ; P, 65
202.
I. 193 ; a, 194 ; /3, 100,
270, 310, 349 ; A,
204.
II. 96 ; B, 210.
I. 193, 344; ft, 270,
349 ; A, 206.
a, 303 ; P, 111.
P, 111.
P, 256.
ROMANS.
i. 1- 7. III. 122 ; P, 3-4 ; M,
16.
8-17. P, 4.
18-23. III. 64, 141 ; y, 101, 233;
P, 4-5.
24-25. y, 59-0 ; P, 4-5.
26-27. III. 178; a, 130, 211 ;
ft, 151, 190; y, 60,
444,505; P,5.
28-32. a, 734, 206; y, 57, 60,
330, 434, 444 ; P, 6.
ii. 1-16. III. 430 ; x, 29, 33, 132,
171, 304; /3, 68, 737,
763, 203, 274, 221,252,
333,370,375,378,387;
y, 59, 6 3, 67, 95, 111,
123, 133, 157-8, 226,
236, 260, 278, 374, 44%,
554, 559, 580, 596 ; C,
136 ; P, 6 ; M, 706.
17-29. a, 43; y, 52, 704-5;
A, 164; P, 2, 6-7,
70.
xviii. 12-17.
xix. 1- 7.
8-20.
xx. 18 7> -35.
xxi. 7-14.
17-26.
xxii. 3-21.
xxiv. 24-27.
xxvi. 2-23.
xxvii. 9-26.
27-44.
xxviii. 30-31.
1 62 DISSERTATION ON S. EPHRAEM SYRUS.
ROMANS continued.
iii. 1- 8. *, 10, 207 ; y, 98, 195 ;
P, 7-8.
9-18. y, 52, 285 ; P, 8.
19-31. /3, 258, ^00 ; P, 2, 5-0.
iv. 1-25. III. 187 ; P. 10-3.
v. 1-11. III. 522; a, 4, 6, 62; /3,
328; y, 59, 95, 548,
560 ; P, 75-4 ; M, 279.
12-21. I. 277, 562; III. 440,
506, 544, 607, 615 ; P,
5, 14-6; M, 46, 231,
249.
vi. 1-11. I. 327, 479, 492; II.
199 ; y, 785, 196, 202,
4/6; P, 8, 76-7; M,245.
12-14. /3, 564; y, 578 ; P, 77.
15-23. *, 232, 245 ; y, 598 ; P,
77-8 ; M, 45.
vii. 1- 6. [II. 199] ; III. 102 ; P,
18-9.
7-25. II. 556 ; a, 136, 232 ; ft,
196, 379 ; y, 102, 276,
254,524446,509,578;
C, 222 ; P, 19-4.
viii. 1-11. x, 95; y, 286, 524 340,
593, 596 ; P, 24-6.
12-17. , 25; ft, 308; y, oxm
42, 318, 555, 596; P,
26-7 ; M, 65, 120, 179.
18-25. II. 250 ; III. 62 ; *, 231,
266 ; ft, 557 ; y, 189,
41 6, 555 ; P, 27-8 ; M,
227.
26-30. 1.413; 11.399; y,xxxiv.
762,225, 522, 540, 435,
588 ; P, 28-9 ; M, 227.
31-39. II. 505 ; III. 548 ; a,
525 ; ft, 52-3, 757, 577 ;
y, xxxiv. 59, 85, 580-1 ;
P, 29.
ix. 1-13. I. 77^ ; *, 207 ; y, 592 ;
P, 29-0, 84.
14-18. ft, 776 ; P, 50-7.
19-29. I. 460; II. 255; III. 53,
67, 78, 174, 608; ,
130; ft, 776; y, 505;
P, 57-2.
30-33. I. 404 ; P, 52 ; M, 28.
x. 1-15. ft, 570 ; B, 796 ; P, 52-5.
16-21. III. 135 ; x, 35 ; B, 796;
P, 34 ; M, 727.
xi. 1-12. P, 34-5.
13-24. *, 133 ; ft, 355 ; y, 443 ;
P, 55-7; M, 241.
25-32. I. 58^ ; /3, 154 ; y, 107,
207, 433 ; P, 57-8.
ROMANS continued.
xi. 33-36. I. 466 ; III. 13 ; ft, 167 ;
y, 2 ; P, 58.
xii. 1- 2. *, 283; ft, 89, 318; y,
769, 578, 525-6, 328 ;
P, 59.
3-21. x, 279, 504 308 ; ft, 101,
720-7, 728, 759, 172,
187 ; y, 77, 107, 709,
555, 589; P, 59-0; M,
71, 277.
xiii. 1- 7. ft, 136 ; y, 750 ; P, 40.
8-10. III. 229, 643; *, 709;
ft, 270 ; y, 75, 77, 220,
558 ; P, 40-7 ; M, 224.
11-14. III. 489, 539; , 770,
226; A 277, 415; y,
784, 206, 577, 400, 554,
596.
xiv. 1-12. *, 17, 29, 57, 702, 294,
504, 578; ft, 50, 97,
727, 139, 795, 797, 255,
580-7; y, 755, 754,
277-8, 277, 575, 407;
B, 704 ; P, 41-2.
13-23. , 700, 306 ; P, 42-5.
xv. 1-13. II. 158;.*, 700, 578; ft,
772; y, 590, 594; P,
45-4 ; M, 27, 727.
14-21. P, 44
22-29. P, 44-5.
30-33. P, 45.
xvi. 17-20. a, 207; ft, 153; y, 65,
577 ; P, 45-6.
1 CORINTHIANS.
i. 1-3. P, 47-8.
4- 9. *, 194 ; P, 48.
10-17. 11.497,493-4,559-0; P,
48-9.
18-25. ft, 6 ; y, 96, 227, 402 ;
P, 49-0; M, 87, 798,
245.
26-31. I. 777, 268; *, 82, 248,
280, 577 ; ft, 77, 777 ; y,
52, 727 ; P, 50 ; M, 50.
ii. 1- 5. II. 729 ; ft, 73 ; P, 50-7.
6-16. I. 440; II. 332; III.
97 ; *, 55, 58, 54, 755,
254, 555; ft, 73, 779,
784,208,508, 569,592;
y, 27, 34, 44 96, 149,
788, 220, 228, 569, 584,
402, 409, 555, 582, 593 ;
C, 708; P, 57-2; M,
777, 277, 226, 258.
SCRIPTURAL INDEX.
163
1 CORINTHIANS continued.
iii. 1- 9. II. 518; III. 43; , 133;
ft, 205, 221, 389, 410 ;
y, 28, 209, 293, 442;
P, 52-5; M, 706.
10-15. a, 27, 141 ; /3, 63, 310 ;
y, 28, 178, 451, 496;
B,422; P,55.
16-17. I. 459; II. 334 5 III.
101 ; a, 103, 265, 277 ;
/3, 157; y, 07, 557,
5,96 ; P, 55 ; M, 226.
18-23. ft, 86, 90, 759, 595; y,
48 ; P, 55-4.
iv. 1- 5. III. 489 ; *, 55, 752 ; ft,
770, 566, 378 ; y, 70,
400, ^56 ; P, 54-5 ; M,
709, 779.
6-13. III. 175, 642 ; *, 94,
525; ft, 413; y, 94,
756 ; P, 55.
14-21. *, 504; & 765, 777; y,
8, 90, 707-0, 755, 529,
556, 597 ; P, 55-6.
v. 1- 8. II. 242 ; a, 167 ; ft, 240,
247; y, 8, 555, 589,
594, 677; P, 56-7; M,
760.
9-13. P. 57.
vi. 1-11. III. 123, 643, 682-3; ,
75, 279; ft, 740, 757,
284, 286 ; y, 279, 569,
590, 596 ; P, 57-5 ; M,
223.
12-20. III. 473; , 75, 202,
246; ft, 130, 772; y,
88, 225, 596 ; C, 878 ;
P, 55-9 ; M, 47, 226.
vii. 1- 7. ft, 764 ; y, 595 ; P, 59-0.
8-24. *, 77, 774, 253 ; ft, 82,
764-5; y, 594; P,
60-7.
25-40. I. 375 ; II. 555 ; III.
509; a, 56; ft, 756-7,
765; y, 74, 525, 555,
554, 570, 594, 596 ; P,
67-2.
viii. 1-13. P, 62-5.
ix. 1-27. III. 576; , 87, 192,206,
230; ft, 92, 94, 764-5,
475, 419; y, 770-7,
270, 527, 554, 556, 589 ;
P, 64-6; M, 709.
x. 1-13. I. 263; II. 772; III.
574 ; x, 89, 246, 261 ;
ft, 44, 117,328; y, 51,
108, 132, 213, 259 ; A,
1 CORINTHIANS continued.
52; P, 66-7; M, 72,
121.
x. 14-22. II. 409 ; y, 169 ; P, 67-5.
23-xi. 1. , 98, 202, 304 , ft, 165,
172, 187; y, 57, 54,
707-0, 132, 225, 259,
529-0, 556 ; P, 65-9.
xi. 2-16. ft, 165, 172, 246, 410;
y, 752, 596 ; P, 69-0.
17-34. ft, 557 ; y, 72, 454, 609 ;
A, 416, 426 ; P, 70-2.
xii. 1- 3. P. 72.
4-11. I. 324,527; II. 9, [259],
300 ; P, 72.
12-31. I. 78; II. 288; III. 23,
30; *, 774; ft, U2 y
169; y, 575, 555, 552 ;
P, 72-5.
xiii. 1-13. I. 462; III. 25, 66; ,
5-5, 274 ; ft, 772, 769,
210; y, 74, 77, 220,
254, 333 ; P, 75-5 ; M,
705, 709-0.
xiv. 1-19. *, 88, 102; ft, 75, 772;
y, 200, 555; P, 28,
75-6.
20-25. P, 76-7.
26-33. a, 275 ; y, 555, 467 ; P,
77.
34-36. P, 78.
37-38. P, 78.
39-40. y, 787 ; P, 78.
xv. 1-11. *, 507; P, 78; M, 106.
12-19. y, 728-9 ; P, 78-9.
20-28. I. 789, 237, 567 ; ft, 762,
197, 216-7, 247, 254-5,
273, 578, 381 ; y, 728,
792, 795-6, 218, 576;
A, 166 ; P, 79-7 ; M,
268.
29-34. III. 576; , 224, &40,
50,9 ; ft, 153, 239, 363,
407 ; y, 776, 729, 755,
278; P, 87, 84; M,
277.
35-49. 1.365; III. 555 ; (3, 240;
y, 214, 318 ; B, 606,
610 ; P, 82.
50-58. I. 458 ; II. 248 ; III. 15,
144, 249, 555-7, 544,
636 ; *, 39, 52, 768 ;
ft, 192, 230, 233, 257 ;
y, 123, 725, 729, 745,
183, 792, 795-6; P,
85-4 ; M, 20, 267.
xvi. 1- 9. P, 84; M, 111.
1 64 DISSERTATION ON S. EPHRAEM SYRUS.
1 CORINTHIANS continued.
xvi. 15-18. P, 84.
19-20. ft, 292.
2 CORINTHIANS.
i. 1- 2. P, 55-6.
3-11. III. 482; , 214; /3,175;
y, 114, 544, 55; P,
56-7.
12-14. P, 87.
15-22. B, 200 ; P, 57-5.
23-ii. 4. y, 589 ; P, 55.
ii. 5-11. ft, 11, 135, 292 ; y, 589 ;
P, 55-9.
12-17. II. 199 ; a, 2 ; P, 89-0.
iii. 1-11. 1.27; 11.142; III. 118,
316; /3, 46, 75; P,
12-18.
iv. 1- 6.
7-15.
16-18.
v. 1-10.
11-19.
20-vi. 10.
vi. 11-13.
14-vii. 1.
vii. 2-4.
5-16.
16-24.
ix. 1- 5.
6-15.
x. 1-18.
III. 17 ; a, 48; P, 92-3.
III. 31 ; y, 559 ; P, 93-4 ,
M, 05.
*, 40 ; /3, 273 ; y, 595 ;
P, 94-5.
*, , 103 ; ft, 93; y,
95 ; P, 95.
I. 462; a, 17, 515; ft,
50, 139, 15, 195, 197,
252, 378, 380; y, 28,
96, 15, 154, 217, 402,
554 ; P, 95-6 .
III. 23, 532; ft, 248 ; y,
112, 334 ; P, 96-7 ; M,
65.
I. 559; *, 57, 226, 246; ft,
175, 328, 339 ; y, 110,
279, 306, 327, 549, 501 ;
P, 97-5.
P, 95-9.
a, 27, 265 ; ft, 75, 151,
211, 234 ; y, 360, 371,
400, 550 ; P, 99.
I. 554 ; P, 99-0.
a, 55; ft, 125; y, 560;
P, 100-1.
II. 435, 522 ; III. 175 ;
*, 178; ft, 79, 102,206,
390; y, 21, 288, 292,
352, 553, 560 ; A, 24 ;
P, 102-3.
P, 105-4.
P, 104.
x, 31, 96, 509 ; ft, 101 ;
y, 555 ; P, 104-5.
III. 9 ; *, 23, 82, 89, 280,
311, 317; ft, 77, 92,
164, 171 ; y, 21, 36,
2 CORINTHIANS continued.
87, 91, 121, 541; A,
00; P, 105-5.
xi. 1-15. *, 75, 190, 194, 19, 222;
ft, 59, 57 ; y, 482, 594 ,
P, 105-0.
16-33. I. 294 ; a,, 25; ft, 414 ; y,
110,220,279,477, 590;
A, 222; P, 110-1.
xii. 1-10. a, 235, 315 ; ft, 118, 424 ;
y, 0, 224, 549, 464 ;
P, 37, 112-3.
11-13. P, 115-4.
14-18. P, 114.
19-21. y, 590; P, 114.
xiii. 1-10. I. 183; y, 12, 597; P,
115-6.
11-12. y, 105, 55; P, 116.
14. y, 555; P, 116.
GALATIANS.
i. 1- 5. I. 159 ; P, 15.
6-10. III. 80 ; , 250 ; y, 54 ;
P, 126.
11-17. ft, 100; P, 126-7.
18-24. ft, 100 ; P, 127.
ii. 1-10. III. 15; y, 590; P,
127-8 ; M, 155, 274.
11-21. a, 335 ; ft, 165, 154, 369 ;
y, 97 ; P, 128-0, 202.
iii. 1-14. I. 56, 57, 299, 559 ; II.
90; y, 112, 203; P,
150-1.
15-22. I. 158 ; y, 05 ; P, 151 -.
23-29. ft, 205, 207, 1, 59, 559,
391 ; y, 7, 54, 132 ;
P, 182-3.
iv. 1- 7. 1.159; 11.15; III. 548 ;
P, 155 ; M, 184.
8-11. P, 154.
12-20. y, 0, 596-7; P, 154-5.
21-v. 1. I. 76, 554, 454 ; III. 474 ;
, 292; P, 155-6; M,
34, 46.
v. 2-12. III. 186; ,47; ft, 196,
240, 380 ; y, 112, 203,
216; P, 156-7.
13-15. *, 115; ft, 141 ; y, 555;
P, 157.
16-24. I. 434 ; *, 80, 229 ; ft,
04, 555, 432 ; y, 05,
55-4, 398, 429, 596;
P, 157-5.
25-26. P, 155.
vi. 1- 5. ct, 5, 9, 51, 100, 45,
49, 306 ; ft, 103, 122,
SCRIPTURAL INDEX.
165
GALATIAXS continued.
136, 211 ; y, 132, 352,
354 ; P, 138.
vi. 6-10. II. 351 ; , 29, 31, 35-6,
85, 219, 221, 246, 251 ;
ft, 132, 140, 177, 216 ;
y, 28, 63, 67, 93, 133-4,
158, 383, 482 ; B, 714 ;
P, 138-9.
11-16. , 179; ft, 211, 248,312;
y, -534, 372, 400, 408 ;
P, 139 ; M, 97.
17. P, 139.
18. P, 139.
EPHESIANS.
i. 1- 2. P, 141.
3-14. I. 344; 7, 114; B, 108;
P, 141-3 ; M, 266.
15-23. ft, 145, 171 ; y, 139, 333;
A, 220 ; P, 142-3 ; M,
48-9.
ii. 1-10. I. 529, 561 ; III. 532 ; *,
207, 291 ; y, 352 ; P,
144-5.
11-22. I. 178, 315 ; II. 343, 445 ;
, 334 ; ft, 184, 369 ; y,
295 ; P, 145-6 ; M, 97.
iii. 1-13. P, 146-8.
14-19. I. 466; a, 232; y, 355;
P, 148-9.
20-21. P, 149.
iv. 1-16. 1.452,527,534; III. 539;
, 114; ft, 198; y, 202,
295, 297, 326, 483; C,
772; P, 112, 149-1,
243.
17-24. I. 527 ; *, 32 ; ft, 79, 86,
196 ; y, 109, 216, 318,
371, 400 ; P, 151.
25-32. II. 334, 509 ; , 93, 240,
254; & 80, 130, 157,
172, 558 ; y, 13-5, 51,
63, 109, 148, 556,598;
P, 151 ; M, 16 4.
v. 1-14. I. 557; , 105, 207; ft,
78, 146, 388; y, 51,
104, 109, 256, 470 ; P,
152-3.
15-21. x, 36, 325; ft, 77, 128,
156, 203, 221, 248, 387 ;
y, 18, 109,295,340, 366,
400 ; P, 153.
22-33. I. 373 ; II. 420 ; III. 50 ;
, 311 ; ft, 156; y, 334,
485, 594, 596 ; P, 153.
EPHESIANS continued.
vi. 1- 4. ft, 196-7 ; y, 7, 216 ; P,
154.
5- 9. a, 107, 312 ; y, 338 ; P,
154.
10-20. I. 430 ; II. 200 ; *, 167,
230; ft, 84, 137, 148,
171, 241, 334, 347, 412,
415 ; y, 36, 38, 44, 54,
64, 80, 87, 94, 317, 335;
344,556; P, 154-6; M,
208.
21-22. P, 156 .
23-24. P, 156 .
PHILIPPIANS.
i. 1- 2. P, 157.
3-11. P, 157-8.
12-30. x, 204, 320 ; ft, 108 ; y,
119, 555 ; P, 158-0.
ii. 1-11. I. 266, 310 ; II. 90, 196,
215, 392; *, 11, 115,
218, 316; ft, 85, 112,
122, 197, 215, 253, 362 ;
y, 147, 218, 292, 294,
297, 306, 352, 410, 560 ;
P, 160-1, 204 ; M, 108,
179.
12-18. ft, 87, 157 ; y, 3, 11, 56,
69, 114; P, 161-2.
19-30. P, 162-3.
iii. 1-16. I. 193, 288 ; a, 25, 188,
232, 277, 334; ft, 85,
126, 132, 182, 184, 312,
361, 369 ; y, 34, 110,
336, 353, 555 ; C, 778 ;
P, 163-5; M, 34, 73,
169.
17-21. I. 493; *, 266; ft, 113,
248; y, 12, 107, 4#8,
554; P, 165-6; M, 209.
iv. 2- 3. ft, 353 ; C, 746 ; P, 166.
4- 7. a, 236 ; y, 94, 559 ; P,
166-7.
8- 9. ft, 191 ; P, 167.
10-20. P, 167-8.
21-22. P, 168.
COLOSSIANS.
i. 1- 2. P, 169.
3- 8. P, 169-0.
9-23. I. 18 ; III. 213, 508, 610 ;
*, 4 ; y, 130, 162, 184,
294; P, ^70-2; M, 5,
27, 48, 63, 97, 113, 223,
270.
1 66 DISSERTATION ON S. EPHRAEM SYRUS.
COLOSSIANS continued.
i. 24-29. I. 324; y, 332, 596; P,
172-3 ; M, 48.
ii. 1- 5. III. 28 ; ft, 207, 211, 392 ;
y, 27; P, 173; M, 3,
#17.
6- 7. P, 173-4.
8-15. II. 415 ; III. 186, 460 ; ft,
45, 332, 367; y, 109,
29^,529; P, 174-5; M,
113, 263.
16-19. III. 186; P, 175; M,
272.
20-23. III. 186 ; P, 176.
iii. 1- 4. *, 244, 265-6 ; ft, 93, 122,
307, 364 ; P, 176.
5-11. I. 137; ft, 196, 379,358;
y, 112, 209-0, 214, 216,
593, 598; P, 176-7;
M, 67.
12-17. *, 36, 299; ft, 162, 248;
y, 8, 366, 400 ; P, 177.
iv. 2- 6. *, 312 ; P, 177-8.
7- 9. P, 178.
10-17. P, 178.
1 THESSALONIANS.
i. 1. P, 179.
2-10. y, 326; P, 179-1.
ii. 1-12. P, 181-2.
13-16. P, 183.
17-20. P, 183-4.
iii. 1-10. ft, 166; P, 184-5.
11-13. P, 185.
iv. 1- 8. , 329 ; ft, 87, 388 ; y, 60,
66 ; P, 185-6.
9-12. y, 210 ; P, 186.
13-18. I. ^93 ; II. 398 ; III. 258,
335, 337, 352 ; , 27,
39, 52-3, 153, 168; ft,
355; y, 24, 127, 129-0,
149, 192-4, 556, 559 ;
B, 404 ; P, 186 ; M, 20,
202.
v. 1-11. III. 544; , 168-9, 230;
/3, 137; y, 17, 94,114;
P, 187-8, 190.
12-22. , 37, 221, 255, 322 ; ft,
106, 112, 1^6; y, 19,
54, 109, 170 ; P, 188-9.
23-24. y, 326, 335 ; P, 189.
26-27. P, 189.
2 THESSALONIANS.
i. 1- 2. P, 191.
3-12. y, 416, 553 ; P, 191-2.
2 THESSALONIANS continued.
ii. 1-12. I. 191 ; ft, 222 ; y, 191,
317; C, 204-6; P,
193-7.
13-15. P, 197.
16-17. P, 197.
iii. 1- 5. ft, 102; P, 198.
6-15. , 222, 325; ft, 172, 334 ;
y, 351 ; P, 198-9.
16. P, 199.
17-18. P, 199.
1 TIMOTHY.
i. 1- 2. P, 243-4.
3-11. y, 598; P, 244-5; M,
224.
12-17. III. 371 ; *, 53, 137 ; y,
3, 448, 456, 510; P,
245-6; M, 111, 113.
18-20. P, 113, 246-7.
ii. 1- 7. III. 161 ; , 30, 274 ; ft,
131, 149, 181, 206, 390 ;
y, xxxi. 112, 142, 494 ;
P, 247-8.
8-15. I. 35 ; P, 248.
iii. 1-13. , 218 ; ft, 362 ; P, 249.
14-16. II. 433 ; III. 6 ; P, 243,
249-0, 256.
iv. 1- 5. , 81 ; ft, 199, 379, 383 ;
y, 407 ; P, 250-1.
6-16. I. 393 ; *, 304 , ft, 79, 88,
94, 165; y, 100; P,
251-2.
v. 1-16. ft, 168; y, 28, 101, 195,
210, 232, 365; P,
252-3.
17-25. , 98, 225, 306 ; P, 253.
vi. 1- 2. P, 253.
3-10. I. 318 ; *, 77, 248, 311 ;
ft, 7 4, 101, 177, 362-3 ;
y, 119, 283, 285, 358,
432 ; P, 253-4.
11-16. I. 7; III. 132, 538, 640;
, 109, 243, 245; /3,
207, 391; y, 27, 297,
325, 556 ; P, 254-5.
17-19. y, 107 ; P, 245.
20-21. P, 245.
2 TIMOTHY.
i. 1- 2. P, 257.
3-14. ft, 84 ; P, 257-8.
15-18. a, 108 ; P, 258-9.
ii. 1-13. , 33, 59, 192 ; ft, 79, 85,
92, 166, 197, 381; y,
SCRIPTURAL INDEX.
167
2 TIMOTHY continued.
153, 217, 416, 555; P,
259-1 ; M, 16.
ii. 14-26. I. 460-1 ; III. 96; *, 96,
103, 106, 244-5, 312,
329; ft, 132, 176; y,
r>72, 598; P, 261-3 ,
M, 266.
iii. 1-17. x, 89, 215, 235; ft, 89,
342, 345, 356; y, 49,
57, 148, 178, 324, 336,
416; B,412; P, 263-5;
M, 63.
iv. 1- 8. , 231, 233, 315; ft, 79,
97, 10S, 157, 165, 414 ;
y, 51, 94, 106,220,417;
C, 746 ; P, 266-7 ; M,
231.
9-18. *, , 5; y, 7 7; P,
113, 256, 267-8.
TITUS.
i. 1-4. P, 269-0.
5- 9. P, 70.
10-16. III. 190; x, 234, 280;
ft, 127; y, 570; P,
270-2.
ii. 1-14. I. 345 ; II. 235 ; III. 41,
538; ft, 77, 131, 172,
193, 196, 211, 214, 252,
379; y, 109, 146, 216,
374, 417 ; P, 272-3.
15. P, 273.
iii. 1-11. I. 490; y, 130; C, 902;
P, 274-5.
HEBREWS.
i. 1-14. I. 456; III. 14,49, 114,
516, 529; *, 69, 114,
171 ; ft, 6, 308, 333,
376 ; y, 130, 487, 506 ;
A, 130; P, 112, 203-5;
M, 5.
ii. 1- 4. P, 205.
5-18. I. 529; *, 280; A, 76;
P, 203, 05-7.
iii. 1-19. III. 18 ; a, 102 ; ft, 45 ;
y, 209 ; P, 07-9.
iv. 1-13. II. 398; III. 544; a,
133, 242, 299; ft, 95,
139 ; y, 277, 417, 44%,
573; P, 209-1; M,
215.
14-16. III. 31 ; P, 211.
HEBREWS continued.
v. 1-10. *, 114 ; ft, 17, 141 ; P,
211-3.
11-14. y, 3^7; P, 213-4.
vi. 1- 8. II. 428 ; ft, 162 ; y, 202,
596 ; P, 7^-5.
9-12. a, 234, 245, 290 ; ft, 82 ;
P, 75-6.
13-20. III. 51 ; C, 656 ; P,
216-7.
vii. 1- 3. I. 159-0 ; P, 217.
4-10. I. 62; y, 590; P, 218 ;
M, 17.
11-25. I. 160; P, 218-0.
26-28. P, 220.
viii. 1-13. y, 790; P, 7- ; M,
286.
ix. 1-10. I. 223, 458; III. 187,
571 ; y, 529, 575 ; B,
536 ; P, 223-4.
11-22. III. 555, 681; ft, 283;
P, 224-5.
23-28. I. 322 ; y, 776, 196 ; P,
5-6.
x. 1-18. I. 529; P, 25, 226-7;
M, 273, 286.
19-25. III. 15; x,234, 256; y,
555; P, 227-8.
26-31. III. 50 ; x, 30, 128, 79,
235, 313 ; ft, 170, 203,
221, 387; y, 128,476,
482, 596; C, 756 ; P,
228-9.
32-39. x, 109, 115, 256, 272 ; /3,
365; y, 754; P, 201,
9-0.
xi. 1-12. I. 460; II.
III.
179; ft, 108; y, 45,
408, 557, 605; P,
230-2.
13-16. x, 45 ; ft, 237, 400 ; P,
23
17-40. I. 77; II. 5, 400, 435,
465 ; x, 38, 140, 231,
236, 248, 266, 273, 301,
370; ft, 44, 764, 205,
77-, 218, 221, 250,
255, 389; y, , S,
756, 199, 0, 57, 292,
302, 304 364, 371, 451,
553-5, 605 ; P, 232-6.
1-13. III. 609 ; x, 7, 307, 307 ;
ft, 90, 136, 327, 329 ;
y, 66, 327, 336; P,
36-8.
14-17. I. 81 ; x, 40, 128, 130,
138, 234 ; ft, 121, 730 ;
1 68 DISSERTATION ON S. EPHRAEM SYRUS.
HEBREWS continued.
y, 197-8, 297, 448,
495, 554 ; P, 238.
xii. 18-29. III. 49-0, 475 ; y, 189 ;
P, 35-0.
xiii. 1- 6. III. 395 ; *, 310 ; ft,
164,240,402 , y, 109;
P, 240 ; M, 6.
7-17. I. 35, 511; III. 489;
*, 248 ; ft, 90 ; y, 51,
553-4; P, 40-1.
18-19. P, 241.
20-21. P, 1.
22-23. P, 201, 242.
S. JAMES.
i. 2- 4. a, 2 ; y, ,9,9, 31.
5- 8. III. 97; ft, 108; y, 460.
12-18. 111.600; a, 231-3; ft, 77,
86, 147, 154, 353; y,
594, 596.
19-27. , 5, 50 ; ft, 121 ; y, 272 ;
A, 250.
i. 1-13. x, 43, 105; /3, 131, 200,
384; y,5,521.
14-26. III. 149; a, 77, 280; y,
219, 364, 571, 608 ; M,
111.
iii. 1-12. III. 152 ; a, 114, 280 ; ft,
209 ; y, 66, 89, 433.
13-18. x, 252, 328.
iv. 1-10. ^ 42, 51, 90, -5, 304 ,
ft, 87, 93, 120, 127, 147,
186; y, 16, 51, 296.
11-12. , 75.
13-17. II. 338 ; a, 134, 230, 275 ;
y, 82, 204, 244-
v. 1- 6. /3, 143, 15, 256 ; y, 99.
7-11. y, 154.
12. III. 643 ; y, 570.
13-18. II. 467 ; III. 459 ; a,, 18,
254 ; ft, 174, 358, 364 \
y, 20, 240, 242, 287.
19-20. *, 87; /3, 55, 09; y,
1 S. PETER.
i. 3-12. I. 331 ; II. 399 ; III. 6 ;
ft, 207, 308, 391 ; y, 24,
27, 127, 149, 220, 555.
13-25. a, 07, 15 ; ft, 77, 93 ; y,
66, 82, 126, 5; B,
314.
ii. 1-10. II. 330; III. 539; ft,
196 ; y, 216 ; M, 79.
1 S. PETER continued.
ii. 11-12. , 45; y, 119.
13-17. a, 105.
18-25. II. 95 ; ft, 88 ; y, 571-.
iii. 8-12. , 208 ; ft, 142, 210, 322,
429; v ,14, 17.
13-22. I. 549 ; III. 538.
iv. 1- 6. *, 247 ; ft, 162, 172.
7-11. *, 510; ft, 209; y, 14,
113.
12-19. ft, 150; y, 92, 360, 519,
578.
v. 1-11. a, 58, 77, 97, 146, 236-7,
255, 266, 304, 314; ft,
87, 93, 101, 115, 120,
127, 130, 176 1 , 196, 307,
371, 380; y, 19, 1,
152, 0.
2 S. PETER.
i. 1-11. y, 104, 235.
12-21. III. 83.
ii. 1-22. a, 19, 103, 10; ft, 81,
101, 106, 130, 153, 157,
161-2, 181, 198 ; y, 40,
59-1, 104, 174, 187,
236, 547.
iii. 1- 7. I. 136 ; y, 59, 189.
8-13. I. 167, 415 ; II. 342 ; III.
544; ft, 193, 203, 213,
251, 387 ; y, 59, 75, 94,
133, 145, 154, 157,
189-1, 226, 554, 596,
599 ; P, 239-0.
1 S. JOHN.
i. 5-10. x, 31 ; ft, 196 ; y, 216.
ii. 1- 6. II. 56; ft, 199, 382; y,
0^-5.
7-11. , 4,116; K 14,U3.
12-17. III. 511 ; et, 31, 37, 73,
291, 334; ft, 92, 143,
184, 214, ^18, 252, 255,
369 ; y, 23, 110, 132,
153, 374.
18-29. *, 69, 332; y, 44, 113,
154.
iii. 1-12. et, 10 ; y, 329.
13-24. III. 6 07, 617; a, 4, 132,
250; ft, 122, 150, 364,
432; y, 13, 15, 113,
195, 330, 360, 366-7,
442, 592.
iv. 1- 6. y, 105.
SCRIPTURAL INDEX.
169
1 S. JOHN continued.
iv. 7-21. III. 48, 53; *, 3-4, 116,
162,242; ft, 169, 209-0;
y, 13, 15-7, 81, 170,
306, 586.
v. 1-12. III. 128 ; , 70.
13-17. *, 281 ; y, JUS, 198, 590.
18-21. III. 511 ; *, <4, 97.
2 S. JOHN.
i. 4-11. III. 511 ; y, 52, 113.
3 S. JOHN.
i. 2- 4.
S. JUDE.
1- 2. y, 6tf.
3- 4. II. 487 ; y, &Z.
5-16. I. 37 ; ft, 155, 161, 325 ; y,
02 ; C, 232.
17-23. y, 62.
24-25. y, 62.
EEVELATION.
i. 4- 7. /3, 194, 214, 255 ; y,
146, 575 ; M, 270.
9-20. B, 794.
ii. 1- 7. y, 190, 597.
12-17. y, 190.
18-29. y, 67.
iii. 1- 6. III. 529.
7-13. y, 575.
14-22. II. 428 ; y, 190.
iv. 1-11. III. 498, 576; ft, 194,
REVELATION continued.
214, 229-0, 252; y,
143, 146, 374, 591.
v. 1-14. I. 229 ; II. 332, 417,
436; III. 93, 452;
y, 190, 530.
vi. 7- 8. y, 190.
12-17. a, 39; /3, 193, 213, 251 ;
y, 145, 157, 373, 553,
556
vii. 1-17. I. 283 ; y, 576 ; M,
266
viii. 3- 5. y, 575.
10-11. y, 190.
xi. 1-13. II. 414; III. 189; ft,
228 ; y, 142.
xii. 1- 6. y, 190.
xiii. 11-18. I. 192; y, 191.
xiv. 9-12. y, 136.
13. III. 258.
14-16. ft, 161.
17-20. /3, 161.
xv. 5- 8. y, 190.
xvi. 1. y, 190.
xvii. 1-18. I. 192 ; ft, 353 ; y,
190-1.
y, 191.
/S, 198, 256.
y, 190-1, 547.
y, 189-0, 192.
y, 190.
/3, 19^214 255; y,
III. 607; /3, 193, 213,
248, 251; y, 145,
576.
9-xxii. 5. y, 190,374,530; M, 12.
xxii. 10-15. y, 67.
xviii. 4-20,
xix. 19-21
xx. 1- 3.
4- 6.
7-10
11-15
APPENDIX.
CONTAINING AN ANALYSIS OF THE PASSAGES IN WHICH ZAHN S RECON
STRUCTION GAVE A DIFFERENT ORDER FROM THAT OF THE ARABIC
DIATESSARON.
IN this Appendix no attempt is made to enter into all the reasons which
Dr. Zahn assigns for the conclusions he arrived at as to the order occupied
by different passages in Ephraem s copy of the Diatessaron. The sole
object is to ascertain whether there is in the result of his labours anything
calculated to throw discredit upon the order of the Arabic version.
Passages which Zahn, before the recovery of the Arabic, placed in the
same order as they occupy in the Arabic even though he so placed them
with some degree of doubt or hesitation are here presumed to throw no
serious doubt upon the accuracy of the Arabic order. The question con
sidered here is whether those passages which he placed in a different order
from that which has since been found in the Arabic, were necessarily in a
different order in Ephraem s Diatessaron, or whether the new light now
obtained may not serve to explain away the discrepancies. Many of the
passages were necessarily placed by Zahn in his reconstruction more or
less by inference, conjecture, and probability ; and if the Borgian and
Vatican MSS. serve to modify in a few of these doubtful cases the con
clusions at which he arrived, there is nothing in that to cast any reflection
upon the excellence of his work, of which no one is more convinced than
the writer. In this Appendix all the passages in which his order disagrees
with the Arabic are considered, and no others.
I. Diat. iii. 4G-iv. 11 ; John i. 7-28 ; Moes. pp. 37-40 ; Zahn, 6.
Ephraem has commented upon the mission and testimony of S. John
the Baptist before the scene between the child Jesus and the doctors in
the temple. This arrangement is historically impossible ; and we cannot
therefore suppose that it was so arranged in Ephraem s copy of the
Diatessaron, nor is it in the Arabic or the Codex Fuldensis. There can
be no doubt that Ephraem s Commentary in its present form departs
at this point from the order of the work upon which he was com
menting. There are, in fact, signs of confusion in Ephraem s remarks,
since he puts the temple scene after the preaching of S. John, and yet
before the account of S. John s dress.
171
1 72 DISSERTATION ON S. EPHRAEM SYRUS.
II. Diat. v. 33-41 ; Luke iv. 14b-22* ; Moes. pp. 128-131 ; Zalm, 32.
Tliis passage forms in S. Luke a portion only of a longer passage giving
an account of what took place at Nazareth on one occasion. But in the
Arabic this is divided, and represented as taking place on two different
occasions, the latter of these coinciding with a visit to Nazareth described
at Matt. xiii. 54-58 and Mark vi. 1-6. This mode of dividing the passage
enabled the harmonist to escape a serious difficulty ; for in S. Luke the
visit to Nazareth is put at the very beginning of our Lord s ministry.
Immediately after His temptation He is represented as proceeding to
Galilee, where He goes about preaching in the synagogues of towns and
villages, arriving at Nazareth in the course of His journey. There He
makes a public claim to be fulfilling a prophecy of Isaiah at a time when
He has not yet called any of the twelve disciples nor wrought any recorded
miracle, though it is implied that He had wrought miracles at Capernaum.
Yet this reference to Capernaum seems to apply better to a later stage of
His ministry ; and the remarks of the Nazarenes and His reply to them
bear marks of close resemblance to those recorded in the first two Gospels
at the places already mentioned, which are represented there as made at
a much later period, and long after the calling of the disciples. In fact,
one part of S. Luke s narrative postulates a date at the very beginning of
Christ s ministry ; and the other part appears to belong to a much later
date ; and yet the evangelist treats the two parts as referring to the same
occasion. It would seem as if S. Luke s informant had unconsciously
blended together incidents belonging to two different visits of Jesus to
Nazareth ; and if we suppose the division found in the Arabic to be due
to Tatian, the thought arises, whether he may have been aware of some
tradition existing in the time of Justin to the effect that the facts
warranted this separation.
As the phrase, "as his custom was," which is given by Moesinger
(p. 129) in spaced type, certainly belongs to Luke iv. 16, near the
beginning of these verses, and is followed by part of ver. 24, and a little
later by ver. 25-27, Zahn had no alternative in the absence of the Arabic
but to suppose that the whole block occurred at the later position in
Ephraem s Diatessaron.
In order to understand the situation, now that we have the Arabic to
help us, we must go somewhat into detail. Ephraem opens this subject
by quoting Matt. xiii. 54 (Diat. xvii. 37). Upon this verse, which speaks
of "Lis own city," he remarks that it was written to convict the
Marcionites of falsehood i.e., as Moesinger rightly suggests, the falsehood
that Jesus had no human birth or parentage. Then, according to Codex
B, which Moesinger follows at this point, he goes on thus : "After these
things, it saith, he entered, as his custom was, into their synagogues on the
sabbath day." "After these things" is not found in any Gospel in this
connection ; and Professor Robinson prefers the reading of Codex A,
which makes this part a remark of Ephraem and not a quotation, the
meaning being, "After this it saith, He entered, " etc. If this be the
better reading, the words of Ephraem would imply that this citation came
ZAHN S ORDER.
173
next after Matt. xiii. 54 in Iris copy. Turning now to the Arabic, we find
in the corresponding place (Diat. xvii. 38) the similar words from S. Mark,
Ci And when the sabbath was come, Jesus began to teach in the synagogue."
The probability therefore is that Ephraem s Diatessaron contained this
verse more in the form of Luke iv. 16 than of Mark vi. 2, and including
in particular the clause, " as his custom was."
But how does this affect the following verses, Luke iv. l7-22 a , which
describe the actual teaching in the synagogue ? The reasoning of Ephraem
seems to prove decisively that these were not in his copy at this point.
For he is dealing with an argument of the Marcionites, which may be
thus stated : It was in the synagogue that Jesus taught the Nazarenes ;
therefore His teaching was necessarily of a religious character, and had
reference to their God the God of the Old Testament, or Demiurge.
Something which He said so enraged them that they brought Him out to
cast Him down headlong from the precipice. What was that something ?
Presumably He told them that He came from the superior God of the
universe, and in opposition to their God nothing short of this could have
inflamed them so. To this argument Ephraem gives a double reply :
(1) that it was the "custom" of Jesus, as shown by this verse, to teach in
the synagogue wherever He went ; and His teaching did not usually enrage
His hearers, as it certainly would have done, if He had been in the habit
of preaching such a doctrine as the Marcionites attributed to Him ; and
(2) that our Lord Himself stated the reason for their rejection of Him, and
it was not anything of that kind, nor founded on what He had said, but it
was the fact of His having been born there that caused Him to receive such
different treatment there. Now in Luke iv. 17-21 we have some particu
lars of what Christ said in the synagogue at Nazareth ; and if these verses
followed immediately in Ephraem s copy, and were applied to the same
occasion, he would not have failed to draw attention to them, and to reply
to the Marcionites that, so far from setting up a new God in opposition to
the God of the Old Testament, Jesus declared in that synagogue that He
was fulfilling the words of Isaiah, the prophet of the Old Testament God.
Moreover, in Marrion s Gospel, ver. 17-19 of Luke iv. are omitted, and
ver. 20, 21 modified so as to contain no allusion to this teaching of
Jesus ; and Ephraem would not have failed to charge the Marcionites, as
other Fathers did, with deliberate excision of the passage to suit their own
views. His silence on these points seems to us conclusive evidence that
these verses did not occur here in Ephraem s Diatessaron. If so, there is
no reason to doubt that it was Tatian who divided S. Luke s narrative ; and
that he placed the two portions where we find them in the Arabic
excepting part of Luke iv. 16, which he may have inserted at both places,
for we find other connective verses used more than once. This view is
confirmed by the fact that they are similarly divided in the Codex
Fuldensis, where the two parts of S. Luke s narrative occur at cap. 18
and cap. 79 respectively.
174 DISSERTATION ON S. EPHRAEM SYR US.
III. Diat. v. 49-vi. 4 ; Luke v. 1-11 ; Hoes. p. 59 ; Zahn, 14.
A few lines only are devoted by Ephraem to the miraculous draught of
fishes, which accompanied the final calling of S. Peter ; and Zahn, follow
ing the order of the Commentary, places this occurrence later than it is
found in the Arabic. Here then is a real difference between the two, and
it only remains to consider which is more likely to be the true order of
Tatian. One fact seems to us decisive in favour of the Arabic order,
and that is the relative position of the remarks upon the baptism by the
disciples at Aennon. According to S. John, who alone records it, Jesus
after His baptism and temptation, and calling some disciples, visited
Galilee, and it was not until He had been to Jerusalem for a Passover, and
had received the visit of Nicodemus, that His disciples baptized in Jordan.
Is it to be supposed that Tatian who puts the visit of Nicodemus at a
later period than S. John does would put this baptism before the final
calling of the chief of the disciples, thus either excluding him from all share
in that work, or representing our Lord as delegating the important office
of baptism to men who had not yet finally abandoned their worldly
calling ? We cannot doubt, therefore, that the Arabic preserves in this
case the original order of Tatian ; nor does it seem improbable that this
order existed also in Ephraem s copy of it ; for (1) there are evidences in
other places that some passages of the Commentary have become displaced
from their true position, perhaps by accidental confusion of the leaves ;
and (2) though we find Ephraem adhering with remarkable consistency to
the order of the Arabic, we cannot be certain that he never once departed
from the order of his copy. The Codex Fuldensis supports the Arabic
order.
IV. Diat. vii. 46 ; Mark iii. 21 ; Zahn, 27.
The attempt of Christ s relations to take Him is not mentioned in the
Commentary, and therefore no difference between Ephraem s copy and the
Arabic can be traced here. The position of this verse in the Arabic is
peculiar. Cf. Diat. vii. 4G, note.
V. Diat. xiii. 36-37 ; Mark vi. 12-13 ; Zahn, 24.
This passage also is not in Ephraem ; and it is therefore only the infer
ence of Zahn, which differs from the Arabic. He naturally supposed that
the subject of these verses followed immediately after that of ver. 11 was
concluded, and could not have guessed that the account of our Lord s
visit to the home of Martha and Mary came between His address to the
Twelve before sending them away, and the account of their doings when
they were away.
ZAHN S ORDER. 175
VI. Diat. xiv. 9 ; Luke xvi. 17 ; Moes. p. 65 ; Zahn, 26.
Part of the preceding verse, " The law and the prophets were until John,"
is quoted by Ephraem, evidently parenthetically (Moes. p. 42), in connec
tion with the baptism of Jesus, and a second time (Moes. p. 104) in a very
appropriate place among the comments passed by Jesus upon John the
Baptist on the occasion of the visit of two of John s disciples. It is at this
point that the whole verse occurs in the Arabic, followed almost immedi
ately, and in a very natural sequence, by the succeeding verse now under
consideration, viz. : " It is easier for heaven and earth to pass away than for
one jot to perish from the law." But in Ephraem s Commentary this latter
is found only at p. 65, between the two citations, " I am not come to destroy
the law or the prophets, but to fulfil ; " and, " Whosoever shall break one
of the commandments." These passages come from Matt. v. 17 and 19, and
between them occurs in S. Matthew a very similar verse to that which we
are considering, viz. : " Verily I say unto you, Till heaven and earth pass
away, one jot or one tittle shall not pass from the law till all be fulfilled."
Now it is, of course, possible that Tatian exchanged these verses ; but it
seems highly improbable that he entirely separated Luke xvi. 17 from
Luke xvi. 16 in order to substitute it for the similar verse of S. Matthew ;
and we may more reasonably conclude either that Ephraem, trusting to
memory, quoted the wrong verse owing to their similarity, or that he inten
tionally quoted a parallel passage from elsewhere. In any case, there is not
sufficient evidence to show decisively that Ephraem s copy differed here from
the Arabic versions. Here also the Codex Fuldensis agrees with the Arabic.
VII. Diat. xiv. 43, 44 ; Mark vi. 30, 31 ; Zahn, 34.
This account of the return of the twelve disciples is not mentioned in
the Commentary ; and there is therefore no evidence here of any differ
ence of order. It is Zahn s inference alone which disagrees with the Arabic.
VIII. Diat. xv. 17-26 ; Luke x. 3-12 ; Moes. pp. 90-98 ; Zahn, 24.
These verses, which contain the instructions of Jesus to the seventy (or
seventy-two) disciples before sending them forth on their mission, are
placed by Zahn along with the similar instructions to the Twelve, and
consequently in a different order from the Arabic. This is due to the fact
that Ephraem, who mentions both the sending of the Twelve and the
sending of the Seventy apparently just at the places where they occur in
the Arabic, says nothing about any instructions to the latter, but proceeds
at once to comment on what took place at their return ; whereas he dis
cusses at great length the instructions to the former, and in citing them
he introduces several readings peculiar to the verses we are considering,
thus suggesting that he found these blended with the very similar verses
of Matt. x. Of course it might have been the case that Ephraem was
quoting from memory, and owing to his familiarity with S. Luke s Gospel,
inadvertently adopted his phraseology in quoting verses so much like his ;
176 DISSERTATION ON S. EPHRAEM SYRUS.
or it might liave been that Ephraem, in arranging the order of his Com
mentary, found it more convenient to consider the two sets of instructions
at one time because of their similarity, and therefore deliberately discussed
these verses out of the order of his Diatessaron. But we are satisfied that
the true explanation is, that Tatian, whilst preserving a separate mention
of the mission of the Seventy, did not preserve a separate account of the
directions they received from our Lord, but harmonised the two sets of
directions into one more complete set, and placed this in connection with
the earlier mission the sending of the Twelve. The chief evidence of
this is to be found in the Codex Fuldensis, in which the instructions to the
Twelve (cap. 45) contain several clauses borrowed from Luke x., thus
showing evident signs of harmonisation. But where we should have
expected (cap. 68) to find the injunctions to the Seventy, we find instead
that the narrative passes at once from Luke x. 2 a to Luke x. 16, skipping
the verses now in question, and also three others denouncing Chorazin and
other cities ; and Ranke informs us that the MS. of the Codex shows no
signs of discontinuity at the place. This independent testimony renders
it practically certain that in the version represented by the Arabic these
verses have been removed from participating in the earlier passage where
Tatian harmonised them, and have been restored in full to their true place
in relation to the mission of the Seventy, by persons who found the state
ment that the Seventy were sent forth, and naturally missed the directions
for their journey. With them they probably moved also the denunciation
of the cities. In making this restoration, however, they did not altogether
obliterate the traces of harmonisation from the earlier passage, the expres
sions "two and two" (Diat. xii. 43) and "lambs" (Diat. xiii. 1) being
apparently derived from Luke x. 1 and 3.
According to the Codex Fuldensis, it would appear that, while Tatian
removed the instructions given to the Seventy, he left as applying to them
the comforting assurance which follows at ver. 16, " He that heareth you
heareth me ; and he that rejecteth you rejecteth me : but he that rejecteth
me rejecteth Him that sent me." This might very naturally be the case ;
but Ephraem quotes part of this (Moes. p. 94) when commenting on the
charge given to the Twelve. The question therefore arises, whether this also
stood at the earlier place in his copy. On the whole, the evidence seems
against this view. Had it been there, it could not well have stood in the
exact order in which it is quoted ; and the drift of the passage in which it
stands, seems rather to point to it as an illustration taken from a distance.
IX. Diat. xx. 12-16 ; Luke xi. 37-41 ; Zahn, 77.
These verses are not mentioned by Ephraem ; and we have therefore no
evidence that they occupied in his harmony a different position from that
which they have in the Arabic. Zahn very naturally assumed that
they were placed in connection with the discourse which follows them in
their Gospel ; but in reality Tatian removed them from their setting in
St. Luke to combine them with other remarks of our Lord upon clean and
unclean things.
ZAHN^S ORDER. 177
X. Diat. xxv.-xxvii. ; Matt, xviii. ; Moes. pp. 162-165 ;
Zahn, 45-50.
This chapter of S. Matthew is very curiously subdivided and arrranged
in the Arabic ; and if Ephraem s copy followed the same order, it was
impossible for Zahn to discover that order from the brief fragments which
Ephraem has cited. He has therefore constructed a different arrange
ment ; but now that we have access to the Arabic, we find that Ephraem s
citations occupy exactly the same relative order in his Commentary as
they do in the Arabic. There is thus no evidence here of disagreement
between the respective copies ; but their agreement, as far as they go
together, in so singular a sequence, furnishes a strong ground for suppos
ing that they agreed throughout in the treatment of this chapter.
XI. Diat. xxvii. 24-25 ; Luke xii. 47-48 ; Zahn, 79.
There is no allusion to these verses in the Commentary, and therefore
no apparent difference from the Arabic. Zahn naturally assumed that
they went with the preceding verses, but the Arabic shows that they
did not.
XII. Diat. xxviii. 33-41 ; Luke xii. 13-21 ; Zahn, 54.
The parable of the Rich Fool. This also is not in the Commentary.
Zahn was very nearly right in his inference ; but he put it after instead of
before the incident of the Rich Young Ruler.
XIII. Diat. xxxi. 36-52 ; Luke xix. 11-27 ; Zahn, 80.
The parable of the Minas (Pounds) is not alluded to in the Comment
ary. Zahn supposed it to have been harmonised with the parable of the
Talents, and placed it accordingly. His reasons for the supposition were
not derived from anything Ephraem said, but from Aphraates. This
passage therefore furnishes no ascertainable difference of order between
Ephraem s copy and the Arabic.
XIV. Diat. xxxiii. 1-17 ; Mark xi. 19-20 ; Moes. pp. 182-189 ;
Zahn, 61.
The visit of Nicodemus is placed between the Cursing of the Fig-tree
and the discovery by the disciples, on the following day, that it had
withered. Ephraem comments upon both the cursing and the withering
before he speaks of Nicodemus. There is in this nothing to suggest that
his order differed from the Arabic ; for any one commenting on the Gospel
narrative in the order of the Arabic, and consequently beginning to refer
to the Fig-tree before he spoke of Nicodemus, would naturally prefer to
close the incident of the Fig-tree before proceeding further.
12
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