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ΟῚ Ὶ oa) : ; y ν τ. !
Ὑ ΝΑ PY.

x
Viectes AND STUDIES

CONTRIBUTIONS TO
BIBLICAL AND PATRISTIC LITERATURE _

A
i
EDITED BY

va
J. ARMITAGE ROBINSON D.D.

HON. PH.D. GOTTINGEN HON. D.D. HALLE
CANON OF WESTMINSTER

VOL. V.

APOCRYPHA ANECDOTA (II)
CLEMENT'S QUIS DIVES SALVETUR
THE HYMN OF THE SOUL
CODEX PURPUREUS PETROPOLITANUS (N)
CLEMENT’S BIBLICAL TEXT

CAMBRIDGE
AT THE UNIVERSITY PRESS
L899

WY
ΠΤ ΠΝ) STUDIES

CONTRIBUTIONS TO
BIBLICAL AND PATRISTIC LITERATURE

EDITED BY

J. ARMITAGE ‘ROBINSON D.D.

HON. PH.D. GOTTINGEN HON. D.D. HALLE
NORRISIAN PROFESSOR OF DIVINITY

VOL. ν.

No. 1. APOCRYPHA ANECDOTA II.

CAMBRIDGE
AT THE UNIVERSITY PRESS
1897

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APOCRYPHA ANECDOTA

SECOND SERIES

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INSCRIPSI

PREFACE.

TIXHIS second series of Apocrypha Anecdota is, like its prede-

cessor, a very miscellaneous collection. Some of its contents
are, 1 think, of real and obvious value: other items are merely
curious. None however, I hope, are without some kind of
interest.

Foremost in order, as in importance, comes the fragment of
the Leucian Acts of John. Iam not afraid that this will escape
notice, and so I do not propose to say more about it here. It is
discussed sufficiently for the present purpose in the introduction
to it, and in the Essay at p. 144. Probably the next most
interesting tract is the new Apocalypse of Baruch. I shall be
particularly glad if my readers will help me with suggestions as
to the date and nature of this curious—almost grotesque—book.

Not less welcome will be some criticism of the Testament of
Job, to which I should like to draw special attention. It is a
very puzzling document, and I do not feel at all sure that I have
rightly appreciated its character. Only I am satisfied that it
deserves more attention than has fallen to its lot, and that it is
well worth reprinting.

One explanation I have to make. When the edition of the
Slavonic Enoch by Mr Charles and Mr Morfill appeared, it struck
Professor Robinson (and myself) that the text which Mr Charles
styles B presented such remarkable features that it would be well
worth while to print it separately. I wrote to Mr Charles, and
he very kindly gave his sanction to my doing this, and sent me
Mr Morfill’s translation. The latter gentleman offered, most

v1 PREFACE.

generously, to revise his work, and did so. Shortly afterwards,
however, Professor Bonwetsch contributed to the Abhandlungen
der kéniglichen Gesellschaft d. Wissensch. zu Géttingen (Phil.-
Histor. Klasse, Neue Folge 1. 3) a translation of the Slavonic
Enoch (Das Slavische Henochbuch) in which the A and B texts
are printed separately. This publication took away to a great
extent the raison d’étre of my proposed addition: and so, with
some reluctance, I gave up the idea of including it in this
volume. None the less am I grateful to Mr Charles for his
courtesy, and to Mr Morfill for the pains he spent on the revision
of his translation.

Another point has to be noticed. Since I wrote my intro-
duction to the Apocalypse of Baruch I have seen the German
translation from the Slavonic version of that book which Professor
Bonwetsch has recently published in the Nachrichten αἰ. kénigl.
Gesellschaft d. Wissensch. 2u Gottingen (1896, Heft 1. p. 91). A
short introduction is prefixed to it, in which the main points of
interest are very well given. The editor calls attention to the
mention of the book by Origen, and to the coincidences with the
(Greek) Apocalypse of Paul. Further, Mr Charles, in the intro-
duction to his new edition of the Syriac Apocalypse of Baruch,
gives an account of the Baruch literature and includes the Greek
Apocalypse, which I am glad to see that he places in the second
century.

Special obligations are acknowledged in the introductions to
the several books I have here given to the public: but I should
like in this place to repeat my thanks to M. Bonnet for his help
in the matter of the Acts of John: to Dom Butler for directing
my attention to the Apocalypse of Baruch: and to Mr Morfill for
translating that book from Slavonic.

M. R&R. J.

January 19, 1897.

CONTENTS.

INTRODUCTIONS rae
A fragment of the Acts of John . : Ξ ‘ ᾿ - : ix
On the Acts of Andrew : : : : ξ Ε ; : ΧΧΙΧ
The Acts of Thomas . 5 : : ᾿ ; : : Ἐς
Letters of Herod and Pilate : : : : : ; xlv
Letter of Tiberius to Pilate : ; ; : : xlix
The Apocalypse of Baruch . : : ᾿ : : 3 : li
The Testament of Job : : : : : : Ixxii
TEXTS
Actorum Iohannis a Leucio conscriptorum fragmentum — . : 1
Acta Thomae (ex Cod. Brit. Mus. Add. 10,073) . ‘ ; 27
Epistolae Pilati et Herodis . : : ; : ; : : 65
Epistola Tiberii ad Pilatum 77
Apocalypsis Baruchi tertia Graece : δ : : ᾿ 83
Testamentum ΤΟ]. : : : : : : : ; 103
ADDITIONAL NOTES
Corrections and Notes to First Series : : 2 : ; 138
Leucius and the Gospel of John . ; : ὃ ς : : 144
On some recently published Apocryphal writings, viz. :
Vassiliev’s Anecdota Graeco-Byzantina : : ; . 154
Story of Achikar . : : : F 157
Armenian Apocrypha of the ola Testament : : : 158
Basset’s Apocryphes Ethiopiens 166
Conybeare’s Acta Pilati 167
F. Robinson’s Coptic Apocryphal Gospels 167
INDEX RERUM . ᾿ : : : : d : 169

aA, πὶ b

CORRIGENDA.

Page 6, line 28 (note on), for ris ε read τίς εἶ.

Page 8, line 19 (2nd note on), for ἐλάμβανες read ἐλάμβανε.

Page 10, line 4 (2nd note on), for ἕνεκεν τῆς read ἕνεκεν, ἀδελφοί, τῆς.

Page 10, line 7 (note on), habet δυνάμενα et οὔτε, read δυνάμενα οὔτε
λέγεσθαι οὔτε.

Page 16, line 1, for ἡμων read ἡμῶν.

Page 24, line 1 (note on), for wy read ὧν.

A FRAGMENT OF THE ACTS OF JOHN.

THE fragment of the Acts of St John the Evangelist, which is
now for the first time printed, is of very great importance for the
light which it throws upon the Docetic view of our Lord’s person.

The book from which it is excerpted—the Περίοδοι of St
John—has long been known by certain fragments and quotations,
and will shortly be much better known by M. Max Bonnet’s
edition of the whole of the extant remains. M. Bonnet has dis-
covered a very large proportion of the narrative setting of the
work, and when his volume appears we shall have a good idea of
the contents of the Acts as a whole. The romance was current
under the name of one Leucius, or Leucius Charinus. The person-
ality of this man is exceedingly obscure. We do not know whether
he figured in the Acts themselves as a disciple of St John and as
the narrator of the Apostle’s life (this is Zahn’s view, set forth with
great ability in his Acta Joannis), or whether his name was from
the first attached to a whole group of romances dealing with the
lives of Apostles. We do know that from the 4th century onwards
a group of spurious romances was circulated under his name. We
find him mentioned in connexion with Acts of John, of Peter, of
Andrew, of Thomas, with narratives of the Infancy of our Lord,
and of the Assumption of the Virgin, and with the second part of
the Acta Pilati. Lipsius holds that the original Leucian collec-
tion of Acts comprised those of Peter, John, Andrew, Thomas, and
Paul. But Zahn seems to have satisfactorily proved that the Acts
of Paul were not of Gnostic but of orthodox origin. The Acts of
Thomas, again, must be subtracted from the collection. Though
they are Gnostic and though they emanate from the same work-

Χ INTRODUCTION.

shop as the Johannine Acts, they are not by the same hand.
Leucius has a style of his own, and it is not the style of the Actu
Thomae.

There remain then the Acts of Peter, John, and Andrew. Of
the last-named novel we know at present too little to warrant us
in pronouncing upon its authorship. M. Bonnet’s promised edi-
tion will tell us whether the question is capable of being decided
or not. But of the Acts of Peter and John it may be said with
the utmost confidence that they are the work of one and the same
hand. The tables of parallels which I have collected will amply
demonstrate this point.

Lipsius* has collected and discussed at length all the passages
which bear on the writings and date of Leucius. It seems clear
that the latest date which can be assigned to him is the second
half of the second century. For we have a distinct reference to
the Acts of John—and indeed to a passage which forms part of
the fragment now before us—in the Adwmbrationes of Clement
of Alexandria upon the Catholic Epistles’.

Zahn would push the date of Leucius back far earlier. He
thinks that he may perhaps be the person, or one of the persons,
indicated by Papias, under the name of of τὰ πολλὰ λέγοντες.
This cannot be regarded, I think, as more than a very scant
possibility. But in another conjecture Zahn seems to be on rather
firmer ground. He thinks that the account of the composition
of St John’s Gospel, which is found in the Muratorian Fragment,
is taken from the Leucian Acts of John. This cannot be proved
to demonstration: yet it does seem to me that it acquires proba-
bility from another passage in the same fragment. In the obscure
and difficult passage which deals with the Acts of the Apostles,
these words occur: “sicuti et semote passionem Petri euidenter
declarat, sed et profectionem Pauli ab urbe ad Spaniam profici-
scentis.” Now the undoubtedly Leucian Actus Petri cum Simone
(called, from the unique Ms which contains them, the Actus Petri
Vercellenses) begin, in the form in which we have them, with the
profectio Pauli ab urbe in Spaniam and end with the passio Petri.

1 Apokr. Apostelgesch, 1. 83—117.
2 It is generally agreed that these Adwmbrationes are to be regarded as excerpts
from the Hypotyposes.

ACTS OF JOHN. xl

It seems as if the writer of the Muratorian Fragment must have
had the Acts of Peter in his mind. How then does he apparently
come to attribute to St Luke a narrative which Luke did not
write’? Can it be that there was in his mind a confusion between
Lucas and Leucius? Or is it possible that the person whom we
know as Leucius intended his readers to understand that Lucas
was the writer of the romances to which the name Leucius is
attached? It is at least interesting to note that (so far at least
as we can tell) he has throughout copied the anonymity of Luke.
The first person is frequently employed in the narrative: but it
is extremely difficult to hit upon the identity of the narrator.
Here is a point of resemblance to the Lucan Acts: and it will be
allowed that the choice of the name Leucius by a writer of Acts
of the Apostles, is exceedingly likely to be an intentional sugges-

1 T am here supposing that the text of the Fragment and particularly the word
“semote” does not require to be altered. The passage in Zahn’s transcription
reads thus :

acta autem omnium apostolorum
sub uno libro scribta sunt lucas obtime theofi-
le conprindit quia sub praesentia eius singula
gerebantur sicuti et semote passionem petri
euidenter declarat sed et profectionem pauli ab ur-
be ad spaniam proficiscentis.

Zahn in his History of the Canon (ii. 139, 141) reads ‘‘semota passione...
profectione” and retranslates “παραλιπὼν τὸ μαρτύριον...τὴν πορείαν." The effect
of this change is, of course, to make the writer say that Luke does not mention
the martyrdom of Peter and journey of Paul. Yet even the adoption of this
reading by no means invalidates—in fact, does not affect-—_the likelihood that
the Leucian Acts of Peter are here referred to. If we retain the text of
the ms we shall translate thus: ‘‘The Acts of all the Apostles are contained
in one book. Luke drew them up for the most excellent Theophilus (reading
‘optimo’) [and shows] that the various events took place in his own presence: just
as also separately he plainly sets forth the passion of Peter, and, besides, the
departure of Paul when he set out from the City for Spain.” That is to say, that
just as in the Canonical Acts Luke shows by his use of the first person that he was
an eye-witness of certain events, so in a separate volume he similarly narrates
the martyrdom of Peter and departure of Paul, and shows by a like use of the first
person that these events also took place under his eye.

I do not press this interpretation: but it deserves to be mentioned as a curious
coincidence at the least that we possess

(a) Acts of Apostles by Lucas, in which the first person is used.
(b) Acts of Peter by Leucius, in which the first person is also used, and in
which an account of the passion of Peter and departure of Paul is found,

ΧΙ INTRODUCTION.

tion of the name Lucas, which belonged to the author of Acts
already accepted.

I have digressed. The point which was to have been made
was this. If the author of the Muratorian Fragment really knew
the Leucian Acts of Peter (as I think he did), the probability that
he also knew the Acts of John is enormously increased.

Two fragments of the episode now printed were known before.
They had been quoted in the Acts of the Second Nicene Council,
held in 787 against the Iconoclasts. ‘They are the passages found
on pp. 8—12 and 16—18 of this edition. The first of them is cited
in two portions in the Acts of the Council, but, as we now see,
forms one connected passage. ‘The second does not, as Lipsius
thought, follow immediately upon the first, but is separated from
it by a large portion of the Hymn sung by our Lord at the Last
Supper.

The history of the quotations is briefly this. At the Icono-
clastic Council, held at Constantinople in 754, the story of St
John and Lycomedes had been adduced as an instance of the
condemnation of pictures by an Apostle. At the later Council of
787 the source of this testimony was discussed, and not only was
the story of Lycomedes read, but also the two other passages in
question ; and these amply served to show the heretical character
of the book whence they were taken. Besides this, the Fathers
in council had before them the tract of St Amphilochius of
Iconium On Heretical Apocrypha, in which the Leucian Acts were
severely censured; and, in consequence, they declared that the
Acts were thoroughly untrustworthy and pernicious, and deserved
to be burnt.

We have several Mss of the Acts of this Council; and among
the many kind offices which M. Bonnet has rendered me in con-
nexion with the present publication, not the least is this, that he
has allowed me to make use of the variants which he had himself
collected from five previously uncollated Mss of the Acts of the
Council, four at Rome, one at Turin.

Besides the Greek Acts of this Council we have two Latin
versions: one made by Anastasius Bibliothecarius in the tenth
century; the other, representing a different text, by Gybertus
Longolius at Cologne in or before 1540.

ACTS OF JOHN. xii

The Manuscript.

The fragment appears to exist in but one manuscript. This is
at Vienna (Cod. Gr. Historicus ap. Nessel, Pt. 11, no. |xiii), Nessel
gives the full title and opening words of it, and I seem to have
noted it for future inspection as long ago as 1886. An oppor-
tunity of having it examined occurred in 1894, when Professor
Robinson was at Vienna. I asked him to look at it, and he at
once recognised its value and transcribed it. I then sent a copy
of the text to Professor Max Bonnet, whom I knew to be engaged
in editing the Apocryphal Acts. He most kindly lent me the
fragments of the Leucian Acts which he already possessed to read,
and has since then himself studied the Vienna Ms and has been
most generous and patient in communicating to me his own tran-
scripts, collations and conjectures. It is a real pleasure to put on
record instances of kindness like this. It would have been perbaps
better to refrain from publishing this fragment separately, and
to wait till it could stand with its context in M. Bonnet’s complete
edition. We had at first contemplated this course: and had the
episode consisted of narrative only, there is little doubt that we
should have adopted it. But the opportunity of making up another
volume of Apocryphal texts came sooner than I had expected:
M. Bonnet’s edition had still to pass through several stages of
revision, and the document had so much intrinsic value, that we
decided not to withhold it any longer from students. M. Bonnet
himself had from the first urged us to print it.

To return to the Ms. Its contents are as follows:

Vita S. Onuphru a Paphnutio. f. 1.

Vita S. Basilii Junioris a Gregorio. 120.
Ephraem de Paenitentia. 38 ὁ.

Eusebii Alex. Encomium diei Dominicae. 39 b.
Johannis Chrysost. Orat. de Eleémosyna. 412.
Anon, de qualitatibus Sacerdotis. 45.
Narratio de Exaltatione 5. Crucis. 50 ὁ.

Our fragment. 51 b.

Miraculum 8, Georgi. δύ.

eet One ee

X1V INTRODUCTION.

10. Narratio de Theodosio. 65 ὁ.
(cf. Suidas s.v. ᾿Τησοῦς.)
11. Narratio de Melchisedecho et Loto. 68 0.
12. Martyrium S. Parasceues. 73.
13. VitaS. Eustathi. 79.
14. Jo. Chrysost. de Pseudo-prophetis. 92...
15. in Secundum Adventum. 1090.
16. ‘ de Paenitentia. 112.
ἵ 7. a de Vanitate Mundi. 1170.
18. Christophori Alex. Paraenesis. 121.
19. Vita 5. Euphrosynae. 126.
20. Jo. Chrysost. in Sanctum Pascha. 133 b—134.

The date of the volume is given, though, as it seems, corruptly,
in the Colophon. Of this M. Bonnet has given me a tracing, and
accompanied it with a most valuable explanation, partly his own,
and partly furnished by Professor Usener. The text runs thus:

ἐτελειώθη δὲ αὕτη ἡ θεία καὶ ἱερὰ BiBAos μηνὶ αὐγούστω
ἥμερα παρασκευῆς, ὥρα ζ, ἤγουν δέκα τοῦ αὐτοῦ: τοῦ ἔτους τρέ-
χωντος ἑξάκισχιλιάδος σὺν τοῖς ἑκατὸν ὀκτάκις ποσουμένοις"
ἰκοστοῦ εὐδόμης TE ἰνδίκτου.

ἀρχιεραρχοῦντος δὲ ἡμῶν τοῦ πάνυ ἱερωτάτου μητροπολιτοῦ
Σωφρονίου " ἤγουν δὲ τῆς πάσης VorGias.

Rubr. ἡ χεὶρ μὲν ἡ γράψασα τὴν δέλτον ταύτην συπύυ.. (ἰ.
σήπεται τάφῳ uel simile χιυϊα)...ἐπικαλύπτει ταύτην λίθος" γραφὴ
δὲ μένει εἰς χρόνους πληρεστάτους.

We must, according to Prof. Usener, read in l. 2 δεκάδι for
δέκα and in ἰ. 4 ἰκοστοῦ ὃ for ἰκοστοῦ. We then have:

“This divine and holy book was completed in the month of
August, on Friday, at the seventh hour, that is, on the 10th of the
month. The year current being six thousand with a hundred
eight times reckoned, and the twenty-fourth ; and the Indiction
being the seventh.”

“The era adopted,’ I quote M. Bonnet’s words, “is that of
Anianus, Syncellus, and Theophanes, according to which the Birth
of our Lord falls in 5501. 6824—5500 = 1324; the year 5501 ὁ
begins on Sept. 1 of the year 1 Bc. Thus the year 6824 runs

ACTS OF JOHN. XV

from 1 Sept., 1323, to 31 Aug., 1324. ‘The seventh Indiction
begins 1 Sept., 1323, and Aug. 10, 1324, is a Friday. All the
dates, therefore, agree.”

The phenomenon of the preservation of the most heretical
portion of a heretical and condemned book in a fourteenth century
MS is a very noteworthy and encouraging one, as well as one which
is difficult to explain.

It will be seen from a glance at the apparatus criticus, as
well as at the text, that there are a large number of corrupt and
difficult passages: some of these M. Bonnet and ourselves have
emended, I think with success : but others have baffled us. Never-
theless, there can be but one opinion as to the interest of the
fragment. It is as important a document for the knowledge of
Docetism as can be found, and will undoubtedly take its place as
one of the primary sources for future historians of Christian
thought—primary, because it is a statement of doctrine by a
member of the Docetic sect, and not the representation of a hostile
critic. From such a point of view it really deserves to be placed
upon a level with the famous Gospel of Peter, from which, accord-
ing to my notion, it cannot be at all widely separated in date.

The Fragment.

It will not be necessary or advisable to make in this place
any general collection of the evidence concerning the book of the
Acts of John as a whole. That we shall expect from M. Bonnet.
At present I shall only adduce such passages as throw immediate
light upon the fragment before us.

As to its place in the complete book a word only need be said.
It follows immediately upon the long episode of the raising of
Drusiana, of which Zahn gives us the greater part in Greek, while
M. Bonnet has the whole text. The moment at which we may
place it is easily seen in the Latin Life of St John which appears
as Book V. of the so-called Historia Apostolica of Abdias.

At the end of ¢. xiii., after the death of the wicked Fortunatus,
we read “Et illam diem cum fratribus lactam exegit.” This is the
point at which our fragment comes in.

XV1 INTRODUCTION.

We may now turn to some passages which are more im-
mediately concerned with our fragment. The earliest in date is
that from the Adumbrationes of Clement of Alexandria, which has
been already mentioned.

It runs thus (ad i Joh. i.: ed. Potter p. 1009, ed. Zahn
Forschungen wt. 87): “Fertur ergo in traditionibus quoniam
Ioannes, ipsum corpus quod erat extrinsecus tangens, manum
suam in profunda misisse et ei duritiam carnis nullo modo reluc-
tatam esse sed locum manui tribuisse discipuli.”

This has been recognised by Zahn, and allowed by Lipsius and
other critics as an allusion to one of the passages quoted at the
Second Nicene Council. It occurs in our fragment (p. 9, ¢. vii.).

The other locus classicus which concerns us here is a letter of
St Augustine to Ceretius (Ep. 237 (253) ), who had sent him some
Priscillianist books of which he (Ceretius) was inclined to approve.
Augustine answers him, and, in doing so, takes occasion to criticise
in detail one special writing, in these terms: ὃ 3. Hymnus sane,
quem dicunt esse domini nostri Iesu Christi, qui maxime per-
moult uenerationem tuam, in scripturis solet apocryphis inueniri.
uae non proprie Priscillianistarum sunt, sed alii quoque haeretici
eis...utuntur.

§ 4. Habes uerba eorum in illo codice ita posita: Hymnus
domint, quem diait secrete sanctis apostolis discipulis suis, quia
scriptum est in euangelio Hymno dicto adscendit in montem; θέ
qui m canone non est positus, propter eos qui secundum se sentiunt,
et non secundum spiritum et ueritatem dei, eo quod scriptwm est
Sacramentum regis bonum est abscondere, opera autem dei
reuelare honorificum est.

This title is conceived very much in the style of Priscillian
himself. Augustine proceeds to show that there is nothing in the
Hymn which is not either superfluous or heretical. He quotes the
following clauses, and in most cases gives parallels from canonical
writings :

δὲ 5, 6. Soluere uolo et solwi wolo (p. 12, note).

δ 7. (Hoe de superioribus hymni uerbis dici potest, ubi ait.)

Saluare uolo et saluari volo (p. 12, ἰ. 2).

[Hence we see that this clause preceded Soluere, etc.]

ACTS OF JOHN. xvii

δ. 8. Generari uolo (p. 12, note).
Cantare uolo, saltate cuncti (p. 12, ἰ. 5).
Plangere uolo, tundite wos omnes (p. 12, ἰ. 7).
Ornare uolo et ornart τοῖο (p. 12, ἰ. 3).
Lucerna sum tibi, ille qui me wides (jp. 12, ἰ. 18).
Tanua sum tobi, qui cumque me pulsas (jp. 12, l. 20).
Qui wides quod ago, tace opera mea (p. 14, ll. 1, 2).

$9. Verbo ilusi cuncta, et non sum illusus in totum (p. 12,
Wl. 21, 22).

The differences of text between the Latin and the Greek are
not important: the most interesting is perhaps that in the last
line, which Augustine quotes; but even this is sufficiently dealt
with in the apparatus criticus.

The one point which it seems necessary to bring out is this,
that Ceretius found the hymn not in its context in the Acts, but
extracted therefrom for separate, perhaps for liturgical use, by the
Priscillianists. An usage parallel to this is met with in various
prayer-books of English origin and early date, where the prayer of
St John before he drank the poison cup is transcribed for use as a
general prayer against poisons’. Augustine is clearly aware of
the state of things, for he says that this hymn “was found in
apocryphal writings which were not peculiar to the Priscillianists,
but were used by other heretics.”

The two authorities above quoted bear directly on the text of
our fragment. The next in order gives us help of a more general
kind. It is the passage from the Bibliotheca of Photius (Cod. exiv)
which must be familiar to all students of apocryphal literature :
᾿Ανεγνώσθη βιβλίον ai λεγόμεναι τῶν ᾿Αποστόλων περίοδοι, ἐν
αἷς περιείχοντο ἸἹΠράξεις Ἰ]έτρου, Ἰωάννου, ᾿Ανδρέου, Θωμᾶ,
Παύλου: γράφει δὲ αὐτάς, ὡς δηλοῖ τὸ αὐτὸ βιβλίον, Λεύκιος
Χαρῖνος. [After some strictures on the style, Photius proceeds. ]
γέμει δὴ καὶ μωρίας πολλῆς Kal THs πρὸς εἁυτὴν μάχης καὶ
ἐναντιώσεως: φησὶ γὰρ ἄλλον εἶναι τὸν τῶν ᾿Ιουδαίων θεὸν καὶ
κακόν, οὗ καὶ Σίμωνα τὸν Μάγον ὑπηρέτην καθεστάναι, ἄλλον δὲ

4 / “ Ἀ ’
τὸν Χριστόν, ὅν φησιν ἀγαθόν" καὶ φύρων ἅπαντα καὶ συγχεῶὼν

1 wuss Harl. 2965, 7653: Book of Cerne, Camb. Univ. Libr. Ll. i. 10. In this
latter ms the prayer of St John is followed by one of St Peter.

XVill INTRODUCTION.

καλεῖ αὐτὸν πατέρα καὶ υἱόν. λέγει δὲ μηδ᾽ ἐνανθρωπῆσαι ἀληθῶς,
ἀχλὰ δόξαι, καὶ πολλὰ πολλάκις φανῆναι τοῖς μαθηταῖς, νέον καὶ
πρεσβύτην καὶ παῖδα, καὶ μείζονα καὶ ἐλάττονα καὶ μέγιστον, ὥστε
τὴν κεφαλὴν διήκειν ἔσθ᾽ ὅτε μέχρις οὐρανῶν πολλὰς δὲ καὶ περὶ
TOU σταυροῦ κενολογίας καὶ ἀτοπίας ἀναπλάττει, καὶ τὸν Χριστὸν
μὴ σταυρωθῆναι, ἀλλ᾽ ἕτερον ἀντ᾽ αὐτοῦ, καὶ καταγελᾶν διὰ τοῦτο
τῶν σταυρούντων" γάμους δὲ νομίμους ἀθετεῖ καὶ πᾶσαν γένεσιν
πονηράν τε καὶ τοῦ πονηροῦ λέγει, καὶ πλάστην τῶν δαιμόνων ἄλλον
ἐκκληροῖ (Fabr. εἶναι ληρεῖ), νεκρῶν δὲ ἀνθρώπων καὶ βοῶν καὶ
κτηνῶν παραλογωτάτας καὶ μειρακιώδεις τερατεύεται ἀναστάσεις"
δοκεῖ δὲ καὶ κατ᾽ εἰκόνων τοῖς εἰκονομάχοις ἐν ταῖς ᾿Ιωάννου
πράξεσι δογματίζειν. The rest is abuse.

If we examine the assertions of Photius in detail, we shall see
that almost all of them can be substantiated from our fragment.
The diversity of the God of the Jews from the true God seems to
appear, not in the Vienna MS, but in the text of the Acts of the
Councils (see p. 10, note). In the following passage πρινὴ δὲ
συλληφθῆναι αὐτὸν ὑπὸ τῶν ἀνόμων «καὶ ὑπὸ ἀνόμου ὄφεως
νομοθετουμένων;» ᾿Ιουδαίων, the words in brackets may have
been omitted purposely from the Vienna text as too obviously
heretical, or they may have dropped out by accident. I do not
think we need doubt that they are original, or that it is to such
words that Photius refers. But it is not by any means clear that
they imply that the author of the Jewish law was an evil God.
The force of the present participle νομοθετουμένων points in
another direction. It is the lawless serpent who instigates the
lawless Jews (a very strong expression, ἄνομος being usually
applied to heathens) to the particular act of the crucifying of
Christ: but it does not follow that the serpent was the author of
the Law of Moses. When we turn to the Leucian Acts of Peter,
we find, as we should expect from Photius’ words, that Simon
Magus is represented as a Jew (p. 51, 1. 27), and a son of the devil
(e.g. pp. 62, 77), and that Simon contrasts his own God with
Peter’s (p. 82): but, on the other hand, Peter in rebuking Satan
says (p. 56): “Thou didst harden the heart of Pharaoh and
inflame him, and compel him to fight against Moses, the holy
servant of God: thou didst give unto Caiaphas boldness (and to)
the wicked (aque, perh. = ἀνόμῳ) multitude that they might

ACTS OF JOHN. X1X

deliver up our Lord Jesus Christ.” This is really a parallel in
sense to the passage in our fragment. Photius had every tempta-
tion to exaggerate the wickedness of the Leucian teaching: and it
seems to me that he has done so in the present instance.

Another passage which gives some apparent ground for the
assertion of Photius is on p. 14,1. 16 of our fragment, θεός εἰμί
σου, οὐ τοῦ προδότου. But this again can be closely paralleled
from the speech of Peter which I have just quoted (Acta p. 55):
“Thou didst compel Judas my fellow disciple and fellow apostle to
do wickedly, and deliver up our Lord Jesus Christ.” Again, on
Ῥ. 18 of the fragment is a clearly dualistic piece of teaching, but
yet no indication that I can discover that Leucius taught that the
Jewish Law was an inspiration of the Devil.

The confusion between the Father and the Son is probably a
deduction from such passages as p. 18, 1. 8 ποτὲ υἱός, ποτὲ πατήρ.
On the other hand, Photius might have recollected that Leucius
apparently distinguishes between the Persons, as in the beginning
of the Hymn on p. 10. In his account of the Docetic teaching as
to the Incarnation, and of the various appearances of Christ,
Photius might have been simply summarising the first four pages
of the fragment, so many are the points of resemblance. The
parallel account in the Acts of Peter (p. 67 ed. Lipsius) is far less
detailed.

The allusion to the Cross and to the phantom Crucifixion are
also in all probability based upon pp. 16—22 of the Vienna text.
Only Photius seems to be inaccurate in saying that Christ derided
his crucifiers. His word καταγελᾶν is used to describe what St
John did after the vision on the Mount of Olives (p. 22, |. 13).

The Encratite views of marriage are strongly apparent in the
story of Drusiana which precedes our fragment: and the doctrine
of another Creator of the demons is found implied in the fragment
itself (p. 18). Parallels to the miracles done on men and beasts,
lastly, must be sought (and will be found) in the Acts of Peter,
John and Thomas, but not in our episode.

Thus much for the evidence of Photius, which, if inaccurate in
some not unimportant points, serves to give a very fair idea of
the Leucian Acts as a whole. What more I have to say upon
the fragment will deal with the doctrinal position of the writer ;

ΧΧ INTRODUCTION.

and the consideration of a series of difficulties in the text will
follow.

I feel considerable diffidence in approaching the first question.
The intricacies of the so-called Gnostic systems are by no means
so familiar to me as they should be: and unless one is spon-
taneously attracted to the study of them by interest and curiosity,
they are matters hard to acquire and to retain. Fortunately,
there are only a few points in the system of Leucius which will
come into question ; and if we can once assign him a definite place
among the sects, that system as a whole may be left to look after
itself.

One of the most instructive passages ought to be that in the
Hymn which says:

ὀγδοὰς μία ἡμῖν συνψάλλει.
¢ / > \ » /
ὁ δωδέκατος ἀριθμὸς ἄνω χορεύει.

This translates us at once into the region of “Gnostic” terminology.
Leucius believes in an Ogdoad and a Dodecad. These names we
can parallel without difficulty, from the Valentinian system. But
it is extremely difficult to reconstruct the system here indicated
from these meagre data. No sect or teacher, so far as I know, was
satisfied with an Ogdoad and Dodecad alone. The sum of these
numbers is twenty: and thirty was the number most generally
affected in the system of second-century Gnostics. I suspect very
strongly that a line has fallen out of our text here, and that that
line contained mention of a Decad. The great and popular
Valentinian system set forth a primary Ogdoad, an intermediate
Decad, and a final Dodecad, making up the number to Thirty.
The same division, side by side with a division into threes, is also
found, be it noted, in the system of the Docetae described by
Hippolytus (viii. 10, p. 268), where the Dodecad is not mentioned,
but is implied by the mention of the Ogdoad and Decad and of the
total number of thirty Aeons. These Docetae of Hippolytus have
several other points of connexion with Leucius. They allow the truth
of the Gospel history as a whole: Leucius is constantly quoting the
Gospels. They do not allow the reality of the Crucifixion any
more than he does: and they say that Jesus appears in ever-
varying forms to every individual soul, Moreover they have a

ACTS OF JOHN. XX1

curious use of the word βάτος, of which more must be said in its
place.

At present we have not done more than point to a probable
lacuna in the text, the filling up of which would range Leucius
along with the great Gnostic systems of his day.

Another prominent feature of the teaching of Leucius is that
about the Cross. I will at once quote from Irenaeus (1. 3. 5) a
passage which represents shortly the main features of the teaching
of Leucius :

"ὕ \ ad A «ὃ \
"Emetta περὶ τοῦ “Opov αὐτῶν, ὃν δὴ Kai πλείοσιν ὀνόμασι
le) / / 7 ᾽ \ 2
καλοῦσι, δύο ἐνεργείας ἔχειν αὐτὸν ἀποφαινόμενοι, τὴν ἑδραστικὴν
\ \ par \ AO ἣν cana \ / Ss \ 3
καὶ τὴν μερικήν᾽ καὶ καθὸ μὲν ἑδράζει καὶ στηρίζει Σταυρὸν εἶναι,

καθὸ δὲ μερίξει καὶ διορίζει, Ορον.

Compare with this the teaching on p. 18 of our fragment.
There the Cross is called by many names: and is repeatedly
described as the marking off (διορισμὸς), and settling and founda-
tion, of all things.

In the words which I quoted, Irenaeus is describing the
Valentinian system. I do not in the least wish to convey the
impression that I believe Leucius to have been a Valentinian : but
it is clear, I think, that like many others he borrowed important
and even essential tenets from the great Gnostic.

I dare not, with my very limited knowledge of the subject,
venture further to define the position of Leucius or to sketch his
complete system from his extant writings. It is clear enough that
he was essentially a dualist (p. 18, 1. 16), a Docete, a thinker
deeply influenced by Valentinus; and it is also probable that he
was an extremely devout and at the same time puzzle-headed and
imaginative man.

I add a few notes on textual and other points :

§ 1 (p. 2, 1. 7). The explanation of Drusiana’s words is to
be sought, of course, in the preceding story of her resuscitation,
which we have in Zahn Act. Jo. pp. 225—254.

1.10. βεβαίως φέρειν. The MS has βεβ. φέρων. 1 take the
words to mean that the brethren were too young in the faith to
bear the perplexity of the double appearance of Christ without

Xx INTRODUCTION.

bewilderment : οὗ subportare, Acta Petri, p. 69, and other passages
cited later. M. Bonnet’s suggestion βαρέως (Bapaiwc) φέρων (80.
Ἰωάννης) is noteworthy, but not quite in keeping with John’s
words, who says that the Apostles themselves had been tempted in
just the same way. This seems to exclude the possibility that he
resented the bewilderment of the converts.

In § 3, 4 (p. 6) are some possible parallels to the Apocalypse
of Peter. The first, on which not much stress could be laid if it
stood alone, is παραλαμβάνει pe...eis TO ὄρος ὅπου ἦν αὐτῷ ἔθος
εὔχεσθαι. Cf. Apoc. Petri § 2 ὁ Κύριος ἔφη Αγωμεν εἰς τὸ ὄρος
«καὶ; εὐξώμεθα.

Next we have, φῶς τοιοῦτον ὁποῖον οὐκ ἐστὶν δυνατὸν ἀν-
θρώπῳ χρώμενον λόγῳ φθαρτῷ ἐκφέρειν οἷον ἦν. Cf. Apoc. Γοίν 8
φωτεινὸν ἦν αὐτῶν ὅλον τὸ ἔνδυμα ὁποῖον οὐδέποτε ὀφθαλμὸς
ἀνθρώπου εἶδεν" οὐ ya>p στόμα δύναται ἐξηγήσασθαι ἢ Kap<dia
ἐκφράσαξι τὴν δόξαν ἣν ἐνεδέδυντος Again (§ 4), τοὺς μὲν πόδας
πάσης χιόνος λευκοτέρους: Apoc. Petri 3 τὰ μὲν γὰρ σώματα
αὐτῶν ἣν λευκότερα πάσης χιόνος.

The Ms of the Acts reads ποίας for πάσης : but the correction
to πάσης, plausible in itself, is rather confirmed, I think, by the
neighbourhood of other reminiscences of the Apocalypse.

Lastly, ὡς καὶ τὴν γῆν ἐκείνην καταλάμπεσθαι: Apoc. Petri 5
τὸν ἀέρα...ἀκτῖσιν ἡλίου καταλαμπόμενον καὶ τὴν γῆν αὐτὴν
ἀνθοῦσαν κ.τ.λ.

All this points to the fact that the writers of the two books are
moving in one and the same cycle of ideas.

Tn the latter part of § 4 the propensity of Leucius to indulge in
humorous stories is seen. It is perhaps most prominent in the
well-known stories of St John and the bugs, and of St John and
Lycomedes.

In ὃ 6 (p. 8, 1. 9) I have altered καθεύδοντα to κατελθόντα,
because the point of the story is that, whoever else was καθεύδων,
Christ was not.

I am not in the least competent to expound the Hymn of
Christ. On one passage, however (p. 14, ll. 21, 22), some words of
Professor Zabn, in a letter to me, may be quoted. “Ist ἠθελη-
σάμην K.T.r.= εἰ θέλεις γνώμην (γνῶναι) Gewiss sehen wir, wie
sie schon bemerkt haben, dass die Priscillianisten nach Augustin

ACTS OF JOHN. XXlll

/ - 5
λόγῳ gelesen und dies zum Folgenden gezogen. Ob sie aber
“ . a - 7
ἅπαξ nicht gelesen oder nicht hier gelesen haben? Es wtirde
trefflich in 1]. 21 passen: ‘Wenn du mit einemmal, in einem kurzen
Wort, meine Meinung erfahren willst.’ Man kinnte dagegen sagen

‘Vérbo illusi cuncta et non sum illiisus in tétum’

sei ein mittelmissiger Hexameter, und der zwang des Metrums
habe den Ubersetzer veranlasst, ἅπαξ wegzulassen. Ich bedauere
nichts besseres zu wissen, als etwa dies:

N a fal
τὴν δὲ ἐμοῦ εἰ θέλεις <yv>wunY γνῶναι:

/ “ 7 / / ¢
λόγῳ ἅπαξ ἔπαιξα πάντα καὶ οὐκ ἐπῃσχύνθην ὅλως.

Ich weiss wohl, dass τὴν ἐμοῦ γνώμην statt τὴν γνώμην μου
oder μου τὴν γν. oder τὴν ἐμὴν γν. ungewohnlich ist. Aber (1) die
Sprache ist poetisch, und bei den bestern Dichtern findet Man
solches (Kiihner Griech. Gramm. τι. 535, Anm. 32); und (2) bleibe
ich so der Uberlieferung des Textes nahe genug. Wenn nicht
-wpunv iiberliefert wire, d.h. wenn Man das streichen diirfte, wire
freilich noch einfacher: τὸ δὲ ἐμὸν (cf. pp. 20, 21) εἰ θέλεις γνῶναι"
λόγῳ K.T.r.”

It must be understood that these lines represent Professor
Zahn’s views after a first reading of the fragment only; but they
are so interesting that I do not like to omit them.

p. 16, 1. 6 τῇ σταυροῦ βάτῳ. This is an extremely puzzling
expression, and I am not sure that we have the right text in βάτῳ,
although as to σταυροῦ I feel fairly confident. But the word βάτῳ
presents a curious coincidence with the Docetic system as described
by Hippolytus in a passage already used. There (viii. 9, p. 265) we
read τοῦτον λέγει Maians πύρινον θεὸν ἀπὸ τοῦ βάτου λαλήσαντα,
τουτέστιν ἀπὸ τοῦ σκοτεινοῦ ἀέρος" (βάτος γάρ ἐστι πᾶς ὁ σκότει
ὑποκείμενος ἀήρ) βάτον δέ, φησιν, εἴρηκε Μωῦσῆς, ὅτι ἄνωθεν
κάτω πᾶσαι διέβησαν τοῦ φωτὸς αἱ ἰδέαι βατὸν ἔχουσαι τὸν ἀέρα"
οὐδὲν δὲ ἧττον καὶ Δ} ὁ λόγος ἀπὸ τοῦ βάτου γνωρίξεται, φωνὴ
γάρ ἐστι σημαντικὴ τοῦ λόγου πλησσόμενος ἀήρ, οὗ δίχα λόγος
ἀνθρώπινος οὐ eo pina: οὐ μόνον δὲ ὁ λόγος ἡμῖν ἀπὸ τοῦ
βάτου, τουτέστιν ἀέρος, νομοθετεῖ καὶ συμπολιτεύεται, ἀλλὰ γὰρ
καὶ ὀσμαὶ καὶ χρώματα διὰ τοῦ ἀέρος ἡμῖν τὰς δυνάμεις τὰς ἑαυτῶν
ἐμφανίζουσιν.

Jip fie Ἂς 1

XXi1V INTRODUCTION.

This passage shows that the word βάτος had a special use
and currency among certain sects. It does not show that it was
an equivalent or symbol for σταυρός. Still it is undeniable that
such a phrase or idea as ὁ λόγος νομοθετεῖ ἀπὸ τοῦ βάτου runs
very parallel with the well-known quotation ὁ κύριος ἐβασίλευσεν
ἀπὸ τοῦ ξύλου (Ps. xcv. 10 ap. Justin. ete.). The equation βάτος
= ξύλον -- σταυρός is probably traceable in some early writer,
though I have not found it myself. I cannot do more than suggest
that βάτος is a justifiable reading.

On p. 18, ll. 12, 13, for the corrupt avayyn βιάβα of the Ms,
Professor Zahn suggests ἀνάγκη βεβαία. It is plain that the idea
of βέβαιος, βάσις, βαθμός or the like is required: an allusion, in
other words, to that function of the Cross which Irenaeus describes
as ἑδραστική.

1. 19 πηγάσας is the reading of the Ms, which I had at first
retained under the impression that ryyafm might be taken as a
collateral formation from πήγνυμι, stead of being formed from
πηγή. 1 do not know that this is absolutely impossible. The
root-idea which is required is that of fixing. πηγάσας in the sense
of “welling up” gives no consistent meaning.

Ῥ. 18,1. 23—p. 20, 1.1. ἄλλο τί με ἐροῦσιν, ταπεινὸν καὶ οὐκ
ἐμοῦ ἀξιον. This must be a direct blow at the orthodox party,
who asserted the reality of the Passion.

The Acts of John and the Acts of Peter.

The last item in these introductory remarks must be one of
the most important. It consists of a number of parallels to our
fragment collected from the other fragments of these Acts, and from
the Acts of Peter. I need not accompany them with any comment.
I think they show as clearly as any evidence of this kind could,
that whoever wrote the Acts of John wrote the Acts of Peter.

I. From the Acts of John.
Zahn, p. 225. τὸν Gedv...rdv μὴ ἀπολιμπανόμενον ἡμῶν. Cf. § xvii.
ε ὧν Ν cee > Set ? am
ὃ Χριστὸς σὺν ὑμῖν ἐστιν ἀεί. Cf. § xvii.

ἀπορούντων (ἡπορημένος p. 232) δὲ i, ii.

ACTS OF JOHN. XXV

p. 226. The situation of the disciples sleeping and John remaining
awake. Cf. § vi.
ἠρέμα. ..ἠρεμῆσαν. (Cf. p. 6, 1. 8.)
228. μηδενὸς ἄλλου ἐγνωκότος (p. 22, 1. 1
μάλιστα τοῦτο αὐτὸ κρατύνω (p. 22
280. τὸν ὄφιν (p. 10, note).
ἐνεργείᾳ TOD πολυμόρφου Σατανᾶ (p. 18, ll. 14 ff.).
τί βούλεται τὸ τοιοῦτον θέαμα (p. 4, 1. 8).
ἀμελήσας (234) (p. 20, 1. 14).
292. πᾶσαν ἐνέργειαν κακωτικὴν (? κατωτικὴν: p. 18, ll. 14 ff).
ὑπακούων ἡμῶν πάντοτε, καὶ νῦν K.T.A. (δ xvii).
240. [μηδὲ ταύταις ἀκουόμενα ταῖς ἀκοαῖς Syr. Arm.] (§ xvii. p. 2, 1. 15).
πεπραγμάτευται (p. 22, 1. 16).
241. ὃ πάσης ἡμῖν λεγομένης ἢ νοουμένης προσηγορίας ἀνώτερος (p. 24,
ll. 8—10).
ταῦτα ὑμῖν, ἀδελφοί, ὁμιλῶ (p. 10, ll. 4, 5).
τὸ προκείμενόν μοι ἔργον (p. 10, Il. 11, 12).
242, 6...€v πᾶσιν ὧν καὶ πανταχοῦ παρών (p. 24, 1. 1).
248, δοξάζομέν σου τὸ ὑπὸ τοῦ πατρὸς λεχθὲν ὄνομα.
δοξάζομέν σου τὸ λεχθὲν διὰ υἱοῦ ὄνομα.
[δοξάζομέν σου τὴν διὰ τῆς θύρας εἴσοδον Syr. Arm. ]
δοξάζομεν τὴν δειχθεῖσαν διὰ σοῦ ἡμῖν ἀνάστασιν.
δοξάζομέν σου τὸν σπόρον, τὸν λόγον, τὴν χάριν;...
...TOv OV ἡμᾶς λεχθέντα υἱὸν ἀνθρώπου, τὴν ἀλήθειαν.
(δὲ xi, xii, p. 18, ll. 5—9).
«ὐὐλεχθεὶς ταῦτα πάντα bv ἡμᾶς νῦν (p. 18, ll. 5, 6).
244. ...€v τῷ μόνῳ cov ἀνθρώπῳ θεωρούμενον (p. 14, ll. 3, 4: 22, 9, 10).
246. στρωμνὴν (p. 14, 1. 9).
247. χρήζω σου, Ἰωάννη (p. 2, 1. 21).
248. εἰ μὴ ἧς ἐμός, εἴασα av σε γῆμαι (p. 20, 1]. 10, 11).
249. ἄρρητος (p. 10, |. 6).
δαίμονες, ... ἄρχοντες, .. «δυνάμεις, ...δεξιοὶ τόποι, ἀριστεροὶ...

6 διάβολος, ...ὁ Σατανᾶς... ὅλη αὐτοῦ ἡ ῥίζα (p. 18, ll. 13—16).

II. From the Actus Petri cwm Simone, ed. Lipsius, 1891.

p. 48. perstabiliti per fidem. i. ἐστηριγμένων τῇ πίστει.
49. constabilitae in fide.
57. neque constabilitus eram in

fide dei.

78. στηριζομένων τῇ πίστει.

XXV1

49. dissoluit...inergia sua satanas.

52. energia satanae.

53. inergaemam diaboli, initia et
uires.

52. magnalia et mirabilia sua.

63. uidebis magnalia dei.

56. in te conuertantur...mine
tuae.

58. audiui enim et hoc eum dixisse

“Qui mecum sunt, non me
intellexerunt.”

62. in ueneno radices emittes.

65, 6. flectamus ergo genua Chris-
to: obaudiens nos etsi non
clamauerimus; est qui ui-
deat nos, etsi non uidetur
istis oculis, sed in nobis est:
si uolumus, non recedet a
nobis.

67. quae gratia ipsius quod coe-
pimus (/. cepimus) scribsi-
mus (ἃ ἐχωρήσαμεν ἐγράψ-
apev, Gr. ap. Isidor. Pelus.
11. ep. 99) etsi adhuc uobis
infirma uidentur, capaciter
tamen quae perferuntur in
humana carne inferre.

unusquisque enim nostrum
sicut capiebat uidere, prout
poterat uidebat.
dominus noster uolens me
maiestatem suam uidere in
monte sancto, uidens autem
luminissplendorem eiuscum
filiis Zebedei, caecidi tam-
quam mortuus.
uocem elus audiui talem qua-
lem referre non possum.

68, 9. lumen...quod enarrare nemo

hominum possit.

INTRODUCTION.

eee , 3 ΄, ΔΈΩ
X111. δυνάμεις, eee apXat, eee ενεργείαι. oe
διάβολοι, Σατανᾶς.

Ν Ν Lal 3 ~ Ν
X. τὰ γὰρ μεγαλεῖα αὐτοῦ καὶ θαυ-
μάσια.
ΧΙ]. ἀπειλαί.

. +
vi. ovs ἐξελέξω, ἔτι σοι ἀπιστ-

οὔσιν;

eee ε Ἂς, Cty
Xill. ἡ κατωτικὴ pila.
Cis ποίη

Ν +” ΄, ag τὸ
1. ἐγὼ... οὔτε γράψαι χωρῶ a. τε εἶδον
οὐν καὶ καθὰ χωρεῖ ἕκαστος...
᾽’ὔ ΕἸ Ν ,
κοινωνήσω ὧν ἀκροαταὶ δύ-

νασθε γενέσθαι.

Cf. 111, iv.

. a la) ε A > 3 Ἂ
111. φώς τοιοῦτον ὁποῖον οὐκ ἐστὶν
Ν 3 , ,
δυνατὸν ἀνθρώπῳ χρώμενον

λόγῳ φθαρτῷ ἐκφέρειν οἷον
ἦν.

67.

69.

94.
96.

ACTS OF JOHN.

iterum talem eum uidi qualem
capere potui.

manducauit et uiuit (= bibit)
propter nos, ipse neque
esuriens neque sitiens.

hunc magnum et minimum,
formonsum et foedum, iu-
uenem et senem.

hune Iesum habetis, fratres,
januam,...uiam, panem, ..

resurrectionem, ...

fidem,

uitam,
semen, ... gratiam,
uerbum.

quae possumus, domine, sub-
portare, tu nobis praesta.

quae dixerunt : Quoniam seni-
orem uidimus, speciem ha-
bentem qualem tibi enar-
r<ar>e non possumus: aliae
autem: Iuuenem adulescen-
tem: alii autem dixerunt:
Puerum uidimus....

Marcellus sees the Lord and
Peter exactly similar in
form.)

ὁμιλοῦντος τοῦ Πέτρου τοῖς
ἀδελφοῖς.

ὦ φύσις ἀνθρώπου χωρισθῆναι
θεοῦ μὴ δυναμένη.

σταυρὸς μὴ τοῦτο ὑμῖν ἔστω τὸ
φαινόμενον... ἕτερον γάρ τί
ἐστιν παρὰ τὸ φαινόμενον
τοῦτο κατὰ <TO> τοῦ Χριστοῦ
πάθος.

πηρώσατε ὑμῶντὰς ἀκοὰς ταύτας.

ἀπεκρέμασαν...ἀποκρεμάμενος.

ἡ ἐπιστροφὴ καὶ ἡ μετάνοια τοῦ

> ‘
ἀνθρώπου.

XXVil
Xl. φωνὴν δὲ οὐ ταύτην τὴν ἡμῖν
συνήθη κ.τ.λ.

iv. αὐτὸν δὲ ἐπιστραφέντα μικρὸν
ἄνθρωπον ὀφθῆναι.

Cf. viii.

Cf. ii, iv.

ΕἸΣ : =

ΧΙ]. ποτὲ μὲν λόγος καλεῖται...
\? a Ν , ‘

ποτὲ Ἰησοῦς... ποτὲ θύρα, ποτὲ

600 Sy Ν ,

ὁδός, ποτὲ ἄρτος, ποτὲ σπόρος,
Ν .} 4

ποτὲ ἀνάστασις,...ποτὲ ζωή,

Ν ry
«οὐποτὲ πίστις, ποτὲ χάρις.

i. βεβαίως φέρειν.

i. Μοι ὃ κύριος ὡς Ἰωάννης ὥφθη...

Ἀ ε
καὶ ὡς νεανίσκος.

(Cf. ii.)

i. ἐγὼ μὲν ὑμῖν προσομιλῶν.
Ν A ’ 2
XV. καὶ οὕτως χωρίσας ἄνθρωπον
λέγω.
eee 3 τ ee) ε ‘
ΧΙ]. OVX OUTOS δέ εστιν O σταυρος

ὃν μέλλεις ὁρᾶν ξύλινον.

. Ν Ν > Ν ε a
a προς τὰς ακοᾶς ῇυμων.
xil.

XV1.

ἀπεκρεμάσθη (app. crit.).
εἰς ἀνθρώπους <mpos> ἐπιστρο-

’
φὴν καὶ σωτηρίαν.

XXV111 INTRODUCTION.

Adye ζωῆς, ξύλον viv ὑπ᾿ ἐμοῦ xiii. ποτὲ μὲν λόγος καλεῖται ὑπ᾽

εἰρημένον. ἐμοῦ Ov ὑμᾶς.

εὐχαριστῶ σοι οὐκ ἐν χείλεσιν xvii. προσκυνῶμεν αὐτῷ... μὴ δακ-
τούτοις...οὐδὲ γλώσσῃ...οὐδὲ τύλοις, μηδὲ στόμασιν,... μηδὲ
λόγῳ τούτῳ...ἀλλ᾽ ἐκείνῃ τῇ γλώσσῃ, <pnde> μηδενὶ ὅλως
φωνῇ...τῇ μὴ ov ὀργάνων σωματικῷ ὀργάνῳ.

, “ 4
σώματος προϊούσῃ.
a > a > eee = ma
98, ἐπὶ τοῦτον οὖν καὶ ὑμεῖς, adeA- xviii. εἰς τοῦτο (1 τοῦτον) οὖν ἐμ-
» / A a
gol, καταφυγόντες. μείναντες καὶ εἰς τοῦτο (1 τοῦ-

> 4
TOV) οἰκοδομούμενοι.

ON THE ACTS OF ANDREW.

WE have, as I have said, but few remains at present in print
of the Gnostic Hepiodou ᾿Ανδρέου. Our best authority for a general
knowledge of the book is perhaps Gregory of Tours’ Miracula
Andreae, edited in a masterly manner by M. Bonnet in the second
volume of the works of Gregory in the Monuwmenta Germaniae
Historica. M. Bonnet has also given us an edition of two late
Encomia, based in part at least on the old Acts, in Analecta
Bollandiana (1894, and separately). We have further, as is
generally believed, two portions of the novel in a more or less
Catholicised form—namely the Acta Andreae et Matthaei (Mat-
thiae) (ed. Tischendorf) and the Acta Petri et Andreae. In my
introduction to the Acta Thomae in the present volume I have
something to say about the latter of these two documents.
Lastly, M. Bonnet has some unpublished portions of the Acts yet
to give us.

Can we determine from our present materials, whether the Acta
Andreae were written by the author of the Acta Petri and Acta
Joannis, in other words, by Leucius? External testimony would
lead us to say that they were (see Lipsius on this point): does
internal evidence point the same way ?

Three passages in particular incline me to say Yes to this
question,

(1) Zhe Vision of Andrew. Greg. Turon. 20. Sequenti uero
nocte uisum uidit beatus apostolus, quem etiam fratribus enarrauit,
dicens : ‘ Audite, dilectissimi, somnium meum. Videbam, et ecce mons
magnus erat in sublimi eleuatus, qui nihil super se de terrenis rebus
habebat, nisi tantum luce resplendens, ita ut mundum putaretur inlu-

ΧΧΧ INTRODUCTION.

minare. Et ecce adstiterunt mihi dilectissimi fratres Petrus et Iohannes
Apostoli; et Iohannes quidem, extensa manu Petro Apostolo, leuabat
eum in uertice montis, et conuersus ad me rogabat ascendere post
Petrum, dicens: ‘‘ Andreas, poculum Petri bibiturus es.” Et extensis
manibus ait: “ Adpropinqua mihi, et extende manus tuas, ut coniun-
gantur manibus meis, et caput tuum capite meo societur.” Quod cum
fecissem, inuentus sum breuior esse Iohanni; et post haec ait mihi:
“ Vis cognoscere imaginem huius rei quam cernis, vel quis sit qui tibi
loquitur?” Et ego aio: “ Desidero ista cognoscere.” Et ait mihi:
“Ego sum Verbum crucis, in qua pendebis in proximo propter nomen
eius quem praedicas.” Et multa alia mihi dixit, quae nunc silere
oportet: prodebuntur tamen tunc cum ad hance immolationem ac-
cessero.’

. Ν > a
Bonnet’s Hncomia (1) 37. Ἔν τούτοις ὄντων αὐτῶν ὅραμα βλέπει...τοι-
, Py, eon \ a AP te a 3 ν » κ wy eas
ovde’ ἔδοξεν ὁρᾶν TOV σωτῆρα Χριστὸν ἑστῶτα ἀντικρὺς αὐτοῦ καὶ λέγοντα αὐτῷ
> / > 4 Ἂς “ > \ A /, Ν Ν \ / ΝΥ
Ανδρέα, ἐπίθες τὸ πνεῦμα ἐπὶ τὸν Λέσβιον"...σὺ δὲ τὸν σταυρόν σου ἄρας
> ΄ , 3 ΄ ΄ὔ \ ε ΄ὔ cal ? ΄
ἀκολούθει μοι σπεύδων ἐν ILatpais: τάχιον γὰρ ὑπεξέρχῃ τοῦ ἀνθρωπίνου
" \ > ε > 4 ἈΝ 4 a“ ε , cal A
βίου : διυπνισθεὶς οὖν ὃ ἀπόστολος THY ὄψιν τοῦ δράματος τοῖς παροῦσι

“ la
πιστοῖς ἐγνώρισε.

What I wish to note upon this is that in Gregory the vision
has distinct Leucian features, eg., the phrase Verbum crucis
(ὁ λόγος τοῦ atavpod): the mountain, the light ; the words “ Many
other things he said unto me which must not be uttered now.”
There seems to be an omission indicated by the words et post haec.
But it is possible that the speaker who is described as John, and
who describes himself as “the word of the Cross,” is really Christ
in the form of John. The coupling together of Peter, John,
and Andrew would be appropriate to an author who wrote the
adventures of these three Apostles.

(2) The Address of Andrew to the Cross. This is best pre-
served in the Greek Hncomia (1) 46. It has not a few parallels
with the two other Leucian books:

ANDREW. PETER (pp. 90 sqq.). JOHN.
ἥκω χαίρων πρός σε, ζωηρὲ
σταυρέ, ὃν ἐπίσταμαι ἴδιον. ὦ ὄνομα σταυροῦ, μυστήριον
γνωρίζω cov τὸ μυστήριον, ἀπόκρυφον.
διόπερ ἐν κόσμῳ πεφύτευσαι p. 18, τῶν πεπηγμένων ἐξ
πρὸς τὸ τὰ ἄστατα στηρίξαι. Peter dwells on the parts ἀνεδράστων κ.τ.λ.

ACTS OF

ἡ κορυφὴ μὲν γάρ cov πρὸς of the cross, and the re- p. 6,

ANDREW. XXXl

τὴν δὲ κεφαλὴν els

οὐρανὸν ἀνατείνεται, ἵνα τὸν versal, in his case, of right τὸν οὐρανὸν ἐρειδομένην.

οὐράνιον λόγον, τὴν κεφαλὴν and left.
πάντων, σημάνῃς" τὰ δὲ τῆς
μεσότητός σου μέρη ὡς οἷάπερ
χεῖρες ἐξήπλωνται δεξιά τε
καὶ ἀριστερά, ὅπως τὴν φθον-
ερὰν καὶ ἀντικειμένην δύναμιν
τοῦ πονηροῦ τροπώσῃ καὶ τὰ
διεσκορπισμένα συναγάγῃς εἰς
ἕν" τὸ δὲ πρὸς πόδας μέρος
πέπηκταί σου πρὸς γῆν, ἐδ-
ρασμένον ἐν βάθει, ἵνα τοὺς
ὑπὸ γῆν κειμένους καὶ τοὺς ἐν
τοῖς καταχθονίοις κατεχομέ-
vous ἀνελκύσας συνάψῃς τοῖς
ἐπουρανίοις.

ΟΠ -

p. 18.

ἀριστεροί, δυνάμεις, κιτ.λ.

ὑπάρχουσιν δεξιοὶ καὶ

1014.

Ul »
πᾶντα πήξας.

εἶτα καὶ εἰς <éy>

Cf. p. 20, § xiv.

ἀλλὰ μέχρι πότε ταῦτα λέγων ἀλλὰ τί μέλλω Kal οὐ πρόσ-
χρονίζω καὶ οὐ περιπλέκομαι εἰμι τῷ σταυρῷ ;

τῷ OTAUPL ;

The Leucian teaching on the Cross is surely very perceptible
here in spite of the Catholicising process which the speech has

undergone.

(3) The Speech of Andrew
οὐδ᾽ ἂν ἴδιόν μου λέγῃς σεαυτὸν
πεπίστευκά σοι...λύεις τὸν γνωρι-
σθέντα ὑπὸ τοῦ συγγενοῦς ;... ἔχω ᾧ

’,
συνέσομαι εἰσαεί"...

Martyrium 84. οἷα δὴ καὶ ὃ
πατὴρ αὐτοῦ ἐξ ἀρχῆς πέφυκεν ὃ
Σατανᾶς. Andrew was warned

about Aegeates by Christ.

to Aegeates: Encomia (1) 48.

John p. 20 μέχρι yap μήπω ἴδιόν

μου λέγεις ἑαυτόν, ...ἀλλ᾽ ὃ σὺ δύνῃ
γνωρίζειν, συγγενὴς ὦν.

σὺ μὲν ἔσῃ ὡς κἀγώ.

Peter p. 90 καὶ νῦν πρὸς τὸν
διά-
Kovos γάρ ἐστιν τῆς πατρικῆς αὐτοῦ
ἐνεργείας. Peter was warned by
Christ of his death.

᾿Αγρίππαν μὴ πικραίνεσθε'

My conclusion from these passages is that, as far as our present

materials go, we are justified in regarding the three great Acts, of
Peter, John, and Andrew, as the works of one and the same author,
who may be called, for the sake of convenience, Leucius.

THE ACTS OF THOMAS.

In the British Museum MS numbered Add. 10,078 are two un-
published Apocryphal writings, which I print in this volume. My
attention was directed to the MS by the Rev. E. Cuthbert Butler,
O.S.B., who told me last year of the existence of the Apocalypse of
Baruch which forms an item in this collection. He had himself
come upon it by chance, and generously gave me the benefit of his
discovery.

When I came to examine the ms, I found that besides the
Apocalypse of Baruch it contained certain Acts of Thomas ; and
that these Acts coincided, not with the great Gnostic novel of
which M. Bonnet has given us a complete and excellent edition,
but with the narrative which, so far as was known, only existed
in the Ethiopic Gad’la Hawariyat, or Conflicts of the Apostles: a
collection of lives which the late Rev. 8. C. Malan translated and
published from a single Ms, the property of Archdeacon Tattam,
in 1871.

The Ethiopic narratives are probably all translations from the
Arabic, and these again from the Coptic. Of some of the Coptic
originals we possess large fragments: but as yet no remains are
known of the Acts of Thomas in that language. The title survives
in one Coptic Ms. Further, it has generally been supposed that
where we had Acts of an Apostle in Greek, and also in Coptic
(or Ethiopic) differing from each other, the latter were not
translated from Greek. The Acts of Thomas are a case in point.
We possess, as I have said, an early romance in Greek of which
the contents are very different from the Ethiopic: and Lipsius
and others had taken it for granted that the latter was an original
Oriental product.

ACTS OF THOMAS. ΧΧΧΙΙ

Now, however, it appears as though that were not the case:
for it is not prima facie a probable hypothesis that a Greek
document of this kind should be a translation from Coptic. Yet,
improbable as it may seem, it is a possibility which must be taken
into account. Translations from Latin into Greek have been
proved by M. Bonnet in the case of the Passions of St Andrew
and St Bartholomew. We are most of us rather prone to regard a
Greek document as probably an original composition, and not as a
translation: but clearly in face of M. Bonnet’s discoveries we can
no longer take this as an axiom in dealing with hagiological
literature at least.

It will therefore be necessary to look with some suspicion upon
the book now before us, and keep our eyes open for indications
that it is a version from some Kastern language, presumably
Coptic.

But before we study the contents of these Acts, let us shortly
describe the volume from which they are taken.

It is a small quarto paper book of the fifteenth century,
consisting of 338 leaves, usually containing 21 lines on a page,
and written throughout, I think, in one hand, save ff. 143—146,
which are an insertion from some other volume.

It contains:

1. Leontii Episcopi Neapoleos : ἐγκώμιον εἰς τὸ εὐαγγελισμόν. ἧ, 1.

Τῆς παρούσης τιμίας.

This contains a long dialogue in which the Angel, the Virgin, and
Joseph are the speakers. It ends imperfectly on f. 15b 7 θεοτόκος"

, “~ ’ lal > “A
φανήσεται σημεῖον ἐπίσημον ἐν τῷ οὐρανῴ.

2, Joannis Archiep. CPol. Chrysostomi λόγος εἰς τὸ γενέσιον τῆς
ὑπεραγίας θεοτόκου" f. 16.

Ἔν ταῖς ἱστορίαις τῶν δώδεκα φυλῶν.

This is the Protevangelium. The text goes down to the Flight into
Egypt, the death of Zacharias not being given.

3. Gregorii Theologi Sermo de Resurrectione. f, 296.
᾿Αναστάσεως ἡμέρα.

4, Epiphanii Oratio εἰς τὴν θεόσωμον ταφήν. [. 33.
Τί τοῦτο σήμερον.

XXX1V INTRODUCTION.

5. Διήγησις καὶ ἀποκάλυψις τῆς ὑπεραγίας δεσποίνης ἡμῶν θεοτόκου κ.
ἀειπαρθένου Μαρίας ὅτε ἔμελεν ἐκδημεῖν ἀπὸ τοῦ σώματος. f. 500.

Ὅτε ἔμελλεν ἡ παναγία θεοτόκος πορευθῆναι ἐπὶ τὸ ὄρος. A text
not essentially different from that printed by me in Apocr. Anecd.
(1st series).

6. Ἱστορία Ἰακώβου εἰς τὴν γένεσιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

Ἔν ταῖς ἡμέραις Αὐγούστου Κέσαρος. {. 62.

The Protevangelium from the Nativity to the death of Zacharias.

7. Andreae Cretensis Sermo in 8. Nicolaum. £64.

"AvOpwze τοῦ θεοῦ καὶ πιστὲ θεράπων.

ὃ, Martyrium 8. Demetrii. f. 746.

Εἶχε μὲν τὰ Ῥωμαίων σκῆπτρα.

Ends on f. 86: on 866 is only an inscription by πάπα “Iwavvys
dated 1692.

9. Martyrium 8. Georgii. EO.

Imperfect at the beginning.

10. Dialogus Animae et Corporis. Γ 98.
Πῶς κάθῃ, πῶς ἀμεριμνᾷς.

11. Vita 8. Joannis Calybitae. £104,
12. Miraculum 8. Michaelis apud Chonas. ΕΠ γ᾽
13. Acta Thomae (the book now printed). f 126:
14. Historia de Inuentione S. Crucis. f. 154,
15. Apocalypsis Baruchi (printed in this volume). 1179:
10. Joannis Chrysostomi περὶ μετανοίας. f. 1842.

a ΄ 2 ,
Δεῦτε παντες ayaT nT ou.

17. Διήγησις καὶ ἐξήγησις τῶν ἁγίων μακάρων τῶν ἐν μακαρίᾳ TH γῇ
φανερωθέντων ὑπὸ τοῦ μακαρίου Ζωσίμου διὰ τοῦ ἀγγέλου. ἘΠ 192:
᾽Ανήρ τις ὀνόματι Ζώσιμος, οὐχ 6 Ζώσιμος ὃ τὴν ὁσίαν ἐν τῇ ἐρήμῳ εὑρών.
An interpolated text, as it seems, of the Narratio Zosimi.
18. Vita S, Xenophontis. f. 20808.
f

19. Excerpta ex Historia Lausiaca (?).

Περὶ τῶν τριῶν τυφλῶν.

20. Μηνὶ Σεπτεμβρίῳ κε. Μνήμη τοῦ μεγάλου σεισμοῦ (καὶ) τῆς ἐν τῷ
ἀέρι ἁρπαγῆς τοῦ παιδός. f. 259.

21. Encomium 8, Joannis Euangelistae.

Οὗτος Av υἱὸς Ζεβεδαίου καὶ Σαλώμης.

ACTS OF THOMAS. XXXV

22. Διήγησις εἰς τὸν θρῆνον ‘Tepepiov. f. 2716.

ὋὉ μέγας προφήτης Ἱερεμίας.

The παραλειπόμενα (Reliqua uerborum Baruchi) begin on f. 274
ἐλάλησε κύριος πρὸς Ἱερεμίαν λέγων.

23. Memoria 8. Nicephori.

Narratio de Macario Romano. f. 281.

Τρεῖς τινες ἡγιασμένοι γέροντες, Σέργιος καὶ Θεόφιλος καὶ Ῥιγῖνος.

This is the Jtinerariwm Theophili (ed. Vassiliev, Anecd. Graeco-
Byzantina).

24. Historia Septem Dormientium. f. 288.
25. Martyrium S. Babylae. f, 289.
26. Martyrium SS. Gobdelaa et Kasdoae. Poo:
27. Narratio de conuersione Iberorum. f. 298.
28. Vita 8. Joannis. f. 300.
29. Nov. 17. Martyrium et Miracula 8. Menae, f. 3020.
30. De Leone Imperatore, f. 306.
31. Epistola Christi de Die Dominica. f. 307.
32. Martyrium 8. Basilissae. f. 318.
33. Martyrium 8. Hermionae, f. 319.
As in the printed Menaea, I think.

34, Synaxarium. f, 323—338.

I have been thus particular in giving the contents of the
volume, because they are in themselves interesting, and may
or ought to have a bearing on questions to be discussed ; and also
because in the present catalogue of Additional Mss there is no
enumeration of the items.

I have only to add that the volume was purchased at the Heber
sale as Lot 1428.

In order to make quite clear the relations of the two forms of
the Acts of Thomas which we now possess in Greek, I will set
down a very brief analysis of the contents of each so far as they
are instructive in this regard, calling the fuller Acts, edited by
M. Bonnet, A, and the form here printed B. The main variations
of the Ethiopie account (Eth.) are added.

ΧΧΧΥῚ

1. The Apostles are assembled
in Jerusalem. They draw lots for
the countries of the world. India
falls to Thomas. He is unwilling
to go. Christ appears to him at
night, and bids him go, but he
still refuses.

2. A merchant of king Gun-
daphorus, by name Abbanes, is
there, who is commissioned to buy
a craftsman. Christ appears to
him and sells Thomas to him (for
three litrai of gold, and writes the
deed) without the latter’s know-
ledge. Thomas is told, and sub-
mits.

3. They embark. In answer
to Abbanes Thomas tells him he
can make ‘ploughs, yokes, τρυτά-
vas, Ships, oars, masts, pulleys : in
stone, pillars, temples and kings’
palaces.”

They sail with a fair wind and
arrive at the city Andrapolis.

416. The story of the mar-
riage-feast and the conversion of
prince and princess.

17. They arive at Gundapho-
rus’ city. Thomas makes the same
answer about his qualifications as
to Abbanes, and is commissioned
to build the palace.

INTRODUCTION.

1—4. After
Christ assembles the Apostles and
bids them divide the countries of
the world. India falls to Thomas.
He complains to Christ, who en-
courages him and promises to send
Peter with him.

5. Peterand Matthias are told
to accompany Thomas. They ar-
rive at a city. A merchant (Ol-
banus) of king Condiphorus (Can-
tacorus Eth.) talks to them. Peter
bids him wait till their master
Jesus comes. Jesus appears and
sells Thomas for three litrai of
gold and writes the deed. He
gives the price to Thomas, saying
that it represents the Trinity.
Thomas bids farewell to Peter.

14. Thomas tells the merchant
he is a builder and physician : he
can make “temples, palaces, ships,
just measures, ploughs, balances,
and cure sickness without charge.”
They arrive at Condiphorus’ city.
The king marvels at the deed of
sale, and sends Thomas to Leucius
(Vecius Eth.) the ruler of India,
with orders to build a palace.

18. Leucius is sent for by the
king and gives orders that Thomas
is to go on with the building.
When L. is gone, Thomas preaches
to his wife Arsinoé (Arsenia Eth.),
overthrows her idols, and baptizes

the resurrection

her.
30. lLeucius returns and finds
his wife converted, and no palace.

Thomas is flayed alive. Arsinoé

ACTS OF THOMAS.

18—29. The story of the palace,
the death and revival of Gad the
king’s brother, and the baptism of
both.

pp. 44—95 are occupied with
the conversion of Charisius, Myg-
donia, Iouzanes, Tertia, Siphor,
Narcia, and Misdaeus, and with
the martyrdom of Thomas, who is
pierced with lances by four soldiers
and a captain.

XXXVI11

kills herself. Christ appears and
heals Thomas, who revives Arsinoé
by means of his skin, baptizes
Leucius, founds a Church, and
departs to Kentera (Quantaria
Eth.).

49. He meets an old man
whose six sons have been killed.
He raises them, confounds and
converts the priest of the idols (of
Apolio Eth.), founds a Church,
and leaves them.

[In the Eth. Christ then appears
to Thomas, clothes him with a skin,
and sends him on a cloud to the
Apostles, whom he finds assembled
with Paul and the Virgin. They
continue together for eighty days,
Eth. ends here. |

Then follows a brief résumé of
the story of the marriage-feast at
Andrapolis and its sequel (4—16).
He then goes again to king Gun-
daphorus, who inquires about the
palace. The story of A is shortly
told.

After baptizing Gundaphorus
etc., he goes to king Migdaeus and
converts his son Ouazanes, his wife
Tertia, and Magdonia and Narca.
He is consequently pierced with
lances by five soldiers, This is
told in a few lines.

Fortunately, one considerable question in regard to these two

forms of the Acts admits but of one answer.
Its formed ecclesiastical terminology, and

must be later than A.

B, as we have it,

its lack of all Gnostic colouring would suffice to show this.

XXXVI11 INTRODUCTION.

One fault, however, we must not find with it. It would be easy
to point to the Greek B and say that it was manifestly a fusion of
two documents, in view of its return, in its last pages, to the plot
of A. As it stands, it is no doubt a fusion and a confusion ; but
that is the fault of a redactor who sought to harmonise it with A,
and is not attributable to the author of B. The clumsiness of the
patch-work is seen in the fact that, while throughout the rest of
B the king’s name is Condiphorus, it suddenly becomes in the last
pages Gundaphorus, as in A. The true form of the end of B is
probably that which we see in the Ethiopic.

So far then B can be treated as a complete document. But,
conceding this, what is its relation to A? The two stories start
with the same situation, the Division of the Apostles, the sale of
Thomas, the order to build a palace. There they part company.
The king disappears from B altogether, and is replaced by Leucius
and Arsinoé. There are a few allusions to the palace, but the
principal indictment against the Apostle is that he has converted
Arsinoé, and not that he has failed to build the palace. In fact, if
we cut out altogether the elements due to A, we get quite a con-
sistent story.

But at this point a new factor comes in. We have to re-
member that we find B in Ethiopic as one item in aseries. The
component parts of that series are derived from very various
sources; but among them are several which have features in
common with B. I mean this, that they begin with the Division
of the Apostles (and appearance of Christ in several cases), and that
the Apostle whose acts are narrated is accompanied to the scene of
his labours by Peter. We must then except the Division of the
Apostles from the elements necessarily taken from A by B. I
think it will be useful to tabulate the Ethiopic Acts with
reference to their structure and sources, before we go on with
our examination.

1. Passion of Peter. From Leucius.
2. Passion of Paul. From the Ancient Acts.
3. Preaching ofJamesthe Division of Apostles Source unknown.
Just. Peter accompanies him.
Martyrdom of James From Hegesippus, with ad-

the Just, ditions,

10.

12.

13.

14.

15.

16.
17.

18.

Preaching of Simeon
son of Cleopas.
Martyrdom of Simeon.

Preaching of Barthol-
omew.

Martyrdom of Bar-
tholomew.

Acts of Matthew.

Martyrdom of Mat-
thew.

Martyrdom of Luke.

Preaching of Philip.
Martyrdom of Philip.

Acts of Andrew and
Bartholomew.

Preaching of Andrew.
Martyrdom of Andrew.
Acts of John.

Death of John.
Martyrdom of James
son of Alphaeus.
Preaching of Matthias.

Martyrdom of Mat-
thias.

A Miracle (of Thomas
from the Acts ed.
Bonnet, p. 31).

Preaching of James son
of Zebedee.

Martyrdom of James.

Martyrdom of Mark.

Preaching of Thomas.

Miracle of Thomas,
Martyrdom of Thomas.
Preaching of Judas
Thaddaeus.

ACTS OF THOMAS.

Division of Apostles.
Peter accompanies him.

Meets Peter and Andrew.

Division of Apostles men-

tioned: and Peter.
Division of Apostles.
Peter accompanies him.

Division of Apostles.

Division of Apostles.
Peter accompanies him.

Division of Apostles.
Division of Apostles.
Peter.

Division of Apostles.
Peter.

XXXIX
Source unknown.

From Hegesippus, with ad-
ditions.
Source unknown.

Source unknown.

Source unknown.
Source unknown.

Faint resemblance to Acts
of Philip.

Resembles Acts of Andrew
and Matthew. A Greek
copy in Ms at Jerusalem.

Source unknown.

From Acts by Prochorus.

From Leucian Acts.

Source unknown,

From Acts of Andrew and
Matthew.
Resembles Actsof Matthew.

Source unknown.

Source unknown.
Ancient Acts.
Partly from old Acts.

From old Acts.

From Acts of
Andrew.

Peter and

To these we may perhaps add two items which exist only in
Coptic, and in fragments.

19. Acts of Paul and Andrew.
20. Martyrdom of Simon Zelotes.

Ἀν ἊΣ Ll,

Source unknown.
Source unknown.

xl INTRODUCTION.

Both of these seem clearly Egyptian in origin.
Now in the above list we have two main categories of legends.

I. Those which follow a known (and extant) Greek original.
These are the Acts of

Peter from Leucian Acts.
Paul 3 Acts of Paul.
James the Just (Martyrdom) 59 Hegesippus.
Simeon τῇ Hegesippus.
John Ee Prochorus and Leucius.
Matthias As Acts of Andrew and Matthew
Matthew.
(Miracle) > Acts of Thomas.
Mark be Greek Acts.
Thomas ἢ Greek printed here.
Miracle “ Acts of Thomas.
Martyrdom = Acts of Thomas.
Jude _ Acts of Peter and Andrew.
Andrew and Bartholomew a Greek ms Acts at Jerusalem.

II. Acts with no known Greek originals.

James the Just (Preaching).
Simeon 79
Bartholomew.

Matthew.

Luke.

Philip.

Andrew.

James son of Alphaeus.
James son of Zebedee.

In this second class all the Acts save those of Matthew, Andrew
and James son of Alphaeus have some mention of the Division of
the Apostles and of the escort by Peter, while in those of Matthew
the Apostle meets Peter and is helped by him.

The first class is capable of further analysis : some of the Greek
originals mentioned in it belong to the first stratum of Apocryphal
Acts. Such are the Acts of Peter, Paul, John, Thomas. Others
we may call literary: I mean the Acts of James the Just
and Simeon. A third variety are secondary Apocryphal Acts,
ie. Prochorus, the Acts of Matthew, of Mark, of Peter and
Andrew. Lastly, there are two which may be regarded as the
direct originals (or versions) of the Ethiopic (or Coptic) Acts, viz.,

ACTS OF THOMAS. xhi

the Acts of Thomas, and of Andrew and Bartholomew, of each of
which only one Greek copy is as yet known.

One document in the Ethiopic collection presents a curious
phenomenon, which may have a bearing on our Acts of Thomas.
I mean the preaching of Judas Thaddaeus. This is simply a
version of the Acts of Peter and Andrew, with the name of Judas
substituted for that of Andrew. Lipsius (Apokr. A postelgeschichte
1. 553) regards the Acts of Peter and Andrew as a fragment of the
old Ilepiodo. ᾿Ανδρέου, immediately following upon the Acts of
Andrew and Matthew, but preserved only in a Catholic redaction.
This is quite possible. But the similarity of the language to that
of our Acts of Thomas (B), and the similarity of the incidents to
those which we find in other Ethiopic Acts, incline us to attribute
it to the school—perhaps to the very hand—which wrote B.

Now I do not think that the contention can be supported that
these Acts are a translation into Greek from any oriental language.
The Ethiopic form is clearly an adaptation, omitting names, e.g.
Rufus, Alexander, Matthias, Onesiphorus, and shortening the story
materially at the end, besides giving Thaddaeus a sphere of work
quite out of accordance with other traditions.

If then the Greek be the original form in this case (as I do not
think we can doubt), the probability that the Acts of Thomas (B)
are also original relatively to the Ethiopic (Coptic) is very much
increased.

We are now in a better position to investigate the relation of
the Acts of Thomas (B) to the Ancient Acts. The (B) narrative
may be said to consist of three main elements.

1 Compare Tisch. p. 162, the cloud conveying Andrew, with Malan, p. 209.
Ib. Matthias, Rufus and Alexander, ef. Acts of Andrew and Bartholomew (Malan,
p. 99). Ib. ᾿Ανδρίζου, cf. B § 45: κόπος, ef. B ὃ 2: Appearance and greeting of
Christ, χαῖρε, Πέτρε ἐπίσκοπε, cf. ὃ 8: ἐγὼ ἔσομαι μεθ᾽ ὑμῶν, οἵ, 88 8, 45: πορεύεσθε
ἐν τῇ πόλει (et passim), οἵ. § 49: πάτερ Ilérpe, cf. § 6: meeting an old man, ef. § 49:
episode of the woman placed on a pillar (mutilated in Gr.), ef. Eth. Preaching
of Philip: the woman suspended in the air (wanting in Gr.), ef. § 63: ‘these two
men are of the twelve enchanters who walk about...and deceive men” (wanting
in Gr.), cf. § 59: Tisch. p. 164, θεραπεύοντες πᾶσαν νόσον καὶ πᾶσαν μαλακίαν,
ef. 8 37: πεσόντες παρὰ τοὺς πόδας, cf. ὃ 58, ete.: τυφλοῖς τὸ βλέπειν ἐχαρίσαντο,
κωφοῖς τὸ ἀκούειν, etc., cf. § 29: p. 165, ἐπάκουσόν μου τῇ ὥρᾳ ταύτῃ, of. § 44:
σὺ γὰρ εἶ ὁ ὑμνούμενος ὑπὸ τῶν Χερουβίμ, cf. § 22: ἐκτείνας τὰς χεῖρας εἰς τὸν οὐρανόν,
οἵ, § 22: p. 166, λίτρας χρυσίου, ef. αὶ 10: τὴν ἐν Χριστῷ σφραγῖδα, ef. § 59.

a 2

xhi INTRODUCTION.

a. The story of the sale of Thomas and of the Palace.
b. The episode of Leucius and Arsinoé.

c. The miracle at Kentera.

Of these the first may be at once said to be a perverted form
of a corresponding episode in A.

The second has also its counterpart in A to some extent: for
there great stress is laid on the separation of Mygdonia from her
husband Charisius. But the flaying of Thomas, to say nothing of
the destruction of the idols, is like nothing in A.

In the third episode the only thing that resembles A is the
vision of Christ to the old man’s son, forbidding him to marry,
which might be taken from the second main incident in A, where
Christ appears to the prince at Andrapolis and to his bride, and
persuades them to remain chaste. In the main, however, the
episode must be regarded as unconnected with A.

On the other hand it is markedly similar to other incidents in
the Ethiopic collection. The words of the idol-priest about the
twelve enchanters occur not only in the Preaching of Judas
(= Peter and Andrew), but also in the Martyrdom of Matthias, and
of James son of Zebedee, and something very near the same in the
Conflicts of Bartholomew, Philip, Matthew, and Luke. The sus-
pension of the priest in the air, again, is paralleled by incidents in
Peter and Andrew, where a woman is so suspended ; and in Andrew
and Bartholomew, where idols are carried aloft. It is also found
in Wright’s Syriac Acts of Philip, where the sufferer is the Jew
Hananya.

Again, the terms in which the founding of the Christian com-
munity and the working of cures are narrated recur in almost all
the Ethiopic Acts of which no form is at present known in
Greek.

All this tends to group very closely together this series of
Acts, and points to their having been drawn up in one place and
by one hand. And, further, we have seen reason to believe that
they all existed at one time in Greek.

The point at which the legend of Thomas departs most widely
from the ordinary story is in the statement that he was flayed. It
is true that this process was not fatal to him, and that he comes by

ACTS OF THOMAS. xlin

his end in the received manner. Still, as Lipsius has remarked,
the story reminds us of the common tradition (the Persian legend,
as he calls it) of the martyrdom of Bartholomew. He suggests the
possibility that a change of name—in other words an adaptation
of Bartholomew’s story to that of Thomas—has taken place. In
the case of the Preaching of Judas, such a thing has clearly been
done; but in the Acts of Thomas I see no evidence which confirms
the conjecture.

As to the proper names which occur in our text Olbanos, the
merchant, is clearly Abbanes of A, just as Condiphorus is Gun-
daphorus. Leucius (Vecius Eth.) is a name which it is always
interesting to find connected with Apocryphal Acts. Arsinoé
(Arsenia Eth.) may point to Egypt as the place of writing. That
the whole series of Acts were written in Egypt is likely enough,
since they were adopted by the Egyptian Church.

Lastly, in Kentera (Quantaria Eth.) as the name of a city, I
see a possible corruption of Gadeira. I cannot substantiate the
guess.

The document is mainly interesting as throwing light upon the
origin of the Egyptian cycle of Acts. Lipsius assigns to this
collection a date between 400 and 540 A.D., so that, although this
may be a fragment of the collection in its most original form, we
cannot say that it has an early date to recommend it.

A few words must be said in conclusion as to the proba-
bility of the Greek being a translation from a Coptic original.
M. Bonnet, with whom I have corresponded on the subject, is
inclined to uphold this view, and, if necessary, would allow that
the Acta Petri et Andreae might also be a translation from
Coptic. He calls attention to one point which makes against
him. In § xlv. of the Acts of Thomas is a quotation from
Mark xvi. 17, 18, and in this, while most of the verbs are changed
from the 38rd to the 2nd person, one (ἀροῦσιν) is left in the
3rd person. This, he says, might be taken as a slip on the part
of a man writing in Greek: but it might also be a slip made
by a translator who recognised that a quotation was being made,
and referred to a written copy of the Gospel in Greek, M. Bonnet
also notes, as indications that the Acts are a version, the corrupted
forms of the proper names Κονδιφόρος, Ὄλβανος, ete.

xliv INTRODUCTION.

An examination of other Scriptural quotations (in § xx.,
xxxvil., xliv., xlvil.) shows that they are made from a Greek
text. The two ostensible quotations from Habakkuk in ὃ xxv.
are not from that prophet. In the rest of the text I am for my
own part unable to see any clear indication that we are dealing
with a translation: but upon this point I shall hope for some
expression of opinion from Coptic scholars.

In two points the Ethiopic version is, I think, superior to the
Greek, namely, in the retention of a story told by the “men
of the city” of a miracle done by Thomas for a widow (§ 39):
and also in the conclusion of the document, where Thomas is
carried off on a cloud. In other respects, the Greek seems to
me generally clearer and better than the Ethiopie.

LETTERS OF HEROD AND PILATE.

I PUBLISH here, as elsewhere in this volume, what is not
exactly an anecdoton, but a more original form of a writing already
known.

In his Contributions to the Apocryphal Literature of the New
Testament (1865), Professor W. Wright published the Syriac text
of the letters of Herod and Pilate, with an English translation.

-The letters also appeared in English in Mr B. Harris Cowper’s
Apocryphal Gospels, as well as in subsequent collections.

Professor Wright’s authority for the text was the British
Museum ms Add. 14,609 ff. 120 a—122a. This is of the sixth or
seventh century.

I now print the Greek originals of these letters from the only
Ms I can hear of which contains them. This is in the Bibliotheque
Nationale, Cod. Gr. 929. It is a paper book of the xvth century
and contains the letters on pp. 64—71. They appear at the end
of a recension of the Acta Pilati which is combined with the
Anaphora and Paradosis of Pilate and with the Narratio Joseph.
The Ms was used by Thilo, who in his Codea Apocryphus, pp.
eexxiii, cexxiv, describes it, mentions the Letters, and prints a few
lines of the first in a note. He calls it Cod. B, Tischendorf calls
it E in his Evang. Apocr., and on p. lxxx speaks of having copied
the Letters.

This volume also contains the only known copy of the Apoca-
lypsis Esdrae, printed by Tischeudorf.

I was anxious to obtain a transcript of these Letters in Greek :
and in December, 1895, the Rev. A. E. Brooke was kind enough to
make one for me, which Mr N. McLean revised with the Ms.

xlvi INTRODUCTION.

The documents do not require a long introduction. The chief
points which I find to note in them are: first, that they belong to
the cycle represented by the Anaphora and Paradosis of Pilate,
with which our MS combines them. ‘They take the milder view
of Pilate, to say the least, in common with most Eastern Churches.
One coincidence of language deserves particular remark. In the
Paradosis (δ 10) and in the Letter of Pilate alike the words occur :
μακαριοῦσίν σε πᾶσαι ai γενεαὶ Kai αἱ πατριαί. The name of
Pilate’s wife Πρόκλα is also identical in the two documents.

In the Letter of Herod is a coincidence with another Greek
apocryphal writing, the life of John Baptist by Eurippus, a disciple
of John (ed. Vassiliev, Anecd. Graeco-Byzantina, p. 4). In this
the death of Herodias is thus described. ἂν δὲ τῷ καιρῷ
ἐκείνῳ ἡ θυγάτηρ “Hpwdov ἐν ἡμέρᾳ χειμερινῇ ὄντος παγετοῦ
παίζουσα πλησίον φρέατος πεπηγότος τοῦ ὕδατος, πεσοῦσα ἐν τῷ
ὕδατι διαλύει. βουλόμενοι δὲ οἱ ἔγγιστα ἀνασπάσαι αὐτὴν ἐτμήθη
ἡ κεφαλὴ αὐτῆς καὶ ὁ κορμὸς (=trunk) αὐτῆς ἀπῆλθεν κάτω.
καθεζομένου δὲ τοῦ Ηρώδου ἠνέχθη ἡ κεφαλὴ τῆς Ηρωδιάδος καὶ
ἔλαβεν αὐτὴν ἐπὶ τῶν γονάτων αὐτοῦ κιτιλ. The débris of this
story survives in the Legenda Awrea (cxxv. De decoll. 8. Jo. Bapt.):
‘Filia uero eius cum super glaciem deambularet, sub ea glacies
resoluitur et ipsa in aquis continuo praefocatur. In chronica uero
quadam dicitur quod terraipsam uiuam deglutiuit.’ Cedrenus also
has the story (1. 322: col. 360 ed. Migne): τὴν δὲ ὀρχησαμένην κόρην
ἐπὶ τῇ ἀποτομῇ τοῦ προδρόμου ζῶσαν κατέπιεν ἡ yn οἱ δέ φασιν
ὅτι εἰς πάγον παίζουσα ἐπάνω λίμνης, διαρραγέντος κατῆλθε κάτω,
καὶ τῆς κεφαλῆς ἀποσφηνωθείσης τὸ μὲν σῶμα ἅπαν εἰς τὸν βυθὸν
κατῆλθεν, ἡ δὲ κεφαλὴ ἐπάνω τοῦ πάγου ὑπελείφθη.

Ps.-Dorotheus (extracts in App. to Chron. Paschale, ed. Din-
dorf 11. 138) says: [πὶ ὑπατείας Πάλβου καὶ Σύλλα" ἐπὶ τούτῳ TO
ὑπάτῳ ὑπὸ κρύους παγωθείσης τῆς λίμνης Γενησαρέτ, ἡ θυγάτηρ
τῆς Ἡρωδιάδος κατὰ τέρψιν ἐπὶ τοῦ πάγους ἀπέβαινεν" τοῦ δὲ
πάγου διατρυβέντος, τὸ σῶμα αὐτῆς κατεπόθη ὑπὸ τοῦ πάγους
ἄνωθεν ἐμφυέντος" ἡ δὲ “Ηρωδιάς, ἐπὶ τὼν γονάτων αὐτῆς ἀπο-
θεμένη τὴν κεφαλὴν τῆς θυγατρός, κλαίουσα ὡμολόγει «ὅτι» διὰ
τοῦ αἰτήσασθαι αὐτὴν τὴν κεφαλὴν ᾿Ιωάννου τοῦ Βαπτιστοῦ τοῦτο
ὑπέμεινεν" καὶ «Ἡρώδης δὲ κατὰ ταύτην βασιλεὺς τῶν ᾿Ιουδαίων
τετραρχήσας ἀπέθανεν σκωλικόβρωτος γενόμενος" ἐκληρονόμησεν

LETTERS OF HEROD AND PILATE. xlvi

δὲ τὸν Ηρώδην ὁ ἸΠιλάτος, καθότι Kat’ ὀφθαλμοὺς Ἡρώδου: καὶ
οἱ τέσσαρες υἱοὶ αὐτοῦ καὶ αὐτὴ ἡ ᾿Πρωδιάς, ἐξ ἧς ἔσχεν αὐτούς,
σκωλικόβρωτοι γενόμενοι ἐξέψυξαν.

The mention of Herodias holding her daughter’s head on her
knees, and of the death of Herod’s sons seems to show a connexion
with the Letters here printed.

Nicephorus Callistus (Hist. Heel. i. 20) gives it in this form: ὁ
δέ γε τῆς θυγατρὸς αὐτῆς θάνατος (ἄξιον yap αὐτὸν διηγήσασθαι)
τοιόσδε τις HY" ἐπί τινα τόπον ταύτῃ δεῆσαν ὥρᾳ χειμῶνος πορεύ-
εσθαι καὶ ποταμὸν διαβαίνειν ἐπείπερ ἐκεῖνος κεκρυστάλλωτο καὶ
πεπηγῶς ἦν, ὑπὲρ νώτου αὕτη διήει πεζεύουσα" περιρραγέντος δὲ
τοῦ κρυστάλλου (οὐκ ἀθεεὶ δὲ πάντως τὸ συμβὰν ἦν) κατερρύη
μὲν εὐθὺς καὶ αὐτὴ ἄχρι δή που καὶ κεφαλῆς, καὶ ὑπωρχεῖτο
σπαργῶσα καὶ ὑγρῶς λιγυζομένη, οὐκ ἐν γῇ ἀλλ᾽ ἐν ὕδατι" ἡ δὲ
κεφαλὴ τῷ κρύει παγεῖσα, εἶτα καὶ διαθραυσθεῖσα, καὶ τοῦ λοιποῦ
διαιρεθεῖσα σώματος, οὐ ξίφει ἀλλὰ κρυστάλλῳ, ὑπὲρ τῶν πάγων
ὠρχεῖτο καὶ αὕτη τὴν ἐπιθανάτιον ὄρχησιν. This passage has been,
I think, the locus classicus on the subject.

Modern literature has not made much of the situation; but in
Henry Vaughan’s poems (ed. Lyte, p. 185) I find this stanza and
foot-note :

“Leave then, young sorceress; the Ice
Will those coy spirits cast asleep,
Which teach thee how to please his eyes,
Who doth thy lothsome mother keep.

Her name was Salome ; in passing over a frozen river, the ice broke
under her and chopt off her head.”

The name Lesbonax as that of a member of the Herodian
family seems to be an effort of imagination on the part of the
author. It is not without a certain suggestive appropriateness ; for
the best known bearers of it were rhetoricians, and these Letters
are little more than a rhetorical exercise.

The amusing story about Longinus, which is appended to
Herod’s Letter, comes from another hand. Longinus is seen in it,
not as the converted centurion, who is a saint and martyr of the
Church, but as the hard-hearted Roman soldier who carried out
the sentence of crucifixion. It may represent a local legend of

xlvill INTRODUCTION.

Palestine. The punishment of Longinus is modelled on that of
Tityus or Prometheus.

The colophon applies to the whole text of the Acta Pilati, Ana-
phora, ete., and not only to the matter immediately preceding. The
date which we may assign to the Letters cannot be an early one :
there is nothing in language or matter which suggests either age or
characteristic doctrinal standpoint. On the other hand, they are
found in a Ms of the sixth or seventh century in Syriac; and they
may quite well be a couple of centuries older than that.

It will be noticed that there is a lacuna in the letter of Pilate,
the extent of which points to the loss of one leaf in an ancestor
of our MS.

LETTER OF TIBERIUS TO PILATE.

A VERY much later effort of the ecclesiastical romancer is the
Letter of Tiberius to Pilate. This has been twice printed, and both
times very badly, by Birch and Fleck. I think it is just worth
while—seeing that both the editions are rather uncommon books—
to give here a text which I have constructed from a comparison of
the two.

The document takes the unfavourable view of Pilate, and gives
us a story of his death which I at least have never seen elsewhere.
It also alludes to the legend of St Mary Magdalen’s journey to
Rome to accuse Pilate—a legend which has not received much
attention. By way of putting on record a fact or two about it, I
will say that Glycas (p. 435, Bonn. ed.) mentions the story in these
words: λέγεται δὲ OTL μετὰ THY ἀνάληψιν τοῦ Χριστοῦ ἡ Μαγδα-
ληνὴ Μαριά μέχρι καὶ Ῥώμης τρέχει, πολλὰ καταβοῶσα τῶν
παρηνομηκότων εἰς αὐτὸν τὸν Χριστόν" τοσοῦτον δὲ Τιβέριος τὸν
θυμὸν ἀνῆψεν ὥστε καταδικάσαι τοὺς ἱερεῖς καὶ γραμματεῖς σὺν
αὐτῷ τῷ Πιλάτῳ, εἰ καί τινες ἕτεροι αὐτόχειρα λέγουσι τὸν [Πιλᾶτον
ἑαυτοῦ γενέσθαι.

On p. 430 he gives a legend which probably refers to this visit
of Mary Magdalen to Rome. It was said (φημίζεται παρὰ τοῖς
πολλοῖς) that Galen, the physician, met with the Magdalen, and
was told by her about the healing of the man born blind ; and that
he said to her that Christ must have been well acquainted with
the “metals of the earth” in order to give eyes to the blind man.
The situation reminds one of Browning’s “ Epistle of Karshish.”
Glycas cautions his reader against believing the story.

Ι INTRODUCTION.

Again, Cedrenus (1. 343 ed. Par., col. 380 Migne) has a para-
graph seemingly founded upon our text.

Of δὲ Μαρίαν τὴν Μαγδαληνὴν λέγουσι κατ᾽ αὐτοῦ (sc. τοῦ

Πιλάτου) τῷ Καίσαρι ὑπὲρ τοῦ Χριστοῦ προσελθεῖν, ὃς δέρματι
a SN Ν ΄

βοείῳ νεοδάρτῳ τοῦτον μετὰ ἀλέκτορος καὶ ἐχίδνης καὶ πιθήκου,
¢ > yy « 7, > / \ ᾽ a ty ἢ \
ὥς ἐστιν ἔθος “Ῥωμαίοις, ἐγκλείσας Kai εἰς καῦσιν ἡλίου θεὶς
Sen, 5 2G oR AG ᾽ \ a ΕΣ ΣΝ Ll 3 a \
ἀπέκτεινεν" οἱ δὲ ὡς ἀσκὸν μᾶλλον αὐτὸν λέγουσιν ἐκδαρῆναι καὶ
οὕτως ἀποθανεῖν.

Either Cedrenus has assigned the death of Annas, as described
in our text, to Pilate, or else our text has made a blunder.

Nicephorus (Hccl. Hist. τι. 10) writes as follows:

Οὐ μὴν δὲ ἀλλὰ καὶ αὐτὸς ὁ ἐπὶ τοῦ σωτῆρος Πιλᾶτος ἐπί τε
Τιβερίου τῆς ἐς Μαγδάλων Μαρίας Ῥώμῃ τε προσβαλούσης καὶ
τὰ κατὰ τὸν σωτῆρα ἀνενεγκούσης πλεῖστα μὲν περιυβρισθῆναι
λέγεται, K.TX.

Later on in the same chapter he says that Annas and Caiaphas
and the scribes and Pharisees were punished; but he does not
specify the methods of their death.

Joannes Cinnamus (vi) and Const. Manasses have brief notices
of the journey of Mary Magdalen to Rome, but add no new
details.

The writer of the Letter meant it to figure as an answer (and
sequel) to the Anaphora Pilati; but a sequel of a very different
kind to the Paradosis Pilatv. His knowledge of the Anaphora is
clear; he calls it “thy deceitful writing which has come to me.”

The complexion of the whole document is Western. It is a
Greek Vindicta Saluatoris. The element of the female accuser—
here St Mary Magdalen, in the Latin document Veronica,—is com-
mon to both, and so too is the exaggerated hatred of the Jews
and of Pilate.

THE APOCALYPSE OF BARUCH.

TuHis Apocalypse of Baruch was first noticed (as I said in my
prefatory remarks to the Acts of Thomas in this volume) by the
Rev. E. Cuthbert Butler, O.S.B., who most kindly told me of his
find, and intimated that he did not himself propose to publish it.
To him, therefore, the thanks of scholars are in the first instance
due; and I should like to express my own personal gratitude to
him in this place. He has added a most curious and amusing
document to the apocryphal literature.

I have already described the Ms from which this book is
printed, namely, Cod. Mus. Brit. Add. 10,073, and have given
some account of its contents (see Introduction to the Acts of
Thomas). We may pass at once to the consideration of the
character of the book itself.

Our unique MS is a late one: but the Apocalypse is of very
considerable age. There is but one patristic allusion to it, so far
as I can discover, but that is in the works of Origen. It is in the
De Principiis ii. 3. 6, where, in speaking of the plurality of mundi,
he says “ Denique etiam Baruch prophetae librum in assertions
huius testimonium uocant, quod ibi de septem mundis uel caelis
euidentius indicatur.” And I think our book is clearly the one
referred to: for, though a seventh heaven is never reached in the
prophet’s progress, the book is evidently incomplete as we have it,
and the existence of further heavens is implied.

One version of this book in another language exists. In the
list of Slavonic writings contributed by Bonwetsch to Harnack’s
Altchristlichen Litteratur i. 916 is the following entry :

li INTRODUCTION.

“Die Apokalypse des Baruch. Gedruckt von Novakovie.
Starine xviii. 205—209 nach einer serbischen Handschrift der
15' Jahrh. Jnc. Als er weinte vor (2) ete.”

Also in the Catalogue of Count F. A. Tolstoj’s Mss (Moscow,
1826) 1. 214, ff. 291—293 is mentioned a Vision of Baruch, begin-
ning: “ When the Lord came down into Paradise.”

The first of these items seemed likely to be identical with our
book; and accordingly I applied to Mr W. R. Morfill, Reader in
Russian and the other Slavonic languages in the University of
Oxford, whose recent translation of the Slavonic Book of Enoch
for Mr Charles’s edition marked him out as the leading if not the
only English authority in these matters: and he at once furnished
me with a translation of the Slavonic version of this Apocalypse,
made from the text printed in the Starine. Need I say that his
great kindness deserves the warmest thanks not only of myself
but of other students in the field ??

Of the character of the Slavonic version it will be time to
speak when we come to examine the text of Baruch in detail.
It suffices for the moment to say that it seems to be a rendering
of an abridged text of the book.

Nothing is known at present of the Vision of Baruch contained
in Count Tolstoj’s Ms. Its opening words do not enable one to
identify it with any of the books of Baruch which have appeared
in print.

There is also an Apocalypse of Baruch in Ethiopic, whose
existence may as well be recorded here, though it does not seem
to be a version of our book.

Dillmann, Cat. Codd. Aeth. Mus. Brit. xix. (Add. 16,223).

“ Apocalypsis Baruchi sub titulo “Visio quae S. Barucho
reuelata est,” pp. 1—20.

“DPuabus e partibus constat, in quarum priore Baruch, ab
Angelo Surjal ductus, et damnatorum et beatorum loca perlustrat,
in altera autem de fatis Ecclesiae, potissimum Aethiopicae, reue-
lationes accipit. Apocalypsi quam in xvii. 1 inuenimus. simil-
lima est” (this is a revelation of the Virgin).

What is the relation of the Greek Apocalypse of Baruch to the

- 1 For a notice of Professor Bonwetsch’s translation of the Slavonic, see Preface.

THE APOCALYPSE OF BARUCH. hi

rest of the Baruch literature? We possess under the name of
this obscure prophet the following writings:

1. The Book of Baruch is included among the Apocrypha,
and is appended to the Book of Jeremiah in the LXX and
Vulgate. This seems to consist of two parts: (1) ce. i—iii. 8,
which are pre-Christian and probably go back to a Hebrew
original, (2) ce. 11. 9—v., which seem to have been written after
A.D. 70 in Greek.

2. The Syriac Apocalypse of Baruch. Extant only in one
Ms (with the exception of the Epistle at the end, which was
current separately) at Milan. Edited by Ceriani, and by Fritzsche
(in a Latin translation): a new edition, by the Rev. R. H. Charles,
has just appeared. This book was written after the destruction of
Jerusalem, and closely resembles 4 Esdras in its general style and
tone.

3. The Rest of the Words of Baruch. This, otherwise called
the Paraleipomena of Jeremiah, exists in Greek, Ethiopic, and
Armenian’. The best edition is that by Dr J. Rendel Harris
(Cambridge, 1889), who in his Preface gives a most valuable
account of the books connected with the name of Baruch. ‘This
particular book is assigned by him to a date soon after AD. 136.
It is Christian, and shows clearly an acquaintance with the Syriac
Apocalypse of Baruch. The name given to it by its editor is
3 Baruch.

4. The Greek Apocalypse of Baruch now printed. Of this I
must only remark here that its opening words imply a knowledge
of 3 Baruch. It may conveniently be called 4 Baruch.

5. The Ethiopic Apocalypse mentioned above.

Besides these five books we have certain fragments and quota-
tions assigned to Baruch, which are not found in the extant books.
These are:

(a) A quotation in the Altercatio Simonis et Theophili 17
(Harnack, Tewte τι. Unters. i. 3, p. 25) “[Baruch], prope finem libri
sui de natiuitate eius et de habitu uestis et de passione eius et de

1 Recently printed in a volume of Armenian Uncanonical Books of the O.T,
Venice, 1896, pp. 349—364. See pp. 164, 165,

liv INTRODUCTION.

resurrectione eius prophetauit dicens: Hic wnctus meus, electus
meus, wuluae incontaminatae taculatus, natus et passus dicitur.”

(Ὁ) <A passage in Cyprian’s Testimonia 111. 29 (not in all Mss):
quoted by Dr Rendel Harris |. c. pp. 10,11. In style it resembles
the Syriac Apocalypse (which we may call 2 Baruch).

(c) A prophecy quoted in Solomon of Basrah’s Book of the
Bee (ed. by Dr E. A. Wallis Budge in Anecdota Oxoniensia 1886) c.
xxxvil. p. 81, where Baruch is identified with Zoroaster. It relates
to the birth of Christ and the appearance of the star.

Quite apart from this literature, and only to be mentioned
here for completeness’ sake, is the Book of Baruch in which was
contained the system of Justin the Gnostic. It is described by
Hippolytus Refut. Haer. v. 24—27. In it Baruch is an angel.

When we come to examine in detail the relations between
4 Baruch and its predecessors, we find a possible point of con-
nexion between it and 2 Baruch (the Syriac Apocalypse). In
2 Bar. lxxvi. 3 God says to Baruch, “Go up unto the top of this
mountain, and there shall pass before thee all the regions of this
earth, and the shape of the world, and the summit of the moun-
tains, and the depth of the valleys, and the depths of the sea, and
the number of the rivers, that thou mayest see what thou art
leaving and whither thou art going.” This is a promise of what
we may call “cosmical” revelations: I mean such a panorama of
the universe as is shown to Enoch in the first part of his book.
In 2 Baruch this promise is not fulfilled: but in 4 Baruch we do
find something in the nature of a fulfilment: and it is possible
that the author may have written with this text of 2 Baruch in
his mind.

The references to 3 Baruch are unmistakable in the title of
4 Baruch, where we read that Baruch “stood upon the river Gel,
weeping over the captivity of Jerusalem, where also Abimelech
was preserved by the hand of God at the farm of Agrippa.” This
is an allusion to 3 Bar. 11]. v. sqq. Further, the complaint of Baruch
to God in 4 Bar. i. is in the same tone as the words of Jeremiah in
3 Bar. i. (and of Baruch in 2 Bar. iii. ete.). The words ὅπου ἔκειτο
τὰ τῶν ἁγίων aya allude to the hiding of the sacred vessels, which
is also narrated in 3 Bar.

THE APOCALYPSE OF BARUCH, ly

Again in the hymn of Jeremiah, 3 Bar. ix., as it is found in
Cod. Baroce. 240 (not in Dr Rendel Harris’s text), is an instructive
passage : καὶ ἡ μελέτη μου (ἐστὶ) Μιχαὴλ ὁ apydyyeros τῆς δικαιο-
σύνης (ὁ ἀνοίγων τὰς πύλας τοῖς δικαίοις) ἕως ἂν εἰσενέγκῃ τοὺς
δικαίους. In 4 Bar. xi. Michael is described as ὁ κλειδοῦχος τῆς
βασιλείας τῶν οὐρανῶν.

The words I quoted from the title of the book are not so con-
vincing a proof of the posteriority of 4 Bar. to 3 Bar. as they
might be, just because it is in the title that they occur, and, as
probability suggests and experience shows, titles and conclusions
of books are very liable to be recast and added to in the course of
time. In this case we have an awkward transition from the third
person to the first (in c.i.), and it is also to be noted that the Sla-
vonic omits all the characteristic allusions in this place. Still it is
difficult on grounds of language to place 4 Baruch earlier, even if
the references to 3 Baruch are set aside. On the other hand, if
it be the book to which Origen refers, it is likely to have been of
some age and standing in his time. Provisionally it may be placed
in the second century. Perhaps its date may be more accurately
defined by its relations to other literature.

As a means of getting our bearings for the study of this ques-
tion it will be useful to examine the contents of 4 Baruch in some
detail, and to take note of parallels to other books as they occur.

Title. ὃς ἔστη ἐπὶ ποταμοῦ γέλ. It is not easy to see what
underlies the name of the river, and the Slavonic version does not
give a rendering of this clause. The conjecture which most com-
mends itself to me at present is κεδρῶν. Part of the word has
gone and κεὰ- has passed into red. The locality must be in or
near Jerusalem, for we are told just after this that Baruch sat “at
the beautiful gates.” And further in 2 Bar. v. 6, xxi. 1, xxxi.
1, he goes to the valley of Cedron. The rest of the Title has been
commented upon already, but I must add that ἐπὶ τὰς ὡραίας
πύλας reminds us of 2 Bar. x. 5: sedi ante portas templi.

c.i. The complaint of Baruch has parallels in 2, 3 Baruch, as
has been said, and also in 4 Esdr. iii. With τὸν ἀμπελῶνά σου
we may compare besides Isa. v. (Ps. lxxix, and Ezek. xvii.), the
expression elegisti wineam unam in 4 Esdr. ν. 23.

eA AS LL.

lvi INTRODUCTION.

Later on, ἄνερ ἐπιθυμιῶν is from Dan. x. 11 (Theod.): where
also is the word σύνες and the statement of the angel that he
is sent to the seer, and further in v. 12 it is said that Daniel’s
prayer has been heard.

ἄλλα μυστήρια τούτων μείζονα. At this point there is a
prima facie suggestion of a lacuna. Baruch has as yet seen
nothing. It is difficult to guess what could have filled the
lacuna, supposing it to exist: so that I prefer to regard the
phrase as an assimilation to the words of the angel in ce. 1].
and v.

ἢ ἡμέρα τῆς κρίσεως, though not unknown to the LXX, is
much more characteristic of Christian thought.

ὁ ἄγγελος τῶν δυνάμεων. This phrase occurs in the Greek
Enoch xx. 1 (which in the Gizeh Ms is given in two texts). The
continuous text begins the chapter with these words: “Ayyenou
τῶν δυνάμεων. These words are not in the text. In lx. 10 we
have “angels of power.” The nearest approach in N. T. seems to
be 2 Thess. 1. 7 ἄγγελοι δυνάμεως αὐτοῦ.

6. 1. λαβών με ἤγαγέν με ὅπου ἐστήρικται ὁ οὐρανός, Kal ὅπου
ἦν ποταμὸς K.T.A. The river is, of course, the Ocean. So in Apoc.
Pauli 21 ἔστησέν pe ἐπάνω τοῦ ποταμοῦ οὗ ἡ ἀρχὴ ἐστήρικτο εἰς:
τὸν κύκλον τοῦ οὐρανοῦ. ὁ δὲ ποταμός ἐστιν οὗτος ὁ κυκλῶν
πᾶσαν τὴν γῆν. καὶ λέγει μοι Οὗτος ὁ ποταμὸς ὠκεανός ἐστιν,
and alsoin 31. Also Test. Abr. B viii. (and Arabic) καὶ ἀνήνεγκεν
αὐτὸν ἐπὶ τὸν ὠκεανὸν ποταμόν. In Enoch xvii—xix., a passage
regarded by Mr Charles as intrusive, and full of Greek ideas, we
have perhaps the earliest occurrence of this notion in apocalyptic
literature. Thus in xvii. 5,6 the θάλασσα μεγάλη δύσεως and the
μέγας ποταμὸς occur, and in xviii. 5 ἴδον (παρὰ τὰ) πέρατα τῆς
γῆς τὸ στήριγμα τοῦ οὐρανοῦ ἐπάνω, and in xxxiil. 2 “the ends of
the earth, whereon the heaven rests.”

ποταμὸς ὃν οὐδεὶς δύναται περάσαι αὐτόν, οὐδὲ ξένη πνοὴ ἐκ
πασῶν ὧν ἔθετο 6 θεός. Compare Zosimas (Apocr. Anecd.) ii.:
when Zosimas wishes to cross the river a voice from the water
says to him “ov δύνασαι διελθεῖν δι᾿ ἐμοῦ: ov yap δύναται ἀν-
θρωπος τὰ ὕδατά μου διακόψαι" : then the cloud over the river
says “dv ἐμοῦ ov διέρχεται πετεινὸν ἐκ τοῦ κόσμου τούτου, οὐδὲ

THE APOCALYPSE OF BARUCH. lvil

πνοὴ ἀνέμου οὐδὲ αὐτὸς ὁ ἥλιος." I think that πνοὴ must be
understood in this passage of 4 Baruch, as in Zosimas, of a breath
of wind, and not in its more usual meaning of a living creature
(cf. Polycarp, Hp. 11. ᾧ πᾶσα πνοὴ λατρεύει: so in 4 Bar. viii., Ps,
cl. 6, and other passages cited in Lightfoot’s note). Other slight
resemblances to Zosimas occur in the next few lines: compare
εἰσήλθομεν ws ἐν πτέρυξιν with ὕψωσέν με εἰς τὸ πτερύγιον αὐτοῦ
(Z. ii.), and πορείας ὁδοῦ ἡμερῶν τριάκοντα with ὁδεύσας ἡμέρας
τεσσαράκοντα (ibid.), also ὑπέδειξέν μοι πεδίον with ἦν 6 τόπος
ἐκεῖνος πεδινός (Z. ili.).

The heavens described in the progress of Baruch, which begins
at this point, are of a very different character from those found in
most Apocalypses of the kind. Mr Charles in his Introduction to
the Slavonic Enoch has collected a great deal of very valuable
matter illustrative of this point: from this and other sources a
table may be usefully drawn up to show the various schemes
presented in Apocalyptic literature. (See next page.)

θύρα πανμεγέθης. The doors of heaven figure in Rev. iii. 8,
and in Slav. En. xii. etc.; but here they are the gates by which
the sun goes forth. Probably the earliest occurrence of the
phrase is in Ps. Ixxvi. 23.

The name of Baruch’s angel is given in the MS as Φαμαῆλ.
This, as we see from the Slav., is a corruption of Pavounr: cf. § 4
σαμουῆλ for σαμαὴλ : but there is also the bare possibility that it
may originally have been ‘Paw, the angel who in 2 Bar. lv. 3 is
sent to Baruch, and is described as “ Ramiel qui praeest uisionibus
ueritatis.” He appears in Enoch xx. 7 (2nd Greek text) as
Ῥεμειήλ (cf. also 4 Esd. iv. 36, where the ms M reads
“Remihel”): this would agree well with 4 Bar. xi, where
Baruch’s angel is greeted as ὁ Tas ἀποκαλύψεις διερμηνεύων τοῖς
καλῶς τὸν βίον διερχομένοις.

Baruch’s inquiries as to the dimensions of the first heaven find
a parallel in Apoc. Pauli 32, where Paul is told of the depth of
the abyss.

Δεῦρο καὶ ὑποδείξω σοι μείζονα μυστήρια. Cf. Paul. 40 Sequere
me et uidebis orum maiora septies.

No parallel to the stories in ce. ii. and in. about the builders of
the Tower of Babel is known to me, save one in the book Yaschar.

INTRODUCTION.

lvin

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THE APOCALYPSE OF BARUCH. lix

I quote from Drach’s translation in Migne, Dict. des Apocryphes ii.
1107, 1108: “ Lorsqu’une brique s’échappait de la main de l’un
d’eux et se brisait, tous en pleuraient: mais quand un homme
tombait et se tuait, nul n’y faisait attention.” There were three
classes of builders: one said “Let us ascend and fight against
heaven”: the second “ Let us go up and set our gods in heaven” :
the third “ Let us go up and smite the heaven with our bows and
arrows.” They were punished in different ways. The second
class were changed into monkeys and baboons: the third slew
each other: the first were dispersed. In this account we have two
features resembling Baruch. One, the tyranny and hard-hearted-
ness of the builders: the other, their being changed into beast-like
forms. There seem moreover to be traces of a division into
classes in Baruch.

In ὁ. iv. there seems to be an entry into another heaven, and
this must be the third heaven: but the words which definitely
said so have dropped out, and when, in c. x., the next heaven is
entered, the scribe has changed its number from fourth to third.
Such at least seems to be the history of the passage: and it is
confirmed by the fact that in c. xi. we hear of the fifth heaven,
the fourth being nowhere mentioned in the text of the Ms.
Some difficulty is caused by a passage inc. vil. The angel says
to Baruch, “ All that I have shewed thee is in the first and second
heaven: and in the third heaven the sun passes through, and
gives light to the world.” At that point, then, they are clearly in
the third heaven: but the words leave obscure the moment at
which the transition takes place. I think it probable that it is in
6, iv. The Slavonic does not mention any heaven after the
second,

The contents of cc. iv. v. are rather confused. First, Baruch
sees a plain (as in the first, second, and fourth heavens), and in
the plain is a dragon or serpent of 200 plethra in length (I adopt
Professor Robinson’s emendation of the text). Hades is also
seen: and from ὁ. v. we gather that Hades is the belly of the
dragon, and that it is as great as the distance to which a plummet,
or bullet, ‘of 300 men’ can be thrown. In this last image there is
a confusion. Possibly the idea in the writer's mind is like that m

lx INTRODUCTION,

Paul. 32 “ita est ut si forte (/. fortis) aliquis accipiat lapidem et
mittat in puteum ualde profundum et post multarum orarum
perueniat ad terram, sic est abyssus.” Further, it is not in the
least clear whether the dragon and Hades are two creatures or
one. From ec. iv. we should gather them to be separate: from
c. v. to be united in some way.

The Slavonic version is more explicit, at least in the first
part of its description. In it the prophet sees a plain with a
mountain, on which lies a serpent as long as from East to West.
This serpent drinks a cubit of the sea every day and eats the
earth like chopped hay (καλάμη): cf. Exod. xv. 7 κατέφαγεν
αὐτοὺς ὡς καλάμην. Its function with regard to the sea is
rather more clearly explained: it drinks its daily cubit to prevent
the sea from overflowing, which it would naturally do because of
the 330 (not 360) rivers which flow into it. Nine of the rivers
(the Greek has three) are named: the third, which in Greek is
Γηρικός, appears here as Agorenik. The mention of the Danube
may probably be original with the Slavonic translator: the other
names, with the exception of Euphrates and Tigris, I do not
recognise.

In what follows, the Slavonic seems to preserve ἃ better
order than the Greek. The question about the capacity of the
serpent’s stomach precedes, instead of following, the episode
of the vine. There is no mention of Hades as being seen by
Baruch.

The dragon drinks a cubit’s depth from the sea (every day 7),
and yet the sea does not sink, because of the 360 rivers which
flow into it, of which the greatest are Alphias, Abyrus and
Gericus (names which I cannot explain, unless the last be meant
for γυρικός, which might mean the Ocean surrounding the earth).
This dragon cannot be Satan. He is rather to be compared with
the great fish Jasconius in St Brandan’s voyage, who surrounds
the earth and is continually trying to get his tail into his mouth,
and causes earthquakes by his efforts. This creature is also men-
tioned in Acta Thomae (Bonnet, p. 24, συγγενὴς δέ εἰμι ἐκείνου τοῦ
ἔξωθεν τοῦ ὠκεανοῦ ὄντος οὗ ἡ οὐρὰ ἔγκειται τῷ ἰδίῳ στόματι):
cf. also the Bardesanian Hymn as rendered by Lipsius, “the Pearl
which is in the midst of the sea surrounded by the loud-hissing

THE APOCALYPSE OF BARUCH. Ixl

serpent.” A more helpful passage, however, is that in the Pistis
Sophia, p. 319, which says “caligo externa magnus δράκων est,
culus cauda in suo ore, est extra xocpov totum, et circumdat
κοσμον totum.” Now this dragon is said to have within him
twelve places of chastisement, where souls are tormented: and
herein he somewhat resembles Baruch’s dragon, who devours the
bodies of the wicked, and is obscurely but expressly connected
with Hades. It is rather difficult to see what position geographi-
cally our dragon is supposed to occupy. He is in one of the
heavens, and at the same time has constant access to the sea. I
do not feel sure that he is not connected with the constellation of
the Dragon, of which the Peratae and the “ Astrotheosophi” of
Hippolytus had a good deal to say. But as far as we have gone,
there seems to be a nearer approach to the dragon of the Pistis
Sophia than to any other.

Of Baruch’s Hades, as I said, it is impossible to get any clear
notion. The words tis ὁ περὶ αὐτὸν ἀπηνής may give a clue, if we
may take them to be corrupt and think of the dragon as encircling
Hades, and not of Hades as encircling the dragon. They would
then give us a figure like that of the Mithraic “ Aion,” the personi-
fication of Time, who is lion-headed, and winged, and has a great
serpent coiled about him (see a statue from Ostia figured in Bau-
meister’s Denkmiler s.v. Aeon). This, however, is a pure guess.
In the Itinerarium Theophili (Vassiliev, p. 144), the travelling
monks see a woman with a δράκων μέγας ἐνειλημένος ἐπ᾽ αὐτῇ
ἀπὸ ποδῶν ἕως τοῦ τραχήλου αὐτῆς.

With the function of the dragon, who consumes the bodies of
bad people, we may compare that of the Greek goblin Eurynomus,
whose picture by Polygnotus Pausanias saw in the Lesche at
Delphi.

The extremely abrupt transition from the subject of the dragon
to that of the forbidden fruit in ¢. iv. may probably indicate an
interpolation extending to the end of the chapter: in v, the
dialogue reverts to the dragon. It is somewhat remarkable that
markedly Christian phrases occur in this episode and not again
until the last episode in the book. Still, 1 think it is also likely
that some matter may have dropped out in ὁ. ἵν. At the critical

1 See Lipsius, Apokr. Apostelgeschichten, i, 293.

[Χ1] INTRODUCTION.

point we are being told about the rivers: and there may well have
been a question and answer about Paradise and its rivers at this
juncture: for note that in Slav. Enoch and Apoc. Mosis Paradise
is placed in the third heaven, where Baruch and his companion
now are. And if this topic were once introduced, what could
be simpler than the transition to the subject of the forbidden
fruit? I rather prefer this conjecture, because it seems to me that
the episode of the Vine is inconsistent with itself; and I do not
care to embark on a theory of one interpolation within another. I
say that the episode is inconsistent with itself, because it begins
and ends with the intention of vilifying the vine altogether, and
yet inserts a glorification of it in the middle, because of its use in
the Eucharist. My notion is that Baruch’s question “ Why, if the
vine is cursed, is it so much in use?” begins the interpolated pas-
sage, which ends with the words τὴν εἰς παράδεισον εἴσοδον. It is
something in favour of this, that in my supposed insertion the
word κλῆμα is used instead of ἄμπελος.

The view of the vine enunciated in the first part of the episode
is that Samael or Satan planted it, and that on that account God
forbade Adam to touch it. This is quite new to me. Certain
Jewish scholars (e.g. R. Jehuda in the Midrash on Genesis) held
that the forbidden fruit was the vine’; and it is a common story
that the devil helped Noah to plant the vine after the Flood: but
I have not found anywhere the story told in this book. Σαρασαὴλ
may be the angel Saraqael of Enoch xx., where the Greek has
Σαριήλ.

τὸ πικρὸν τούτου μεταβληθήσεται εἰς γλυκύ. Cf. 3 Bar. ix. 10
τὰ γλυκέα ὕδατα ἁλμυρὰ γενήσονται (Aeth. καὶ τὰ ἁλμυρὰ γλυκέα
γενήσονται).

αἷμα θεοῦ. Cf. Acts xx. 28.

τὴν ἄνω κλῆσιν. Phil. iii. 14 τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν
ΧΟ b

πᾶν γὰρ ἀγαθὸν δι᾿ αὐτοῦ «οὐ; γίνεται. I see no way but to
insert a negative here, though I am well aware that it is a strong
measure.

ἀδελφὸς ἀδελφόν,.. .πατὴρ υἱόν,...τέκνα γονεῖς. In Me, xi. 12
we have the pairs ἀδελφὸς ἀδελῴόν, πατὴρ τέκνον, τέκνα γονεῖς.

1 So also the Greek Palaea, Vassiliev, p. 190.

THE APOCALYPSE OF BARUCH. Ix

The list of sins finds its nearest parallel in Mt. xv. 19 φόνοι,
μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι, and in
Gal. v. 21 after a similar list, which includes μέθαι, is the clause
Kat Ta ὅμοια τούτοις. These passages must be taken in connexion
with the Didache il. φεῦγε ἀπὸ παντὸς πονηροῦ καὶ ἀπὸ παντὸς
ὁμοίου αὐτοῦ... Ex γὰρ τούτων ἁπάντων φόνοι...μοιχεῖαι...εἰδωλο-
λατρεία... κλοπαὶ... βλασφημίαι γεννῶνται. v. (Ἢ τοῦ θανάτου
ὁδὸς) φόνοι, μοιχεῖαι, ἐπιθυμίαι, πορνεῖαι, κλοπαί, K.7.A. In Test.
Isaac (Texts and Studies, 11. 2. 146) we have the precept: “Beware
of these sins and what resembles them.” Whether interpolated or
not, it seems that this section of Baruch must be Christian.

66. vi.—ix. contain what the Book of Enoch calls “Celestial
Physics,” and it is in this section that we find the most curious
part of the book, and the most interesting parallels to other
literature.

The chariot-and-four of the sun, fiery, with the sun in human
form crowned and seated upon it, is a conception most familiar to
us from Greek monuments: the pediment of the Parthenon is
perhaps the best-known instance. But it is also a Hindu notion.
Vishnu the sun has a charioteer Aruna (the dawn), and elsewhere
rides on a monstrous bird, half-human, who is the brother of Aruna
and is called Garuda (or Garutmat). I mention this in view of
certain facts soon to be brought forward. In Apocryphal litera-
ture the sun’s chariot does not often appear: but it does appear
in Enoch: (Ixxii. 5) “the chariots on which he ascends are driven
by the wind”: Ixxiii. 2 of the moon: Ixxv. 3, 8 (of the stars): and,
in a form closely resembling that in 4 Baruch we find it in the
Slavonic Enoch. I will at once quote the passages from the
fuller text (A), as it can be gathered from Mr Charles's and
Professor Bonwetsch’s editions, and will ask my readers to compare
them with the shorter text (B) which is printed separately by
Professor Bonwetsch,

c. xi. And the men took me and conducted me to the fourth heaven, and
showed me all the comings and goings forth and all the rays of the light of
the sun and moon. And I measured their goings, and computed their light.
And I saw that the sun has a light greater than the moon. I beheld his
circle, and his chariot on which they go always like a wind advancing with
astonishing swiftness, and he has no rest day or night coming or going.

Ixiv INTRODUCTION.

There are four great stars; each star has under it a thousand stars at the
right of the chariot of the sun; and four at the left, each having under it a
thousand stars, altogether eight thousand. Fifteen thousand angels go out
with the sun and attend him during the day, and by night one thousand.
There go forth with the angels before the chariot of the sun angels with six
wings in a flame of fire. And a hundred angels kindle and light up the sun.

c. xii. And I looked and saw other flying creatures, their names Phoenixes
and Chalkadri, wonderful and strange in appearance, with the feet and tails
of lions, and the heads of crocodiles ; their appearance was of a purple colour,
like the rainbow; their size nine hundred measures. Their wings were like
those of angels, each with twelve, and they attend (the chariot of the sun), and
go with him, bringing heat and dew as they are ordered by God. So the sun
makes his revolutions, and goes and proceeds under the heavens, and goes
under the earth with the light of his beams unceasingly.

c. xiv. 2, So also he sets at the Western gates : under the earth he lays
aside his light, the greatness of his splendour, while the crown of his bright-
ness is in heaven before the Lord, and is watched by four hundred angels....
And when he comes near to the East in the eighth hour of the night they
bring his light to him, and the crown of his brightness, and the sun burns
again more brightly than fire.

c. xv. Then sang the creatures of the sun, called the Phoenixes and the
Chalkadri. On this account every bird claps its wings, rejoicing at the giver
of light, and they sang a song at the command of the Lord. The giver of
light comes to give his brightness to the whole world.

The existence of a connexion between Slav. Enoch A and
4 Baruch is thus assured: it is especially clear in the account
of the Phoenix. But it will be noticed that the resemblances
to text B of the Slav. Enoch are far less striking. There the only
points of contact are (1) the chariot accompanied by angels,
(2) the removal of the crown of the sun: there is no Phoenix.

Let us for a short time turn our attention to the Phoenix of
Baruch and the Phoenixes and Chalkadri of Slav. Enoch A.
What is a Chalkadry? We find mention of a creature which
must be the same in a very late document printed by Vassiliev in
Anecdota Graeco-Byzantina (p. 184). It is a dispute between a
certain παναγιώτης Ἱζωνσταντῖνος, who is an orthodox Greek, and
an ἀζυμίτης, who is a Roman Cardinal (γαρδυνάλις); and it
purports to have taken place in the time of Michael Palaeologus
(+1282) about the time of the Council of Lyons in 1274.

THE APOCALYPSE OF BARUCH. Ixv

The questions canvassed are partly riddles, partly cosmical
problems, partly the points of dispute between the Greek and
Latin Churches. The passage which concerns us is as follows,
After the Panagiote has stated that the heaven has twelve pillars,
twelve gates (as in Slav. Enoch AB xiii. xiv.) and twelve chambers,
the Cardinal says:

Εὐπέ μοι τοῦ ἡλίου τὸν δρόμον, πῶς ἀνατέλλει ἐν TH ἀνατολῇ
καὶ (ὑγπάγει ἐν τῇ δύσει καὶ πάλιν εὑρίσκεται ἐν τῇ ἀνατολῇ; ὁ
παναγιώτης λέγει".. .Ὁ ἥλιος ἀνάπλαστος ἔνι κ. ἀνθρωπόσαρκος
κ. ἀνθρωπομίμητος, καὶ ὁδηγοῦσιν αὐτὸν τὴν ἡμέραν [καὶ] δεκα-
πέντε χιλιάδες ἄγγελοι (So Slav. En. xi. 4)...τὸ δὲ πῦρ ἄγγελοί τῳ
δίδωσιν ὡς οἱ λαμπτῆρες τῶν ἀκτίνων.. ὅταν βασιλεύῃ ὁ ἥλιος,
ἐκδύουσιν αὐτὸν οἱ ἄγγελοι καὶ παραδίδουσιν τὰς θείας στολὰς
αὐτοῦ τὸν ζωοδότην μου Χριστόν, and the sun goes to the sea on
the West...0 ἀζυμίτης εἶπεν" καὶ ὁ ἥλιος πῶς ἀνατέλλει; ὁ παναγ.
εἶπεν: Ὃ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τ. ζῶντος δίδει τὸ στέμμα τῶν
ἀγγέλων καὶ ἐνδύουσι τὸν ἥλιον καὶ ἀνατέλλει: καὶ εὐθὺς δύο
ὄρνεα καλούμενα γρύψι, τὸ ἕν καλεῖται φίριξ (= φοῖνιξ), καὶ τὸ
ἕτερον χαλέδρις ὡς ἀπὸ πηχῶν ἐννέα, καὶ βρέχουσιν τὸν ἥλιον ἵνα
μὴ καύσῃ τὸν κόσμον' καὶ ἀπὸ τοῦ πυρὸς καίονται αἱ πτέρυγες
τῶν ὀρνέων καὶ ἀπομένουσιν μόνον τὰ κρέη: καὶ πάλιν ὑπάγουσιν
εἰς τὸν ὠκεανὸν καὶ λούονται καὶ πάλιν πτεροῦνται, καὶ ἀπ᾽ αὐτῶν
τῶν ὀρνέων ἐπαίρνουσιν μίμησιν οἱ ἀλέκτορες, καὶ ὀνομάζονται καὶ
αὐτὰ πρὸς τὴν φύσιν. He goes on to say that cocks have a certain
vein under their wings which tickles them and makes them crow.
‘O ἀξζυμίτης λέγει: Kat τί λέγουσιν; Ὃ παναγ. λέγει: Ὃ els
λέγει: Ilopevov. ὁ ἕτερος: Φωτοδότα. ὁ τρίτος" Δὸς τὸ φῶς. ὁ
τέταρτος" Tov κόσμον.

Here is an account which unites 4 Baruch and the Slavonic
Enoch. From the latter we get the twelve gates of heaven, the
15,000 angels, and the two creatures, Phoenix and Chaledris ;
from the former we have the functions of the two birds, their size,
and the effect of the sun’s heat upon them. Common to both are

the removal of the sun’s crown and the connexion of the Phoenix
with the cock crowing. It is evident that in Slav. Enoch xv. 1,
“every bird” must be a rendering of πᾶν ὄρνεον in the limited

sense of “every fowl” (i.e. domestic fowl): and that xv. 2 gives
the words of the song which the cocks are supposed to sing.

Ixvi INTRODUCTION.

But we have digressed from the Chalkadry. It is plain enough
that χαλέδρις is the same as Chalkadry. Among known names of
birds it comes nearest to χαραδριός : but I cannot find that any
connexion between the Charadrius and the sun was ever believed
to exist. It seems to me just possible that the Gartida, the
bird on which Vishnu rides, may be at the bottom of the
difficulty.

Professor Cowell has been so kind as to give me references to
the principal sources of information about the Garuda. The
longest account of him seems to be in the Mahabharata Adi Parva
δὲ xvi—xxxiv.; and in ὃ xxiv. we read that Garuda carried Aruna
on his back and placed him in front of the sun to act as his
charioteer and prevent him from consuming the world by his heat.
Moreover Garuda is of monstrous form, half man, half bird; and
the Chalkadry is also a compound being. I do not know whether
the words χαλέδρις and Garuda can be legitimately connected
together: but certainly there is a superficial resemblance in their
names, nature and functions. And there I must leave the
question.

Baruch’s Phoenix (and, for that matter, the Phoenix of the
Slavonic Enoch also) differs widely in his functions from the
creature described by other writers. In the poem De Phoenice
ascribed to Claudian some stress is laid on the connexion of the
bird with the sun, to whom he sings a hymn when about to die:
and in Horapollo he is an emblem of the sun; but I cannot find
that he appears anywhere as the sun’s daily companion. The only
point of contact between Baruch and other accounts is in the
mention of the worm produced by the bird, which in its turn pro-
duces cinnamon. But the connexion is remote in this case.
Usually the worm is left on the pyre which the Phoenix builds out
of fragrant woods and spices, and the worm develops into the new
Phoenix. We have a different tradition to deal with, and one
which I have not found save in the three documents 4 Baruch,
Slav. Enoch, and the Disputation of the Panagiote.

vi. Καὶ ἐσαλεύθη ὁ τόπος ἐν ᾧ ἱστάμεθα : cf. Acts iv. 31
ἐσαλεύθη ὁ τόπος ἐν ᾧ ἦσαν συνηγμένοι. 4. Esdr. vi. 29 moue-
batur locus super quem stabam super eum.

THE APOCALYPSE OF BARUCH. Ixvii

“Now are the angels opening the 365 gates of heaven.” This
more or less agrees with the Ethiopic Enoch, in which the Heaven
has twelve main portals (as in Slav. Enoch), and within each of
these, apparently, some thirty smaller openings. In the fragments
of the Apocalypse of Adam (Apocr. Anecd. Ist ser. 144) the
following is the description of the eleventh (Syr. tenth) hour of
the night.

ὥρα ια΄, ἐν ἣ ἀνοίγονται ai πύλαι τοῦ οὐρανοῦ, Kal ἄνθρωπος
ἐν κατανύξει γενόμενος εὐήκοος γενήσεται᾽ ἐν ταύτῃ πέτονται ταῖς
πτέρυξιν σὺν ἤχῳ οἱ ἄγγελοι K. χερουβὶμ κ. σεραφίμ' καί ἐστιν
χαρὰ ἐν οὐρανῷ καὶ γῇ" ἀνατέλλει δὲ καὶ ὁ ἥλιος ἐξ Ἐδέμ.

Compare with this 4 Bar. xii. 566.

ὡς yap τὰ δίστομα. I am inclined to believe that this puzzling
phrase may mean, “ For as articulate-speaking beings do, so do
the cocks signify to those in the world in their own speech.” But
1 have not found such an usage of δίστομος as would confirm this:
and it is very likely that the word is corrupt.

vill. The notion of the sun’s being defiled by beholding the
wickedness of man has two or three good parallels. Test. Levi 3,
The lowest heaven is dark ἐπειδὴ οὗτος ὁρᾷ πάσας ἀδικίας
ἀνθρώπων : Apoc. Esdrae p. 29 ὁ οὐρανὸς τί ἥμαρτεν ; ἐπειδὴ «ὑπὸ
τὸν οὐρανόν» ἐστιν τὸ κακόν: Apoc. Pauli 4 (Lat.) Multum
etenim sol quidem, luminare magnum, interpellauit dominum,
dicens: Domine deus omnipotens, ego prospicio super impietates
et iniusticias hominum.

The list of vices which follows coincides with those in Mt.
xv. 19 and Gal. v. 21; and in Apoc. Pauli 6 there is a similar
list “fornicationes adulteria homicidia furta periuria magia
maleficia.”

There are three such lists in 4 Baruch, the last being in e. xiii:
and they go further than any other single point to show that the
book is a homogeneous whole. It will be worth while, I think, to
tabulate them in this place.

Ixvill INTRODUCTION.

ΧΙ. φόνος
iv. φόνοι Mt. Gal. Did. Paul vill. πορν. πορν.
μοιχεῖαι Mt. Did. Paul μοιχ. μοιχ.
πορνεῖαι Mt. Gal. Did. Paul κλοπ. κλεψίαι
ἁρπαγαί καταλαλ.
ἐπιορκεῖαι Paul εἰδωλολατρεῖαι ἐπιορκ.
Gal. Did.
κλοπαί Mt. Did. Paul μέθαι Gal. φθόνοι Gal.
φόνοι (I. μέθαι
φθόνοι)
ἔρεις Gal 2 Co, ἔρεις
xii. 20
ζήλη Gal. 2 Co. ζῆλος
καταλαλίαι 2 Co. yyy:
γογγυσμοί ψιθυρ.
Phil. ii. 14

ψιθυρισμοί 2 Co. εἰδωλολατρισμός

μαντεῖαι Paul μαντεία

The dependence of the author on the Pauline Epistles is the
most marked feature in these passages.

οὐκ ἂν ἐσώθη πᾶσα πνοή. Of. Mt. xxiv. 22, Me. xiii. 20 οὐκ ἂν
ἐσώθη πᾶσα σάρξ. In the next chapter occurs another phrase
from the immediate neighbourhood of this, viz. ἐκολόβωσεν Tas
ἡμέρας, Which occurs in Me. xiii. 20 (in Mt. it is varied): but the
application of the words in 4 Baruch is very different from that in
the Gospel.

ix. The moon is drawn in her car by oxen and lambs. This
is a Greek idea, Suidas s.v. ταυροπόλος says that the moon is
drawn by kine: and so she is sometimes represented, e.g. in
Gerhard Antik. Bilder, pl. 61.

With the statement that the moon cannot shine before the
sun, cf. Apoc. Mosis 36 ov δύνανται φαίνειν ἐνώπιον τοῦ φωτὸς
τῶν ὅλων (Vv. |. πατρὸς τῶν φώτων).

I do not find elsewhere the explanation which Baruch gives of
the humiliation of the moon. The Slavonic differs in this place,
saying that the reason of the moon’s punishment was that she
laughed at Adam’s fall.

x. The lake in the fourth heaven is probably to be identified

THE APOCALYPSE OF BARUCH. Ixix

with the ᾿Αχέρουσα λίμνη which we find in Apoc. Mosis 37 and in
Apoc. Pauli 22. The birds, I am inclined to think, are the souls
of the righteous, though this is not quite clear from the text.
However, that souls were represented as birds is certain. The
Disputation of the Panagiote, already quoted, says (p. 181) ὡσεὶ
περιστεραί εἰσιν τῶν δικαίων ai ψυχαί, καὶ ἡ ῥητορικὴ Λέξις λέγει
‘Os τρυγῶναί εἰσιν εἰς τὸν παράδεισον. In St Brandan’s voyage
there is an island where righteous souls dwell in the form of birds.
In the Mss of Beatus’s Commentary on the Apocalypse souls are
pictured as birds, and also in some Psalters of the xiith century,
e.g. an English one at Hildesheim’.

x1. The function of Michael as doorkeeper of the gates of
heaven occurs, as we have seen, in the Prayer of Jeremiah in
3 Bar. The opening of heaven’s gates at a particular hour to
receive the prayers of the righteous occurs in the Syriac fragments
of the Testament or Apocalypse of Adam (see Apocr. Anecd. 1st
series, p. 143):

“Tenth hour (of the night): Adoration of men: the gate of
heaven opens in order to let in thereby the prayers of every living
thing.”

In the corresponding Greek we have at the eleventh hour (the
tenth being accidentally omitted): ὥρα ta’, ἐν 4 ἀνοίγονται ai
πύλαι τοῦ οὐρανοῦ (cited above).

The notion of the golden vial to contain the prayers and works
of the saints is taken from Rev. v. 8 φιάλας χρυσᾶς γεμούσας
θυμιαμάτων, ai (or &) εἰσιν αἱ mpocevyal τῶν ἁγίων. Compare
also viii. 3 where an angel offers the prayers on the golden altar
out of a golden censer with much incense.

xii. For the angels who carry baskets of flowers, we must
compare 4 Esdr. i. 40 (Spanish text: see Bensly and James,
Fourth Book of Esdras, p. 85) angelos duodecim cum floribus.

But the nearest parallel to the whole of this episode in
4 Baruch is to be found in the Apocalypse of Paul, δὲ 7—1L0.

First, it is there said that the adoration of the angels takes
place at a particular time, that of sunset, and that there they offer

1 See Ad. Goldschmidt Der Albani Psalter in Hildesheim 1895, p. 59 and PI. vii.

ΙΧχ INTRODUCTION.

the works of men, good or evil, to God. The Latin version adds
that this is done also at the twelfth hour of the night.

The Greek then gives an account of the coming of three classes
of angels, two joyful, the third dejected. The first are the
guardians of the εὐσεβεῖς ἄνδρες, the second of the ascetics, the
third of the worldly; and this latter class desires to be relieved of
its charge, but the request is not granted. The Latin and Syriac
omit the first of these three classes.

This episode is most likely not original with the Apocalypse of
Paul. As has been often said, that book is a pasticcio of rather
late date. Neither does it seem likely to be original with Baruch :
for this portion of Baruch is full of Bible quotations, and contains
late expressions, such as πνευματικοὶ πατέρες, and also ends in a
very abrupt manner. In other words, it reads as if it had been
rather modernised. The Slavonic Baruch rather complicates the
question : for, after the wicked have been denounced, it goes on:
‘The angel said to me: “ Look, servant of God, and see the resting-
place of the righteous and their glory and joy and delight: and
again see the resting-place of the wicked.” ... And I said: “ Who
are these, my Lord?” And the angel said to me: “These are the
sinners.” And I said to the angel: “ Bid me, my Lord, that I
may weep with them, so that the Lord may hear my voice and
pity them.”’ At this point a voice is heard commanding that
Baruch should be taken back to the earth, as in the Greek. The
curious thing about this is that in the Apoc. Pauli, after the end
of § 10, where the daily report of the angels to God is described,
we have:

Et respondens angelus dixit mihi: Sequere me et ostendam
tibi locum iustorum ubi ducuntur cum defuncti fuerint, et post
hec adsumens te in abyssum ostendam tibi animas peccatorum, in
qualem locum ducuntur cum defuncti fuerint.

What immediately follows is not a vision of the places of good
and bad souls ; that does not appear till § 19. Instead of it there
is a description of the death and judgment of various souls.

It is pretty clear that we do not possess the end of this
Apocalypse of Baruch in its original form. It is not so clear what
exactly has been the process which it has undergone. Has it been
altered into conformity with the Apocalypse of Paul? or has the

THE APOCALYPSE OF BARUCH. lxxi

last-named book borrowed an episode from it? or, lastly, have
both books been using an older authority in this episode? I do
not think that we can answer these questions at all definitely.
What we do seem to have ascertained about the book is this:
that it was known to Origen,—this being our terminus ad quem in
assigning a date to it; that it makes use of the Pauline Epistles,
the Ethiopic and Slavonic books of Enoch, of the Apocalypse of
Adam, and of the Rest of the Words of Baruch (3 Baruch)—the
latest of these books being assignable to A.D. 136; while in
mediaeval times (cent. xill.) it may have been used by the author
of the Disputatio Panagiotae, and at some unknown date it was
translated into Slavonic; while it also seems possible that the
writer of the Apocalypse of Paul was indebted to it for one
episode. Our book is, in fact, a Christian Apocalypse of the
second century.

a ee Sais J

THE TESTAMENT OF JOB.

THE Testament of Job is not an inedited work. It was
printed by Mai in the seventh volume of the Seriptorum Veterum
Nova Collectio (Rome, 1833, Pt. 1. p. 180), presumably from a
Vatican Ms. But what Ms this was I have been so far unable
to discover :—Mai’s only preface consists of the following words.
“Tobi testamentum, scriptum sane apocryphum, sed ualde anti-
quum, quoniam in Gelasiano decreto appellatur.”

Considering its interest, the book has attracted extremely
little attention. It is possible that some essay on it may exist
in German, but if so it has escaped my notice. The only trans-
lation of it which I have seen is a French one in Migne’s
Dictionnaire des Apocryphes, τι. 403. It is doubtless from this
source that Mr Baring Gould draws the particulars which he
gives in his Legends of Old Testament Characters. There are,
besides, bare mentions of the book in a few Dictionary articles ;
but speaking broadly, I think we may say that the Testament
of Job is practically an unknown book.

I had, therefore, long wished to reprint it in a convenient
and accessible form; but it did not seem the proper thing to
repeat Mai’s often defective text, and add nothing in the way of
new critical material. However, in 1890 I was able to examine
a MS of the Testament at Paris. I collated it with Mai, and in
1895 my friend Mr A. E. Brooke did me the great kindness to
go over my text with the MS once more. I now print the text
of the Paris Ms, and add the variants of Mai at the bottom of
the page. In doing this, I have taken the occasion to print in
spaced type those variants which seem especially noteworthy.

THE TESTAMENT OF JOB. Ixxill

The MS is no. 2658 (Fonds grec), on vellum, a small quarto
book of 224 leaves, in a fine hand of the xith century. It
contains :

1. Interpretationes nominum Hebraicorum f. 1 ine. ᾿Αδὰμ μαρτυρία.

2. Testamenta xii patriarcharum f. 1 ὁ.

The text has, I understand, been collated by Dr Sinker, but no full
collation has appeared in print. It was known to Richard Simon.
Readings from it, quoted by him, are printed in Migne’s Patres Apo-
stolict. I collated a great part of it myself.

3. Testamentum Tobi f. 72.

4, Anastasii Sinaitae quaestiones et responsiones f. 98.

This item seems to be in an earlier hand. It is imperfect at the
end.

There is another ms of the Testament at Paris, no. 938
(f. 172), of cent. xvi. But this is merely a copy of 2658. It is
preceded by the Testaments of the Patriarchs, and these by the
Interpretationes nominum.

Ancient testimonies and quotations.

I am only able to point to one actual mention of the book in
ancient times. The Gelasian Decree condemns it as

“Liber qui appellatur Testamentum Iob, apocryphus,’

and places it between the Liber Ogiae (Book of Og) and the
Poenitentia Origenis. Fabricius preferred an alternative reading,
“Testamentum Iacobi” ; he would not have done so, had he known
of the existence of our book.

There is of course no trace of a Latin version of this Testa-
ment now : but that is the case with a large number of the books
mentioned in the Decree. The one really interesting and im-
portant matter connected with the ancient history of the book
is its connexion with the LXX version of Job. It is well known
that in the second chapter of Job, and also at the end of the
whole book, certain additions are found in the LXX version.
It will be interesting to examine these in the light of their rela-
tion to the Testament of Job. We will take first the insertion
in ¢, il,

Ιχχὶν

JOB
ii 9

1 om, δὲ" 2 πλανῆτις 55 A
ερχομένη A

INTRODUCTION.

cal /,
χρόνου δὲ πολλοῦ προβεβηκότος
= Ss a ἢ Ν 3 A,
εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ
re /
Μέχρι τίνος καρτερήσεις λέγων
3 Ν 3 , 1 ’ὔ »” Ν
Ἰδοὺ ἀναμένω" χρόνον ἔτι μικρὸν
ἐλπίδα τῆς

προσδεχόμενος τὴν

σωτηρίας μου;

> X ‘\ 3 Fr; fA Ἂς 4
ἰδοὺ yap ἠφάνισταί σου τὸ μνημό-
\ lal ~
συνον ἀπὸ τῆς γῆς,
ran Ν / > a /
viol καὶ θυγατέρες, ἐμῆς κοιλίας
baal ἊΣ vA
WOLVES καὶ πόνοι,
ἃ 3 \ Ἂς > ’ὔ Ἂς
OVS εἰς TO KEVOV εκοπιασα μετα
/
μόχθων.
’ Cy > / ᾿ξ
σύ τε αὐτὸς ἐν σαπρίᾳ σκωλήκων
(cf. vii. 5) κάθησαι διανυκτερεύων
αἴθριος"
ἍΝ Zoo SUNG,
κἀγὼ πλανωμένη" Kat λάτρις
΄ > ΄ 3 Ce 3 Eye eee
τόπον ἐκ TOTOV Kal οἶκον ἐξ οἰκίας",
’, Ν 7 / ,
προσδεχομένη τὸν ἥλιον πότε δύ-
σεται,
ω2 3 4, a ,
ἵνα ἀναπαύσωμαι τῶν μόχθων μου
Ν A “ ω cal /
Kal τῶν ὀδυνῶν al με νῦν συνέ-
χουσιν.

3 + περι-
4 -Ἐπεριερχομένη X°-*

Test. Job xxiv.

Ἰώβ, Ἰώβ, ἄχρι (v. 1. μέχρι)

, / cys a 4
τίνος καθέζῃ ἐπὶ τῆς κοπρίας
5 - ’ ,
ἔξωθεν τῆς πόλεως λογιζό-

5 4 As) /

μενος ἔτι μικρόν, Kal ἐκδεχό-
Ν 3 / al /

μενος THY ἐλπίδα τῆς σωτηρίας

Ν 5» ΕΝ a Ν

σου; καὶ ἐγὼ πλανῆτις καὶ

’ a /
λάτρις τόπον ἐκ τόπου περι-

ἐρχομένη.

διὸ ἀπώλετο ἀπὸ γῆς τὸ μνημό-

4, ε ΘΙ, ον ε
συνὸν σου, οἱ Viol μου καὶ αἱ
θυγατέρες τῆς (om. M) ἐμῆς

΄ Ἂ ΄ ἣν 3. ἡ
κοιλίας (- καὶ πόνοι καὶ ὠδύ-

a > δ᾽ > /
vat M) οὕς εἰς κενὸν ἐκοπίασα

Ne Soe NNN EIN ,
μετὰ μόχθων: σὺ δὲ αὐτὸς κάθῃ

.
ἐν σαπρίᾳ σκωλήκων διανυκτε-

ρεύων αἴθριος κ.τ.λ.

The substantial identity of the two passages is undeniable.
But it is not immediately clear whether the LXX has here in-

fluenced the Testament, or the Testament the LXX.

It becomes

important in the first place to ascertain what is the general
relation of the Testament to the Canonical book in respect of

quotations from it.

JOB
i 1 ἄμεμπτος

Test. Job.

The following is a table of the quotations:

Title in Mai δια-

θήκη τοῦ ἀμέμπτου κ.τ.λ.

JOB
τ Ὁ

τ 7

THE TESTAMENT OF JOB.

Eye Ν / “
υἱοὶ ἑπτὰ κ. θυγατέρες τρεῖς
/ ε ’,
πρόβατα ἑπτακισχίλια
/ ,ὔ
κάμηλοι τρισχίλιαι
ζεύγη βοῶν πεντακόσια
” ,
ὄνοι θήλειαι νομάδες πεντα-
/
KOO LAL
ὑπηρεσία πολλή.
5 > Ν a Sp ey s
ἣν εὐγενὴς τῶν ἀφ᾽ ηλίου
> ~
ἀνατολῶν
ἐποιοῦσαν πότον
΄ LW Ν
συμπαραλαμβάνοντες ἅμα καὶ
ἣν tal 3 Ν 3 τι
τὰς τρεῖς ἀδελφὰς αὐτῶν
ἀνιστάμενος τὸ πρωὶ...«προσέ-
φερεν περὶ αὐτῶν θυσίαν
°
(θυσίας A) κατὰ τὸν ἀριθμὸν
αὐτῶν καὶ μόσχον ἕνα περὶ
ἁμαρτίας περὶ τῶν ψυχῶν
A ‘ 3 /
αὐτῶν. ἔλεγεν yap Ἰώβ
Μή ποτε οἱ υἱοί μου ἐν τῇ
> tal
διανοίᾳ (καρδίᾳ A) αὐτῶν
ει c
Ἀν 5. / X /
κακὰ ἐνενόησαν πρὸς θεόν.
θεράποντός (A, παιδός B) μου
Ἴωβ
Ν “-“ > ~ 3. A “
παρὰ τῷ ἀδελφῷ αὐτῶν τῷ
΄,
πρεσβυτέρῳ
ε 4, »” «ε , > /
ὃ κύριος ἔδωκεν, ὃ κύριος αφεί-
aro:
ε a ΄, ] M4
ws TO κυρίῳ ἔδοξεν, οὕτως
(Α οὕτω καὶ) ἐγένετο
»” Ἂς. Ν ’ DA
εἴη TO ὄνομα κυρίου εὐλογη-
μένον
ἔπαισεν τὸν ᾿Ιὼβ ἕλκει πονηρῷ

ἀπὸ ποδῶν ἕως κεφαλῆς

««εἰχώρα....

> 4 5 ‘ “ ,ὔ

ἐκάθητο ἐπὶ τῆς κοπρίας
τῆς πόλεως

The lament of Job’s wite:
see above

Ixxv

x. sub fin., xi. etc.
XXViil. εὐγενέστερος γὰρ ἤμην

K.T.A.

ἧς , ,
XV. καὶ ἐποίουν πότον M.
>
XV. συμπαρ. kT. Tp. αὖτ. dd,
> \r 3 f > a XN ‘
XV. ἀνιστάμενος οὖν ἐγὼ κατὰ
Ν δι, 3 ’ὔ e ‘
TO πρωΐ ἀνέφερον ὑπερ
> a ’ Ν 3
αὐτῶν θυσίας κατὰ ἀριθ-

Ν > A ‘ ,
μὸν αὐτῶν... καὶ πάλιν
bE / , Cay
ἐξαίρετον μόσχον ave-

΄ ,
φερον .... μήπως (μήποτε
M) οἱ υἱοί μου ἐνενοή-

ATS a ,
σαντο κακὰ ἐν TH καρδίᾳ

a A \ \ ΄
αὐτῶν προς τον θεόν.

xv. init. εἰσήρχοντο παρὰ k.T.A.

: σ΄ ‘ ,
xix. 6 KUplos...oUTw Kal ἐγε-
veto k.T.A,
, ‘
xx, ἐπάταξέν pe πληγὴν
‘
σκληρὰν
ἀπὸ... κεφαλῆς

“ cal , ΝΜ
ἰχῶρες τοῦ σώματος EPPEOV

XX, Χχὶ. ΧΧΙΧ.

XXIV.

Ixxvi

JOB
ii 10

ALS

ΙΧ 9.2

xvili ὃ

χχ 14
10

ἘΧΙ 1

INTRODUCTION.

9 ΄, tad > ΄
ὥσπερ μία τῶν αφροόνων γυ-
a U
vatkov ἐλάλησας"
εἰ ta ἀγαθὰ ἐδεξάμεθα ἐκ
χειρὸς κυρίου, τὰ κακὰ οὐχ
ὑποίσομεν;
ἀκούσαντες δὲ οἱ τρεῖς φίλοι
κιτ.λ.
“ ΕἸ “ > 4 ’ὔ
ἕκαστος ἐκ τῆς ἰδίας χώρας
᾿Ελειφὰζ ὃ Θαιμανῶν βασιλεύς
2 / 3 /
ἐπισκέψασθαι αὐτόν
3307 Ν DN / 3
ἰδόντες δὲ αὐτὸν πόρρωθεν οὐκ
ἐπέγνωσαν
’ lal
κ. βοήσαντες φωνῇ μεγάλῃ
ἐκλαυσαν
Cite 7 Ν ce cal
ῥήξαντες ἕκαστος τὴν ἑαυτοῦ
στολήν
κ. καταπασάμενοι γῆν.
/ Kyeetey τς Ν ε /
παρεκάθισαν αὐτῷ ἑπτὰ ἡμέ-
pas kK, ἑπτὰ νύκτας
καὶ οὐδεὶς αὐτῶν ἐλάλησεν.
γαυρίαμα

38 ᾽7 > / ΄ὔ
ἀδίκων κ. AVO[LOV καταγελάσῃ

7 Ν 3 / ἿΝ
ὥσπερ μισθωτὸς ἀναμένων τὸν
μισθὸν αὐτοῦ
5 St, , ΓῚ /
ἐν σαπρίᾳ σκωλήκων... ἰχώρ.
ἵνα ἔλθωμεν ὁμοθυμαδὸν εἰς
κρίσιν
φῶς ἀσεβῶν σβεσθήσεται
3 3 ΄ δεν τε ε
κι οὐκ ἀποβήσεται αὐτῶν ἡ
φλόξ
ἈΝ “ 3 nw &, > ’,ὔ
τὸ φῶς αὐτοῦ σκότος ἐν διαίτῃ
ὁ δὲ λύχνος αὐτῷ σβεσθή-
σεται
\ 3 / 3 \ 3 a
χολὴ ἀσπίδος ἐν γαστρὶ αυτοῦ
θυμὸν δρακόντων
γλῶσσα ὄφεως
ἀναλαβόντες ψαλτήριον κ.

κιθάραν

ΧΧΥΙ.

XXVlll. ἤκουσαν οἱ βασιλεῖς
XXVili.

XXVilil. XX1X.
XXVIii.

XXVlil.

xxvii. M.

XXVIli.

XXVI11.

XXXili. τὸ γαυρίαμα

ee ε ΄ a >
XXXll. 6 καταγελάσας τῶν ἀδι-
κούντων

oe /
ΧΙ]. ἀναμένων σου τὸν μισθόν.

xlili. κρινεῖ ἡμᾶς ὁμοθ.

ΧΙ.
ef. xliii.
xiv. εἶχον ἕξ ψαλμοὺς k...

κιθάραν

JOB

xxi 12

Xxix 6

15
16

xxx I

xxxi 20

35—37

xxxvi 2
Xxxviii 1

THE TESTAMENT OF JOB. Ixxvul

καὶ εὐφραίνονται φωνῇ ψαλμοῦ

(becca pill)

ψαλμοῦ obelised in Jerome’s
LXX Job

ὅτε ἐχέοντο ai 680d μου
βουτύρῳ

Ν δὲ »” SF: ΄
τὰ O€ ὁρη μου ἐχέοντο γάλακτι,

ὀφθαλμὸς nunv τυφλών

πατὴρ ἀδυνάτων

ods οὐχ ἡγησάμην ἀξίους κυνῶν
τῶν ἐμῶν νομάδων

ποῦ in Jerome’s LX X Job

ἐν γῇ καὶ σποδῷ μου ἡ μερίς

3 Ν δὲ cal 3 A

ἀπὸ δὲ κουρᾶς ἀμνῶν μου
24 4 0 cee JA
ἐθερμάνθησαν οἱ ὦμοι αὐτῶν

εἰ δὲ καὶ πολλάκις εἶπον αἱ
θεράπαιναί pov:

’ Ἂ ΄ ε Lal ~ “~

τίς ἂν δώῃ ἡμῖν τῶν σαρκῶν
αὐτοῦ πλησθῆναι (ἐμπλη-
σθῆναι A);

»”
λίαν μου χρηστοῦ ὄντος
ἡ δὲ θύρα μου παντὶ ἐλθόντι

Cee
GaVEWKTO

εἰ δὲ K. εἴασα ἀδύνατον ἐξ-
Lal 4, a“
ελθεῖν θύραν pov κολπῷ
κενῷ
ZnS La > ,
συγγραφὴν δὲ ἣν εἶχον κατά
Ἂ
τινος ἐπ᾿ ὦμοις ἂν περι-
,ὔ / 9 /
θέμενος στέφανον ἀνεγί-
ἘΠ. ee. > [4
VWOKOV...pyéas αὐτὴν ἀπέ-
ἈΝ Ν
δωκα οὐθὲν λαβὼν παρὰ
χρεωφιλέτου (+ μου A)
ΣΝ ἃ Ν
Μεῖνόν με μικρὸν
Μετὰ δὲ τὸ παύσασθαι ᾽Ἔλι-
ἴω an? ‘
οὖν... εἶπεν ὁ κύριος TO Ἰωβ

διὰ λαίλαπος K. νεφῶν

xiv, ἀνελάμβανον τὸ ψαλτήριον

ΧΙ. κ, τὸ βούτυρον διεχεῖτο ἐν
ταῖς ὁδοῖς μου

ὄρη ἐκλύζοντο γάλακτι

(cf. M)
1111.
χχ. M

XXXVlll. ἔχοντες τὴν μερίδα ἐν
γῇ κ' ἐν σποδῷ

ix. εἰς ἔνδυσιν χηρῶν k.T.A.
xii. fin.

ἐμπλησθῆναι

τὶ 3 , δὲ 4 « ,

ix. ἀνεῳγμέναι δὲ ἦσαν αἱ τέσ-
σαρες θύραι τοῦ οἴκου
μου"

X. K. οὐδὲ ἐπέτρεπον ἐξελθεῖν

Ν 0 4 “A
τὴν θύραν... κενῳ.

ΧΙ. προέφερον αὐτοῖς τὸ χειρό-
γραφον, κ. ἀνεγίνωσκον,
στέφανον ἐπιφερόμενος
ἀφαιρήσεως X,...000€
ἐδεχόμην τι παρὰ τοῦ
ὀφειλέτου μου.

xli. Μείνατέ με

xlii. dit.

ΙΧΧΥΙΙ INTRODUCTION.

JOB
xxxvili 3 f. and xl, 2 ζῶσαι ὥσπερ ἀνὴρ
Ν > 4
τὴν ὀσφύν σου
(cf. xii. 18)
17 πυλωροὶ δὲ adov
xl 2 ἐρωτήσω δέ σε, σὺ δέ μοι
ἀπόκριναι
xlii 7 μετὰ τὸ λαλῆσαι τὸν κύριον...
“ all ΜΝ, ΓΟ ec ,
ταῦτα τῷ Ἰώβ, εἶπεν ὃ κύριος
᾿Ἐλειφὰς τῷ Θαιμανείτῃ"
"Hpaptes σὺ καὶ οἱ φίλοι
(δύο φ. NAC): οὐ γὰρ
ἐλαλήσατε ἐνώπιόν μου
ἀληθὲς οὐδὲν ὥσπερ ὁ θερά-
πων μου Ἰώβ
8 εἰ μὴ γὰρ δι αὐτόν, ἀπώλεσα
ἂν ὑμᾶς.
3 Ν > , \ af
ov yap ἐλαλήσατε κατὰ τοῦ
θεράποντός μου Ἰὼβ ἀλη-
θές
10 ὁ δὲ κύριος... ἀφῆκεν αὐτοῖς
τὴν ἁμαρτίαν
ἔδωκεν δὲ ὃ κύριος διπλᾶ ὅσα
ἣν ἔμπροσθεν “IwB εἰς
διπλασιασμόν.
11 πάντες ὅσοι ἤδεισαν αὐτὸν ἐκ
πρώτου
/ Ν Ν / >
φαγόντες δὲ καὶ πιόντες Tap
αὐτῷ...
ἔδωκεν δὲ αὐτῷ ἕκαστος ἀμνάδα
μίαν καὶ τετράδραχμον
χρυσοῦ
12 ὁ δὲ κύριος εὐλόγησεν
14 names of daughters
15 καὶ οὐχ εὑρέθησαν κατὰ τὰς
θυγατέρας Ἰὼβ βελτίους
3 A 3 a e¢ > > /
αὐτῶν ἐν τῇ ὑπ᾽ οὐρανόν
Εν Ἂν 3 a c Ν
ἔδωκεν δὲ αὐταῖς ὃ πατὴρ
κληρονομίαν ἐν τοῖς ἀδελ-

φοῖς.

xlvii.

xliii. θυρωροὶ τῆς σκοτείας
xlvii.

as Ν Ν , Ν

xlii, μετὰ τὸ παύσασθαι τὸν
΄ a ,

κύριον λαλοῦντά μοι
“

εἶπεν mp. Ἔλ... «ἥμαρτες

σὺ Kk. οἱ δύο σου φίλοι:

οὗ γὰρ λελαλήκατε ἀλη-

θῶς κατὰ τοῦ θερ. μου

158

ee eee ee
xi. εἰ μὴ.. ὑμᾶς

xlii.

9 a , “-“
xliv. πεποίηκέν με εἶναι ἐν τῷ
ιἝ

διπλῷ
. “ » 5 ol
xliv. ὅσοι ἤδεισαν εὐποιεῖν
ts / > ,
πεποιήκαμεν μεγάλας εὐωχίας

xliv.

i, and xlvi. sqq.
liii. M.

xlvi. ἤδη ὑμῖν ἔπεμψα κληρονο-
μίαν κρείττονα τῶν ἑπτὰ

ἀδελφῶν ὑμῶν

THE TESTAMENT OF JOB. lxxix

JoB
xlii 16 ἔζησεν δὲ Ἰὼβ μετὰ τὴν πλη-
Ν ΝΜ ε Ν ε 4
γὴν ἔτη ἑκατὸν ἑβδομήκοντα
τὰ δὲ πάντα ἔτη ἔζησεν διακόσια οἵ, 111]. Μ. σμη
τεσσεράκοντα (+ ὀκτώ A)
καὶ ἴδεν "Ilo τοὺς υἱοὺς αὐτοῦ οἵ, lili. M

κι τ. υἱοὺς τ. υἱῶν αὐτοῦ

τετάρτην γενεάν.

17 α γέγραπται δὲ αὐτὸν πάλιν iv. καὶ ἐγερθήσῃ ἐν τῇ ἀνα-
3 4 6 θ᾽ τῇ ε ΄ > Ν >
ἀναστήσεσθαι μεθ᾽ ὧν ὃ στάσει (: εἰς ζωὴν ai-

, 3 / ’ὔ
κύριος ἀνίστησιν wviov Μ).
Also 11. M
~ . > ~ »” eee

17 ὃ προυπῆρχεν δὲ αὐτῷ ὄνομα [1]. M
Ἰωβάβ.

17 ¢ ἐκ τῶν Hoad υἱῶν vids i. ἐγὼ γάρ εἰμι ἐκ τῶν υἱῶν

"Haat.

This list of passages, which I hope is pretty complete, shows,
what is natural enough, that the borrowings from the LXX are
almost confined to the narrative portions of the Book of Job, and
to those chapters which might be considered autobiographical
(xxix., xxxi.). It shows also, incidentally, an agreement on the
part of the Testament with the text of A as against that of B.

So far as I can judge, there is nothing to show decisively
whether the writer had before him the longer “LXX” text of
Job, as supplemented by Origen from Theodotion, or the shorter
and true LXX text, for which our main authorities are the
Sahidic version, and a Latin version by Jerome. One case does
occur where a clause (xlii. 16 καὶ ἴδεν ᾿Ιὼβ τοὺς υἱοὺς αὐτοῦ, etc.),
which is asterisked in Jerome’s LXX Job, appears in Mai’s text:
but the Paris Ms does not support it.

The general absence of borrowings from the main part of the
book is very marked, and suggests the question :—Why should
the speech of Job’s wife, itself an interpolation into the LXX
text, have been specially selected for quotation in the Testament,
which shows no similar quotation of equal length? [1 is at least
possible (but I do not see how the point can be demonstrated)
that this particular speech has been interpolated into the LXX
from the Testament. And if that is the case, the Testament

lxxx INTRODUCTION.

must be a very early book. Further consideration must show
whether this is likely or not.

There are few traces—almost none—of the use of the Testa-
ment in later documents. One passage in the Apocalypse of
Paul is worth quoting in this connexion:

§ 50 (Apocr. Anecd. 1. p. 41). Ego autem sum Job qui
multum laboraui .xxx. annorum tempus ex ichore plagae (exi
cuo; plaga cod.): et quidem inter inicia uulnera que exiebant de
corpore meo erant sicut grana tritici. Tercia uero die facta sunt
sicut pes asini; uermes autem qui cadebant quatuor digitos
longitudinem: et apparuit mihi tercio diabolus <et> dicit mihi:
Dic uerbum aliquid in dominum et morere. Ego dixi ad eum:
Si sic est uoluntas dei ut permaneam in plaga omne tempus uite
meae usque dum moriar, non quiescam benedicens dominum
deum, et plus mercedem accipiam.

The Syriac (ap. Tischendorf) has: “I am Job who endured
temptations from Satan. Thirty years he left me until I fell
prostrated and smitten with evil boils. Worms swarmed upon
me, and every one of them about three fingers. And Satan daily
uttered threats over me saying: Curse thy God and die. And
when he prompted my sons with me to come and comfort me,
then Satan would say with their tongue: How much Job suffers
these torments and the plague of boils. And every day he urged
them to say to me, Blaspheme against the living God and die.
But I yielded not to the device of the wicked one, but always
said: The Lord gave, etc. It were better for me that I should
remain under the scourge with which I was so much distressed
all the days of my life, than that I should blaspheme against God.”

It is chiefly the emphasis laid upon the worms which leads
me to connect the above passage with the Testament of Job.
But the knowledge of Apocryphal writings which is apparent
throughout the Apocalypse must also be taken into account.

The Koran (xx1., xxxvill.) and the Arabic commentators there-
upon quoted by Sale, have traditions about Job and his wife
Rahma, and the temptations which the devil inflicted upon her.
But they do not do more than remind us dimly of the similar
situation in the Testament.

THE TESTAMENT OF JOB. lxxx]

I suspected at one time that an Arabic version of the Testa-
ment existed in a MS at Trinity College, Dublin, which in Catal.
MSS. Angl. et Hibern. 1697, is numbered (626) 486, and marked
F. 2. It contains the story of Zosimas, a Life of Abraham, and
the Apocalypse of Paul; and also a “Historia Iobi iusti.” An
application to my friend Professor J. H. Bernard, D.D., resulted
in my obtaining an account of the tract, kindly made by Mr
A. E. Johnston, of Trinity College, sufficient to show that it is not
the Testament, but something more lke a paraphrase of the
Biblical story.

There is also a Slavonic “ Life and Conversation of Job the
Just,” mentioned in Bonwetsch’s list of Slavonic Apocrypha (ap.
Harnack, Altchristl. Litteratur i. 915): but the opening words
of it do not resemble those of the Testament.

In the Greek Menaea (May 6) it is said of Job that the Devil
“went away from him ashamed,” and that he lived after his
plague 170 years, making his whole age 248. This agrees with
Mai’s text of the Testament, and with N°™AC in Job xli. In
the Stichera for his day we find the epithets πολύαθλος, ἄμεμπτος
applied to Job, as in the title in Mai, and in the first ode Satan
is described as γυμνῷ βιαίως προσπαλαίσας (cf. ο. xxvii.), and
elsewhere of Job it is said, τῶν ἰχώρων καταπαλαίσας, where the
plural itydpes may be paralleled from c. xx. However, in the
matter of the title at least, the Ms of the Testament is likely to
have been influenced by the liturgical formula. It is probable
that the book was preserved with a view to its being read on the
feast of St Job.

The name of Dinah as that of Job’s first wife is found in the
Targum on Job (Walton’s Polyglott, 1657) ii. 9. This is a point
of connexion with the Testament. The Paris text clearly iden-
tifies her with Dinah, the daughter of Jacob (though that of Mai
does not), and in so doing conflicts with another Jewish legend,
which made Dinah the mother of Aseneth, Joseph’s wife. But
in the Testament she is Job’s second wife, whereas in the Targum
there is no mention of a change of wife at all.

The statement that the discussions between Job and his
friends occupied twenty-seven days must (c. xli.), one would
imagine, have a connexion with the Book of Job. Greek writers

lxxxli INTRODUCTION.

(e.g. Cedrenus, p. 124, ed. Par.) give the number of dialogues as
twenty-three: but if we simply count the speeches and re-
sumption of speeches which are contained in chapters 11i.—xlii.,
we arrive at twenty-seven. It is true that these carry us down
to the end of the whole discussion, whereas, according to the
Testament, we ought only to arrive at the beginning of Elihu’s
speech in the twenty-seven days. Nevertheless it is probable
enough that the writer was following a rough traditional calcula-
tion as his authority for the statement.

Another kind of evidence must be cited before we leave this
part of our subject. It is not very commonly that we can appeal
in these discussions to monuments of ancient art. But I think
we may fairly do so here. The patience of Job is one of the
subjects early introduced into the cycle of Christian pictures
and sculptures, as a reminder probably of the Resurrection of
the body: and in some at least of the representations we have
a coincidence with our Testament. To take one instance. On
the fourth-century sarcophagus of Junius Bassus (see Bottari 11.
Ixxvii.: Jameson and Eastlake, Hist. of our Lord, τ. 13, ete.),
Job is seen seated on the dunghill; one friend is in the back-
ground, in the centre; on the right Job’s wife approaches, holding
her garment to her nose, and extending towards him a cake of
bread (divided into four by cross-lines) in a sort of long-handled
spoon, Here we have stress laid on the extremely offensive
character of Job’s disease, and the δυσωδία it engendered ; and
also upon the idea that Job’s wife brought him bread. Both
these points are also emphasised in the Testament.

The Eastern Church has illustrated the Book of Job far more
copiously than the Western. Catenas upon this book are very
frequently adorned with miniatures, of which the finest specimen
is probably that at Jerusalem (no. 5 in Papadopoulos-Kerameus'’
Catalogue), which is of cent. xii, and has 117 pictures. But I
do not find that the Testament has influenced these pictures,
save perhaps in this one point that Job’s wife is sometimes re-
presented as bringing him bread. This, for instance, is the case
in the great 9th century MS of Gregory Nazianzen at Paris
(no. 510).

THE TESTAMENT OF JOB. Ixxxill

Character and Date of the Book.

The absence of external testimony to the existence of the
Testament in early times is the less important because the book
has a very marked character of its own.

It belongs to a fairly large, and very interesting class of
apocryphal books. The “Testaments” written in the names of
various ancient worthies profess to give us their last words and
the story of their deaths in most cases: and according as the
reputed author sometimes deals in reminiscences of his life, or in
revelations of the unseen, or advice to his children, or as the cir-
cumstances attending his death are made sensational, a wide variety
of character is shown in the books which bear the name of
Testaments. The specimens of the literature which we possess
may be rapidly passed under review. They are:

(1) The Testament of Adam, otherwise called the Apocalypse,
or Penitence of Adam, or Apocalypse of Moses. The main elements
of this book are narrative and apocalyptic. It has been Christian-
ised.

(2) The Testaments of Abraham, Isaac and Jacob. The first
of these is also mainly narrative and apocalypse. The last two
have less narrative, and more didactic matter, with an admixture
of apocalypse. These books have been to some extent Christian-
ised,

(3) The Testament of the Twelve Patriarchs. These books
deal mainly in narrative, and ethical precept. Two or three of
them (notably Levi and Nephthalim) contain visions. Christian
interpolations are frequent.

(4) The Testament of Moses, otherwise called the Little
Genesis, Book of Jubilees, Apocalypse of Moses. I have a notion
that the title Testament was only applied to this book when—as
was often the case—it was combined with the Assumption of
Moses. For it does not deal with the last words of Moses, whereas
the Assumption does. The matter is historical and didactic, not
properly speaking apocalyptic at all, though it is communicated to
Moses by an angel. There are no Christian portions.

lxxxiv INTRODUCTION,

(5) The Testament of Solomon. This is properly a Testament,
inasmuch as it gives the last dying confession of Solomon. It
consists of narrative, and of magical lore. There are a few
Christian insertions. It is to be found in Fleck’s Wissenschaft-
liche Reise ii. 3, p. 111, and in Migne’s Cedrenus, vol. 11.

(6) The Testament of Hezekiah. Cedrenus uses this name
when he quotes a passage from the book which we know as the
Ascension of Isaiah. It is a curious name and seemingly an
inappropriate one: for there is but one short passage in that book
referring to the last days of Hezekiah, and Isaiah is distinctly the
hero of the whole. We must therefore, I think, leave this item
on one side as an anomaly.

(7) The Testament of our Lord. This book is as yet not
satisfactorily known. We depend upon the Syriac version
published by Lagarde with a translation into Greek in Reliquiae
Turis Eccl. Antig. It seems to exist also in Carshunic and
Ethiopic. Its contents are mainly apocalyptic.

It would appear from an article by Professor E. H. Palmer
(Journal of Philology iii. 223) that the testamentary literature
has representatives in non-Jewish literature in the East. His
words are: “ We have...many books, in Arabic and other oriental
languages, composed on the same plan. Of these, I may instance
the Javidin Khirad of Abu’alf Maskawi, in which not only are
certain moral precepts put into the mouth of Hosheng, one of the
earliest kings of Persia, but Testaments attributed to nearly all
the wise men of antiquity are contained in the same volume. It
is worthy of note that the phrase ya bant, ‘Oh my son, is of
constant occurrence, this according exactly with the use of the
words τέκνια pov in the Testaments of the Twelve Patriarchs.”

So we come to the Testament of Job, of which the general
complexion most nearly resembles among the books described
above that of the Testaments of the Twelve Patriarchs. It stands
alone in its class in one respect: I mean in the number of hymns
and poetical speeches which are found in it. It further resembles
the Testament of Moses in one respect; in that it is a haggadic
commentary upon a canonical book—in other words, a Midrash.
It will be plain from the analogy of the books I have enumerated

THE TESTAMENT OF JOB. lxxxv

that we may very well expect to find Christian portions, whether
inserted or original, in this Testament as well. And we have now
to examine the text and try to ascertain whether or no such
passages exist. And in the course of this examination it will not
be out of place to notice generally the resemblances with the rest
of the pseudepigraphic literature and with the LXX in general:
though notes on the text of a critical kind will be deferred.

The opening words of the whole book (the title may be left
out of consideration) should perhaps be read Βίβλος λόγων "168
τοῦ καλουμένου Ἴωβαβ, καὶ ἀντίγραφον διαθήκης αὐτοῦ. Parallels
to this are frequent in the Testaments of the Twelve Patriarchs.
The expression ἀντίγραφον διαθήκης occurs in Reuben, Nephthalim,
Gad, Aser, Joseph: ἀντίγραφον λόγων is the phrase in all the rest.

The words of M, καὶ ἐγνωκὼς τὴν ἀποδημίαν αὐτοῦ ἐκ τοῦ
σώματος, recall the matter though not the phraseology of the
beginnings of Test. Levi and Test. Nephth. Each of these
patriarchs pre-sees his death.

The calling of the children to the death-bed is almost an
inevitable feature. It occurs in the Testaments of the Patriarchs
and also in Apoc. Mosis (Test. Adam) 14 κάλεσον πάντα τὰ τέκνα
ἡμών,... ἀκούσατε, πάντα TA τέκνα μου... κἀγὼ ἀναγγελῶ ὑμῖν, K.T.r.

ἐν πάσῃ ὑπομονῇ γενόμενος. This phrase suggests another
feature of the Testament literature, which I have elsewhere
noticed (Test. Abr. p. 120): I mean the tendency to dwell upon
some particular virtue or vice, which was illustrated by the life of
the supposed author. Each of the Testaments of the Twelve
Patriarchs specialises in this way, and the main thought of each is
expressed in its title: e.g. Διαθήκη Δὰν περὶ θυμοῦ καὶ ψεύδους.
Hospitality and mercy are the leading features in the Testament
of Abraham. In the Testament of Job the keynotes are ὑπομονὴ
and ἐλεημοσύνη.

Job is identified with Jobab, the descendant of Esau mentioned
in Gen, xxxvi. 33 ἐβασίλευσεν ἀντ᾽ αὐτοῦ ᾿Ιωβὰβ υἱὸς Ζαρὰ ἐκ
Βοσόρρας. A scholium quoted by Field on this passage says:
οὗτός ἐστιν Ἰώβ. The identification is most likely derived
immediately from the Greek supplement to Job xlii., which is itself
mainly drawn from Gen. xxxvi. Of the identification of his second
wife with Dinah a word has already been said

ΙΧΧΧΥῚ INTRODUCTION.

The destruction of the idol and its temple may be compared
with the similar act of Gideon, and still more recalls the legend
of Abraham’s iconoclasm, for which our best authority is Jubilees
xii. (cf. Suidas 5. ν. "ABSpaau: and Clem. Recogn. 1. 32).

iv. Inc. iv. is the first suspicious expression: ἄχρι τῆς συντε-
λείας τοῦ αἰῶνος, which occurs in St Matthew and in the Ep. to the
Hebrews, as well as in Christian portions of the Test. aw. Patr.
But though the combination συντ. τοῦ αἰῶνος does not occur in
the LXX, we have close approaches to it in Jewish writings: e.g.
in Daniel xii. συντέλεια ἡμερῶν : and there is nothing essentially
Christian in the phrase.

In the same speech are other noticeable words: ἀπροσωπό-
ληπτος, which does not occur in the LXX, while the adverb of it is
found in 1 Pet. i. 17.

ἐγερθήσῃ ἐν TH ἀναστάσει (+ εἰς ζωὴν αἰώνιον M). The added
words in M are from Dan. xii. I am at present inclined to believe
that this clause stands in the relation of an original to the LXX
supplement (xlii. 17 a). It is noteworthy that in M we find in this
section a phrase which has a distinct flavour of the N.T., στέφανον
ἀμαράντινον κομίσεις (1 Pet. v. 3). The connexion of endurance
with a crown is however found in both texts, and should be
compared with James i. 12 Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν,
ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς ὃν ἐπηγ-
γείλατο τοῖς ἀγαπῶσιν αὐτόν. It should be remembered at this
point that St James is the one New Testament writer who cites
the story of Job (v. 11): and there are not wanting other
resemblances in the Testament to the phraseology and thought of
the Epistle. Herr Spitta has recently advanced the theory—and
maintained it with ability—that the Epistle of James is not a
Christian writing at all. It is to be wished that he had taken
into account the Testament of Job in his investigations: but, so
far as I can see, he has, in common with wellnigh all modern
writers, been unaware of its existence.

v. At the beginning of c. v. we have the words ἄχρι θανάτου
ὑπομείνω, Which afford a link with Rev. 11. 10 γίνου πιστὸς ἄχρι
θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς.

μετὰ τὸ σφραγισθῆναί με ὑπὸ τοῦ ἀγγέλου (ὁ ἄγγελος σφραγι-

THE TESTAMENT OF JOB Ixxxvil

σάμενός we M). A Christian interpretation might easily be given
to these words; and indeed I fancy Mai’s text indicates such an
interpretation by its less emphatic wording: as if the process of
“sealing” were a matter of course. Two possible interpretations
are suggested by two passages from the New Testament: the one
is Rom. iv. 11 σημεῖον ἔλαβεν περιτομῆς, σφραγῖδα τῆς δικαιο-
σύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, the other, Rev. vii. 3
ἄχρι σφραγίσωμεν τοὺς δούλους τοῦ θεοῦ ἡμῶν ἐπὶ τῶν μετώπων
αὐτῶν.

vi. οὐ σχολάζει. The LXX always employ the word in this
sense, namely of being idle or at liberty. Mai’s text takes the other
(and later ?) meaning, that is, of not being at liberty. Later on, it
misinterprets the word dsapwve. Note also that Mai’s text uses
the word ὁ πονηρὸς in vil. where the other has ὁ Σατανᾶς.

The coincidence of ὃ ποιεῖς ποίησον with a phrase in John
ΧΙ, 28 is noteworthy.

viii. The resemblance between ἀπέστη ἀπ᾽ ἐμοῦ and ἀπέστη
ἀπ᾽ αὐτοῦ (Le. iv. 13), both being used of Satan, is striking, but
insufficient to build a theory upon, if it stands alone.

ἀπελθὼν ὑπὸ τὸ στερέωμα. The regions immediately adjoin-
ing the firmament are proper, in much of the Jewish apocryphal
literature, to Satan—the prince of the power of the air
angels. In the Test. Salomonis the devils fly up near the firmament
to hear the sentences pronounced against the souls of men: ᾿Ημεῖς

and his

οἱ δαίμονες ἀνερχόμεθα κατὰ TO στερέωμα TOD οὐρανοῦ Kai μέσον
τῶν ἀστέρων ἱπτάμεθα. On this point Mr Charles’ notes on the

Secret Books of Enoch should be consulted.

ix. The description of Job’s wealth and manner of life, which
occupies 66, ix-—xv., is based upon the canonical book, as will be
seen by reference to the table of passages given above. Of course
it is a vastly exaggerated description: for instance, the numbers
of cattle specified in the canonical Job are here taken as the
numbers of those which the patriarch set aside for charitable
purposes.

Descriptions of charity, not very dissimilar, are in the Testa-
ments of Issachar and Zabulon,

J. x, A. IL, g

Ixxxvill INTRODUCTION.

x. The occurrence, in close proximity, of the words χῆραι,
διακονία, τράπεζα recalls the passage Acts vi. 1, 2.

xi. Inc. xi. Μακροθύμησον ἐφ᾽ ἡμᾶς" « ἵνα» ἴδωμεν πῶς ἀπο-
καταστῆσαί σοι δυνάμεθα, cf. Matt. xviii. 26 (29) Μακροθύμησον
ἐπ᾽ ἐμοί, καὶ πάντα ἀποδώσω σοι. Again ἃ noteworthy coincidence
of language.

A few lines further on we have a passage which favours the
idea that Greek was the original language of the Testament.
I refer to the passage about the cancelling of the debtor’s bond.
This, as will be seen from the table given above, is based on the
LXX of Job χχχι. 35—37, which totally differs from the Hebrew.
In particular the phrase of the Testament στέφανον ἐπιφερόμενος
ἀφαιρήσεως is an attempt to extract sense from the LXX ἐπ᾽ ὦμοις
av περιθέμενος στέφανον ἀνεγίνωσκον. The writer of the Testa-
ment probably means “I took the Joss of nyy money as a crown ἴθ
myself.” Mai’s text omits the words and paraphrases the whole
sentence.

xi. The allusion to deferring the payment of wages is another
point in common with the Epistle of James (v. 4).

xill. The text of this section will be discussed subsequently.
I will only remark here that the word διαφωνῶ (which is a favourite
one with our author) means in the LXX (cf. Test. Gad. 5), as here,
“to grow weary, faint, or fail,” and that M has taken it in quite
another sense, as meaning “ to call to”: compare M’s former inter-
pretation of σχολάζω (c. vi.).

XIV. τὸν μισθὸν τῆς ἀνταποδόσεως ἔψαλλον. Cf. Heb. x. 35
τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν: xi. 26
ἀπέβλεπεν γὰρ εἰς τὴν μισθαποδοσίαν. There are also words in
x. 32 which describe an experience very like that of Job: φωτι-
σθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων.

XV. μετὰ τὴν σύνταξιν. This is the daily allowance made to
the poor. Cf. 3 Esdr. vi. 29 σύνταξιν δίδοσθαι τούτοις τοῖς ἀνθρώ-
> / a 7, =
mous εἰς θυσίαν τῷ κυρίῳ. M omits the words.
βδέλυγμά ἐστιν ἐναντίον Tod θεοῦ ἡ ὑπερηφανία. So Sirach
x. 7 μισητὴ ἔναντι κυρίου καὶ ἀνθρώπων ὑπερηφανία. James
(iv. 6) quotes a similar text from Proy, iii. 34.

THE TESTAMENT OF JOB. Ixxxix

. M (ἀνέφερον δὲ x. μόσχους τῷ ἐπὶ τὸ θυσιαστήριον) inserts a
priest. A similar tendency is seen in Jewish books, e.g. Test.
Issachar 2, 3.

XVill. οὕτω κἀγὼ ἡγησάμην τὰ ἐμὰ ἀντ᾽ οὐδένος πρὸς ἐκείνην
τὴν πόλιν περὶ ἧς λελάληκέν μοι ὁ ἄγγελος. Here is a sentence
omitted by M. Cf. Heb. xi. 10 ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους
ἔχουσαν πόλιν K.T.r.: 10 ἡτοίμασεν γὰρ αὐτοῖς πόλιν. Also x. 34
“ye took joyfully the spoiling of your goods, knowing that ye have
a better and more enduring substance.”

These coincidences with the Ep. to the Hebrews are very
marked.

xx. ἐποίησα τρεῖς ὥρας. Cf. Apoc. Mosis 37 ἐποίησεν δὲ τρεῖς
ὥρας (so D) κείμενος : Asc. ]οδαΐαθ Graece, ii. 3.

xxil. We are reminded of the situation in Tobit, where, after
Tobit has become blind and poor, his wife Anna is obliged to sup-
port him by manual labour.

xxv. In this section we encounter the first of the poetical
insertions in this book. They are four in number: the first two
consist of a number of clauses with a constant refrain after each.
The third is composed of a number of antitheses or contrasts: the
last most nearly resembles the ordinary Hebrew Psalm, but has
the peculiarity that the last verse is almost identical with the first.
There is a poetical composition very much in the style of the one
now before us in the History of Aseneth, but only in the Syriac,
Armenian and Latin versions of it. After every verse in the Latin
is the refrain “peccaui, domine, peccaui, in conspectu tuo multum
peccaul.”

The author of the Testament refers to other collections of
hymns (e.g. in cc. xlix., 1.), of which it need only be said at present
that their reality is extremely questionable.

In this section we also find the only Latin word in the
Testament—@yra. Its occurrence has not much significance as
regards the date of the book, which no one would be inclined to
place much earlier than the first century before Christ.

XXVii. yaXedypa occurs in Ezek. xix. 9 and is also the word
used in the Ascensio Isaiae (iii. 6 Gr.) of Manasseh’s capture.
κάρταλλος is the LXX word for a bird-cage or basket.

g 2

ΧΟ INTRODUCTION.

The closing words of the section are in the true Testamentary
style: the speaker drawing a moral for his Readers from his own
experience. Almost every one of the Test. aw. Patr. supplies
parallels.

xxvili. A curious blunder occurs here. The kings come eis
τὴν Avowrida and ask where is Jobab, ὁ τῆς Αἰγύπτου ὅλης βασι-
λεύων (M has χώρας ταύτης). It is possible that it was the slip
of a writer living in Egypt, who wrote down the name of his own
country almost unconsciously.

xxxl.sqq. There is a confusion between Elihu and Eliphaz
in our texts. The Paris Ms reads Elihu throughout down to
xxxlv. Mai’s text vacillates between the two. However, it seems
that Elihu is really the person intended: for in chapter xli. (P)
Elihu speaks of having uttered a lament over Job’s former wealth:
M in that place omits some important words, and makes the
reference vague. If we were allowed to read Eliphaz throughout
these chapters, we should have the order of the speakers in the
Book of Job preserved. Eliphaz would be the speaker up to
c. xxxiv., Bildad in xxxv—xxxvill., Zophar in xxxvili., and Elihu
in xli.

xxxill. Here, in the words εἶπεν αὐτοῖς ᾿Ιώβ, the first person
is dropped for a moment by the Paris MS: and this suggests the
question whether in these poetical utterances we are not dealing
with a series of interpolations. Certainly the introduction of
Elihu’s lament in xxxii. is peculiar: ᾿Ακούσατε οὖν τοῦ κλαυθμοῦ
τοῦ ᾿λιοῦ ὑποδεικνύοντος τοῖς παισὶν τὸν πλοῦτον τοῦ Ἰώβ, which
reads very much like a gloss. On the other hand M in both these
passages preserves the first person; and the phraseology of the
poems does not (at least to my thinking) show a different hand.
The occurrence of hymns in these romances may be paralleled from
the Book of Tobit.

The hymn of Job in this section twice applies the word πατὴρ
to God. At first sight this may seem Christian: but such pas-
sages as Wisd. xiv. 3, Sirach xxiii. 1, 4 (quoted by Spitta on James
i. 17, with other passages) remind us that it occurs in purely
Jewish books. ἐκ δεξιών τοῦ πατρός is superficially more sus-
picious; but cf. Ps, cix, 1. The ἅρματα τοῦ πατρός are described in

THE TESTAMENT OF JOB. x¢cl

Apoc. Mosis 33 ἅρμα φωτὸς ἐρχόμενον (ἑλκόμενον 1) ὑπὸ τεσσάρων
ἀετῶν λαμπρῶν.

ἐν τῷ ὑπερκοσμίῳ. Apoc. Petri ἐκτὸς τούτου τοῦ κόσμου.

ὁ κόσμος ὅλος παρελεύσεται κιτιλ. So 1 Cor. vii. 31, 1 Joh.
ii. 17 (in both of which παράγειν is used) and Didache x. The
transitoriness of life is emphasised in James v. ἁγία γῆ occurs
of Palestine in Zech. 11. 12. In the word ἀπαράλλακτος is a
striking reminder of James 1. 17 παρ᾽ @ οὐκ ἔνι παραλλαγή : and
there is one only less obvious in the occurrence of ἔσοπτρον
(cf. James 1. 23).

εἰς TO διηνεκές is a phrase not found in the LXX, but familiar
from the Ep. to the Hebrews (vil. 3, x. 1, 12, 14).

xxxv. The two days’ illness of which Bildad reminds Eliphaz
no doubt took place on their first arrival, and. was due to the
δυσωδία of Job. It does not, I think, refer to Job iv.

xxxvilil. The questions put by Job to Bildad are of the same
nature as those propounded in 4 Esdras or in Kecl. xi. 5.

XXXVili. fin. κυρίου, ToD καὶ τοὺς ἰατροὺς κτίσαντος closely
resembles Sirach xxxviii. 1 τίμα ἰατρὸν... καὶ γὰρ αὐτὸν ἔκτισεν
κύριος.

xli. The view that Elihu was inspired by Satan is a very
interesting one, and shows that the author felt, as we do now,
that the speech of Elihu is out of place in the Book of Job.
Traces of this view elsewhere are not frequent. Emanuel
Deutsch, in a pamphlet on Elihu, quotes an identification of
Elihu with Balaam by R. Akiba, and the same view is mentioned
as a traditio patrum by Bede in his Commentary. In recent
times J. Voigtliinder (in Bernstein’s Analecta) put forward the
view that Elihu is Satan.

xli., xlii. In these two short sections the whole of the
substance of Job iv—xlii. 6 is summed up.

It is clear from the hymn in xliii., as well as from the word
θηρίον in xlii., that the devil who inspires Elihu is identified
with the serpent. This identification is apparent in the Apoca-
lypse, and we know from Origen that it was in some sort
contained in the Assumption of Moses. In the Apocalypse of

xc INTRODUCTION.

Moses Satan enters into the serpent, which has an intelligence
of its own independent of his.

xlv. Μὴ λάβετε ἑαυτοῖς γυναῖκας ἐκ τῶν ἀλλοτρίων. A
close parallel is in Tobit iv. 12. This precept, coupled with
the endeavour made in ὁ. i. to connect Job with Israel, is the
strongest indication of a Jewish origin for the Testament
which we encounter anywhere in it. At the same time, the
book is not one which a strict Pharisee could have written.
Had this been the case, there must have been some introduction
of the law either by way of prediction, or else in such a manner
as to show that it was practically in force in patriarchal times.

xlvi. At this point Job ceases to be the speaker, and the
narrative is continued by another person, who is eventually
stated to be Nahor, Job’s brother. The question as to the
integrity of the book, which this phenomenon raises, must be
discussed when our survey of the text is completed.

xlvii. τοὺς ἐρχομένους ἐπὶ τὴν ἐμὴν ψυχήν. This coming
of angels to fetch the soul is especially prominent in the Story
of Zosimas xili—xv. (Apocr. Anecd. 1st series).

ΧΙ. μηκέτι τὰ τῆς γῆς φρονεῖν. Cf. Col. ii. 2 τὰ ἄνω
φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς : also Asc. Les. Gr. 11. 1

The wonderful hymns uttered by Job’s daughters may be
compared with the hymns uttered by the fabulous Hierotheus
at the Virgin’s death-bed (Dionys. Areop. De Div. Nom. iii. 2).

1. πατρικῆς δόξης. Cf. Asc. Tes. Gr. 11. 4.

li. Νηρείας or Νηρεὸς here first appears as the writer of
the book: he is probably to be identified with Nahor: so M in
c. 1. ἀδελφὸς Nawp. .

11. ἄνευ πόνου καὶ ὀδύνης. Cf. Story of Zosimas xiii.

The death of Job must be compared with that of Adam in
Apoc. Mosis 37, as it appears in the best Ms (1), at Milan):
καὶ μετὰ ταῦτα ἐξέτεινεν τὴν χεῖρα αὐτοῦ ὁ πατὴρ τῶν ὅλων
καθήμενος ἐπὶ θρόνου αὐτοῦ, καὶ ἦρεν τὸν Ce The angels
have θυμιατήρια.

THE TESTAMENT OF JOB. xclll

111. μετὰ τρεῖς ἡμέρας. So Test. Abr. A. xx. p. 103 and
note p. 126. The soul adores God on the third day after death.
ἐν καλῷ ὕπνῳ. Twice this expression is used in Test. xii.

Patr., of Zebulun (10) and Asher (8).

Our survey of the text, incomplete though it may be, has
probably included the essential points. We ought to be in a
position to express some opinion on the general question whether
it is Jewish, or Christian, or whether it is a Jewish book inter-
polated in the Christian interest. For myself, 1 began by looking
upon it as purely Jewish and indeed pre-Christian in date. I do
not hold that view now.

The coincidences with New Testament phrases which have
been noted in this introduction, and also in the marginal
references to the text, are numerous and marked. They are too
numerous, I think, to be set down as mere chance similarities ;
and their character is not such that they can be eliminated as
Christian interpolations. They do not, for instance, at all
- resemble such insertions as that of the name of Jesus in
4 Esdr. vii. 28 (Lat.).

The phrases in question are, so far as a can see, inseparably
interwoven with their context: and they are for the most part not
distinctively Christian in a doctrinal sense, but are often taken
from the narrative or descriptive portions of the New Testa-
ment: a phenomenon which seems to show first that our
author’s mind was saturated with New Testament language,
and, secondly, that he designedly refrained from introducing
distinctively and unmistakably Christian expressions into his
work. This state of things, rare as it is in the Apocryphal
literature, is not an impossible one by any means: and it
should surprise us the less in this case, inasmuch as we are
dealing with the work of a man who was evidently something
of a literary artist.

I believe, then, that the writer of the text before us was a
Christian: but that he was a Jew by birth is more than a
probability. He writes on Jewish lines: his book is, as has been
said, a Midrash: and, though he is careful not to introduce
anything like the Mosaic legislation into it, he does his best to

XC1V INTRODUCTION.

connect his hero with Israel, and makes him give utterance to
Jewish precepts, and practise Jewish virtues. In favour of
this view we have also to reckon the fact that other books of
this kind, notably the Testaments of the Twelve Patriarchs, go
back to Hebrew originals. And there is one book in particular
whose history seems to be very much the same as that which I
have imagined for the writing before us. This is the History of
Aseneth. In that we have a Midrash on a part of Genesis in a
Greek form, put into that form, as far as we can judge, by a
Christian hand, and yet almost entirely without distinctively
Christian expressions. The author of the history of Aseneth as
we have it now might almost have been identical with the author
of the Testament of Job.

As to the country and date of the latter, it is not easy to pro-
nounce. In one passage (c. xxvill.) Egypt is mentioned in a manner
which may point to the writer’s having been a resident there:
and, if he were a Christian, he can hardly be placed earlier
than in the second century. If we think of him as a Jew by
birth, a Christian by faith, and as living in Egypt in the second
or third century, we shall not, I believe, be far wrong. But the
puzzling fact of a Jewish book full of Christian phrases is still
before us: and I can only explain it to myself by supposing
that the writer of the text before us had a text before him to
deal with. In other words, it seems to me probable that he
was putting into Greek a Hebrew Midrash on Job. He has
not Christianised it: but it has come natural to him to use
familiar New Testament phrases and terms of expression in
giving the sense of the Hebrew text: and, as we might
reasonably expect, he has drawn largely from the Greek Version
of the Book of Job. Thus, his work is not a literal translation
of a Hebrew original: it is rather a paraphrase thereof in Greek.

That our author felt himself at liberty to make some additions
_ to his original follows from what has been said. With regard to
_ one particular section (cc. xlvi—liii.) there seem to be appreciable
reasons for supposing that it is such an addition.

First, in cc. i—xlv. Job is the speaker: he ceases to be so
in ce. xlvi—lii. This is to some extent unavoidable: in all
books of this kind we expect a short conclusion, ostensibly by

THE TESTAMENT OF JOB. XCVv

another hand, which shall state that the hero died and was
buried. But in this case the concluding chapters contain a
great deal more. They are mainly an amplification of the
words “Job gave (his daughters) an inheritance among tbeir
brethrep”: and they introduce something more in the apoca-
lyptic strain than elsewhere appears in the book.

They are, moreover, of rather a supplementary character.
For instance, we find no mention of the healing of Job in its
proper place in the story: but there is a rather detailed
account of it in 6. xlvii. In the rest of the book, again, there is
little said about angels. In c.-x. M (but not P) describes the
person who speaks to Job as “the archangel of God,” but that
is all. In these last chapters, however, we read of the special |
languages of angels, of ἀρχαὶ (or ἄρχοντες), and of Cherubim ;
besides the expression δεσπότης τῶν apeTov,—phrases which
indicate a highly developed angelology. Here also, and here
only, we find τὸ ἅγιον πνεῦμα in the text of P (omitted by M).

There is a further question here, which demands some
notice. What is the meaning of the wonderful girdles which
are given by Job to his daughters? It is said of them that
they will benefit the wearers both in this world and the next.
I think that Professor Robinson is right in suggesting that
they are the symbol of chastity. We are to think of Job’s
daughters as resembling Philip’s “four daughters, virgins, which
prophesied.” Virginity is almost without exception an attribute
of a prophetess: and Job’s daughters are prophetesses. The
girdle, again, is a recognised ecclesiastical symbol of chastity:
and Job’s daughters receive girdles of heavenly make. So that
in this episode we have something of an ascetic tendency,
veiled though it is by symbols.

When we examine the connexion between ce. lil. and lii,
we seem to detect a rather clumsy suture. At least there is a
good deal of tautology, if not a double statement of Job's
burial: and in the opening of ec. 1Π1. as given by P there is a
distinct anacoluthon.

Lastly, it seems that the proportions of the book are rather
injured by the introduction of this episode, which has less to do
with Job himself than with his daughters. The Testament is

ΧΟΥῚ INTRODUCTION.

introduced in a very simple and straight-forward way by the
calling of Job’s children to his death-bed (incidentally I would
note that the νοσήσας of c. 1. is rather explained away or
softened down in ec. lii.): and it is brought to a similarly plain
conclusion in 6. xlv. with one or two dying injunctions, rather
in the style of the Testaments of the Twelve Patriarchs or of
Tobit. What we expect after this is a simple statement of
Job’s death, and then just such an account of his funeral as we
have in ὁ. [11].

According to my view, then, this episode of Job’s daughters is
one of the additions made by the Greek paraphrast to his Hebrew
Midrash: and the same is most likely true of the hymns which
have been so often mentioned. We may suppose the original
document to have contained the history of Job’s call to mono-
theism, and destruction of the idol-temple, of Satan’s trickery, of
Job’s hospitality and afflictions, of the visit of the kings, and of
the hero’s death and burial. The longer speeches, the hymns, the
similes, and the whole of cc. xlvi—lii., will have been inserted by
the man who put the story into Greek.

Something in the nature of a mediaeval analogy to the
Testament of Job is afforded by Western literature. The Bible
Historial in its fullest form usually contains a version of the
complete Book of Job from the Vulgate, and, in addition to this,
a résumé of the story, omitting the dialogues. These two docu-
ments are entitled respectively “le grand Job,” and “le petit
Job.”

A few more general remarks may be made before we sum up
this part of the subject. First, as to the peculiarities in the author's
style. On three occasions he indulges in rather elaborate meta-
phors, namely in e. iv. (of an athlete), in xvill. (of a sea-tossed
merchant), and in xxvii. (of a pair of wrestlers). This is not a very
familiar feature in the literature we are dealing with. The similes
have, both in matter and in manner, a suggestion of the influence
of Greek literature. I might be allowed to couple with this the
remark that the pastoral life described (especially in xiii.) recalls
to a slight extent passages in the bucolic poets of Alexandria,
particularly that idyll of Theocritus called Ἡρακλῆς λεοντοφόνος
(Il. 85—107).

THE TESTAMENT OF JOB. xevil

Again, the author has a trick of referring to other books. In
xl. he says that the lamentation over Sitis is to be found in the
παραλειπόμενα : in xii. that the speeches of Elihu are recorded in
the παραλειπόμενα of Eliphaz: in xlviii. that the hymns of Hemera
were written on her garments: in xlix. those of Casia are
mentioned, in |. the prayers of Amaltheias-keras: and in li. it is
said that Nereias recorded the hymns of all the three daughters
in a book (though here M differs). All these works are probably
quite imaginary, unless the παραλευπόμενα of Eliphaz is meant for
the canonical Book of Job. The trick—for it is no more—may be
intended to give verisimilitude to the narrative, or to leave the
author a loop-hole for future compositions of a poetical kind, to
which he was evidently addicted: but it is a peculiarity to which
I do not find a parallel elsewhere in apocryphal books. It is
ultimately borrowed from the references so often given in the
Books of Kings and Chronicles to other sources of information.

I am inclined to award praise to the book as a literary
production. The writer shows a good deal of poetic feeling,
notably in the description of the death of Job’s wife: and the
proceedings of Satan are conceived in a designedly humorous
spirit.

Text.

The readings of M which seem important are printed in a
spaced type. In the present section I wish to call attention to
some at least of those which ought to be adopted, and also to con-
struct a text in one or two passages where the MSS are confused.

i. καὶ βίος αὐτοῦ καὶ ἀντίγραφον διαθήκης αὐτοῦ ἐν ἡ ἂν
ἡμέρᾳ νοσήσας καὶ ἐγνωκὼς τὴν ἀποδημίαν αὐτοῦ ἐκ τοῦ σώματος.
The opening and closing words of Apocryphal books preserved for
liturgical use in late mss are peculiarly liable to expansion and
alteration. It is probable to me that here ἀντίγρ. διαθ. and the
last clause may be genuine.

The names of the sons (given by P and omitted by M) are
clearly not Hebrew. τερσι + yopos may be intended to cover

X¢Vlil INTRODUCTION.
Τερψιχόρος and wn - φορος is undeniably Νικηφόρος. There is
no reason, however, in this for rejecting them.

il. dpa πῶς γνώσομαι < τὸ ἀληθές M > is to be adopted.

iv. M places the simile of the athlete before the promise to
Job: but as this text shows itself less original by interpolating a
N.T. phrase (στέφανον ἀμαράντινον κομίσεις) I prefer to keep the
text of P.

ix. M rightly keeps a clause about the dogs, which has dropped
out of P through the repetition of φυλάσσοντες: but wrongly reads
καὶ μύλους for καμήλους.
preferred here.

ἅπαντες P of πένητες M. M is to be

xl. ἵνα ἴδωμεν of M is right.

xiii. Here is our first bad The texts are as

follows:

corruption.

P. Διεφώνουν δὲ ot ἀμέλγοντες
\ a es > na Oo» \
τὰς βοῦς ῥέοντες ἐν τοῖς ὄρεσιν" Kal
Ν 4 lal > - ε “
τὸ βούτυρον διεχεῖτο ἐν ταῖς ὁδοῖς
Ν Ν , 3 \ aA , >
μου Kal τὰ κτήνη ἀπὸ TOD πλήθους ἐν

al a 4
ταῖς πέτραις Kal τοῖς ὀρεσιν ἐκοιτά-
ἃς Ν , Ν Ν
ζοντο διὰ τὰ λοχευόμενα: καὶ διὰ
lal Ν μέ > 4 ‘a Ν
ταῦτα μὲν ὄρη ἐκλύζοντο γάλακτι καὶ
ὡς πεπειγμένον βούτυρον γίγνεσθαι:

ἀπέκαμνον δὲ K.T.A.

Μ. Aue. δὲ οἱ ἀμέλγ. τὰς βόας
ΠῚ Ν OS /, A δί 5»
ἢ καὶ τὰ πρόβατα τοὺς παροδίτας ἐν
τῇ 660 ὅπως μεταλάβωσιν ἐξ αὐτοῦ"

Ἂν -“ ie A , ΕἸ “
καὶ διεχεῖτο γάλα τὸ βούτυρον ἐν τοῖς
> X43: “ ε “ 9 Ν “ ΄
ὄρεσι καὶ ἐν ταῖς ὁδοῖς ἀπὸ τοῦ πλήη-
θους: ἐν δὲ ταῖς πέτραις καὶ τοῖς

ἊΨ 3 ΄ ΄
ορεέεσιν ἐκοιτάζοντο διαλοχευόμενα:

ἀπέκαμον δὲ κ.τ.λ.

The secondary nature of M is evident from its misuse of

διεφώνουν, noticed above.

A further indication of the meaning
of the word here is its evident parallelism to ὠπέκαμνον.

More-

over throughout this passage M is obscure: there is no subject to
ἐκουτάζοντο, and διαλοχευόμενα is nonsense. Two slight changes
restore coherence to P. We must read < τοῦ γάλακτος ῥέοντος
for ῥέοντες, and ὥστε for καὶ ὡς.

xiv. fin. The words ψαλμοῦ τουτέστιν of P seem to be ἃ
marginal gloss (perhaps on ψαλτηρίου) which has got into the
text in a wrong place: similarly intrusive words are found in
xxiv., |.

THE TESTAMENT OF JOB. ΧΟΙΧ
Xvi. is much shortened in M.

XVll. ἀπολέσω of M is to be adopted.

xvill. Some such word as ἔχων is wanted to govern φορτίον.

In M there is a considerable omission here.

reads (dev for εἶδον.

Later on it rightly

xx. The words éppeov καὶ are required: they have dropped
out of P. ἀφίστατο is also right in M, and probably κατῴκιζον, as
against ἐφήστατο and κατήγγιζον of P.

XXIV.

σ a
P. ὥστε τολμῆσαί pe ἀναισχύντως
3 ae > Ν 3 ἊΣ 3 Ψ
ἐξελθεῖν εἰς τὴν ἀγωρὰν [εἰ κατανύ-
ΕἸ ~ , μὲ 3 3
γομαι ἐν τῇ καρδίᾳ μου ὅτι οὐκ ἀρ-
Ἂς 4 rs Ἂς Ν > ,
κετὸν] πράττειν: Ads τὸ ἀργύριον

Another case of corruption: the texts are:

M. ἐτόλμησα ἀναισχ. ἐλθεῖν εἰς
Ἂς > / Ν Lal ’
τὴν ἀγοράν, καὶ τοῦ πράτου εἰπόντος

μοι Δὸς ἀργύριον

The words in brackets are a slightly different form of a

preceding clause ἐννοουμένη ἐν τῇ K. μου ὅτι οὐκ ἀρκετὸν.
doubt they have come in from the margin.
I should restore something of this kind ἐξελθεῖν εἰς

for πράτην.

πράττειν is evidently

τ. ay. « καὶ αἰτῆσαι ἄρτον" καὶ εἰπεῖν μοι TOV > πράτην.

XXVI1.

M has here a right reading where P is corrupt.

The

text in ll. 12, 13 should run καὶ τὴν τῶν τέκνων ἡμῶν ἀπώλειαν κ.

lal e , ig / uA e lal v Aa /
TOV ὑπαρχόντων ὑπομένωμεν: Kal βούλει ἡμᾶς ἄρτι λαλῆσαί τι

βῆμα K.T.X.

XXVI11.

> 4 εν ἃ / >
P. ἐγένου yap ὃν τρόπον ἀθ-
λητὴς μετὰ ἀθλητοῦ, καὶ εἷς τὸν

“ , ee Ν > 4
ἕνα κατέρραξαν' Kal ὃ μὲν ἐπάνω
Ν ε ’΄ > ’ / Ν
τὸν ὑποκάτω ἐφίμωσεν πλήσας τὸ

ld “ »” -
στόμα αὐτοῦ ἄμμου καὶ πᾶν
, -“
μέρος συγκλάσας ὑποκάτω αὐτοῦ

ΕἿΣ ~ ‘
ὄντος καὶ ἐνέγκαντος αὐτοῦ τὴν

’

καρτερίαν καὶ διαφωνήσαντος

la > ’ > Ν ε > 4 *
μέγα ἐφωνησεν ἀκμὴν ὃ ἐπάνω.

The simile of the two wrestlers is corrupt.

f Ay

M. ἐγενόμην ὃν τρόπον aé-
λητὴς παλαίων μετὰ ἀθλητοῦ καὶ
φ Ν “ , a ,
εἷς τὸν ἕνα κατέρρηξεν πλήσας
τὸ στόμα αὐτοῦ ἄμμον καὶ πᾶν
/ 3 -“ 4 ε ὯΝ
μέλος αὐτοῦ συγκλάσας: ὁ δὲ
ὄντος καὶ

’ ~
ὑποκάτω αὐτοῦ

> -“ ‘
ἐνέγκαντος αὐτοῦ τὴν Kap-

΄ ἃ Ν ΄
τερίαν ἃ μὴ διαφωνήσαντος,

3 ΄ ᾿ ἢ \ > ,
ἐφώνησε δὲ ἀκμὴν ἐπάνω.

The sense indicated by these texts I take to be as follows.
“Thou (Job) wast as when an athlete wrestles with another, and

c INTRODUCTION.

one throws the other: and the one who is on the top fills the
other’s mouth with sand and bruises all his limbs: while the one
who is undermost endures all his assaults and does not faint, and
suddenly he who is uppermost gives in.” I would suggest the
following text as a conjectural restoration :

ἐγένου yap ὃν τρόπον ἀθλητὴς παλαίων μετὰ ἀθλητοῦ, καὶ εἷς
τὸν ἕνα κατέρραξεν' καὶ ὁ μὲν ἐπάνω τὸν ὑποκάτω ἐφίμωσεν
πλήσας τὸ στόμα αὐτοῦ ἄμμου καὶ πᾶν μέλος αὐτοῦ συγκλάσας,
ὑποκάτω αὐτοῦ ὄντος καὶ ἐνέγκαντος αὐτοῦ τὴν καρτερίαν" οὗ μὴ
διαφωνήσαντος μετὰ «ταῦτα; διεφώνησεν ἀκμὴν ὁ ἐπάνω.

Unless indeed it should appear that μέγα ἐφώνησεν or ἐφώνησεν
by itself could have a technical sense of “ giving in.”
In 1. 12 M’s παλαιστρικὰ is right against the πλευτρικὰ of P.

xxxil. M’s θυμιατήρια τῆς ὠδῆς ἐκ λίθων seems preferable to
P’s θυμ. τῆς εὐώδους ἐκκλησίας.

xxxill. For ἐκ δεξιῶν τοῦ πατρὸς Μ has ἐκ δεξ. τῶν σωτῆρος.

But the difference between cpos and προς is very slight.

xxxvli. P πῶς οὖν ἄδικος ἡ κρίνων ἐπενεγκών σοι τὰς TANYAS.
ταύτας.

Μ πῶς ἀδικῆσαι κρῖνον ἐπενεγκών σοι κ-.τ.λΔ.

Perhaps we should read πῶς οὐκ ἄδικος ἦν, κρῖνον.

xxxvill. Ρ πάρωμεν μεθ᾽ ἑαυτῶν τοὺς ἰατροὺς.
Μ παρόντες μεθ᾽ ἡμῶν αὐτῶν τοὺς ἰατρ....ἐπαγάγομεν.
Read παρηγάγομεν.

χΧχχῖχ. Ρ ἀσφαλίσασθαι ἐπὶ μνήμῃ ἰσχύσωμεν.

’ AL) 3. 5 lal ,
Μ ἀσφαλισθῇ ἐπὶ μνήματα, ἐπεὶ ἡμεῖς οὐκ ἰσχύσαμεν.
Μ is right here.

xl. The sense of the original, which neither P nor M have
quite kept, is I think this, that when the employer of Sitis found
her dead in the stable, all the beasts cried out over her μετὰ
μυκήματος κλαυθμοῦ: and the noise they made attracted the
citizens, who rushed in and found her dead, and the beasts weeping
over her.

THE TESTAMENT OF JOR. ΟἹ

xlili. Ρ ὅτι οὗτός ἐστιν ὁ τοῦ σκότους.

Μ ὅτι υἱός ἐστιν τοῦ σκότους. Here again M is right.

li. P ἀνεγραψάμην τὸ βιβλίον ὅλον πλείστων σημειώσεων
τῶν ὕμνων παρὰ τῶν τριῶν θυγατέρων τοῦ ἀδελφοῦ μου, σωτήριον
ταῦτα εἶναι. M aveyp. τὸ βιβλ. τοῦτο, πλὴν τῶν ὕμνων καὶ τῶν
σημείων τοῦ ῥήματος.

Here is a difference on a question of fact. P makes Nahor
record the hymns of the daughters in a book. M will have it that
he wrote “all this book” (i.e. the Testament), not inserting the
hymns. It is quite in our author’s manner to mention this
imaginary hymn-book of Nahor’s: and on this account I incline to
keep the reading of P. The word πλείστων however would so
easily come out of πλὴν τῶν that I do not feel certain about it.

In this survey I have mentioned most of the inferior readings
of P, and not many of those in M. A study of the variants will
soon show that M is not so good an authority as P.

The chronology of the book is a point which I have hitherto
left out of sight. It is rather confused in the two mss. The
indications are as follows:

xvi. P gives seven years between Job’s call and the loss of his
property. M omits this. In P Job’s charity seems to be con-
sequent upon his call by the angel.

xx. P Job is plagued 48 years.
M — 7 years.
(ibid. After 11 years (P, “a long time” M) he is deprived of
bread. It is very likely a mistake for 17 in P. In xxvi. P gives
this as 17 years, M as 7.)

xxviil. The kings come after 20 years P (twice mentioned).
Omitted in M in the first place: in the second, given as
7 years.

In xxxi. the kings fumigate Job for 3 days in P, for 3 hours

in M.
xli. M and P agree in assigning 27 days to the main discourses.

li. P. After 3 days Job falls ill; omitted in M.

cll INTRODUCTION.

lili. M appends a calculation of Job’s life, partly from the
LXX.

“He lived before the plague 75 years.
after it 150 years.
In all 248 years.” (LXX 240 B: 248
NOAC,)

Whence we gather that the plague lasted 23 years: M has
however consistently represented the plague as lasting 7 years.

P gives no such total anywhere, but probably was influenced
by the LXX 248 in assigning 48 years to the plague. The great
length of time is prominent in the passage quoted from the
Apocalypse of Paul, which gives 30 years.

The only point that comes out clearly is that P is inclined to
give a fabulous and exaggerated chronology and that M prunes
this down wherever it can.

ACTORUM IOHANNIS

A LEUCIO CONSCRIPTORUM FRAGMENTUM

J, A. A, II, ]

f. 51b

2 - , 2 U
«εκ TOON περιοδῶν IMANNOY.>

t \ \ \ ΄ ee / «Ὁ
Διήγησις θαυμαστὴ περὶ τὰς πράξεις καὶ ὀπτασίας, ἣν
3 c [2 5 ͵7ἵ id , \ a / e A
εἶδεν ὁ ἅγιος ᾿Ιωάννης ὁ θεολόγος Tapa τοῦ κυρίου ἡμῶν
᾽ a a, a yA LZ Sens) 05 A , \
Ἰησοῦ Χριστοῦ" πῶς ἐφάνη an ἀρχῆς Llertpov καὶ
¢ - a a x /
᾿Ιάκωβον᾽" καὶ ὅπου διηγεῖται τοῦ σταυροῦ TO μυστήριον.
/
Εὐλόγησον δέσποτα. 5
5 ς / \ ,
I. ᾿Εξήτασαν οὖν οἱ παρόντες τὴν αἰτίαν, καὶ μάλιστα
> / > / “ / “ e if e
ἠπόρουν, εἰρηκυίας τῆς Δρουσιάνης ὅτι Mou ὁ κύριος ὡς
5) 7 " 2 a / A OG / 5)
[ωάννης ὠφθη ἐν τῷ μνήματι καὶ ὡς νεανίσκος" ἠπορη-
5 a \ id Ν / {2 a
μένων οὖν αὐτῶν Kal τρόπον τινὰ μηδέπω ἐστηριγμένων TH
, ©° , 5 ᾽ ’
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IO\ ie ! IO\ , \ κ΄ > \
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«κύριον; ἐκδοχῆς" ὅπου γε καὶ ἡμεῖς, ods ἐξελέξατο ἑαυτῷ
’ / \ > t b) \ \ Claes Sey?
ἀποστόλους, πολλὰ ἐπειράσθημεν. ἐγὼ μὲν ὑμῖν «οὔτε!
an > a / a
προσομιλεῖν οὔτε γράψαι χωρῶ a τε εἶδον & τε ἤκουσα:
a a \ \ \ a
καὶ νῦν μὲν δεῖ με πρὸς τὰς ἀκοὰς ὑμῶν ἁρμόσασθαι, Kal 15
καθὰ χωρεῖ ἕκαστος ἐκεῖνα ὑμῖν κοινωνήσω ὧν ἀκροαταὶ
ὃ 4 fa} / θ τὰ 16 \ \ ᾽ Ν ὃ , a
ύνασθε γενέσθαι, ὅπως ἴδητε τὴν περὶ αὐτὸν δόξαν, ἥτις
3 a >
ἣν Kal ἔστιν καὶ νῦν καὶ εἰς ἀεί.
Il. Ὅτε γὰρ ἐξελέξατο Ἱ]έτρον καὶ ᾿Ανδρέαν ἀδελφοὺς
” ” / \ \ ᾽ / 2 ,
ὄντας, ἔρχεται πρός με καὶ τὸν ἀδελφόν μου ᾿Ιάκωβον 20
na / / ς ᾽
εἰπών: Χρήζω ὑμῶν: ἔλθατε πρός pe. καὶ ὁ ἀδελφός

7 ἠπόρουν] ὑπόρουν Δρουσιάνης] δρουσύνης 8 ᾿Ιωάννης] τὠάννη
ἠπορημένων] ὑπορημένον 9. αὐτῶν] αὐτόν τρόπον] τρόπῶν
10 βεβαίως φέρειν] βεβ. φέρων codex: βαραίως (sc. βαρέως) φέρων (6 Iw.) Bonnet
coni.: Zahn βεβ. ἐκφέρειν (cf. p. 6, 1. 4) 12 -«- κύριον -- Bonnet coni.:
Robinson coni. περὶ τ. ἑαυτῶν ἐκλογῆς _ 18 ἐπειράσθημεν] ἐπειράσθησαν
-«-οὔτε -- προσομιλεῖν] προσομιλὸν 15 μὲν δεῖ με] μὴδήμε 10 ἐκεῖνα]
ἐκείνω 17 δύνασθε] δύνασθαι αὐτὸν] αὐτῶν

A Wonderful Narrative concerning the Acts and Visions, the
which Saint John the Divine saw at the hand of our Lord
Jesus Christ: how He appeared in the beginning unto
Peter and James: and wherein He relateth the mystery
of the Cross. Pray, Sir, a blessing.

I. Those then who were present inquired the cause, and
were especially perplexed, for that Drusiana had said “The
Lord appeared unto me in the tomb in the form of John and
in that of a youth.” Forasmuch therefore as they were
perplexed and were in a manner not yet confirmed in the
faith so as to endure it steadfastly, John said: Men and
brethren, ye have suffered nothing that is strange or in-
credible as concerning your perception of the <Lord> inas-
much as we also, whom He chose for Himself as apostles,
were tried in many points. JI, indeed, am neither able to set Ioh. xxi.25
forth to you nor to write the things which I both saw and
heard: and now it is needful that I should fit them to
your hearing ; and according as every one of you is capable
I will communicate unto you those things whereof ye are
able to become hearers, that ye may see the glory that is
about Him, which was and is both now and for ever.

1. For when He had chosen Peter and Andrew, who
were brethren, He cometh to me and to my brother James,
saying “I have need of you: come unto Me.” And my

1:5:

f. 52a

4 ACTA IOHANNIS.

fal / fal \ 5» Ἂν lal
μου τοῦτο εἶπεν" ᾿Ιωάννη, TO παιδίον τοῦτο «τὸ; ἐπὶ τοῦ
nr “-“ ἊΝ \ 3 A
αἰγιαλοῦ καλέσαν ἡμᾶς τί βούλεται; κἀγὼ εἶπον" ἸΙοῖον
, ς ᾿ ῃ \ A earn Ne
παιδίον; ὁ δέ μοι πάλιν" | To νεῦον ἡμῖν. Kayo ἀπεκρι-
, \ \ \ e lal 3 \ \
vapnv: Διὰ τὴν πολλὴν ἡμῶν ἀγρυπνίαν τὴν κατὰ
fol \ id An > / 7 /
θάλασσαν γεγονυῖαν οὐ σὺ ὁρᾷς, ἀδελφέ μου ᾿Ιάκωβε:" 5
an a 7 / e
οὐχ ὁρᾷς δὲ τὸν ἑστῶτα ἄνδρα εὔμορφον, καλόν, iapo-
ί- a ¢ lal οὶ > +)
πρόσωπον; ὁ δέ μοι εἶπεν: Τοῦτον οὐχ ὁρῶ, ἀδελφέ: ἀλλ
3
ἐξέλθωμεν καὶ ὀψόμεθα τὸ τί βούλεται. καὶ οὕτως εἰς
fol lal By iN « an
γῆν TO πλοῖον ἀγαγόντες εἴδομεν καὶ αὐτὸν ἅμα ἡμῖν
fal lal (3 > /
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la) lel \
τοῦ τόπου αὐτῷ βουληθέντες ἕπεσθαι, πάλιν ὥφθη ἐμοὶ
\ ῇ x \
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a > ’ 7
καταγόμενον, τῷ δὲ Ιακώβῳ ἀρχιγένειος νεανίσκος. ἢπο-
an a > / “ ΄ Ν c \ « ΓΑΙ 5 3
ροῦμεν οὖν ἀμφότεροι 6 τι βούλεται τὸ ὁραθὲν ἡμῖν" εἶτα
A fa ΄ὔ
ἑπόμενοι αὐτῷ ἀμφότεροι κατ᾽ ὀλίγον ἠποροῦμεν ἐννοού- 15
a / \ ,
μενοι TO πρᾶγμα. ἐμοὶ μέντοι Kal TO παραδοξότερον τόδε
, \ JeaN 3 ς an ᾽ \
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/ , / \ Y
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\ NA a > πὶ ‘ ,’ ͵7
ἐμφαίνεται δύσμορφος καὶ +70 πᾶν εἰς οὐρανὸν ἀποβλέ- 20
πων. εἶχεν δὲ καὶ ἕτερον θαυμαστόν" ἀνακείμενον ἐμὲ ἐπὶ
’ \ lal -“
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/ a We \ \ , ’ la) ? a \
μέν μοι λεῖα Kal ἁπαλὰ τὰ στήθη αὐτοῦ ἐψηλαφῶτο, ποτὲ
΄ 7 ¢ an
δὲ σκληρά, ὥσπερ πέτραις ὅμοια, ὡς διαπορεῖν με ἐν
ἐμαυτῷ καὶ λέγειν: Τί ἐστιν τοῦτο οὕτως μοι; καὶ ἐννο- 25
“ fa eee
οὔντός μου ταῦτα aUTOS....

1 τοῦτο 1°] -- ἀκούσας :- suppl. Bonnet <TO> utrique occurrit
3 πάλιν] πάλλιν νεῦον] νέβον 7 Τοῦτον] τοῦτου 8 ἐξέλθωμεν]
ἐξέλθωμε ou.) ὀψώμ. 8, 9 οὕτως εἰς γῆν] οὗτος σιγῆ 9 εἴδομεν]
ἵδωμεν ἡμῖν] buy 10 ἑδράσωμεν] ἐδράσσωμεν 11 ἕπεσθαι
ὅπεσθαι 12 «τὴν μὲν κεφαλὴν :-} Ita Bonnet et Robinson: ego scripseram
ἔχων «τὴν Kep.> δασὺ] δασὶν 13 ἠποροῦμεν] ὑποροῦν μεν
15 forsitan supplendum σφοδρότερον post ἠποροῦμεν 16 τόδε] τότε: Bonnet
correxit 18 érwevovras] ἐπονεύοντας. Bonnet coni. ἐπιμύοντας uel ἀπομ.
20 ἐμφαίνεται] Bonnet coni. ἐφαίνετο: conf. édéxera 1. 22 καὶ τὸ πᾶν εἰς

αν
οὐρανὸν ἀποβλέπων] cod. καὶ τὸ π᾿] etc. locus obscurus: forsit. καὶ τότε πάλιν

εἰς οὐρανὸν ἀποβλέπων: collat. p. 6, ll. 18 sqq. 21 ἀνακείμενον] ἀνακειμὲν
22 ἐδέχετο] ἐδέχεται 23 ἁπαλὰ] ἀπαλλὰ 24 σκληρὰ] σκληραὶ 25 λέγειν]
λέγει 26 post αὐτὸς exciderunt aliqua uerba Domini: spatium in cod,
quasi quinque uel sex literarum

ACTS OF 5. JOHN. 5

brother <hearing> that, said “John, what would this child
have, that called to us upon the shore?” And 1 said
“What child?” And he said to me again “The one that
is beckoning to us.” And I answered “ Because of our long
watch, which we have kept at sea thou seest not aright, my
brother James: but seest thou not the man that standeth
there, fair and comely and of a cheerful countenance?” But
he said to me “ Him I see not, brother: but let us go forth,
and we shall see what he would have (or what it meaneth).”
And so, when we had brought the ship to land, we saw Him
also helping along with us to settle the ship. And when we
departed from the place, wishing to follow Him, again He
was seen of me as having a head rather bald, but a thick
and flowing beard: but to James He appeared as a youth
whose beard was newly come. We were therefore perplexed,
both of us, as to what that should mean which we had seen ;
and then as we followed Him both of us by little and little
became <more> perplexed as we thought upon the matter.
Yet unto me there appeared this, which was still more won-
derful : for I would try to see Him in private, and I never at
any time saw His eyes closing, but only open. And oftentimes
He appeared to me as a small man and uncomely and + then
again as one reaching to heavent. Also there was in Him
another marvel: when I sat at meat He would take me
upon His own breast, and I would consider with myself;
and sometimes His breast was felt of me to be smooth and
tender, and sometimes hard, like stones, so that I was
perplexed in myself and said “ Wherefore is this so unto

me?” And as I was thinking on these things, He...

[. 53:

0 ACTA IOHANNIS.

/ \ ’ ,
III. "Adore δέποτε παραλαμβάνει με «καὶ; ᾿Ιάκωβον
\ / ᾽ Neo: “ ἊΨ ᾽ a ἔθ ” 0 A \
καὶ Ilérpov | εἰς τὸ ὄρος ὅπου ἦν αὐτῷ ἔθος εὔχεσθαι" καὶ
a an na ς cal 2 5 \ \
εἴδομεν «ἐν; αὐτῷ φῶς τοιοῦτον ὁποῖον οὐκ ἐστὶν δυνατὸν
᾽ , , 7 θ Peta 5 Va Φ a
ἀνθρώπῳ χρώμενον λόγῳ φθαρτῷ ἐκφέρειν οἷον ἦν.
7 Ὁ / ’ ΄ ς “Ὁ \ lal ᾽ ay Ἂν =
IV. Πάλιν ὁμοίως ἀνώγει ἡμᾶς τοὺς τρεῖς εἰς TO ὄρος, 5
an Ν / 5 /
Aéyou: "EXOate σὺν ἐμοί. ἡμεῖς δὲ πάλιν ἐπορεύθημεν"
A , 5 >) \ \ s
καὶ ὁρῶμεν αὐτὸν ἀπὸ διαστήματος εὐχόμενον. ἐγὼ δὲ οὖν,
5 \ > , > / « N ς a ’ Als! / ’ a
ἐπειδὴ ἐφίλει με, ἠρέμα WS μὴ ὁρῶντος αὐτοῦ ἐγγίζω αὐτῷ
a \ \ > / ΕῚ ΤΥ Ν ¢ an
καὶ ἵσταμαι ἀφορῶν αὐτὸν εἰς τὰ ὀπίσθια αὐτοῦ" καὶ ὁρῶ
SN € ἢ Ν δὲ « > / \ δὲ
αὐτὸν ἱμάτια μὲν μηδὲ ὅλως ἠμφιεσμένον, γυμνὸν δὲ το
,ὔ < / (5 » [τ Ὁ A \ 9 Ἄν, \
τούτων ὁρώμενον Vp ἡμῶν" ἄνθρωπον δὲ οὐδὲ ὅλως καὶ
/ \ \ nr
TOUS μὲν πόδας πάσης χιόνος NEVKOTEPOUS, ὡς καὶ τὴν γῆν
᾽ / U id \ a mies \ \ \
ἐκείνην καταλάμπεσθαι ὑπὸ TOV ποδῶν" THY δὲ κεφαλὴν
> \ ᾽ \ 2 , jf ae Ω !
εἰς τὸν οὐρανὸν ἐρειδομένην᾽ ὡς φοβηθέντα με κραυγάσαι,
’ \ \ ᾿ / \ ΕΣ , a ‘
αὐτὸν δὲ ἐπιστραφέντα μικρὸν ἄνθρωπον ὀφθῆναι, Kat 15
/ / » -
κρατήσαντά μου τὸ γένειον ἀνασπάσαι καὶ εἰπεῖν μοι"
Ἵ , \ / ” ’ \ / \ ἣν he
wavyn, μὴ γίνου ἄπιστος, ἀλλὰ πιστός, Kal μὴ περίεργος.
ν 5 Soma / \ > ͵ ΄ ᾿ , Δ cara
καὶ εἶπον αὐτῷ Τί γὰρ ἐποίησα, κύριε; λέγω δὲ ὑμῖν,
2 vA / \ / 5 lal / ἴω
ἀδελφοί, οὕτως πεπόνηκα τὸν τόπον ἐκεῖνον, ὅθεν μου τοῦ
γενείου ἐλάβετο, ἡμέρας τριάκοντα, ὥστε με εἰπεῖν αὐτῷ" 20
7 Ν ,
Κύριε, εἰ τὸ τίμα σου παίζοντος τοιαύτην ἀλγηδόνα
"ἡ /-
πεποίηκεν, TL EL ῥαπίσμασίν με ἔλαβες; Kal αὐτός μοι
ce} » \ » ,
εἶπεν" Σὸν λοιπὸν ἔστω μὴ πειράζειν τὸν ἀπείραστον.
«ς rn ig ἴω “Ὁ
V. ‘O δὲ Πέτρος καὶ ᾿Ιάκωβος ἐμοῦ ὁμιλοῦντος τῷ
/ \
κυρίῳ ἠγανάκτουν διανευόμενοί μοι ὅπως παραγένωμαι πρὸς 25
2) \ / th \ , ἣν
αὐτούς, ἀπολιπὼν μόνον τὸν κύριον. καὶ ἐπορεύθην, καὶ
3 , / ¢€ lal an ,
εἶπόν μοι ἀμφότεροι: “O τῷ κυρίῳ προσομιλῶν μένοντι
n ig 3 5» ,
ἐπὶ τοῦ ὕψους τίς ἦν; | καὶ γὰρ ἠκροώμεθα ἀμφοτέρων
t 3 a \
λαλούντων. καὶ συννοήσας τὴν πολλὴν χάριν αὐτοῦ καὶ
4 χρώμενον] fors. legendum χρωμένῳ 8 ὡς μὴ ὁρῶντος αὐτοῦ] ὡς μὴ
ὁρόντες αὐτός αὐτοῦ 11 τούτων] τοῦτον 12 πάσης] ποίας cod.:
πάσης Ποῦ. : ποίας <ov> aut delet Bonnet 10 κρατήσαντα] κρατίσαντος
20 τριάκοντα] τριάκον 21 εἰ τὸ τίλμα σου] Ita Bonnet praeclare: ego
conieceram εἰ τότε ἅμα σου. codex habet εἴ tori: ἅμα σου 22 τί εἰ
ῥαπίσμασίν με ἔλαβες] cod. τί ἡραπησμασίν μοι ἔλαβες. Bonnet sugg. ἔβαλες
28 ἔστω] cod. εἶ" τὸν. Bonnet ἤτω uel ἐστὶν uel τέκνον 24 Ἰ]έτρος καὶ
ω
᾿Ιάκωβος] πέτρου κ. ἰακόβου 25 ἠγαν.}] ἠγανάκτον διανευόμενοι] διανεβό-
μενοι 20 μόνον τὸν κύριον] μόνω τῶ κω 27 μένοντι] γένον : μένων

Bonnet, “γενομένῳ Robinson 28 τίς ἢν] τίς € ἠκροώμεθα] ἡκροούμεθα
29 συννοήσας] συνὀήσας

ACTS OF S. JOHN. i

Ill. At another time He taketh me <and> James and
Peter into the mountain where His custom was to pray:
and we beheld <in> Him such a light as it is not possible
for a man that useth corruptible speech to tell what it was
like.

IV. Again in like manner He leadeth us three up into
the mountain, saying “Come ye with Me.” And we again
went: and we behold Him at a distance praying. Now
therefore I, because He loved me, drew nigh unto Him
softly as though He should not see, and stood looking upon
His hinder parts. And I beheld Him that He was not in
any wise clad with garments, but was seen of us naked
thereof, and not in any wise as a man: and His feet whiter
than any snow, so that the ground there was lighted up
by His feet: and His head reaching unto the heaven; so
that I was afraid and cried out, and He turned and
appeared as a man of small stature, and took hold upon
my beard and pulled it and said unto me “John, be not
unbelieving, but believing, and not a busybody.” And I
said unto Him “ But what have I done, Lord?” And 1 tell
you, brethren, I suffered so great pain in that place where
He took hold upon my beard, for thirty days, that I said
unto Him, “ Lord, if Thy twitch when Thou wast in sport
hath given me so great pain, what were it if Thou hadst
given me a buffet?” And He said unto me “Let it be
thine from henceforth not to tempt Him who is not to be
tempted.”

V. But Peter and James were wroth because I spake
with the Lord, and beckoned unto me that I should come
unto them, and leave the Lord alone. And I went, and
they both said unto me “He that was speaking with the
Lord when He was upon the top of the Mount, who was He ?

ὃ ACTA IOHANNIS.

U ε \ if ” 3 Ce rn
πολυπρόσωπον ἑνότητα Kal σοφίαν ἄληκτον εἰς ἡμᾶς
? \ lal ’ Ἂν 3
ἀποβλέπουσαν εἶπον. Μαθήσεσθε αὐτὸ τοῦτο αὐτὸν ἐξε-
τάσαντες.
a a a ’ nr ’
VI. Πάλιν ποτὲ ἡμῶν πάντων τῶν μαθητῶν αὐτοῦ εἰς
5 \ ’ \ \
Γεννησαρὲτ ἐν ἑνὶ καθευδόντων οἴκῳ, ἐγὼ μόνος taro τὸ 5
, , Ἶ ,
ἱμάτιον ἐντυλιξάμενος ἐπετήρουν τί πράσσει" καὶ ἤκουσα
a a ’ / , ’ ΄
τὸ πρῶτον λέγοντος αὐτοῦ" ᾿Ιωάννη, κάθευδε. κἀγὼ τότε
προσποιησάμενος τὸν καθεύδοντα εἶδον ἄλλον ὅμοιον
᾽ \ , U - \ » , / Ὁ
αὐτὸν κατελθόντα τινά, οὗ καὶ ἠκροασάμην λέγοντος τῷ
, ᾽ an ἃ 5) a
κυρίῳ pou’ ᾿Ιησοῦ, ods ἐξελέξω, ἔτι σοι ἀπιστοῦσιν; καὶ 10
ς ἢ 3 4. τς na L ean) ,
ὁ κύριός μου εἶπεν αὐτῷ Καλῶς λέγεις" ἄνθρωποι yap
εἰσιν.
a a 2 \
VII. Ἑτέραν δὲ ὑμῖν δόξαν ἐρῶ, ἀδελφοί: * mote
,’ a -
βουλόμενος αὐτὸν κρατῆσαι, ἐν ὑλώδει καὶ παχεῖ σώματι
/ a (2
προσέβαλλον: ἄλλοτε δέ ποτε πάλιν ψηλαφώντός pov 15
“. Ν id ‘ \ 6
αὐτόν, ἀἄδλον ἣν καὶ ἀσώματον τὸ ὑποκείμενον, καὶ ὡς
ah ty ”
μηδὲ ὅλως ὄν.
fal \
VIII. Εἰ δὲ ὑπό τινός ποτε τῶν Φαρισαίων κληθεὶς
a a A
εἰς κλῆσιν ἐπορεύετο, συναπήειμεν αὐτῷ" καὶ ἑκάστῳ παρε-
͵ ® ἜΝ a ®
τίθετο ἄρτος εἷς ὑπὸ TOD κεκληκότος, ἐν οἷς καὶ αὐτὸς 20
. 7 awed \ \ an SA a ἢ ΟΝ ΡΞ \
ἐλάμβανεν ἕνα" τὸν δὲ αὐτοῦ εὐλογῶν διεμέριζεν ἡμῖν" καὶ
ἐκ τοῦ βραχέος ἕκαστος ἐχορτάζετο, καὶ οἱ ἄρτοι ἡμῶν
€ \ a
ὁλόκληροι ἐφυλάττοντο, ὥστε ἐκπλήττεσθαι τοὺς καλοῦν-
τας αὐτόν.

1 πολυπρόσωπον] πολλυπρ. ἄληκτον ἀλίκτον 2 Μαθήσεσθε αὐτὸ
τοῦτο] μαθήσεσθαι αὐτῶ" τοῦτο 5 καθευδόντων] καθευδῶν τῶ 5, 6 ἀπὸ
τὸ ἱμάτιον] fors. ὑπὸ τῷ ἱματίῳ 9 κατελθόντα] καθεύδοντα οὗ καὶ ἠκρ.]
οὑκηκροασάμην 9, 10 τῷ κυρίῳ μου" ᾿Τησοῦ] τῶ kw μου ‘wv cod.: τῷ kK. μου
Ἰησοῦ" Robinson 10 ἀπιστοῦσιν ;] ἀπιστοῦσιν. cod., Bonnet, Robinson
11 ἄνθρωποι] "ανοσ 18 ἐρῶ] ὁρῶ ποτὲ] Hic incipit fragmentum I. apud
Zahn 14 παχεῖ σώματι] πάσχει σώματος 15 προσέβαλλον] προσέβαλον
18 om. κληθεὶς 19 κλῆσιν] κλίσιν : et quidem Anastasii uersio Latina habet
recubitum 22 ἐκ] eis

Fragm. 1. apud Zahn.

18 ποτε ante ὑπό τινός habet κληθεὶς 19, 20 καὶ ἑκάστῳ---κεκληκότος
καὶ ἕκαστος ἡμῶν ἐλάμβανες τακτὸν ἄρτον ἕνα ὑπὸ τῶν κεκληκότων 22 ἕκα-
oTos|+ ἡμῶν ἡμῶν post οἱ

ACTS OF S. JOHN. 9

for we heard both of them speaking.” And I, when I con-
sidered His great grace and His unity which hath many
faces, and His wisdom which without ceasing looked upon
us, said “That shall ye learn if ye inquire of Him.”

VI. Again, once when all of us His disciples were
sleeping in one house at Gennesaret, I alone, having
wrapped myself up, watched +/from under my garmentt
what He did: and first I heard Him say “John, go thou to
sleep”: and thereupon I feigned to be asleep; and I saw
Another ike unto Him come down, Whom also I heard say-
ing unto my Lord “Jesus, do they whom Thou hast chosen
still not believe in Thee?” And my Lord said unto Him
“Thou sayest well: for they are men.”

VII. Another glory will I tell you, brethren. Sometimes
when I would lay hold of Him, I met with a material and
solid body: and at other times again when 1 felt Him, the
substance was immaterial and bodiless and as it were not
existing in any wise.

VIII. Now if at any time He were bidden by one of
the Pharisees and went to the bidding, we went with Him:
and there was set before each one of us a loaf of bread by
him that had bidden us, and He also with us received a loaf.
And He would bless His own and divide it amongst us; and
from that little each of us! was filled and our own loaves
were saved whole, so that they who bade Him were amazed.

1 Joh. vi. 7.

f. 53D

10 ACTA IOHANNIS.

᾽ / \ / ν᾽ 3 lel / »
IX. ᾿Εβουλόμην δὲ πολλάκις σὺν αὐτῷ βαδίζων ἴχνος
,’ a fol fol cr / er \ Σ x
αὐτοῦ ἐπὶ τῆς γῆς ἰδεῖν εἰ φαίνεται,---ἀῶρων yap avTov
a a /
ἀπὸ τῆς γῆς ἑαυτὸν ἐπαίροντα---, καὶ οὐδέποτε εἶδον.
ἴω c A > / a an
X. Καὶ ταῦτα ὑμῖν, ἀδελφοί, προτροπῆς ἕνεκα τῆς ἐπ᾽
an an 9 lal
αὐτὸν πίστεως ὁμιλῶ" τὰ yap μεγαλεῖα αὐτοῦ καὶ θαυ- 5
a Uj " ,
μάσια | τὸ νῦν σεσιγήσθω, ἄρρητα ὄντα καὶ τάχα οὐ
‘ ’
δυνάμενα λέγεσθαι οὔτε ἀκούεσθαι.
ΧΙ. Πρινὴ δὲ συλληφθῆναι αὐτὸν ὑπὸ τῶν ἀνόμων
ἢ ὃ / \ , 7 a Il / > /
ουδαίων, συναγαγὼν πάντας ἔφη IIpiv pe ἐκείνοις ππαρα-
a «ς Ν / \ A 2 I 5 \
δοθῆναι, ὑμνήσωμεν τὸν πατέρα, καὶ οὕτως ἐξέλθωμεν ἐπὶ το
, sy a] 7 nr a
TO προκείμενον. κελεύσας οὖν ἡμῖν ὥσπερ γῦρον ποιῆσαι,
a > / a b / ΄
ἀποκρατοῦντας ἀλλήλων χεῖρας, ἐν μέσῳ δὲ αὐτὸς γενό-
" Ξ ΝΣ \ ς , ” 3 ef
μενος, ἔλεγεν᾽ To ᾿Αμὴν ὑπακούετε. ἤρξατο οὖν ὕμνον
- /
ὑμνεῖν καὶ λέγειν"
, , ᾿
Δόξα σοι, πάτερ 15
Nie MCh , 5. 7 Ἀν ΟΣ [eae
Kal ἡμεῖς KUKNEVOVTES ἐλέγομεν TO Αμὴν
/ / ’
δόξα σοι, Moye’ δόξα σοι, χάρις. ᾿Αμήν.
“ / a 2 a
δόξα σοι, πνεῦμα ἅγιον" δόξα σου τῇ δόξῃ. ᾿Αμήν.
a , ᾿ ᾽ ἜΑΡ, a -
αἰνοῦμέν σε, πάτερ᾽ εὐχαριστοῦμέν σοι, φῶς ἐν ᾧ

, » εἰ lal 3 /
σκότος οὐκ οἰκεῖ. App. 20
Ἔφ᾽ ᾧ δὲ εὐχαριστοῦμεν, λέγω"

3 om. ἀπὸ τῆς γῆς ἑαυτὸν 4 ὑμῖν] ἡμῖν προτροπῆΞ] προτροτροπῆς
τῆς] τὴν 5 ὁμιλῶ] ἀμιλῶ 6 σεσιγήσθω] σεσιγείσθαι om. καὶ τάχα
7 δυνάμενα] δυνάμεθα οὔτε] ὄντα 8 Πρινὴ δὲ συλλ.] πρὶν ἧδε συνλληφθήναι
9 συναγαγὼν] συνἀγωγῶν 10 ὑμνήσωμεν) ὑπομνήσωμεν 12 ἀποκρα-
τοῦντας] ἀποκρατόντασ 19 αἰνοῦμέν ce] ἐνοῦμεν σοι 21 εὐχαριστοῦμεν,
λέγω] εὐχαριστοῦντες λόγῶ codex: Rob. ηὐχαριστοῦμεν, λέγει.

Fragm. I. apud Zahn.

1, 2 tyvos—galvera] ἰδεῖν εἰ ixvos αὐτοῦ ἐπὶ τῆς γῆς φαίνεται 8 habet
ἀπὸ τῆς γῆς ἑαυτὸν 4 Καὶ ταῦτα--ἕνεκα τῆς] καὶ ταῦτα ὑμῖν ἔτι ὥσπερ
προτροπῆς ἕνεκεν Τῆς 5 θαυμάσια] τὰ θαυμ. 6 habet καὶ τάχα
8 Πρινὴ] Πρὶν ἀνόμων] -" καὶ ὑπὸ ἀνόμου ὄφεως νομοθετουμένων 9 πάν-
τας] ἰ ἡμᾶς 11 om. ὥσπερ 12 ἀποκρατοῦντας)] ἀποκρατούντων τὰς
18 ὑπακούετε] + μοι om. ὕμνον 10 ἐλέγομεν] ὑπηκούομεν αὐτῷ

18 πνεῦμα ἅγιον] τὸ πνεῦμα" δόξα σοι, ἅγιε"

ACTS OF S. JOHN. 11

IX. And often when I was walking with Him I wished
to see whether the print of His foot appeared upon the
earth, (for I saw Him raising Himself from the earth) and
I never saw it.

X. Now these things, brethren, I speak unto you for
the encouragement of your faith toward Him: for we must
at the present keep silence concerning His mighty and
wonderful works, inasmuch as they are mysteries and _ per-
adventure cannot at all be either uttered or heard.

XI. Now before He was taken by the lawless Jews
(the other text adds who also were governed by the lawless
serpent) He gathered us all together and said “ Before I am
delivered up unto them, let us sing an hymn to the Father
and so go forth to what lieth before us.” So He commanded
us to make as it were a ring, holding one another's hands,
and Himself standing in the middle, He said “Respond
Amen to Me.” He began, then, to sing an hymn, and to
say :

“Glory to Thee, Father.”
And we going about in a ring said, “ Amen.”

Glory to Thee, Word: glory to Thee, Grace. Amen.

Glory to Thee, Holy Ghost: (or Glory to Thee, Spirit:
glory to Thee, Holy One:) Glory to Thy glory.
Amen.

We praise Thee, O Father: we give thanks to Thee,
O Light wherein dwelleth not darkness. Amen.

Now whereas we give thanks, I say:

19 ACTA IOHANNIS.

a a /
σωθῆναι θέλω καὶ σῶσαι θέλω. ᾿Αμήν.
[wide apparatum criticum]

2) , / » μ
ἀκούειν θέλω καὶ ἀκούεσθαι θέλω. ᾿Αμήν.

νοηθῆναι θέλω, νοῦς ὧν ὅλος. ᾿Αμήν.

λούσασθαι θέλω καὶ λούειν θέλω. ᾿Αμήν.

χάρις χορεύει" αὐλῆσαι θέλω" ὀρχήσασθε πάντες. 5

᾿Αμήν.

θρηνῆσαι θέλω: κόψασθε πάντες. ᾿Αμήν.ἢ

ὀγδοὰς μία ἡμῖν συνψάλλει. ᾿Αμήν.

ὁ δωδέκατος ἀριθμὸς ἄνω χορεύει. ᾿Αμήν.

τῷ

>
τὸ δὲ ὅλον ᾧ χορεύειν ὑπάρχει. ᾿Αμήν.

«ε

, a /
ὁ μὴ χορεύων TO γινόμενον ἀγνοεῖ. ᾿Αμήν.

φυγεῖν θέλω καὶ μένειν θέλω. ᾿Αμήν.

κοσμεῖν θέλω καὶ κοσμεῖσθαι θέλω. ᾿Αμήν.

a aA > fe
ἑνωθῆναι θέλω καὶ ἑνῶσαι θέλω. ᾿Αμήν.
5 ’ ” \ ” ” ’ f
οἶκον οὐκ ἔχω Kal οἴκους ἔχω. ᾿Αμῆήν.
΄ ? /
τόπον οὐκ ἔχω Kal τόπους ἔχω. ᾿Αμήν.
N ᾽ », \ \ 4 ᾽ ,
ναὸν οὐκ ἔχω Kal ναοὺς ἔχω. ᾿Αμῆν.

, ’ id A / Lf > ,
λύχνος εἰμί σοι τῷ βλέποντί με. “App.
Ε2 U > / fal fal / ? ΄
ἔσοπτρον εἰμί σοι τῷ νοοῦντί με. ᾿Αμῆν.

‘ edad a / / ’ ,
θύρα εἰμί σοι «τῷ; KpovovTi με. ᾿Αμήν.

«ς Ul ’ Lf ,
ὁδός εἰμί σοι παροδίτῃ.
ὑπάκουε δέ μου τῇ χορείᾳ.

2 ἀκούεσθαι θέλω] ἀκοθεσθέλῳ 3 ὧν] οὖν 7 ᾿Αμήν. ΗΠὶς explicit
fragm. I. Graecum apud Zahn 10 τὸ δὲ ὅλον ᾧ χορεύειν ὑπάρχει] τῶ δὲ
όλων ὠχωρεύειν ὑπάρχει cod.: Bonnet coni. τῷ δὲ ὅλῳ ἄνω χορεύειν ὑπ.: ego
prius scripseram τὸ δὲ ὅλον ἀχόρευτον ὑπάρχει 11 χορεύων] χωρέβων
12 φυγεῖν] fors. φεύγειν 18 κοσμεῖσθαι) κοσμὰσ 14 k. ἑνῶσαι] καινώσαι

22 ὑπάκουε] ὑπακοῦω

Fragm. I. apud Zahn.
1 Post hune uersum habet:
λυθῆναι θέλω, καὶ λῦσαι θέλω. ἀμήν.
τρωθῆναι θέλω, καὶ τρῶσαι θέλω. ἀμήν.
γεννᾶσθαι θέλω, καὶ γεννᾶν θέλω. ἀμήν."
φαγεῖν θέλω, καὶ βρωθῆναι θέλω. ἀμήν.
5 xdpis] ἡ χάρις

* Hic versus nonnisi in duobus codd. conciliorum in textu Graeco inuenitur,
quos adhibuit Bonnet, sc. Ottobon. 27 et Vat. 1181 corr. Versiones Latinae
Anastasii et Longolit ita habent ‘‘nasci uolo et gignere (generare Long.) uolo.”

Locum Augustini qui hue spectat exscripsi in prolegomenis.

ACTS OF S. JOHN. fe

I would be saved and I would save. Amen.
+I would be loosed and I would loose. Amen.

I would be pierced and I would pierce. Amen.

I would be born and I would bear. Amen.

I would eat and I would be eaten. Amen.t

I would hear and I would be heard. Amen.

I would be understood, being wholly understanding.
Amen.

I would wash Myself, and I would wash others. Amen.

Grace is dancing. I would pipe: dance, all of you.
Amen.

I would mourn: lament, all of you. Amen.

One Ogdoad is singing praise with us. Amen.

The Twelfth number is dancing above. Amen.

Also the Whole, that can dance. Amen.

He that danceth not, knoweth not what is being done.
Amen.

I would flee and I would stay. Amen.

I would deck and I would be decked. Amen.

I would be united and I would unite. Amen.

I have no house and I have houses. Amen.

I have no place and I have places. Amen.

I have no temple and I have temples. Amen.

I am a lamp to thee who beholdest Me. Amen.

I am a mirror to thee who perceivest Me. Amen.

I am a door to thee who knockest at Me. Amen.

I am a way to thee, a wayfarer.

Now respond thou to My dancing.

+ These four lines are supplied from the other text.

14 ACTA IOHANNIS.

“ \ > \ «ὃ [
Ἴδε σεαυτὸν ἐν ἐμοὶ λαλοῦντι, καὶ ἰδὼν ὃ πράσσω
x fg / ,ὔ
τὰ μυστήριά μου σίγα.
« ΄ / ἃ / a / > -“ \
6 χορεύων, νόει ὃ πράσσω, ὅτι σόν ἐστιν τοῦτο «τὸ»
wr a , .
τοῦ ἀνθρώπου πάθος ὃ μέλλω πάσχειν
᾽ \ b] ὃ ΄ vA ὃ a ἃ ’ /
οὐ yap ἐδύνου ὅλως συνιδεῖν ὃ πάσχεις εἰ μή TOL 5
, .
λόγος ὑπὸ πατρὸς ἐστάλην
ἃ 3 ἣν »
ὁ ἰδὼν ὃ πάσχω, ὡς πάσχοντα εἶδες, καὶ ἰδὼν οὐκ
᾽ ᾽ la \ /
ἔστης, ἀλλ᾽ ἐκινήθης ὅλος, Ἱκινηθεὶς copiFerv.t
/ !
στρωμνήν με ἔχεις, ἐπαναπάηθί μοι.
is εἰμι ἐγώ; won ὅταν ἀπέλθω" 10
τίς εἰμι ἐγώ; γνώσῃ
A a a . 2 ALLO ee " “
ὃ νῦν ὁρῶμαι τοῦτο οὐκ εἰμί: «ὃ δέ εἰμι» ὄψει ὅταν
σὺ ἔλθῃς
ῃς.
\ na ΕῪ s
εἰ TO πάσχειν ἤδεις, TO μὴ παθεῖν ἂν εἶχες"
x 0 a \ 20 \ \ \ θ a 4
τὸ παθεῖν σὺ γνῶθι, καὶ TO μὴ παθεῖν ἕξεις.
ὃ ’
ὃ σὺ μὴ οἶδας αὐτός σε διδάξω. I

’ “
θεός εἰμί σου, οὐ τοῦ προδότου.
ῥυθμίζεσθαι θέλω ψυχαῖς ἁγίαις"
> > » \ \ , “a n /
ἐπ᾽ ἐμοὶ τὸν λόγον γνῶθι τῆς σοφίας.
,
πάλιν «σὺν; ἐμοὶ λέγε: Δόξα σοι, πάτερ᾽ δόξα oot,
rn 7
oye’ δόξα σοι, πνεῦμα ἅγιον. 20
, / / Ν
ἑτὸ δὲ ἐμὸν ἡθελήσώμην γνώναι λόγον" Ὁ
WA » , \ ᾽ 2 , “ 3
ἅπαξ ἔπαιξα πάντα καὶ οὐκ ἐπησχύνθην ὅλως
ν a , / -
ἐγὼ ἐσκίρτησα, σὺ δὲ νόει τὸ πᾶν, καὶ νοήσας λέγε
td / - > /
Δόξα σοι, πάτερ᾽ ᾿Αμῆν.

1 "Ide σεαυτὸν] ἰδεσάἀιαὐτὸν : Bonnet coni. εἶδες ἑαυτὸν λαλοῦντι] Bonnet
coni. λαλοῦντα πράσσω] πράσσων 8 ὁ χορεύων, νόει] ὄχωρέ-
βωνοῆ: 5 maoxes] fors. leg. πάσχω εἰ μὴ] εἷμι 5, 6 Ego

sic diuiseram
vars

ov yap ἐδύνου ὅλως συνιδεῖν ὃ πάσχω"
εἰμί σοι λόγος" ὑπὸ πατρὸς ἐστάλην᾽"

8 κινηθεὶς σοφίζειν] Bonneto corrupta uidentur: fors. latet in σοφίζειν, τοῦ

φεύγειν uel simile quid 9 στρωμνήν με] στρομνεῖν μὲν 10 γνώσῃ] γνῶ
11 <6 δέ εἰμι:-- suppleuit Bonnet, optime 12 σὺ] σοὶ 14 τὸ παθεῖν
σὺ γνῶθι] τῶ παθεῖν σύγγνοθη 15 οἷδας ex ides corr. cod 17, 18 ψυχαῖς
ἁγίαις " ἐπ᾽ ἐμοὶ] ψυχαῖσ ἀγίαισ ἐπ ἐμὲ: Bonnet cont. px. ay. -- ἐλπιζούσαις > ἐπ᾽
ἐμέ 19 σὺν suppleuit Bonnet recte: idem coni. ‘‘uel Neye -- τὸ ἀμήν -:-

21 τὸ---λόγον] Ita codex; Bonnet coni. ἐμὸν εἰ θέλεις ὃ ἤμην γνῶναι. λόγῳ [ἅπαξ]
λόγον] fors. λόγῳ: nam Aug. habet ‘‘uerbo illusi cuncta et non sum illusus
in totum” 22 ἔπαιξα)] ἔπεξα : correxit Bonnet, optime: idem cont.
é<vé>maka.. ἐ-«-νε-:- παίχθην (pro ἐπησχύνθηνῚ

ACTS OF S. JOHN. 15

See thyself in Me who speak: and when thou hast seen
what I do, keep silence about My mysteries.

Thou that dancest, perceive what I do; for thine is this
passion of the manhood which I am to suffer.

For thou couldst not at all have apprehended what
thou sufferest if I had not been sent unto thee as
the Word by the Father.

Thou that hast seen what I suffer, thou hast seen Me
as suffering: and seeing that, thou hast not stood
firm, but wast moved wholly, +yea, moved to make
wise.t+

Thou hast Me for a bed, rest upon Me.

Who am I? Thou shalt know when I go away.

What I am now seen to be, that am I not: <but what
I am> thou shalt see when thou comest.

If thou hadst known how to suffer, thou wouldst have
had the power not to suffer.

Know thou suffering, and thou shalt have the power
not to suffer.

That which thou knowest not, I Myself will teach thee.

Thy God am I, not the God of the betrayer.

I would keep time with holy souls.

In Me know thou the word of wisdom.

Say thou again <with> Me “Glory to Thee, Father:
glory to Thee, Word: glory to Thee, Holy Ghost.”

+ Now concerning Me, if thou wouldst know what I
was.

With a word+ did I once deceive all things, and was
not put to shame in any wise.

I have leaped: but do thou understand the whole, and
having understood it say :

“Glory to Thee, Father. Amen.”

f. 54d

16 ACTA IOHANNIS.

aA if > id ie
XII. Ταῦτα, ἀγαπητοί pov, χορεύσας μεθ᾽ ἡμων ὁ
fol “-“ ¢) / if ᾽
κύριος ἐξῆλθεν: καὶ ἡμεῖς ὥσπερ πλανηθέντες ἄλλος ἀλλα-
a ep 3 \ \ 4
χοῦ πεφεύγαμεν. ἐγὼ μὲν οὖν αὐτὸν ἰδὼν οὐδὲ προσέμεινα
> lal a U / > a > \ ” » Ἁ
αὐτοῦ τῷ πάθει, πάσχοντος αὐτοῦ, ἀλλὰ ἔφυγον εἰς τὸ
” a 5 a / 35 iN a / 5 \ “
ρος τῶν ἐλαίὼν κλαίων ἐπὶ τῷ συμβεβηκότι καὶ OTE 5
fal cr / WA , an /
τῇ σταυροῦ βάτῳ ἐκρεμάσθη, ὥρας ἕκτης ἡμερινῆς, σκότος
Y a a \ ς a /
ἐφ᾽ ὅλης τῆς γῆς ἐγένετο. Kal στὰς ὁ κύριος ἡμῶν ἐν μέσῳ
a lal /
τοῦ σπηλαίου καὶ φωτίσας αὐτὸ εἶπεν: ᾿Ιωάννη, τῷ κάτω
a /
ὄχλῳ ἐν ἹἹεροσολύμοις σταυροῦμαι, καὶ λόγχαις νύσσομαι
\ , Ν᾿ ἀν \ \ , ε \ \
καὶ καλάμοις, Kal ὄξος τε Kal χολὴν ποτίζομαι᾽ σοὶ δὲ το
“ ἃ a ad N
Aare, Kal ὃ λαλῶ ἄκουσον. ἐγώ σοι ὑπέβαλον εἰς TO
” a > a “ 3 , «Ὁ A \ Ἂν
ὄρος τοῦτο ἀνελθεῖν, ὅπως ἀκούσῃς ἃ δεῖ μαθητὴν παρὰ
΄ ’ Ney, \ a
διδασκάλου μανθάνειν, καὶ ἄνθρωπον παρὰ θεοῦ.
a \
XIII. Καὶ εἰπὼν ταῦτα ἔδειξέν μοι σταυρὸν φωτὸς πε-
, \ X\ \ \ ” /
πηγμένον, καὶ περὶ τὸν σταυρὸν ὄχλον πολὺν <....>, 15
Ν 7 a κ / \
μίαν μορφὴν μὴ ἔχοντα" Kal ἐν ἑαυτῷ ἣν μορφὴ μία | καὶ
ἰδέα μία: αὐτὸν δὲ τὸν κύριον ἐπάνω τοῦ σταυροῦ ἑώρων,

1 "Ταῦτα] Hic incipit fragm. II. apud Zahn 3 πεφεύγαμεν] φεύγημεν
5 om. κλαίων 6 τῇ σταυροῦ βάτῳ] τῆ ἀροῦβα codex: ego correxi errorem
ex litteris τῇ στρουβάτω ortum. Ceterum uide infra aliorum codd. testimonium
10 σοὶ] σὺ 15 ὄχλον πολύν] Uerba quaedam hine excidisse et quaedam
turbato ordine exstare facile intelliget lector si quae sequuntur (§ xiv.) con-

ferat. Ibi etenim duorum ὄχλων fit mentio, quorum alter μονοειδὴς est, alter

μίαν μορφὴν οὐκ ἔχει: et ille quidem περὶ τὸν σταυρόν, hic wero ἐν τῷ σταυρῷ
uersatur. Itaque hoc in loco ita fere legendum censeo: καὶ περὶ τὸν σταυρὸν
ὄχλον πολύν, Kal ἐν αὐτῷ ἣν μορφὴ μία καὶ ἰδέα μία" καὶ ἐν τῷ σταυρῷ ἄλλον τινα
ὄχλον, μίαν μορφὴν μὴ ἔχοντα᾽ αὐτὸν δὲ τὸν κύριον κ.τ.λ. 10 μορφὴ] μορφὴν
17 om. δὲ

Fragm. II. apud Zahn.

1 om. pov 2 πλανηθέντες] - ἢ καὶ ἀποκοιμηθέντες ἀλλαχοῦ)
ἀλλαχόσε 3 πεφεύγαμεν] Ita Cod. Taur. (lxvii, T apud Bonnet); item
tres codd. Vatt. (834, 1181, 660: XYZ ap. Bonnet): ἐπεφεύγειμεν Cod. Ottobon.
27 (O ap. Bonnet): latt. fugimus. om. οὖν edd. Cone. 3,4 αὐτὸν ἰδὼν ---
πάσχοντος αὐτοῦ] ἰδὼν αὐτὸν πάσχοντα οὐδὲ προσέμεινα αὐτοῦ τὸ πάθος ed.
4 εἰς] ἐπὶ ed. 5 habet κλαίων 6 τῇ σταυροῦ βάτῳ] τᾷ ἀρουβάτῳ TXY*Z:
τῷ σταυρῷ Ο: τὸ ἄρον ἐβοᾶτο Y corr* ed.: tolle clamabatur Jat. ἐκρεμάσθη]
ἀπεκρεμάσθη σκότος] καὶ σκότος 7 ἐγένετο] ἐγεγόνει ἡμῶν] μου
8 αὐτὸ] με 10 καὶ ὄξος] om. καὶ 11, 12 εἰς τὸ---ἀνελθεῖν] ἀνελθ. εἰς
τοῦτο τὸ ὄρος 10 ἐν ἑαυτῷ] ἐν αὐτῷ 17 ἰδέα μία] ἰδέα ὁμοία

habet δὲ

ACTS OF S. JOHN. il

XII. So then, my beloved, after this dance with us, the
Lord went out; and we as men gone astray tor awaked out
of sleept fled all ways. Nay even I that had seen Him did
not abide at His passion when He was suffering, but fled
unto the Mount of Olives, weeping over that which had
befallen. And when He was hung upon the bush of the
cross, at the sixth hour of the day, there came darkness
over all the earth. And our Lord stood in the midst of the
cave and lighted it up and said, “John, unto the multitude
down below in Jerusalem I am being crucified, and pierced
with lances and reeds, and gall and vinegar is given Me to
drink: but unto thee I am speaking, and hearken thou to
what I say. I put it into thy heart to come up into this
mountain, that thou mightest hear matters needful for a
disciple to learn from his teacher, and for a man to learn
from his God.”

XIII. And having thus spoken, He shewed me a cross
of light set up, and about the cross a great multitude: and
therein was one form and one likeness: and in the cross
another multitude, not having one form+. And the Lord

Himself I beheld above the cross, not having any shape,

ook, A. ΤΙ. 2

18 ACTA IOHANNIS.

a \ \ > ,
σχῆμα μὴ ἔχοντα, ἀλλά τινα φωνήν" φωνὴν δὲ ov ταύτην
nr tal \ \ x
τὴν ἡμῖν συνήθη, ἀλλά τινα ἡδεῖαν καὶ χρηστὴν καὶ
A a f A , / 4 lal ᾽
ἀληθῶς θεοῦ, λέγουσαν πρός pe’ ᾿Ιωάννη, ἕνα δεῖ παρ
ἴω Lal lal \ / “ ,
ἐμοῦ ταῦτα ἀκοῦσαι" ἑνὸς γὰρ χρηζω τοῦ μέλλοντος
« fal \ Ἂς Ἂν /
ἀκούειν. ὃ σταυρὸς οὗτος ὁ τοῦ φωτὸς ποτὲ μὲν λόγος 5
a lal an la! ee) fa) \
καλεῖται UT ἐμοῦ OL ὑμᾶς, ποτὲ νοῦς, ποτὲ ᾿Ιησοῦς, ποτὲ
ς \ Yi \ /
Χριστός, ποτὲ θύρα, ποτὲ ὁδός, ποτὲ ἄρτος, ποτὲ σπόρος,
i? \ an
ποτὲ ἀνάστασις, ποτὲ υἱός, ποτὲ πατήρ, ποτὲ πνεῦμα,
\ 7 \ > / \ / x f * \
ποτὲ ζωή, ποτὲ ἀλήθεια, ποτὲ πίστις, ποτὲ χάρις. καὶ
Ἂν ὰ / 2a aN
ταῦτα μὲν ὡς πρὸς ἀνθρώπους" ὃ δὲ ὄντως ἐστίν, AUTOS το
rn \
πρὸς αὑτὸν νοούμενος Kal εἰς ὑμᾶς λεγόμενος, διορισμὸς
an > / τὶ ιν
πάντων ἐστίν, καὶ τῶν πεπηγμένων ἐξ ἀνεδράστων TF ἀνάγ-
/
yn βιάβα καὶ ἁρμονία σοφίας" σοφία δὲ οὖσα ἐν ἁρμονίᾳ,
͵ > if:
ὑπάρχουσιν δεξιοὶ καὶ ἀριστεροί, δυνάμεις, ἐξουσίαι, apyat,
καὶ δαίμονες, ἐνέργειαι, ἀπειλαί, θυμοί, διάβολοι, Σατανᾶς, 15
A / n
καὶ ἡ κατωτικὴ ῥίζα, ἀφ᾽ ἧς «ἡ; τῶν γινομένων προῆλθεν
/
φύσις. οὗτος οὖν ὁ σταυρὸς ὁ διαπηξάμενος τὰ πάντα
/ 3
λόγῳ καὶ διορίσας Ta ἀπὸ γενέσεως καὶ κατωτέρω, εἶτα
ἃ - \
καὶ εἰς «ἕν» πάντα πήξας" οὐχ οὗτος δέ ἐστιν ὁ σταυρὸς
ὃ , an ἴω >
ὃν μέλλεις ὁρᾶν ξύλινον κατελθὼν ἐντεῦθεν, οὔτε ἐγώ εἰμι 20
ὁ ἐπὶ τοῦ σταυροῦ, ὃν νῦν οὐχ ὁρᾷς, ἀλλὰ μόνον φωνῆς
>’ , ἃ =) ΞῪΝ > VA \ δ ἃ ” BA
ἀκούεις. ὃ οὐκ εἰμὶ ἐνομίσθην, μὴ ὧν ὃ ἤμην ἄλλοις
πολλοῖς" «αλλ» ἄλλο τί με ἐροῦσιν, ταπεινὸν καὶ οὐκ
2 om. τὴν ἡδεῖαν] ἰδέαν 8 λέγουσαν] λέγουσα ἕνα δεῖ] ἑνάδη
4 ἀκοῦσαι] ἀκοῦσται 6 buds] ἡμᾶς σπόρος] πόρος 8 om. ποτὲ
πνεῦμα 9 χάρις] Hic explicit frag. II. apud Zahn 9,10 καὶ ταῦτα]
ταὶ codex: Bonnet (post λεγόμενος interpungens) καὶ ὃ μὲν 11 αὑτὸν]
αὐτὸν ὑμᾶς] ἡμᾶσ 12, 13 tavayyn βιάβα}] Ita codex: ego malim
ἀναγωγὴ καὶ βάσις : Robinson ἀναγγελία : idem ἀνάγκη βιαία, uel ἀναγωγὴ
βιαία : Zahn ἀνάγκη βεβαία 13 ἐν ἁρμονίᾳ] ἐναρμονία 15 διάβολοι] cod.
corr. ex διαβολαὶ 16 ἀφ᾽ ἧς <> τῶν] ἄφεστῶν 19 <éy>ego suppleui
πήξας] πηγάσας 22, 28 μὴ ὧν---ἐροῦσιν] μὴ ὃν ὦ μην ἅλ[λοισ πολλοῖσ " ἀλλ᾽
οτι με ερουσιν. codex: Bonnet cont. μὴ ὧν ὃ ἤμην (uel ἐνομιζόμην) τοῖς πολλοῖς et
ἀλλ᾽ ὅ τι wel ἄλλο τί

Fragm. IT. apud Zahn.

1 φωνήν] + μόνον 2 habet τὴν ἡδεῖαν] ἰδίαν cod. O, propriam lat.
5 om. οὗτος 6, 7 ποτὲ νοῦς, ποτὲ ᾿Τησοῦς, ποτὲ Χριστός,] ποτὲ δὲ νοῦς, ποτὲ
δὲ Χριστός, 7 habet σπόρος 8 ποτὲ vids, ποτὲ πατήρ, ποτὲ πνεῦμα,]

ποτὲ ᾽᾿Τησοῦς (sc. pro ve), ποτὲ πατήρ, ποτὲ πνεῦμα: Longolius ΡΥ ᾿Ιησοῦς habet
filius

ACTS OF 5. JOHN. 19

but only a voice: and a voice not such as was familiar to
us, but a sweet (or peculiar) and kind voice and one truly
of God, saying unto me: “John, it is needful that one
should hear these things from Me: for I have need of one
that will hear. This cross of light is sometimes called the
Word by Me for your sakes, sometimes Mind, sometimes
Jesus, sometimes Christ, sometimes a Door, sometimes a
Way, sometimes Bread, sometimes Seed, sometimes Resur-
rection, sometimes Son, sometimes Father, <sometimes
Spirit>, sometimes Life, sometimes Truth, sometimes Faith,
sometimes Grace. Now these things 7 is called as toward
men: but as to what it is in truth, as conceived of in
itself and as spoken of to you—it is the marking off of
all things, and the fuplifting and foundation+ of those
things that are fixed and were unsettled, and the joining
together of wisdom. And whereas it is wisdom fitly com-
pacted together, there are on the right and on the left of
it, powers, principalities, dominations and daemons, opera-
tions, threats, wrath, devils (or slanderings), Satan, and the
Lower Root, from which the nature of the things that come
into being proceeded. This, then, is the Cross which fixed
all things apart by a word, and marked off the things from
birth and below it, and then compacted all into <one>: but
this is not the cross of wood which thou wilt see when thou
goest down hence, neither am I he that is upon the cross,
whom now thou seest not, but only hearest a voice. I was
reckoned to be what I am not, not being what I was unto

many others: but they will call Me something else, which is
2—2

f. 55a

20 ACTA IOHANNIS.

an 3 / A t CoA
ἐμοῦ ἄξιον. ὡς οὖν ὁ τόπος τῆς ἀναπαύσεως οὔτε ὁρᾶται
n a ¢ , > Υ͂
οὔτε λέγεται, πολλῷ μᾶλλον ὁ τούτου κύριος οὔτε ὀφθήσο-
Yj /
μαι «οὔτε λεχθήσομαι;.
\ /
XIV. Ὃ δὲ περὶ τὸν σταυρὸν μονοειδὴς ὄχλος ἡ κατω-
\ ͵ ἘΣ Εν Ἑ δον GN ΠΣ τς > A a > No
τικὴ φύσις ὑπάρχει" Kal ods ὁρᾷς ἐν TO σταυρῷ, εἰ Kal 5
\ ’ Ye ᾽ , an ἴω
μίαν μορφὴν οὐκ ἔχουσιν, οὐδέπω τὸ πᾶν τοῦ κατελθόντος
“ SN 2 A
συνελήφθη μέλος" ὅταν δὲ ἀναληφθῇ «ἡ; ἄνω φύσις
i a 3, ὐϑιυς 3 , “Ὁ a
Kal γένος προσχωροῦν ἐπ᾽ ἐμέ, φωνῇ τῇ ἐμῇ πειθόμενον,
ἃ a 2 fe) \ an 7
Τὸν νῦν ἀκοῦωμε σὺ τοῦτο γεννήσεται Ἵ καὶ οὐκέτι
” ἃ ἴω > 5 3.6} \ > a ς 2 \ (a τς /
ἔσται ὃ νῦν ἐστιν, αλλ ὑπὲρ αὐτῶν, ὡς KAYW VU" μέχρι το
U / , A
yap μήπω ἴδιόν μου λέγεις ἑαυτόν, τοῦτο οὐκ εἰμὶ 6 εἰμι"
᾽
ἐὰν δέ με ἀκούσῃς ἀκούων, καὶ σὺ μὲν ἔσῃ ὡς κἀγώ, ἐγὼ
δὲ ἊΝ, τὰν » “ » e > \ the) a
é€ ὃ ἤμην ἔσομαι ὅταν σε «ἔχω» ws ἐγὼ Tap ἐμαυτῷ"
\ \ ! 5 a 5 a eee \ a
Tapa yap τούτου ei. τῶν οὖν πολλῶν ἀμέλει, καὶ TOV ἔξω
a a " \ a
τοῦ μυστηρίου καταφρόνει᾽ γίνωσκε yap με ὅλον παρὰ τῷ 15
/ \ Ν᾿ / ’ la
πατρί, καὶ τὸν πατέρα Tap ἐμοί.
3 a 5
XV. Οὐδὲν οὖν ὧν μέλλουσιν λέγειν περὶ ἐμοῦ ἔπαθα
δ lal ἃ a a
ἀλλὰ Kal TO πάθος ἐκεῖνο ὃ ἔδειξα σοι Kal τοῖς λοιποῖς χο-
, fal a Aa ge a lal
ρεύων, μυστήριον βούλομαι καλεῖσθαι" ὃ yap σὺ ὁρᾷς, τοῦτο
3 ῇ » 5 ὯΝ \ Def, a > \ , 4 ” 3 {penn
ἐγώ σοι ἔδειξα" ὃ δὲ εἰμί, τοῦτο ἐγὼ μόνος οἶδα, ἄλλος οὐδείς" 20
Χ 9 De ΥΝ ” » N \ \ ede) AE Cen SEN \
TO οὖν ἐμὸν ἔα με ἔχειν, TO δὲ σὸν δι’ ἐμοῦ ὁρῶν, ἐμὲ δὲ
” Can ’ a + ¢ / 3 γ ἃ \ ’ /
ὄντως ὁρᾶν, οὐχ ὃ ἔφην ὑπάρχειν, ἀλλ᾽ ὃ av δύνῃ γνωρίζειν,
Ὑ / / ’ \
συγγενὴς ὦν. ἀκούεις pe παθόντα, Kal οὐκ ἔπαθον᾽ μὴ

3 --οὔτε λεχθήσομαι:-} Εἰ Bonnet et ego suppleuimus 7 ἀναληφθῇ
<> ἄνω φύσι] dvanpey avo φύσισ codex: Bonnet ἀνθρώπου φύσις : sed
patet hic τῇ κατωτικῇ φύσει aliquid opponi; quid autem, nisi ἡ ἄνω φύσις ὃ
8 ἐμῇ πειθόμενον] ἐμοὶ πηθωμενων 9 Τὸν---γενν ήσεται ἢ] Ita codex:
Bonnet coni. ὃ νῦν οὔπω ἔστιν τοῦτο γενήσεται: ego malo οὐ νῦν ἀκοῦον με, ὡς σὺ
τοῦτο γενήσεται, collatis quae sequuntur: constat enim genus hoc mixtum in
superiores partes trahi διὰ τοῦ ἀκούειν Christi uocem, et simili ratione ipsum
Iohannem in melius crescere 12 καὶ σὺ μὲν ἔσῃ ws κἀγώ] Kal col μὲν ἐωσ
καγὼ codex 18 ὅταν σε --ἔχω:- ὡς ἐγὼ] bray σε wo ἐγὼ codex: Bonnet
coni. ὅταν σε εἰσαγάγω παρ᾽ ἐμαυτόν 14 τούτου] τοῦ τοῦτο τῶν οὖν]
τὸν νοῦν 19 ὃ γὰρ σὺ ὁρᾷς] ὦ γὰρ εἰ σὺ ὠρὰσ codex: ego correxi : Bonnet
corruptelam ita irrepsisse censet σὺ, ἐσὺ, εἰσὺ 21 ἔα] é/av 21, 22 ὁρᾶν
(bis)] forsitan ὅρα 22 οὐχ ὃ ἔφην] οὐ ἐφὴν codex: correxit Bonnet
22, 28 ἀλλ᾽ ὃ σὺ δύνῃ γνωρίζειν, συγγενὴς av] ἀλλ᾽ ο σὺ δὲ νυγνωρίζειν " σὐγγενεῖσ
ὁν codex; Bonnet correxit optime: ego prius ἀλλ᾽ 6 σε δεῖ viv γνωρ. postea ἄλλο

σὺ δὲ νῦν γνώριζε

ACTS OF S. JOHN. 9]

vile and not worthy of Me. As therefore the place of rest
is neither seen nor spoken of, much more shall I, the Lord
of that place, be neither seen <nor spoken of>.

XIV. Now the multitude of one aspect that is about
the Cross is the lower nature: and those whom thou seest
in the Cross, even if they have not one form, τέ is because
not yet hath every member of Him that came down been
comprehended. But when the upper nature shall be taken
up, and the race which is repairing to Me, in obedience to
My voice, tthen that which now hears Me not shall become
as thou art}; and shall no longer be what it now is, but
above them, as 1 am now. For so long as thou callest not
thyself Mine, I am not that which I am. But if hearing
thou hearkenest unto Me, then shalt thou be as I am, and
I shall be what I was, when I <have> thee as I am with
Myself. For from this thou art. Care not therefore for
the many, and them that are outside the mystery despise:
for know thou that I am wholly with the Father, and the
Father with Me.

XV. Nothing therefore of the things which they will
say of Me have I suffered: nay, that suffering also which
I shewed unto thee and unto the rest in the dance, I will
that it be called a mystery. For what thou seest, that did
I shew thee: but what I am, that I alone know, and none
else. Let Me therefore keep that which is Mine own, and
that which is thine behold thou through Me, and behold
Me in truth that I am, not what I said, but what thou art

able to know, because thou art akin thereto. Thou hearest
that I suffered, yet I suffered not: that I suffered not, yet

f. δὅ ὃ

py ACTA IOHANNIS.

παθόντα, καὶ ἔπαθον᾽ νυγέντα, Kal οὐκ ἐπλήγην" κρε-
μασθέντα, καὶ οὐκ ἐκρεμάσθην" αἷμα ἐξ ἐμοῦ ῥεύσαντα,
καὶ οὐκ ἔρευσεν᾽ καὶ ἁπλῶς ἃ ἐκεῖνοι λέγουσιν περὶ ἐμοῦ,
ταῦτα μὴ ἐσχηκέναι, ἃ δὲ μὴ λέγουσιν, ἐκεῖνα πεπονθέναι"

, / 5 ,.. ἢ , 2. id \ “ / A
τίνα δέ ἐστιν αἰνίσσομαί σοι οἶδα γὰρ ὅτι συνήσεις" 5
᾿ 3 ” / ls / e
νόησον οὖν με λόγου αἴνεσιν, λόγου νύξιν, λόγου αἷμα,
,ὔ rn τ >? / / 10 , nr
λόγου τραῦμα, λόγου ἐξάρτησιν, λόγου πάθος, λόγου πῆξιν,
, , / Ξ \
λόγου θάνατον᾽ καὶ οὕτως χωρίσας ἄνθρωπον λέγω" TOV
by A 3 , \
μὲν οὖν πρῶτον λόγον νόησον, εἶτα κύριον νοήσεις, TOV δὲ
ἄνθρωπον τρίτον, καὶ τὸ τί πέπονθεν. 10
fal ΩΣ
XVI. Ταῦτα εἰρηκότος πρός με, καὶ ἕτερα ἃ οὐκ οἶδα
a 3 ’ Ν ’ x /
εἰπεῖν ὡς αὐτὸς θέλει, ἀνελήφθη, μηδενὸς αὐτὸν θεασαμένου
a ” Ἵ \ ΄ , 3).
TOV byNwV' Kal «κατ;ελθόντος μου κατεγέλων ἐκείνων
7 >) , aA
ἁπάντων, εἰρηκότος πρός με ἅπερ εἰρήκασιν περὶ αὐτοῦ"
τοῦτο μόνον κρατύνων ἐν ἑαυτῷ, ὅτι συμβολικῶς πάντα ὃ τ5
κύριος ἐπραγματεύσατο | καὶ οἰκονομικῶς εἰς ἀνθρώπους,
«πρὸς» ἐπιστροφὴν καὶ σωτηρίαν.
> 7 \ A ΄
XVII. Θεασάμενοι οὖν, ἀδελφοί, τὴν τοῦ κυρίου χάριν
καὶ στοργὴν τὴν πρὸς ἡμᾶς, προσκυνώμεν αὐτῷ ἐλεηθέντες
ὑπ᾽ αὐτοῦ, μὴ δακτύλοις, μηδὲ στόμασιν, μηδὲ γλώσσῃ, 20
Ν A > aA an
«μηδὲ; μηδενὶ ὅλως σωματικῷ ὀργάνῳ, ἀλλὰ τῆς ψυχῆς
A ’ n lal a
τῇ διαθέσει αὐτῷ τοῦ ἀνθρώπου γινομένου τούτου τοῦ
σώματος “Ἵ καὶ γρηγορήσωμεν, <sec. marg. εὑρήσομεν!» ὅτι
A a a Ἂν a
καὶ νῦν φυλακαῖς παρεδρεύει δι’ ἡμᾶς καὶ μνημείοις, δεσμοῖς
καὶ δεσμωτηρίοις, ὀνείδεσι καὶ ὕβρεσι, θαλάσσῃ καὶ ξηρᾷ
| δεσμωτηρίοις, ὀνεί | ὕβρεσι, ῃ ηρῷ, 25
U / ) a / i \
μάστιξι, καταδίκαις, ἐπιβουλαῖς, δόλοις, τιμωρίαις, καὶ
ἁπλῶς ἅπασιν ἡμῶν συνὼν πάσχουσι συμπάσχει καὶ
> / 9 Με: id » e ΄ ¢€ Ὁ 4 5 ¢
avTos, ἀδελφοί ὑφ᾽ ἑκάστου ἡμῶν καλούμενος, οὐχ ὑπο-

1 ἐπλήγην] αἰπλήγειν 4 μὴ (sec.)] μοι 5 αἰνίσσομαί σοι] ἐν ὕσσω.
peony" 6 με] fors. μοι αἴνεσιν] Bonnet cont. ἀναίρεσιν νύξιν] νύξι
8 χωρίσας ἄνθρωπον] χωρήσας" ἄνων codex: intellige seposita humanitate
τὸν] Bonnet τὸ 18 τῶν ὄχλων] τὸν ὄχλον “«-κατΞ- ἐλθόντος] ἐλθόντοσ :
ego corrext 15 κρατύνων] κρατείνων 10 ἐπραγματεύσατο] ἐπραμ.
εἰς ἀνθρώπους, <mpis>] εἰσ ἄνουσ codex: Bonnet εἰς ἀνθρώπου 19 προσ-
κυνῶμεν αὐτῷ] προσκυνοῦμεν αὐτοῦ 21 ὅλως] ὅλω τῆς ψυχῆς] τῇ ψυχῆ

22, 23 Ταὐτῷ-- σώματος] Ita codex: Bonnet putat aliquid intercidisse ante
αὐτῷ : exspectaueris me tudice αὐτῷ τῷ ἀνθρώπῳ γενομένῳ -- ἐκτὸς uel simile

quid> τούτου τοῦ σώματος καὶ γρηγορήσωμεν] in margine legitur, initio
uerbi absciso, ..«υρήσωμεν, scilicet εὑρήσομεν, quod probo 24 φυλακαῖς

mapedpever] φύλακες παρεδρέβει 20 καταδίκαις] καταδίκοις

ACTS OF S. JOHN. 95

did I suffer: that I was pierced, yet was I not smitten;
hanged, and I was not hanged; that blood flowed from Me,
yet it flowed not: and, in a word, those things that they
say of Me I had not, and the things that they say not, those
I suffered. Now what they are I will signify unto thee,
for I know that thou wilt understand, Perceive thou there-
fore in Me the praising (perh. slaymg) of a Word, the
piercing of a Word, the blood of a Word, the wound of a
Word, the hanging of a Word, the passion of a Word, the
nailing of a Word, the death of a Word. And thus speak
I, separating off the manhood. Think thou therefore in the
first place of the Word, then shalt thou perceive the Lord,
and in the third place the Man, and what he hath suffered.”

XVI. When He had spoken unto me these things,
and others which I know not how to say as He would
have me, He was taken up, no one of the multitudes having
beheld Him. And when I went down, I laughed them all
to scorn, inasmuch as He had told me the things which
they said concerning Him: and I held firmly this one thing
in myself, that the Lord contrived all things symbolically
and by a dispensation toward men, for their conversion and
salvation.

XVII. Having therefore beheld, brethren, the grace of
the Lord and His kindly affection toward us, let us worship
Him as those unto whom He hath shewn mercy, not with
our fingers, neither with our mouths, nor with the tongue,
neither with any part of our body whatsoever, but with the
disposition of our soul}, even Him, who became man apart
from this body+. And let us watch because (07 and we
shall find that) now also He keepeth ward over prisons for
our sakes, in tombs also, in bonds and dungeons, in shame
and reproaches, by sea and land, at scourgings, condemnations,
conspiracies, frauds, punishments, and, in a word, He is with
all of us, and suffereth with us when we suffer, brethren.
When He is called by any one of us He endureth not to shut

94. ACTA IOHANNIS.

r « a εἰ Ψ / “Ὁ « »"
μένει TAPAKOVTAL ἡμῶν, ἀλλ᾽ ὡς TAVTH ὧν πάντων ἡμῶν
a an a ᾿Ὶ J
ἀκούει, καὶ νῦν ἐμοῦ τε Kal τῆς Δρουσιάνης, ἐγκεκλεισμέ-
θ Ν wv 0 c a / Lal ὃ la 3 Ni ἜΣ
νων θεὸς ὧν, βοήθειαν ἡμῖν προσάγων τῇ ἰδίᾳ εὐσπλαγ
/
χνίᾳ.
«ς -“ .) li "
XVIII. Πείσθητε οὖν καὶ ὑμεῖς, ἀγαπητοί, ὅτι οὐκ ἄν-
ω) ἢ
a τ J ’ \ \ > f
θρωπον ὑμῖν καταγγέλλομεν σέβειν, ἀλλὰ θεὸν ἀμετάτρε-
΄ / ’ / \
πτον, θεὸν ἀκράτητον, θεὸν πάσης ἐξουσίας ἀνώτερον καὶ
/ \ /
πάσης δυνάμεως, καὶ ἀγγέλων πάντων καὶ κτίσεων λεγομένων
nae be) / aA
καὶ αἰώνων ὅλων πρεσβύτερον καὶ ἰσχυρότερον. εἰς τοῦτο
> fal - ᾽ /
οὖν ἐμμείναντες Kal εἰς τοῦτο οἰκοδομούμενοι ἀκαθαίρετον το
ε fal \ A “«
ὑμῶν τὴν ψυχὴν ἕξετε.
A A 3 lal ¢ 3 /
XIX. Kai παραδοὺς ταῦτα τοῖς ἀδελφοῖς ὁ ᾿Ιωάννης
" ͵ “ A Ἂ 5 ῃ > , ἐκ Se eG A
ἀνεχώρησεν ἅμα τῷ ᾿Ανδρονίκῳ eis περίπατον" καὶ ἡ Apov-
/ \ > \ / > / ec f ivf wy ¢ 5
σιάνη δὲ ἀπὸ μακρόθεν ἠκολούθει ἅμα ποσίν, ἵνα τὰς ὑπ
A A \ \ ’ an ͵7
αὐτοῦ πράξεις γινομένας θεωρῶσιν, καὶ τὸν αὐτοῦ λόγον 15
7 a Ν leet Af \ >
ἀκούωσιν πάντοτε ἐν κυρίῳ, [νῦν, καὶ ἀεί, καὶ εἰς TOUS
A A τ ? ,
αἰῶνας TOV αἰώνων. ἀμήν.]

1 πάντῃ ων] παντὶ ὧν codex: Bonnet cont. παντοίως 2 τε] δὲ: correxit

Bonnet Δρουσιάνης] δρουσύνης 6 καταγγέλλομεν σέβειν κατά γ λῶν
σέβει" 7 ἀκράτητον] ἀκράτειστον 8 λεγομένων] Bonnet coni. <7
νοουμένων > collat. Actis Ioh. ap. Tisch. 272, 1. 23 (Zahn, p. 241,1. 2) 9 ὅλων
πρεσβύτερον κ. ἰσχυρότερον] ὅλον πρεσβύτερων K. ἰσχυρώτερων 9, 10 τοῦτο
(bis)] τοῦτω bis: ego scripseram τοῦτον 11 ὑμῶν] ἡμῶν 18, 14 Δρου-
σιάνη] δρουσύνη 14 ἅμα ποσίν] Ita codex; Bonnet coni. ἅμα --τοῖς ἀδελ-
φοῖς -- πᾶσιν, id quod optimum sensum praebet: ἅμα τοῖς λοιποῖς etiam occurrit :
Zahn ἅμα --ἡμῖν-- πᾶσιν : cf. p. 4,1. 9 15 ywopu.] γενομ. codex: corr.
Bonnet 15,16 θεωρῶσιν.. ἀκούωσιν] θεωροῦσιν... .«ἀκοῦουσιν 16,17 [piv—
ἀμήν]] Haec uerba scribae debemus

ACTS OF S. JOHN. 25
s

His ears to us, but as being everywhere He hearkeneth to
all of us, yea, and but now hath hearkened to both me and
Drusiana,— forasmuch as He is the God of them that are
shut up—bringing help to us by His own compassion.

XVIII. Be ye also persuaded, therefore, beloved, that it
is no man whom we preach unto you to worship, but God
unchangeable, God invincible, God higher than all authority
and all power, and elder and mightier than all angels and
creatures that are spoken of, and than all ages (07 aeons).
If then ye abide in this, and in this are builded up, ye shall
possess your soul indestructible.

XIX. And when he had delivered these things unto the
brethren, John departed with Andronicus to walk: and
Drusiana also followed afar off +together with all the
brethrent, that they might behold the acts that were done
by him, and hear his word always in the Lord [now and

always and for ever and ever. Amen.]

pu) ae a Ne ἰὸν

4 }
ἢ δῷ - i
: sa

ACTA THOMAE

(Ex Cop. Brit. Mus. App. 10,073, f. 128—153)

f, 128 ἃ

f. 128 Ὁ

ἴω la a
Πράξεις τοῦ ἁγίου ἀποστόλου Θωμᾶ. Ἰὐλόγησον,
πάτερ.
Ἂν \ a an
I. ’Eyéveto peta τὸ ἀναστῆναι τὸν κύριον ἡμῶν
ΕῚ a ca / 7 \ 7 uN ΕῚ a
Incotv Χριστόν, συνήθροισε τοὺς δώδεκα μαθητὰς αὐτοῦ

σι

\ / > a a \ / Ae \ Ne:
καὶ λέγει αὐτοῖς: Δεῦτε, τὰ μέλη μου τὰ ἰσχυρὰ καὶ ἅγια"
’ / \ ς ἴω > \ \ [ 5 Ὁ“ τ /
ἐκάλεσα yap ὑμᾶς ἀδελφοὺς καὶ κληρονόμους" OTL ἠγάπησα
ὑμᾶς, καὶ ὅσα ἔμαθον ἐκ τοῦ πατρός μου ἐδίδαξα ὑμᾶς"

ἘΞ 5 A ΄, > 7, \ 7ὕ «Ψ Ν
δεῦτε οὖν, δῶμεν κλήρους ἀλλήλων, καὶ ποιήσατε ὅλον τὸν

/ / i \ , Wg 8 e fa) \
κόσμον δώδεκα μέρη" Kal μάθῃ ἕτερος ἐξ ὑμῶν THY λα-
χοῦσαν αὐτῷ χώραν, καὶ πορευθέντες κηρύξατε ἐν αὐταῖς το

/ ς /
TO εὐαγγέλιόν μου, ἵνα ἐπιστρέψῃ ὁ κόσμος εἰς τὴν εὐσέ-
βειαν ὑμῶν.
a i /
II. Μὴ φοβεῖσθε οὖν αὐτούς: πολλοὺς yap κόπους
\ , a
καὶ πολλοὺς διωγμοὺς μέλλετε παθεῖν διὰ τὸ ὄνομά
> ΕῚ ς / ’ ’ lal “ > / \
μου' GAN ὑπομείνατε μετ αὐτῶν EWS ἀπελάσητε THY 15
an > / > Ε] lal \ > /
πλάνην τῆς εἰδωλομανίας ἐξ αὐτῶν Kal ἐπιστρέψητε
/ ty a
αὐτοὺς εἰς θεογνωσίαν: μνήσθητε ὅσους κόπους ὑπὲρ τῶν
ψυχῶν τούτων ὑπέστην ἐγώ. ]
9S e a
III. ᾿Αποκριθεὶξ οὖν ὁ Θωμᾶς ἀπόστολος λέγει"
/ ς a te ΄
Κύριε, ἰδοὺ ἔλαχέ μοι ὁ κλῆρος ἵνα ἀπέλθω εἰς τὴν 20
a / a 5
ἀνωτάτην ᾿Ινδίαν' πῶς δύναμαι μετ᾽ αὐτῶν εἶναι; ἤκουσα
γὰρ ὅτι οἱ ἄνθρωποι τοῦ τόπου ἐκείνου εἰσὶν ὅμοιοι τοῖς
,ὔ fel an , / 7 / Ν
ἀγρίοις θηρίοις τῆς γῆς" κόπος γάρ ἐστιν ἵνα δέξονται τὸ
/
εὐαγγέλιόν σου, κύριε.
\ 3, lal 5» fal lal
IV. ᾿Αποκριθεὶς δὲ ὁ ᾿Τησοῦς εἶπεν avt@: Μὴ φοβοῦ, 25
lal \ ἃ “
Θωμᾶ ὁ ἐκλεκτός mov: ἐγὼ ἀποστελῶ μετά σου Ilétpov
by ἀδελφόν σου ἐν τῇ χώρᾳ ἐκείν
τὸν ἀδελφὸν ἢ χώρᾳ ῃ.
4 συνήθρισε 8 ἀλήλων 91. μαθέτω ἕκαστος 13, 14 1. πολοὺς (bis)

14 μελλειται 16 ἐπιστρέψεται 17 θεογνοσίαν ὑπερὶ 18 ὑπέστιν
19 scr. Θωμ. 6 ἀπόστ. 21 ἀνομότατον 22 εἰσὶν] οἱ συν

ACTA THOMAE. 29

V. Μετὰ δὲ ταῦτα ἐξαπέστειλεν ὁ ᾿Ιησοῦς ἕκαστον
πορευθῆναι εἰς τοῦ κλήρου αὐτοῦ τὴν χώραν" καὶ λέγει ὁ
5 lal “ lal fal
Ἰησοῦς τῷ Πέτρῳ καὶ τῷ Ματθαίῳ: Ἰ]ορεύεσθε μετὰ τοῦ
Θωμᾶ ἕως τῆς ᾿Ινδίας: κἀγὼ συνπορεύομαι ὑμῖν ἕως οὗ
a ff \ na
5 ἄγομεν αὐτὸν ἐν TH χώρᾳ ἐκείνῃ. [μετὰ δὲ ταῦτα ἐξα-
πέστειλεν ὁ ᾿Ιησοῦς ἕκαστον πορευθῆναι εἰς τὴν χώραν
τὴν λαχοῦσαν αὐτῷ.]
VI. ᾿Δναστάντες οὖν ἀμφότεροι ἐπορεύθησαν εἰς τὴν
“a ᾽ fol 71 \ > a “ , ᾿ , fal ᾿
τῶν ᾿Ινδῶν χώραν' καὶ εἰσῆλθον τοῦ διδάξαι ἐν αὐτῇ τὸν
lal lal \ > / ’ , Lf, nw
1oAdyov | τοῦ θεοῦ καὶ ἐκάθισαν ἀμφότεροι μέσον τῆς f.1294
πόλεως, ἐπειδὴ οὐχ εὗρον τόπον τοῦ καταλῦσαι ἐκεῖ" τότε
λέγει ὁ Θωμᾶς τῷ Πέτρῳ: Πάτερ ἸΠέτρε, αὕτη ἐστὶν ἡ
5. A a \ /
πρώτη πόλις ἐν ἣ εἰσήλθομεν ἐν αὐτῇ κηρῦξαι τὸν λόγον
lal ἴω / fi / \ \
τοῦ θεοῦ" μή ποτε δυνησόμεθα λυτρώσασθαι Tas ψυχὰς
a a “ /
1s αὐτῶν ; οὕτως yap ἐδιδάχθημεν παρὰ τοῦ σωτῆρος λέ-
lige ”
οντος Ὁ ἃ 7 ψυχὰς ἀπὸ τῶν εἰδώλων, οὗτο
γοντος υτρούμενος ψυχὰς ἀπὸ τῶν εἰδώλων, οὗτος
” / Ὁ
ἔσται μέγας ἐν τῇ βασιλείᾳ μου.
VII. Καὶ ταῦτα αὐτῶν λεγόντων, ἰδοὺ ἀνὴρ πραγμα-
\ rn a
τευτὴς ΚΚονδιφόρου τοῦ βασιλέως τῆς ᾿Ινδίας παρερχόμενος
\ A
20 διὰ τῆς πλατείας" Kal θεωρήσας τοὺς ἀποστόλους καθεζο-
an ’ Ὁ
μένους ἐν τῇ πλατείᾳ, ξένους ὄντας ὑπονοήσας, λέγει αὐτοῖς"
᾽ lal ¢ \
Αδελφοί, πόθεν ἐστέ; λέγει αὐτῷ ὁ ἅγιος Ἰ]έτρος" Τ]ερὶ
lal Ὁ ἴον ’ /
τίνος ζητεῖς; Kal ὁ πραγματευτής" Ζητώ δοῦλον ἀγοράσαι,
a an a Ἂ 4
καὶ θέλω μαθεῖν ἐξ ὑμῶν ἐὰν δοῦλοί ἐστε ἢ ἐλεύθεροι.
a a) an CX
25 λέγει αὐτῷ ὁ Πέτρος: Δοῦλοί ἐσμεν καὶ οἱ τρεῖς ἑνὸς
a 9 > , Ψ Φ
δεσπότου λεγομένου Ἰησοῦ" κάθισον οὖν ὀλίγον ἕως | οὗ f. 129ὺ
lal « lal /
ἔλθῃ 6 κύριος Hudr' Kal εἴ τινα θέλεις ἐξ ἡμῶν, TULPOV) TEL
¢
σοι ὁ δεσπότης Χριστός.
ἴον a \ ig ᾽ a
VIII. Kai ταῦτα λεγόντων αὐτῶν ἰδοὺ ὁ ᾿Ιησοῦς
te a fal ΕῚ a c ” I.
30 φαίνεται αὐτοῖς κρυπτῶς «καὶ λέγει αὐτοῖς ἑβραϊστί
a c > , , / A a nr « ὃ /
Χαῖρε, ὁ ἐπίσκοπός μου Ilétpe’ χαῖρε, Θωμᾶ o δεύτερος
ἴω - fal ¢ /
Χριστός: χαῖρε, Ματθαῖε ὁ κλῆρός μου ὁ τετιμημένος"
Ni a an \ nr fal
μὴ φοβεῖσθε, ἐγὼ yap εἰμι μεθ᾽ ὑμῶν. Kal ταῦτα TOU
2 a al A Ν \
Ἰησοῦ εἰπόντος αὐτοῖς, οὐκ ἀφῆκεν τὸν πραγματευτὴν
fal / “
35 μαθεῖν τί ἐλάλησεν αὐτοῖς.

1 ἕκαστον] τώκαστον 8 ματθαία" πορέβεσθαι 25 καὶ εἰ τρεῖς
21 θέλει 30 ἑβραϊστί] εὐραίστη corr. Bonnet

f. 180 ἃ

f. 130 b

30 ACTA THOMAE.

“- , » fal

IX. Καὶ ἀπελθὼν ὁ ᾿Ιησοῦς ἀπὸ μακρόθεν αὐτῶν

na , / \ / id /
ἐκάθισεν ὑποκάτω στοᾶς ἐπάνω λίθου" Kai λέγει ὁ Ἰ]έτρος
n a / x, a , > \
τῷ πραγματευτῇ" ᾿Ιδοὺ ὁ δεσπότης ἡμῶν κάθηται ἐπὶ
a al ᾿ f \ e
θρόνου ὑποκάτω τῆς στοᾶς λάλησον αὐτόν, καὶ OVTWA
a /

θέλεις ἐξ ἡμῶν συμφωνήσει.
\ / a 3 Ce

X. Πορευθεὶς ὃ δὲ πραγματευτὴς λέγει τῷ Ιησοῦ

7 eo) Μ΄ / by > / > A “Ὁ δόξ
Χαῖρε, ἄνερ τετιμημένε' εἴπερ ἀρεστόν ἐστι τῇ σῇ δοξῃ
a lel / τς -“
πώλησον ἡμῖν ἕνα ἐκ τῶν ἀνδραπόδων σου. λέγει αὐτῷ
. rn “ 7] an ῳ Ν
ὁ Ἰησοῦς" Οντινα θέλεις ἐκ τῶν δύο συμφωνῶ σοι τὸν
7 “Ὁ / \ ’ ,
γέροντα οὐ THAD, ὅτι οἰκογενής | μου ἐστίν, καὶ οὐ δύναμαι
an td / / δὲ ς \
πωλῆσαι αὐτόν. περιβλεψάμενος δὲ ὁ πραγματευτῆς
A a ,, ? Ν Lf
ἀμφοτέρους λέγει τῷ ᾿Ιησοῦ" Ilocov θέλεις εἰς τὸν νεώτερον;
/ ? “6 8 ΟΝ. i a“ ,
λέγει αὐτῷ ὁ ᾿Ιησοῦς" Λίτρας τρεῖς χρυσίου.
\ NX ς Ἁ / a
XI. Kai πληροφορηθεὶς ὁ πραγματευτὴς λέγει TO
an \ Ν f ul \
Ἰησοῦ: "Αγωμεν πρὸς τὸν νομικὸν ὅπως γράψωμεν τὴν
n a ery BOS) δον ᾽ , ”
πρᾶσιν αὐτοῦ. λέγει αὐτῷ ὁ ᾿Ιησοῦς" Ov χρείαν ἔχομεν
a a / \ n
νομικοῦ, GAN ἐγὼ γράφω σοι TH χειρί μου τὴν πρᾶσιν
τοῦ ὶ λαβὼν ὁ ᾿Ιησοῦς τὴν χάρτην ἔγραψεν αὐτῷ
αὐτοῦ. καὶ λαβὼν ὁ ᾿Ιησοῦς τὴν χάρτην ἔγρ (
a a a Φ /
τὴν πρᾶσιν τοῦ Θωμᾶ περιέχουσαν οὕτως: []έπρακα
> n a A / lel an lal
Ολβανῷ τῷ πραγματευτῇ Κονδηφόρῳ τῷ βασιλεῖ τῆς
3 / \ 5 / la) > / Θ la) yA θ ,
Ινδίας τὸν οἰκέτην τοῦτον ὀνόματι Θωμᾶν, ἔξωθεν πάσης
dct A εὖ / \ n » a fal
αἰτίας. Kal τελείωσας THY πρᾶσιν ἔδωκε τῷ πραγματευτῇ
“-“ rn ’ /
καὶ ἐπληρώθη Tas τρεῖς λίτρας TOD ἀργυρίου.

XII. Λαβὼν δὲ ὁ ᾿Ιησοῦς τὸν Θωμᾶν κατ᾽ ἰδίαν ἔδωκεν
αὐτῷ τὴν πρᾶσιν λίτρας τρεῖς εἰς ὄνομα τῆς ἁγίας τριάδος,
Μίαν μέν, φησι, δοὺς ὑπὲρ τοῦ πατρός μου, ἑτέραν δ᾽ αὖ εἰς
ὄνομα ἐμοῦ τοῦ διδασκάλου ὑμῶν τὴν δὲ τρίτην εἰς ὄνομα

ἴω CAs: ΄ / \ a fay) a. \
τοῦ ἁγίου πνεύματος. λέγει δὲ Θωμᾶς TO ᾿Ιησοῦ To
»}- , / an \ 3 a 3 id
ἔλεός σου φθάσει με, δέσποτα. ταῦτα δὲ αὐτοῦ εἰπόντος
’ , Μ ? ᾽ a 3 a
ἀνελήφθη am αὐτῶν ὁ ᾿Ιησοῦς.

XIII. Τότε λέγει Θωμᾶς πρὸς τὸν Πέτρον Idrep,

a > / > ΄, > , \ , c >
δεῦτε ἀσπασώμεθα ἀλλήλους" οὐκέτι yap θεωρούμεθα ὑπ
ἀλλήλων ἐν τῷ αἰῶνι τούτῳ ἕως τῆς τελειώσεως τοῦ αἰῶνος

vA “ / / ς a ¢ le 5 Ὁ In
τούτου OTE συνάξαι μέλλει ἡμᾶς ὁ κύριος ἐν τῷ αἰῶνι

—

3°

2 λίθω 5 θέλει 7 εἴπερ] ὑπερ 8 ἀνδρωπαίδων 24 κατη-
δειαν 25 αὐτῶν 20 δὼς ἕτερον 27 ὄνομαν τριτης

82, 33 θεοροῦμεν ἀπ᾽ ἀλλ.

ACTA THOMAE. 931

᾿ / ’ \ Bl «ς ΄ ’ , \ 5 Ul
ἐκείνῳ εἰς τὴν ἄνω ᾿Ιερουσαλήμ. ἀσπασάμενοι δὲ ἀλλή-
λους ἐδάκρυσαν αὐτῶν οἱ ὀφθαλμοί, καὶ ἀφωρίσθησαν ἀπ᾽
ἀλλήλων.
XIV. Περιπατῶν δὲ ὁ Θωμᾶς ἔλεγεν: Οἰκοδόμος εἰμι
, ιν
5 τέκτων καὶ ἰατρὸς εὐτυχής" ἡ δὲ οἰκοδομή μου ἐστὶν αὕτη;
ΑΝ Φ τ a e \ Ν , / Φ
ἐγὼ οἶδα οἰκοδομῆσαι ἱερὰ καὶ παλάτια βασιλικά" οἶδα
ποιῆσαι πλοῖα μεγάλα εἰς τὴν ἐργασίαν τοῦ τέκτονος, καὶ
μόδια δίκαια, καὶ ἄροτρα τοῦ σπεῖραι τὴν γῆν καὶ ἀνασκα-
λεῦσαι κέντρα καὶ ἀκάνθας, καὶ ζύγια καλὰ δίκαια: ἡ δὲ
το ἰατρική μου | θεραπεύει πᾶσαν νόσον καὶ πᾶσαν μαλακίαν
ἐν τῇ σαρκὶ τοῦ ἀνθρώπου, χωρὶς δὲ μισθοῦ.
XV. ᾿Ακούσας δὲ τοὺς λόγους τούτους ὁ πρωγματευτὴς
> a U a ae 5 / a / \ 4
ἐκ τοῦ στόματος TOD Θωμᾶ ἐχάρη χαρᾷ μεγάλῃ καὶ λέγει
» ie ΤΥ - , 7 a ς , Ξ
αὐτῷ" ᾿Αληθῶς τοιαύτας τέχνας χρήζει ὁ βασιλεύς μου
/ “ a
15 καὶ εἰ ἐπίστασαι αὐτὰς μεγάλων τιμῶν ἀξιώσει ἡμᾶς ὁ
βασιλεύς.
XVI. Περιπατησάντων δὲ ἡμέρας τινας ἤλθοσαν εἰς
τὴν ᾿Ινδίαν᾽ εἰσελθὼν δὲ ὁ πραγματευτὴς πρὸς Kovdndopov
\ / > / a \ ᾽ a Ν Μ
τὸν βασιλέα ἀπήγγειλεν ἅπαντα περὶ αὐτοῦ καὶ ἔδειξεν
"οαὐτῷ τὴν γραφεῖσαν πρᾶσιν παρὰ τοῦ ᾿Ιησοῦ" θεω-
, \ , «ς \ ’ / πα >
ρήσας δὲ ταύτην ὁ βασιλεὺς ἐξεπλάγη ἐπὶ τοιαύτῃ ἀπο-
fal ἐν ͵7 Ὁ Lop Φ A c > \
γραφῇ καὶ λέγει TH πραγματευτῇ᾽ ᾿Αληθῶς ἡ ἐπιγραφὴ
αὕτη θεοῦ βασιλέως ἐστιν. ἀνήγγειλε δὲ ὁ πραγματευτὴς
καὶ τὰς τέχνας αὐτοῦ" ἐχάρη δὲ ὁ βασιλεὺς ἐπὶ τῇ ἀγοράσει
25 αὐτοῦ.
XVII. ᾿Αποκριθεὶς δὲ ὁ βασιλεὺς λέγει τῷ πραγμα-
Υ a Ye
τευτῇ Λάβε τὸν δοῦλον τοῦτον Kat πορεύθητι πρὸς |
ἢ ρεύθητι πρὸς
lol ’ / ’ an
Λεύκιον τὸν ἄρχοντα τῆς ᾿Ινδίας, καὶ δότω αὐτῷ χρυσίον
ἐκ τῶν θησαυρῶν μου ὅσον βούλῃ ὅπως κτίσῃ παλάτιον τῇ
30 βασιλείᾳ μουι λαβὼν δὲ ὁ πραγματευτὴς τὸν Θωμᾶν
ple,’ / Aa v lal Ἴ δί a
παρέδωκεν αὐτὸν Aevkiw τῷ ἄρχοντι [τῆς ‘Ivdias] τῆς
, πὲ. ἢ , , \ aN ¢ A , > / e
χώρας ἐκείνης" δεξάμενος δὲ αὐτὸν ὁ Λεύκιος ἐποίησεν ὡς
ὑπέταξεν αἰτὸν ὃ ἄγγελος «τοῦ; βασιλέως, καὶ ἔδωκεν
“ rd >
αὐτῷ χρυσίον καὶ ἀργύριον ἀναρίθμητον ὅπως διανέμοι εἰς
35 ὑπηρεσίαν τῆς οἰκοδομῆς αὐτοῦ.
4 ἔλεγεν" οἱ add. in marg. 7 ἔκτονος 8 pod. δίκια avacrpa ava-

σκελίσαι 14 χρίζει 15 ἡ ἐπίσταται ὑμᾶς 19 ἀπήγκειλεν 21 τῆ αὐτῆ
scr. ἐπιγραφῇ (?) 24 ἀγορα 28 λευκίω Ta apxovTe 209 κτήσει 31 αὐτῶ

f, 13la

f. 1810

f. 1324

Ps. exiii.
13 sq.

f. 132 b

54 ACTA THOMAE.

« \
XVIII. Καὶ per οὐ πολὺ ἀπέστειλεν ὁ βασιλεὺς
\ A \ > \ +
πρὸς Λεύκιον γράμματα iva πορευθῇ πρὸς αὐτὸν ἐν τάχει
> lal ¢ / a \ τι n
καὶ ἀναγνοὺς ταῦτα ὁ Λεύκιος ἐνώπιον TH γυναικὶ αὐτοῦ
- A \ an c / /
εὗρεν OTL μετακαλεῖται αὐτὸν ἐκεῖσε ὁ βασιλεύς, καί
, \ \ a ι. ἃ
φησιν" ᾿Ιδοὺ ἐγὼ ἀπέρχομαι βλέπετε δὲ τὸν δοῦλον αὐτὸν 5
ll \ \ \ 5 \ » A \ fal
ὅπως μὴ δουλεύσει εἰς τὸν ἐμὸν οἶκον καὶ ἀργῇ TO TOD
/ / 5 \ a \ / 2 /
βασιλέως πρόσταγμα. ἀλλὰ μᾶλλον META πάσης ἐπιμελείας
- 5) / a a dt a
ἐνεργείτω ἕως οὗ Kal αὐτὸς ἐπιστρέψω | ἐνταῦθα" ὑμεῖς
\ f Ἔν ys IN / 5) a \ τὸ ¢ a \
δὲ πάντες, ὁ ἐμὸς λαός, ἐπιμελεῖσθε τὸν οἶκον ἡμῶν καὶ
, a If lal / a
πάντα τὰ καθ᾽ ὑμᾶς ὑποτασσόμενοι TH KUPLA ὑμῶν. το
“ \ 3 ἴω Ν ,
XIX. Kai διαταξάμενος τὸν οἶκον αὐτοῦ καὶ πάντα
\ , er Ψ > \ » She re Sie ΤᾺ . 3 \
Tov λαόν, ἕνα ἕκαστον εἰς TO ἔργον αὐτοῦ, ἀπῆλθεν" ἦν yap
Ε] 7 A a? / \ 9 / \
ἀντιμαχόμενος TO βασιλεῖ ᾿Ινδίας βασιλεὺς ᾿Αράβων «καὶ
\ a fal 2} ἐπ a \
διὰ TovTO> τοῦτον ἀπέστειλεν ὁ βασιλεὺς ἐκεῖσε πρὸς
/
πόλεμον. 15
, ᾽
XX. Τούτου δὲ ἀπελθόντος εὑρὼν ὁ ἀπόστολος εὐκαι-
/ lal \ \ a a f IS
ρίαν εἰσῆλθεν πρὸς THY γυναῖκα τοῦ ἄρχοντος καὶ ἀνέγνω
A) al a lal
ἐν αὐτῇ TO εὐαγγέλιον τοῦ θεοῦ Kal τὸν λόγον τῶν
προφητῶν, καὶ λέγει αὐτῇ. “OQ ᾿Αρσενῆ δέσποινα τῆς
>] ͵, - a 5 / \
Ἰνδίας, θεωρῶ σε ἐν TH φλογὶ odcav' ἐκτυφλουμένη yap 20
5 θ \ 2 7 > a \ , \ / 5 a
οὖσα θεοὺς ἀἁψύχους αἰνεῖς καὶ θυμιάζεις καὶ σέβεσαι" ovs
\ Ε]
yap νομίζεις θεοὺς οὐκ εἴσιν θεοί, ἀλλὰ κωφὰ καὶ ἀναίσθη-
/ U lal MN
ta ξόανα' στόμα ἔχουσιν καὶ ov λαλοῦσιν: ὀφθαλμοὺς
Yy ΕΣ 3 .
ἔχουσιν καὶ ov βλέπουσιν, ὦτα καὶ οὐκ ἀκούουσιν οὐ
προσφωνοῦσιν τῷ λάρυγγι αὐτῶν καὶ πάντες οἱ προσ᾽- 25
ind 7 \ / ΄ rn ͵ a
κυνοῦντες αὐτὰ ὅμοιοί εἰσιν εἰ δὲ καὶ τοῦτο βούλῃ, τοῦ
3 a x ’ \ oe] A lal lal \
ἰδεῖν τὴν ἰσχὺν αὐτῶν Kal Ta Tap ἡμῖν τολμηρῶς πρὸς
\ \ \ / / > / \ =) tA
τὴν σὴν κραταιὰν δόξαν λεγόμενα, εἰσέλθωμεν πρὸς αὐτούς,
\ 3 Ἀν. Se. a Νὴ 5 , lA
καὶ αὐτοὶ ἐφ᾽ ἑαυτοῖς τὴν ἀλήθειαν δείξουσιν.
Ε A ΄ε 9
XXI. ᾿Ακούσασα δὲ ᾿Αρσενῆ τὰ παρὰ τοῦ ἀποστόλου 30
/ Y Ε ας Ἢ ,
λεγόμενα ἔφη" Ἰ]ορευθέντες τοὺς μεγάλους θεοὺς ἑτοιμάσατε
/ Μ,. - - \
ὅπως ἔλθωμεν ἐκεῖσε, καὶ ὁ ἄνθρωπος οὗτος, καὶ ἴδωμεν
see / 7 a a a a ¢ a
apa τί εἰσιν τὰ Tap αὐτοῦ πρὸς ἡμᾶς κατὰ τῶν θεῶν ἡμῶν
/ if / /
βλασφημούμενα. καὶ ἀπελθόντες ἡτοίμασαν πάντας.

6 ἀργεῖ 18, 14 ἀραβ τοῦτον ameor. 17 scr. ἀνέγνωκεν αὐτῇ (9)
20 οὖσα ἐκτηφλωμένην 22 ἀνεστητα 25 τῷ λαρίγγει 29 ἀφ
ἑαυτοῖς

ACTA THOMAE. oe

Ayr ACA em , \ a A
XXII. Καὶ ἰδοὺ ὁ ἀπόστολος peta καὶ τῆς ᾿Αρσενῆς
> / \ ts ᾽ (we A \ \ > a
εἰσήλθοσαν, καὶ δείκνυσιν αὐτῷ ἡ ᾿Αρσενῆ τοὺς θεοὺς αὐτῶν
, / Δ \ 3 Ὁ a σ΄ a
πάντας baous ἂν Kai eixyev’ ὁ δὲ ἀπόστολος TOD Χριστοῦ
ε / \ tal ΟἹ a
ἐκτείνας τὰς χεῖρας αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν" Σύ,
/ , Ls 7] \ A “
5 δέσποτα κύριε, ὁ ἐπιβλέπων ἐπὶ τὴν γῆν, καὶ ποιεῖς αὐτὴν
/ ~ \ ΄ tal \ "
τρέμειν σὲ ὑμνεῖ τὰ χερουβὶμ καὶ τὰ σεραφίμ' ποίησον
Aa \ / “-“ ΕῚ
σημεῖα | καὶ τέρατα ἐν μέσῳ τῶν ἀψύχων τούτων λίθων
XS lal , , ~/ A \ / \
καὶ ἐν TH χώρᾳ ταύτῃ, iva δοξασθῇ τὸ ὄνομά σου εἰς τοὺς
aA ’
αἰῶνας" ἀμήν.
ro ΧΧΙΠΠ. Τελειώσαντος δὲ αὐτοῦ τὴν εὐχὴν ἐσαλεύθη-
\ / lal rn a
σαν τὰ θεμέλια THs γῆς παραχρῆμα, καὶ ἔπεσαν τὰ εἴδωλα
/ > \ lal lal Hf
πάντα ἀπὸ τῶν βάσεων αὐτῶν Kal συνετρίβησαν καὶ
2 / fol » / \
ἐγένοντο ὡσεὶ κονιορτὸς ἔμπροσθεν τῆς ᾿Αρσενόης καὶ
N an fal
παντὸς Tov λαοῦ" ἐξήλθοσαν δὲ Kal τὰ ἀκάθαρτα πνεύ-
\ a ,

15 ματα «τὰ; ἐνοικοῦντα «κράζοντωα» καὶ λέγοντα: Οὐαὶ
δι τι > an \ ¢e Le € lal / > /
ἡμῖν, ἀπῆλθεν yap ἡ παῤρησία ἡμῶν σήμερον εἰσελθόντος

an an > \ 5 « n \ fal an an

τοῦ Θωμᾶ εἰς τὸν οἶκον ἡμῶν μετὰ ᾿Ιησοῦ Χριστοῦ τοῦ
Ναζωραίου.

> na nr \ \ a

XXIV. ᾿ἸἸδοῦσα δὲ ἡ ᾿Αρσενῆ τὸ γεγονὸς ἐπὶ τοῖς

>’ / fol / nr

20 εἰδώλοις αὐτῆς ἐφοβήθη σφόδρα καὶ ἐτρόμαξεν ἐκ τοῦ

/ > n \ ΙΑ e MN ’ \ / lal id /
φόβου αὐτῆς, Kai ῥίψασα ἑαυτὴν εἰς τοὺς πόδας τοῦ ἁγίου
Ix na ΄ / ἴω al a a
ἀποστόλου Θωμᾶ παρεκάλει λέγουσα" Δοῦλε τοῦ θεοῦ Tod
lal ROS a 5 % /
ζῶντος, ἢ ἄγγελος αὐτοῦ «εἶ; ἢ ἀπόστολος" OTL ἰδοὺ ἐλθόν-
> / ς 8. ἢ ’ Ν an / lal > ,
Tos cou ἐφωτίσθη ὁ οἶκός μου ἀ πὸ THs πλάνης τῶν εἰδώλων,
\ Β / ’ / \ / \ > 9 ,ὔ
25 καὶ ἡ καρδία μου ἐκαθαρίσθη καὶ πάντα «τὰ» ἐν ἐμοί.
ε , , Ὁ
XXV. ᾿Αποκριθεὶς δὲ ὁ ἀπόστολος λέγει αὐτῇ Ὦ
᾽ ΄ > “ ΄, \ \ \ Cees. ee Ἢ
Apaevon, εἰ θέλεις ζήτησον τὸν θεὸν καὶ εὑρήσεις αὐτόν
> " \ 3S ἢ ἘΦ ΤΡ Won aye ᾽
οὐκ ἔστιν γὰρ ἀπὸ μακρόθεν σου οὕτως γὰρ ἔφη ᾿Αμβα-
\ ε > , /
κοὺμ ὁ προφήτης" ‘Eyyioate πρός με Kal ἀπολαύσομαι
e Co \ / - ᾽ » Ν / \ > \
30 Uo’ καὶ πάλιν ‘Exéxpakay πρὸς κύριον, καὶ αὐτὸς
, , Ψ Ἅ ,’ / \ ¢ ’ / /
εἰσήκουσεν αὐτούς. ἀκούσασα δὲ ἡ ᾿Αρσενόη λέγει" Ie-
Uy ] \ / c a ’ a _ \ \ 5] \
στεύω εἰς τὸν κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν τὸν ἀληθινὸν
lal ἴω /
θεὸν τὸν ὑπὸ τοῦ ἀποστόλου Θωμᾶ κηρυττόμενον.
a > A
XXVI. Kal κλείσασα τὴν θύραν τοῦ οἴκου αὐτῆς
᾽ A / e ’ /

35 ἀπεδύσατο τὴν στολὴν αὐτῆς Kal ἐξήνεγκεν ὅσα ἐκτήσατο

a a a » \ £ / \
ἐν τῇ ζωῇ αὐτῆς χρυσὸν καὶ ἄργυρον καὶ ἱματισμὸν, καὶ

2 ser. αὐτῆς 6 σὺ 12 βασων 21 καιρρίψασα 31, 32 πιστεβο

ΤᾺ Aco LI: 3

ie UB RI

f. 133 b

f, 184 α

f. 134}

94 ACTA THOMAE.

a ᾽ A \ 5
ἔθηκεν αὐτὰ ἔμπροσθεν τοῦ ἀποστόλου Θωμᾶ καὶ εἴπεν"
“ fa) nr “ Ὁ ¢ ¢ \ 45
Κύριε Ἰησοῦ Χριστέ, υἱὲ τοῦ θεοῦ τοῦ ζῶντος, ὁ ὑπὸ τοῦ
lal 3 Je lal / he
ἁγίου ἀποστόλου Θωμᾶ καὶ ἀφ᾽ ἡμῶν πάντων δοξαζόμενος,
\ > \ 3 “ / vA > / 5» ᾽ if: > /
σὺ αὐτὸς οἶδας ὅτι πάντα ὅσα ἐκτησάμην ἐν ἀσεβείᾳ | ἐξή-
-“ » Ν Ν /
νεγκα ἐνώπιόν σου" καὶ νῦν δέξον με τὴν σὴν δούλην. 5
- A 7 “ la) fa) a
καὶ ἐπιστραφεῖσα πρὸς τὸν Θωμᾶν ἔφη: Δοῦλε τοῦ θεοῦ,
/ ΕῚ “A -- ἃ 4
ἄναστα, βάπτισόν με ἐν ὀνόματι ᾿Ιησοῦ Χριστοῦ ὃν κηρύτ-
τεις.
a δι } / \
XXVII. ᾿Ακούσας δὲ ταῦτα 6 ἀπόστολος ἐδόξασε τὸν
a ’ / 4
θεὸν καὶ λέγει αὐτήν: Nov οἶδα, ᾿Αρσενόη, ὅτι ἔφθασεν το
5 Ν Χ e / lal “ \ \ , ς
ἐπὶ σὲ ἡ βοήθεια τοῦ θεοῦ. περιχαρὴς δὲ γενόμενος ὁ
A A A / a / \
ἀπόστολος τοῦ Χριστοῦ Θωμᾶς ἔκραξεν φωνῇ μεγάλῃ καὶ
5 A 5 a ’ ς /
εἶπεν: Εὐχαριστῶ σοι, κύριε ᾿Τησοῦ Χριστέ, ὁ ἐπιστρέφων
Ὁ , ,
Tas καρδίας TOV πεπλανημένων προβάτων᾽ σύ, κύριε, Kal
- fal ᾽ , a >’ “-“ a 7
ἐπὶ πλεῖον σῶσον αὐτούς, καὶ δεῖξον αὐτοῖς σημεῖα ὅπως 15
a \
dv αὐτῶν γνώσονται THY ἀλήθειαν.
’ \
XXVIII. Kai ἀναστὰς ἐβάπτισεν αὐτὴν σὺν παντὶ
“ lal 5 A \ ’ / \ ¢ ΄ /
TO λαῷ αὐτῆς Kal εὐχαριστήσας Kal ἁγιάσας μετέδωκεν
" r A id , \ > , / /
αὐτοῖς TOV ἁγίων καὶ ἀθανάτων μυστηρίων Kai ἐδίδαξεν
> \ \ A /
αὐτοὺς τοὺς ψαλμοὺς τοῦ προφήτου Δαυείδ, καὶ ἐστήριξεν 20
6 , «
αὐτοὺς ἵνα πιστεύωσιν καὶ προσεύχωνται ἐν ἁγνείᾳ.
XXIX. Καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς
» \ > / 3 x) ἣν \ i ’ Ν
ἔχοντας, καὶ ἐθεράπευσεν αὐτοὺς καὶ πολλὰ δαιμόνια ἀπὸ
“Ὁ 3 ν / A
τῶν ἀνθρώπων ἀπήλασεν᾽ ἐδωρήσατο yap χωλοῖς TO περι-
Ta) - Ν / an
πατεῖν, τυφλοῖς TO βλέπειν, κωφοῖς τὸ ἀκούειν" λεπροὺς 2
, / lal a
ἐκαθάρισεν, μογγιλάλοις τὸ λαλεῖν ὀρθῶς «ἐδωρήσατο».
5 / \ ph ots / > lal / a f /
ἐκάθητο δὲ καθ᾽ ἡμέραν ἐν τῇ πλατείᾳ τῆς πόλεως διδάσκων

καὶ λέγων" Δεῦτε πρός pe οἱ ἀσθενεῖς, καὶ θεραπεύσω ὑμᾶς
τῷ ὀνόματι τοῦ Χριστοῦ χωρὶς μισθοῦ. καὶ προσέτρεχε
πᾶσα ἡ πόλις ἀπὸ μικροῦ ἕως μεγάλου διὰ τὰ σημεῖα τὰ 3ο
γενόμενα παρὰ τοῦ ἀποστόλου Θωμᾶ.

XXX. Καὶ μετὰ πολλὰς ἡμέρας ἰδοὺ καὶ Λεύκιος ὁ
ἄρχων τῆς πόλεως παρεγένετο ἐκ τοῦ βασιλέως Κονδιφόρου,
καὶ ἐλθόντος αὐτοῦ πλησίον τῆς πόλεως ἐξῆλθεν πᾶν τὸ
πλῆθος τῆς πόλεως πρὸς ὑπάντησιν αὐτοῦ" ἦσαν γὰρ ἐκ- 35
δεχόμενοι πάντες καὶ ἐπιθυμοῦντες τοῦ ἰδεῖν αὐτόν « καὶ

3 scr. ὑφ᾽ ἡμῶν 4, ὃ ἐξείνεγγα 15 σειμία 35 ἧσαν] ἦν

ACTA THOMAE. 35

A A A > /
THY > ἄγραν ἔτι εἶχεν ἐπὶ τῆς στρατιᾶς | καὶ ἰδόντες αὐτὸν
Ἁ , , lal
πάντες ἐχάρησαν χαρὰν μεγάλην, Kai πλησιάσαντος αὐτοῦ
ε \ iol / lel ‘ > \ 4 , \ fa! aA
ἐπὶ TH πύλῃ τῆς πόλεως, ἰδοὺ καὶ ᾿Αρσενόη μετὰ τοῦ λαοῦ
αὐτῆς καὶ τῶν παιδισκῶν.

σι

᾿ ‘ / ‘ , cal
XXXII. ᾿Ιδὼν δὲ αὐτὴν Λεύκιος [καὶ] οὐ φοροῦσαν τὰ
, Lata! ’ / A > \ > ὃ ὃ ΄ \ «
κόσμια αὐτῆς ἐταράχθη ἦν γὰρ ἐνδεδυμένη στολὴν ῥυ-
ἘΝ , Nene’ a , sak Saw “ι΄ ς
παράν" καί φησιν πρὸς ἕνα τῶν δούλων αὐτοῦ" ἸΠῶς ἔχει ὁ
3 , Ξ APS 10 2 9 lal ὃ \ \ « /
οἶκός μου; μὴ ἐσυλήθη τι ἐξ αὐτοῦ ; ἰδοὺ γὰρ ἡ κυρία σου
» lal Lal / \ « Lal > /, 5» /
ἐν στυγνῷ TO προσώπῳ καὶ ῥυπαροῖς ἀμφιάσμασιν ἐξέρ-
lal id / ᾽ “ > / Lal
10 χεται συναντῆσαί μοι. ὁ δὲ λέγει αὐτῷ" Οὐχί, TH εὐτυχίᾳ
n Lal Lal £ 9. “Ὁ
τῇ ἐκ τῶν θεών σοι βοηθούσῃ: ἀλλὰ καλῶς" καὶ πάντα
\ \ > / , , i Ν , Ν \ 5: »
«τὰ» σὰ ἐτριπλασίασαν ἀφ᾽ οὗ τὸ κράτος τὸ σὸν ἐπ
Α
ἄλλης διέτριβεν.
¢ \ fal \ A
XXXII. Ὃ δὲ εἰσελθὼν ἐν τῇ πόλει [Kai] ἀπῆλθεν
a x / > ἴω > lal “
15 ἐν τῷ λοετρῷ' καὶ ἐξελθόντος αὐτοῦ ἀπῆλθεν ἐν τῷ οἴκῳ
Φ fal 5 . /
αὐτοῦ: καὶ ἦλθον πάντες οἱ ἐν TH πόλει προσκομίζοντες
“ a U > a SEEN ᾽
αὐτῷ δῶρα καὶ συγχαίροντες αὐτῷ" αὐτὸς δὲ ἐκάθισεν μετ
9 lel » , \ ” ἘΣ ᾽ [eA \
αὐτῶν ἄριστον | ποιήσαντες, καὶ ἤσθιον ἐφ᾽ ὅλην τὴν
€ / /
ἡμέραν ἐκείνην.
“A \ >
20 XXXIII. “Ἑσπέρας δὲ γενομένης εἰσῆλθεν καὶ ave-
/ > tal lal ᾽ fa \ > , 9 / \
κλίθη ἐν τῷ κοιτῶνι αὐτοῦ καὶ ἐζήτησεν ᾿Αρσενόην τὴν
lal ἴω A a \
γυναῖκα αὐτοῦ: τῆς δὲ ἐλθούσης ἐκράτησεν τῆς χειρὸς
Ε] a / , / \ e ‘ ’ ‘0
αὐτῆς καί φησι: ᾿Αποδυσαμένη τὰ ἱμάτια σου ἀνακλίθητι
Nase JN Cpa ers cos β ; / FEE
καὶ αὐτὴ μετ᾽ ἐμοῦ. ἡ δέ φησιν Δέομαί cov, κύριέ μου,
> lal lal ,
25 ἀπόρριψον ἀπό σου τὴν μέριμναν τῆς σαρκικῆς ἐπιθυμίας
a IA , U \ “
τοῦ αἰῶνος τούτου, τὴν μὴ ἔχουσαν ἔλεος παρὰ τοῦ δε-
, an , / Ne of. /
σπότου Χριστοῦ, μάλιστα ὅτι κυριακὴ ἐστιν καὶ OTE εὔ-
χρήστον οὐκ ἔστιν ἐν ταύτῃ τῇ ἀναστασίμῳ τοῦ Χριστοῦ
/
ἐργάσασθαί τι κακόν.
/
30 «© XXXIV. ᾿Ακούσας δὲ Λεύκιος τοὺς λόγους τούτους
e = eee a
ἐταράχθη καί φησιν L0Oev οἱ λόγοι οὗτοι, ὦ ᾿Αρσενῆ;
lal , n > lal ’ /
οὐκ εἰσὶν ἐκ τῶν ἡμετέρων θεῶν οὐδὲ ἐξ αὐτῆς" οὐαί σοι
/ 7 an / e / a
δέ, ὅτι ἐπλανήθης ἐκ Tod δούλου οὗ ἔασα μετά σου, τοῦ
/ "
λέγοντος ὅτι ἰατρός ἐστιν.

35 XXXV. ‘H δὲ ὑψώσασα τὴν φωνὴν αὐτῆς ἔφη" Μὴ

1 ak αγρὰ ἔτι] ser. εἴτι (9) 0 ἐνδεδυμένην 8 ἐσηλλύθη
9 υμφιάσμασιν 10 συναντισε μαι 11 βοηθουσα κάλλος 18 ἄρεισον
28 ἐν ταῦτα 92. scr. ἐκ σεαυτῆς (9)

f. 18ὅ a

f. 135 b

f. 136.4

f. 136 b

Mt. iv. 23

36 ACTA THOMAE.

λέγε κατὰ τοῦ δούλου | TOD θεοῦ τοιούτους λόγους" πάντες γὰρ
οἱ λέγοντες ἰατροὶ εἶναι λαμβάνουσιν μισθὸν παρὰ τοῖς
ἀσθενέσιν ἀκαίρως, αὐτὸς δὲ οὔτε μισθὸν λαμβάνει, ἀλλὰ
μᾶλλον τὸ πλέον ὅτι ἐστὶν ἰατρὸς ψυχῆς τε καὶ σώματος"
λοιπὸν μὴ λέγε κατ᾽ αὐτοῦ τι, ἵνα μὴ τῇ τοῦ θεοῦ αὐτοῦ
συνεργείᾳ κινδυνεύσῃς, ἀλλὰ δεήθητι τούτου μᾶλλον, ἵνα
τοῖς ἀγαθοῖς λόγοις αὐτοῦ ἰατρεύσῃ καὶ σὲ ψυχικώς τε καὶ
σωματικῶς.

XXXVI. ὋὉ δὲ Λεύκιος θυμοῦ πλησθεὶς καὶ ὀργῆς

7 Ν ’ / EK? ᾽ \ 49 , € \ ᾽ an
λέγει πρὸς αὐτὴν" ἴων ἰατρὸς ἢ), λυτρώσεται αὑτὸν EK TWV το

͵ - ὌΝΟΝ κ a IT a Vay? n λό
βασάνων ὧν μέλλω προσενεγκεῖν αὐτῷ. καὶ ἅμα τῷ λόγῳ
ΝΜ ιν > , ᾽ a / / a /
ἔστησαν αὐτὸν ἐνώπιον αὐτοῦ δεδεμένον, καί φησιν Λέγε,
fa) \ \ \ , “Ὁ ς
κατάρατε, ποῦ εἰσιν τὰ ἱερὰ καὶ παλάτια ἃ ὑπεσχέθης
a a a \ / a
κτίσαι τῷ βασιλεῖ; καὶ ποῦ εἰσι τὰ μόδια καὶ τὰ πλοῖα;

lal Ἂν ’ , \ A
καὶ ποῦ εἰσι TA ἄροτρα τὰ ἀνασκαλεύοντα τὴν γῆν; I

XXXVI. ᾿Αποκριθεὶς δὲ ὁ Θωμᾶς ἔφη" “A ἔφην πάντα
ἐπλήρωσα τῇ τοῦ Χριστοῦ βοηθείᾳ. καὶ ὁ Λεύκιος" Δοῦλε
τς / / / \ ᾽ /
πονηρέ, ὅταν βασανίσω σε, τότε λέγεις μοι THY ἀλήθειαν.
λέγει αὐτῷ ὁ ἀπόστολος" Νῦν οἶδα ὅτι ἀνόητος εἶ παν -

a ΟῚ 5 “ Nee \ \ ’ e , >
TEAMS’ οὐκ οἶδας OTL TA ἱερὰ καὶ παλατίια αἱ ψυχαῖι εἰσιν 20

\ BA ΓΟ ς / ΄ \ , ΟῚ Xi fal
ἃς ἔκτισα TO ἁγίῳ βαπτίσματι καὶ προσέφερον αὐτὰς τῷ
a \ Nae, UY > e \ ’ Χ A a

Χριστῷ; τὰ δὲ ἀροτρά εἰσιν οἱ λογισμοὺς ἀπὸ τῶν καρδιῶν
a \ ,

τῶν ἀνθρώπων «αἴροντες» καὶ ἐπιστρέφοντες αὐτοὺς ἐκ
lal / lal > Uy \ \ / - ¢ X39. ‘

τῆς πλάνης τῶν εἰδώλων πρὸς THY θεογνωσίαν" ἡ δὲ ἰατρική

« lal “ ¢ a
μου ἐστὶν ἡ δύναμις τοῦ Χριστοῦ ἡ θεραπεύουσα πᾶσαν 25

i \ ta) ,ὔ > a 3 3 a
νόσον Kal πᾶσαν μαλακίαν ἐν τῷ προσερχομένῳ αὐτῷ
lol a > /
λαῷ. νῦν οὖν ἐπλήρωσα πάντα, τά TE ἱερὰ Kal παλάτια
καὶ πλοῖα καὶ μόδια καὶ ἄροτρα καὶ πάντα.
i ς / a
XXXVITI. Θυμωθεὶς οὖν ὁ Λεύκιος λέγει: °O δοῦλε

/ χὰ e \ ec a /
Tovnpé, αὗται αἱ παραβολαὶ as μοι φλυαρεῖς, τάχεως 30

5 \ / > / , / ἐξ \ /
ἐγὼ διαλύσω αὐτάς. τότε πέμπει στρατιώτας καὶ συνά-
/, \ « bY an /

γουσι πάντας τοὺς ἱμαντοτόμους τῆς πόλεως καί φησιν

\ > , , \ ͵ \ ΄, a \
πρὸς αὐτούς: Λάβετε Tov yonv Kat πλάνον τοῦτον καὶ
> bu \ δέ ᾽ ΓΟ [τὰ ΕΝ / > \ > x ie
ἀποδύσατε τὸ δέρμα αὐτοῦ ἕως av Bacavicw αὐτὸν ἐγὼ ὡς

βούλομαι. 35

0 δεηθησαι 10 η ἱατρὸς εἰ 11 post αὐτῷ excidit καὶ προσέταξεν

ἀχθῆναι τὸν Θωμᾶν uel simile quid 18 βασσανίσσασε 32 ἱμαντόμους

ACTA THOMAE. 37

> ‘
XXXIX. ᾿Ακούσαντες δὲ οἱ ἱμαντοτόμοι λέγουσιν
\ ec , > Ν ς RIE / \ x [2 a \ nr
προς εαὐυτους" Οὐαὶ | ἡμιν᾽ TL TO συμβὰν ἡμὶν κατὰ τοῦ f. 1374
\ a / Ve fa) fal
ἀνδρὸς τοῦ δικαίου τούτου, τοῦ θεραπεύοντος πᾶσαν νόσον
> a na » A > \ ᾽ , ᾽
ἐν τῷ λαῷ ἄνευ μισθοῦ ; εἰ γὰρ ἐπιχειρησόμεθά τι κατ
’ nr > / a ς \ “ lal rn
αὐτοῦ, ὀργίζεται ἡμῖν ὁ θεὸς αὐτοῦ καὶ ἀποστελεῖ πῦρ ἐκ

σσι

lal fal \ / r
τοῦ οὐρανοῦ καὶ κατακαύσει ἡμᾶς" καὶ πάλιν εἰ TO πρόσ-
» fal , - / 4
Taya αὐτοῦ παρακούσομεν, κακῷ θανάτῳ παραδώσει
a \ a \ a
ἡμᾶς καὶ πᾶσαν τὴν γενεὰν ἡμῶν.
/ ς ᾽ , a lal na
XL. Tote ὁ ἀπόστολος τοῦ Χριστοῦ Θωμᾶς λέγει
\ ’ / / \ al
ιοπρὸς αὐτούς: ᾿Αναστάντες ποιήσατε TO κελευσθὲν ὑμῖν
x lal , «ς ce > ΄
ὑπὸ τοῦ ἄρχοντος ὑμῶν. ἀναστάντες δὲ ἦραν τὸ δέρμα
,’ nr / / co / lal nr
αὐτοῦ μετ᾽ ὀδύνης μεγάλης" τότε ὁ ἀπόστολος TOD Χριστοῦ
na \ lal Ν nr I] \ ’
Θωμᾶς ἐκτείνας Tas χεῖρας αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν"
᾿ ’ nr ἊΨ» / ” / > A [{ U \
Kupte ᾿Ιησοῦ Χριστέ, akovooy μου ἐν τῇ ὥρᾳ ταύτῃ καὶ

-
on

/ / /
μνήσθητί μου, δέσποτα.
id \ > lol / \ ΄ fal
XLI. ‘H δὲ ᾿Αρσενῆ ἀκούσασα τὸ γεγονός, δραμοῦσα
2 lal ὃ / an Μ 5 lal yy «ς \ > \ oF θ
ἐν τῷ δωματίῳ τοῦ οἴκου αὐτῆς ἔρριψεν ἑαυτὴν ἀπὸ ἄνωθεν
/ NY ’ / / \ ’ \ , «ς Ε \
κάτω καὶ ἀπέθανεν" θεωρήσας δὲ αὐτὴν Λεύκιος ὁ ἡγεμὼν
’ \ \ \ ’ / ᾽ / ν᾽ \ \
ἔφη: ᾿Ιδοὺ διὰ σὲ ἀπέθανεν ἡ ἐμὴ γυνή" ἀλλὰ μὰ τοὺς
\ \ ’ , a an
20 €\wovs θεοὺς οὐ παύσομαι πᾶσαν βάσανον κινῆσαι κατά f. 1810
δι , \ 4 ‘
σου ἕως οὗ ἐμφανίσω τὰ ἔργα σου, καὶ τέλος τούτων καὶ
θανάτῳ σε πικρῷ παραδώσω.
id a Ν lal an ’ /
XLIT. Οἱ δὲ γονεῖς καὶ of συγγενεῖς τῆς ᾿Αρσενόης
, 4 / ig ] ce / » \
μαθόντες ὅτι τέθνηκεν ἡ αὐτῶν φιλτάτη ἔδραμον καὶ
2 ΕΝ | ’ , a
θεωρήσαντες αὐτὴν ἐπ᾽ ἐδάφους ὑπτίαν ἔκλαυσαν πικρῶς"

τὸ
tn

” Se \ Εν ef n ͵ 4 a an Na Gh.
ἔρχονται δὲ πρὸς τὸν ἅγιον Θωμᾶν λέγοντες αὐτῷ Δοῦλε
lal lal Co / , / if ‘ c A εἰ Ν » ’ὔ
τοῦ θεοῦ, ὑπέρ σου ἀπέθανεν ἡ θυγατὴρ ἡμων᾽ ἀλλὰ ἐλπί-
[7 lal ΥΩ lol Φ \ τ /
ζομεν OTL TH τοῦ Χριστοῦ ἐπικλήσει, UTEP οὗ καὶ ἀπέ-

Ε] / , / 5» \ \ € > / /
θανεν, ἀναστήσεις αὐτήν. ἀποκριθεὶς δὲ ὁ ἀπόστολος λέγει

a a / ¢ ᾽ > /
30 αὐτοῖς Μὴ λυπεῖσθε μηδὲ κλαίετε, OTL οὐκ ἀπέθανεν,
ἀλλὰ ζῇ ἐν ὀνόματι τοῦ Χριστοῦ.

a lal yn’
XLIII. ᾿Αποκριθεὶς δὲ Λεύκιος λέγει TO Θωμᾷ Τί
lal / ” ψ{Ὸ U4 =
λέγουσίν σοι ai γοητεῖαί σου, κατάρατε ἄνθρωπε ; λέγει

r a fal \ ,
Θωμᾶς: ᾿Ἐμοὶ μὲν γοητείας μὴ γένοιτο εἶναι, τοῦτο δὲ μόνον

\ a lal fal a “ \ /
85 τὸ ἐν τῷ ὀνόματι τοῦ Χριστοῦ μου ποιεῖν ὅσα Kal βούλῃ.
1 οἱμαντομοι 5 ἀποστελλεῖ 8 πᾶσι TH γεναιᾶ 17 ἀπὸ] ἐπὶ

33 σοι] σε γοητιαι 84 ἐμῇ μεν γοητιαι scr. ἐμοὶ μὲν γόητι (9)
35 βούλῃ] scr. ποιῶ (?)

f. 138 a

Ps. lxxviii.
8
f. 138 b

To. xx. 25

Me. xvi.
17,18
f. 139 a

9 ACTA THOMAE.

5 © ὧν 5 \ / “ 5.
[ὁ ἀπόστολος ἔφη" ὁ δὲ Λεύκιος Μὴ νομίσῃς ὅτι ἀπε-
Fy a μά \
σχομαι Tas Balodvous ἃς μέλλω ὑπενεγκεῖν GOL ἕνεκα τὰς
3 ἃ Ne 8 / val “
μαγείας σου ταύτας. ὁ ἅγιος εἶπεν Μὴ ἀμέλει ποιεῖν ὁσα
ἢ Ἂ ͵ , " a
καὶ βούλῃ. τότε προστάττει λέγων' Φέρετέ μοι ὄξος τριετῆ
, Qn , ,
καὶ ἅλας καὶ ἐμβάλλετε ἐπάνω τοῦ σώματος τούτου.
« ΄, » nr Ὁ \
XLIV. Τότε ἐποίησαν ws ὑπέταξεν αὐτοῖς" ὁ δὲ
lal lal an > / ’ \ 9 \
ἀπόστολος τοῦ Χριστοῦ Θωμᾶς ἀναβλέψας εἰς τὸν ovpavov
Qn i / / / > lal “
εἶπεν: Κύριε ᾿Ιησοῦ Χριστέ, βοήθησόν μοι ἐν τῇ ὥρᾳ
n , , \ a ͵
ταύτῃ, ὅτι εἰσῆλθεν ἡ βάσανος αὕτη μέχρι καὶ τῶν ἐγκάτων
/ > \ x
μου εἰσάκουσόν pov, κύριε, Kal σπλαγχνίσθητι ἐπὶ τὸν
“ U lal >’ f 7
δοῦλόν σου καὶ ἀπάλλαξόν με τῆς ὀδύνης ταύτης, ὅτι διά
r ef J, ἐν lal
σε ταῦτα πάντα πάσχω ὅπως ἐπιστρέψω τὸν λαὸν τοῦτον
\ \ ¢ a ig / /
εἰς τὴν σὴν ἐπίγνωσιν. σὺ yap ὁρᾷς ὁπόσας βασάνους
a a e ὃ ͵ , ,
κινεῖ KAT ἐμοῦ ὁ ἄνομος οὗτος" ἀλλὰ δέομαί σου, εἰς μάτην
δ ΤῸ ἃ , aA A Bs κ᾿ \ a
ἀπέργασαι πάντα τῇ κραταιᾷ cov χειρί: Kai μὴ μνησθῇς
rn A lal > r fal
ἡμῶν ἀνομιῶν ἀρχαίων, ὅτι ἐν TH ἀναστάσει TH σῇ ἡἠπί-
στησα᾽ ὅτι εἶπον ἐλθόντος σου ἐν | τῷ μέσῳ τῶν μαθητῶν
“ τ \ \ oy» > al \ ᾽ a \ ν᾽ a “
ὅτι Eav μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων
/ \ a
καὶ βάλλω τὸν δάκτυλόν μου εἰς τὸν τύπον TOV ἥλων καὶ
, lal ΄ \ ’ lal ,
βάλλω τὴν χεῖρά μου εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ
Ἵ ᾽ Ἅ >’ \ 4 , ἴω \ f a
πιστεύσω. ἀλλ᾽ ἰδοὺ ἕνεκα τούτου νῦν TO δέρμα τῆς
ΙΝ la) »N v an
σαρκός μου ἀφήρηται ἀπ᾽ ἐμοῦ Kai adda πλεῖστα βούλεται
a ὦ A ? 5 ͵ “ ᾽ \ 329
κινεῖν Kat ἐμοῦ" ἀλλ᾽ οἶδα, δέσποτα, OTL OV μακρὰν ἀπ
lal 9 , ᾿
ἐμοῦ εἶ, καὶ ἐνίσχυσόν με διὰ τὸ ὄνομά σου τὸ ἅγιον, ὁ ὧν
εὐλογητὸς εἰς τοὺς αἰῶνας" ἀμήν.
Ν ἴον la)
XLV. Kai ταῦτα εἰπόντος αὐτοῦ, σπλαγχνισθεὶς ὁ
/ 5 , / a , \
κύριος ἐφάνη λέγων αὐτῷ" ᾿Ανδρίζου καὶ ἴσχυε, ὁ ἐκλεκτός
an ΕῚ n an an \
μου Θωμᾶς, ἐν πᾶσι τοῖς πειρασμοῖς σου ἀμὴν yap λέγω
“ , , a an
σοι OTL μετά σου ἔσομαι ἐπὶ πᾶσιν οἷς μέλλεις παθεῖν" καὶ
na 5 4 i ¢ nr
νῦν ἀνάστα, ὅτι ὁ μισθός σου πολύς ἐστιν ἔμπροσθεν τοῦ
U a 5 ce >
πατρός μου τοῦ ἐν οὐρανοῖς. μνήσθητι δὲ περὶ ov εἶπον
δα “σὰ a ’ lal ’ , / / a
ὑμῖν OTe “Ev τῷ ὀνόματί μου δαιμόνια ἐκβαλεῖτε, ὄφεις
τὸ ἴω ΕΝ / / / > \ ς lal / 2 \
ἀροῦσιν, κἂν θανάσιμόν τι πίητε, οὐ μὴ ὑμᾶς βλάψῃ" ἐϊπὶ
3 / “-“ Ὡς ‘ Lal δ fal
ἀρρώστους χεῖρας ἐπιθήσετε καὶ καλῶς ἕξουσιν; ταῦτα δὲ
/ > “Ὁ τ an ) ‘ , Θ n \ \ ὃ δ Ae , 3.
πάντα EV TO ἐμῷ ὀνόματι ποίει, Θωμᾶ, Kai μὴ δειλιᾷς" ad

2 scr. ἐπενεγκεῖν 2, 3 scr. τῆς may. σου ταύτης 5 εμβαλλετα
scr. ἐμβάλλετε dura (2) 8 μοι] με 16, 17 ἐποίστισα 35 δηλιας

ACTA THOMAE. 39

- Ν ΄ fA / 3 \ \
ov yap βαπτίσῃς Λεύκιον, πορεύου εἰς Kevtnpav τὴν
le δ » - al
πόλιν αὕτη ἐστὶν ἐξ ἀνατολῶν σου ὅπως Kal αὐτοῖς
/ f τὰ fal
KnpvEns TO εὐαγγέλιόν μου Kal λυτρώσῃς αὐτοὺς ἐκ τῆς
n , , ποτ ἢ ᾽ > \ > ἣν Ni ρον
τοῦ διαβόλου πλάνης" ὅτι δι’ αὐτοὺς ἐκένωσα TO αἷμά μου
5 ἐπὶ τοῦ σταυροῦ.
la) ’ fa U
XLVI. Ταῦτα δὲ αὐτοῦ εἰπόντος, ἀσπασάμενος αὐτὸν
\ οἱ / (- nr 9 7 ’ \ ’ Aan [1 \
Kal ἀποκαταστήσας ὑγιῆ, ἀνελήφθη εἰς TOV οὐρανόν" ὁ δὲ
ts ’ / ᾽ Ἂν > \ Ε] , \
ἅγιος ἀπόστολος ἀναστὰς ἦλθεν πρὸς ᾿Αρσενόην τὴν
fal / Μ \ i \ ” \ /
γυναῖκα Λευκίου ἔτι νεκρὰν οὖσαν καὶ ἔρριψεν τὸ δέρμα
fal , el / I) lal al
10 αὐτοῦ ἐπάνω αὐτῆς λέγων᾽ ᾿Δνάστα ἐκ τῶν νεκρῶν, δούλη
n° a rite oF ε ,
τοῦ ἀληθινοῦ θεοῦ ὅτι οἱ πιστεύοντες ἐπὶ τὸν κύριον
ε lel ’ fal \ -
ἡμῶν ᾿Ιησοῦν Χριστὸν οὐ θνήσκουσιν ἀλλὰ ζῶσιν. καὶ
εὐθέως αὐτῇ τῇ ὥρᾳ voce ὴς ὀφθαλμοὺς αὐτῆ i
ἢ τῇ ὥρᾳ ἤνοιξε τοὺς ὀφθαλμοὺς αὐτῆς, Kal
\ ’ U ,’ fal
θεωρήσασα τὸν ἀπόστολον ἐπάνω αὐτῆς εὐθέως ἔρριψεν
e \ >’ \ / 3, ““ ,ὔ Ξ lal 3 , fal
15 ἑαυτὴν εἰς τοὺς πόδας αὐτοῦ λέγουσα Νῦν οἶδα ἀληθώς,
Ψ u fal ϑ a lal if lal \ ᾽ / /
ἀπόστολε | TOU ἀληθινοῦ θεοῦ ἡμῶν, TO ἐκ ποίας πλάνης f. 139d
€ ’ / ἴω 6
ἐρύσθημεν πάντες οἱ ἀξιωθέντες τοῦ ἁγίου βαπτίσματος,
ς / \ / ,
καὶ εἰς ὁποίαν ζωὴν κατετάγημεν᾽ πάντες γὰρ οἱ πρὸ
a “ > \ lal ? -
καιροῦ ἀποθανόντες εἰς τὴν τῶν εἰδώλων πλάνην μετὰ τῶν
U 7 fal a an
20 δαιμόνων κολάζονται" ὅσοι δὲ «τῷ; Tod Χριστοῦ βαπτί-
/ δ
σματι ἐτειχίσθημεν εἰς τὰς αἰωνίας μονὰς ἐναπέρχονται.
XLVIT. Θεασάμενος δὲ Λεύκιος τὴν γυναῖκα αὐτοῦ
ἐγερθεῖσαν ἐκ τῶν νεκρῶν, κρατήσας τοὺς πόδας τοῦ
,ὔ 3 a a “ J
ἀποστόλου εἶπεν" Συγχώρησόν μοι, δοῦλε τοῦ θεοῦ, boa
\ , Ε
25 κακὰ ἐποίησα ἐν ἀγνοίᾳ εἰς σέ, καὶ μὴ ἀποδώσῃς μοι ἕνεκα
¢ lal Υ lal , \
τούτων. ὁ δὲ ἀπόστολος τοῦ Χριστοῦ θεωρήσας τὴν
fal la a
πίστιν αὐτοῦ, OTL ἐκ προθυμίας προσῆλθεν, κρατήσας
lal fal ᾿ »,ἢ» » ‘
αὐτοῦ τῆς χειρὸς ἤγειρεν λέγων" ᾿Ανάστα' σήμερον yap
χαρὰ γίνεται ἐν οὐρανῷ ἐπὶ τῇ μετανοίᾳ τῇ σῇ" λέγει yap
ς \ “ γχλλ ? , / ᾽ ΑΝ , v
30 0 σωτὴρ ὅτι Tov ἐρχόμενον πρός με ov μὴ ἐκβάλω ἔξω. To. ve
XLVI. Καὶ αὐτῇ τῇ ὥρᾳ ἐβάπτισεν | αὐτὸν καὶ f. 1404
/ /
ἐχειροτόνησεν πρεσβύτερον: ἐποίησεν δὲ Kal διακόνους
> / ¢ ‘
καὶ ἀναγνώστας καὶ ἐδίδαξεν αὐτοὺς τὴν ἁγίαν ἀναφορὰν
\ / \ an
καὶ Ta ἅγια μυστήρια καὶ ποιήσας αὐτοῖς ἐκκλησίαν Kal
Ν SA / ’ lal » , ΑΝ, tal \ , nr 5
35 λαβὼν τὸ δέρμα αὐτοῦ ἀνεχώρησεν ἐκεῖθεν καὶ ἀπῆλθεν εἰς
Κεντηρὰν τὴν πόλιν ἐν ἣ προσέταξεν αὐτῷ κύριος ὁ θεός.
8 λυτρώσεις 7 ὑγιῆ] nye 8 ἀρσενοῆ 17 οἱ ἀξιωθ.] ἡσαξιωθ,
21 αιωνιαμονας 22 γυναῖκαν 80 ἐκβάλλω

f. 140ὺ

f. 141 ἃ

40 ACTA THOMAE.

XLIX. Καὶ εἰσερχομένου αὐτοῦ ἐν τῇ πόλει, ὑπήντη-

/ / \ 5 i ς \ \ 5 a
σεν γέροντα κλαίοντα καὶ ὀδυρόμενον" ἡ δὲ κεφαλὴ αὐτοῦ
γέμουσα κόπρον, καὶ τὰ ἱμάτια αὐτοῦ περιεσχισμένα"
ἐγγίσας δὲ αὐτὸν ὁ Θωμᾶς λέγει αὐτῷ" Διὰ τί ἐποίησας τὸ
πονηρὸν ἔργον τοῦτο; λέγει αὐτῷ ὁ γέρων ᾿Αναχώρησον 5
ἀπ᾽ ἐμοῦ, ἀδελφέ, ἀρκεῖ μοι γὰρ ἡ θλῖψίς μου. περίλυπος
δὲ γενόμενος ἐπὶ τούτῳ, λέγει αὐτόν: Ἰ]αρακαλῶ σε,
πάτερ, ὁμολόγησόν μοι τί ἔχεις" τάχα ἂν κουφίζει ὁ κύριός
μου Ἰησοῦς Χριστὸς τὴν λύπην ἐκ τῆς καρδίας σου.

L. ᾿Αποκριθεὶς δὲ ὁ γέρων λέγει αὐτῷ “Kya ἔσχον 10
υἱοὺς & καὶ ἐμνηστευσάμμην τῷ μειζοτέρῳ ἐξ αὐτῶν τὴν
θυγατέρα τοῦ ἄρχοντος" ὡς δὲ ηὐτρέπισα τοὺς γάμους,
εἶπέ μοι ὁ υἱός μου Πάτερ, γνωστὸν ἔστω σοι ὅτι τοῦ
γαμικοῦ συναλλάγματος οὐ συντίθεμαι" ἀπεταξάμην γὰρ
τοῦ ματαίου βίου τούτου καὶ τῆς ἐπιθυμίας αὐτοῦ. 1

σι

> a 3 5 /
LI. ᾿Ακούσας οὗν ἐγὼ ταῦτα εἶπον πρὸς αὐτόν" Τέκνον
ay) >
\ ͵ , 3 \ \ ,
μὴ λυπήσῃ περί τινων πραγμάτων ἐγὼ γὰρ ἐδανεισά-
᾿ a
μην καὶ ἄλλα πράγμωτα ἵνα μετὰ τιμῆς μεγάλης τοὺς
, (4 a / ΓῚ n / ἣν; Ν ’ r
γάμους ὑμῶν τελειώσω. ἐκεῖνος δέ φησι: Μὰ τὸν ᾿Ιησοῦν
Ν 5 \ \ \ "2 id a ’ lal Ἦν ΄
μου τὸν ἀληθινὸν θεὸν [τὸν κύριον ἡμῶν ᾿Ιησοῦν Χριστόν] 20
“Ὁ lal Lal ΟῚ
ἐάν pe ἀναγκάσῃς τοῦ λαβεῖν γυναῖκα, οὐ θεωρήσεις τὸ
πρόσωπόν jou εἰς τὸν αἰῶνα. ἐγὼ δὲ εἶπον" Kai τί τοῦτο,
\ “Ὁ ᾿]
τέκνον; μὴ ἐτάραξέν τις τὴν καρδίαν σου ἢ μὴ καθ᾽ ὕπνους
τι ἐθεάσω;
LIT. ὋὉ δὲ εἶπέν pow’ λκουσον, πάτερ᾽ τῇ νυκτὶ 2

σι

ταύτῃ ἦλθε πρός με ἀνὴρ θαυμαστὸς καὶ ὡραῖος ὡς μηδένα
τῶν ἐπὶ τῆς γῆς εἶναι ὅμοιον αὐτοῦ" εἶχεν δὲ καὶ στέφανον
ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ ῥάβδον ἐπὶ τὴν δεξιὰν αὐτοῦ
χεῖρα, καὶ εἶπε πρός we’ Σοὶ λέγω, νεανίσκε, μὴ ἀκούσῃς
τοῦ πατρός σου καὶ λάβης γυναῖκα καὶ μιάνῃς τὸ σῶμά 30
σου, ἀλλὰ φύλαξον σεαυτὸν σεμνόν, ἵνα μὴ γένῃ δίαδοχος
τῆς γῆς, ἀλλὰ κεφαλὴ τῆς ἐκκλησίας μου" ἰδὸν γὰρ Θωμᾶς
ὁ ἀπόστολός μου ἔρχεται ἐπὶ τὴν πόλιν ταύτην, καὶ αὐτός
σε διδάξει τὴν σφραγῖδα τοῦ σώματος καὶ τοῦ αἵματος μου,
ὅτι θεὸς ὧν ἐνηνθρώπησα Sv ὑμᾶς. καὶ ἐκτείνας τὴν χεῖρα 35
2 κλαίοντα] κλέων 3 περιεσχησμενὴ 5 τοῦτον 7 τοῦτον

11 τοῦ μειζοτέρου 17 λυπησαι 28 ἢ μὴ] ημὲ 28 ραυδον 29 σὺ
λέγεις 30 μὴ avis

ACTA THOMAE. 41

᾽ A ei , Ar 1s , > \ ᾽ (ia ν ,
αὐτοῦ ηὐλόγησέ με Kal ἀνελήφθη εἰς τοὺς οὐρανούς" λοιπόν,
, - ’ , “
πάτερ, παρακαλῶ σε, μὴ ἀναγκάσῃς με, ἵνα μὴ ἀποθάνω.
γ᾽ \ ne
LIT. Καὶ ἀκούσας ἐγὼ ἐσιώπησα, ἐμφάνισα δὲ ταῦτα
-“ i -“ vo ‘\ “

TO ἄρχοντι τῷ ἔχοντι τὴν θυγατέρα" τοῦ δὲ τὴν αἰτίαν
, A >’ - -“"
μαθόντος, ἐν σπουδῇ πολλῇ ἀνήγγειλε τῷ βασιλεῖ: ὁ δὲ

\ SA ͵ ΕΝ ε >
βασιλεὺς ἔδωκεν αὐτῷ ἐξουσίαν Kat αὐτῶν ὅπως αὐτοὺς
, a. 5 / \ \ lal , Ἂς \ \ ’ , / A
ἀνελεῖ" οὐ μόνον yap τὸν πρῶτον ἀλλὰ καὶ τοὺς MET αὑτὸν
δον 15 \ > ἢ ᾽ ἔτ \ oo» > /
ὃς ἐλθὼν ἀπεκεφάλισεν αὐτούς" Kal ἄραντες αὐτούς | τινες
na ,
προσφιλεῖς ἔθαψαν αὐτούς.
/ / > sf / > / id
10 LIV. Tovrov χάριν ἐγὼ λυπούμενος ἀπέρχομαι ὡς
ς΄» a rn x a lal /
ὁρᾷς τοῦ κλαῦσαι εἰς TO μνημεῖον αὐτῶν: καὶ οὐ μόνον
᾽ a \ \
αὐτῶν THY συμφορὰν περικόπτομαι, ἀλλὰ καὶ οἱ δανεισταὶ
« Ν lal / / e / \ [4
οἱ τὸ πρᾶγμά μοι δόντες ὅπως ἐκτελέσω τοὺς γάμους, καὶ
> % ἊΨ, \ fe , - \ e
αὐτοὶ ἔρχονται καὶ συνθλίβουσί pe αὗται yap ai da-
nr \ lal / lal /
15 TAVAL TOV γάμων αἱ ὑπὸ TOV πραγμάτων αὐτῶν γινόμεναι
/ \ e / 3 an > \ /
διεφθάρησαν, καὶ of μέλλοντες ἀποδῶσαι αὐτὰ τεθνήκασι,
\ IEVON b] \ \ \ ” > a b) a
καὶ ἐγὼ ἐναποληφθεὶς καὶ μὴ ἔχων αὐτοῖς ἀποδῶσαι
e \ a 4
ἑαυτὸν + Tots ἀπάξαι βουλεύομεν .
la > a ’ / ᾽ 7, id ᾽ /
LY. Ταῦτα αὐτοῦ εἰπόντος ἀκούσας ὁ ἀπόστολος
20 ἐξεπλά ) μὲν ἐπὶ τῇ τοῦ υἱοῦ αὐτοῦ θεωρίᾳ, πὴ δὲ καὶ
20 € Yn, πὴ μὲν ἐπὶ TH TOU ὑτοῦ θεωρίᾳ, πὴ δὲ καὶ
Sa \ a a / Lol} \ / > A. (a) /
ἐπὶ TH τοῦ γέροντος συμφορᾷ, Kai λέγει αὐτῷ: Θάρσει,
/ \ \ a 5 \ IEE: fal I a 3) /
πάτερ, καὶ μὴ λυποῦ" ἰδοὺ δι’ ὑμῶν μέλλει τοῦ ἐμφανίσαι
ς a ς \ b A / , Bs 2S / » ca) a ς
ἡμᾶς ὁ θεὸς ἐν τῇ πόλει ταύτῃ" ἐγὼ γάρ εἰμι Θωμᾶς ὃν ὁ
/ © lal la) lo) /
υἱός σου ἑώρακεν" καὶ TH τοῦ Χριστοῦ μου βοηθείᾳ ἐγερθή-
is , \ ‘
25 govTat οἱ Ou αὐτὸν θανόντες.
, ς /
LVI. "Ex@apBos δὲ γενόμενος ὁ γέρων περιήρχετο
lal “ Ὁ lal / e -“ ,
τοῦ δεῖξαι αὐτῷ τὸ μνημεῖον: ἀκούσαντες δὲ οἱ τῆς πόλεως
/ / ” “ » / \ /
συνήχθησαν πλήθη ἄπειρα ὅπως ἴδωσιν τί TO λεγόμενον
\ > ΄, ͵ , a \ ᾽ ΄, ῳ \
πρὸς αὐτούς. τότε λέγει Θωμᾶς πρὸς αὐτούς: “Iva μὴ
ΘΝ A a \ lal ’ lal
30 αὐτὸς πορευθῶ ἐκεῖσε, καὶ TO πρᾶγμα γοητεία Tap ὑμῶν
n \ / \
νομισθῇ, ἄρατε ὑμεῖς TO δέρμα μου καὶ πορεύθητε εἰς τοὺς
ἴω “Ὁ lal nr , \
τάφους τῶν υἱῶν τοῦ ταπεινοῦ γέροντος καὶ θέτε αὐτὸ
, / τ La oe ta) / -“ / Ὁ lal > a r r r
ἐπάνω ἐν TO ὀνόματι τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ τοῦ
> lal lal , » lal
ἀληθινοῦ θεοῦ, καὶ ὄψεσθε τὴν δύναμιν αὐτοῦ.
if / a , \
35 LVII. Of &€ λαβόντες τὸ δέρμα ἀπῆλθον εἰς τὰ μνη-
3 ser. ἐνεφάνισα 5 αναγγελει 7 υετ᾽ αὐτων 14, 15 αἴ γὰρ αἱ

δαναπάναι 15 γινομαι 18 scr. ἑαυτὸν ἀπάγξαι βουλεύομαι (?)
22 ἡμῶν 20 περιήρχεντο 28 εἰδωσαν

f. 141}

f. 142 a

f. 1420

f. 147
(143) a

42 ACTA THOMAE.

tal \ / aN 5 ΄ 3. Ἔ Nos Dy [ον fa) /
peta, καὶ θέντες αὐτὸ ἐπάνω αὐτῶν---α τοῦ Favpatos—
“- / οὗ \ \ 4 ς rn
οὐ μόνον ἐκεῖνοι ἀνέστησαν, ἀλλὰ καὶ πρὸ τούτων ὑπῆρχον
fal \ ᾽ / \
ἐννέα τὸν ἀριθμὸν ὑποκάτω αὐτῶν, καὶ ἀνέστησαν καὶ
id /
αὐτοί: ἰδόντες δὲ αὐτοὺς ὁ λαὸς ἐξεπλάγησαν.
an a U 4 /
LVIII. Οἱ δὲ ἐκ τών νεκρῶν ἀναστάντες ἔκραζον λέ-
A € \ lal Lal > n ’ »
γοντες: Μέγας ὁ θεὸς τῶν Χριστιανῶν ἀληθώς οὐκ ἔστιν
Ἂ \ > \ e ig \ an > / an
θεὸς πλὴν αὐτὸς ὁ ὑπὸ τοῦ ἀποστόλου | Θωμᾶ κηρυτ-
/ , an 53 i
TOMEVOS. Kal πεσόντες ὑπὸ τοὺς πόδας αὐτοῦ εἶπον" Δεό-
΄, a a a » “ ς a \ a e /
peda σου, δοῦλε τοῦ θεοῦ, avaxaivicov ἡμᾶς διὰ τοῦ ἁγίου
na \ aA \ fal /
βαπτίσματος, ἵνα καὶ ἡμεῖς μετὰ TOV TPO ἡμῶν ὑπό σου
, lal δ \
βαπτισθέντων καταταγῶμεν: εἴδομεν yap αὐτοὺς εὐ-
3 \ / a > \ /
φραινομένους εἰς τὸν παράδεισον, ἡμῶν εἰς THY κόλασιν
«
ὑπαρχόντων.
« / cal lal , /
LIX. Τότε ὁ ἀπόστολος τοῦ Χριστοῦ εὐχαριστήσας
τῷ θεῴ ἔδωκεν αὐτοῖς τὴν ἐν Χριστῷ σφραγῖδα. τινὲς δὲ
t t δ, { Ξ: ρ ra ρ oy 5 Ss
a , » a a a
TOV παρεστώτων πορευθέντες ἀπήγγειλαν TO ἀρχιερεῖ TOV
> , / € \ > 7 / \ € / ’ lal
εἰδώλων πάντα' ὁ δὲ ἀκούσας διέρρηξε TA ἱμάτια αὐτοῦ
al oes a Va a a
λέγων: Oval ἡμῖν" οὗτος ὃν λέγετε Θωμᾶς ἐκ τῶν δώδεκα
id / / A > / Ψ lal 5
ὑπαρχόντων πλάνων τῶν ἐξελθόντων ἐκ τῆς ᾿Ιουδαίας
\ \ lal ΄ 3 a a / a >
μετὰ Kal τοῦ διδασκάλου αὐτῶν τοῦ πλάνου TOD ἐπιλε-
/ > la) a Ν ς a 2) / ᾽ \
γομένου ᾿Ιησοῦ' ov λαβὼν ὁ [Πιλᾶτος ἐσταύρωσαν αὐτὸν
ς a \ SEN ” A SEAN \ \ ᾽
ὡς κακοῦργον, καὶ αὐτὸν ἔθαψεν" αὐτοὶ δὲ νυκτὸς ἀπελ-
/ Μ :} \ / “ 5 / 2 \ a
θόντες ἔκλεψαν αὐτὸν, λέγοντες OTL ἀνέστη ἀπὸ τῶν
(οὶ la) \ a > , >
vexpov' περιπατοῦντες δὲ πλανῶσιν | ἀνθρώπους ἀπει-
΄ , Ἂν οἷν \ ͵ > Nese EN SEN
ράστους γραμμάτων" ἀλλὰ πορευθέντες (Sov κἀγὼ αὐτὸν...,
¢ ° \ 5 “-
ὅπως δείξω ὑμῖν τὴν ἀδυναμίαν αὐτοῦ.
> \ al an
LX. Καὶ ἀναστάντες ἤλθοσαν εἰς τὴν πλατεῖαν τῆς
rn a 5 Ἅ \
πόλεως, μετὰ καὶ TOD μιερέως τῶν εἰδώλων" ἐλθόντες δὲ
- Ξ a ς a > an \
«εὗρον» τὸν Θωμᾶν ἑστώτα ἰασάμενον δαιμονῶντα, Kal
a a 5) ’ a. ν γὼ Ν ἼΝ τ ς Nee td
πλῆθος λαοῦ μετ᾽ αὐτοῦ" Kal ἰδὼν αὐτὸν ὁ μιερεὺς ἔφη
Ti >) / , ὃ , ” b Lal >
is ἀνήγγειλέ σοι, τετραγῳδημένε ἄνθρωπε, εἰσελθεῖν εἰς
\ a a \ ~
τὴν πόλιν ἡμῶν, Kal πλας«νῆσ!αι Tov λαὸν διὰ TOV
A a A a ΄ » “ΠΣ ΄
μαγειῶν σου ὧν παρὰ τοῦ διδασκάλου σου ᾿Ιησοῦ ἐδιδά-
“Ὁ «ς lal fal nan > \ a
χθης; οὐκ ἀρκεῖ ὑμᾶς πᾶσα ἡ Τ᾿ αλιλαῖα, ἀλλὰ μᾶλλον
> \ \ ιν Ta) a Ν t >\ ,
ἦλθες καὶ πρὸς ἡμᾶς δεῖξαι Tas γοητείας σου; ἐὰν θεός

11 ιδωμεν 19 υπαρχωντων scr. ὑπάρχων τῶν 20 τοῦ διδασκ.]

τοὺς διδασκάλου 22 ἔθαψαν 25 fors. excidit ἐλέγξω 29 δαιμονον
32 mira τ

ACTA THOMAE. 43

’ ἃ ‘ 4 \ / > / ΡΩΝ .
ἐστιν ὃν σὺ κηρύττεις, διὰ τί ἐσταύρωσαν αὐτὸν οἱ
ΜΝ -“ id -“ \ τ , ’ \ \ “ Ἀ
Ἰουδαῖοι; ὑμεῖς δὲ ἐκκλέψαντες αὐτὸν νυκτὸς πλανᾶτε τὸν
« If ‘ a a
λαὸν λέγοντες ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν.
LXI. Καὶ ὥρμησεν τοῦ βαλεῖν λίθους κατ᾽ αὐτοῦ
\ \ \ na a. > 5 ΄ \ fal > \
5 μετὰ καὶ παντὸς τοῦ λαοῦ κατ᾽ οἰκονομίαν δὲ θεοῦ οὐδεὶς

ἐκ τῶν βουληθέντων λαβεῖν λίθον | ἀναστῆναι ἠδυνήθη, f. 147

ἀλλὰ προσεκολλήθησαν τοῖς λίθοις, οἱ δὲ λίθοι τῇ γῇ
ἰδόντες δὲ OTL οὐ δύνανται ἀνορθωθῆναι ἔκραξαν λέγοντες"
Δοῦλε τοῦ θεοῦ, ἐλέησον ἡμᾶς, καὶ ἐὰν ἐκ τῆς γῆς ἀναστῶ-
10 μεν, πιστεύομεν εἰς τὸν θεὸν ᾿Ιησοῦν᾽ ἔγνωμεν γὰρ ὅτι οὐκ
ἔστιν θεὸς πλὴν τοῦ θεοῦ σου καὶ μὴ ποιήσῃς ἡμῖν κατὰ
τὴν ἀπιστίαν ἡμῶν.
LXII. Ὃ δὲ ἀπόστολος ἰδὼν τὴν ἐπιστροφὴν αὐτῶν
ηὔξατο λέγων Κύριε ᾿Ιησοῦ Χριστέ, ὁ διὰ τὸν λαὸν τοῦτον
15s σταυρωθείς, καὶ ἡμᾶς ἐν μέσῳ αὐτῶν ἀποστείλας ὅπως
ἐπιστρέψωμεν αὐτοὺς πρὸς τὴν σὴν ἐπίγνωσιν, αὐτὸς
ἐπάκουσόν μου ἐν τῇ ὥρᾳ ταύτῃ, καὶ δὸς ἰσχὺν τῷ λαῴ
τούτῳ ἀναστῆναι" αὐτὸν δὲ τὸν κατὰ τῆς «σῆς» δόξης
βλάσφημα λαλήσαντα ὕψωσον ὑπὸ τὸν ἀέρα, ὅπως ἴδωσιν
"ο πᾶς ὁ λαὸς καὶ δοξάσωσιν τὸ ὄνομά σου τὸ ἅγιον εἰς
τοὺς αἰῶνας" ἀμήν.
LXIII. Καὶ εὐθέως ἀνέστη πᾶς ὁ λαός" αὐτὸς δὲ ὁ
τούτους κινήσας, ὁ τῶν δαιμόνων θεραπευτής, εἰς τὸν ἀέρα

ὑψώθη κατὰ | κεφαλῆς ἐνώπιον παντὸς τοῦ λαοῦ" ἰδὼν δὲ 1

44) a

25 αὐτὸς TO γεγονὸς ἐπ᾽ αὐτόν, OTL ἀνάρπαστος γέγονεν, ἔ-
κραξε φωνῇ μεγάλῃ λέγων: ᾿Ομολογῶ σε, κύριε ᾿ΙΪησοῦ
Χριστέ, ὁ δεσπότης πάντων τῶν πιστευόντων «εἰς» σέ"
ὅτι σὺ εἶ ἀληθινός, καὶ οὐκ ἔστιν ἄλλος πλήν σου, ἀλλὰ
πάντες οἱ ἀφ᾽ ἡμῶν προσκυνούμενοι ἔργα χειρῶν ἀνθρώ-

30 πων εἰσιν᾽ καὶ νῦν, δέσποτα, μὴ περαιτέρω ὑψώσῃς με, διὰ
τὸ ὄνομά σου τὸ ἅγιον, ἀλλὰ κατένεγκέ με ἐπὶ τῆς γῆς,
ὅπως καὶ αὐτὸς τειχισθῶ τῷ ἁγίῳ βαπτίσματι ὑπὸ τοῦ
ἀποστόλου σου Θωμᾶ.

LXIV. Ταῦτα δὲ αὐτοῦ λέγοντος καὶ εἰς τὸν ἀέρα

35 κατὰ κεφαλῆς κρεμαμένου ἐνώπιον πάντων, ἁπλώσας τὰς
2 ἐκλεψαντες 6 αναστην" οιδυνηθη 8 ανορθῶναι 10 πιστεύομεν

add. in marg. ..«εὐομεν ᾿Ιησοῦν] Iu 19 φλάσφημα ἴδωσαν
29 ἡ ἀφ᾽ ἡμῶν προσκυνουμεν 84 λέγοντος] λεγομενα

nm. (143) b

f. 148
(144) b

f. 149
(145) a

f. 149
(145) b

f. 150
(146) a

f. 150
(146) b

44 ACTA THOMAE.

a ᾽ me ͵ 7 . A a \ »
χεῖρας αὐτοῦ ὁ ἀπόστολος δέδωκεν αὐτῷ χεῖρα καὶ ἔλαβεν
5 \ / \ ss id \ \ / , a fal
αὐτὸν κάτω" καὶ πεσὼν ὑπὸ τοὺς πόδας αὐτοῦ ἔφη: Δοῦλε

lol fal t / \ / \ ) lel
τοῦ θεοῦ, βάπτισόν pe, καὶ δός μοι τὴν ἐν Χριστῷ σφρα-
γῖδα.

LXV. Περιχαρὴς δὲ γενόμενος ὁ ἀπόστολος ἐβά-
πτισεν αὐτὸν καὶ πάντα τὸν | λαὸν εἰς ὄνομα πατρός, υἱοῦ,
καὶ ἁγίου πνεύματος" καὶ πορευθεὶς εἰς τὸ ἱερὸν κατέ-

\ ” 5. AA SN) / eee EO /
στρεψεν Ta εἴδωλα αὐτῶν, Kal ἐποίησεν αὐτὸ ἐκκλησίαν,

\ , ce \ a 5» 7 e \ a n tes :
Kal γέγονεν ὁ ἱερεὺς τῶν εἰδώλων ἱερεὺς θεοῦ TOD ὑψίστου
καὶ διδάξας αὐτὸν τὴν ἁγίαν μυσταγωγίαν καὶ παραδοὺς
αὐτοῖς τὰ ἅγια μυστήρια, καὶ ποιήσας διακόνους καὶ
ἀναγνώστας καὶ στηρίξας αὐτοὺς καὶ εὐλογήσας, ἀνεχώ-
ρησεν ἐξ αὐτῶν.

Pergit auctor sine puncto καὶ ἐπὶ τὴν ᾿Ανδρόπολιν
ἔρχεται" τοῦ δὲ τὴν ἐξουσίαν τῆς χώρας ἐκείνης διέποντος
[ἦν] εἰς γάμου κοινωνίαν τὸ ἑαυτοῦ θυγάτριον ἐκδόντος,
συνεορτάζειν καὶ τοὺς παρατυχόντας συνέβαινεν. ὁ μὲν
οὖν ἀπόστολος ἐπὶ τὸ εὐτελέστερον ἀνεκλίθη τῶν τραπε-
ζῶν" πάντων δὲ ἐμφορουμένων ἐπὶ τοῖς ἐδωδίμοις, μόνος
αὐτὸς ἀμέτοχος τῶν τοιούτων αὐτῶν (510) σύννους γὰρ ὧν
καὶ ἑαυτῷ προσέχων ἐκάθητο συνεϊσταλμένος" τῶν διακο-
νούντων οὖν τις ἀπονοίᾳ ἀρθεὶς ῥάπισμα δίδωσιν αὐτῷ,
> leet ’ , \ \ ἐς =
εἰρηκώς" εἰς γάμον κληθεὶς μὴ σκυθρώπαζε. Mors pincer-
nae sequitur (v. Bonnet, Acta Thomae, p. 9). γυνή τις
evo. (sic) τῶν αὐχούντων | διαπρύσιόν TL φωνήσασα εἰπεῖν"
Μέγα τι ἡμῖν ἀνεγνωρίσθη σήμερον μυστήριον. Arcessitus
a rege sponsae benedicit et ut castitatem seruet hortatus
discedit: | sponsus postea uidet uirum similem Thomae
cum sponsa loquentem; qui reuera Christus est. Rex
iratus conuertitur |

\ \ \ a , / \ a ¢

καὶ Tov θυμὸν τοῦ βασιλέως καταλεαίνει καὶ TH VOTE-

if 7 \ / - / θ 6 δὲ > el
ραίᾳ Χριστιανὸν πείσει (sic) γενέσθαι. ὅτι δὲ οὐχ οἷον TE

“Ὁ > ,

τὴν ἀρετὴν διαλαθεῖν, ἔδειξεν αὕτη καὶ τὸν ἀπόστολον
\

πάλιν πρὸς Τουνδαφόρον βασιλέα διατρίβειν, καὶ πρὸς

fal a ’

αὐτοῦ οὗτοι τὸ βάπτισμα ληψόμενοι «ἀπῆλθον». ἀπελ-
\ aA a \ e lel

θὼν δὲ ἐμφανίζεται τῷ βασιλεῖ. ὡς δὲ ὁ βασιλεὺς ἱκανῶν

6 πάντων 10 αὐτὸν] αὐτῶ παραδὼω

ACTA ΤΗΟΜΛΕ. 45

χρόνου (sic) παραδραμόντων ἔσπευδε μαθεῖν περὶ τοῦ ἔργου
τῶν οἰκοδομημάτων, ἤκουσε τοῦ ἀποστόλου λέγοντες (510).
ce fol nr / / e ’ \ fal a ,
Ὁ βασιλεῦ, τοιοῦτόν τι παλάτιον οἷον ἐγὼ τῇ σῇ βασιλείᾳ
/ \ e a lel 9 \ “ lel is
κατεσκεύασα οὐδὲν ομοιον τῶν ETL τῆς YNS πέφυκεν, πλὴν f.151 (147)
5 Τὴν στέγην μόνην ὑπολείπεσθαι. Gaudet rex et aurum
plurimum Thomae mittit. Fraude reperta, | Thomas cum f. re
δ . aus . . . a
mercatore in uincula conicitur. Frater regis innominatus
moritur: eius uisio de palatio Gundaphori in caelis narratur
ab auctore. Reuiuiscit, | et Thomas σὺν τῷ ᾿Αβάνῃ (qui a:
. . . - - .- - a
rohic primum nominatur’) arcessitur. Conuersio regis et
fratris sequitur. |
Kai εὐλογήσας αὐτοὺς πρὸς Muyédaior (1. Μισδαῖον) τὸν ὃ ae
‘ )
βασιλέα παραγίνεται ἐν ᾧ καὶ τὴν τελείωσιν ἐποιήσατο
\ \ a \ a εἰς 59 Ψ a , ,
διὰ τὸ πιστεῦσαι καὶ βαπτισθῆναι ὑπ᾽ αὐτοῦ Οὐαζάνην
ι5 τὸν υἱὸν αὐτοῦ καὶ τὴν γυναῖκα Τερτίαν καὶ Μαγδονίαν καὶ
Νάρκαν᾽ διὸ παραδίδοται πέντε στρατιώταις οἱ τοῦτον ἐπὶ
\ ” 3. ie / / \ δὲ a
τὸ ὄρος ἀναβιβάσαντες λόγχαις κατέτρωσαν' TPO CE τῆς
“ a ᾽ a , ” , ss , Ἶ aA
ὥρας τῆς αὐτοῦ τελειώσεως ηὔξατο AéEyou' Κύριε ᾿Ιησοῦ
Χριστέ, ὁ φῶς οἰκῶν ἀπρόσιτον, ὁ ἐν ὑψηλοῖς κατοικῶν καὶ
Co) a ᾽ Ἵ \ rant ᾽ 3.5} 1.8 ΣῈ.
20 ταπεινὰ ἐμφορῶν (I. ἐφ.) δέξαι τὸ πνεῦμά μου ἐν εἰρήνῃ
καὶ οὕτω τελέσας τὴν εὐχὴν παρέδωκεν τὴν ψυχὴν τῷ
κυρίῳ' ᾧ ἡ δόξα καὶ τὸ κράτος σὺν τῷ ἁγίῳ πνεύματι εἰς
τοὺς αἰῶνας. ἀμήν.

1 Inc. xi. βογὶ θέε" "Ολβανος.

THE CONFLICT OF S. THOMAS.

I append the late Mr S. C. Malan’s translation of the Ethiopic
Acts of Thomas, from his Conflicts of the Holy Apostles (Nutt,
1871, p. 187). The Arabic numbers correspond to the sections
of the Greek text.

In the name of the Father, and of the Son, and of the
Holy Ghost ; one God,

The book of the preaching of Thomas, the Apostle of our
Lord Jesus Christ, which he held in the country of India, in
the peace of our Lord. Amen. For the 26th of Ginbot
[ May].

(1,2) And it came to pass after the resurrection of our Lord
Jesus Christ from the dead, that He appeared unto the holy
Apostles, and said to them: The peace of My Father be with
you all; what He gave Me, give I you; gather together, and
part the world among yourselves into twelve portions, and
go ye, every one of you, My holy disciples, to the portion
allotted to him. And fear not, for I will be with you, and I
know what will come upon you, suffering and affliction, from
the men of this world; but endure them patiently that ye
may bring men back from their errors, to the Truth which is
in Me. Remember the sufferings that came upon Me and
all that was done to Me, for the sake of mankind.

(3) But unto Thomas the lot fell to preach in the country
of India. He then worshipped the Lord, and said: Why is the
lot fallen unto me that I should preach in India? For the
men thereof are as stubborn as beasts, and they will [shut]
their hearts not to hear the word of the Gospel ; but, O Lord,
let my lot be in this city.

THE CONFLICT OF S. THOMAS. 47

(4,5) And our Lord Jesus Christ said to him: Behold,
Peter will guide you, and he will go forth with you to every
one of the countries [to which I send you]. Therefore, O My
Apostles, prepare yourselves, every one for himself, to go to
the country fallen to him by lot. Peter shall go to Rome,
and to the regions round about it, and Matthias to Persia.

(6) Then said Thomas to Peter: Arise, and go with me and
my brother Matthias, until thou bring us to our countries.

And Peter said: Yes; and he started with them; and
our Lord went up into heaven in great glory.

And it came to pass that after they had gone forty

stations, they came to a city where the road branched off to
the country to which Matthias was going. And again as
they entered the town they sat by the roadside, like way-
farmmg men. Then our Lord appeared to them in the form
of a wise man, and said to them: Peace be to you, My
brethren. And they said also to Him: Peace be also on
Thee. And He sat by them on their right, not far from
them.
Then Thomas said to Peter: Father, let us come into the
city, and preach therein in the name of our Lord; for this is
the first city to which we are come; if only we might save
the men thereof, and turn them unto the Lord. For the
Lord said: He that shall preach in a large city shall save
many men, and great shall his reward be in the kingdom of
Heaven.

(7) But while he was saying these words to Peter, there
came one of the king’s body-guard, whose name was Canta-
coros, king of India. And he looked at the Apostles, as they
sat like wayfaring men, and said to them: Whence are ye,
brethren? And they said to him: Ask what thou listest.
He then said to them: I can only ask good questions of
you; for I see you are very good men. I will then ask: May
I buy one of you as a slave ?

And Peter answered: We be servants of a God, whose
name is Jesus of Nazareth, and He will come to this city.
And then will take place what thou now askest of us, and He
will sell thee one of us: because our own city and all the

48 THE CONFLICT OF 5. THOMAS.

regions round about it, and all they that dwell in them, are
good men.

(8) And it happened that, as Peter said this, our Lord
heard what they said among themselves. He then showed
himself and spake in a language which they [the bystanders]
understood not, and said: Peace be to thee, honoured Peter,
and to thee, faithful Thomas, and to thee, meek Matthias.
Behold I know you because 1 am never apart from you, but
I am with you at all times. Lo I am come, as I told you I
should, to go before you to every place to which ye shall go,

But that guardsman of the king of India, who then stood
with them, understood not the language in which our Lord
had spoken. (9) He was then standing in a place in the midst
of the city; and the Apostles said to him: Lo! our Lord, of
whom we told thee, is come; see, He asked what thou
wantedst; and He is going to sell thee [one of us] for a
servant.

(10) Then that man said to our Lord: Peace be to Thee,
Thou good man; there are tokens about Thee that Thou
art an honourable man. Sell me one of these men.

Then the Lord said to him: Which of them wilt thou
that I sell thee 2 This one is the chief of them, because he
was born in a great city. I will not sell him. Then that
man looked upon Thomas and he liked him, because he was
strong in body and powerful ; and he said to the Lord: Sell
me this one.

(11) And the Lord said: His price is three pounds weight
of gold. Then that man gave the money to our Lord, and said
to Him: Write me a memorandum thereof, according to the
custom of our city. And the Lord said: Thou needest not
look for any one to write it for thee ; I will write it Myself
with Mine own hand; trust Me; for that I have sold this
My servant to thee ; dress him as a guardsman of Cantacoros,
king of India. Then the Lord wrote the writing as the man
wished, and He then went up to heaven with great glory.

(12) After this our Lord appeared to Thomas and said to
him: Take the price paid for thee, and distribute it among the
poor and the orphans and the widows, in the place to which

THE CONFLICT OF 5. THOMAS. 49

thou shalt go. I sold thee for three pounds weight of gold,
because thou art a servant of the Holy Trinity, the Father,
and the Son, and the Holy Ghost. Then Thomas answered
and said: Thy grace be with me. And the Lord having
thus spoken, was hidden from them.

(13) And Thomas girded his loins like a servant, and came
to Peter and to Matthias and said to them: Remember me in
your prayers. Then they saluted one another with a spiritual
greeting, which is our perfection in this world ; and they gave
thanks together with a spiritual farewell, and parted. And
Thomas went with his master ; but Peter and Matthias went
on their journey.

(14) And Thomas’s master inquired what his calling was,
when Thomas answered: I am a builder and an architect, and
I am a physician. As regards laying out a construction, I
correct the plans and ascertain the cost thereof, and choose
the ground outside a land of thorns and briars, and anything
else thou mayest require. As to building, I build temples
and dwelling-houses, and long enclosures, good enough for
kings. Then, as to my being a physician, I cure the wounds
made in the flesh that destroy it.

(15) And when that man who had bought him heard
this he rejoiced, and said to him: The king is looking for
one exactly the like of thee. (16) And many days after they
came to India, where that man went in to the king and
told him about Thomas, and showed him the writing written
with his own hand. When the king saw him he wondered
at him; and the guardsman told him all that Thomas could
do, as he had told him.

(17) Then the king rejoiced greatly at it, and said to him :
Take that man and bring him to Vecius the judge of the
city, who will give him materials wherewith to build me a
high tower. Then the guardsman went to the judge and
told him all the king’s commands, and Vecius gave him all
he required.

(18, 19) Afterwards Vecius had to go out of his city to
the king; but first he went to give orders to Arsenia, bis
wife, saying: The man who has come to us within these few

ree At AS ΤΠ, 4

50 THE CONFLICT OF S. THOMAS.

days shall not serve like the other servants; but he shall
serve like a servant at his trade, until I return from the
king. (20) Then, when Vecius departed to go to the king,
Thomas came to the judge’s wife and read to her the Gospel
of our Lord and the prophecies of the prophets, and said to
her: I see thee in darkness, serving these gods of gold and
silver ; and thou sayest that they are gods; but they are no
gods. And what thou doest unto them profits thee nothing
whatever, for they neither speak, nor hear, nor yet see; and
if the earth quaked they could not hold up their heads, but
they would fall and be broken in pieces. I beg thou wilt
show me and bring me into the temple wherein thou wor-
shippest them, that I may see their strength.

(21, 22) Then she went before Thomas to show him her
gods; and when he saw them he lifted up his eyes unto heaven
and prayed thus, saying: O Lord Jesu Christ, [look upon] Thy
child, Thy beloved, [and send] Thy Holy Spirit, at which all
devils shall tremble! Thou art the Good Shepherd, and we
are the sheep of Thy pasture; Thou art Good among the
good; Thou art the True Light that shines into our hearts,
and all creation fears Thy name. Thou hast sent me to this
city; turn to Thyself all those that dwell in it, for Thou art
the Maker of all mankind, and all creation confesses Thee.
When Thou lookest upon the earth it trembles; and the
waves of the sea lull themselves to rest when they hear Thy
voice ; the birds and all the beasts of the field are subject
unto Thee, because thou art Ruler over them. O Lord
Jesu Christ, cause Thy signs and miracles to shine over the
men that are in this city, that they may praise Thy name;
for unto Thee belongs glory for ever and ever. Amen.

(25) But while the Apostle was offering this prayer, the
temple of idols shook, and all the gods that were on their
stands fell on their faces to the earth, and the devils that
dwelt in them cried out, saying: Woe unto us; woe unto us;
alas! alas! for our power is brought to an end, and our
shame is increased ; for there is henceforth no God but Jesus
Christ, the Son of the living God. (24) But when Arsenia saw
what had come upon her gods, she feared greatly, and fell

THE CONFLICT OF S. THOMAS. ail

upon the earth between the feet of Saint Thomas. Then
he stretched his hand and raised her, and she said unto him:
O good servant of God, I pray thee, who art thou—a servant,
or may be, rather, some god that is come into my house ?
What is that name which thou didst call, wherein Jesus was
mentioned, and which, when called, made the house tremble
and the gods fall upon the earth which I hoped would save
me, and made them become like ashes? Hide not from me
this power which is with thee, O servant of God. From now
I will never again serve my gods; when brought up to know
God, I will believe in thy God Jesus Christ, the son of the
living God.

(25) Then Thomas answered, and said to her: O Arsenia, if
thou believest with thy whole heart, and forsakest this world
which soon passes away, thou shalt know that gold, silver,
and gorgeous apparel are vain show; for the moth eats them.
And as to the beauty of body, it perishes; and all they that
boast of it soon perish with it, for soon after nothing of the
beautiful countenance is found, but the face is all wan and
sorrowful ; for the eyes are blinded, and the tongue speaks
not; for whither goes man that is born of a woman? He
goes to his eternal home. Seek God, O Arsenia, and thou
shalt find Him, for He is not far from them that seek Him
with their whole heart. The prophet says of God: I am the
living God, and nigh unto you; I am not far from you, like
a worn out garment. And again: Repent, O ye children of
Israel, for I am the God of gods that takes no pleasure in
the death of a sinner; but rather do I wish that he should
turn, and that his soul should live; and again He says:
Turn unto Me, O My children who have transgressed ; return,
and ye shall find God; for He is found of him that seeks
Him, and He hears him that calls upon Him.

But when Arsenia, the judge’s wife, heard this, her heart
was turned to the fear of God, and all they that were in her
house believed in God; and many men of the city also be-
lieved. (26) Then she went into her house, and took off from
her her best things and her finest dress, and she spread ashes
under her bands, and she worshipped on her face, giving

4—2

52 THE CONFLICT OF S. THOMAS.

thanks unto God, and said: I have believed, O my Lord Jesu
Christ, O God of this wayfaring man that came into my
house, and that has become my guide to the way of life.
Therefore do I pray Thee, O my Lord Jesu Christ, have pity
on me for not having known Thee until this day; but now
hast Thou deemed me worthy of knowing Thee. Thou, O
living God, forgive me all my sins, and the error in which I
have long dwelt until this hour, in worshipping false gods.
Behold now, I have turned unto Thee, my Lord Jesu Christ ;
Thou art my Light and my Saviour, for Thou art my hope
and my strength; and Thou art He who brought me unto
Thyself, and on Thee do I trust.

And when she had finished this prayer, she went out to
the Apostle, with ashes on her face, and she said unto him:
Servant of God, arise and baptize me in the name of the
Father, and of the Son, and of the Holy Ghost, whom thou
servest,

(27) Then the Apostle rejoiced in her faith, and said
unto her: Good woman, behold the grace of God has come
down upon thee.

And that woman answered, and said unto him: It is
because the faith in thy God dwells in my heart, and my soul
gives thanks unto my Lord Jesus Christ, who brings back the
souls that were gone astray from Him.

(28) Then Thomas arose, and baptized her, and all those
that dwelt in her house, in the name of the Father, of the Son,
and of the Holy Ghost. And he took pure bread and a cup
full of wine, he gave thanks, and brake [the bread], and gave
to the people that had been baptized of the Body of our
Lord and of His precious Blood.

And it was late in the night when he prayed and sang
the Psalms of David, he and all the brethren who had been
baptized.

(29) Then they brought many sick that were possessed with
devils, and blind, and lame, and lepers, and he healed them
all. And he went every day into the midst of the city, and
preached in the name of our Lord Jesus Christ; and pro-
claimed to them the glad tidings of the holy Gospel, and said

THE CONFLICT OF S. THOMAS. 53

to them: Bring unto me all the sick, and I will heal them
freely, for I will take no reward from any of them,

And all the household of Arsenia, the judge’s wife, who
had believed through Thomas’s words, and all the men of the
city, became Christians. But the Apostle continued to read
to them the Gospel and the prophets, and taught them, and
after that he baptized them in the name of the Father and
of the Son, and of the Holy Ghost; and he abode with them
four years, until their faith was strengthened in the name of
our Lord Jesus Christ.

(30) Meanwhile Vecius, who was gone to the king, came
back to his own city; and his wife and all the men of his house
went to meet him. (31) But, when he saw his wife clothed in
filthy garments, he was sorely grieved, and it seemed to him
as if the adversary had hastened to ruin his house and all
the goods in it. Then he called one of his servants, and said
to him: What, then, has happened in my house ?

And the servant said: What? No harm has happened ;
naught but good, ever since thou wentest away hence.

(32,33) Then Vecius went at once to the bath, and then
returned home and called to his wife, Arsenia, and when she
came he spake to her after the custom of men of the world,
and as he used to speak to her formerly.

But she answered him, saying: O my lord, behold God
has taken out of my heart all such impure doings; for it
profits not; and to-day is the Sabbath unto the Lord.

(34) Then Vecius answered in great wrath, and said to her :
What big talk is this that thou now holdest ? such as I never
before heard from thee. Thou shalt not separate thyself from
me, except this day when I have been with thee. Alas! May
be that servant who came to thee has bewitched thee during
these days.

(35) Then Arsenia answered, and said to him: God for-
bid, my lord. Say not concerning him that physicians do
not raise the bodies and the souls. Say not against him
one unkind word; but rather hear thou his language.

(36—38) But when Vecius heard these words of his wife,
his heart was filled with rage, and he answered and said: If he

54 THE CONFLICT OF S. THOMAS.

be a physician then, and a doer of good works, he will, no
doubt, escape the plagues that are to come upon him. He
then ordered his officers to bring to him all the butchers that
were in the city, and they were brought. And they called
Thomas, and he said to him: Thou wicked servant and en-
- chanter, where is the work and the art, of which thou saidst
to me: I ama builder; where are the temples that were to
be built? Where is the tower which thou saidst thou
wouldst build for the king? Where are the instruments of
husbandry, the measures, and the scales, thou wast to have
made for the king? What work, what art, and what enchant-
ment hast thou wrought ?

Then Thomas answered, and said to him: Lo, I have
fulfilled my calling.

But Vecius said to him: Dost thou mock me? I shall
beat thee, thou wicked servant, unto death.

Then Thomas answered: I know that until this day thou
hast listened to reason, without inflicting punishment on me.
I will now, therefore, make known to thee the temples and
the towers I have reared, namely, the souls that have re-
pented and have believed; these are the towers adorned by
the King of Heaven, and in which He dwells; and as to
ploughs, harrows, and mattocks, they are the Gospel which
roots out all enmity and iniquity out of the hearts of believers
who seek the Lord with all their heart. And as to what
belongs to the art of enchantment, they are the Holy Mysteries
that root out all evil thoughts and all evil lusts, from the
hearts of those that receive them, after being thus cleansed.
Such is the art taught me by God.

But Vecius answered in great wrath: Thou wicked ser-
vant, where is all that which thou didst tell me? And he
ordered him to be put in fetters, and to be placed on a wheel
on the ground. Then they bound him in the centre thereof,
and he commanded the butchers to flay his flesh, saying: I
will torment thee, and soon destroy thee as I please.

(39) Then the men of the city wept bitterly, saying: Alas,
alas! what can we do for this just man who healed us of our
sicknesses? But if we lay our hands on him his God will be

THE CONFLICT OF S. THOMAS. δῦ

wroth against us, and in His anger He will send fire upon us
from heaven, and will consume us. If, on the other hand,
we do not what this impious man commands, he will put us
to death. Behold, however, we saw great wonders done by
this holy man, when wild boars rushed into the fields of an
old woman, and all the youth of the place could not drive
them away. Then she came and did obeisance to this holy
man, and made her request, saying: O my lord, help me in
this strait. And he had pity on her, and he went out to her
fields and said to the wild boars: Go ye forth from these
fields of this old woman, and destroy not her crops. Then
the herd of wild boars went away, and the fire came down
from heaven and consumed them. We, therefore, are much
afraid of his God.

(40) Then Thomas answering, said to them: Arise, and
fulfil the orders given you by your master; for I know that
you have been commanded against your will, from fear of
that insane judge.

Then Vecius commanded them to flay him.

But the Apostle raised his eyes unto heaven, and cried
with a loud voice, saying: O Lord Jesu Christ, Son of the
living God, help me at this hour out of this torture. (41) And
Arsenia, who heard the Apostle’s voice, and was looking at
him, when she saw them flaying his flesh, was greatly moved,
and feli on her face and died.

Then Vecius cried, and said: So, my wife has died by
reason of thee, O wicked servant. However, I will for the
present turn my anger aside from thee, until I know all that
thou hast done.

(42) But when the parents, and brothers, and friends of
Vecius’ wife came, they wept over her, they cried, and said :
Alas, alas! that thou shouldst have died by reason of this
stranger! Nevertheless our hearts rejoice in thee, because
thou hast died on account of what the blessed Apostle com-
manded thee.

Then Thomas answered, and said to them: Weep not;
but be silent. Since she has died on my account, I will raise

her up.

δ0 THE CONFLICT OF 3. THOMAS.

(43, 44) But Vecius said to him: Think not so, for she is
dead; and I shall torment thee as I like, and I will not let
thee go. Then he commanded that they should bring wine and
salt to anoint the flesh of the saint, who cried aloud, and said:
O Lord Jesu Christ, help me, and deliver me from this torture!
for my heart is burning and my flesh is very faint. O Lord
Jesu Christ, my God, pitiful and of tender mercies, remember
that I am a stranger here, that I have neither father, mother,
brother, nor friend in this city, nor any one that knows me.
O Lord Jesu Christ, Son of the living God, Thou art my
help, and on Thee have I put my trust; neither have I
transgressed Thy commandments. O Lord Jesu Christ, I
have hated every thing of this world for the sake of Thy
Holy Name; I forsook my father, my mother, and my
kindred, and I left all that belonged to me, when I heard Thy
voice, O Lord, who didst send me to this city for the salva-
tion of the men thereof. And now look on what has come
upon me here. Since, O Lord, Thou didst suffer for me, it is
meet I should suffer for Thee with joy all that has come upon
me in this city. I remember the day when Thou didst ap-
pear to my brethren, the other Apostles, after Thy resurrec-
tion from the dead. I was not there with them; and when
they told me that they had seen Thee, I believed not,
remembering Thy Word that said: Believe not every spirit,
for many shall come in My name, and shall deceive many.
Therefore did I say to my brethren, the other Apostles: If I
do not see my Lord, nor see on His hands the print of the
nails, nor yet thrust my fingers into His wounds; and if I do
not bring my hands into His side, I will not believe. But
Thou didst again appear unto me, and Thou didst show me
[the proofs] I sought of Thy resurrection, and I was reproved
for the weakness of my faith. And since Thou didst suffer
then on my account, O my Lord Jesu Christ, I pray Thee to
forgive me ; for Thou art a gracious God ; receive my prayer,
as Thou usest to do to those that turn to Thee with their
whole heart.

(45) And, when he had said this, our Lord pitied him, and
appeared to him upon a light cloud and said to him: Thomas,

THE CONFLICT OF S. THOMAS. 57

My beloved, have patience and be of good courage ; thou
shalt overcome thine enemy and all them that rise against
thee. Remember, My beloved, that all the sufferings and
the fainting which I endured for all mankind, until I had
rescued it from the hands of the enemy, are not to be com-
pared with the hour in which I shall see thee and we shall
meet together; because thy throne is ready at My right
hand in My Kingdom, and thou wast named My beloved
Didymus. Endure patiently, for great is thy reward, and
high is thine honour. From thy skin shall great miracles be
wrought, and thine heart shall confirm in the true faith in
My Godhead many people in this city; after which thou
shalt depart hence, and shalt go towards the east, and shalt
dwell in a city called Quantaria, and there shalt thou turn
people to the faith in My name. Behold, fill the whole
world with the grace of My Father, and with His mercy
towards all creation through My Blood, that was shed for the
salvation of the world. (46) So saying, our Lord laid His
hands upon the flesh of the Apostle, and healed his wounds,
and then disappeared.

Then Thomas arose, whole, and came to the place where
Vecius’ wife lay, placed his skin upon her, and said: In the
name of the Lord Jesus Christ and of His Father, and of the
Holy Ghost; the Word that raised Lazarus will also raise
thee.

Then immediately did she open her eyes, and see the
Apostle standing at her head; and she arose at once and
worshipped him.

(47) But when Vecius saw these signs and great miracles
wrought by the Apostle Thomas, he cried, saying: Truly,
there is no god but thy God, whom thou servest. I also pray
thee, servant of God, to forgive me what I have done to thee ;
all the evil which I have done unawares.

Then Thomas also rose up, and said to him: Fear not,
for God takes no vengeance of those who repent and confess
their sins,

(48) Then, at that moment, Vecius believed, and all the
men of his kingdom: and Thomas baptized him, and all those

58 THE CONFLICT OF 5. THOMAS.

that believed with him. And he commanded them to bring
bread and a cup; and he prayed for them, and gave to all of
them of the Holy Mysteries ; and they all became Christians.
Thomas, also, laid down for them the decrees and institutions
of the Church ; he set Vecius over them; and gave them all
the rules of the Church and the precepts of the Gospel. He
then abode with them three days, teaching them out of the
Holy Scriptures, and said to them: If it be the will of God I
shall again come to you; for, behold, the Lord has com-
manded me to go to a certain city to the eastward of this.
And he departed, and they accompanied him, weeping and
saying: Tarry not long away from us, for we are young in
the faith.

Then the Apostle prayed and blessed them, and gave
them his peace, and then sent them away.

Thence he came to Quantaria, to preach in it as the Lord
had commanded him. (49) And when he came to the city he
went in at the gate, and there found an old man weeping
abundantly, with his clothes rent, of a sad countenance, and
he said to him: Old man, why weepest thou? I see thee
bathed in tears and in great grief; it grieves me to the heart
to see thee in this state.

But the old man answered: Go from me, brother, for
great is my grief.

Then the Apostle said to him: I pray thee to tell me
what is the matter with thee, that my Lord may comfort
thee through me.

(50,51) The old man then said: I have two sons, and I be-
trothed the eldest to the daughter of an elder of the city, that
she should be his. But when the time for the wedding came,
my son said to me: Grieve not for me, father, as regards my
marriage with that woman; for I will take no wife; for,
behold, I have forsaken this world and all the lusts thereof.
When I heard him say this, I took it greatly to heart; but
he again said: Now, what I wished has come to pass. He
also said: I have sworn by the great King, who is the King
of kings, Jesus Christ, since thou hast ordered me concerning
this, I will depart into the wilderness, and thou shalt no

THE CONFLICT OF S. THOMAS. 59

longer see me after to-day. And I said: What then is it
that thou hast seen ?

(52) And he said: I will tell thee what I have seen, Last
night, while I was asleep on my couch, I saw a youth of a
beautiful countenance, in raiment bright as the sun. And
the smell of perfume that came from his clothing filled the
place with the sweetness thereof. He had a crown of the
Kingdom upon his head, and in his right hand a golden rod.
And when I saw him I felt greatly afraid of him, and I fell
on my face at his feet, ike one dead. But he stretched forth
his hand, raised me up, and said to me: Keep thyself, and
hearken not to those who counsel thee about taking to thee
a wife; but keep under thy body that it be pure, and that
thou mayest become a chief of the Church. And, behold the
Apostle Thomas is coming to this city, and he will guide thee
into all knowledge. He will give thee instruction and will
take care of thee, and will prepare thee to receive the Holy
Mysteries. Know this, that I am the King who was made
flesh for your sakes ; wherefore it behoves you not to be idle
and negligent of the salvation of your soul and of your
eternal life. And, as He said this, He laid His hand upon
my head, and then went up to heaven in great glory, until
He was no more seen. Wherefore, O my father, will I on
no account abandon this grace of God which He has given me,
lest that King be wroth against me, and destroy me for
having transgressed His word.

(53,54) But, when I heard these words from my son, I
grieved much and took it to heart; and since it was the God of
this city who had appeared to him, I came to the men of the
city, and I told them all my son had said to me, and then sent
them to the father of the damsel, and they told him all they
had heard from me. He, too, was very angry with me, and
said to me: Despisest thou, then, my rank, and didst thou
bind my daughter with these words of falsehood? And then
he went to the king, and they accused me, saying that I had
stolen property from the temple. And the king sent and
killed all my seven children within four hours. That is the
reason for which thou seest me now weeping and in distress.

00 THE CONFLICT OF 5. THOMAS.

Besides this, the sum that I borrowed in order to give it to
my daughter, they now require it of me; but I have nothing
to give them. If only one of my sons were left to me I
might, with his help, restore the sum borrowed.

(55) But when the Apostle heard these words he an-
swered, and said: Weep not, old man; behold, we shall go
to where thy sons are; the Lord Jesus Christ will grant
them life.

(56) Then the old man went to the place where the
children were buried, followed by many people, who said:
If this advice be right, we will believe in the God of this
man.

Meanwhile they came to the sepulchre. Then the Apostle
[took off his skin], and gave it to the old man and said to
him: Take this skin and go into the sepulchre, and place
it on every one of thy children, and say : In the name of the
Father, and of the Son, and of the Holy Ghost, arise, O ye
my sons, and be alive as before; that they might not call
him an enchanter. (57) The old man did as the Apostle had
commanded him, and he laid the skin on every one of his
children in the sepulchre; and they all came to life and
arose, in number fifteen. (58) Then they came out to the
place where the blessed Apostle was, and they worshipped
him, and said to him: We pray thee, O Apostle of God, to
give us baptism, the perfection of life.

And when the people saw this great miracle they cried
with a loud voice, saying: There is no God but Jesus Christ
the Son of the living God, the God of Thomas.

(59) But some of them went to the temple of Apollo, and
told the priest thereof all that had happened. And when he
heard the name of Jesus he rent his garments and said:
That man is one of His twelve disciples who have come forth
from Judzea, to walk about the whole world ; they deceive all
those who hearken to them; they are the disciples of an
enchanter, by name Jesus, concerning whom we have heard
it said, that Pilate had crucified Him ; and His disciples stole
His body, and they have gone into all the world, saying that
He was risen from the dead.

THE CONFLICT OF 5. THOMAS. ΟἹ

Then the priest said unto them: Arise, O ye my people,
let us go to him; we will insult him, and tell him that his
language is not true, and that all he does is through witch-
craft. (60) Then the priest arose, and the people with him,
and came to the place where was Thomas, and they found
him in the way of the city ; the people were gathered around
him, and he was casting a devil out of a man who was
possessed,

And the priest said to Thomas: What is it that thou
speakest in this city, thou wizard and impostor? Did not
the land of Juda, and the inhabitants of it, suffice thee, that
thou shouldest come to this city? Who is that Jesus? And
if He was God, how is it that He did not deliver Himself
from death ? Then ye stole His body, and yet ye are witnesses
all over the world that He rose from the dead. Take care,
for the men of this city are wise, and are not fools, that thou
shouldest deceive them. Then he turned his face towards the
rest of the people, and said to them: Take ye, every one of
you a stone in each hand, and stone to death this enchanter,
that he may no longer find means of deceiving men. (61) They
did as he told them, and stooped to pick up stones to stone
Saint Thomas withal; but suddenly their hands became
withered, and they could not move them. Then they all
eried with a loud voice, and said: We ask thee, O thou good
servant of God, to pray to God that he will have pity on us,
and to allow us to rise and to stand on our feet; and we will
believe in thy God. Behold, we know that there is no other
God in heaven and in the earth but thy God ; and return not
evil to us according to our folly.

(62) Then the Apostle prayed, and said: O my Lord Jesu
Christ, who hast not been slack in performing that which 1
sought at Thy hands, but who hast revealed Thy glory to this
people, that they be gathered unto Thee, I pray Thee to send
from on high, O heavenly Power, in a whirlwind to take up
this heathen who has blasphemed Thy holy Name. (63) Then
he was at once suspended in the air, head downwards, and
carried round and round the crowd.

But when he, thus suspended in the air, saw the power of

02 THE CONFLICT OF 5. THOMAS.

God, and what it wrought, he cried with a loud voice, saying:
I believe in the name of the Lord Jesus Christ, and I believe
in His Godhead, that He is the true God whom I have
blasphemed through my folly, and not a god of the gods that
are the work of men’s hands, on whom men ought not to call.
But Thou art God alone, and wast before the world was.
For Thou, O Jesu Christ, art the Lord of heaven and earth ;
Thou art my confidence ; Thou art my King, and Thou art
my hope.

(64) As soon as the priest professed this belief while thus
suspended in the air, the people looking on him, he came down
to the earth. (65) All the people that saw him believed in
God, and they asked the Apostle to baptize them in the name
of the Father, of the Son, and of the Holy Ghost; and when
their faith was strengthened, he brought them to their own
temples, and overturned before them the stands on which
rested their gods, and they made the temple into a Church.
And he appointed that priest of Apollo bishop over them, and
the sons of the old man whom he had raised from the dead,
be made them presbyters and deacons, and set them over the
Church for the service thereof.

And Thomas abode many days in that city, instructing
them in the mysteries of the Faith; many miracles being
wrought by him, while he carried his skin on his shoulder to
every place whither he went.

After this, as he was departing from the city praising
God, our Lord appeared to him, and He took a skin and
covered his flesh with it, and Thomas became as he was
before ; and the Lord greeted him and removed his mourning
from him, and said to him: Sit thou on this cloud, and it
will take thee to thy brethren the Apostles in peace. I will
be with you in every place in which you may be; for ye are
they whom My Father chose that ye should preach in My
name all over the world. Then our Lord went up from them
into heaven in great glory.

But Thomas rode on the cloud as our Lord commanded
him; and the cloud carried him and brought him to the
Apostles, whom he found assembled, with Paul and Mary,

THE CONFLICT OF S. THOMAS. 63

who gave birth to our Lord, among them. He greeted them
with a spiritual greeting, and they related the miracles which
our Lord had wrought through their hands. And they con-
tinued eighty days assembled together, praising God; to
whom belongs honour and glory and giving of thanks for
ever and ever. Amen and amen; so be it, so be it.

EPISTOLAE PILATI ET HERODIS

GRAECE

J, Ay A, I.

p. 65

ETICTOAH THAATOY πρὸς Ἡρώδην.

A 4 id / / /
Πιλᾶτος ἡγέμων ᾿Ἱεροσολύμων Ἡρώδῃ tetpapyn χαί-
ρειν.
>: \ > \ id / N » ΄ > > / “
Οὐδὲν ἀγαθὸν ὑπό σου πεισθεὶς ἐτέλεσα ἐν ἐκείνῃ τῇ
@ τ a \ a \ 4
ἡμέρᾳ ἐν ἣ προσήγαγον ᾿Ιουδαῖοι τὸν ᾿Ιησοῦν τὸν λεγόμενον
A \ lal / ¢€ / » / an
Χριστόν᾽ ὡς ἐσταυρώθη, καὶ TH τρίτῃ ἡμέρᾳ ἀνέστη ἐκ TOY 5
Ὁ Ὁ
νεκρῶν ἀπηγγειλάν μοι, καὶ ὁ ἑκατόνταρχος" ἀλλὰ καὶ
5. AN yo 7, > \ , > ͵ - \
ἐγὼ αὐτὸς πέπεισμαι εἰς τὴν ᾿'αλιλαίαν ἀποστέλλειν" καὶ
fal a \ a lal
ἑωράκασιν αὐτὸν ἐν TH αὐτῇ σαρκὶ καὶ τῷ αὐτῷ Elder’
καὶ τῇ αὐτῇ φωνῇ καὶ τοῖς αὐτοῖς διδάγμασιν ἐνεφάνισεν
i id “Δ
ἑαυτὸν πλείοσιν πεντακοσίοις ἀνθρώποις θεοσεβέσιν, οἱ το
“-“ te / ,
καὶ μαρτυροῦντες περὶ τούτου παρήγαγον, μηδὲν ἐνδοιά-
5) \ ΄ \ \
ζοντες, ἀλλὰ περισσὸν κηρύσσοντες τὴν ἀνάστασιν, καὶ
δ , ͵ ἐπ τ τι ἃ n cans
αἰώνιον βασιλείαν καταγγέλλοντες" ὥστε ἐπὶ τοῖς ἁγίοις
la \ \ fal
διδάγμασιν αὐτοῦ τοὺς οὐρανοὺς φαίνεσθαι Kal τὴν γῆν
’ a , \ ¢ > \ / 7 > \
ἀγαλλιᾶν. Πρόκλα γὰρ ἡ ἐμὴ γαμετή, πιστεύσασα ἐπὶ 15
a - 3. ὧς lo) NX
τοῖς ὁράμασιν οἷς αὐτῇ ἐφανερώθη, ἐμοῦ μέλλοντος αὐτὸν
lal \ \ \ A
παραδοῦναι | διὰ τὴν σὴν συμβουλίαν εἰς TO σταυρώσαι,
lel \ Led \ / a
καταλιποῦσά με μετὰ δέκα στρατιωτῶν Kal Aoyyivou τοῦ
lal / € / /
πιστοῦ ἑκατοντάρχου ws ἐν μεγάλῳ θεάματι ἐπορεύθη
, \ by 2 a. NS ον ἢ Φ. τν ,
θεάσασθαι τὴν ὄψιν αὐτοῦ" καὶ ἰδόντες αὐτὸν καθεζόμενον 20
ἐν χώρᾳ ἐργασίμῃ, πολλοῦ ὄχλου περιεστῶτος, καὶ διδά-
AG Pa PY ΜΏ: axe ρ ς,

\ a a , ¢ /
σκοντα τὰ μεγαλεῖα TOD πατρός, ὥστε θαυμάζειν πάντας
Nes si 3) Ὁ \ \ \ i Bhs
καὶ ἐξίστασθαι, εἰ ὁ παθὼν καὶ σταυρωθεὶς οὗτος ἠγέρθη

1 ᾿Ιεροσολίμων τετάρχη 7 ἀποστέλλει 9 τῇ αὐτοῦ φωνῇ τῆς
αὐτῆς διδ. 10 πλείοις οὖν καὶ 18 ὥστε ἐπὶ] ἢ ἐτὴ
14 οὐρανοὺς) ἀνούς φαίνεσθαι] ἐφαίνεσθε 18 καταλυπουσα

19 ἐν] ser. ἐπὶ 20 ἰδόντες] scr. εἶδον 21 χαρᾶ ἐργασίμι διδάσκοντος
23 παθεῖς

EPISTOLAE PILATI ET HERODIS. 67

» \ a 3
ἀπὸ τῶν νεκρῶν. διατηρούντων δὲ πάντων Kal κατανο-
/ , \ > , , an ‘ >
ούντων αὐτόν, συνιδὼν ἐλάλησεν αὐτοῖς <Kal> εἶπεν"
"ER > a il / \ A a ᾽ ‘ VALS a
τι ἀπιστεῖτε μοι, Lpoxra καὶ Λογγῖνε; οὐχὶ σὺ ὁ τηρῶν
\ ca \ ΄
μου τὸ πάθος καὶ τὸ μνημεῖον; καὶ σὺ δέ, γυνή, μετεπέμψω
a 5 / vo) A \ lal rn , \ /
5 τῷ ἀνδρί σου περὶ ἐμοῦ;.. «τὴν τοῦ θεοῦ διαθήκην ἣν διέθετο
ε ΜΟῚ a 5 , > a a a
ὁ πατήρ᾽ πᾶσαν οὖν σάρκα ἀπολωλυῖΐαν διὰ τοῦ ἐμοῦ
/ “Ὁ is A ¢
θανάτου ὃν οἴδατε ζωοποιήσω ἐγὼ ὁ ὑψωθεὶς καὶ πολλὰ
De wes 5 , > a δ \
παθών" καὶ viv οὖν ἀκούετε OTL οὐκ ἀπολεῖται πᾶσα σὰρξ
, / \ ,
πιστεύουσα els τὸν πατέρα θεὸν καὶ εἰς Ewe’ ἐγὼ γὰρ
/- \ >’ V4 nr ,
τοἔλυσσα τὰς ὀδύνας τοῦ θανάτου, καὶ τὸν πολυκέφαλον
fi / \ lal /
δράκοντα ἐξεκέντησα' καὶ ἐν TH μελλούσῃ παρουσίᾳ μου
«ς Yj ta ° a
ὡς ἔχει ἕκαστος σώματι Kal νῷ ἐγερθεὶς εὐλογεῖ TOV πατέρα
a > \ , / / fal
μου tov ἐπὶ Llovtiov Πιλάτου σταυρωθέντος. ταῦτα
/ > rn > 4 «ς / 4 Ni 2Cen ©
λέγοντος αὐτοῦ ἀκούσασα ἡ γυνή μου IIpoxda καὶ ὁ Exa-
, “Ὁ ς lal \ fal
15 TovTapyos Λογγῖνος ὁ πιστευθεὶς τηρῆσαι TO πάθος τοῦ
᾽ an al > a
Inood, καὶ of στρατιῶται of συνπορευθέντες μετ᾽ αὐτῆς,
/ \ / > U , , / rn A
κλαίοντες καὶ λυπούμενοι, ἐλθόντες ἀπήγγειλάν μοι ταῦτα
\ , 3 n 2
ἐγὼ δὲ ἀκούσας ἀπήγγειλα τοῖς μεγάλοις μου ταξεώταις
e , /
Kal συνστρατιώταις" οἱ δὲ λυπούμενοι καὶ κλαίοντες καθ᾽
e / \ \ \ 7 > ’ /
20 ἡμέραν ἀναλογιζόμενοι τὸ κακὸν ὃ ἔπραξαν εἰς αὐτὸν, ὡς
’ MS \ A. 7 fol , a “
καὶ αὐτὸς ἐγὼ ἐν τῇ ὀδύνῃ τῆς γυναικός μου ἐγκεῖμαι ἐπὶ
΄ὔ \ fe ΝΟΣ ΝΣ τος , " ΄
νηστείᾳ καὶ χαμευνίᾳ".....«καὶ ἐλθὼν ὁ κύριος ἤγειρέν με
\ \ lal / \ a lel \ ᾽ /
Kal τὴν γυναῖκά μου ἀπὸ τῆς γῆς" Kal ἀτενίσας εἰς αὐτὸν
᾿ \ lal ᾽ nm» ‘ ͵
εἶδον τὸ σῶμα αὐτοῦ ἔτι ἔχον τοὺς μώλωπας" καὶ ἐπέθηκεν
» \ a a / fa)
25 ἐπὶ TOUS ὦμους μου τὰς χεῖρας αὐτοῦ | λέγων" Μακαριοῦσί
a Ὁ e / “ fal
σε πᾶσαι αἱ γενεαὶ καὶ αἱ πατριαί, OTL ἐπὶ τοῦ καιροῦ σου
« ἴω , > /
ὁ υἱὸς τοῦ ἀνθρώπου ἀπέθανεν Kai ἀνέστη Kal εἰς τοὺς
’ Ν > , ἣν; , > ς he = \
οὐρανοὺς ἀναβήσεται καὶ καθεσθήσεται ἐν ὑψίστοις" Kal
/ / \ A Lal “ > / > ς /
γνώσονται πάντες φυλαὶ τῆς γῆς OTL ἐγὼ εἰμι ὁ μέλλων
fal lel \ οὶ lal / « /
30 κρῖναι ζῶντας καὶ νεκροὺς ἐν TH ἐσχάτῃ ἡμέρᾳ.
1 ser, διαπορούντων (9) 2 συνηδῶν 4 per επεψω 5 Nullus hiatus
------
in MSS.: ef. Syr. 6 ἀπολωλίαν 8 ἀκούεται 9 πρὰν 10 ἔλυσα]
ἐλάλη | oa 18, 19 ταξεῶτας κ. συνστρατιῶτας᾽" ai δὲ λυπούμεναι 20 scr.
ἡμέραν ἔμειναν (2?) 22 χαμινεία duorum foliorum hiatus in textu: cf. Syr.

αι α

24 ἰδὼ ἔχων 26 αἱ πατριαὶ] ἐ π|πριαὶ

—_

p. 66

p. 67

p. 68

p. 69

68 EPISTOLAE PILATI ET HERODIS.

ETICTOAH ἡρώλου πρός πιλᾶτον.

/ / A
Ἡρώδης τετράρχης Τ᾿ αλιλαίων Uovtiw Πιλάτῳ τῷ
ἡγεμόνι τῶν Ιουδαίων χαίρειν.
Οὐκ ἐ Ὁ πένθει κατὰ τὰς θείας γραφὰς ὧν ἐγώ
ὑκ ἐν μικρῷ πένθει κ ς ς γραφὰς Ύ
᾽ , , 2 , , Σ
σοι γράφω, ὡς καὶ σὺ ἀκούσας πάντως ἐν λύπῃ γενήσῃ
“δ \ 5 / «ς ὃ 10 \ θ / /
ἣν yap ἐπόθουν ᾿Ηρωδιάδα τὴν θυγατέρα μου παίζουσα 5
’ 7 a \ lal [24 / > Ν Care Sf lal
ἀπώλετο ἐπὶ TOD ὕδατος, πεπληρωμένου ἐπὶ TH ὄχθη TOD
ἔς ΚΕ) \ > θ , θ \ “ὃ “ a ,
ποταμοῦ" ἀφνω γὰρ ἐἔπληθυνθὴ τὸ ὕδωρ ἕως τοῦ τραχήλου
fal U ¢ x A a fal b me GI
αὐτῆς, καὶ ἐδράξατο ἡ μητὴρ αὐτῆς τῆς κεφαλῆς αὐτῆς,
vf \ aye \ ad 5 Ney “ ς \ a
iva μὴ ληφθῇ ὑπὸ τοῦ ὕδατος" καὶ ἀπετμήθη ἡ κεφαλὴ τῆς
\ a \ a
παιδός, ὥστε μόνην τὴν κεφαλὴν κρατεῖν τὴν γυναῖκά μου" το
\ Ὁ \ tal A » \ “ - \ A
καὶ ὅλον | TO σῶμα αὐτῆς ἔλαβεν TO ὕδωρ' Ἱκαὶ τῆς
An \ , \ x) a \
γυναικός μου κρατῶν ἐπὶ τὰ γόνατα τὴν κεφαλὴν αὐτῆς καὶ
/ \ 3 “ \ Mee ὁ 5 / 3
κλέουσα Kal} εἶναι ὅλον τὸν οἶκόν μου ἐν πένθει ἀκατα-
/ >? \ \ >) a , a 2 A
παύστῳ. κἀγὼ δὲ ἐν πολλῇ περιστάσει κακῶν ἐγκεῖμαι,
τὶ 7 \ nr? an Wd > , ΕῚ ὑ Ά \ /
ἀκούσας περὶ τοῦ ᾿Ιησοῦ ὅτι ἐξουδένωσας avTov' Kai θέλω 15
fal a ’ / aA ,
ἐλθεῖν καὶ ἰδεῖν αὐτὸν μόνον Kal προσπεσεῖν αὐτόν, Kal
> lol , ’ , la) > Ν Ν \ BA >
ἀκοῦσαί τι Tap αὐτοῦ, ἐπειδὴ πολλὰ κακὰ ἔπραξα εἰς
> \ \ > ’ / \ tare Nae, \ ’
αὐτὸν καὶ εἰς ᾿Ιωάννην τὸν βαπτιστήν᾽ καὶ ἰδοὺ ἀπολαμ-
, \ ov ῃ i \ \ er “ SEN A
βάνω τὰ ἄξια δικαίως" πολλὴν yap ῥύσιν αἵματος ἐπὶ τῆς
“Ὁ tf «
γῆς τέκνων ἀλλοτρίων ὁ πατήρ μου ἐποίησεν διὰ τὸν 20
᾿ lal \ ‘ Ψ 5 .
Incobv' Kayo δὲ πάλιν τὸν τούτου βαπτιστὴν ᾿Ιωάννην
’ U Md Ἂ / a ΓΞ, OL “
ἀπεκεφάλισα. δίκαια τὰ κρίματα τοῦ θεοῦ" ὅτι ἕκαστος
ς > - ΄ Ne. / 3 \ > / /
ὡς ἐνθυμεῖταί καὶ ἀπολήψεται. ἐπεὶ οὖν πάλιν δύνασαι
la 5 fal lal a
τὸν ἄνδρα θεάσασθαι ᾿Ιησοῦν, viv ἀγωνίσαι περὶ ἐμοῦ καὶ
na Class ΄ «
πρεσβεύσαι περὶ ἐμοῦ λόγον" ὑμῖν γὰρ ἐδόθη ἡ βασιλεία 25
τοῖς ἔθνεσιν κατὰ τοὺς προφήτας καὶ τὸν | Χριστόν. καὶ
ve la)
Λεσβώναξ δὲ ὁ υἱός μου ἐπὶ ἐσχάτῃ τοῦ βίου ἐστιν
, a \
ἀνάγκῃ, νόσῳ μαραντικῇ συνεχόμενος ἡμέρας πολλάς" κἀγὼ

1 τετάρχης 3 ws ἐγὼ 4 γενήσει 5 ἡρωδιάδαν τ. θυγατέραν
πέζουσαν 0 ὄχθα 10 κρατῶν ser. ὥστε τὴν γυναῖκά
μου κρατεῖν---αὐτῆς κλαίουσαν, καὶ 14 ἐγκεῖμαι] ἔγκλημα 15 scr. θέλων (9)
18, 19 ὑπολαμβάνω πολλὰ 22 κρίματα] ῥήματα ὅτι ἕκαστος ὡς]
ἐφεκάστως 23 δύναμαι : uel scr. ἐπεὶ οὖν οὐ πάλιν δύναμαι 25 ὑμῖν]

εἰ μὶν 27 λεσβόνος 28 ἀνάγκην ο σῶμα ραντικῆ

EPISTOLAE PILATI ET HERODIS. 69

a ¢ lal , ᾽ A

γὰρ αὐτὸς πειρασμῷ ὑδρωπικῷ κείμενος ἀρρωστῶ μεγάλως,
“ \ a , , , Ie! ᾽ \
ὥστε διὰ TOU στόματός μου σκώληκες ἐξέρχονται. ἀλλὰ
\ « / \ ΣΡ > \ ὃ \ \ > \ fa
καὶ ἡ γυνή μου τὸν εὐώνυμον ὀφθαλμὸν διὰ TO ἐπὶ τοῦ
/ > / \ / lal “-

οἴκου μου πένθος ἀπώλετο. δίκαια τὰ κρίματα τοῦ θεοῦ,

σι

ka b) \ ͵
ἀνθ᾽ ὧν τὸν δίκαιον ὀφθαλμὸν ἐξεμυκτηρίσαμεν. οὐκ
n ς nan / / , UY 5)
ἔστιν τοῖς ἱερεῦσιν εἰρήνη, λέγει κύριος. θάνατος ἤδη
-“ / cal tA ,
λήψεται τοὺς ἱερεῖς καὶ τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ,
vA lal ᾽ / > / > \ \ [4 » ἴω
ὅτι χεῖρας ἀδίκως ἐπέβαλον ἐπὶ τὸν δίκαιον ᾿Ιησοῦν.
ταῦτα τῇ τῶν αἰώνων συντελείᾳ πεπλήρωται, ὥστε εἶναι
\ 7 , lal lal a /
ιοτὰ ἔθνη κληρονόμα τῆς τοῦ θεοῦ βασιλείας, τοὺς δὲ
€ \ nr \ > a yy / ᾽ > / Xx
υἱοὺς τοῦ φωτὸς ἐκβληθῆναι ἔξω, διότι οὐκ ἐτηρήσαμεν TA
\ / / Ni \ \ ΓΝ fal “ τὰ
πρὸς κύριον, οὔτε τὰ πρὸς τὸν υἱὸν αὐτοῦ. διὸ νῦν ἀνα-
/ \ , , τ ἊΝ / \ /
ζώσαι τὴν ὀσφύν σου ἀνάλαβε τὴν δικαιοσύνην σου
\ «ς / 1} r > a fal
νυκτὸς Kal | ἡμέρας μεμνημένος τοῦ ᾿Ιησοῦ μετὰ τῆς p. 70
, 3 \ a / ς Ε a \
15 γυναικός σου Kal ὑμῶν ἔσται ἡ βασιλεία: ἡμεῖς yap
/ Qn / 5 / Φ
κατωρχησάμεθα τοῦ δικαίου. εἰ δέ τις ἐστὶν ἔντευξις, ὦ
ΤΙ ra =) es , ’ Ἢ θ θ , \ 3
tNGTOS, ἐπεὶ ὁμοχρόνιοι ἐγενάμεθα, θάψον μου τὸν οἶκον
“ / ς / fal
ἐπιμελῶς" δικαιότερον yap ἐστιν ὑπό σου ἐνταφιασθῆναι
«ς nr xX id \ A e 7 - ᾽ » \ ἣν x
ἡμᾶς ἢ ὑπὸ τῶν ἱερέων, οἷς μετ᾽ ὀλίγον κατὰ Tas γραφὰς
’ a «ς / > ,
20 Inood ἡ κρίσις ἀπόκειται. éppwoo. ἔπεμψά σοι τὰ
΄ A ,ὔ
ἐνώτια τῆς γυναικός μου καὶ τὸ δακτύλιον τὸ ἐμόν. δια-
/ J / £ /
μνημονευθείς ποτε ἀποδώσεις μοι εἰς THY ἐσχάτην ἡμέραν.
yj \ n , ἢ , / \
ἤδη yap ἐκ TOD στόματός μου σκώληκες ἀναβαίνουσιν Kal
\ \ / εἰ fp é ’ \ \ \ BI -“ 7ὔ
τὸ κοσμικὸν κρίμα ἀπολαμβάνω αλλα καὶ τὸ ἐκεῖ κρίμα
“ ͵ὔ “Ὁ 7 \
25 φοβοῦμαι πλέον ἐν διπλῴ γὰρ μέλλει μοι ἐφίστασθαι τὰ
fal fal \ - “ /
κριτήρια θεοῦ ζῶντος. δραπετεύομεν yap ἐν τῷδε τῷ βίῳ,
ral -“ «ς /
ὀλιγοχρόνιοι ὄντες ἐνταῦθα ἐκεῖθεν yap ἐστιν ἡ αἰώνιος
, a} an
κρίσις Kal ἀνταπόδοσις TOY πεπραγμένων. p. 71

\ Ἂν ,ὔ lal / \ \ , cal
περὶ δὲ Λογγίνου tod νύξαντος τὴν πλευρὰν ᾿Ιησοῦ
3. λόγχη αὐτῇ ὥρᾳ ἄγγελος κύριου ἐπιλαβόμενος τὴν
ὙΧΊ 7 wpa ayy ρ Kea
\ 5) rein ΠΣ ἢ , aL 0 »
κεφαλὴν αὐτοῦ ἦρεν αὐτὸν πέραν τοῦ ᾿Ιορδάνου εἰς ἔρημον
/ , > \ / \
τόπον, Kal ἤνεγκεν αὐτὸν πέρα εἰς TO σπήλαιον, καὶ
» > \ \ » ᾽ ΕΙΣ 5" \ > , / ’ / θ
ἔτεινεν αὐτὸν χαμαὶ ἐπ᾽ ὄψει" καὶ ἐτάγη λέων ἐξέρχεσθαι

1 reip μῶ κεῖμεν. ἀρωστῶ 0 ἥδει 10 κληρονομία
10 κατορχ. 17 ὁμόχρονον ἔγεναμενθα 19 οἷς] τοῖς 20 ᾿Ιησοῦ ᾽ν
ὑποκειται πενψα 25 μέλλει μοι] μέλλωμαι 29 ἠνύξαντος

33 ἐπ᾽ ὄψει] 3 ἐπ᾿ ὀψίαν

70 EPISTOLAE PILATI ET HERODIS.

5 , ἈΝ fi 5) a \ A ” πράσα τ
Kat ὀψίαν καὶ ἀναλίσκειν αὐτοῦ τὸ σῶμα ἄχρι πρωΐας
\ \ af. yy ς / \ / > -
καὶ τὴν πρωΐαν ἔχων ὁ λέων, καὶ πάλιν ἀνεπληροῦτο

an an / an
«τὸ σώμα αὐτοῦ" Kal ταύτην; τὴν τιμωρίαν ἔχει ἕως τῆς
/ a 7 nr 5
παρουσίας τοῦ κυρίου ᾿Ιησοῦ Χριστοῦ.

la) ͵ / U >
ταῦτα δὲ Ta ὑπομνήματα ἐξέθετο Νικόδημος καὶ ᾿Ιωσὴφ 5
\ a a /
ὁ ἀπὸ ᾿Αριμαθίας ὁ αἰτησάμενος TO σῶμα τοῦ κυρίου
Ἰησοῦ Χ ῦ. αὐτῷ ἡ δόξα καὶ τὸ κράτος ἅμα τῷ πατρὶ
ησοῦ Χριστοῦ. αὐτῷ ἡ δόξα καὶ ρ μα To ρ
lal can a / rn DUN 2 \
καὶ TO VIO Kal TO ἁγίῳ πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς
A lal , yy
αἰῶνας τῶν αἰώνων" ἀμήν.

1 κατόψει 2 πρωΐαν Ἴ ἔχων] 1. πρωΐαν ἀνεῖχεν vel ἀπῆλθεν

I append Professor W. Wright’s translation of the Syriac
version of these letters, which appears in his Contributions to the
Apocryphal Literature of the New Testament (1865, p. 12). In
this version the order of the letters is transposed. Appended to
the Letter of Pilate are three extracts, one from Justinus, the
second from Theodosius (= Tiberius), and the third from Josephus.
As they have no bearing on the letters, I do not quote them here.

THE LETTER OF PILATE TO HEROD.

Pilate to Herod the Tetrarch, health !

Know and see, that in that day when thou deliveredst
unto me Jesus, I had compassion on myself, and testified by
the washing of my hands (that I was free) from (the blood
of) him who rose from the grave after three days; but I did
on him thy pleasure, as thou wishedst that I should join
- with thee in crucifying him. But now I learned from the
executioners, and from the soldiers who were watching his
tomb, that he rose from the grave; and above all I made
quite sure of what was told me, that he was seen in the body
in Galilee, with the same form, the same voice, the same
doctrines, and the same disciples, having changed nothing,
but preaching boldly his resurrection and the everlasting
kingdom. And lo, heaven and earth were rejoicing; and lo,
my wife Procla was believing (in him) through those visions
which appeared to her, when thou didst send (me word) to
deliver up Jesus to the people of Israel, because of their ill
will (against him). And now when Procla my wife heard
that Jesus was risen, and had been seen in Galilee, she took
with her Longinus the centurion and the twelve soldiers who

72 LETTER OF PILATE.

watched the tomb, and went forth, as it were to a great sight,
to welcome the person of the Messiah. And she saw him
along with his disciples. And whilst they were standing in
astonishinent looking upon him, he looked upon them and
said to them: “What is it? Do ye believe on me? Know,
Procla, that in the testament which God gave to the fathers,
it is said, that every body which had perished, should live by
means of my death, which ye have seen. And now ye see
that I am alive, whom ye crucified; and many things did I
bear, until I was laid in the tomb. And now, listen to Me,
and believe in God My Father who is with Me. For I have
burst the bands of death, and have broken open the gates
of Sheol, and (it is) My coming which is to be (hereafter).”
And when my wife Procla and the soldiers heard these
things, they came (and) told me, weeping, because they too
had been against him, when they were plotting the evil
things which they had done unto him; so that I too upon
my bed am in distress, and put on a garment of sorrow, and
take to me fifty soldiers along with my wife, and go unto
Galilee. And as I was going on the road, I was testifying
these things, that Herod did these things with me, who
planned along with me and constrained me to arm my hands
against Him, and to judge the Judge of all, and to scourge
the Just One, the Lord of the just. And when we drew
nigh unto him, O Herod, a great voice was heard from
heaven, and terrible thunder, and the earth trembled and
gave forth a sweet smell, the like of which was never seen
even in the temple of Jerusalem. But when I stood on the
way, our Lord saw me, as he was standing and talking with
the disciples. But I prayed in my heart, for I knew that
this was He whom ye delivered unto me, that this was the
Lord of created things, and the Creator of all. But we,
when we saw Him, all of us fell upon our faces before His
feet. And I was saying with a loud voice: “I have sinned,
Lord, in that I sat and judged Thee, that avengest all in
truth. And lo, I know that Thou art God, the Son of God,
and Thy Manhood have I seen, but not Thy Godhead. But
Herod with the children of Israel compelled me to do evil

LETTER OF PILATE. 79

unto Thee. Have pity, therefore, upon me, God of Israel.”
And my wife in great tribulation said: “God of heaven and
earth, God of Israel, reward me not according to the deeds
of Pontius Pilate, nor according to the will of the children of
Israel, nor according to the thoughts of the sons of the
priests ; but remember my husband in Thy glory.” And our
Lord drew nigh and raised up me and my wife and the
soldiers ; and I looked upon Him and saw that there were on
Him the scars of His cross. And He said: “That which all
the just fathers hoped to receive, and did not see, (thou hast
seen); in thy time the Lord of time, the Son of man, the
Son of the Exalted One, who is from all time, has risen from
the grave, and is glorified on high by all that He has created
and established, for ever and ever.”

THE LETTER OF HEROD TO PILATE THE HEGEMON.

Herod to Pontius Pilate the Hégemon of Jerusalem, health !

I am in great anxiety. I write unto thee these (things),
that, when thou hast heard them, thou mayest grieve for me.
For as my daughter, who was dear to me, Herodia, was play-
ing on a deep (pond) of water which was frozen over, the ice
broke under her, and her whole body went down, and her
head was cut off, and remained on the surface of the ice.
And lo, her mother is holding her head on her knees in her
lap, and my whole house is in great sorrow. For I, when if
heard of the man Jesus, wished to come unto thee, and to
see him alone, and hear his word, if it was like to that of the
sons of men. And it is certain that, because of the many
evil things which I did unto John the Baptist, and because
I mocked at the Messiah, lo, I am receiving a just recom-
pense; for I have shed much blood of other people’s children
upon the ground. On this account, the judgments of God
are just; for every man receives according to his thought.
But thou, because thou hast been deemed worthy to see the
God-man, on this account it is fitting for thee to pray for me.
And my son Azbonius is in the agony of the hour of death.
And I too am in affliction and great trial. For I have got
the dropsy, and am in great distress; because I persecuted
the opener of the baptism of water, who was John. Because
of these things, my brother, the judgments of God are just.
And my wife too, through all the grief for her daughter, her
left eye has become blind ; because we wished to make blind
the eye of righteousness. There is no peace to the doers of
iniquities, saith the Lord. For from now great affliction is

LETTER OF HEROD. 75

coming upon the priests and upon the writers of the law,
because they delivered unto thee the Just One. For this is
the consummation of the world, that they consented that the
Gentiles should become heirs. For the children of light
shall be cast out; for they have not observed the things
which were preached concerning the Lord and his Son.
Because of this, gird up thy loins and receive righteousness,
being mindful, thou with thy wife, by night and by day, of
Jesus; and of you Gentiles shall be the kingdom, for we the
(chosen) people have mocked at the Righteous One. But if
there be a place for our petition, O Pilate, because we were
in power at one time, bury my household with care; for it is
right that we should be buried by thee rather than by the
priests, whom, after a short time, as the Scripture says, at
the coming of Jesus the Messiah, vengeance shall overtake.
Mayest thou be well, along with Procla thy wife! I send
thee the earrings of my daughter and my own signet-ring,
that they may be in thy possession a memorial of me after
death ; for the worms have already begun to issue forth from
my body, and lo, I am receiving judgment in this world, and
dreading the judgment that is to come. For in both we
stand before the works of the living God ; but this judgment,
the one in this world, is temporary, whilst that which is to
come is an everlasting judgment.
(Here) ends the letter to Pilate the Hégemon.

EPISTOLA TIBERIT AD PILATUM

GRAECE

EPISTOLA ΤΙΒΕΒΙ AD PILATUM.

Ta ἀντιγραφέντα παρὰ Καίσαρος Αὐγούστου καὶ πεμ-
/ \ la) / \ > \ > /
φθέντα πρὸς ΠΠυλᾶτον []όντιον τὴν ἀνατολικὴν ἐπέχοντα

> / A / \ \ \ > / \ /- ’ \
ἀρχήν γράψας δὲ Kal τὴν ἀπόφασιν Kal στείλας αὐτὴν
μετὰ κουρσῶρος Ῥαάβ, δοὺς αὐτῷ καὶ στρατιώτας τὸν
> ἊΝ ’ὔ
ἀριθμὸν δισχιλίους. 5

x} tf a \ 2 / \ lA

Emeiénrep βιαῖον καὶ ἀδικίας μεστὸν γέμοντα κατε-

, / ᾽ a “ iA \ Ν /
ψηφίσω θάνατον ᾿Ἰησοῦ τοῦ Ναζωραίου καὶ πρὸ καταδίκης
εἰς θάνωτον τοῦτον παρέδωκας τοῖς ἀπλήστοις καὶ μεμη-

, ’ / \ 3 / if ,ὔ » \
νόσιν ᾿Ιουδαίοις, καὶ οὐ συνεπάθησας τούτῳ δικαίῳ, ἀλλὰ
κάλαμον βάψας, καὶ ἀπόφασιν δυστήνην ἐκδούς, καὶ φρα- το
γελλώσας αὐτὸν παρέδωκας ἐπὶ τὸ σταυρωθῆναι ἀναιτίως,
καὶ δῶρα ὑπὲρ τοῦ θανάτου αὐτοῦ ἔλαβες, καὶ τῇ μὲν
γλώττῃ τούτῳ συνεπάθησας, τῇ δὲ καρδίᾳ τοῦτον παρέ-
δωκας τοῖς παρανόμοις ᾿Ιουδαίοις, δέσμιος ἀχθήσῃ μοι, ἵνα
ὑπεραπολογήσῃ καὶ λόγον ἀνταποδώσῃς μοι ὑπὲρ τῆς 15
ψυχῆς ἧς ἀναιτίως εἰς θάνατον παρέδωκας. ἀλλ᾽ ὦ τῆς
ons ἀναιδείας καὶ πωρώσεως. ἐγὼ ὁ ἐξ ἀκοῆς τοῦτον
B=Birch (Andr.). Auctarium Codicis Apocryphi N. T. Fabriciani, Fase. i,

Hayniae 1804, p. 172: ex Cod. Vindob. 246.

F=Flecte (Ferd. 1..). Wissenschaftliche Reise, Band ii. Abth. ii, Leipzig
1837, p. 145: ex Cod. Taurinensi Regii Graeco C. ii. 5 (no. ecccii).

Titulus deest in Ε΄.

6 μεστὸν] μεστῆς F κατεψηφίσω] κατεψιφης B 7 om. τοῦ F
8 παρέδωκας] παραδεδ. F 9 τούτῳ-- βάψας, καὶ] τουτον δια καλάμῳ B. B
11 αὐτὸν] τοῦτον F om. ἀναιτίως B 12 om. καὶ (1) F ἔλαβες]
λαβὼν F 18 τούτῳ] τοῦτον BF συνεπαθ.] ἐσυνεπάθες F παρέδωκας]

παρέδιδες F 14 ἀχθήσῃ] ἀχθής Β ἀχθεί F

EPISTOLA TIBERII AD PILATUM. . wo

> fe / a a \ A / ,

ἀκούων παθαίνομαι τῇ ψυχῇ καὶ τὰ σπλάγχνα συγκόπ-

΄ / 3 /

TOMaL’ γυνὴ yap τις πρός με ἐλήλυθε, μαθήτρια τούτου

/
λέγουσα εἶναι, ἥτις ἐστιν Μαρία ἡ Μαγδαληνή, ad’ ἧς
na \ / 3 / a
μαρτυροῦσιν ὅτι ἑπτὰ δαιμόνια ἐκβεβλήκει, μαρτυροῦσα
la) Sk , >? (a \ > » ,
5 τοῦτον ἰάματα μέγιστα ἐπιτελεῖν᾽ τυφλοὺς ἐποίησε βλέ-
ra Ν \ τὴ ,
TEW, χωλοὺς περιπατεῖν, καὶ κωφοὺς ἀκούειν, λεπροὺς
n tal ΄ e
ἐκαθάρισεν, καὶ ἁπλῶς εἰπεῖν, ὡς ἐμαρτύρει αὕτη, ὅτι
/ / \ DS, > / A / ?
λόγῳ μόνῳ τᾶς ἰάσεις ἐπετέλει. TOS παρεχώρησας ἀναι-
rn al \ ? c \ τ 50. 7
τίως τοῦτον σταυρωθῆναι; καὶ εἰ ὡς θεὸν οὐκ ἐδέξασθε,
a / 3 \ \ “a
10KaV ὡς ἰατρῷ τούτῳ συνεπαθήσατε. ἀλλὰ Kal ἀπὸ τῆς
nN rn n / 3 / /
δολερὰς γραφῆς σου τῆς πρὸς με ἐλθούσης καταψηφίσω
, iz
σου τὴν τιμωρίαν, ὡς γραφούσης ὅτι καὶ Tapa τοὺς θεοὺς
/ ¢ lal A /
ods σεβόμεθα μείζων ὑπῆρχεν. πῶς παρέδωκας αὐτὸν εἰς
, 5 / lal
θάνατον; ἀλλ᾽ ὥσπερ σὺ ἀδίκως τοῦτον κατέκρινας Kal
’ /

15 εἰς θάνατον παρέδωκας, Kayo σε δικαίως εἰς θάνατον
‘7 ἐν 4 / / 5 Ν \ / x
παραδώσω" οὐ μόνον δέ σε, ἀλλὰ Kal πάντας τοὺς συμ-

/ > , Φ A rf
βούλους σου Kal συμμύστας, af ὧν καὶ τὰ δῶρα Tod
/ »
θανάτου εἴληφας.
\ a a
Aovs δὲ καὶ τοῖς γραμματοδιακομισταῖς τὰ γράμματα
\ > 5) / / >’ / ’ / ͵

3ο καὶ δι’ ἐγγράφου κελεύσεως ἀπόφασις Αὐγούστου τούτοις

> / “4 “ \ / a ’ / / ’ /
ἐδόθη, ἵνα ἅπαν τὸ γένος τῶν ᾿Ιουδαίων ξίφει ἀναιρήσωσι

/ \ a a
καὶ δέσμιον τὸν Πιλᾶτον καὶ κατακεκριμένον ἀχθῆναι ἐν
a ,
“Ῥώμῃ, καὶ τοὺς τῶν ᾿Ιουδαίων πρώτους, τοὺς τότε TO-
ῃ ay ͵, \ n° , € ΄ er \
mapyas, ᾿Αρχέλαον τὸν τοῦ ἐχθίστου Ἡρώδου υἱόν, καὶ
5 a , al

25 τὸν συμμύστην αὐτοῦ Φίλιππον, καὶ τοὺς τούτων ἀρχιερεῖς,

᾿ “ Ν δ
τόν τε Καϊάφαν καὶ τὸν τούτον πενθερὸν "Ἄνναν, καὶ πάντας

A ’

τοὺς πρώτους τῶν ᾿Ιουδαίων.

1 ἀκούων --συγκόπτομαι] ἀκούων ἀμηχανῶ Β 2 ἐλήλυθε] ἐλθοῦσα B
3—5 ἀφ᾽ ἧς---ἐπιτελεῖν] ἀφ᾽ ἧς μαρτυροῦσα τοῦτον ἰαμ. μέγ. ἐπιτ. Β μαρτυ-
ροῦσα ὄτι---ἐκβεβλ. καὶ μαρτυροῦσα---ἐπιτ. F 6 om. καὶ κωφ. ἀκούειν F
7 ἐκαθάρισεν---αὕτη} καθαρίζειν. Amdeos εἰπε ὡς μαρτυρουσα τοῦτον B
ἐκαθαίρησαι, καὶ---αὕτη F 9. ἐδέξασθε] ἐδόξασται FE 10 κἂν----
τούτῳ] κἂν ὡς ἰατρὸν ΒΒ κἂν--τούτῳ ἃς (scr. ds) F 12 γραφούσης ὅτι
καὶ] γραφασης ταυτα. os οτι B τοὺς θεοὺς ods] τοῖς θεοῖς ols B
18 αὐτὸν] τοῦτον ἀναίτιον F 14 ἀδίκως τοῦτον κατέκρ. καὶ] τοῦτον κατακρίνων B
15 κἀγώ---δέ ce] οὕτως καί σε οὐ μόνον σε B 10 συμβ. σου κ. συμμ.]
συμμίστας σου F 17 om. καὶ (2) B 19 ypayumarod.] γραμματοις μυστοις B
Ta]+7oabra B 20 ἐγγράφου κελ.] ἐγκελεύσεως F om. Αὐγούστου B
21 ξίφει dvaipjc.| dvaipwow B 22 ἐν] τῇ B 23 τότε] τε B 26 πεν-
Gepdv | πενθηραν B

80 EPISTOLA TIBERII AD PILATUM.

᾿Απελθόντος δὲ τοῦ Ραχαὰβ μετὰ καὶ τῶν στρατιωτῶν,
7 \ 7 te a
κατὰ TO κελευσθὲν ἐποίησε, Kal ἅπαν TO ἄρρεν γένος τῶν
\ \ ’ A
Ἰουδαίων ξίφει ὑπερηκόντισε, τὰς δὲ βεβήλους αὐτῶν
an ‘ / \ 5 /
γυναῖκας τὰ ἔθνη ἐξεπορνεύσαντο, < καὶ > ἀνεφύη καὶ
lal τ Ὁ ra rf
ἐξανέστη σπέρμα μυσαρὸν τοῦ πατρὸς αὐτῶν τοῦ Σατανᾶ. 5
n » ,
λαβὼν δὲ ὁ Kovpowp τόν τε Πιλᾶτον, ᾿Αρχέλαόν τε Kal
Φίλιππον, Ανναν καὶ Καϊάφαν καὶ πάντας τοὺς πρώτους
a » ἣν, ,ὔ 3 > id / Μ Ἂν /
τῶν ᾿Ιουδαίων, δεσμίους ἦγεν ἐν Ρώμῃ. ἔτυχεν δὲ τούτους
, Le A: “
διερχομένους ἐν νήσῳ τινί Κρήτῃ ἐπονομαζομένῃ τὸν Kai-
/ / \ a \ J , A . Ν
άφαν δυστήνως καὶ βιαιῶς τὸν βίον ἀπορρῆξαι' καὶ το
λαβόντων δὲ τοῦτον ἵνα καταχώσωσιν, οὐδὲ τὸ σύνολον
rn e A ͵ ᾽ 3. “ἃ, τι 3. το
τοῦτον ἡ γῆ κατεδέξατο, ἀλλ᾿ ἔξω τοῦτον ἀπέρριπτεν.
δὼ" Nes: \ fal ” VA 5 7 /
ἰδὼν δὲ ἅπαν TO πλῆθος, ἄραντες λίθους οἰκείαις χερσίν,
τ ’ 3 Ν v \ “ / - « \ \ “Ὁ
ἐπ᾿ αὐτὸν ἔβαλον καὶ οὕτως κατέχωσαν᾽ οἱ δὲ λοιποὶ TH
c
Ῥώμῃ προσώρμισαν. 15
vy \ τὰ a > a 5 / e (4 IN / /
E@os δὲ ἦν τοῖς ἀρχαιοῖς avakiv, ws ὅτι ἐὰν κατάδικός
τίς ἦν θανάτῳ, καὶ ἐθεάσατο τὴν ὄψιν αὐτῶν, ἐρρύετο τῆς
/ > , iy c rn ra \ ,
καταδίκης. ἐκέλευσεν οὖν ὁ Καῖσαρ tod μὴ θεάσασθαι
an f a nr f} \
τὸν Πιλᾶτον, ἵνα μὴ ῥυσθῆ ἐκ τοῦ θανάτου" ἀλλὰ κελεύσει
rn “ -)
τούτου ἐν ἄντρῳ τινὶ τοῦτον ἀνέκτισαν, καὶ ἐκεῖ αὐτὸν 20
ἔασαν.
Τὸν δὲ Ανναν ἐν δέρματι Boos ἐνετύλιξαν καὶ ὑπὸ τοῦ
΄ , na , / \ > Τῇ > /
ἡλίου τῆς βύρσης EnpavOeions, καὶ ἐν ταύτῃ ἐκπιασθείς,
’ nr lal / 5» rn -
τὰ ἔγκατα αὐτοῦ ἐκ τοῦ στόματος αὐτοῦ ἐξῆλθον, καὶ
ἮΝ \ " , \ > a > / \ \
βιαιῶς τὴν ἀθλίαν ψυχὴν αὐτοῦ ἀπέρρηξεν. τοὺς δὲ 25
A >)
ἑτέρους ἅπαντας τῶν ᾿Ιουδαίων ἐκδότους παρέδωκεν εἰς
, ᾿ \ A b) a n 7 a > 7 \
θάνατον" καὶ τούτους ἀπέκτειναν TO ξίφει" ᾿Αρχέλαον δὲ

1 'Ραχαὰβ] Ραχαὰμ F 2 om. κατὰ τὸ-- ἐποίησε, καὶ B τὸ
dppev—lTov5.] το γεν. τ. ᾿Ιουδ. το ἄρεν B 4 é&eropy.] ἐξεπορεύσαντο F
ἐκπορνεύσαντα B 5 om. τοῦ πατρὸς air. B 6 κούρσωρ] κούρσων F
om. τε (2) B 7 καὶ πάντας--Ῥώμῃ] δεσμ. αὖτ. x. τους mp. των Lovd. yyov
εἰς Ῥωμην B 9 om. διερχ. B ἐπονομ.} ὀνομ. B 11 λαβόντων δὲ]
λαβόντες F καταχώσωσιν] κατακαύσωσιν B 12 τοῦτον post ἡ γῆ Β
amépp. | emepurtev B 13 ἅπαν post τὸ Tr. B λίθους] λίθον F
14 om. οἱ--προσωρμ. Β 17 τις ἣν θανάτῳ] τις θαν. ἄξιος ἣν Β om.
καὶ F 18 om. οὖν B 19 κελεύσει τούτου] καιλεύσει τούτου F’ ken.
τοῦτον Β 20 om. τοῦτον B ἀνέκτισαν) ἀνεκτησαι B αὐτὸν ἔασαν
ιασαι Β 28 βύρσης] βυρσιν B ἐκπιασθεὶς] ὑυποασθης B 24 om.
αὐτοῦ bis B 25 ψυχ. post αὐτοῦ B 26 παρέδωκεν] -av B 27 ἀπεκτ.
τῷ] απεκτενον Ty B om. ᾿Αρχέλ.---ἀνασκολοπ. B δὲ] re P

EPISTOLA TIBERIL AD PILATUM. 81

\ rat ib | / ¢ / er \ \ , ,
τὸν τοῦ ἐχθίστου Ηρώδου υἱόν, καὶ τὸν τούτου συμμύστην
I / ’ a
Φώλιππον προσέταξεν ἀνασκολοπισθῆναι.
a \ A a \ ¢ \ f
Μιᾷ δὲ τῶν ἡμερῶν ἐξελθὼν ὁ βασιλεὺς ἐπὶ τὴν θήραν
ὃ {ὃ 0." x ς δὲ \ > a > aA? a a
ορκάδα τινα ἐδίωκεν" ἡ δὲ δορκὰς ἐλθοῦσα ἐν TH ὀπῇ τοῦ
” “ " \ \ A eK A A
5 ἄντρου ἵστατο. ἔμελλεν δὲ Tov Πιλᾶτον ὑπὸ τῶν χειρῶν
lal he a A Wear an /
τοῦ Καίσαρος ἀναλωθῆναι" καὶ iva πληρωθῇ τὸ μέλλον
/ ¢ a / x \
προέκοψεν ὁ ΤΠλᾶτος θεάσασθαι τὸν ἄνακτα, καὶ ἡ δορκὰς
/ / lal \ ε Lal /. \ > τι
κατέναντι τούτου στᾶσα, καὶ ὁ Καῖσαρ βέλος βαλὼν ἐν τῷ
Ul fal A / a \ \ fal > lal \
τόξῳ τοῦ τὴν δορκάδα καταβαλεῖν, Kal διὰ τῆς ὀπῆς TO
> \ xy lal > ,
10 βέλος εἰσελθὸν τὸν ΤΠ λᾶτον ἀνήρησεν. [πάντες δὲ πιστεύ-
\ \ \ \ > \ ς n a /
ovtes Χριστὸν τὸν Θεὸν τὸν ἀληθινὸν ἡμῶν σωτῆρα δότε
t / ’ lal δ al U
δόξαν καὶ μεγαλωσύνην αὐτῷ" ὅτι αὐτῷ πρέπει ἡ δόξα Kal
«ς / \ nw ΟΥ a
ἡ τιμὴ καὶ ἡ προσκύνησις σὺν TO ἀνάρχῳ αὐτοῦ πατρὶ καὶ
fal id / ’ an f ral ,
τῷ ὁμοουσίῳ αὐτοῦ πνεύματι νῦν καὶ ἀεὶ καὶ εἰς TOUS
IA ’ ,
15 αἰῶνας" ἀμήν.]
8. om. τῶν ἡμερῶν B 4 ἐν--- ἄντρου] εις ony Tov αντρου B 7 mpo-

éxowev] προεβλεψεν Τ᾽ 8 βέλος----τόξῳ] τόξον λαβὼν B 9 om. καὶ B
10—15 om. πάντες---ἀμήν Τὶ

nA TE, 6

uy ary '

εἶ ι t
= @ γ on ω͵ AL Δ ΕῚ
4

ΛΔΠΟΚΑΛΎΨΙΣ BAPOYX.

f. 173

f. 173 ὃ

APOCALYPSIS BARUCHI TERTIA GRAECE.

ἢ \ > ' \ i ef. ' a
AttirHcic Kal ἀποκάλγψις Bapoyy περὶ ὧν κελεύμδτι θεοῦ
ἀρρήτων εἰδεν. EYAGrHCON λέοποτὰ.
᾽ ΄, ὃ \ a ,
Ἀποκάλυψις Βαρούχ, ὃς ἔστη ἐπὶ ποταμοῦ Τγέλ.
ff ς \ lel > / ic “ “ Ν
κλαίων ὑπὲρ τῆς αἰχμαλωσίας ‘lepovoadynp, ὅτε καὶ
᾽ tal a
Αβιμελὲχ ἐπὶ ᾿Αγρίππα τὸ χωρίον τῇ χειρὶ θεοῦ διε-
΄, \ “ De id SEEN \ ¢ / 7,
φυλάχθη: καὶ οὕτως ἐκάθητο ἐπὶ τὰς ὡραίας πύλας,
Ὁ“ vo an
ὅπου ἔκειτο τὰ TOV ἁγίων ἅγια.
ἬΙ 5: τιν \ / > a / \
μην ἐγὼ Βαροὺχ κλαίων ἐν τῇ συνέσει μου καὶ
4 \ fal “ Ν 2 /
ἔχων περὶ Tod λαοῦ, Kal ὅπως συνεχωρήθη Ναβουχο-
Ld ς \ νι ὦ a a \ / 5) a
Sovocop ὁ βασιλεὺς ὑπὸ θεοῦ πορθῆσαι τὴν πόλιν αὐτοῦ,
la τι / “ / > / \ > an if \
λέγων" Κύριε, ἵνα τί ἐξέκαυσας τὸν ἀμπελῶνά σου καὶ
, fal tA / /
ἠρήμωσας αὐτόν; τί ἐποιήσας τοῦτο; Kal ἵνα Ti, κύριε,
a \
οὐκ ἀπέδωκας ἡμᾶς ἐν ἄλλῃ παιδείᾳ, ἀλλὰ παρέδωκας
id fal ᾽ vy fal WA > 7 / nr
ἡμᾶς εἰς ἔθνη τοιαῦτα, ὅπως ὀνειδίζοντες λέγουσιν [lod
> ς Ss Sear Ἂ: 5 ἊΣ a / \ 4
ἐστιν ὁ θεὸς αὐτῶν; καὶ ἰδοὺ ἐν τῷ κλαίειν με Kal λέγειν
ἴω cen 4 / > / \ / 4
τοιαῦτα ορῶ ἄγγελον κυρίου ἐλθόντα καὶ λέγοντά μοι"
΄, 3 ΓΚ n \ yy
Lives, ὦ ἄνθρωπε, ἄνερ ἐπιθυμιῶν, καὶ μὴ τοσοῦτόν σε
lA \ Ὁ , ¢€ / “ / ,
μέλῃ περὶ τῆς σωτηρίας “Ἱερουσαλήμ, OTL τάδε λέγει
/ ς \ ce
κύριος ὁ θεὸς ὁ παντοκράτωρ᾽ ἀπέστειλε γάρ με πρὸ
΄ \ /
προσώπου σου ὅπως ἀναγγείλω Kai ὑποδείξω σοι πάντα
\ fe) Loy ΕΟ \ ΄ , 3 / Sin of, > a
«τὰ» τοῦ θεοῦ" ἡ yap δέησίς σου ἠκούσθη ἐνώπιον αὐτοῦ
\ > ἴω > \ 3 / fal lal ἂν fal
καὶ εἰσῆλθεν εἰς τὰ ὦτα κυρίου Tod θεοῦ. καὶ ταῦτα
> ͵, ε ΄ \ / Couns: a
εἰπὼν μοι, ἡσύχασα" καὶ Eyer μοι ὁ ἄγγελος" [Παῦσον

8 ἐστιν 5 διεφυλάχθην 6 otros 8” Ἤμην] οἷνῦν 13 παιδία 18 μέλει

σριας

Ὁ

Ιο

APOCALYPSIS BARUCHI. 85

\ \ / ‘ « , 7
τὸν θεὸν παροξύνειν, καὶ ὑποδείξω σοι ἄλλα μυστήρια
Fd / ἣν ψ. 5 \ / we / c
τούτων μείζονα. καὶ εἶπον ἐγὼ Bapovy: ZH κύριος ὁ
\ a BIN id / \ > 4 / /
θεὸς ὅτι ἐὰν ὑποδείξης μοι Kal ἀκούσω παρά σου λόγον,
\ / 7 a / - an
ov μὴ προσθήσω ἔτι λαλῆσ«αι"» προσθήσει ὁ θεὸς ἐν TH
a , , \ a nr
ἡμέρᾳ τῆς κρίσεως κρίσιν ἐμοί, ἐὰν λαλήσω TOD λοιποῦ.
\ 3 e / a / na
Kal εἶπέν μοι ὁ ἄγγελος τῶν δυνάμεων: Δεῦρο καὶ ὑπο-
/ \ / a tal
δείξω σοι τὰ μυστήρια τοῦ θεοῦ.
\ / » / “ > / e ᾽ /
Kai λαβών pe ἤγαγέν με ὅπου ἐστήρικται ὁ οὐρανός,
\ 7 \ ἃ \
καὶ ὅπου ἦν ποταμὸς ὃν οὐδεὶς δύναται περάσαι αὐτόν,
, e
οὐδὲ ξένη πνοὴ ἐκ πασῶν ὧν ἔθετο ὁ θεός: καὶ λαβών
"4 \ A \
pe ἤγαγέν με ἐπὶ Tov | πρῶτον οὐρανὸν καὶ ἔδειξέ μοι
/ / \ 3 “ >? ΄ ’ > fol
θύραν travpeyéOn καὶ εἶπέν port KicéXOmpev δι’ αὐτῆς.
A 5 7 id > / e \ / Ὁ Ar ἢν fal
καὶ εἰσήλθομεν ὡς ἐν πτέρυξιν ὡσεὶ πορείας ὁδοῦ ἡμερῶν
[ / / Yj lal lal
τριάκοντα᾽ Kal ὑπέδειξέν μοι ἔνδον τοῦ οὐρανοῦ πεδίον"
a / a A e \
καὶ ἦσαν ἄνθρωποι κατοικοῦντες EV αὐτῷ, ὧν TA πρόσωπα
a \ ‘ / > / ς \ / > a e \
βοῶν, τὰ δὲ κέρατα ἐλάφων, οἱ δὲ πόδες αἰγῶν, ai δὲ
» / > “Ὁ \ , , > \ \ \ ”
ὀσφύες ἀρνῶν. καὶ ἠρώτησα ἐγὼ Βαροὺχ τὸν ἄγγελον"
, ld Le U ld \ “
Ανάγγειλόν μοι, δέομαί σου, τί ἐστιν τὸ πάχος τοῦ οὐ-
rn he , Ἃ Vi \ , » an Ὁ
ρανοῦ ἐν ᾧ ὡδεύσαμεν, ἢ τί τὸ διάστημα αὐτοῦ, ἢ τί τὸ
/ (4 » \ / lal can lal
πεδίον; ἵνα κἀγὼ ἀπαγγείλω τοῖς υἱοῖς τῶν ἀνθρώπων.
\ Cee (ie ᾿ Ἀν τ᾿, ? a a €
Kal εἶπέν μοι ὁ ἄγγελος, οὗ TO ὄνομα αὐτοῦ Φαμαῆλχ: Ἣ
¢ «ἃ Res a 5 fal
θύρα αὕτη ἣν ὁρᾷς ἐστιν τοῦ οὐρανοῦ, καὶ ὅσον διαφέρει
\ fol a Ψ lal ’ “ la)
ἀπὸ τῆς γῆς ἕως τοῦ οὐρανοῦ, τοσοῦτόν ἐστιν καὶ TO πάχος
3 A \a \ δ LN n , A a
αὐτοῦ" καὶ ὅσον πάλιν ἐστὶ καὶ TO τοῦ πεδίου μῆκος οὗ
3 \ / / « yy al ,
εἶδας. καὶ πάλιν λέγει μοι ὁ ἄγγελος τῶν δυνάμεων"
a XN -€ ͵ τ
Δεῦρο καὶ ὑποδείξω σοι μείζονα μυστήρια. εἶπον δὲ ἐγώ"
aes > »
Δέομαί cov, | δεῖξόν μοι τί εἰσιν οἱ ἄνθρωποι οὗτοι; Kal
- ᾽ e \ / A
εἶπέν rot’ Οὗτοί εἰσιν ot τὸν πύργον τῆς θεομαχίας
/ \ ¢
οἰκοδομήσαντες καὶ ἐξετόπησεν αὐτοὺς ὁ κύριος.
/ /
Kal λαβών pe ὁ ἄγγελος κυρίου ἤγαγέν με εἰς δεύτερον
» / a nw e / / > > a , Ὁ Χ fal
οὐρανόν" καὶ ὑπέδειξέν μοι [ἐν] κἀκεῖ θύραν ὁμοίαν τῆς
, \ 5 ᾿' > / ᾽ , nr ‘ : /
πρώτης, καὶ εἶπεν" KicéXOwpev Sv αὐτῆς. Kat εἰσήλθομεν
΄ e a lal / ‘
ἀναπτερωμένοι ὡσεὶ πορείας ὁδοῦ ἡμερῶν ἑξήκοντα καὶ
” , > al / \ 3 a > / c \
ἔδειξέν μοι κἀκεῖ πεδίον, καὶ ἦν πλῆρες ἀνθρώπων, ἡ δὲ

35 θεωρία αὐτῶν ὁμοία κυνῶν, οἱ δὲ πόδες ἐλάφων. καὶ
13 πορίας 14 etc. παιδίον 10 ἐγων 17 ὠσφρύαι 19 ὁδεύσα-
μεν 21 Φαμαῆλ] ? Φανουήλ or Ῥαμιήλ 24 supple (καὶ ὅσον πάλιν ἐστὶν)

ἀπὸ βορρᾶ ἕως νότου, τοσοῦτον 29 ὠκοδομ. 84 κἀκεῖν

ἔ, 174

f. 1740

f. 175

ἔς 175b

86 APOCALYPSIS BARUCHI.

» / \ wv ἃ », 7 / > / Uy
ἠρώτησα τὸν ἄγγελον" Δέομαί cov, κύριε, εἰπε μοι τίνες
΄, 2 e \ ,
εἰσὶν οὗτοι; καὶ εἶπεν: Οὗτοί εἰσιν οἱ τὴν συμβούλην
= A \ ΄ Sgn kN At ΠΥ ΔΝ ἐν ἜΠΟΣ
δόντες τοῦ ποιῆσαι τὸν πύργον" αὐτοὶ γὰρ οὺς ὁρᾷς ἐξέ-
a a > \ ,
βαλλον πλήθη ἀνδρῶν τε καὶ γυναικῶν εἰς TO πλινθεύειν"
5 4. , \ UA 2 a ο΄ a A ΡΝ, ’
ἐν οἷς μία γυνὴ πλινθεύουσα ἐν TH ὥρᾳ TOU τεκεῖν αὐτὴν οὐ
an Ἂν / yy \ \
συνεχωρήθη ἀπολυθῆναι, ἀλλὰ πλινθεύουσα ἔτεκεν καὶ TO
͵ x, oA 5 “ / 2 / \ » »).Ἅ 4
τέκνον αὐτῆς ἐν TO λεντίῳ ἐβάσταζεν καὶ ἐπλίνθευεν
- ς / >’ / 5 lel \
καὶ | [καὶ] ὀφθεὶς αὐτοῖς ὁ κύριος ἐνήλλαξεν αὐτῶν τὰς
- ͵ ’ , ἌΝ ΄,
γλώσσας ἀφ᾽ οὗ τὸν πύργον ῳὠκοδόμησαν ἐπὶ πήχεις
Are \ / /
τετρακοσίας ἑξήκοντα τρεῖς᾽ καὶ λαβόντες τρύπανον
” A \ 5) ͵ , .o >
ἔσπευδον τρυπῆσαι τὸν οὐρανόν, λέγοντες" Ἴδωμεν «εἰ»
/ ς ᾽ \ Ων “ ΩΝ a a
ὀστράκινός ἐστιν ὁ οὐρανὸς ἢ χαλκοῦς ἢ σιδηροῦς. ταῦτα
> Ν is \ » Ἂὦ » “ > ti ) / b) 3,
ἰδὼν ὁ θεὸς οὐ συνεχώρησεν αὐτούς, ἀλλ᾽ ἐπάταξεν αὐτοὺς
a /
ἐν ἀορασίᾳ καὶ ἐν γχωσσαλνλαγῇ, Kal κατέστησεν αὐτοὺς
e ἐπ fol
ὡς ὁρᾷς.
5 Pa 19, ,
Καὶ εἶπον ἐγὼ Βαρούχ᾽ ᾿Ιδού, κύριε, μεγάλα καὶ θαυ-
δ if - \ a ages , \ \ ΄
μαστὰ ἔδειξάς wor’ καὶ νῦν δεῖξόν μοι πάντα διὰ τὸν κύριον.
a , a
καὶ εἶπέν μοι ἄγγελος" Δεῦρο διέλθωμεν <. καὶ διῆλθον:»
A a /
μετὰ τοῦ ἀγγέλου ἀπὸ τοῦ τόπου ἐκείνου ὡσεὶ πορείας
id fal € \ γ᾽ / / . \ ” ie /
ἡμερῶν ἑκατὸν ὀγδοήκοντα πέντε" Kal ἔδειξέν μοι πεδίον,
« / ‘
καὶ ὄφιν ὡς ὁράσεως πλέθρα σ΄. καὶ ἐδειξέν μοι τὸν
7 3 ς ΄ ΕΣ a /
ἅδην, καὶ nv ἡ εἰδέα αὐτοῦ ζοφώδης καὶ βέβηλος" καὶ
ig , -
εἶπον. Τίς ἐστιν ὁ δράκων οὗτος, καὶ τίς ὃ περὶ αὐτὸν
’ / \ πὰ ς Μ os \ , » ¢
ἀπηνής; καὶ εἶπεν ὁ ἄγγελος Ὃ μὲν δράκων ἐστιν ὁ
rn a ff
Ta σώματα | τῶν κακῶς τὸν βίον μετερχομένων ἐσθίων"
A a /
καὶ ὑπ᾽ αὐτῶν τρέφεται᾽ καὶ οὗτός ἐστιν ὃ HONS, ὅστις Kal
ἐᾷ ’ an Ka ny
αὐτὸς παρόμοιός ἐστιν αὐτοῦ, ἐν @ Kal πίνει ἀπὸ τῆς
A \ > > 9 3, μὰ
θαλάσσης ὡσεὶ πῆχυν μίαν, καὶ οὐκ ἐκλείπει ἀπ᾽ αὐτῆς
ς \ 3 Ξ \ a eee © oo» 2
τι. ὃ Βαροὺχ εἶπεν. Καὶ πῶς; καὶ εἶπεν ὁ ἄγγελος
" τ , ς \ 2 , / ter
Ακουσον᾽ κύριος ὁ θεὸς ἐποίησεν τριακοσίους ἑξήκοντα
7 ᾿- [ fal / > ΄ Ἂν
ποταμούς, ὧν οἱ πρῶτοι πάντων ᾿Αλφίας καὶ “ABupos
ν᾿ τε Rew Ἀν ἀδι τὴν , 5) 5) / - t
καὶ ὁ Τηρικός" καὶ ἀπὸ τούτων οὐκ ἐκλείπει ἡ θάλασσα.
aes Se , nes , \ , \
καὶ εἶπον ἐγώ" Aéopat σου, δεῖξόν μοι τί TO ξύλον TO
a 5 Go < © a
πλανῆσαν τὸν Adam; καὶ εἶπεν ὁ ἄγγελος" “H ἀμπελός

τὸ
ο

4 πλήθει 4 etc. πληνθευειν 9 ws ὀκοδόμησαν 10 τρυττάνου
11 εἴδωμεν 21 ὡς ὁράσεωσ πεθρᾶς 22 εἰδία 94 ἀπηνῆς or ἀπηγῆς

28, 32 εκλιπη 32 Γηρικός] ? yupixds=Oceanus ᾿

APOCALYPSIS BARUCHI. 87

> «ὃ U ς /
ἐστιν, ἣν ἐφύτευσεν ὁ ἄγγελος Lapanrt ὅτινη ὠργίσθη
, € / \ , /
κύριος ὁ θεός" Kai ἐκατηράσατο αὐτὸν καὶ τὴν φυτείαν
> lal ΟῚ = \ \ Le) ᾽ / \ ’ \
αὐτοῦ, ἐν @ Kal διὰ τοῦτο οὐ συνεχώρησεν τὸν ᾿Αδὰμ
3. ἴω \ \ rn ΄
ἅψασθαι αὐτοῦ, καὶ διὰ τοῦτο φθονήσας ὁ διάβολος
/ 5 \ an / ,’ an -
5 ἠπάτησεν αὐτὸν διὰ THs ἀμπέλου αὐτοῦ. καὶ εἶπον ἐγὼ
5 ‘ / a
Bapovy’ Kai ἐπεὶ τοσούτου κακοῦ αἰτία γέγονεν ἡ | ἄμ- 1. 176
« / a a
πέλος καὶ κατάρας ὑπόδικος Tapa θεοῦ καὶ τοῦ πρωτο-
/ a
πλάστου ἀναίρεσις, TOS ἄρτι εἰς τοσαύτην χρείαν ἐστίν;
\ * ¢ v Ae al > Lo An 5 4 «ς \
καὶ εἶπεν ὁ ἄγγελος" ᾿Ορθῶς ἐρωτᾷς" ὅτε ἐποίησεν ὁ θεὸς
\ \ \ fal A > / ral
10 TOV κατακλυσμὸν ἐπὶ τῆς γῆς Kal ἀπώλεσε πᾶσαν σάρκα
\ / al
καὶ Tas τετρακοσίας ἐννέα χιλιάδας τῶν γυγάντων, Kal
a 6 Led ¢ lal /
ἀνῆλθεν τὸ ὕδωρ ἐπάνω τῶν ὑψηλῶν ἐπὶ πήχεις SeKa-
> lal ts >’ \ / \ 3 “-“
πεντε, εἰσῆλθε τὸ ὕδωρ εἰς τὸν παράδεισον καὶ ἦρεν πᾶν
» ᾿ \ \ al a ’ I > i > \ \
ἄνθος" τὸ δὲ κλῆμα τῆς ἀμπέλου ἐξώρισεν εἰς TO παντελὲς
\ ’ “4 \ “ἢ / ¢ a »,
15 καὶ ἐξέβαλεν ἔξω. καὶ ὅταν ἐφάνη ἡ γῆ ἀπὸ τοῦ ὕδατος
καὶ ἐξῆλθε Νῶε τῆς κιβωτοῦ, ἤρξατο φυτεύειν ἐκ τῶν
ς , Ae : \ \ \ a \ \
εὑρισκομένων φυτῶν" εὗρε δὲ καὶ TO κλῆμα, Kal λαβὼν
΄ > € a Th NY b fa ς \ 5 \ Σ \ a
ἐλογίζετο ἐν ἑαυτῷ Ti apa ἐστίν᾽ Kal ἐλθὼν ἐγω εἶπον
Bata \ Nira '7, ς \ 5 ee , eA
αὐτῷ Ta περὶ ἐκείνου" καὶ εἶπεν “Apa φυτεύσω αὐτὸ ἢ
, ’ Xoo! \ , 4 lal 5 / Ἢ \ \ ᾽ \ ’ A
20 Tl; ἐπεὶ ᾿Αδὰμ dv αὐτοῦ ἀπώλετο μὴ Kal αὐτὸς ὀργῆς
rn ’ “-“ fal / /
θεοῦ ἐπιτύχω δι᾽ αὐτοῦ. καὶ ταῦτα λέγων προσηύξατο
a la) /
ὅπως ἀποκαλύψῃ αὐτῷ 6| θεὸς περὶ αὐτοῦ τί ποιήσει" f. 176)
« \ \ /
Kal τεσσαράκοντα ἡμέρας τὴν εὐχὴν ἐκτελέσαντος, Kal
ἊΝ ad
πολλὰ δεηθεὶς καὶ κλαύσας εἶπεν" Κύριε, παρακαλῶ ὅπως
lal fal >
25 ἀποκαλύψης μοι τί ποιήσω περὶ τοῦ φυτοῦ τούτου. ἀπέ-
’ “ 7
στείλε δὲ ὁ θεὸς τὸν ἄγγελον αὐτοῦ τὸν Σαρασαήλ, καὶ
“3. » a. » / a , \ a ea ὃ
εἶπεν αὐτῷ" ᾿Αναστάς, Noe, φύτευσον τὸ κλῆμα, ὅτι τάδε
͵ >
λέγει κύριος" Τὸ πικρὸν τούτου μεταβληθήσεται εἰς
» fal ͵ > ᾽ / \
γλυκύ, καὶ ἡ κατάρα αὐτοῦ γενήσεται εἰς εὐλογίαν, Kal
an Ἁ ΄ e “ \ «a
30 TO Tap αὐτοῦ γεννώμενον γενήσεται αἷμα θεοῦ, Kai ὥσπερ
= \ , a ᾽ ͵
δι’ αὐτοῦ τὴν καταδίκην ἔλαβεν τὸ γένος τῶν ἀνθρώπων,
fa) na n > \ > 9 al
πάλιν διὰ ᾿Ιησοῦ Χριστοῦ τοῦ ᾿μμανουὴλ ἐν αὐτῷ
/ \ » Led - \ \ > /
μέλλουσιν τὴν ἄνω κλῆσιν προσλαβεῖν, Kal THY εἰς παρά-
nr 3 / ad v4
δεισον εἴσοδον. γίνωσκε τουγαροῦν, ὦ Bapovy, ὅτι ὥσπερ
a n \
350 Addu δι’ αὐτοῦ τοῦ ξύλου τὴν καταδίκην ἔλαβεν Kat
n 80 ἴω > Wal eA \ C rn v fa} \
TNS o&ns θεοῦ εγυμνω ἡ, OUT@MS και Ol νυν αν ρωποι τον

1 εφοιτευσεν σαμουῆλ ὅτινε 9 ὅτινη 10 πᾶσα 30 γενόμενον

γεννήσεται

ΕΞ 177

f. 177b

τ 178

88 APOCALYPSIS BARUCHI.

a 3 n a
ἐξ αὐτοῦ γεννώμενον οἶνον ἀπλήστως “δρῶντες ἡ χεῖρον
an? \ AY / > / \ Ὁ lal θ lal
τοῦ ᾿Αδὰμ τὴν παράβασιν ἀπεργάζονται καὶ τῆς τοῦ θεοῦ
a ’ / \ e \
δόξης μακρὰν γίνονται Kal τῷ αἰωνίῳ πυρὶ ἑαυτοὺς
la ca) \ > \ ’ > a by , Ξ
προξενοῦσιν: πᾶν γὰρ ἀγαθὸν δι’ αὐτοῦ <ov> γίνεται
a fal -“ / / = Yd
ταῦτα yap ποιοῦσιν οἱ τοῦτον εἰς κόρον πίνοντες" οὔτε
a ey la /
ἀδελφὸς ἀδελφὸν ἐλεεῖ, οὔτε πατὴρ υἱόν, OV<TE> τέκνα
lal -“ rn 7,
γονεῖς, ἀλλὰ διὰ τῆς πτώσεως τοῦ οἴνου πάντα γίνονται
᾿ A a - / \
οἷον φόνοι, μοιχεῖαι, πορνεῖαι, ἐπιορκεῖαι, κλοπαί, καὶ
δ \ 7 \ la!
Ta τούτων ὅμοια' καὶ οὐδὲν ἀγαθὸν δι’ αὐτοῦ KaTop-
θοῦται.
\ FP: ’ \ \ \ \ BA A uly a
Kai εἶπον ἐγὼ Βαροὺχ πρὸς τὸν ἄγγελον" ᾿ὥπερωτῶ
oe , ΄ ΜΝ eC ἡ Ψ , ς ΄ >
σε ἕνα λόγον, κύριε" ἐπειδὴ εἶπές μοι OTL πίνει ὁ δράκων ἐκ
a lal , \
τῆς θαλάσσης πῆχυν μίαν" εἶπέ μοι καὶ πόση ἐστὶν ἡ
I ᾽ Le) \ 8 ig ” ᾿ Ly / ᾽ na e
κοιλία αὐτοῦ; Kal εἶπεν ὁ ἄγγελος" H κοιλία αὐτοῦ ὁ
“ > U \ ev > lel Ld lé »
ἅδης ἐστίν" καὶ ὅσον ἀνδρῶν τριακοσίων μόλιβδος ἀκον-
,ὔ / > \ € / ΕῚ lal > \ 5S Ὁ
τίζεται, τοσαύτη ἐστὶν ἡ κοιλία αὐτοῦ. ἐλθὲ οὖν ὅπως
Ἂν /
δείξω σοι Kai μείζονα τούτων ἔργα.
/
Καὶ λαβών με ἤγαγέν με ὅπου ὁ ἥλιος ἐκπορεύεται"
Nee Α͂ [4 , rte te e if \ 3 ἃ
καὶ ἔδειξέ μοι ἅρμα τετραέλαστον ὃ ἣν ὑπόπυρον, καὶ | ἐπὶ
“΄Ω Y an
τοῦ ἅρματος ἄνθρωπος καθήμενος φορῶν στέφανον πυρός"
ADS /
«καὶ ἦν; ἐλαυνόμενον TO ἅρμα ὑπ᾽ ἀγγέλων τεσσαράκοντα.
καὶ ἰδοὺ ὄρνεον περιτρέχον ἔμπροσθεν τοῦ ἡλίου ὡς ὄρη
ἐννέα" καὶ εἶπον τὸν ἄγγελον" Τί ἐστιν τὸ ὄρνεον τοῦτο;
\ L ᾿ ΡΨ ΤῈΣ ε , A > , \
καὶ λέγει or’ Τοῦτό ἐστιν ὁ φύλαξ τῆς οἰκουμένης. καὶ
5 a 7) fal A /
εἶπον" Κύριε, πῶς ἐστιν φύλαξ τῆς οἰκουμένης ; δίδαξόν
ΒΨ, / ς an
με. καὶ εἶπέν μοι ὁ ἄγγελος" “Τοῦτο τὸ ὄρνεον παρατρέχει
rm oe / Ἂς ἈΝ , A / \
TO ἡλίῳ καὶ τὰς πτέρυγας ἐφαπλῶν δέχεται τὰς πυριμόρ-
’ - > nr tf ’ 3 a
φους ἀκτῖνας αὐτοῦ" εἰ μὴ yap ταύτας ἐδέχετο, οὐκ ἂν TOV
᾿ θ ἢ 7 5. ἢ ” ͵ A ᾽ \
ἀνθρώπων γένος ἐσώζετο, οὔτε ἕτερόν τι ζῷον" ἀλλὰ
΄ la) tl
προσέταξεν ὁ θεὸς τοῦτο TO ὄρνεον. Kal ἥπλωσε τὰς
/ “ \ “
πτέρυγας αὐτοῦ, καὶ εἶδον εἰς τὸ δεξιὸν πτερὸν αὐτοῦ
/
γράμματα παμμεγέθη, ὡς ἅλωνος τόπον ἔχων μέτρον ὡσεὶ
la lal
μοδίων τετρακισχιλίων" καὶ ἦσαν γράμματα χρυσᾶ. Kal
Φ 7 3, ΄ a Ε] Β
εἶπέν μοι ὁ ἄγγελος" ᾿Ανάγνωθι ταῦτα. καὶ ἀνέγνων" καὶ
ΕΣ [2 ΜΛ A / ΕΣ > , ΕῚ Ν
ἔλεγον οὕτως: Οὔϊτε γῆ με τίκτει οὔτε οὐρανός, ἀλλὰ

1 γενωμενον απλειστως 4 προξενωσοιν 7 3 πόσεως 18 ποσοι
19 ἁρματατρασέλαστον ὑπόπυρος 22 ὄρει 24 ὁ φύλαξ] υφυλαὲ

32 ἄλλωνος 35 τίκει

APOCALYPSIS BARUCHI. 89

/ ΄, ἢ , \ 4 ἕ ΄ Tse
TiKTOVOL μὲ πτέρυγες πυρός. καὶ εἶπον" Κύριε, τί ἐστὶ
\ " ἴω / \ Yj ’ lol
TO ὄρνεον τοῦτο, Kal TL TO ὄνομα αὐτοῦ; Kal εἶπέν μοι
«ς a a AS 90) ,’ “
ὁ ἄγγελος" Φοῖνιξ καλεῖται τὸ ὄνομα αὐτοῦ. «καὶ εἶπον"»
\ Le , Ce ear 3 \ , A > A \
Καὶ τί ἐσθίει; καὶ εἶπέν pot’ To μάννα τοῦ οὐρανοῦ Kat
\ , a a Ν oe aes ͵ \ \
5 TV δρόσον τῆς γῆς. καὶ εἶπον" ᾿Αφοδεύει TO ὄρνεον; καὶ
3 / 9 , / \ \ fal ͵ὔ
εἶπέν μοι ᾿Αφοδεύει σκώληκα, καὶ τὸ τοῦ σκώληκος
᾽ / / / e “ tal
ἀφόδευμα γίνεται κινάμωμον, ᾧπερ ypovTat βασιλεῖς καὶ
Μ a , \ v / A \ » a
ἄρχοντες. μεῖνον δέ, καὶ ὄψει δόξαν θεοῦ. καὶ ἐν τῷ
ς tal oN 55 Λ \ e τὰ a \
ὁμιλεῖν αὐτὸν ἐγένετο [βροντὴ] ὡς ἦχος βροντῆς, Kal
, Ce. NE a e ἢ ᾿ \
10 ἐσαλεύθη ὁ τόπος ἐν ᾧ ἱστάμεθα" Kal ἠρώτησα τὸν ἄγ-
a / / / > ¢ Ἁ cf \ 3 /
yerov' Κύριέ μου, τί ἐστιν ἡ φωνὴ αὕτη; καὶ εἶπέν μοι
e v A » ν 7 € v \ iA
ὁ ἄγγελος" Ἄρτι ἀνοίγουσιν οἱ ἄγγελοι τὰς τριακοσίας
/ / a ’ la) /
ἑξήκοντα πέντε πύλας τοῦ οὐρανοῦ, Kal διαχωρίζεται TO
al ’ \ fa) , \ 5 \ / 4 ,
φῶς ἀπὸ τοῦ σκότους. καὶ ἦλθεν φωνὴ λέγουσα Φωτό-
\ tal / \ ? / /
15 OoTa, δὸς TO κόσμῳ TO φέγγος. καὶ ἀκούσας τὸν κτύπον
ἈΝ τ 3 , , ς , a =
τοῦ ὀρνέου εἶπον" Κύριε, τί ἐστιν ὁ κτύπος οὗτος ; Kal f.178b
3 3 Pate a) Ng / Sawn sees a Ἔν / 3
εἶπεν" Τοῦτό ἐστι τὸ ἐξυπνίζον τοὺς ἐπὶ γῆς ἀλέκτορας
\ / ud is ’ / , “ fo
ὡς yap Ta δίστομα, οὕτως καὶ 6 ἀλέκτωρ μηνύει τοῖς ἐν τῷ
, \ \ γὼ U arch: \ ς ,
κόσμῳ κατὰ τὴν ἰδίαν λαλιάν. ὁ ἥλιος γὰρ ἑτοιμάζεται
«ς \ A ’ A 7 N Ae ’ /
20UTO τῶν ἀγγέλων᾽ καὶ φωνεῖ ὁ ἀλέκτωρ.
9 ͵ nr fal if -
Καὶ εἶπον ἐγώ: Kai ποῦ ἀποσχολεῖται ὁ ἥλιος ἀφ᾽ οὗ 7
CON a \ 5 Cas, Pe ἃ 5)
0 ἀλέκτωρ φωνεῖ; καὶ εἶπεν μοι ὃ ἄγγελος" ᾿Ακουσον,
U Ξ / An
Βαρούχ᾽ πάντα boa ἔδειξά σοι ἐν TO πρώτῳ Kal δευτέρῳ
ε [ ε
᾽ A 5 \ A a / ¢
οὐρανῷ ἐστιν᾽ καὶ ἐν TO τρίτῳ οὐρανῷ διέρχεται ὁ ἥλιος
\ -“ lal
25 καὶ διδοῖ τῷ κόσμῳ TO φέγγος. ἀλλὰ ἔκδεξαι, καὶ ὄψει
, la) ne na A a
δόξαν θεοῦ. καὶ ἐν τῷ ὁμιλεῖν με αὐτῷ, ὁρῶ τὸ ὄρνεον, Kal
> U "
ἀνεφάνη ἔμπροσθεν, καὶ πρὸς μικρὸν μικρὸν ηὔξανε, καὶ
> a ND Pe ,
ἀνεπ ληροῦτο᾽ καὶ ὄπισθεν τούτου τὸν ἥλιον ἐξαστράπτον-
\ \ ᾽ ΕῚ fal
Ta καὶ τοὺς ἀγγέλους μετ᾽ αὐτοῦ φέροντας καὶ στέφανον
> \ \ \ " A e \ , > , ,
30€mt THY κεφαλὴν αὐτοῦ, οὗ τὴν θέαν οὐκ ἠδυνήθημεν
? fal lal A x 7
ἀντοφθαλμῆσαι καὶ ἰδεῖν" καὶ ἅϊμα τῷ λάμψαι τὸν ἥλιον Ff. 179
> , \ ig lal \ 3 lal / ὃ > \ \ > \ \
ἐξέτεινε καὶ ὁ φοῖνιξ τὰς αὐτοῦ πτέρυγας" ἐγὼ δὲ ἰδὼν τὴν
, , 5
τοιαύτην δόξαν ἐταπεινώθην φόβῳ μεγάλῳ, καὶ ἐξέφυγον
\ ς A a 3 /
καὶ ὑπεκρύβην ἐν ταῖς πτέρυξι τοῦ ἀγγέλου. καὶ εἶπέν

1 τίκουσι 4 μάνα 5 τὸν δρόσον 5, 6 ἀμφοδεύει 7 ἀμφόδευμα
ὅπερ χρόντε 15 τῷ] To 18 μινυὴ 25 διδὴ 27 ἀνεφάνην
29 φέρωντες

1. 1790

f. 180

00 APOCALYPSIS BARUCHI.

“ 7 Ny,
μοι ὃ ἄγγελος" Μὴ φοβοῦ, Bapovy, ἀλλὰ ἔκδεξαι, Kat ὄψει
καὶ τὴν δύσιν αὐτῶν.

, γᾶς "

Καὶ λαβών με ἤγαγέν με ἐπὶ δυσμάς" καὶ ὅταν ἦλθεν
fol “ ¢ a / 4 \ /
ὁ καιρὸς τοῦ δῦσαι, ὁρῶ πάλιν ἔμπροσθεν τὸν ὄρνεον
, , a Δ ed a 3% a SUSE ¢ a \ > /
ἐρχόμενον" Kal ἅμα τῷ ἐλθεῖν αὐτόν, ὁρῶ τοὺς ἀγγέλους,
A > Xi fol lal 5 fal
καὶ ἦραν τὸν στέφανον ἀπὸ τῆς κορυφῆς αὐτοῦ" τὸ δὲ
ὄρνεον ἔστη τεταπεινωμένον καὶ συστέλλον τὰς πτέρυγας
φι τ \ a SUNS 5. ἵν (9 Ε ͵ ΝΣ Ἐπ). 5 \
αὐτοῦ. καὶ ταῦτα ἰδὼν ἐγὼ εἶπον" ἸΚύριε, διὰ τί ἦραν τὸν
/ τὸ \ a col a ¢ / Ν \ ἐν >
στέφανον ἀπὸ τῆς κεφαλῆς τοῦ ἡλίου, καὶ διὰ τί ἐστι
τὸ ὄρνεον τοσοῦτον τεταπεινωμένον; καὶ εἶπέν μοι ὁ
” Exc , mam GN RB ¢ \ ἘΠ
ἄγγελος. Ὃ στέφανος τοῦ ἡλίου, ὅταν τὴν ἡμέραν δια-
/ Yj A ’
δράμῃ, λαμβάνουσιν τέσσαρες ἄγγελοι τοῦτον καὶ ava-
ΣΝ x \
φέρουσιν εἰς τὸν οὐρανὸν καὶ ἀνακαινίζουσιν αὐτόν, διὰ TO
3. aN \ \ a ’ a a
μεμολύνθαι αὐτὸν Kal Tas ἀκτῖνας αὐτοῦ ἐπὶ τῆς γῆς" καὶ
> ͵ ΚΟΥ > \
λοιπὸν καθ᾽ ἐκάστην ἡμέραν οὕτως ἀνακαινίζεται. καὶ
35 τς ΤᾺΝ ΠΡΟΣ / \ \ , ͵ ε
εἶπον ἐγὼ Βαρούχ' Κύριε, καὶ διὰ τί μολύνονται αἱ
» A % “ 5 \ A \ Ὁ} /
ἀκτῖνες αὐτοῦ ἐπὶ τῆς γῆς ; καὶ εἶπέν μοι ὁ ἄγγελος"
A ‘ 39 / \ 3 lel
Θεωρῶν τὰς ἀνομίας καὶ τὰς ἀδικίας τῶν ἀνθρώπων, ἤγουν
/ /
πορνείας, μοιχείας, κλοπᾶς, ἁρπαγάς, εἰδωλολατρείας,
/ Yj ως / /
μέθας, φόνους, ἔρεις, Endy, καταλαλίας, γογγυσμούς, ψιθυ-
/ \ / iA
ρισμούς, μαντείας, Kal Ta τούτων ὅμοια, ἅτινα οὐκ ἐστὶ
a “ ’ / a / an
τῷ θεῷ ἀρεστά" διὰ ταῦτα μολύνεται καὶ διὰ τοῦτο
la) 5 / a
ἀνακαινίζεται. περὶ δὲ Tod ὀρνέου, TO πῶς ἐταπεινώθη"
an e 3 tal an
ἐπεὶ διὰ τὸ κατέχειν τὰς τοῦ ἡλίου ἀκτῖνας, διὰ τοῦ πυρὸς
a ¢ / / ξ, 3 ’ a fal
καὶ τῆς ὁλοημέρου καύσεως, [ὡς] Ov αὐτῶν ταπεινοῦται" εἰ
/ 4
μὴ yap ai τούτου πτέρυγες, ὡς προείπομεν, | περιέσκεπον
Pent a ’ XN / a /
τὰς τοῦ ἡλίου ἀκτῖνας, οὐκ av ἐσώθη πᾶσα πνοή.
¢€ \ ΄
Καὶ τούτων συσταλέντων καὶ ἡ νὺξ κατέλαβεν καὶ ἅμα
, \ \ A / \ AN a > ,
TavTnt Kal μετὰ τῆς σελήνης καὶ pEe<Ta> τῶν ἀστέρων.
\ 43 γΝ fa Be ͵ ὃ nel \ !
καὶ εἶπον ἐγὼ Bapovy: Κύριε, δεῖξόν μοι καὶ ταύτην,
lal Lal lal > /
παρακαλῶ, πῶς ἐξέρχεται Kal ποῦ ἀπέρχεται, Kal ἐν ποίῳ
a 3 εν oe) ,
σχήματι περιπατεῖ. καὶ εἶπεν ὁ ἄγγελος" ᾿Ανάμεινον, καὶ
v Ν fi e CL oe! , \ ia) Ὁ , ¢ a \
ὄψει Kal ταύτην ὡς μετ᾽ ὀλίγον. καὶ TH ἐπαύριον ὁρῶ καὶ
\ , bie AN tA
ταύτην ἐν σχήματι γυναικὸς Kat καθημένην ἐπὶ ἅρματος
lal 5 , Ὁ la \ ’ \ > a
τροχοῦ" Kal ἦσαν ἔμπροσθεν αὐτῆς βόες καὶ ἀμνοὶ ἐν τῷ

το

14 μεμολύνεσθαι 17 ἀκτῖναι 20 peers eppets ζῆλοι 23 éra-
πεινώθην 20 δι᾿ avrov 28 perhaps συσταλέντων ends the angel’s speech,

and something is lost after it 29 raurns μετὰ Kal

APOCALYPSIS BARUCHI. 9]

“ \ a au ty ae Set Ba \ 5 : , ῃ
ἅρματι, καὶ πλῆθος ἀγγέλων ὁμοίως" καὶ εἶπον" Κύριε, τί
᾽ ε , \ δὰ 5 ,ὔ Δ et, ela 2 ay) 19
εἰσιν οἱ βόες Kal οἱ ἀμνοί ; καὶ εἶπέν μοι" "ἈΑγγελοί εἰσιν
\ ΓΕ \ ͵ Ss 37, 2 \ fs “ \
καὶ αὐτοί. καὶ πάλιν ἠρώτησα᾽ Kal τί ἐστιν ὅτι ποτὲ
, 3
μὲν αὔξει, ποτὲ δὲ λήγει; καὶ «εἶπέν μοι» "Ἄκουσον, ὦ
τ / / > «
5 Βαρούχ' ταύτην ἣν βλέπεις ὡραία ἦν γεγραμμένη ὑπὸ
θεοῦ ὡς οὐκ ἄλλη. καὶ ἐν τῇ παραβάσει τοῦ πρώτου
᾽ \ a fal Ss A a \ v o- »” A
Αδὰμ παρῆψε τῷ Σαμαῆλ ὅτε τὸν | ὄφιν ἔλαβεν ἔνδυμα" f. 1800
᾽ ε , ᾽ \ ͵ es / JA Xe ᾿
οὐχ ὑπεκρύβη ἀλλὰ παρηύξησε, καὶ ὠργίσθη αὐτῇ ὁ θεός,
\» aN Wee) a ἜΝ) 95. κα Ν
καὶ ἔθλιψεν αὐτὴν καὶ ἐκολόβωσεν τὰς ἡμέρας αὐτῆς. καὶ
5 5 \ A > ͵ Ὁ a) >» a \
10 εἰπον᾽ Καὶ πῶς ov λάμπει Kal ἐν παντί, ἀλλ᾿ ἐν TH νυκτὶ
ς 4 Y a /
μόνον; Kat εἶπεν ὁ ἄγγελος" "Ακουσον᾽ ὥσπερ ἐνώπιον
/ / A 7
βασιλέως ov δύνανται οἱ οἰκέται παρρησιασθῆναι, οὕτως
> nr « /
οὐδὲ ἐνώπιον τοῦ ἡλίου δύνανται ἡ σελήνη καὶ «οἱ»
> / ΜΝ , = Jaa, \ « ’ / / , 5
ἄστέρες αὐγάσαι᾽ ael yap οἱ ἀστέρες κρέμανται, αλλ,
ΓΕΔ ἌΡΕΣΕ / : Nee Xe , ἢ 3
ὑπὸ τοῦ ἡλίου σκεπάζονται᾽ καὶ ἡ σελήνη THA οὖσα

“-
σι

«ς \ A a « ΄ a > a
ὑπὸ τῆς τοῦ ἡλίου θερμῆς ἐκδαπανᾶται.
\ a / \ \ a ,
Καὶ ταῦτα πάντα μαθὼν παρὰ τοῦ ἀρχαγγέλου, λαβὼν 10
/ , 3 r
ἤγαγέν με εἰς τέταρτον οὐρανόν' καὶ εἶδον πεδίον ἁπλοῦν, Kal
> / > “ ,ἷ 6 / \ 53 > > A “
ἐν μέσῳ αὐτοῦ λίμνην ὑδάτων" καὶ ἦσαν ἐν αὐτῷ πλήθη
> [4 > A Ae > ’ > Ὁ an > a Ay oe »
20 ὀρνέων ἐκ πασών γενεῶν" ἀλλ᾽ οὐχ ὅμοια τῶν ἐνταῦθα: ἀλλ,
" \ , ε , ΄ ᾿ \ , D
ἴδον τὸν γέρανον ws βόας μεγάλους" Kal πάντα μεγάλα
ς / a > , \ 2 ΄ \ ”
ὑπερέχοντα τῶν ἐν κόσμῳ. Kal ἠρώτησα TOV ἄγγελον"
δ ν \ \ \ / ς / \ / \ \ ΘΝ Ω
Τί ἐστι τὸ | πεδὶον, καὶ τίς ἡ λίμνη, καὶ τί τὸ περὶ αὐτὴν ἴ. 181
a a 49 € Yl "
πλῆθος τῶν ὀρνέων; καὶ εἶπεν ὁ ἄγγελος" ΓΑκουσον, Ba-
\ / \ i
25 povy’ TO μὲν πεδίον ἐστὶν TO περιέχον THY λίμνην Kal
ἴλλα O L ἐν αὐτῷ, ov ἔρχονται ai ψυχαὶ τῶ
ἄλλα θαυμαστὰ ἐν αὐτῷ, οὗπερ ἔρχ χαὶ τῶν
a \ Ἔ Ν \
δικαίων ὅταν ὁμιλῶσι συνδιάγοντες χοροὶ χοροί τὸ δὲ ὕδωρ
> \ a x / / / 3 \ a fol
ἐστὶν ὅπερ Ta νέφη λαμβάνοντα Bpéyovow ἐπὶ τῆς γῆς,
/ \
καὶ αὐξάνουσιν οἱ καρποί. καὶ εἶπον πάλιν τὸν ἄγγελον
. «Ὁ
30 κυρίου" Ta δὲ ὄρνεα «τί; ; καὶ εἶπέν μοι Αὐτά εἰσιν ἃ δια-
2.3 a 5 a
παντὸς ἀνυμνοῦσι τὸν κύριον. καὶ εἶπον" Kupte, καὶ πῶς
/ a , ¢
λέγουσιν οἱ ἄνθρωποι ὅτι ἀπὸ τῆς θαλάσσης ἐστὶν τὸ ὕδωρ
WA / \ 6 Ὁ ” a ΤᾺ \ / > \ A
ὅπερ βρέχει; καὶ εἶπεν ὁ ἄγγελος" Τὸ μὲν βρέχον ἀπὸ τῆς
lal lol lal ,
θαλάσσης καὶ τῶν ἐπὶ γῆς ὑδάτων καὶ τοῦτό ἐστιν" τὸ δὲ

1 ὁμοιος 4 dey 5 γεγραμένη 7 παρῆψε τῷ] παρηψετο
8, 20 οὐκ 14 κρεμμανται 15 σκεδάζονται 18 τέταρτον τρίτον
19 πλήθει 21 πάντας 22 ὑπερέχοντα τῶν] ὑπάρχωντα τω 26 ὦπερ

27 ὁμιλοῦν 28 λαμβανοντες 31 Κύριε] κυ 35. βρέχειν

f. 1510

f. 182

f. 182b

92 APOCALYPSIS BARUCHI.

\ \ > a b] / 5 ’ » io a
τοὺς καρποὺς ἐνεργοῦν ἐκ τούτου ἐστίν. ἴσθι οὖν TOD λοι-
ao ὃ / an > a
ποῦ ὅτι ἐκ τούτου ἐστὶν ὃ λέγεται δρόσος τοῦ οὐρανοῦ.
\ > ἈΝ , / ς ” BA / »
Καὶ ἀπὸ τούτου λαβών με ὁ ἄγγελος ἤγαγέν με εἰς
3 [ass 5 Ε
πέμπτον οὐρανόν. καὶ | ἦν ἡ πύλη κεκλεισμένη" καὶ εἶπον
Kv > 5 , c \ a “ > 7, θ \
ύριε, οὐκ ἀνοίγεται ὁ πυλὼν οὗτος ὅπως εἰσέλθωμεν; καὶ 5
ec > A
εἶπέν μοι ὁ ἄγγελος: Οὐ δυνάμεθα εἰσελθεῖν ἕως ἔλθη Me-
χαὴλ ὁ κλειδοῦχος τῆς βασιλείας τῶν οὐρανῶν" ἀλλ᾽ ἀνά-
Ν \ 60 a 6 a Ni Se τὰ \
μεινον, καὶ ὄψει τὴν δόξαν Tov θεοῦ. Kai ἐγένετο φωνὴ
, ε pe \ 5 i , is) ε \
μεγάλη ὡς BpovTn Kai eitrov’ Κύριε, τί ἐστιν ἡ φωνὴ
ο 5 / <
αὕτη; Kat εἶπέν por “Apts κατέρχεται ὁ ἀρχιστράτηγος το
\ “ , \ , ἢ \
Μιχαὴλ iva δέξηται τὰς δεήσεις τῶν ἀνθρώπων. καὶ ἰδοὺ
ἦλθεν φωνή" ᾿Ανουγήτωσαν αἱ πύλαι. καὶ ἤνοιξαν, καὶ
ΟΝ ae? \ « δέον wo) , \
ἐγένετο τρισμὸς ὡς βροντῆς" καὶ ἦλθεν Μιχαήλ, καὶ συν-
, , lal id 7 e xX , fal \
NVTNTEV αὐτῷ ὁ ἄγγελος ὁ ὧν μετ᾽ ἐμοῦ, καὶ προσεκύνησεν
> - \ ’ \ NY
αὐτὸν καὶ εἶπεν" Χαίροις, ὁ ἐμὸς ἀρχιστράτηγος Kal παντὸς

-
on

“ 5S S /
TOU ἡμετέρου τάγματος. καὶ εἶπεν ὁ ἀρχιστράτηγος Mu-
I. « \ ἮΝ Ἔ \ ’
yanr' Χαίροις καὶ σύ, ὁ ἡμέτερος ἀδελφὸς καὶ ὁ τὰς ἀπο-
, / lal a \ / /
καλύψεις διερμηνεύων τοῖς καλῶς τὸν βίον διερχομένοις.
\ {4 ’ / / 4 \ ἴδ
καὶ οὕτως ἀλλήλους κατασπασάμενοι ἔστησαν. καὶ ἴδον
3 / \ an / /
Tov ἀρχιστράτηγον Μιχαὴλ κρατοῦντα φιάλην μεγάλην 20
0 a \ 10 τ nr iv ἢ \ ’ n “ n a
σφόδρα: τὸ βάθος αὐτῆς ὅσον ἀπὸ οὐρανοῦ ἕως τῆς γῆς,
Nae , o 4. ἢ ane , Ε \ 5 ἐ
καὶ τὸ πλάτος ὅσον ἀπὸ βορρῶ ἕως νότου᾽ καὶ εἶπον" Κύριε,
γι ἃ a \ Ga , Nt Lea ἃ
τί ἐστιν ὃ κρατεῖ Μιχαὴλ ὁ ἀρχάγγελος ; καὶ εἶπέν μοι
Τοῦτό ἐστιν ἔνθα προσέρχονται αἱ ἀρεταὶ τῶν δικαίων καὶ
/ ῃ
ὅσα ἐργάζονται ἀγαθά, ἅτινα ἀποκομίζονται ἔμπροσθεν 25
τοῦ ἐπουρανίου θεοῦ.
\ > A id nr nr 5 »
Kai ἐν τῷ ὁμιλεῖν με αὐτοῖς, ἰδοὺ ἦλθον ἄγγελοι φέ-
ροντες κανίσκια γέμοντα ἀνθῶν, καὶ ἔδωκαν αὐτὰ πρὸς
\ f WD 4 \ x Ξ , / >
tov Μιχαήλ. καὶ ἠρώτησα τὸν ἄγγελον" Κύριε, τίνες εἰσιν
e Ney Ae = 3
οὗτοι, καὶ τί τὰ προσκομιζόμενα παρ᾽ αὐτῶν; καὶ εἶπέν μοι" 30
Οὗτοί εἰσιν ἄγγελοι <ol> ἐπὶ τῶν ἐξουσιῶν. καὶ λαβὼν ὁ
5) , \ ΄, » » \ 5) \ , Ῥ
ἀρχάγγελος τοὺς κανίσκους ἔβαλεν αὐτοὺς εἰς τὴν φιάλην
\ s τ Ν κα Nea), 3. τ ἘΠῚ 5 \
Kal λέγει μοι ὁ ἄγγελος" Ταῦτα τὰ ἄνθη εἰσὶν ai ἀρεταὶ
Ὁ 7 53 ,
τῶν δικαίων. Kal εἶδον ἑτέρους ἀγγέλους | φέροντας Ka-
/
νίσκια κενὰ οὐ γέμοντα" Kal ἤρχοντο λυπούμενοι, καὶ οὐκ 35

1 ἰσθηται 10 Αρτι] ἀντὶ 12 ἀνοιγέτωσαν 13 τρισμός, 1.6. the
creaking of the gate-hinges 18 καλοῖς 20, 82 φιάλλην 28 ἀνθῶν]
ανθ 92 εβαλλεν

APOCALYPSIS BARUCHI. 93

’ / > / fi .) Φ / \ -
ἐτόλμησαν ἐγγίσαι, διότι οὐκ εἶχον τέλεια τὰ βραβεῖα.
/ “ “
καὶ ἐβόησεν Μιχαὴν λέγων᾽ Δεῦτε καὶ ὑμεῖς, ἄγγελοι,
δ , \
φέρετε ὃ ἠνέγκατε. καὶ ἐλυπήθη Μιχαὴλ σφόδρα, καὶ ὁ
aS nan Φ / ᾽ > / \ /

MET ἐμοῦ ἄγγελος, SLO<TL> οὐκ ἐγέμισαν τὴν φιάλην.

5 Kai εἶθ᾽ οὕτως ἦλθον ἕτεροι ἄγγελοι κλαίοντες καὶ
> ͵ \ \ , ͵ ἀξ δ΄ ὦ
ὀδυρόμενοι καὶ μετὰ φόβου λέγοντες" δε ἡμᾶς μεμελανω-

lal >
μένους, κύριε, OTL πονηροῖς ἀνθρώποις παρεδόθημεν, καὶ
θέλομεν ὑποχωρῆσαι ἀπ᾽ αὐτῶν. καὶ εἶπεν Μιχαήλ: Οὐ
, ς -“ Ε] > Ἵ a 4 \ ’ / ἰὴ c
δύνασθε ὑποχωρεῖν ἀπ᾽ αὐτῶν, ἵνα μὴ εἰς τέλος κυριεύσῃ ὁ
2 F Peal 3 ,
10 ἐχθρός" ἀλλ᾽ εἴπατέ μοι TL αἰτεῖσθε. καὶ εἶπον" Δεόμεθά
\ ’ / tal n “
σου, Μιχαὴλ ἀρχιστράτηγε ἡμῶν, μεταθὲς ἡμᾶς ἀπ᾽ αὐτῶν,
’ = lal
ὅτι ov δυνάμεθα ἀνθρώποις πονηροῖς Kal ἄφροσι προσμέ-
¢/ 3 ” > ᾽ a O\ > / > \ a
νειν, OTL οὐκ ἔστιν ἐν αὐτοῖς οὐδὲν ἀγαθόν, ἀλλὰ πᾶσα
> , \ en > \ " ae aN > AY LS
ἀδικία καὶ πλεονεξία ov yap εἴδομεν αὐτοὺς εἰσελθεῖν ἐν
/ ]

15 ἐκκλησίᾳ ποτέ, οὐδὲ εἰς πνευματιϊκοὺς πατέρας οὐδὲ εἰς
> \ σ- - > 7 7 / \ τὰ 3 , > ° \
ἀγαθὸν ἕν᾽ ἀλλ᾽ ὅπου φόνος, καὶ αὐτοὶ ἐν μέσῳ εκεῖ, καὶ
“ al ta / / ᾽ /
ὅπου πορνεῖαι, μοιχεῖαι, κλεψίαι, καταλαλίαι, ἐπιορκίαι,

/ / ” ie) ἵν / >
φθόνοι, μέθαι, Epes, ζῆλος, γογγυσμός, ψιθυρισμός, εἰδω-
/ lal
λολατρισμός, μαντεία, καὶ TA τούτοις ὅμοια, ἐκεῖ εἰσιν

20 ἐργάται τῶν τοιούτων καὶ ἑτέρων χειρόνων. διὸ δεόμεθα
τι a e a 5 5 ’ Uy \ Le M \ an > /
ἐξελθεῖν ἡμᾶς am αὐτούς. καὶ εἶπεν Μιχαὴλ τοῖς ayyé-
Nous’ ᾿Εκδέξασθε ἕως οὗ μάθω παρὰ κυρίου τὸ τί γένηται.

Καὶ αὐτῇ τῇ ὥρᾳ ἀπῆλθεν ὁ Μιχαήλ, καὶ ἐκλείσθησαν
e , ᾿ \ > , Ἂν, id Tes \ » , \
αἱ θύραι" καὶ ἐγένετο φωνὴ ὡς βροντή" Kal ἠρώτησα τὸν

τὸ

σι

” 5 Les ¢ / \ S / ᾿ Ν
ἄγγελον. Τί ἐστιν ἡ φωνή; καὶ εἶπέν μοι" Ἄρτι προσ-
/ \ \ n > , > \ a lal
φέρει Μιχαὴλ τὰς τῶν ἀνθρώπων ἀρετὰς τῷ θεῷ.
Καὶ αὐτῇ τῇ ὥρᾳ κατῆλθεν ὁ Μιχαὴλ καὶ ἠνοίγη ἡ
ἢ Τῇ :
΄ ᾿ \ oo» ” 5 \ \ > ͵ \ ᾽
πύυλη᾽ καὶ ἤνεγκεν ἐλαιίιον᾽ καὶ τοὺς ἀγγέλους τοὺς ἐνεγ-
, \ ἦ / > / > \ Ὁ , 6
KOVTAS TA KAVLOKLA πλήρης ἐπλήρωσεν αὐτὰ ἔλαιον λέγων
᾽ / / c / \ \ Lal /
30 Ἀπενέγκατε, δότε ἑκατονταπλασίονα τὸν μισθὸν τοῖς φί-
“Ὁ an \ \ ,
λοις ἡμῶν καὶ τοῖς ἐμπόνως ἐργασαμένοις | τὰ καλὰ ἔργα.
οἱ γὰρ καλῶς σπείραντες καὶ καλῶς ἐπισυνάγουσιν. καὶ
΄ ΄, ἢ a
λέγει καὶ τοὺς ἀποκένους φέροντας τὰς κανίσκους᾽ Δεῦτε
Ν ig “Ὁ > / \ \ \ > / \ ’ \
Kal ὑμεῖς, ἀπολάβετε τὸν μισθὸν καθὼς ἠνέγκατε, καὶ ἀπὸ-
al al a 5 / \ a x
35 OoTe τοῖς υἱοῖς τῶν ἀνθρώπων. εἶτα λέγει Kal τοῖς τὰ
1 ἐτόλμωσαν 8, 9 ἀπ᾽ αὐτῶν] ὑπ᾽ αὐτῶν 9. δυνασται κυριεύσει

17 κλαιψεὶαι 18 μεθοις αιροις ψινθηρισμος 19 μαντιας TOUTOL
20 χεῖρων 22 yevnr av 30 φιλοι 31 εμπονοις 34 ἀπολλάβετε

f, 183

{. 183 b

04. APOCALYPSIS BARUCHI.

n Ὁ“ \ ,’ - a f
γέμοντα ἐνεγκοῦσι καὶ τοῖς τὰ amoKeva’ Ἰ]ορευθέντες
lal n f /
εὐλογήσατε τοὺς φίλους ἡμῶν καὶ εἴπατε αὐτοῖς ὅτι Tade
/ > \ lal ΄ rn
λέγει κύριος" “Emi ὀλίγῃ ἐστὲ πιστοί, ἐπὶ πολλῶν ὑμᾶς
\ lal id al
καταστήσει" εἰσέλθατε εἰς THY χαρὰν τοῦ κυρίου ὑμῶν.
\ a \ 5 fal 5 /
10 Kal στραφεὶς λέγει καὶ τοῖς μηδὲν ἐνεγκοῦσιν" Τάδε 5
, / ~ / > / Ν \ / \
λέγει κύριος: Μή ἐστε σκυθρωποί, Kat μὴ κλαίετε, μηδὲ
"7 \ ex a ? ͵ : > » 7 \ ,
ἐάσατε τοὺς υἱοὺς τῶν ἀνθρώπων ἀλλ᾽ ἐπειδὴ παρώρ-
a a ,
γισάν με ἐν τοῖς ἔργοις αὐτῶν, πορευθέντες παραζηλώσατε
» / "ἢ »
αὐτοὺς καὶ παροργίσατε καὶ παραπικράνατε ἐπ᾽ οὐκ
” Se Nay, > / Ξ yy \ , » }-
ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ᾽ ἔτι σὺν τούτοις ἐξαποστείλατε 10
/ \ an \ 2 7ὔ \ > / \ ,
καμπὴν καὶ βροῦχον καὶ ἐρυσίβην καὶ ἀκρίδα «καὶ χα-
- \ lal aA
f. 184 Nalav μετὰ ἀστραπῶν καὶ | ὀργῆς, Kal διχοτομήσατε av-
/ n
τοὺς ἐν μαχαίρᾳ καὶ ἐν θανάτῳ καὶ τὰ τέκνα αὐτῶν ἐν
J ’ a a >
δαιμονίοις" ὅτι οὐκ ἤκουσαν τῆς φωνῆς μου, οὐδὲ ἐσυνετή-
a 5 an O\ > 7 > ’ » /
ρησαν τῶν ἐντολῶν μου, οὐδὲ ἐποίησαν, ἀλλ᾽ ἐγένοντο 15
n a na ς /
καταφρονηταὶ τῶν ἐντολῶν μου, Kal ὑβρισταὶ τῶν ἱερέων
Ὁ / a
τῶν TOUS λόγους μου κηρυττόντων αὐτοῖς.
17 Καὶ ἅ ΝΣ Ξξκλείσθ ἡ θύ Δ δ, ol ΤΌΝ ,
al ἅμα τῷ λόγῳ ἐκλείσθη ἡ θύρα, καὶ ἡμεῖς ἀνεχωρή-
\
capev’ καὶ λαβών με ὁ ἄγγελος ἀπεκατέστησέν με εἰς TO
ey 3 Ain. \ > ς \ > \ , » a a
ἀπ᾽ ἀρχῆς καὶ εἰς ἑαυτὸν ἐλθὼν δόξαν ἔφερον τῷ θεῷ 20
τῷ ἀξιώσαντί με τοιού ἰξιώματο ὃ καὶ ὑμεῖς, ἀδελ-
ᾧ ἀξιώσαντί με τοιούτου ἀξιώματος. ᾧ μεῖς, a
if € , Ὁ / » / / \
pol, οἱ τυχόντες τῆς τοιαύτης ἀποκαλύψεως, δοξάσατε Kal
᾽ \ \ f v4 \ 5 \ / « a a \ be
αὐτοὶ τὸν θεόν, ὅπως καὶ αὐτὸς δοξάσῃ ὑμᾶς νῦν Kal ἀεὶ
\ 3 \ lal a / ἢ Ψ
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων" ἀμήν.

8 εσθαι 8,4 ἡμᾶς κατασθήσει 4 ἡμῶν 15 ἐποιήσασιν 28 δοξάσει
ἡμᾶς.

THE APOCALYPSE OF BARUCH

TRANSLATED FROM THE SLAVONIC BY

W. R. MORFILL, M.A.

READER IN RUSSIAN AND THE OTHER SLAVONIC LANGUAGES
IN THE UNIVERSITY OF OXFORD.

THE APOCALYPSE OF BARUCH,

WHEN he wept about the people of Jerusalem and an angel
was sent to him.

1. When king Nebuchadnezzar took Jerusalem and enriched
Babylon, lo I, Baruch, wept without ceasing and said: O Lord,
what an unrighteous thing has been done by Nebuchadnezzar,
and why hast thou not protected thy city Jerusalem? why hast
thou done this, Ὁ Lord? And as I was thus weeping, lo an angel
of the Lord stood by me and said: Be silent, O man, from thy
grief, for it is fitting that Jerusalem should experience these things.
But so says the Lord, the ruler of all, and has sent me before thy
face, that I should tell thee all the secrets of God, for thy weep-
ing has come to the ears of the Lord our God. But tell me that
thou wilt neither add nor conceal a word, and I will tell thee
secrets which the mind of man has never at any time seen. And
I, Baruch, said to the angel: As my Lord God liveth, if thou
shewest me, I do not wish to add or conceal a single word.

2. And the angel took me forcibly and brought me into the
heavenly firmament, and it was the first heaven, and in that
heaven there are very great doors; and the angel said to me: Let
us come in by these doors. And it was a journey of fifty days, and
he shewed me the salvation of God. And we saw a great field,
and there were men living in it; they had the faces of oxen, and
the horns of stags and the feet of goats, and the bellies of sheep.
And I asked the angel and said: Tell me what is the thickness of
the heavens, through which we have passed, or what is this field,
so that I may tell the sons of men. And the angel Phanuel said
to me: The doors which thou seest, by which we passed, as great
as the expanse from the East to the West, so is the thickness of the
heavens, this great field. And I said to the angel: And these men
in strange forms, who are they? And he said to me: These are
they who built the tower, and God has transformed them.

THE APOCALYPSE OF BARUCH. 97

8. And the angel took me and brought me to the second
heaven, and shewed me the great doors open, and he said: Let us
goin. And we entered flying, as it were a journey of seven days.
And he shewed me a great house, and there were in it living creatures
of various forms, whose faces were like those of dogs, and their
feet like those of stags, and their horns like those of goats. I,
Baruch, asked the angel and said: Who are these? And he said
to me: These are those who built the tower wishing to go into
heaven. For they made a tower and drove thither all people of
the male and female sex. For there you might have seen some
cutting wood, some making clay, some throwing lime, and some
burning stone. And there was great trouble there for those
people from the East to the West: so that each of them cast away
his life. And there was great vexation to those people. And
there women gave birth to children, but, having given birth, did
not cease casting the lime. And when she had taken her upper
garment, and wrapped it round (the child), she cast it on the
earth, and again went on with the same work. And they built
the tower, eighty thousand fathoms and in breadth five: and they
fashioned gimlets, so as to pierce heaven, that they should see
whether it was stone or copper. And God saw their folly and
their high-mindedness, and struck them with an unseen rod,
and divided their languages into thirty-three languages. And
each went on speaking in his own tongue, for they were before
speaking with one language, the Syrian, from the time of Adam
to the building of the tower.

4,5. So the angel took me to the light, a journey of thirty-
two days, and shewed me a great field; the mind of man could
not comprehend it; and in that field there was a very great moun-
tain, and on it lay a serpent as from the East to the West, and it
bent down drinking from the sea every day a cubit, and ate the
earth like grass. And I, Baruch, said to the angel: My Lord, why
does this serpent drink from the sea a cubit during the day, and
how is it that the sea does not become scanty? And the angel
said unto me: Listen, Baruch, God made three hundred, three
and thirty great rivers; the first is the river Aphia, the second
Avaria, the third Agorenik, the fourth Dunav (the Danube), the
fifth Ephrat (the Euphrates), the sixth Asavat, the seventh Ziet-

τ τ i

98 THE APOCALYPSE OF BARUCH.

nust, the eighth Ineus, the ninth Tigris. There are many other
great rivers, and they all go into the sea, and the sea is filled. On
account of this God made this serpent, and ordered it to drink of
the sea a cubit a day, so that the sea should not increase nor
diminish. And 1, Baruch, said to the angel: My Lord, how great
is the stomach of this serpent that he can drink of the sea during
the day at the rate of a cubit, and eats earth like grass? And the
angel said unto me: As great as is the bottom of hell, so great is
his stomach. And 1, Baruch, said to the angel: Shew me the tree
by which Adam and Eve were seduced and driven out of Paradise.
And the angel said unto me: Hear, Baruch; the first is the vine,
and the second the sinful longing which Satanail poured upon
Adam and Eve; on this account God has cursed the vine because
Satanail planted it; and then he cursed Adam and Eve. And I
said: If God has cursed the vine, how is it still in use? And the
angel said: When God caused the deluge upon the earth, and the
water came forth over the high mountains, forty cubits over the
mountains, and Noe alone remained, the water came into Paradise
and brought out the vine. When the water was dried up, Noe
came out of the ship and found the vine lying on the earth, and
did not know what it was; for he had heard of it, what it was in
appearance, and he thought within himself: It is truly the vine
which Satanail planted in Paradise and deceived Adam and Eve,
and on this account God cursed it. And Noe said: If I plant it
God will be angry with me. And bending his knees he prayed and
fasted forty days, praying and saying: O Lord, if I plant this vine,
wilt thou be angry with me, my Lord? And God sent his angel
Sarsail, and said to him: Rise up and plant the tree which thou
hast found, and I will change its name and make it for a good
purpose. Watch, Baruch, to see if there is evil in it, as in the
case of Satanail. Its evil nature is not changed; when they
drink they sin; brother does not love brother, nor father son:
through the evil of wine there is contention and impurity, theft
and wickedness,

6. And again the angel spake: Go, Baruch, and I will tell
thee all the secrets, and thou shalt see from whence comes the
sun. And he shewed me the chariot having four horses, which are
winged angels: upon that chariot a man was sitting and wore a

THE APOCALYPSE OF BARUCH. 99

fiery crown: this chariot was drawn by four hundred angels, and
there was a bird flying from the East to the West. And I said to
the angel: O my Lord, shew me about everything. And the angel
told me: The man sitting on the chariot, wearing a fiery crown, this
is the sun; and the bird flying is the guardian of the whole world.
And the angel said to me: This bird spreads out its wings and
hides the fiery rays of the sun. For if he did not hide the fiery
rays of the sun, the race of men could not live on the earth, nor
any creature, from the burning heat of the sun. And this bird is
ordered to labour till the end of the world. But see what is
written on the right wing. And I approached and read, and there
were letters lke a stream of gold on a threshing-floor; and this
was written: Neither heaven nor earth hath produced me, but the
son of the father [hath produced me]. And I asked the angel:
What is this bird? And he said to me: His name is the phcenix.

7, 8. And the angel said to me: Come near, Baruch, a little,
and thou shalt see the glory of God. And we were standing and
singing an angel’s song, and we heard a great thunder in the
heaven. I asked the angel: What, I pray, is this thunder? And
he said to me: This thunder which thou hearest separates the
light of the sun from the darkness, and the angels are bringing
the crown to the throne of God. And I saw the sun going like a
man melancholy and sad. I saw this bird melancholy and
sad, going with him. And I asked the angel: Why is this
bird melancholy and sad? And the angel said: This bird is
melancholy and sad from the heat of the sun. And I heard
him [the bird] calling: O God that givest light, send light to the
world. And immediately the cocks crowed. And again I asked
the angel: Is there much rest to the sun? And the angel said to
me: From the time when the fowls sing till there is light. And
the angel said to me: Listen, Baruch, I will tell thee of the going
forth of the sun. When the day passes there come four hundred
angels, and they take the crown of the sun and bring it to the
throne of God, for he is grieved at the sins of men, and when the
sun goes under the heaven he cannot endure to see the lawless-
ness of men, murders upon the earth, riot, impurity; and he
laments, defiling his crown. On this account it is purified at the
throne of God.

~I
|
δὼ

100 THE APOCALYPSE OF BARUCH.

9. And again I said to the angel: My Lord, tell me of the
course of the moon, that I may know what it is. And the angel
said: The moon is like a woman sitting on a chariot, and [like]
oxen drawing her chariot are forty angels, and they are all angels.
The form of the moon is like a woman sitting on a chariot.

And I, Baruch, said to the angel : Concerning this I wish to ask
thee why the moon has not the same light as the sun. And the
angel said to me: Listen, Baruch, and I will tell thee. Thou shalt
know all, and thou shalt know it: When the serpent deceived
Adam and Eve and made appear their nakedness, and they wept
bitterly about their nakedness, and the whole creation wept about
them, the heavens, the sun, and the stars ; and creation was shaken
to the throne of God, the angels and the powers were stirred con-
cerning the sin of Adam, but the moon laughed: on this account
God was angry with her, and darkened her light, and caused her in
a short time to grow old and to be born again; but at first she was
not so, but was brighter than the sun and had the length of the day.

10. And again the angel took me forcibly and shewed me a
very great lake and said to me: This is the lake whence the clouds
draw water and send rain upon the earth. And I, Baruch, said to
the angel: How do men say that the clouds go out of the sea,
draw up the water of the sea, and rain on the earth? And the
angel said to me: The race of man is deceived, knowing nothing.
All the water of the sea is salt, for if the rain came from the sea,
no fruit would grow on the earth.

11. And the angel took me forcibly and put me in the
heavens and shewed me the very great gates. And the names of
men were written on them. And the angel said to me: The men
who may enter here, their names are here. And I, Baruch, said to
the angel: Will not these doors open, that we may come into
them? And the angel said to me: They will not open till Michael
comes ; but come and thou shalt see the glory of God. And as
we were waiting, there was a voice from the heavens like thunder.
And I said to the angel: What is this voice? And he said:
Michael is going out that he may receive the prayers of men.
And already there was a voice, saying that the gates should be
opened. And they were opened. And there was thunder, greater
than before, and Michael came and met the angel who was with

THE APOCALYPSE OF BARUCH. 101

me, and he bowed down to him, And I saw in his hand a great
receptacle, and it was as deep as the distance between heaven and
earth. And I said to the angel: My Lord, what is it that Michael
holds in his hand? And the angel said to me: This is that into
which the prayers of men enter.

12. And as he was saying these things, the angels came from
the earth bringing gifts full of flowers. And I said to the angel:
My Lord, who are these? And the angel said to me: These are
those who wait upon righteous men, from whom they bring good
gifts; and Michael receives the gifts. And Michael deposited them
in the receptacle.

13, 14. And I saw other angels bringing empty treasures,
not containing anything. And they were sad on account of the
sins of men, for they cannot find anything in them. And they
lamented to the captain, Michael: Oh! woe to us, for we are given
up to evil punishment, not finding among them anything just ; for
if it were possible, we would not have returned to them and would
not have smelt their stench: and when their wives had fled to
the churches, they brought them out for impurity, and committed
every kind of wickedness, so that we could not endure life any
longer with those who were disobedient.

15,16. But Michael said: Listen, ye angels of God; it is
not ordered that you should depart from sinful men, but you are
ordered to labour for them till they repent and turn: I will judge
them, saith the Lord. And again there was a voice from the
heavens: Attend upon the sinners till they repent ; for if they do
not repent, then ye shall inflict upon them a cruel disease and
sudden death, and locusts and caterpillars, frost, and thunder and
hail and demons, and the destruction of their cities ; and ye shall
strangle their children, because God is not feared [among them],
and they do not gather together in the Church of God for the
sake of prayer, and instead of prayer they bring cursings.

The angel said to me: Look, servant of God, and see the
resting-place of the righteous and their glory and joy and delight :
and again see the resting-place of the wicked, their tears and
sighs, and worms that never sleep. The sinners call to Heaven:
O just judge, have pity upon us. And 1, Baruch, said to the
angel: Who are these, my Lord? And he said to me: These are

102 THE APOCALYPSE OF BARUCH.

“

the sinners. And I said to the angel: Bid me, my Lord, that I may
weep with them, so that the Lord may hear my voice and pity
them.

17. <A voice came from heaven, saying: Take Baruch to the
earth, that he may tell to the sons of men all the secrets of God,
which he has seen and heard. Glory for ever to our God! Amen.

TESTAMENTUM IOBI

Mt. 1.1

Iob i. 2

διαθήκη ἰὼβ

I. Βίβλος λόγων ᾿Ιὼβ τοῦ καλουμένου ᾿Ιωβάβ: ἐν ἣ
γὰρ ἡμέρᾳ νοσήσας ἐξετέλει αὐτοῦ τὴν οἰκονομίαν, ἐκά-
λεσεν τοὺς ἑπτὰ υἱοὺς καὶ τὰς τρεῖς θυγατέρας αὐτοῦ, ὧν
εἰσιν τὰ ὀνόματα ερσι' χορος" υων" νίκη" φορος" φιφη"

Τοῦ xlii.14 φρούων᾽ Ἡμέρα" Κασία" ᾿Αμαλθίας κέρας" καλέσας δὲ 5

Isa. xliii.

nq / 53
αὐτοῦ τὰ τέκνα εἶπεν" Περικυκλώσατε, τέκνα μου, περι-
/ / Cs ig / ς lal «Ὁ ’ / / 5
κυκλώσατέ με, ἵνα ὑποδείξω ὑμῖν ἃ ἐποίησεν κύριος μετ
a «ς x
ἐμοῦ Kal τὰ γενάμενά μοι πάντα᾽ ἐγὼ yap εἰμι ὁ πατὴρ
lal Ἢ a / -" /
ὑμῶν ᾿Ιὼβ ἐν πάσῃ ὑπομονῇ γενόμενος, ὑμεῖς δὲ γένος
’ \ lal \ an
ἐκλεκτὸν ἔντιμον ἐκ σπέρματος ᾿Ιακὼβ τοῦ πατρὸς τῆς το

ΡΣ i. 4 μητρὸς ὑμῶν" ἐγὼ γάρ εἰμι ἐκ τῶν υἱῶν ᾿Ησαὺ ἀδελφοῦ

(6)

Tob xlii.
ine

Mt. i. 16
1 Reg. xv.
32

Sir. xli. 1

Ἰακώβ, οὗ ἡ μητὴρ ὑμῶν ἐστιν Aiva, ἐξ ἧς ἐγέννησα ὑμᾶς"
ἡ γὰρ προτέρα μου γυνὴ ἐτελεύτησεν μετὰ ἄλλων δέκα
τέκνων ἐν θανάτῳ πικρῷ. ᾿Ακούσατε οὖν μου, τέκνα, καὶ
δηλώσω ὑμῖν τὰ συμβεβηκότα μοι. 15

Readings of P. 6 περικυκλώσαντες prima manu, corrected

Readings of M (Mai, Scriptt. Vett. Nov. Coll. vii. 180). Title. Διαθήκη
τοῦ ἀμέμπτου καὶ πολυάθλου καὶ μακαρίου Ἰώβ. 1 om. λόγων ᾿Ιωβάβ]: καὶ
βίος αὐτοῦ καὶ ἀντίγραφον διαθήκης αὐτοῦ 2 γὰρ] ἂν ἐξετέλει--
οἰκονομίαν] καὶ ἐγνωκὼς τὴν ἀποδημίαν αὐτοῦ ἐκ τοῦ σώματος 8 θυγ.
post αὐτοῦ 3—6 om. ὧν---τὰ τέκνα εἶπεν] καὶ εἶπεν αὐτοῖς 7 ἵνα
ὑποδ. ὑμῖν] καὶ ἀκούσατε κ. διηγήσομαι ὑμῖν 8 γενάμενα] συμβάντα
8, 9 ὁ πατ. ὑμ. ᾿Ιὼβ] ᾿Ιὼβ 6 mar. ὑμ. 9—11 ἐν πάσῃ---μητρὸς ὑμῶν] ὦ
ἐντέκνα μου ὅτι γένος ἐκλεκτοῦ ἐστὲ καὶ τηρήσατε τὴν εὐγενίαν ὑμῶν
11, 12 ἀδελφοῦ---Δίνα] ἀδελφὸς Ναώρ' μητὴρ δὲ ἡμῶν Δῆνα ἧς] ὧν
18 μετὰ] - τῶν 14 θανάτῳ πικρῷ trs. om, μου

TESTAMENTUM ΙΟΒΙ. 105

Il. ᾿γὼ γάρ εἰμι Ἰωβάβ, πρὶν ἢ ὀνομάσαι pe ὁ Τοῦ xiii.
κύριος ᾿Ιώβ' ὅτε ᾿Ιωβὰβ ἐκαλούμην, ὥκουν τὸ πρὶν τ

ἔγγιστα εἰδωλίου θρησκευομένου" καὶ συνεχῶς βλέπων Mt. xvi. 7

c , a Al , 5 , > ε A Le. xii, 17
ὁλοκαυτώματα αὐτῷ ἀναφερόμενα διελογιζόμην ἐν ἑαυτῷ «ἰς.

5 λέγων" "Apa οὗτός ἐστιν ὁ θεὸς ὁ ποιήσας τὸν οὐρανὸν καὶ
τὴν γῆν καὶ τὴν θάλασσαν καὶ ἡμᾶς αὐτούς; ἄρα πῶς Ex. xx. 11
γνώσομαι;
Ill. Καὶ ἐν τῇ νυκτὶ κοιμωμένου μου ἢλθέν μοι
μεγάλη φωνὴ ἐν μείζονι φωτὶ λέγουσα" ᾿Ιωβαβ, lwBaP. 1 Reg. iii.

5 ᾽ \ 3 ae 4 ete.
10 Kal εἶπον" ᾿Ιδοὺ ἐγώ. καὶ εἶπεν" ᾿Ανάστηθι καὶ ὑποδείξω

/ δ “Δ a @ e
σοι τίς ἐστιν οὗτος ὃν γνῶναι θέλεις" οὗτος @ TA ὁλο- Iac. ii, 20
καυτώματα προσφέρουσιν καὶ σπένδουσιν οὐκ ἔστι θεός,
᾽ > fal --
arr αὕτη ἐστιν ἡ δύναμις τοῦ διαβόλου, ἐν ᾧ ἀπατη- cf. Rev. xii
τὰ
θήσεται ἡ ἀνθρωπίνη φύσις. καὶ ἐγὼ ἀκούσας κατέπεσα
ι5 ἐπὶ τὴν κλίνην μου προσκυνῶν καὶ λέγων" Κύριέ μου, ὁ
ἐπὶ τῇ σωτηρίᾳ τῆς ἐμῆς ψυχῆς ἐλθών, δέομαί σου, εἴπερ
οὗτός ἐστιν ὁ τόπος τοῦ Σατανᾶ ἐν ᾧ ἀπατηθήσονται οἱ
(4 \ ’ a oe
ἄνθρωποι, δός μοι ἐξουσίαν iva ἀπελθὼν καθαρίσω αὐτοῦ 2 Mace. ii.
Ἢ γ ΤΟ Χο
τὸν τόπον, ἵνα ποιήσω μηκέτι σπένδεσθαι αὐτόν" καὶ τίς Koy viii
> ς / , / lal / 36 εἰ 47
20 ἐστιν ὁ κωλύων με, βασιλεύοντα ταύτης τῆς χώρας; ᾿Σ.
᾽ 5 a /
IV. Kat ἀποκριθεὶς ἐμοὶ εἶπεν τὸ φώς Ὅτι μὲν
/ fal \ if / = γ᾽ \ id / ’
καθαρίσαι τοῦτον τὸν τόπον δυνήσῃ ἀλλὰ ὑποδείκνυμί

Readings of P. 1 7] ¢ 3 θρησκευομένου] θρισκ. 11 ᾧ] οὗ
22 καθαρίσαι] καθαιρίσαι

Readings of M. 1- ὃ ἐγὼ--θρησκευομένου]͵ ἐγὼ γὰρ ἤμην πλούσιος
σφόδρα τῶν ἀφ᾽ ἡλίου ἀνατολῶν ἐν χώρᾳ τῇ Δὐσιτίδι: καὶ πρὸ τοῦ κα-
λέσαι με ὁ κύριος ᾿Ιώβ, ἐκαλούμην ᾿Ιωβάβ' ἡ δὲ ἀρχὴ τοῦ πειρασμοῦ
ἐγένετο οὕτως" ἣν γὰρ πλησίον τοῦ οἴκου εἴδωλόν τινος θρησκευόμενον
ὑπὸ τοῦ λαοῦ ὃ βλέπων] ἔβλεπον 4 ἀναφερόμενα] προσφερόμενα ws θεῴ
ἐν ἑαυτῷ] ἐμαυτῷ 5 λέγων] καὶ ἔλεγον om. ὁ θεὸς 0 ἡμᾶς
αὐτούς] πάντας ἡμᾶς γνώσομαι]- τὸ ἀληθές 8 νυκτὶ] + ἐκείνῃ 9 om.
μεγάλη om, ἐν---φῥωτὶ 10 om. καὶ εἶπον---καὶ εἶπεν 11 οὗτος sec.)
+ τοίνυν 12 προσφέρουσιν] + οἱ ἄνθρωποι 18, 14 ἀλλ᾽ αὕτη--- ἀκούσας]
ἀλλ᾽ ἔστι δύναμις αὕτη καὶ ἐργασία τοῦ διαβόλου, ἐν ἣ ἀπατᾷ τοὺς ἀνθρώπους"
κἀγὼ ταῦτα ἀκούσας 14, 15 κατέπεσα---προσκυνῶν καὶ] ἔπεσον εἰς τὴν γῆν
καὶ προσεκύνησα 16 om. τῇ ἐλθών] μοι λαλῶν 17 τόπος] τύπος
om. ἐν ᾧ---ἄνθρωποι 18, 19 δός---σπένδ. αὐτόν] δέομαί σου, κέλευσόν με
ἀπελθεῖν κ. ἀφανίσαι αὐτὸν κ. καθαρίσαι τὸν τόπον τοῦτον 19, 20 καὶ ris—
χώρας] οὐκ ἔστιν ὁ κωλύων με τοῦτο ποιῆσαι, βασιλέα ὄντα τῆς χώρας ταύτης ἵνα
μηκέτι πλανηθῶσιν οἱ ἐν αὐτῇ 21 ἸΚαὶ---φῶς] καὶ ἀπεκρίθη μοι ἡ φωνὴ
ἐκ τοῦ φωτὸς λέγουσα om. μὲν 22 δυνήσῃ] δυνήσεις ὑπο-
δείκνυμι] ἰδοὺ ἀποδείκνυμι

100 TESTAMENTUM IOBI.

᾿ ᾿

ne vii. 2 σοι πάντα ἅπερ ἐνετείλατό μοι κύριος μεταδιδόναι σοι.

etc., xiv. iat : i »

31 κἀγὼ εἶπον ὅτι Ἰ]Ϊάντα ὅσα ἐνετείλατό μοι τῷ θεράποντι
j an? , 53 δ , /

Lob. 8 (Α) αὐτοῦ ἀκούσομαι καὶ πράξω. καὶ πάλιν εἶπεν" Τάδε λέγει

Rev. ii.13, κύριος" "Kav ἐπιχειρήσεις καθαρίσαι τὸν τόπον τοῦ Σα-

ct. Eph. a 3 G 7ὔ aes) a > ὌΝ a ,
iv. 27 Tava, ETAVATTNOETAL TOL μετὰ ὀργῆς εἰς πόλεμον" μόνον
a= “ \ f , ᾽ lal /
ταὶ aoa ὅτι τὸν θάνατόν σοι ov δυνήσεται ἐπενεγκεῖν" ἐπιφέρει δέ
᾽ \ ete a Cle τ \
Ps, xxvi, 6 TOL πληγὰς πολλάς" ἀφαιρεῖται σου Ta ὑπάρχοντα᾽ Ta
οἵ. Act. δ > BOTH ENO eG , ͵ .
xj 95 Παιδία σοὺ ἀναιρῆσει αλλ εαν ὑπομείνῃς, ποιήσω σου τὸ
κυ τι τ > ‘ a n a na oo a
Mt. ii. 16 ὄνομα ὀνομαστὸν ἐν πάσαις Tals γενεαῖς τῆς γῆς ἄχρι τῆς
Heb. x. 32 a a \ ͵ \
Tac. 150 συντελείας τοῦ αἰῶνος" καὶ πάλιν ἀνακάμψρω σε ἐπὶ τὰ
το, b droboGforrat aah Semana o
v.11 ὑπάρχοντά σου, καὶ ἀποδοθήσεταί σοι πλάσιον᾽ ἵνα
an. X11 ek γα ᾽ 7 3
13 γνῷς ὅτι ἀπροσωπόληπτός ἐστιν, ἀποδιδοὺς ἑκάστῳ τῷ

ἢ Ὑ11] ς io 3 ΄
ἐπ apr ὑπακούοντι ἀγαθά" Kal ἐγερθήσῃ ἐν TH avactace’ ἔσῃ
erage: \ ᾽ \ , a , ΞΟ.

1 Pet.i.17 γὰρ ὡς ἀθλητὴς πυκτεύων καὶ καρτερῶν πόνους καὶ ἐκ-

Proy. xxiv. ὃ , \ L ἃ ͵ “ Si \

19 εχόμενος TOV στέφανον᾽ τότε γνώσει OTL δίκαιος καὶ

€ = - > \ \ ς Uy \

Bent ve ἀληθινὸς καὶ ἰσχυρὸς ὁ κύριος, ἐνισχύων τοὺς ἐκλεκτοὺς
᾽ lal

Ex. xx.5 @vUTOU.

Vay ᾽ 7 -

1 Gor. ix V. Kai ἐγώ, texvia μου, ἀνταπεκρίθην αὐτῷ Ti" Axpt

25, 26 , ς , \ ᾿ i NS / a \ \

Heb. xi. θανάτου ὑπομείνω καὶ ov μὴ ἀναποδίσω. Kal μετὰ TO

27 θη , ἘΌΝ n 3 ὌΝ > r06 aD Es 09 a

Ts. xi. 10 σφραγισθῆναί με ὑπὸ τοῦ ἀγγέλου, ἀπελθόντος ἀπ᾽ ἐμοῦ,

se / , ‘ / , ἊΝ 5» a € lal ͵
Bee ii. 10 τότε ἐγώ, τεκνία μου, ἀναστὰς ἐν TH ἑξῆς νυκτί, Tapa-
Vv. vil. 3

Readings of M. 1 μεταδιδόναι σοι] εἰπεῖν cout ἐγὼ γάρ εἰμι ὁ apx-

άγγελος τοῦ θεοῦ 2 ἐνετείλατό μοι] ἐντελεῖται 3 om. καὶ πράξω
πάλιν εἶπεν] εἶπέ μοι ὁ ἀρχάγγελος 4 ᾿Βὰν---καθαρίσαι] εἰ ἀπολέσαι
ἐπιχειρήσεις καὶ καθαίρεις τύπον] τύπον 5,6 ἐπαναστήσεται]
ἀναστ. πόλεμον] - καὶ ἐνδείξεται ἐν σοὶ πᾶσαν τὴν πονηρίαν αὐτοῦ
Onl. μόνον---ἐπενεγκεῖν ἐπιφέρει δὲ] ἐποίσει 7, 8 πληγὰς
πολλάς] πολλ. πληγ. Kal χαλεπάς ἀφαιρεῖται] καὶ ἀφαιρ. σου]
ἀπό σου πάντα τὰ παιδία] τά τε π. 8—10 dvatp.—avak.] ἀναιρεῖ

καὶ πολλὰ κακά σοι ποιήσει Kal ἐπεὶ (l. ἔσει) ws ἀθλητὴς πυκτεύων

καὶ καρτερῶν πόνους καὶ ἐκδεχόμενος τὸν μισθόν, καὶ τοὺς πειρα-

σμοὺς προσκα--ρΞ τερῶν καὶ τὰς θλίψεις" ἀλλ᾽ ἐὰν ταῦτα ὑπομένῃς

--αΟἰῶνος" καὶ πάλιν ἐπανακάμψω 11 διπλάσιον] διπλάσια πάντα ὧν ἀπο-
Rev. ii. 10 λέσεις 12 ἀπροσωπόλ. ἐστιν] - ὁ θεός 18 ἀγαθά]7-- ἃ καί σοι δωρήσεται,
1 Pet. v. 3 καὶ στέφανον ἀμαράντινον κομίσεις καὶ ἐγερθήσῃ] ἔγερθήσει δὲ καὶ
Dan. xii. 2 ;

ἀναστάσει] - εἰς ζωὴν αἰώνιον 15 γνώσει] γνώσεις 10,17 ἀληθινὸς] ἀληθὴς

om. ἐνισχύων---αὐτοῦ 18 Καὶ ἐγώ, τεκνία] ἐγὼ δέ, τέκνα 18, 19 "Axpe

3 la id ta i 7 , \ > Ζ ς A
π-ἀναποδίσω] ὑπομένω μέχρι θανάτου πάντα τὰ ἐπερχόμενά μοι ὑπὲρ

τῆς ἀγάπης τοῦ θεοῦ καὶ οὐ μὴ ἀναπηδήσω 19—p. ὅ, 1 καὶ μετὰ---μεθ᾽

ἑαυτοῦ] τότε ὁ ἄγγελος σφραγίσαμενός με ἀπῆλθεν ἀπ᾽ ἐμοῦ" τῇ δὲ ἑξῆς

ἀναστὰς τῇ νυκτὶ ἔλαβον

τὸ

σι

TESTAMENTUM [ΙΟΒΙ. 107

λαβὼν μεθ᾽ ἑαυτοῦ πεντήκοντα παῖδας καὶ εἰς τὸν ναὸν οἷ. Judg.
“ ’ / ’ , , STEN > \ ὩΣ , Vi. 25 566.
τοῦ εἰδωλίου ἀπελθών, κατηνεγκα AUTO εἰς TOE αφος, Και 15. xxvi. 5

dA τ , ᾽ \ 3 / / I] n
οὕτως ἀνεχώρησα εἰς τὸν οἶκόν μου, κελεύσας ἀσφαλισθῆναι
τὰς θύρας.

VI. ᾿Ακούσατέ μου, τεκνία, καὶ θαυμάσατε' ἅμα γὰρ
εἰσῆλθον εἰς τὸν οἶκόν μου καὶ τὰς θύρας μου ἀσφαλι- Mt. xxvii.
64
Act. xvi.

, ᾽ ’ 5 tl > / 92 ὦ
ζητήσῃ με, μὴ σημανθήτω, ἀλλ᾽ εἴπατε ὅτι Οὐ σχολάζει" 23, 24

\ \ , 5 7 " ὃ > K \ > nan» 5 Mt. Xi. 4
περὶ YAP πράγματος ἀναγκαίου ἐνδον ἐστιν. Wal ἐμοῦ EVOOY 2 Coy. xi.

/ > ΄ a / “ v ,
σάμενος ἐνετειλάμην τοῖς προθύροις μου ὅτι Ki Tus σήμερον

v c Ss n θ Ν > > / vv 14
ὄντος, ὁ Σατανᾶς μετασχηματισθεὶς εἰς ἐπαίτην ἔκρουσεν
Ὸ an > sae
τὴν θύραν Kat λέγει: Σήμανον τῷ ᾿Ιὼβ λέγουσα ὅτι Le. xiii. 25
al Ν \ fal 5
Βούλομαι συντυχεῖν σοι. καὶ ἡ θυρωρὸς εἰσελθοῦσα 2 Reg. iv.
λέγει μοι ταῦτα καὶ ἤκουσεν παρ᾽ ἐμοῦ δηλῶσαι μὴ
σχολάζειν με νῦν.
fal , a
VII. ‘O δὲ Σατανᾶς ἀκούσας ἀπῆλθεν καὶ ἐπέθετο
τοῖς ὦμοις ἀσσάλιον, καὶ ἐλθὼν λελάληκεν τῇ θυρωρῷ
λέ Ei \ a Ἢ] Yo} Δός ” > a A
yov’ Kizrov τῷ ᾿Ιώβ, Δός μοι ἄρτον ἐκ τῶν χειρῶν σου
4 / \ » \ ” > 4 / Aa \
wa φάγω. καὶ ἐγὼ ἄρτον ἐκκεκαυμένον δέδωκα TH παιδὶ
a r 53 “Ὁ -
διδόναι αὐτῷ, καὶ εἶπον αὐτῷ ὅτι Μηκέτι προσδόκα φαγεῖν
> lal - a ” gd > / / \ ¢ oe ‘
EK τῶν E“O@V ἄρτων, OTL aTHAAOTPiwWaal pov. καὶ ἢ Eph. ii. 12
n n n Col. i. 21
θυρωρὸς αἰδεσθεῖσα δοῦναι αὐτῷ τὸν ἐκκεκαυμένον Kal
/ y \ > 5
σποδοείδην ἄρτον, ἐπεὶ [εἰ] μὴ ἔγνωκεν εἶναι αὐτὸν τὸν
Σατανᾶν, ἦρεν ἐκ τῶν ἑαυτῆς ἕνα ἄρτον καλὸν καὶ ἔδωκεν
αὐτῷ" ὁ δὲ λαβὼν καὶ ὺς τὸ ἧς, Εἰ ἢ bc"
( b γνοὺς TO γεγονός, εἶπεν TH παιδί
’ fal AN an
ἈΑπελθοῦσα, κακὴ δούλη, φέρε τὸν δοθέντα σοι δοθῆναί

Readings of P. 10 ἐπέτην 24 γεγονώς
Readings of M. 1,2 καὶ els—dados] ἀπῆλθον εἰς τὸν ναὸν τοῦ εἰδωλείου

καὶ ὀλόθρευσα αὐτὸν ἄχρις ἐδάφους ὅ--- om. ᾿Ακούσατε--- ἀσφαλισάμενος
7 ἐνετειλάμην] ἐντειλάμενος 8, 9 σημανθήτω] + μοι εἴπατε] + αὐτῴ
ὅτι οὐ σχολάζει---ἔνδον ἐστιν] σχολάζει περὶ πραγμάτων ἀναγκαίων, ἔνδον
ἐστιν 9, 10 Καὶ---ὄντος] τότε 11 τὴν θύραν κ. λέγει] τῇ θύρᾳ
λέγων τῇ θυρωρῷ 12 σοι] αὐτῷ 18, 14 δηλῶσαι---νῦν] ὅτι σχολά ζω

15, 10 Ὁ δὲ---ἀσσάλιον] ἀστοχήσας ἐν τούτῳ ὁ πονηρὸς ἀπελθὼν ἐπέθηκεν ἐπὶ τοὺς
@pous αὐτοῦ doo. ῥακκώδη ἐλθὼν] εἰσελθὼν 17 ᾿Ιώβ]-Ὁ ὅτι 18 k. ἐγὼ] κ.
ἀκούσας ἐγὼ ταῦτα ἄρτον---παιδὶ] ἔδωκα αὐτῇ ἄρτον ἐκκεκ. 19. διδόναι]
δοῦναι εἶπον] ἐδήλωσα Μηκ. προσδ. φαγ.} unk. pay. προσδ.
20 ἀπηλλοτρίωσαί μου] ἀπηλλοτριώθην σοι (Ll. σου) 21, 22 δοῦναι] ἐπιδοῦναι
τὸν ἐκκ. K. σποδ. ἄρτ.] τὸν ἐκκ. ἄρτ. K. σποδ. 22, 28 ἐπεὶ---Σατ.] μὴ ἰδοῦσα

ὅτι ὁ Σ. ἐστὶν ἑαυτῆς---καλὸν] αὐτῆς ἄρτων τῶν K. 24 παιδί] παιδίσκῃ
25 φέρε] -- μοι

Mt. xv. 16

Mt. v. 14

lo. xiii. 28

Le. iv. 13
cf. Rev.
xvill. 1

Tob 1. 3

Tob xxxi.
20

lob i. 3

108 TESTAMENTUM. IOBI.

” Ἂν ” AY [ἢ / ς “-“
μοι ἄρτον. καὶ ἐκλαυσεν μετὼ λύπης μεγάλης ἡ TALS
A A Coe? \ , ᾿
λέγουσα ᾿Αληθῶς καλῶς σὺ λέγεις εἶναί με κακὴν δούλην
> , ἐπ \
εἰ yap μὴ ἤμην, ἐποίησα av καθὼς προσετάχθη μοι ὑπὸ
a iC , > a
τοῦ δεσπότου pov. Kal ὑποστρέψασα προσήνεγκεν αὐτῷ
Sas , L ERIE. Vln
τὸν κεκαυμένον ἄρτον, λέγουσα αὐτῷ᾽ Τάδε λέγει ὁ κύριός 5
“ Dey, 3 \ , 5 A 7 “
μου, ὅτι Οὐκέτι οὐ μὴ φάγῃς ἐκ τῶν ἄρτων μου, ὅτι
᾽ / - > \ Ἂς fal ΄ Μ ivf \
ἀπηλλοτριώθην σου ἀκμὴν Kal τοῦτό σοι ἔδωκα ἵνα μὴ
> ad a Seals > Lad γον A a
ἐγκληθώῶ ὅτι τῷ αἰτήσαντι ἐχθρῷ οὐδὲν παρέσχον. ταῦτα
: Γὰ ¢€ a bd ts , \ lal / “
ἀκούσας ὁ Σατανᾶς ἀντέπεμψέν μοι τὴν παῖδα, λέγων ὅτι
μ \ \ a U
Ὡς ὁλόκαυστός ἐστιν O ἄρτος οὗτος, ποιήσω καὶ TO σῶμά 10
lal A f 3
σου τοιοῦτον" ἐν γὰρ μιᾷ ὥρᾳ ἀπέρχομαι καὶ ἐρημώσω σε.
7. A a , : , \
καὶ ἀνταπεκρίθην αὐτῷ" “O ποιεῖς ποίησον" εἴ τι γὰρ
, 5) «ς lol J /
βούλει ἀγάγαι μοι, ἕτοιμός εἰμι ὑποστῆναι ἅπερ ἐπιφέρεις
μοι.
fal 3 \ LI
VIIL. Ὅτε δὲ ἀπέστη am ἐμοῦ, ἀπελθὼν ὑπὸ τὸ 15
/ {4 \ , ivf / > / \ lal
στερέωμα ὅρκωσεν τὸν κύριον iva λάβῃ ἐξουσίαν κατὰ TOV
\ / \ fa)
ὑπαρχόντων fou" καὶ τότε λαβὼν τὴν ἐξουσίαν Tapa θεοῦ
Φ 3 / la)
ἦλθεν καὶ ἦρέν μου σύμπαντα TOV πλοῦτον.
lo) id id al \
IX. ᾿Ακούσατε οὖν, ὑποδείξω γὰρ ὑμῖν πάντα τὰ
συμβεβηκότα μοι καὶ τὰ ἀρθέντα μοι. εἶχον γὰρ ἑκατὸν 20
2 τὰ “Ὁ
τριάκοντα χιλιάδας προβάτων καὶ ἀφόρησα ἀπ᾽ αὐτῶν
an 4 a a
χιλιάδας ἑπτὰ καιρῆναι εἰς ἔνδυσιν ὀρφανῶν Kal χηρῶν καὶ
᾽ / a ~ fal
πενήτων καὶ ἀδυνάτων" ἦν δέ μοι ἀγέλη κυνῶν ὀκτακόσιοι
φυλάσσοντές μου τὸν οἶκον" εἶχον δὲ καμήλους ἐννακισ-
᾽ a
χιλίους" καὶ ἐξ αὐτῶν ἐξελεξάμην τρισχιλίας ἐργάζεσθαι 25

Readings of M. 1 μετὰ .---παῖς] ἣ π. μ. λύπ. μεγάλης 2 om. καλῶς σὺ
3 εἰ yap—av] ὅτι οὐκ ἐποίησα 4 προσήνεγκεν) ἤνεγκεν 5 om. ὁ
6 om. Οὐκέτι pou] + ἔτι 7 cou] σοι om. ἀκμὴν τοῦτο]
τοῦτον 8 ἐγκληθῶ] ἐγκλεισθῶ παρέσχον] παρέσχου ταῦτα]
καὶ ταῦτα 10, 11 ‘Qs—é€pnudow σε] ὡς ὁρᾷς τὸν ἄρτον τοῦτον τὸν ὁλόκαυτον,

οὕτω ποιήσω ἐν τάχει καὶ τὸ σῶμά σου τοιοῦτον 12 ον. αὐτῷ 12—14 εἴ τι--

ἐπιφέρεις μοι] καὶ οἵᾳ βούλῃ ἀγωγῇ ἔργασον᾽" ἕτοιμος γάρ εἰμι ὑποστῆναι

ἅπερ προσφέρεις μοι 15 Ὅτε δὲ] ταῦτα ἀκούσας ὁ διάβολος ἐμοῦ]
- καὶ 16 om. κατὰ 17 μου] μοι om, τότε παρὰ θεοῦ post
λαβὼν 18 σύμπ. τ. πλοῦτον] τ. σύμπ. πλοῦτ. παραχρῆμα 19, 20 om.
᾿Ακούσατε---ἀρθέντα μοι 21 ἀφόρησα ἀπ᾽ αὐτῶν] ἐξ αὐτῶν ἀφώρισα
22 ἑπτὰ καιρῆναι] τοῦ εἶναι 24, 25 φυλάσσοντές μου τ. oikov] οἱ φυλάσ-
σοντες τὰ ποίμνια καὶ ἄλλους κύνας εἶχον σ φυλάσσοντας τὸν
οἶκον καμήλους] καὶ μύλους ἐννακισχιλ. ---τρισχιλ.} θ 25 ἐργά-

ζεσθαι] + κατὰ

TESTAMENTUM IOBI. 109

“ / \ / > an > / > \ /
πᾶσαν πόλιν, καὶ γωμώσας ἀγαθῶν ἀπέστειλα εἰς TAS πόλεις
\ ~ \ / > , > Lal Niece) / a
καὶ εἰς τὰς κώμας, ἐντειλάμενος ἀπελθεῖν Kal ἐπιδιδόναι τοῖς
> / cal \ Lal a U
ἀδυνάτοις καὶ τοῖς ὑστερουμένοις Kal ταῖς χηραῖς πάσαις"
3 Xe \ ἢ , " , Ξ \
εἶχον δὲ ἑκατὸν τριάκοντα χιλιάδας ὄνων νομάδων" Kal
᾽ i n \ a
5 ἀφόρησα ἐξ αὐτῶν πεντακοσίας, Kai τὴν ἐξ αὐτῶν γονὴν
/ \ / lal /
ἐκέλευον πιπράσκεσθαι καὶ διδόναι τοῖς πένησιν καὶ
/ / > a
ἐπιδεομένοις" καὶ ἤρχοντό μοι εἰς ἀπάντησιν ἀπὸ πασῶν
A lal >’ /
TOV χωρῶν ἅπαντες" avewypévar δὲ ἦσαν αἱ τέσσαρες
4 fa a rd ye
θύραι τοῦ οἴκου μου ἐκέλευον δὲ τοῖς οἰκέταις μου
7 3 lal \ \ lj
1o ταύτας εἶναι ἀνεῳγμένας, τοῦτον τὸν σκοπὸν ἔχων, μὴ
v ” / > fal > ji \ » ,
ἄρα ἔλθωσίν τινες αἰτοῦντες ἐλεημοσύνην καὶ ἴδωσίν με
παρακαθεζόμενον τῇ θύρᾳ, καὶ αἰδεσθέντες ἀποστραφῶσιν
ρ μενον τῇ θύρᾳ, ρ
\ / ’ ᾽ / \
μηδὲν λαβόντες: ἀλλ᾽ ὅταν ἴδωσίν pe πρὸς μίαν θύραν
/ a “ an
καθημένον, δυνηθῶσιν διὰ τῆς ἄλλης ἐπανελθεῖν Kal
an « ἐ
15 λαβεῖν ὅσον χρήζουσιν.
3 f
X. Ἦσαν δέ μοι καὶ τράπεζαι ἱδρυμέναι τριάκοντα ἐν
“Ὁ " Tete , cf a / / a
τῷ οἴκῳ μου ἀκίνητοι πάσας ὥρας τοῖς ξένοις μόνοις
5 \ \ a An, £9 , , ͵ ᾿
εἶχον δὲ καὶ τῶν χηρῶν ἄλλας δώδεκα τραπέζας κειμένας
\ Yi / an / /
καὶ εἴ τις ξένος προήρχετο αἰτῆσαι ἐλεημοσύνην, ἀνάγκην
5 L > a , \ Ἃ a \ see.
20 εἶχεν τρέφεσθαι ἐν TH τραπέζῃ πρὶν ἢ λαβεῖν τὴν χρείαν
\ MN 855. γ > A \ ΄ , ας
καὶ οὐδὲ ἐπέτρεπον ἐξελθεῖν τὴν θύραν μου κόλπῳ κενῷ
3 \ \ , \ , ΄, ἊΣ τὰ \
εἶχον δὲ τρὶς χίλια καὶ πεντακόσια ζεύγη βοῶν καὶ
Ε] / , » a 3 , \ y ᾽
ἐξελεξάμην ἐξ αὐτῶν ζεύγη πεντακόσια, καὶ ἔστησα εἰς
\ ᾽ ὃ A 5) A A
τὸν ἀροτριασμὸν ὃν δύνανται ποιεῖν ἐν παντὶ ἀγρῷ τῶν

Readings of P. 8, 9 τεσσάρεις θύραις 18 ὅταν 7 ut widetur: fors. ἐπὰν

ε
21 κενῷ] καινῷ
Readings of M. 1-- 8 καὶ γωμώσας---πάσαι9] καὶ γόμους κομίζεσθαι ἀγαθῶν"
καὶ ἀπέστελλον κατὰ πᾶσαν πόλιν κ. εἰς τ. κώμας----τοῖς ἀδυν. K. τ. ἀρρώστοις κ.

τ. ὑστερουμ. 4 δὲ] -- Καὶ ἑκατὸν τριάκοντα) pu 5 ἀφόρ. ἐξ abr. πεντ. ἐξ
air. ἀφώρισα φ 0, 7 καὶ διδόναι---ἐπιδεομ.} κ. τὴν τιμὴν εἶναι τοῖς πέν.
κ. δεομένοις 7 κ. ἤρχοντό μοι] ἤρχοντο γὰρ ἀπάντησιν] ἀνάντησιν
8 ἅπαντες] οἱ πένητες 8, 9 τεσσάρεις θύραις] τέσσαρες θύραι δὲ] γὰρ
om. μου 9, 10 ἐκέλευον---ἔχων] ὑπὲρ τοῦ τοιούτου σκοποῦ 11 αἰτοῦντες
ἐλεημ.} ἐλεημ. ζητοῦντες 12 τῇ θύρᾳ] εἰς μίαν τῶν θυρῶν 12—14 om.
καὶ αἰδεσθέντες--καθημένον ἐπανελθεῖν] ἀπελθεῖν ὅσον] ὅσων
10, 17 om. ἐν τῷ οἴκῳ μου πάσας wpas|] πᾶσαν ὥραν 18 om. ἄλλας
19 om. ἕένος mponpx. αἰτῆσαι] ἤρχετο αἰτῶν om. ἀνάγκην
20 τραπέζῃ πρὶν ἢ] τραπέζᾳ μου τοῦ 21 οὐδὲ] οὐδένα 23 om. ζεύγη

ἔστησα) ἔταξα 24 ὃν δύνανται] ὧδε πάντα

Tob xxxi.
32

Iob xxxi.
84

Act. vi. 1,

Mt. xviii.
26, 29
Tob xxxi.
35—37

110 TESTAMENTUM IOBI.

, » ul \ Ν A » lal > /
προσλαμβανόντων αὐτά, καὶ τὸν καρπὸν αὐτῶν ἀφορίζειν
a a Ld
τοῖς πένησιν εἰς THY τράπεζαν αὐτῶν. εἶχον δὲ ἀρτοκόπια
3 ψ. 615 τς Μ > \ ς / 2 fol
πεντήκοντα ἀφ᾽ ὧν ἔταξα eis τὴν ὑπηρεσίαν δώδεκα τῆς
τῶν πτωχῶν τραπέζης.
ΧΙ. Ἦσαν δὲ καὶ ξένοι τινὲς ἰδόντες τὴν ἐμὴν προ-

σι

, a A
Ovpiav’ καὶ ἐπεθύμησαν καὶ αὐτοὶ ὑπηρετεῖν τῇ διακονίᾳ"
> 3 a
Kal ἄλλοι τινὲς ἦσάν ποτε ἀποροῦντες καὶ μὴ δυνάμενοι
’ fal ” an Ν / A / Ul
aVAAOTAL ἤρχοντο παρακαλοῦντες Kat λέγοντες" Δεόμεθα
Ν lal
σου, καὶ ἡμεῖς δυνάμεθα ταύτην τὴν διακονίαν ἐκτελέσαι;
ΕΝ x vA Ἢ / \ > «ς al ἐς Ν
οὐδὲν δὲ κεκτήμεθα. ποίησον σὺ μεθ᾽ ἡμῶν ἔλεος, καὶ το
/ € Qn “ : , \
πρόχρησον ἡμῖν χρυσίον, ἵνα ἀπέλθωμεν εἰς τὰς μακρὰς
,ὔ A A if
πόλεις ἐμπορευόμενοι, καὶ τοῖς πένησιν δυνηθῶμεν ποιή-
Lal δ »
σασθαι διακονίαν, καὶ μετὰ τοῦτο ἀποκαταστήσωμέν σοι
ἊΝ \ BJ \ fa! ’ / ’ / {4 “
τὸ ἴδιον. καὶ ἐγὼ ταῦτα ἀκούων ἠγαλλιώμην ὅτι ὅλως
’ ἴω A fal
Tap ἐμοῦ λαμβάνουσιν εἰς οἰκονομίαν τῶν πτωχῶν Kal

“
unr

, , \ fal 50, ᾽ al “
προθύμως δεξάμενος τὸ γρωμματεῖον ἐδίδουν αὐτοῖς ὅσον
A \ / ’ , Ὁ ’ / 5 \ /
ἤθελον, μὴ λαμβάνων παρ᾽ αὐτῶν ἐνέχυρα εἰ μὴ μόνον

an lal 7
ἔγγραφον" καὶ οὕτως ἐνεπορεύοντο ἐν τοῖς ἐμοῖς" ἐνίοτε
if rf lal
δὲ ἐμπορευόμενοι ἐπετύγχανον καὶ ἐδίδουν τοῖς πτωχοῖς"
τὶ fal By \
ἐνίοτε δὲ πάλιν ἀπεσυλοῦντο καὶ ἤρχοντο Kal παρεκάλουν 20

7, Ξ , , , S79 Ce oy,

με λέγοντες" Δεόμεθά cov, μακροθύμησον ἐφ᾽ ἡμᾶς" ἴδωμεν
rc a , > \ >’

πῶς ἀποκαταστῆσαί σοι δυνάμεθα. κἀγὼ ἀνυπερθέτως

lal / /

προέφερον αὐτοῖς TO χειρόγραφον, καὶ ἀνεγίνωσκον, στέ-

Readings of P. 21 Δεώμεθά

Readings of M. 1 προσλαμβαν.---ἀφορίζειν] προσλαβόντων αὐτοῦ κ. τὴν
εἴσοδον τῶν καρπῶν αὐτῶν ἀφώριζον 2 δὲ]- καὶ 3, 4 ἔταξα---τραπέζης]
ἔταξα εἰς τὴν τράπεζαν τῶν πτωχῶν" εἶχον δὲ δούλους ἐξαιρέτους εἰς
τὴν ὑπηρ. ταύτην 6 Kx. ἐπεθύμ.---ὑπηρετεῖν]) x. αὐτοὶ ἐπεθύμ. ὑπηρετῆσαι
7 om. ποτε 9 cov]+ ἐπειδὴ τὴν διακ. ἐκτελ.} ἐκτελ. τ. διακ.
10 οὐδὲν δὲ] κ. οὐδὲῤ om. σὺ 11 πρόχρησον] προχείρισον 12 ἐμπορευόμ..---
δυνηθῶμεν] κ- ἐμπορευσώμεθα κ. τὸ περιττὸν τῆς ἐμπορίας δυνηθῶμεν 14 ἴδιον]
+ gov 16, 17 δεξάμενος---ἤθελον] ἐδίδουν αὐτοῖς ὅσ. ἢθ., δεχόμενος τὸ γράμμα
αὐτῶν ἐνέχυρα] ἐνέχυρον μόνον] -" τὸ 18, 19 καὶ οὕτως----ἐμοῖς]
K. πορευόμενοι ἐπορεύοντο ἐνίοτε---πτωχοῖς] καὶ ἐπετύγχανον ἐδίδουν
τοῖς πτωχοῖς 20 ἐνίοτε--- ἤρχοντο] πολλάκις τινες ἀπόλωλαν ἐξ
αὐτῶν ἐν ὁδῷ ἢ ἐν θαλάσσῃ ἢ ἐσυλοῦντο ἐξ αὐτῶν καὶ ἐρχόμενοι
21 ἴδωμεν] ἵνα ἴδωμεν 22 ἀποκαταστ. σοι δυνάμ. ἀποκαταστήσωμέν σοι
τὰ σά 22—p. 9, 1 κἀγὼ--λέγων] ἐγὼ δὲ ταῦτα ἀκούων καὶ συμπαθῶν
αὐτοῖς προέφερον αὐτῶν τὸ χειρύόγ. K. ἀνεγίν, ἐνώπιον αὐτῶν καὶ

διαρρήξας ἐλευθέρουν αὐτοὺς τοῦ χρέως λέγων οὕτως

TESTAMENTUM IOBI. 111

φανον ἐπιφερόμενος ἀφαιρήσεως λέγων Ὅσον προφάσει
τῶν πενήτων ἐπίστευσα ὑμῖν, οὐδὲν λήψομαι παρ᾽ ὑμῶν.
οὐδὲ ἐδεχόμην τι παρὰ τοῦ ὀφειλέτου μου.
XII. Kai εἴ ποτέ μοι ἤρχετο ἀνὴρ ἱλαρὸς τὴν καρδίαν,
5 λέγων Οὔτε ἐγὼ εὐπορῶ ἐπικουρῆσαι τοῖς πένησιν" βού-
λομαι μέντοι κἂν διακονῆσαι τοῖς πτωχοῖς σήμερον ἐν τῇ
σῇ τραπέζᾳ. καὶ συγχωρηθεὶς ὑπηρέτει καὶ ἔτρωγεν᾽" καὶ
ἑσπέρας γινομένης ἐξερχόμενος ἀπελθεῖν εἰς τὸν οἶκον
αὐτοῦ AapBavew ἠναγκάζετο Tap ἐμοῦ Resyauriass Ἔ“:-
10 ἰσταμδι ὅτι ἐργάτης εἶ ἄνθρωπος προσδοκῶν καὶ ἀναμένων cf. Lev.

θύ > Bet θὸ xix. 13
σου τὸν μισ ov’ ἀνάγκην ἔχεις οαββευν. καὶ οὐκ ἔων μισ OV Tobit iv.

μισθωτοῦ ἀπομεῖναι παρ᾽ ἐμοὶ ἐν TH οἰκίᾳ μου. εν ᾿
Ξ ac. ν.
XITI. - δὲ οἱ ἀμέλγοντες τὰς βοῦς ῥέοντες ἐν Tob vii. 9

τοῖς apoE Kal TO βούτυρον διεχεῖτο ἐν ταῖς ὁδοῖς Bee "αὶ 0 = G

15 τὰ κτήνη ἀπὸ τοῦ πλήθους ἐν ταῖς πέτραις Kal τοῖς ὄρεσιν
ἐκοιτάζοντο διὰ τὰ λοχευόμενα καὶ διὰ ταῦτα μὲν ὄρη
ἐκλύζοντο γάλακτι καὶ ὡς πεπηγμένον βούτυρον γίγνεσθαι.
ἀπέκαμνον δὲ οἱ δοῦλοί μου οἱ τὰ τῶν χηρῶν ἐδέσματα
ἑψοῦντες καὶ τῶν πενήτων ὀλιγωροῦντες κατηρώντό μοι

20 λέγοντες" Tis ἂν δῴη ἡμῖν ἐκ τῶν σαρκῶν αὐτοῦ ἐμπλη- Tob xxxi.
σθῆναι ; Nav μου χρηστοῦ ὄντος. ie

XIV. Εἶχον δὲ ἐξ ψαλμοὺς καὶ dexayopdov κιθάραν" Ps. xxxii.

2 etc.
Readings of P. 5 ἐπικουρισαι 7 ὑπηρετειν 9 ἐπίσταμε 17 πεπειγ-
μένον 19 ὀλιγωρούντων
Readings of M. 3 οὐδὲ---τι] κ. οὐδὲν ἐδεχόμην ὀφειλέτου]
ὀφειλήτου 4 om. μοι τὴν καρδ.] τῇ καρδίᾳ 5 Οὔτε ἐγὼ εὐπορῶ]
οὐδὲν ἀπορῶ 0, 7 μέντοι κἂν] μὲν σήμερον---τραπέζᾳ] ἐν τῇ τραπέρᾳ
(sic) σου ὑπηρέτει] ὑπηρετειν ἔτρωγεν ἔφαγεν 7—9 καὶ ἑσπέρας.---

λέγοντος] καὶ τῇ ἑσπέρᾳ ἐδίδου (1. ἐδίδουν) αὐτῷ τὸν μισθὸν αὐτοῦ" καὶ ἐπορεύετο
els τὸν οἶκον αὐτοῦ χαίρων" καὶ εἰ μὴ ἐβούλετο λαβεῖν, ἠναγκάζετο παρ᾽ ἐμοῦ
λέγοντος πρὸς αὐτόν 11, 12 μισθὸν (ργ]ὶ.}}7-Ἐ καὶ καὶ οὐκ ἔων---οἰκίᾳ
μου] καὶ οὐκ ὑστέρησα ποτὲ μισθὸν μισθωτοῦ ἢ ἄλλου τινὸς ἢ ἀφῆκα
τὸν μισθὸν αὐτοῦ ἐσόμενον παρ᾽ ἐμοὶ μίαν ἑσπέραν ἐν τῇ οἰκίᾳ μου
13—17 βοῦς-- γίγνεσθαι] βόας ἢ καὶ τὰ πρόβατα τοὺς παροδίτας ἐν τῇ ὁδῷ
ὅπως μεταλάβωσιν ἐξ αὐτοῦ" καὶ διεχεῖτο γάλα τὸ βούτυρον ἐν τοῖς
ὄρεσι καὶ ἐν ταῖς ὁδοῖς ἀπὸ τοῦ πλήθους" ἐν δὲ ταῖς πέτραις καὶ τοῖς

ὄρεσιν ἐκοιτάζοντο διαλοχευόμενα om. cet. 18 ἀπέκαμνον] ἀπέκαμον
χηρῶν] - καὶ τὰ τῶν πενήτων 19 ἑψοῦντες] ἐνέχοντες καὶ τῶν
πεν. ὀλιγ. KaTnp.] K. ὀλιγοροῦντες καταρονταῖι (sic) 20 δῴη] δοίη pki!
+ ἐμφορηθῆναι καὶ 21 λίαν---ὄντος] λίαν xp. ὄντος μου πρὸς αὐτούς 22 δὲ]

+ καὶ

Tob xxi. 12

Heb. xi.
26

Num. xvii.
10

Tob i. 4

Tobi. 5

Ch Sir. x.
7

Prov. ili.
34

119 TESTAMENTUM IOBI.

\ , \ , ¢ / δ \ / \
καὶ διεγειρόμην τὸ καθ᾽ ἡμέραν μετὰ τὸ τρέφεσθαι τὰς
/ Ν > / \ θ / \ yy τ a
χήρας, Kal ἐλάμβανον τὴν κιθάραν καὶ ἔψαλλον αὑταῖς
lal / ’
καὶ αὐταὶ ὕμνουν. καὶ ἐκ τοῦ ψαλτηρίου ἀνεμίμνησκον
lal rn \ / \
αὐτὰς τοῦ θεοῦ ἵνα δοξάσωσιν τὸν κύριον. καὶ εἴ ποτε
’ /
διεγόγγυζον ai θεράπαιναί μου, ἀνελάμβανον τὸ Ψψαλ- 5
tf AN x \ lal ’ [2 ” \
τήριον, καὶ τὸν μισθὸν τῆς ἀνταποδόσεως ἔψαλλον, καὶ
/ ’ Ν a 5 / a a /
κατέπαυον αὐτὰς τῆς ὀλιγωρίας Tod [ψαλμοῦ τουτέστιν]
γογγυσμοῦ.
, \ \ « an
XV. Καὶ ta ἐμὰ τέκνα μετὰ τὴν ὑπηρεσίαν τῆς
« \ a » fal
διακονίας ἦρον καθ᾽ ἡμέραν τὸ δεῖπνον αὐτῶν καὶ εἰσήρ- το
A ᾽ lel a / lad
χοντὸ Tapa τῷ ἀδελφῷ τῷ πρεσβυτέρῳ δειπνῆσαι μετ᾽
τὰ la) / \ \ a 2 a 5} \
αὐτοῦ συμπαραλαμβάνοντες Kal Tas τρεῖς αὐτῶν ἀδελφὰς
lal a A
μεθ᾽ ἑαυτῶν, τὰ δὲ ἐπικείμενα ταῖς θεραπαινίσιν. ἐπειδὴ
» / a “ ,
γὰρ καὶ οἱ υἱοί μου ἀνέκειντο τοῖς ἀρρενικοῖς δούλοις καὶ
tal “ 3 / 95 A.
τοῖς διακονοῦσιν, ἀνιστάμενος οὖν ἐγὼ κατὰ TO πρωΐ 15
» c - lal \ » fal
ἀνέφερον ὑπὲρ αὐτῶν θυσίας κατὰ ἀριθμὸν αὐτῶν, περι-
στερὰς τριακοσίας, ἔριφους αἰγῶν πεντήκοντα καὶ πρόβατα
lal \
δεκάδυο ταῦτα πάντα μετὰ THY σύνταξιν ἐκέλευον κατα-
σκευασθῆναι τοῖς πτωχοῖς, καὶ ἔλεγον αὐτοῖς" Ταῦτα
, a
λαμβάνετε περισσὰ μετὰ τὴν σύνταξιν iva δεηθῆτε ὑπὲρ 20
“Ὁ J e "ἢ
τῶν τέκνων μου, μὴ ἄρα οἱ υἱοί μου ἥμαρτον ἐνώπιον
/ /
κυρίου καυχόμενοι, λέγοντες μετὰ καταφρονήσεως ὅτι
ec lal / > N lal / ‘ , / c a J
Ἡμεῖς τέκνα ἐσμὲν τοῦ πλουσίου τούτου ἀνδρός, ἡμῶν δέ
\ / la) \ a
ἐστιν τὰ χρήματα ταῦτα᾽ διὰ τί δὲ καὶ διακονοῦμεν ;
/ , ΄ 5 ’ / fal lal € id /
διότι βδέλυγμά ἐστιν ἐναντίον τοῦ θεοῦ ἡ ὑπερηφανία. 25

Readings of P. 2 αὐτοῖς 5 θεράπεναι 7 ὀλιγορίας 12 συμπαρα-
λαμβανόντων

Readings of M. 1, 2 διεγειρόμην] διεκρουόμην om. μετὰ--- χήρας
om. κ. ἔψαλλον αὐταῖς 3 καὶ αὐταὶ ὕμνουν] κ. ἀντύμνουν αἱ χῆραι
μετὰ τὸ ἐσθίειν αὐτάς ψαλτηρίου] ψαλτῆρος 5 διεγόγγυζον]
ἐγόγγιζον θεράπαιναι] θεράπαινές ἀνελάμβανον] ἐλάμβανον
6 ἀνταποδόσεως] ἀνταποδοσίας ἔψαλλον] + αὐταῖς 7 om. ψαλμοῦ
τουτέστιν 9 Καὶ τὰ] τὰ δὲ 10 ἤρον] ἐλάμβανον αὐτῶν] -Ἐ καὶ τὰς
τρεῖς αὐτῶν ἀδελφὰς 10, 11 καὶ εἰσήρχοντο] ἐπορεύοντο ἀδελφῷ] - αὐτῶν
11. 1 δειπνῆσαι---διακονοῦσιν] καὶ ἐποίουν πότον om. κατὰ 16,17 om.
κατὰ---τριακοσίας 18, 19 δεκάδυο] 10 ταῦτα-- κατασκευασθῆναι] ταῦτα
ἐκ περιττοῦ εἰς ἀνάλωμα 20 περισσὰ---να] περιττὰ καὶ 22 om. καυχόμενοι
23 τέκνα post ἐσμὲν τούτου] τοῦδε ἡμῶν δέ ἐστιν] ἡμῖν δῶτε
24 διακονοῦμεν] Ε ταῦτα λέγοντες ἐξ ὑπερηφανίας παρώργιζον τὸν θεόν.
25 διότι βδέλ. ἐστιν) καί ἐστιν βδέλ.

TESTAMENTUM IOBI. 118

sh / > , / Lr: be \ /
καὶ πάλιν ἐξαίρετον μόσχον ἀνέφερον ἐπὶ τὸ θυσιαστήριον
lal “ , e Jee / a
τοῦ θεοῦ, μήπως οἱ υἱοί μου ἐνενοήσαντο κακὰ ἐν TH καρδίᾳ
a ἊΝ
αὐτών πρὸς τὸν θεόν.
ΚΠ) Ἢ ἴον δὲ fal lal > lal e Ἄν, ἂν
. μοῦ δὲ τοῦτο ποιοῦντος ἐν τοῖς ἑπτὰ ἔτεσιν
\ \ ε A, 5 Ε
μετὰ τὸ τὸν ἄγγελον ὑποδεῖξαί μοι, εἶτα μετὰ τὸ εἰληφέναι Tob i.

\ ’ὔ \ lal \ > ΄ -“
τὴν ἐξουσίαν τὸν Σατανᾶν, τότε λοιπὸν ἀνηλέως κατῆλθεν,
ΔΩ ais ͵ \ ε \ , a , \
καὶ ἐφλόγισεν τὰς ἑπτὰ χιλιάδας τῶν προβάτων τὰ
7 a a \
ταγέντα eis ἔνδυσιν τῶν χηρῶν, καὶ τὰς τρισχιλίας καμή-
\ , ,
λους καὶ τὰς πεντακοσίας ὄνους καὶ τὰ πεντακόσια ζεύγη
fal n fal / > / > if ἴω > a
10 TOV βοῶν. ταῦτα πάντα ἀνήλισκεν δι’ ἑαυτοῦ καθ᾽ ἣν
γ). > , Sos) an \ \ \ A ~
εἴληφεν ἐξουσίαν κατ᾽ ἐμοῦ. καὶ τὰ λοιπὰ τῶν κτηνῶν
᾽ «ς \ Ὁ a a Ν
μου ἠχμαλώτισται ὑπὸ τῶν συμπολιτῶν μου τῶν καὶ
’ a > , \
παρ᾽ ἐμοῦ εὐεργετηθέντων, νυνὶ δὲ ἐπανισταμένων μου καὶ
7 ¢ / lal al
ἀφαιρουμένων Ta ὑπόλοιπα TOV θρεμμάτων μου. Kal τῶν
« / ᾽ , / \ 5»
ι5 ὑπαρχόντων μοι ἀνήγγευλάν μοι τὴν ἀπώλειαν, καὶ ἐδόξασα
\ ‘ \ 9 b /
τὸν θεὸν καὶ οὐκ ἐβλασφήμησα.
/ € U ,
XVII. Τότε ὁ διάβολος ἐγνωκώς μου τὴν καρδίαν 2 Cor. xi.
, , ᾿ \ ;
κατεμηχανήσατό me’ καὶ μετασχηματισθεὶς εἰς βασιλέα 13
a a , a an ,
τῶν Ilepoay ἐπέστη τῇ ἐμῇ πόλει, συναγαγὼν πάντας
"οτοὺς ἐν αὐτῇ πανούργους, καὶ ἐλάλησεν μετὰ ἀπειλῆς
aA e canes) >
αὐτοῖς λέγων: Οὗτος ὁ ἀνὴρ ᾿Ιωβὰβ 6 ἀναλώσας πάντα
\ τὶ \ fal fal \ \ / e \ lal Aric
τὰ ἀγαθὰ τῆς γῆς Kal μηδὲν καταλιπών, ὁ διαδεδωκὼς τοῖς Le. xviii.
> / x a \ a \ \ \ \ 22
ἐπιδεομένοις Kal τυφλοῖς καὶ χωλοῖς, καὶ τὸν μὲν ναὸν
ἴω / an \ \ 5 x / a
τοῦ μεγάλου θεοῦ καθελὼν καὶ ἀφανίσας τὸν τόπον τῆς
an \ >’ \ > ὃ ,ὔ > al θὰ ” \
σπονδῆς" διὸ κἀγὼ ἀνταποδώσω αὐτῷ καθὰ ἔπραξεν κατὰ

τὸ
unr

Readings of P. 5 μετὰ τοῦ

Readings of M. 1—3 καὶ radkw—Oedv] ἀνέφερον δὲ καὶ μόσχους τῷ ἐπὶ
τὸ θυσιαστήριον Néywv* Μήποτε οἱ υἱοί μου κακὰ ἐννοήσαν Tp. τ. θεὸν
ἐν τ. καρδίᾳ αὐτῶν 4 ᾿Εμοῦ δὲ---χιλιάδας] τούτῳ τῷ τρόπῳ βιοῦντος
μου ὁ διάβολος οὐκ ἤνεγκε τὸ ἀγαθόν: ἀλλὰ ἀπελθὼν ἐξῃτήσατο κατ᾽
ἐμοῦ τὸν πόλεμον παρὰ τῷ θεῷ" κατῆλθεν ἐπ᾽ ἐμὲ ἀνηλέως" καὶ πρῶτον
μὲν ἐφλόγησε τὸ πλῆθος 7, 8 om. τὰ ταγέντα---χηρῶν καὶ τὰς τρισχ.
καμ.] ἔπειτα τὰς Kap. 9-- 1 καὶ τὰς πεντακ.--- ἐδόξασα] εἶτα τοὺς βόας
καὶ πάντα τὰ κτήνη, τὰ μὲν ἐφλόγησε τὰ δὲ ἠχμαλωτίσθησαν, οὐ
μόνον παρ᾽ ἐχθρῶν, ἀλλὰ καὶ ἀπὸ τῶν παρ᾽ ἐμοῦ εὐεργετηθέντων" καὶ
ἐλθόντες οἱ ποιμένες ἀνήγγειλάν μοι ταῦτα' ἐγὼ δὲ ἀκούσας ἐδόξασα
17 τὴν καρδίαν] καρτερίαν 18 με] κατ᾽ ἐμοῦ om. καὶ 19 τῇ ἐμῇ πόλει]
ἐπ᾿ ἐμῇ πόλει καὶ 20, 21 πανούργου----λέγων] πανούργως ἐλάλησεν αὐτοῖς
μετὰ ἀπειλῆς λέγων Ἰωβὰβ] ὁ ᾿Τὼβ 22 καταλιπών] καταλείπων
22. 95 ὁ διαδεδωκὼς- -σπονδῆς] ὁ ἀφανίσας καὶ καταλύσας τὸν ναὸν τοῦ
θεοῦ ἀνταποδώσω] ἀποδώσω καθὰ] - καὶ

eke) AC π᾿ ὃ

Heb. xii.
12

ef. Act.
XXVili. 38

ef. Act.
XXvli. 21

114 TESTAMENTUM IOBI.

a " n a, , τὸ \ “ e -
τοῦ οἴκου τοῦ θεοῦ" συνέλθατε οὖν καὶ σκυλεύσατε ἑαυτοῖς
πάντα τὰ ζῷα καὶ ὅσα ἔχει ἐπὶ τῆς γῆς. καὶ αὐτοὶ ἀπο-

,ὔ 3 > ae Sf c \ ἘΠ Δι \ /
κριθέντες εἶπον αὐτῷ" "Kye ἑπτὰ υἱοὺς καὶ θυγατέρας

a / / \ fe
τρεῖς" μὴ ἄρα καταφύγωσιν εἰς ἑτέρας χώρας καὶ ἐντύχωσιν

na \ /
καθ᾿ ἡμῶν ὡς τυραννούντων Kal λοιπὸν ἐπαναστάντες 5
> / ¢ n \ 3 > lower \ nr «'. Ξ
ἀποκτείνωσιν ἡμᾶς. καὶ εἶπεν αὐτοῖς: Μὴ φοβεῖσθε ὅλως
lal ,ὔ a ͵
τὰ πλείονα τῶν κτημάτων αὐτοῦ ἤδη ἀπώλεσα ἐν πυρί"

\ 7 2 , 4 \ ἤὸ \ Ἂν / » a
Ta ἄλλα ἡχμαλωώτευσα' καὶ HOH καὶ TA TEKVA αὑτοῦ
«ἀπολέσω». .

XVIII. Ταῦτα δὲ λέγων αὐτοῖς ἀπῆλθεν καὶ κατέ- το

\ > / > \ ἈΝ , Ἂ > > / x

βαλεν τὴν οἰκίαν ἐπὶ τὰ τέκνα μου καὶ ἀνεῖλεν αὐτά: Kal

ε a 5 / “ 3 θῶ / \ > /

οἱ συμπολῖται ἰδόντες OTL ἀληθῶς γέγονεν τὰ εἰρημένα,

> / 50 7 / \ / \ > A > /

ἐπελθόντες ἐδίωξάν pe καὶ πάντα Ta ἐν TH οἰκίᾳ μου

ἥρπαζον. οἱ ἐμοὶ ὀφθαλμοὶ ἔβλεπον ἐπάνω τῶν τραπε-

> an a A
ζῶν μου καὶ Tov κραββάτων μου ἄνδρας εὐτελεῖς καὶ 15
’ / \ ? 5 / / " , \
ἀτίμους: Kal οὐκ ἠδυνάμην φθέγξασθαι: ἠτονημένος yap

’ a

ἤμην OS γυνὴ παρειμένη Tas ὀσφύας ἀπὸ τοῦ πλήθους
τῶν ὠδίνων, μνησθεὶς μάλιστα τοῦ προσημανθέντος μοι
πολέμου ὑπὸ τοῦ κυρίου διὰ τοῦ ἀγγέλου αὐτοῦ καὶ τῶν

3 ͵ “Ὁ / \ > / e if
ἐγκωμίων TOV λαληθέντων pol καὶ ἐγενόμην ὡς θέλων 20
> ων > / ’ - AN ’ Qn an Ν
εἰσβαλεῖν εἰς πόλιν τινα ἰδεῖν τὸν αὐτῆς πλοῦτον καὶ

a / lal / an

κληρονομεῖν μέρος τῆς δόξης αὐτῆς Kal ὡς «ἔχων; φορτίον
ἐμβαλλόμενον ἐν θαλασσίῳ πλοίῳ καὶ μεσοπελαγίσας
ἰδὼν τὴν τρικυμίαν καὶ τὴν ἐναντίωσιν τῶν ἀνέμων ἔρριψεν
εἰς θάλασσαν τὸ φορτίον λέγων Θέλω ἀπολέσαι τὰ 5

/ , > an >’ \ / Ι (7
πάντα, μόνον εἰσελθεῖν εἰς τὴν πόλιν ταύτην ἵνα κληρο-

͵ n lal n »
νομήσω τὰ κρείττονα τῶν σκευῶν καὶ τοῦ πλοίου. οὕτω

Readings of P. 21 ἑαυτῆς 24 εἶδον 25 ἀπωλέσθαι

Readings of M. 1, 2 θεοῦ] μεγάλου θεοῦ συνέλθατε---γῆς] viv οὖν
ἀπέλθετε σὺν ἐμοὶ καὶ σκυλεύσωμεν πάντα τὰ ὑπάρχοντα ἐν τῷ οἴκῳ αὐτοῦ
om. αὐτοὶ 5, 6 λοιπὸν] λοιποὶ ἐπαναστάντες --ἡμᾶς] ἐπανέλθωσιν ἐφ᾽
ἡμᾶς μετὰ δυνάμεως κ. ἀποκτ. ἡμᾶς 7 τὰ πλείονα--- πυρί] τὰ κτήνη αὐτοῦ
κ. τὸ πλῆθος αὐτοῦ ἀπώλεσα ἐν πυρί 8 ἤδη] ἰδοὺ αὐτοῦ]- ἀπολέσω
10 Ταῦτα δὲ λέγων] καὶ ταῦτα εἰπὼν ἀπῆλθεν καὶ] ἀπελθών 12 om. οἱ
ἀληθῶς] ἀληθῆ εἰρημένα] Ὁ ὑπ᾽ αὐτοῦ 14 ἥρπαζον] διήρπαζον οἱ
ἐμοὶ ὀφθ. ἔβλεπον] καὶ εἶδον τοῖς ὀφθαλμοῖς μου τὴν ἁρπαγὴν τοῦ οἴκου
μου καὶ 15 εὐτελεῖς] ἀτελεῖς 10 φθέγξασθαι] -" τι κατ᾽ αὐτῶν 19, 20 om.
καὶ τῶν ἐγκ.---μοι 20—22 om. ὡς θέλων---Οαὐτῆς καὶ ὧς] Ὁ εἰ
24 εἶδον] ἰδὼν 25 ἀπωλέσθαι] ἀπολέσαι 20, 27 ταύτην---πλοίου] ἵνα
κερδαίνω τὸ πλοῖον σεσωσμένον καὶ τὰ κρείττονα τῶν σκευῶν

TESTAMENTUM IOBI. 115

’ \ ε / \ ’ \ ’ > 5 / Ἂς ΕῚ ’, x
Kayo ἡγησάμην τὰ ἐμὰ ἀντ᾽ ovdévos πρὸς ἐκείνην πὴν cf. Act. xx.
, ν 2 , L © oy 24
πολιν περὶ NS λελάληκεν μοι ὁ ἄγγελος. Phil. iii. 8
XIX. ᾿Ελθόντος δὲ τοῦ ἐσχάτου ἀγγέλου Kai δηλώ- ΗΝ xi.
A 26
σαντος ἐμοὶ τὴν τών ἐμῶν τέκνων ἀπώλειαν, ἐταράχθην
5 ἐν μεγάλῃ ταραχῇ καὶ διέρρηξά μου τὰ ἱμάτια λέγων τῷ
5 / lal 9 \ b] / \ / 5 \ \
ἀπωγγέλλοντι" [Πῶς οὖν σὺ ἐσώθης; Kal τότε ἐγὼ συνιδὼν
τὸ γενόμενον ἀνεβόησα λέγων" “ὋὋ κύριος ἔδωκεν, ὁ κύριος Τοῦ i. 21
᾽ ,, Φ [. a iF » A \ ’ / é " \
ἀφείλατο᾽ ὡς TO κυρίῳ ἔδοξεν, οὕτω Kal ἐγένετο" εἴη TO
ὄνομα κυρίου εὐλογημένον.
Ὁ 3, Ὁ lA / ε) ,
10 ΧΧ, Tov οὖν ὑπαρχόντων μοι πάντων ἀπολομένων
” θ is ss “ “ Ἰδὲ ὃ , / I ’ ,
ἔμαθεν ὁ Σατανᾶς ott οὐδὲν δύναταί με εἰς ὀλιγωρίαν
τρέψαι καὶ ἀπελθὼν ἡτήσατο τὸ σῶμά μου παρὰ τοῦ
κυρίου ἵνα ἐπενέγκῃ μοι πληγήν" καὶ τότε παρέδωκέν με
ὁ κύριος εἰς χεῖρας αὐτοῦ χρήσασθαι τῷ σώματι ὡς ἠβού-
a \ a ? ” > a \ 2 / ᾿
15 λετο, τῆς δὲ ψυχῆς μου οὐκ ἔδωκεν αὐτῷ τὴν ἐξουσίαν
καὶ προσῆλθέν μοι καθημένῳ ἐπὶ τὸν θρόνον καὶ πενθοῦντι
τὴν τῶν τέκνων μου ἀπώλειαν καὶ ὁμοιώθη μεγάλῃ
καταιγίδι καὶ τὸν θρόνον μου κατέστρεψεν, καὶ ἐποίησα Ps.

a “ EEN \ / \ \ 2 (hee \ [xxxviii.
τρεῖς ὥρας ἐπὶ τὸν θρόνον μου μὴ δυνηθεὶς ἐξελθεῖν" καὶ 40 45
20 ἐπάταξέν με πληγὴν σκληρὰν ἀπὸ ποδῶν ἕως κεφαλῆς" τ 12,

a a , ll, O
καὶ ἐν μεγάλῃ ταραχῇ καὶ ἀδημονίᾳ ἐξῆλθον τὴν πόλιν. Tob ii. 7
καὶ καθεσθεὶς ἐπὶ τῆς κοπρίας σκωληκόβρωτον τὸ σῶμά Act. xii.
\ a a € 5 \ BB
μου εἶχον καὶ συνέβρεχον τὴν γῆν ἐκ τῆς ὑγρασίας" καὶ Τὸν ἢ. 8
a rn , \ > aS
ix@pes τοῦ σώματος «ἔρρεον Kai> σκώληκες πολλοὶ ἦσαν Vii. 5
25ἐν τῷ σώματί μου' καὶ εἴποτε ἀφίστατο σκώληξ. ἦρον καὶ
κατήγγιζον εἰς τὸν αὐτὸν τόπον λέγων᾽ Ἰ]αράμεινον ἐν τῷ
Readings of P. 10 ἀπωλομένον 16 καθημένου 18 ἐποίησεν
22, 24 σκωλικόβρωτον, σκώλικες 25 ἐφήστατο
Readings of M. 1, 2 om. ἀντ᾽ οὐδένος---ἄγγελος 3, 4 ᾿ Ελθόντο----ἐμοὶ]
τότε ἦλθεν ἕτερος ἄγγελος κ. ἀνεδίδαξέν με ἀπώλ.7- καὶ 5 διέρρηξα---
λέγων διέρρ. τὰ ἱμ. μου καὶ εἶπον 10, 11 Τῶν οὖν---Σατανᾶς] ᾿Ιδὼν οὖν 6 Lar.
12 om. καὶ 13 πληγήν]- διότι οὐκ ἤνεγκεν ὁ πονηρὸς τὴν ὑπομονήν μου
14 εἰς7- τὰς σώματι]- μου ἠβούλετο] βούλεται 10 προσῆλθέν μοι
καθημένου] προσῆλθεν καθημένῳ μοι τὸν θρόνον] θρόνου 117 τὴν---
ἀπώλειαν] τὰ τέκνα μου 18 κατέστρεψεν͵- προσκρούσας με ἐπὶ τὴν γῆν
18, 19 ἐποίησεν---ἐξελθεῖν] ἐποίησα ὥρας τρεῖς κείμενος ἐπὶ ἐδάφους
20 ποδ. ἕως κεφ.] κορυφῆς ἕως ὀνύχων τῶν ποδ. μου 21 ἀδημονίᾳ] ἀδαιμ.
22, 28 σκωληκόβρ.--- εἶχον] σκωλ. εἶχον τὸ σῶμα τῆς] πολλῆς 24 σώ-
ματος]- ἔρρεον καὶ 25 ἐν τῷ σώμ. μου] ἐν αὐτῷ ἐφήστατο σκώληξ]
ἀφίστατο σκ. ἐκ τοῦ σώματός μου ἦρον] atpov αὐτὸν 20 κατήγγιζον]
κατῴκιζον els—rérrov ] εἰς τὸ αὐτὸ
8—2

οἵ. Tobit
ii. 11 sqq.

Dan. x. 9
Act. ii. 37

2 Cor.
xi. 14

Tob xxxi. 1

116 TESTAMENTUM IOBI.

ΕῚ fal / > e > / A Φ ’ A e \ a S
αὐτῷ τόπῳ ἐν ᾧ ἐτέθης ἄχρις οὗ ἐνταλθῇ ὑπὸ τοῦ κελεύ-
σαντός σε.

4 “-“
ΧΧΙ. Καὶ ἐποίησα ἔτη τεσσαράκοντα ὀκτὼ ἐν TH
fal a a li an
κοπρίᾳ ἐκτὸς τῆς πόλεως ἐν ταῖς πληγαῖς, ὥστε ἰδεῖν,
lal “-“ ᾿] lal \ , “
τέκνα μου, τοῖς ἐμοῖς ὀφθαλμοῖς τὴν πρώτην μου γυναῖκα 5
fal 5 \ ᾽ / ¢ 7
καὶ ὑδροφοροῦσαν εἰς οἶκον τινὸς εὐσχήμονος ὡς παιδίσκην
ἕως ἂν λάβῃ ἄρτον καὶ προσενέγκῃ μοι" καὶ ἐγὼ κατανενυγ-

/ »» - 5 lal 3. 7, lal ’ / A /
μένος ἔλεγον" °O τῆς ἀλαζονείας τῶν ἀρχόντων τῆς πόλεως
ταύτης" πῶς χρῶνται τῇ γαμετῇ μου ὡς δουλίδι ; καὶ μετὰ

fa \ /
ταῦτα ἀνελάμβανον λογισμὸν μακρόθυμον. 10

XXII. Kai μετὰ ἕνδεκα ἔτη καὶ αὐτὸν τὸν ἄρτον
> I \ On Ie / > /
ἀφείλαντο μὴ προσενεχθῆναι μοι, μόλις ἐπιτρέψαντες
" SEN \ 207 ΠΕΣ \ SUN ,
ἔχειν αὐτὴν τὴν ἰδίαν τροφήν καὶ αὐτὴ λαμβάνουσα

΄, « lol \ > / / τ ΕῚ , . , ͵
διεμέριζεν ἑαυτῇ τε καὶ ἐμοί, λέγουσα μετ᾽ ὀδύνης" Οὐαί

μι
on

t » 7 / \ > > ΄ Σ
μοι, τάχα οὔτε ἄρτου χορτάζεται. καὶ οὐκ ἐφείδετο ἐξελ-
a lal 3 “Ὁ an v \ a 5
θεῖν ἐν τῇ ἀγορᾷ προσαιτῆσαι ἄρτον παρὰ τῶν ἀρτο-
fal 3 / Ἂν /
πρατῶν ἕως ἂν προσενέγκῃ μοι Kal φάγομαι.
XXIII. Καὶ ὁ Σατανᾶς τοῦτο γνοὺς μετεσχηματίσθη
,ὔ ᾽ fal
εἰς πράτην᾽ Kal ἐγένετο κατὰ συντυχίαν ἀπελθεῖν πρὸς
i. ἢ a y 5
αὐτὸν τὴν γυναῖκά μου καὶ αἰτῆσαι ἄρτον, νομίζουσα εἶναι 20
5. ἢ " % of my τὴ 2 an, a
αὐτὸν ἄνθρωπον. Kai ὁ Σατανᾶς ἔλεγεν αὐτῇ" Ἰ]Ϊαρασχοῦ
ἃ 2 a a
TO νόμισμα Kal λάβε ὃ θέλεις. ἀποκριθεῖσα δὲ αὐτῷ
7 4 / > “ Ὦ ’ lal \ / ς lal
λέγει" [dev μοι ἀργύριον; ἀγνοεῖς τὰ συμβεβηκοτα ἡμῖν
, » \ > a ϑις wz 5 > \ / Nee \
movnpa ; εἰ μὲν ἐλεεῖς, ἐλέησον" εἰ δὲ μή, σὺ ὄψει. καὶ
’ if 3. lal / > \ ” 5 lal a ’ ΕῪ
ἀπεκρίθη αὐτῇ λέγων Ei μὴ ἄξιοι ἦτε τῶν κακῶν, οὐκ ἂν 2

> , Pan (Je A 5 ᾽ NG ν᾿ ἢ ΄,

ἀπελάβετε αὐτά: νῦν οὖν εἰ μὴ ἔχεις ἐν χερσίν σου
/ « a / “ an

ἀργύριον, ὑποθοῦ μοι τὴν Tpixav τῆς κεφαλῆς σου, καὶ

Readings of P. 7,8 κατανενιγμένος 9 δουλίδη 26 dmedd Berar

Readings of M. 1 éréOns] érax Ons ἐνταλθῇ] ἐπεστάλθη σοι 2 σε] σοι
8 Καὶ ὀκτὼ] x. οὕτως διήρκεσα ἔτη § καθεζόμενος 4 ἐκτὸς] ἔξω ὥστε
ἰδεῖν] καὶ ἴδον 5 τέκνα---ὀφθ.] τοῖς ὀφθ. μου, τέκνα μου ποθητὰ πρώτην]
ταπεινὸν γυναῖκα καὶ] - τὴν πρώην ἐν τῇ τοσαύτῃ τρυφῇ καὶ δορυφορίᾳ᾽
θαλαμευομένην, ἴδον αὐτὴν 6 εὐσχήμ.] ἀσχήμονος 7 ἂν] οὗ

9 ταύτης]- οὺς οὐδὲ ἀξίους εἶναι κυνῶν τῶν ἐμῶν νομάδων ἡγοῦμαι, ὅτι
10 ἀνελάμβανον] ἀνέλαβον 11 ἕνδεκα ἔτη] ἱκανὸν χρόνον 12 ἀφείλαντο] + τοῦ
15 οὔτε ἄρτου χορτάζεται] οὐ χορτ. τοῦ ἄρτου 17 ἂν] οὗ φάγομαι)
φάγω 19 πράτην] ἀρτόπρατον συντυχίαν] συγκυρίαν 20 αἰτῆσαι] +
πάλιν νομίζουσα] νομίξουσαν 21 ἔλεγεν] λέγει Παρασχοῦ]
ἸΠάρασχέ μοι 23 ἀγνοεῖς] ἢ ἀγν. ἡμῖν] μοι ὧδε 24 ἐλεεῖς] ἐλέησον

25 αὐτῇ] πάλιν 26 om. ἔχεις

TESTAMENTUM IOBI. 117

λάβε τρεῖς ἄρτους" ἴσως δυνήσεσθε ζῆσαι ἐν τρισὶν ἡμέραις.

τότε λέγει ἐν ἑαυτῇ Τί γάρ μοι ἡ θρίξ τῆς κεφαλῆς πρὸς

τὸν πεινοῦντα ἄνδρα μου ; καὶ οὕτως καταφρονήσασα τῆς

τρίχος εἶπεν αὐτῷ “Avacta, ἄρον αὐτήν. τότε λαβὼν
/ v \ / a fol >’ lal Ny:

5 Ψαλίδα ἔκειρεν THY τρίχαν τῆς κεφαλῆς αὐτῆς Kai ἔδωκεν
αὐτῇ τρεῖς ἄρτους πάντων βλεπόντων. ἡ δὲ λαβοῦσα
5 \ , ᾿ ΝΣ τῆς" a ᾽ ,θ ΠΕΣ τ᾿
ἦλθεν καὶ προσφέρει μοι καὶ ὁ Σατανᾶς ἠκολούθει αὐτῇ

a an a / fal
ἐν τῇ ὁδῷ περιπατῶν κεκρυμμένως, Kal ἐπλαγίαζεν αὐτῆς
τὴν καρδίαν.

ιο ΧΧΙΝ. “Apa τε ἤγγισεν ἡ γυνή μου, ἀνακράξασα

fal ’ >) / la
μετὰ κλαυθμοῦ λέγει μοι" Ιωβ, Ἰώβ, ἄχρι τίνος καθέζη
5 \ nr [4 ” lel / / ” \
ἐπὶ τῆς κοπρίας ἔξωθεν THs πόλεως λογιζόμενος ETL μικρὸν
καὶ ἐκδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας σου; καὶ ἐγὼ
a /
πλανῆτις Kal λάτρις τόπον ἐκ τόπου περιερχομένη᾽ διὸ
15 ἀπώλετο ἀπὸ γῆς τὸ μνημόσυνόν σου οἱ υἱοί μου καὶ αἱ
θυγατέρες τῆς ἐμῆς κοιλίας οὺς εἰς κενὸν ἐκοπίασα μετὰ
, ᾿ \ \ STEEN , ἢ / /
μόχθων σὺ δὲ αὐτὸς κάθῃ ἐν σαπρίᾳ σκωλήκων διανυκ-
΄, " ᾿ 5. ἊΝ , ς , > ΄
τερεύων αἴθριος." κἀγὼ πάλιν ἢ παναθλία ἐργαζομένη
ἡμέρας ὀδυνωμένη καὶ ἐν νυκτὶ ἕως ἂν εὐπορήσασα ἄρτον

20 προσενέγκω TOL’ οὐκέτι γὰρ δὴ μόλις τὴν ἐμὴν τροφὴν
λαμβάνω καὶ διαμερίζω σοί τε καὶ ἐμοί, ἐννοουμένη ἐν

Lol / “ γ᾽ 5 \ i / > / ᾽ \
τῇ καρδίᾳ μου OTL οὐκ ἀρκετὸν εἶναί σε ἐν πόνοις, ἀλλὰ
καὶ μὴ ἐμπλήσκεσθαί σε τοῦ ἄρτου ὥστε τολμῆσαί με
ἀναισχύντως ἐξελθεῖν εἰς τὴν ἀγορὰν εἰ κατανύγομαι ἐν

a /

25 τῇ καρδίᾳ μου OTL οὐκ ἀρκετὸν πράτην᾽ Δὸς τὸ ἀργύριον

Readings of P. 14 πλανίτης κ. λάτρης 17 σκωλίκων 24 ἀγωρὰν
25 πράττειν

Readings of M. 1 δυνήσεσθε] δυνηθήσεσθε τρισὶν] ταῖς TP.
2 λέγει] εἶπεν μοι7- ἐστὶν κεφαλῆς] + μου 3 ἄνδρα post μου
τῆς τρίχος] ἑαυτὴν 4 ἄρον αὐτήν] κεῖρον με 5 ἔκειρεν] ἦρεν
αὐτῆς} - πάντων ὁρώντων 6 om. πάντ. βλεπ. προσφέρει] προσέφερε
ἦκολ. αὐτῇ] ἦλθεν ὄπισθεν αὐτῆς 8 κεκρυμμένως κ. ἐπλαγ.] κεκρυμμένος κ.
πλαγιάζων 10 "Awa τε] καὶ ἅμα ἤγγισεν) -" πρός με 11 ἄχρι]
μέχρι 12 ἔξωθεν] ἔξω ἔτι] ἐπὶ 14 πλανιτὴς] πλανῆτις διὸ]
ἠδε γὰρ 15 ἀπώλετο] ἀπόλωλεν yns] τῆς γῆς 16 om. τῆς
KowNlas]+ καὶ πόνοι x. ὠδύναι 17 μόχθων] μόχθου om.airds 18,19 épyas.
—vuktl] épy. kK. ὠδυνωμένη ἡμέρας κ. νυκτὸς 20 οὐκέτι---μόλις]
οὐκέτι γάρ μοι δίδοται ὁ περιττὸς ἄρτος ἐκεῖνος᾽ ἐπειδὴ μόγις καὶ
22, 23 ἀλλὰ---τοῦ ἄρτου] καὶ ἐν λιμῷ ἄρτου ὥστε---με] ἐτόλμησα 24 ἐξ-
ελθεῖν] ἐλθεῖν ἀγωρὰν] ἀγορὰν 24, 25 εἰ κατανύγομαι---πράττειν] καὶ

τοῦ πράτου εἰπόντος μοι 25 om, τὸ

Tob ii. 9

118 TESTAMENTUM IOBI.

fal 5 iA € lal ὰ A \
καὶ λήψει. καὶ ἐμὲ δὲ δεῖξαι τὴν ἀπορίαν ἡμῶν αὐτῷ Kal
lal lal ? \ / ») , γ /
ἀκοῦσαι παρ᾽ αὐτοῦ Ku μὴ ἔχεις, ὦ γύναι, ἀργύριον,
fal \ a lal \ , lal
παρασχοῦ τὴν τρίχαν τῆς κεφαλῆς σου καὶ λάμβανε τρεῖς
« ͵ ’ \ /
ἄρτους" ἴσως ζήσεσθε ἐν τρισὶν ἡμέραις. Kayo ἐκκακήσασα
i τῷ Ὑ.. οὕ ἱναστὰς μετὰ ψαλίδος ἀτίμως ἔκειρέν 5
εἶπον αὐτῷ" 7.. οὕτως ἀναστὰς μ ae ρέν 5
a 3 a lal 5
μου τὴν τρίχα ἐν τῇ ἀγορᾷ, παρεστῶτος ὄχλου καὶ θαυμά-
ζοντος.
Ul , €
XXV. Tis οὐκ ἐξεπλάγη ὅτι αὕτη ἐστιν Σίτιδος ἡ
\ a? / {4 (8, / 3 ip) \ θ /
γυνὴ τοῦ ᾽Ἴωβ, ἥτις εἶχεν σκεπάζοντα αὐτῆς TO καθεστήριον
“ / \ θ , BA ὃ θ θ Lal “ xX “
βῆλα δεκατέσσαρα, καὶ θύραν ἔνδοθεν θυρών ἕως ἂν ὅλως το
A A \ wear A \
καταξιωθῇ τις εἰσαχθῆναι πρὸς αὐτήν νυνὶ δὲ καταλ-
ἣν is ᾽ Yi
λάσσει τὴν τρίχα αὐτῆς ἀντὶ ἄρτων ;
- ε , , > an ’ , ᾽ \
Hs ai κάμηλοι γεγομωμέναι ἀγαθῶν ἀπέφερον ets τὰς
lal lal A > 7 Ν / ’ lal
χώρας τοῖς πτωχοῖς, OTL νῦν ἀντιδίδωσιν THY τρίχα αὐτῆς
ἀντὶ ἄρτων. 15
"1d coy, ς Ἂν / a) , » \ A 5) ees
ε ἡ ἔχουσα ἑπτὰ τραπέζας ἀκινήτους ἐπὶ τῆς οἰκίας,
εἰς ἃς ἤσθιον οἱ πτωχοὶ καὶ πᾶς ξένος, ὅτι νῦν καταπι-
» \ 5
πράσκει τὴν τρίχαν ἀντὶ ἄρτων.
3 an A A > an ἴω
Βλέπε τίς εἶχε τὸν νυπτῆρα τῶν ποδῶν αὐτῆς χρυσοῦ
/ ,’
καὶ ἀργύρου, νυνὶ δὲ ποσὶ βαδίζει ἐπὶ ἐδάφους, adda καὶ 20
͵ 5 Nel RY
τὴν τρίχα ἀντικαταλλάσσει ἀντὶ ἄρτων.
” ¢ ¢/ > “ τὰ \ δ 3 ,
Ide ὅτε αὕτη ἐστιν ἥτις εἶχεν τὴν ἔνδυσιν ἐκ βύσσου
id / Ν lal ba) \ fay ie t \ >
ὑφασμένην σὺν χρυσῷ, νῦν δὲ φορεῖ ῥακκώδη, καὶ ἀντι-
Ἢ Ul
καταλλάσσει τὴν τρίχαν ἀντὶ ἄρτων.
/ »
Βλέπε τὴν τοὺς κραββάτους χρυσέους καὶ ἀργυρέους :5
/
ἔχουσαν, νυνὶ δὲ πιπράσκουσαν τὴν τρίχα ἀντὶ ἄρτων.

Readings of P. 4 ζήσεσθαι Σιγίδος 9 εἴτις 19 γεγομωμένοι

Readings of M. 1 λήψει] λήψεις ἄρτους om. καὶ ἐμὲ δὲ δεῖξαι]
ἔδειξα αὐτῷ om. αὐτῷ 2 ἀκοῦσαι) ἤκουσα om. ὦ γύναι
3 τρίχαν] τρίχα ubique 4 ἐκκακήσασα] ἔγκακ. 5 εἶπον αὐτῷ] -ΕἾ᾽Ανα-
στὰς κεῖρον με. καὶ 6 τρίχα] - τῆς κεφαλῆς ὄχλου] τοῦ ὄχλ.
8 Tis]+ οὖν ἐξεπλάγη] + λέγων Σιγίδος] Σίτις ubique 9 καθε-
στήριον] καθηστ. 10 θύραν] θύρας 11 νυνὶ δὲ] καὶ νῦν ἴδε 12 ἄρτων]
ἄρτου semper 18 Ἧς-- ἀπέφερον] οἱ ἦσαν κάμιλοι γεμισμένοι ἀγαθῶν καὶ
ἀπεφέροντο 14 om. ὅτι ἀντιδίδ.--- αὐτῆς) δίδωσιν αὐτὴν τρίχα
16 ἡ ἔχουσα] τὴν ἔχουσαν 17 εἰς ἃς-- πτωχοὶ] ὧν ἤσθιεν πᾶς πτωχὸς
om. ὅτι 18 τρίχαν]- αὐτῆς 19 Βλέπε tis] βλέπετε ἥτις χρυσοῦ κ. ἀργ.]
χρυσοῦν κ. ἀργυροῦν 20, 21 om. ἀλλὰ---ἄρτων 22, 23 Ἴδε] εἴδετε
τὴν ἔνδ.---χρυσῷ] τὸ ἔνδυμα ἐκ βύσσου ἐξυφασμένου χρυσῷ om. νῦν---
ῥακκώδη καὶ] + ἄρτι 24 τρίχαν]- αὐτῆς 25 Βλέπε] βλέπετε

TESTAMENTUM IOBI. 119

« fal » , » / Lal wv “
Απαξαπλώς, 18, Ἴωβ, πολλῶν ὄντων τῶν εἰρημένων,
͵ , Sie ae ; , a ρας
συντόμως λέγω σοι ἐπὶ ἀσθενείᾳ τῆς καρδίας μου συνε-
, ‘ ΤΑΙ a. > / 4 \ \ \ v
τρίβη μου Ta ὀστᾶ ἀνάστηθι σύ, Kal λαβὼν τοὺς ἄρτους
/ Ξ \ > la ea \ / U
χορτάσθητι καὶ εἶπόν TL ῥῆμα πρὸς κύριον Kal τελεύτα,
\ 9 \ \ > / bd / \ te a
καὶ ἐγὼ δὲ ἀπαλλαγήσομαι ἀκηδίας διὰ πόνου σου τοῦ
/
σώματος.

σι

> / “
XXVI. Καὶ ἐγὼ ἀπεκρίθην αὐτῇ" ᾿Ιδοὺ ἐγὼ δέκα ἑπτὰ
ἡ 7 a al
ἔτη ἔχω ἐν Tals πληγαῖς, ὑφιστάμενος τοὺς σκώληκας TOUS
> A / / \ ᾽ Bi 10 « / ὃ \ A
ἐν τῷ σώματί μου, Kal οὐκ ἐβαρήθη ἡ ψυχή μου διὰ τοὺς
, \ An ἃ rn \
το πόνους ὅσον διὰ TO ῥῆμα ὃ εἶπας ὅτι Kizov τι ῥῆμα πρὸς
κύριον καὶ τελεύτα. ὅλως καὶ ταῦτα ὑποφέρω καὶ ὑπο-
/ \ lal “ > / na
φέρεις, καὶ τὴν TOV τέκνων ἡμῶν ἀπώλειαν Kal TOV ὑπαρ-
if / n > / an \
χόντων βουλόμενος ἡ ἡμᾶς Τἀλίσαι τῆς t+ πρὸς κύριον, ἵνα
> n ἴω /
ἀπαλλοτριωθῶμεν τοῦ μεγάλου πλούτου; διὰ τί δὲ οὐκ
fal he lal ν᾿
ἀνεμνήσθης τῶν μεγάλων ἐκείνων ἀγαθῶν ἐν οἷς ὑπήρ-

~
σι

“) 95 \ > \ b ΄ > \ , \
χομεν; εἰ οὖν τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου, τὰ
Ν if > c / > \ /
κακὰ πάλιν οὐχ ὑπομένομεν; ἀλλὰ μακροθυμήσωμεν
“ ἂν « ΄ 7ὕ An “ #®
ἕως ἂν ὁ κύριος σπλαγχνισθεὶς ἐλεήσῃ ἡμᾶς. apa σὺ
> [ὦ wn \ PA v , / \
οὐχ ὁρᾷς τὸν διάβολον ὄπισθέν σου στήκοντα Kal τα-
" δ
"οράσσοντα τοὺς διαλογισμούς σου, ὅπως καὶ ἐμὲ ἀπατή-
4 / ate “ / lal > Ϊ Δ
σῃ; βούλεται γάρ σε δεῖξαι ὥσπερ μίαν τῶν ἀφρόνων
lal lal / Lal ε lal lal
γυναικῶν TOV πλανησάντων TOY ἑαυτῶν ἀνδρῶν τὴν
/
ἁπλοτητα.
\ a
XXVIII. ᾿γὼ δὲ πάλιν στραφεὶς πρὸς τὸν Σατανᾶν
53 bl ” na / 9 \ 5 \ \
“εἶπον, ὄπισθεν ὄντα τῆς γυναικός pov: ᾿λθὲ ἐπὶ τὰ
uh \ id 7 \ 9 \
ἔμπροσθεν: παύσαι κρυπτόμενος" μὴ ὁ λέων τὴν ἰσχὺν

Readings of P. 8 σκώλικας 9 ἐβαρήθην 11 ὑποφέρης

Readings of M. 1 ᾿Απαξ.] καὶ ἁπαξ. om. “Iw sec. εἰρημένων
+ μοι 2 ἐπὶ ἀσθεν.] ἐπεὶ ἡ ἀσθένεια συνετρίβη] συνέτρεψε 3 σύ]
οὖν σε 4 εἰπὸν] εἰπὼν 5 καὶ ἐγὼ δὲ] κἀγὼ δὲ πάλιν ἀπαλλαγή-
σομαι] ἀπαλλαγῶ διὰ---σώματος] διὰ πόνων τοῦ σώμ. σου 7 om.
δέκα 9 ἐβαρ. ἡ ψυχή] ἐβαρύνθην τὴν ψυχήν 11 ὅλως καὶ ταῦτα]
ὅμως τὰ κακὰ ταῦτα ἅπερ ὁρᾷς 12 ὑπαρχόντων βουλόμενος] ὑπαρχ. ὑπο-
μένωμεν" καὶ βούλει 18 ἀλίσαι rhs] ἄρτι λαλῆσαί τι ῥῆμα ἵνα
ἀπαλλοτρ.) καὶ ἀπαλλοτριωθῆται (ἰ. -vac) 15 ἀνεμν.}ὔ ἐμνήσθης 10 ἐδεξ.
post κυρίου τὰ κακὰ] τὰ δὲ κ. 17 ἀλλὰ μακροθ.] καὶ μακροθυμήσομεν ἐν
παντὶ 18 ἂν] οὗ 19 στήκοντα] ἑστηκότα 20 ἀπατήσῃ] ἀπατήσεις
21- 28 om. βούλεται-- ἁπλότητα 24, 25 ἐγὼ--- γυναικός μου] καὶ στραφεὶς
ἐγὼ πρὸς τὸν Σατανᾶν εἶπον 25, 26 ἐλθὲ---ἔμπρ.] διὰ τί οὐκ ἔρχου ἐπὶ τὰ ἔμπρ.
πρὸς ἐμέ; κρυπτόμενος} - ταλαίπωρε

Tob ii. 9
Me. viii. 4

Zech. xi. 8
Sap. ix. 15

Tob ii. 10

Mt. xvi.
Ως

Mogan
33
Iob ii. 10

Ez. xix. 9
Deut. xxvi.
2

Ter. vi. 9
Τι6. ἵν. 18
Tac. iil. 7,
8

Tob ii. 11,
19. 83

120 TESTAMENTUM IOBI.

Ν / /
δείκνυσιν ἐν yanaypa ; μὴ TO πετεινὸν ἀνίπταται τυγχάνων
“Ὁ / , / b] /
ἐν τῷ καρτάλῳ ; ἐξελθὼν πολέμησον με. τότε ἐξόπισθεν
A , En \ Oe} " , ᾿
τῆς γυναικός μου ἐξῆλθεν, καὶ σταθεὶς ἔκλαιεν, λέγων
lal lal Yj \
Ἴδε, Ἰώβ, διαφωνῶ καὶ ὑποχωρώ σοι σαρκίνῳ ὄντι, ἐγὼ
aA \ an e / 5 / >? >
δέ εἰμι πνεῦμα: σὺ μὲν ἐν πληγῇ ὑπάρχεις, ἐγώ εἰμι ἐν 5
5) / LEN PEC? \ ἃ / ὮΝ \ \
ὀχλήσει μεγάλῃ ἐγένου yap ov τρόπον ἀθλητὴς μετὰ
- - © , ΧΕ \ ͵΄ \
ἀθλητοῦ, καὶ εἷς τὸν ἕνα κατέρραξαν: Kal ὁ μὲν ἐπάνω TOV
, n Yi \ nr
ὑποκάτω ἐφίμωσεν πλήσας TO στόμα αὐτοῦ ἄμμου καὶ πᾶν
a ἢ \
μέρος συγκλάσας ὑποκάτω αὐτοῦ ὄντος καὶ ἐνέγκαντος
lal / \ / /
αὐτοῦ τὴν καρτερίαν καὶ «μὴ; διαφωνήσαντος μέγα το
> / - \ Cis: / Ὁ ν" (a de) ΄ ig ΄ >
ἐφώνησεν ἀκμὴν ὁ ἐπάνω. οὕτω καὶ σύ, ᾿Ιώβ, ὑποκάτω ἧς
\ > a > >) Sih \ / «“Ὁ 2) ihe
καὶ ἐν πληγῇ" ἀλλ ἐνίκησας TA πλευτρικά μου ἃ ἐπή-
id “ /
yayov σοι. τότε καταισχυνθεὶς ὁ Σατανᾶς ἀνεχώρησεν
yb a lo) lo} /
am ἐμοῦ ἐν τρισὶν étecw" νῦν οὗν, τέκνα μου, μακροθυμή-
a 7 a ο ,
cate καὶ ὑμεῖς ἐν παντὶ συμβαίνοντι ὑμῖν" ὅτι κρείσσων

_
on

ἐστὶν παντὸς ἡ μακροθυμία.

XXVIII. Καὶ ὅτε ἐπλήρωσα εἴκοσι ἔτη τυγχάνων ἐν
τῇ πληγῇ, καὶ ἤκουσαν οἱ βασιλεῖς τὰ συμβεβηκότα μοι,
ἀναστάντες ἦλθον πρός me ἕκαστος ἐκ τῆς ἰδίας χώρας
ὅπως ἐπισκεψάμενοι παραμυθήσονταί με" ἡνίκα δὲ ἤγγισαν 20
μακρόθεν, οὐκ ἐπεγίνωσκόν pe κράξαντες δὲ ἔκλαυσαν,
ῥίψαντες τὴν ἑαυτῶν στολὴν καὶ καταπασάμενοι γῆν
παρεκάθισάν μοι ἑπτὰ ἡμέρας καὶ ἑπτὰ νύκτας" καὶ οὐθεὶς

Readings of P. 8 ἐφήμωσεν

Readings of M. 1 δείκνυσιν---γαλ.] δεικνύει ἐν τῇ γαλεάγρᾳ μὴ τὸ]
μήπω om. τυγχάνων 2 om. τῷ καρτάλῳ] καρτάλλῳ ; καὶ νῦν σοὶ
λέγω με] μετ᾽ ἐμοῦ 3 σταθεὶς ἔκλαιεν] ἔστη ἔμπροσθέν μου κλαίων καὶ
4 σοι]- ἀνθρώπῳ 5 om. δὲ ἐγὼ] + δὲ 6 ἐγένου γὰρ] ἐγενόμην
ἀθλητὴς]- παλαίων 7 κατέρραξαν] κατέρρηξεν 7, 8 om. καὶ ὁ
μὲν--ἐ φίμωσεν ἄμμου] ἄμμον 9. μέρος] μέλος αὐτοῦ ὑποκάτω]
ὁ δὲ ὑποκ. 10, 11 καὶ <pn> διαφ.---ἐπάνω] ἃ μὴ διαφωνήσαντος,
ἐφώνησε δὲ ἀκμὴν ἐπάνω 12 πληγῇ] Ἐκ. ἐν πόνῳ πλευτρικὰ]
παλαιστρικὰ 13 σοι] κ. ἰδοὺ ὑποχωρῶ σου 14 om. ἐν τρισὶν ἔτεσιν
15 ὑμῖν] -Ελυπηρῷ 16 παντὸς] πάντων 17, 18 καὶ ὅτε---ἤκουσαν] τότε ἤκουσαν
μοι] - καὶ 20 ὅπως-- παραμ. με] ἐπισκεψόμενοι κ. ταραμυθησόμενοί με
ἤγγισαν | + μοι 21 om. μακρόθεν--- με 21, 22 κράξαντες---ῥίψαντες]
κράξ. φωνῇ μεγάλῃ διέρρηξαν ἕκαστος ἑαυτῶν] ἑαυτοῦ καταπασ.
κατασπασ. γῆν] ἐπὶ τὰς ἑαυτῶν κεφαλὰς 23 παρεκάθισαν]

παρεκάθησαν

TESTAMENTUM IOBI. 121

> “~ / ͵ \ > \ . la) ”
αὐτῶν λελάληκεν μοι" καὶ οὐχὶ μακροθυμοῦντες ἔμειναν
nr / \ A
μὴ λαλοῦντες, GAN ἐπειδὴ ἤδεισάν με TPO τούτων τῶν
DY ἐ AAG πλούτῳ ὄντα" καὶ γὰρ ὅτε ἠρξάμην
κακῶν ἐν πολλῷ πλούτᾳ γὰρ ἠρξάμη
al rn / b) /
αὐτοῖς ἀναφέρειν τοὺς πολυτελεῖς λίθους, ἀπεθαύμαζον,
“-“ f «ς nr fal “
καὶ τύπτοντες τὰς χεῖρας ἔλεγον ὅτε “Ἡμῶν τῶν τριῶν
fal > Δ \ \ /
βασιλέων τὰ χρήματα, ἐὰν συναχθῇ εἰς ἕν ἐπὶ τὸ αὐτό,
, \ / lel iA
ov μὴ ἀναλογήσῃ τοὺς λίθους τοὺς ἐνδόξους τῆς βασιλείας
an μι » / > fal
gov. εὐγενέστερος yap ἤμην τῶν ad ἡλίου ἀνατολῶν. Τοῦ i. 3

σι

c , \ > > \ > , ᾽ ῃ > a

ὁπηνίκα δὲ ἦλθον εἰς τὴν Αὐσιτίδα, ἐρωτήσαντες ἐν TH

ιο πόλει: Ποῦ ᾿Ιωβὰβ ὁ τῆς Αἰγύπτου ὅλης βασιλεύων; καὶ

, - n 4 / A

ἐμήνυσαν αὐτοῖς περὶ ἐμοῦ ὅτι κάθηται ἐπὶ τῆς κοπρίας

” a / ΝΜ \ Μ᾿ δ \ > \ > a

ἔξω τῆς πόλεως: ἔχει γὰρ εἴκοσι ἔτη μὴ ἀνελθὼν ἐν TH

tal / \

πόλει.---πάλιν ἠρώτησαν περὶ τῶν ὑπαρχόντων μου" καὶ

an
ἐδηλώθη αὐτοῖς τὰ συμβεβηκότα μοι.

t a \ , 7 -

15 ΧΧΙ͂Χ, Καὶ ἀκούσαντες ἐξῆλθον τὴν πόλιν ἅμα τοῖς

΄ \ Ὁ Ν “Ὁ / «ς / / 3 Pee id

πολίταις" καὶ οἱ μὲν πολῖταί μου ὑπέδειξαν με αὐτοῖς" οἱ

\ , / / \ 5 / Ν ε / id

δὲ ἀντέτειναν λέγοντες μὴ εἶναί με τὸν Ιωβαβ. ἁπαξα-

lal ᾽ / > \ id

TAGS ἔτι ἀμφιβαλλόντων, στραφεὶς πρός pe ᾿ὕλειφας ὁ

lal an 53 \ Le} \ ς

τῶν Θεμανῶν βασιλεὺς εἶπεν: Σὺ εἶ ᾿Ιωβὰβ ὁ συμβασι-

"ο λεὺς ἡμῶν; ἐγὼ δὲ κλαύσας κατεπασάμην γῆν ἐπὶ τῆς

A \ / μὲ \ > / 5 lal [7 ’ ,
κεφαλῆς μου, καὶ κινήσας αὐτὴν ἐδήλωσα αὐτοῖς ὅτι Eye Dan.

Ϊ LXxX
Se - ie

XXX. “[ddvres δέ we κινοῦντα τὴν κεφαλήν μου κατέ-
πεσαν εἰς τὴν γῆν ἐκλυθέντες" καὶ ταραχθέντων τῶν

Readings of P. 11 κάθητε

Readings of M. 1 μοι]-- ῥῆμα ἦσαν δὲ τέσσαρες τῷ ἀριθμῷ, Edipas
ὁ βασιλεὺς Θεμανῶν, καὶ Βαλδάδ, καὶ Σωφάρ, καὶ Ἔλιούς: καθεζόμενοι
διελογίζοντο τὰ περὶ ἐμοῦ 1—3 om. καὶ οὐχὶ---ὄντα καὶ γὰρ ὅτε
ἠρξάμην] κ. γὰρ τὸ πρῶτον ὅταν ἤρχοντο πρός με καὶ ἠρξάμην 4 αὐτοῖς post
ἀναφέρειν 5 om. τύπτ. τὰς χεῖρας 5, 6 Ἡμῶν-- ἐὰν] ἂν ἡμ. τῶν
τρ. βασ. τὰ χρήμ. 7 ἀναλογήσῃ] ἀναλώσει 8 cov] Ιωβάβ ἤμην]
εἰ 9. ὁπην. δὲ] ἡνίκα γὰρ ἐρωτήσαντες] ὅπως ἐπισκέψωσί με, ἠρώτησαν
10 Αἰγύπτου] χώρας ταύτης 12 ἔχει---ἔτη] ἰδοὺ yap ἔτη ὕ 18 πάλω)͵
καὶ πάλιν μου] μοι 14 μοι] + πάντα 17 ἀντέτειναν] ἀντέτεινον
ἁπαξ.] καὶ 18 ἀμφιβ.7- αὐτῶν στραφεὶς πρός με] λέγει 19 om. τῶν
19—21 Σὺ---κεφαλῆς μου] Δεῦτε ἐγγίσωμεν καὶ ἴδωμεν. καὶ ἐρχομένων
αὐτῶν ἐμηνύθη μοι περὶ αὐτῶν' καὶ ἐγὼ ἔκλαυσα σφοδρῶς μαθὼν τὴν
ἔλευσιν αὐτῶν, καὶ γῆν ἐπὶ τὴν κεφαλήν μου ἀνέθηκα, καὶ καθεζόμενος
ἐκίνουν τὴν κεφ. μου 23 om, μὲ κατέπεσαν els] κατέπεσον ἐπὶ
24 καὶ ταραχθ.] καὶ ἱσταμένων

Is. xiv. 12

199 TESTAMENTUM IOBI.

, Ὁ) lal , \ a “
στρατευμάτων αὐτών βλεπόντων τοὺς τρεῖς βασιλεῖς
, a aA “ A
κατερριμμένους ἐν TH γῇ ἐπὶ ὥρας τρεῖς ὡσεὶ νεκρούς,
᾽ , ἐᾷ Kamen ἡ
τότε ἀναστάντες συνελάλουν ἀλλήλοις ὅτι Οὗτός ἐστιν.
καὶ λοιπὸν ἐκάθισαν ἐν ταῖς ἑπτὰ ἡμέραις διακρίνοντες τὰ
Ε \
κατ᾽ ἐμέ, διαλογιζόμενοι TA κτήνη καὶ TA ὑπάρχοντά μου, 5
fe ’ \ 3
λέγοντες" Μὴ οὐκ οἴδαμεν τὰ πολλὰ ἀγαθὰ τὰ ἀποστελ-
5» lal \ / [2
λόμενα ὑπ᾽ αὐτοῦ εἰς τὰς κώμας καὶ εἰς τὰς κύκλῳ πόλεις
-» - \ lal n an
διαδίδοσθαι τοῖς πτωχοῖς, παρεκτὸς τῶν ἐν TH οἰκίᾳ αὐτοῦ
Ὁ ἴω \
ἐρριμένων; πῶς νῦν εἰς τὴν τοσαύτην VEKPOTNTA κατέπεσεν;
ΧΧΧΙ. ᾿Εγένετο δὲ μετὰ τὰς ἑπτὰ ἡμέρας οὕτω δια- το
\ 2 \ ss a“ nr
λογιζομένους, ἀποκριθεὶς ᾿λιοὺς εἶπεν τοῖς συμβασιλεῦσιν᾽
cal > A \ ’ / > \ 3 lal od
Προσεγγιοῦμεν αὐτῷ καὶ ἐξετάσωμεν αὐτὸν ἀκριβῶς εἰ
ef. ? / > Ἃ BA e \ i? Μ ¢ “
ὅλως αὐτός ἐστιν ἢ οὔ. οἱ δὲ μακρά μου ὄντος, ὡς ἥμισυ
/ na
σταδίου, διὰ τὴν δυσωδίαν TOD σώματός μου ἀναστάντες
, 7 lal Ὁ
προσήγγισαν μοι ἔχοντες εὐωδίας ἐν ταῖς χερσὶν αὐτῶν, 15
συνόντων αὐτοῖς τῶν στρατιωτῶν αὐτῶν καὶ θυμίαμα
/ “ “ ΩΝ , Σ
βαλλόντων μοι κυκλόθεν, ἵνα δυνηθῶσιν προσεγγίσαι μοι
a / a \
Kal ἐποίησαν τρεῖς ἡμέρας χορηγοῦντες τὰ θυμιάματα"
ο / , 3
καὶ ὅτε πλησίον μου ἐγένοντο, ἀποκριθεὶς ᾿Ελιοὺς εἶπεν
Σ \ 49? \ ς \ nA Ni se HG ͵
μοι Σὺ εἶ Ιωβὰβ ὁ συμβασιλεὺς ἡμῶν; σὺ εἶ ὁ τότε 20
yy \ , ΄ \ Gn ee: co a ς ΄ὔ
ἔχων τὴν μεγάλην δόξαν; σὺ εἶ ὁ ὡς ὁ ἥλιος τῆς ἡμέρας
a “Ὁ y 3 .ς «ς \
ἐν πάσῃ TH γῆ; σὺ εἶ <O> ὡς ἡ σελήνη Kal οἱ ἀστέρες ἐν
Lal f ’, Ν = ’ a. >} ͵7ὔ ’
τῷ μεσονυκτίῳ φαίνοντες; Kai εἶπον αὐτῷ" “Kyo εἰμι.
\ e/ 4 \ / Αγ 7 a
καὶ οὕτως κλαύσας κλαυθμὸν μέγαν σὺν θρήνῳ βασιλικῷ
’ / τς / \ an ” / \
ἀνεφώνησεν ὑποφωνούντων καὶ TOV ἄλλων βασιλέων καὶ 25
“ 5 fa)
TOV στρατευμάτων αὐτῶν.
Readings of P. 2 κατερριγμένων 8 διαδιδώσθαι 16 συνώντων
18 χωρηγοῦντες
Readings of M. 1 βλεπόντων] ἔβλεπον 2 κατερριγμένων] κατερριμμένους
ὡς. νεκρ. post γῇ 3 ὅτι] οὐ πιστεύομεν ὅτι ἐστιν] ᾿Ιωβάβ
5 τὰ κτήνη] τά τε KT. 7 trs. πόλεις ct κώμας 8 παρεκτὸς] - καὶ
9. ἐρριμένων] δεδομένων τοσαυτ.---κατέπεσεν] τοιαύτην νεκρότ. καὶ
ταλαιπωρίαν ἐξέπεσε 10 ᾿Εγένετο δὲ] καὶ om. οὕτω διαλογιζομένους
11 συμβασ.] βασιλεῦσι 12 Προσεγγ.] προσεγγίσωμεν om. αὐτὸν 18 αὐτός
ἐστιν] ἐστιν ᾿Τωβὰβ om. μακρὰ ἡμισυ] ἡμισέως 10 αὐτοῖς] αὐτῶν
om. αὐτῶν θυμίαμα] θυμιάματα 17 ἵνα] ὅπως ἂν 18 ἐποίησαν]
ποιήσαντες τρεῖς ἡμέρας] ὡσεὶ ὥρας τρεῖς 19 om. καὶ ὅτε ἐγένοντο]
ἐγίνοντο. καὶ ᾿Ελιοὺς] Edr pag 21 τότε post ἔχων om. 6 bis.
22 ἐν 1°] λάμπων om. 1) 23 gpalvovres] φαίνοντι εἶπον] ἀποκριθεὶς
εἶπον 24 κλαύσας] κλαύσαντες 25 ἀνεφώνησεν --Τὠβ] ἀνε-

ς ae ᾿ : ,
φώνησεν καὶ ὁ στρατὸς αὐτῶν" καὶ πάλιν ὑπολαβὼν ᾿Βλιοὺς λέγει μοι.

TESTAMENTUM IOBI. 1:25

XXXII. ᾿Ακούσατε οὖν τοῦ κλαυθμοῦ τοῦ ᾿Ἰὑλιοῦ
ὑποδεικνύοντος τοῖς παισὶν τὸν πλοῦτον τοῦ ᾿Ιώβ.
\ 3 ς \ e " / > / 3 \ uns
Σὺ εἶ ὁ τὰ ἑπτακισχίλια πρόβατα ἐκτάξας εἰς τὴν TOV
πτωχῶν ἔνδυσιν;
fa! i f ¢€ / lal /
5 ποῦ οὖν τυγχάνει ἡ δόξα τοῦ θρόνου σου;
\ be ε \ / / > / ’ \
ὺ εἶ ὁ τὰς τρισχιλίας καμήλους ἐκτάξας εἰς μεταφορὰν
τῶν ἀγαθῶν τοῖς πένησιν;
ποῦ οὖν τυγχάνει ἡ δόξα τοῦ θρόνου σου;
Σὺ εἶ ὁ τὰς χιλίας βοῦς ἐκτάξας τοῖς πένησιν εἰς ἀρο-
10 Tplav ;
a 5 ͵ c if a /
ποῦ οὖν τυγχάνει ἡ δόξα «τοῦ θρόνου; σου;
53 ς \ fi / yy Ν \ f
εἶ ὁ τοὺς χρυσέους κραββάτους ἔχων, νυνὶ δὲ καθη-
μενος ἐπὶ κοπρίας;
la) a / ¢ / la /
ποῦ νῦν τυγχάνει ἡ δόξα τοῦ θρόνου σου;
15 Σὺ εἶ ὁ τὸν θρόνον ἐκ λίθων πολυτελῶν ἔχων, νυνὶ δὲ ἐν
c a
ὁδῷ καθήμενος ;
lal ἴω / c , ἴω /
ποῦ νῦν τυγχάνει ἡ δόξα τοῦ θρόνου σου;
Τίς γὰρ κατά σε ἐν μέσῳ τῶν τέκνων σου; ὡς γὰρ φυτὸν

es oD 2 a
nS εὐώδους μήλους συνανθοῦν'"
20 ποῦ νῦν τυγχάνει ἡ δόξα «τοῦ θρόνου; σου;
\ Ce ς ᾿ a -
Xv εἶ ὁ τὰς ἱδρυμένας ἑξήκοντα τραπέζας τοῖς πτωχοῖς

/
στηρίξας ;
rn lal , ¢ / a ,
ποῦ νῦν τυγχάνει ἡ δόξα τοῦ θρόνου σου;
Ν 3 ¢ δ / lal a ἃ > / » \
Σὺ εἶ ὁ τὰ θυμιατήρια τῆς εὐώδους ἐκκλησίας ἔχων, νυνὶ

«δὲ» ἐν δυσωδίᾳ ὑπάρχεις ;
«ποῦ νῦν τυγχάνει ἡ δόξα τοῦ θρόνου σου;»
Σὺ 5 c \ / U > \ \ > “ /
ὺ εἶ ὁ τοὺς χρυσέους λύχνους ἐπὶ τὰς ἀργυρᾶς λυχνίας
” \ \ a \ A a

<éywv>, νυνὶ δὲ προσδοκᾷς τὴν φαῦσιν τῆς σε-
λήνης ;

30 ποῦ οὖν τυγχάνει ἡ δόξα τοῦ θρόνου σου;

Readings of P. 19 συνανθων ser, οἶναν θῶν ?

Readings of M. 3 ἐκτάξας] ἐντάξας 5 οὖν] νὺν om. τοῦ θρόνου
6—8 om. 9 χιλίας] τρισχιλίους ἐκτάξας] evr. τοῖς---ἀροτρίαν]
εἰς ἀροτριασμὸν τῶν πενήτων 11 οὖν] νῦν 12 νυνὶ] νῦν semper 14 om.
werswum 15, 16 om. duos wersus 18, 19 om. 23 om. 24 τῆς
εὐώδους ἐκκλησίας] τῆς ὠδῆῖς ἐκ λίθων 24. 20 νυνὶ---θρόνου σου] ποῦ νῦν
τυγχ- ἡ δόξα σου, ὅτι ἐν δυσωδίᾳ νῦν ὑπάρχεις ; 27 om. τοὺς om.
λύχνους λυχνίας] + ἔχων 28 φαῦσιν] φύσιν τοῦ φωτὸς

30 om.

ef. Ps.
CXXVil. 3

124 TESTAMENTUM IOBI.

5, 7 fal U
Σὺ εἶ ὁ TO ἄλιμμα ἔχων ἐκ τοῦ λιβάνου, νυνὶ δὲ ἐν
/ 5
ἀπορείᾳ wv;
fal io / lal
ποῦ οὖν τυγχάνει ἡ δόξα τοῦ θρόνου σου;

53 / rn , ,
Τοῦ v.22 Σὺ εἶ ὁ καταγελάσας τῶν ἀδικούντων καὶ ἁμαρτανόντων,
/ ΄
νυνὶ δὲ ἐγένου εἰς χλεύην; 5
fa) “ la)
ποῦ νῦν τυγχάνει ἡ δόξα «τοῦ θρόνου» σου;
3 t /
Xv εἶ ᾿Ιὼβ ὁ τὴν μεγάλην δόξαν ἔχων;
ποῦ νῦν τυγχάνει ἡ δόξα τοῦ θρόνου σου;
na 5 ἴω ,
XXXII. Τοῦ δὲ ᾿Ελιοῦ μακρύναντος τὸν κλαυθμόν,
a a 7 / 7
ὑποφωνούντων αὐτῷ τῶν συμβασιλέων, ὥστε γενέσθαι το
“ lal 3
μεγάλην ταραχήν, καὶ καταπαυσάσης τῆς κραυγῆς εἶπεν
᾿ ’ lal aT / ᾿ Ss / a a ς ὃ / cron \ θ ͵
οἵ. Ps. αὐτοῖς Ἰώβ' Σιωπήσατε᾽ νῦν ὑποδείξω ὑμῖν τὸν θρόνον
τι καὶ τὴν δόξαν καὶ τὴν εὐπρέπειαν τὴν οὖσαν ἐν τοῖ
of, Apo, μὸν καὶ τὴν δύξα ἣ ρ ν τὴν οὖσαν ἐν τοῖς
Petri aytots.
. 9 lal . > A e / ’ / δ id /
IBS SICIXs μοῦ ο θρόνος ἐν τῷ υὑπερκοσμίῳ ἐστιν, KAL ἢ TOUTOU 15
Sap. xiv. 3 δύ ΧΕ τ 2 ΄ 2 δεξ a a " ? 5
ἘΠΕῚ Ἐπ ὁὀξα καὶ ἡ εὐπρέπεια ἐκ δεξιῶν τοῦ πατρός ἐστιν
id / Ἵ ly \ « / /
ae ὁ κόσμος ὅλος παρελεύσεται Kai [ὁ κόσμος ὅλος) ἡ δόξα
ΟΙ. or. 2) ἴω / \ id / 5 “
τ ἢ αὐτοῦ φθαρήσεται καὶ οἱ προσέχοντες αὐτῷ ἔσονται
i lal a ’ a
Dao el ἐν τῇ καταστροφῇ αὐτοῦ"
> \ Ἂν; id / ε tA 5» A ς / A \ ς ,
x ἐμοὶ δὲ ὁ θρόνος ὑπάρχει ἐν τῇ ayia γῇ, Kai ἡ δόξα 20
11 nr lal A “ >
AS τις αὐτοῦ ἐν τῷ αἰῶνί ἐστιν τοῦ ἀπαραλλάκτου.
186. 1. 17 Οἱ μὲν ποταμοὶ ξηρανθήσονται, καὶ τὸ γαυρίαμα τῶν
Η fal / > \ an
Tob oH 10, κυμάτων αὐτῶν καταβαίνει εἰς τὰ βάθη τῆς ἀβύσ-
X1V.
Zech. x. σου.
iit e δὲ \ a > n A b] ες > ¢ @ , ’
ποι δ I Us td ia τ BO oc
/ \ > » ’
1.2 ξηραίνονται οὐδὲ ἀφανισθήσονται, ἀλλ᾽ ἔσονται εἰς
Heb. vii. 3, \ ,
en) TO διηνεκές.
14

Readings of P. 1 ἄλημμα 18 φθαρίσεται

Readings of M. 1 om. τὸ 2 ἀπορείᾳ] σαπρίᾳ 3 om.
4 καταγελάσας] καταγελῶν 5 om, δὲ εἰς χλεύην] χλεύη πᾶσι
6, 7, 8 om. 9 ᾿ΕἙλιοῦ paxpivavtos] “EXipag μακρύνοντος
10 συμβασ.] Bac. 11 rapaxyny]+adraov 11, 12 καὶ--Τώβ] εἶπον αὐτοῖς
Σιωπήσ. νῦν] σιωπᾶτε καὶ 18, 14 καὶ τὴν εὐπρ.---ἁγίοις] τῆς εὐπρεπείας αὐτοῦ

15—21 ᾿Εμοῦ---ἀπαραλλάκτου)] ἐμοῦ ὁ θρόνος αἰώνιός ἐστιν᾽ ὁ κόσμος ὅλος
παρελ. καὶ ἡ δ. αὐτ. φθαρ. κ. οἱ προσέχ. αὐτ. ἔσονται ὑποκάτω αὐτοῦ"
ἐμοῦ ὁ Op. ἐν τῷ ὑπερκ. ἐστί, K. ἡ τούτου δόξα kK. ἡ εὐπρ. ἐκ δεξ. τῶν
(l. τοῦ) σωτῆρός ἐστιν ἐν οὐρανοῖς" ἐμοῦ ὁ Op. ὑπάρχει ἐν τῇ ἁγίᾳ ζωῇ
k. ἡ δόξα ἐν τῷ αἰῶνι τῷ ἀπαραλλ. ἐστίν 22, 28 τὸ γαυρ.---αὐτῶν] τὰ
γαβριάματα αὐτῶν 26 om. οὐδὲ ἀφανισθ.

TESTAMENTUM IOBI. 125

a ek .
Οὗτοι of βασιλεῖς παρελεύσονται, καὶ οἱ ἡγεμόνες παρέρ- Prov. xi. 7
ς ΣΝ δ ἢ \ \ , Stn τ Tac. i. 23
χονται, ἡ δὲ δόξα καὶ TO καύχημα αὐτῶν ἔσονται
”
ὡς ἔσοπτρον"
A Sf: «
ἐμοὶ δὲ ἡ βασιλεία εἰς αἰῶνας αἰώνων, καὶ ἡ δόξα καὶ
lal lal (3
5 εὐπρέπεια αὐτῆς ἐν τοῖς ἅρμασιν τοῦ πατρὸς ὑπάρχει.
‘ rn “ \ ) 6
XXXIV. Kai ἐμοῦ ταῦτα λέγοντος πρὸς αὐτοὺς iva
a 7 ,
σιωπήσωσιν, ὀργισθεὶς ᾿᾿λιφὰς εἶπεν τοῖς ἄλλοις φίλοις"
, / \ lal
Τί χρήσιμον ὅτι οὕτω παραγεγόναμεν σὺν τοῖς στρατεύ-
’ \
μασιν iva παραμυθησώμεθα αὐτόν ; καὶ ἰδοὺ αὐτὸς προσ-
fal “-“ \ /
το εγκαλεῖ ἡμῖν. διὸ ἀναχωρήσωμεν εἰς τὰς ἰδίας χώρας"
αὐτὸς ἐν ταλαιπωρίᾳ σκωλήκων κάθηται καὶ δυσωδίαις,
> fal a /
καὶ ἀκμὴν ἐπαίρεται καθ᾽ ἡμῶν Βασιλεῖαι παρέρχονται
« / a ¢ an ©
καὶ al ἡγεμονίαι αὐτῶν" καὶ ἰδοὺ ἡμῖν, φησιν, ἔσται ἕως
αἰῶνος. ἀναστὰς δὲ ἐν μεγάλῃ ταραχῇ λιφὰς ἔκλινεν 4 Reg. v.
ΠΈΣΕ ὌΝ αν ᾽ , , , ᾽ \ , > 12
Isat αὐτῶν ἐν μεγάλῃ λύπῃ λέγων" Ey@ πορεύομαι" ἐλη-
, wry; ᾽ \
λύθαμεν yap ἵνα παραμυθησώμεθα αὐτόν, Kal ἀκμὴν κατ-
a a lal ¢ lol
έλυσεν ἡμᾶς ἀπέναντι TOV στρατιωτῶν ἡμῶν.
XXXV. Τότε Βαλδὰδ ἐκράτησεν αὐτὸν λέγων ὅτι Οὐχ
- lal ’ a
οὕτως δεῖ λαλῆσαι ἀνθρώπῳ πενθοῦντι, οὐ μόνον ἄλλα Kal
> a Anko ΤΟ Ae any, ¢ , >
20 ἐν πληγαῖς πολλαῖς ὄντι ἰδοὺ ἡμεῖς ὅλως ὑγιαίνοντες οὐκ
> U fs ’ a Ν \ t > \ \
ἰσχύσαμεν προσεγγίσαι αὐτῷ διὰ THY δυσωδίαν εἰ μὴ διὰ
/ ’ Δ \ “ 5 7 >) , nr
πλείονος εὐωδίας" σὺ ὅλως, ᾿Ελιφά, ἀμνημονεύεις πῶς
Des, / a σι 5
ἐγένου νοσήσας ἐν ταῖς δυσὶν ἡμέραις; νῦν οὖν μακροθυ-
/ “ lal 5
μήσωμεν «ἵνα γνῶμεν; ἐν τίνι ἐστίν' μήτι ἄρα μνήσκεται
2 fa) a 3, ta)
25 αὐτοῦ τῆς εὐδαιμονίας τῆς προτέρας, Kal ἐμάνη κατὰ

Readings of P. 13 ἡγεμωνίαι

Readings of M. Lom. οὗτοι ἡγεμόνες] ἡγούμενοι 2. ἡ δὲ] καὶ ἡ αὐτῶν
post δόξα ἔσονται) ἔσται 3 ἔσοπτρον] ἐν ἐσόπτρῳ 4 ἐμοὶ] ἐμοῦ
αἰῶνας αἰώνων] αἰῶνα αἰῶνος 6 λέγοντος] εἰπόντος 0, 7 om. ἵνα
σιωπ. 7 ᾿Ελιφὰς] ᾿Ελιφὰΐζ semper τοῖς ἄλλ. φίλ.] πρὸς τοὺς ἄλλ. φίλ.
8 οὕτω] οὕτως σὺν] ἐν στρατευμ.]}- ὧδε 9, 10 αὐτὸς προσεγκ.]
οὗτος ἐγκαλεῖ 11 αὐτὸς] οὗτος κ. δυσωδίαις] ἐν δυσωδίᾳ 12 ἐπαίρεται]
ἐγείρεται ἡμῶν] + λέγων 18 αἱ ἥγεμον.] οἱ ἡγούμενοι κ. ἰδοὺ
ἡμῖν] ἡ δὲ ἐμὴ βασιλεία ἕως} - τοῦ 14 ἔκλινεν] ἐξέκλ. 15 λύπῃ]
λύττῃ πορεύομαι] πορεύσομαι 10 ἀκμὴν] αὐτὸς 18 αὐτὸν] - τῆς
χειρὸς om. ὅτι 19 μόνον Ὁ δὲ 20 πληγ. post πολλ. 22 πλείονος]
πολλῆς 22, 28 σὺ---ἡμέραι:] σὺ δὲ ὅλως ἀμνήμων εἷς, Ἐλιφάζ, ἁπλῶς
γενοῦ" 23, 24 μακροθυμ.]}- ἵνα γνῶμεν μήτι]: ἐξέστη αὐτοῦ ἡ καρδία ;
μήτι μνήσκεται) μιμνησκόμενος 25 καὶ ἐμάνη] ἐμάνη

Ps. Ixxiv.
4

Eph. i. 3
etc.

126 TESTAMENTUM IOBI.

ψυχήν; τίς yap οὐκ ἂν ἐκπλαγείη καὶ μανῇ ὑπάρχων ἐν
πληγαῖς; GAN ἔασόν με προσεγγίσαι αὐτῷ, καὶ γνώσομαι
ἐν τίνι ἐστίν.

XXXVI. Τότε ἐγερθεὶς Βαλδὰδ προσήγγισέν μοι

͵ ν΄ .35 3 eas es ᾿
λέγων: Σὺ εἶ Ἰώβ; καὶ εἶπον αὐτῷ Ναί. καὶ εἶπεν" 5

> > an / \e / 3 \ i 4 ’
Apa ἐν τῷ καθεστηκότι ἡ καρδία cov; κἀγὼ εἶπον OTL’ Kv

\ a Ad > / AN / a
μὲν τοῖς γηΐνοις οὐ συνέστηκεν, ἐπεὶ ἀκατάστατος ἡ γῆ
a 5 nan a /
καὶ οἱ ἐνοικοῦντες ἐν αὐτῇ" ἐν δὲ τοῖς ἐπουρανίοις συνέ-
Uf ᾽ a /
στηκεν ἡ καρδία μου, διότι οὐχ ὑπάρχει ἐν οὐρανῷ ταραχῇ.
\ / if \ a
ὑπολαβὼν δὲ Βαλδὰδ λέγει ὅτι μὲν Γ᾿πΛνώσκομεν τὴν γῆν το
3 > \ a
ἀκατάστατον ovaay, ἐπεὶ yap κατὰ καιρὸν ἀλλοιοῦται"
> / ’ / > / \ 2 t » ΠΣ (dé Ν
ἐνίοτε εὐθύνεται, ἐνίοτε δὲ εἰρηνεύει, ἔσθ᾽ ὅτε καὶ πολε-

os lal ἴω na , i? al ’
Me. xii. 34 μεῖται" περὶ δὲ Tod οὐρανοῦ ἀκούομεν ὅτι εὐσταθεῖ. ἀλλ᾽

οὗ, Mt. xxi.

94
Me. xi. 24
πος χα 1

> %

x θῶ > , , > oh Ἂ β NN
εἰ ἀληθῶς ἐν τούτῳ τυγχάνεις, ἐρωτήσω σε OYoV" καὶ ἐὰν
A au tal A “
ἀποκριθῆς μοι πρὸς τὸ πρῶτον νουνεχῶς, [δῆλον OTL] ἐρω- 15
͵ a / J a lal
τήσω σε ἐν TO δευτέρῳ᾽ καὶ ἐὰν ἀποκριθῇς μοι εὐσταθῶς,
a “ , fod ς 7 ’ ees
δῆλον ὅτι γνωσόμεθα ὅτι ἡ καρδία σου οὐκ ἐξίσταται.
XXXVII. Καὶ παλιν εἶπεν" ᾿Εἰπὶ τίνος σὺ ἐλπίζεις ;
\ 2 \ 5 hee) \ a a a fal \ f 5 ,
καὶ ἐγὼ εἶπον" “Ent τῷ θεῷ τῷ ζῶντι. καὶ παλιν εἶπεν
s , > } \ ς ͵ , x ) ! ΄,
μοι Τίς ἀφείλατο τὰ ὑπάρχοντά σου ἢ ἐπήνεγκέν σοι 20
\ \ / \ > \ 5 “ ς / \
Tas πληγὰς ταύτας; Kal ἐγὼ εἶπον ὅτι Ὃ θεός. καὶ
\ 5 a A
πάλιν ὑπολαβὼν εἶπεν πρός pe’ “Et τῷ θεῷ ἐλπίζεις ;
a > , , \
πῶς + οὖν ἄδικος ἡ κρίνων + ἐπενεγκών σοι τὰς πληγὰς
, a ᾿Ὶ / , AN ς / ? 2O/ \
ταύτας ἢ ἀφελόμενός σου τὰ ὑπάρχοντα; εἰ ἐδίδου καὶ
2 , 5) a =e “ \ , 4 7O7
ἀφείλατο, ἐχρῆν αὐτὸν ὅλως μὴ δεδωκέναι Te οὐδέποτε 25
βασιλεὺς ἀτιμάσει στρατιώτην ἴδιον καλῶς αὐτῷ δορυ-

Readings of P. 13 εὐσταθῆ 17 γνωσώμεθα

Readings of M. 1 ἐκπλαγείη] ἐκπλαγῇ πάνυ om. καὶ wavy 1,2 ὑπάρχων
ἐν πληγαῖς] βλέπων ἑαυτὸν τοιοῦτον ἐνυπερβάλλοντα κακοῖς καὶ πλη-
γαῖς 8 ἐστίν] ἔσται 4 Τότε] καὶ 5om.aire καθεστηκότι] καθεστῶτι
ἐστιν om. ὅτι 7 ἐπεὶ] ἐπειδὴ 8 οἱ ἐνοικ.] πάντες οἱ κατοικοῦντες
ἐπουρ.] οὐρανοῖς 11 ἐπεὶ γὰρ] ἐπειδὴ 12 om. εὐθυν. ἐνίοτε δὲ 18, 14 ἀλλ’
εἰ] ἀλλ᾽ ἀεὶ (sic) 14 τούτῳ] τῷ καθεστῶτι σε λόγον] δὲ λέγων 15, 1θ τὸ

--ἐρωτήσω] τὸν πρῶτον νοῦν, ἔχω σε ἐρωτῆσαι 10 εὐσταθῶς] εὐσταθὲς
17 om. ὅτι γνωσόμεθα ἐξίσταται] ἐξέστηκεν 18 om. πάλιν "Eri
τίνος] ἐν τίνι 19 om. ἔγὼ om, πάλιν 20 τὰ ὑπάρχ. post σου
21 om. ὅτι 22 om. πάλιν ὑπολ. om. πρός με ᾿Επὶ] εἰ 23 om. οὖν
ἄδικος ἡ κρίνων] ἀδικῆσαι κρῖνον πληγὰς] - καὶ συμφορὰς 24 σου]
σοι ἐδίδου] δὲ 25 om. ὅλως δεδωκέναι] διδόναι 20 ἀτιμάσει]

ἀτιμάζει ἴδιον] αὐτοῦ αὐτῷ] αὐτὸν

TESTAMENTUM IOBI. L327

φοροῦντα᾽ ἤ τίς ποτε καταλήψεται τὰ βάθη τοῦ κυρίου 15. x1 13
1 Cor. ii
\ a / 3; rn ΩΝ a / lal .
καὶ τῆς σοφίας αὐτοῦ, ἢ κατατολμᾷ τις προσάπτειν τῷ 10 sqq.
/ ’ / ’ / > / \ fa) \ >
κυρίῳ ἀδίκημα; ἀποκρίνου μοι, Ἴωβ, πρὸς ταῦτα. καὶ a xi. 29,
a / ¢ , a ’
πάλιν λέγω σοι, εἰ ἐν τῷ καθεστηκότι ὑπάρχεις, δεῖξον, εἰ
” / \ 4 ee \ c a 2. /
5 ἔστιν σοι φρόνησις, διὰ τί ἥλιον μὲν ὁρῶμεν ἀνατέλλοντα
2 > - , \ Ε] an / \ / ’ ,
ἐν ἀνατολαῖς, δύνοντα δὲ ἐν τῇ δύσει, καὶ πάλιν ἀνιστά-
A ’ a
μενοι κατὰ πρωὶ εὑρίσκομεν TOV αὐτὸν ἐν ἀνατολαῖς
= / ψ' \ an c
ἀνατέλλοντα; νουθέτησόν pe πρὸς ταῦτα, εἰ σὺ εἶ ὁ
θεράπων τοῦ θεοῦ.
ro «= XXXVIII. Καὶ ἐγὼ πρὸς ταῦτα εἶπον. "Kote μὲν οἷ. Prov.
, / , , ἌΣ. ὦ
φρόνησις ἐν ἐμοί, καὶ συνέστηκεν ἡ καρδία μου" διὰ τί
΄ \ M4 A lal fal / vn Δ XN / ᾿ ace
οὖν μὴ λαλήσω τὰ μεγαλεῖα TOD κυρίου; ἢ ὅλως ἂν πταίσῃ Cf. Lac. iii.
\ /
μου TO στόμα εἰς τὸν δεσπότην; μὴ γένοιτο᾽ τίνες γὰρ
fal \ 5 /
ἐσμὲν πολυπραγμονοῦντες τὰ οὐράνια σάρκινοι ὄντες,
at \ 4 an fal “ 5 a
15 ἔχοντες τὴν μερίδα ἐν γῇ καὶ ἐν σποδῷ; ἵνα οὖν γνῶτε Tob xxx.
a ΄ ἃ Ὁ rn 19
OTL συνέστηκεν ἡ καρδία μου, ἀκούσατε ὃ ἐπερωτῶ ὑμᾶς.
ὃ \ , fe \ 3 / Ν [ἐ Ni ad x
Lad στόματος ἡ τροφὴ εἰσέρχεται, Kai πάλιν TO ὕδωρ διὰ
a ’ fal , , lol ’
TOU αὐτοῦ στόματος πίνεται, καὶ πέμπεται ἐν TH αὐτῇῃ
φάρυγγι" ὅταν δὲ καταβῇ τὰ δύο εἰς τὸν ἀφεδρῶνα, τότε Mt. xv. 17
, , oh fe ἡ , A , 5 a ͵ 5 Me. Vill. 29
20 ἀφορίζεται ἀπ᾿ ἀλλήλων" τίς οὖν ταῦτα διαχωρίζει; εἶπεν
ς a Ὁ 3 > n
δὲ ὁ Βαλδαδ’ ᾿Αγνοῶ. ἐγὼ πάλιν ὑπολαβὼν εἶπον αὐτῷ"
5 a ͵ , > A
Ki οὖν τὴν τοῦ σώματος πορείαν ov καταλαμβάνεις, πῶς
τὰ ἐπουράνια καταλήψει; ὑπολαβὼν δὲ Σοφὰρ εἶπεν᾽ Io. iii. 12
Οὐχὶ τὰ ὑπὲρ ἡμᾶς ἐρευνῶμεν, adda βουλόμεθα γνῶναι εἰ
ΕῚ “Ὁ an ¢ i ἌΣ ΟΣ \ 9 a ” ¢ --
25€V T@ καθεστῶτι ὑπάρχεις, Και. ἰδοὺ ἀληθῶς eyv@pmev τι Io. vii. 26,
ε , , 5) ᾽ ΄ὔ Ἀ / 5 , cen 2 \ xvi. 8
ἡ σύνεσίς σου οὐκ ἠλλοίωται" Ti οὖν βούλει ἡμᾶς EV σοὶ
, \ 5) a \
διαπράξασθαι; ἰδοὺ γὰρ πάρεσμεν μεθ᾽ ἑαυτῶν τοὺς

Readings of P. 12 πτέση 24 βουλώμεθα 27 πάρωμεν

Readings of M. 2 ἢ κατατολμᾷ tis] ἵνα τολμᾷς 4 καθεστηκότι]
καθεστῶτι δεῖξον] δίδαξόν με 6 ἐν ἀνατολαῖς] ἐπὶ ἀνατολὰς
7 om. τὸν 8,9 om. εἰ---θεοῦ 10 Kat—eizov] εἶπον δὲ ἐγὼ 10, 11 om.
Ἔστι---καρδ. μου 12 κυρίου] θεοῦ ἐν τῇ καρδίᾳ μου ἢ] μὴ 13 om. μὴ
γένοιτο 14 τὰ οὐράν. τῷ ἐπουρανίῳ ὄντες] ἰ καὶ 17 στόματος] τοῦ
στόματος οὖν om. εἰσέρχεται 18 om. αὐτοῦ 18, 19 πέμπεται---φἀρυγγι]

ὁμοῦ κατέρχονται διὰ τοῦ φάρυγγος 20 ἀφορίζεται] ἀφορίζονται διαχωρίζει)
χωρίζει 21 πάλιν] δὲ 22 οὖν] σὺ πορείαν] σου πορίαν 28 καταλήψει
-εἰς δὲ] + καὶ εἶπεν] λέγει 24 ἡμᾶς] ἡμῶν εἰ ἐν τῷ] ἐὰν ἐν τῷ
σαυτοῦ 20 ἠλλοίωται) ἠλλοιώθη 27 πάρεσμεν---ἡμῶν] παρόντες μεθ᾽
ἡμῶν αὐτῶν τοὺς ἰατρ. τῶν τρ. βασιλέων ἐπαγάγομεν

Sir.

XXXviil. 1

IL ΠῚ 1: ὃ

128 TESTAMENTUM IOBI.

’ \ a lal lel A
ἰατροὺς τῶν τριῶν βασιλειῶν ἡμῶν" καὶ βούλει θεραπευ-
fal ¢ > τὰ 3
θῆναι ὑπ᾽ αὐτῶν; ἴσως ἀναπαύσει. ἀποκριθεὶς δὲ εἶπον"
« 5 NY Τὰν \ ¢ 2 \ / \ / 5 ᾽ὔ ἴον
Η ἐμὴ ἴασις καὶ ἡ ἐμὴ θεραπεία Tapa κυρίου ἐστίν, τοῦ
/
Kal τοὺς ἰατροὺς κτίσαντος.
XXXIX. Καὶ ἐμοῦ ταῦτα πρὸς αὐτοὺς λέγοντος, ἦλθεν 5
ὔ e 7 «

ἡ γυνή μου Σίτιδος ἐν ἱματίοις ῥακκώδοις, ἀποδράσασα ἐκ
nr lal > / ἮΝ ’ \ ’ / > lal ivf
τῆς τοῦ οἰκοδεσπότου δουλείας, ἐπεὶ ἐκωλύετο ἐξελθεῖν ἵνα
μὴ ἰδόντες οἱ συμβασιλεῖς ἁρπάσωσιν αὐτήν ὅτε οὖν
5 »Μ ΞΕ Ἃ \ \ / > ial \ tA
ἦλθεν, ἔρριψεν ἑαυτὴν Tapa τοὺς πόδας αὐτῶν, καὶ κλαί-

3 Ἐν /
ουσα édeyev’ Μνήσθητί μου, ὁ ᾿Ελιφάς, καὶ οἱ δύο φίλοι το
e / Yj ’ lal an
σου, ὅτι ὁποία Tis ἤμην μεθ᾽ ὑμῶν, Kal πῶς ἐστολιζόμην᾽
CA \ /
νυνὶ δὲ ὁρᾶτε τὴν προέλευσίν μου τί ἐνδύομαι. τότε
κλαύσαντες κλαυθμὸν μέγαν, γενόμενοι ἐν διπλῇ ἀκηδίᾳ
μὸν μέγαν, γενόμ ἢ ἀκηδίᾳ
5 ΄ a e \ ,’ \ A \ ͵ > rn
ἐσιώπησαν" ws τὸν ᾿Ελιφὰν ἄραντα τὴν πορφυρίδα αὐτοῦ
περιρῆξαι καὶ περιβαλεῖν τὴν γυναῖκά μου. ἡ δὲ ἐδέετο ι
αὐτῶν λέγουσα: ἸΙαρακαλῶ, κελεύσατε τοῖς στρατιώταις
ὑμῶν ἵνα σκάψωσιν τὴν πτῶσιν τῆς οἰκίας τῆς ἐπιπεσούσης
- "Α n n
τοῖς τέκνοις μου, ἵνα καὶ τὰ ὀστᾶ αὐτῶν ἀσφαλίσασθαι

σι

\ \

ἐπὶ μνήμῃ <.....> ἰσχύσωμεν διὰ τὰ ἀναλώματα' ὅπως
xX \ b] fa) a \ 7 / ᾿

θεάσωμεν κἂν τὰ ὀστᾶ αὐτῶν: μὴ ἄρα θηρίον ἐγώ, ἢ 20

7 { \ / /
κτηνώδη γαστέρα ἔχω, ὅτι τὰ τέκνα μου δέκα τέθνηκεν,
\ >’ / > lel / \ id \ > fol 3 \
Kal οὐδένα αὐτῶν κεκήδευκα ; καὶ οἱ μὲν ἀπῆλθον εἰς TO
΄ Ce ἃ Ne eet , a \ ΄ ae ᾽ \
σκάπτειν, ἐγὼ δὲ ἐκώλυσα Aéyov' Μὴ κάμητε εἰκῇ" οὐ yap
ς / ἊΝ / bd ieee / > > \
εὑρήσετε TA παιδία μου, ἐπειδὴ ἀνελήφθησαν εἰς οὐρανοὺς
an ἴω ’ lal an /
ὑπὸ τοῦ δημιουργοῦ αὐτῶν τοῦ βασιλέως. τότε πάλιν 25

Readings of P. 6 Σίτωδος 24 εὑρήσητε

Readings of M. 1 xat]+eé 2 om. io. ἀναπ. dé] + ἐγὼ 3 om. 7
ἐμὴ 5 ἦλθεν) ἰδοὺ 6 Σίτιδος] Σίτις ῥακκώδοιΞ5] -εσιν 7 οἰκοδεσπ.
δεσπ. δουλείας] + ᾧ ἐδούλευσεν 8 συμβασιλεῖς] Bac. αὐτὴν
post ἰδόντες οὖν) δὲ 9, 10 καὶ κλαίουσα ἔλεγεν] κλαί. κ. λέγουσα om.
μου, ὁ om. δύο 11 om. σου, ὅτι 12 νυνὶ] νῦν 18 κλαύσαντες] + οἱ
βασιλεῖς μέγαν]7-" καὶ 14 ws] wore 15 περιρῆξαι---γυν. μου]
περίρριψαι ἐπ᾽ αὐτὴν ἐνδυθῆναι 10 αὐτῶν] αὐτοῦ Ilapak. κελεύσ.] παρακ.
ὑμᾶς, κύριοί μου, ὅπως κελεύσητε 17 τῆς ἐπιπεσούσης) ἡμῶν τὴν πεσοῦσαν
ἐπάνω 18, 19 ἀσφαλίσ. ἐπὶ--ἰσχύσωμεν] ἀσφαλισθῇ ἐπὶ μνήματα,
ἐπεὶ ἡμεῖς οὐκ ἰσχύσαμεν 20 θεάσωμεν) -θα ἄρα] -- δὲ
20, 21 θηρίον---ἔχω] ἐγὼ ἡ κτηνώδης γαστέρα θηρίου ἔχω 21 δέκα
τέθνηκεν] δέκα ὄντα τεθνήκασιν ἐν μιᾷ ἡμέρᾳ 22 κεκηδ.]) ἐκήδεσα 22, 28 καὶ
οἱ σκάπτειν] καὶ ἐκέλευσαν οἱ βασιλεῖς τοῦ σκαφῆναι τὴν οἰκίαν 28 ἐκώλυσα]
+ αὐτοὺς κάμητε] κάμετε 24 εὑρήσετε] εὕρηται 24, 25 ἀνεληφθ.

- ὑπὸ] πεφυλαγμένα εἰσὶ παρὰ 25 τοῦ] καὶ τότε πάλιν] καὶ

TESTAMENTUM IOBI. 129

ἀποκριθέντες εἶπάν μοι" Tis πάλιν οὐκ ἐρεῖ ὅτι ἐξεστήκεις Me. iii. 21
\ / 3 “ > / 6 \ , ? \ > ΄ To. x. 20
Kal μαίνει ; εἶπας ὅτι AvednpOn τὰ τέκνα εἰς τὸν οὐρανόν. Act xii.
διὸ ἔκφανον ἡμῖν τὸ ἀληθές. ee
’ \ et a \ 53 > Gi ᾽ ,ὔ fs Me. ΧΥῚ,
XL. ᾿γὼ δὲ ὑπολαβὼν εἶπον αὐτοῖς" ᾿᾿γείρατέ με 19
vA fal « XO. / ε / \ /
ἵνα σταθῶ. οἱ δὲ ἤγειράν με, ἑκατέρωθεν τοὺς βραχίονας

μου ὑποστηρίζοντες: καὶ τότε σταθεὶς ἐξωμολογησάμην

“σι

\ 9 a
πρὸς τὸν πατέρα. Kal μετὰ τὴν εὐχὴν εἶπον αὐτοῖς"
“ -" \
᾿Αναβλέψατε τοῖς ὀφθαλμοῖς πρὸς ἀνατολὴν καὶ ἴδετε τὰ
/ ᾽ / \ al 80 na > / --
τέκνα μου ἐστεφανωμένα παρὰ τῇ ὀξῃ τοῦ ἐπουρανίου. Heb. ii. 7,
“ / Ὁ
10 ἐδοῦσα δὲ τότε Σίτιδος ἡ γυνή μου κατέπεσεν ἐπὶ τὴν γῆν (Ps. viii.)
ἢ rar - Nov ἔ a Sard Ps. Ixvii
προσκυνοῦσα καὶ εἶπεν by ἔγνων ὅτι ὑπάρχει μοι TS: ἸΧΥΗ.

μνημόσυνον παρὰ κυρίου" ἀναστήσομαι δὴ καὶ εἰσελεύ- Ps, xix. 6
To. vili. 52
Act. xii.

\ a δ / a / \ ᾽ a τὰ
πρὸ τῆς ὑπουργείας τῆς δουλείας μον. καὶ ἀπελθοῦσα εἰς 11

> \ \ i 7 \ >?
σομαι εἰς THY πόλιν καὶ καμμύσω ὀλίγον Kal ἀνακτήσομαι

\ / ΠΣ > \ b] , an lal > er A
15 τὴν πόλιν εἰσῆλθεν εἰς τὴν ἐπαύλην TOV βοών αὐτῆς τῶν
ς L ἘῸΝ a , , @ 2 , cs \ / --
ἁρπασθέντων ὑπὸ τῶν ἀρχόντων OLS ἐδούλευεν" καὶ περί Le. ii. 10
twa φάτνην ἐκοιμήθη καὶ τετελεύτηκεν εὐθυμήσασα᾽" καὶ
ε \ \ dA , ΓΕ
ὁ μὲν δεσποτικὸς αὐτῆς ἄρχων ἐπιζητήσας αὐτὴν καὶ μὴ
¢ A \ a a
εὑρὼν εἰσῆλθεν ἑσπέρας οὔσης εἰς τὴν ἐπαύλην TOV κτηνῶν,
« 7 >
20 Kal εὗρεν αὐτὴν νεκρὰν ἡπλωμένην᾽ Kal ἅπαντες ἰδόντες
27 \ , rh ee) ew) \¢ \
ἀνέκραξαν μετὰ μυκήματος κλαυθμοῦ ἐπ᾽ αὐτήν, καὶ ἡ φωνὴ
» \ , a f . \ , > / .
ἔδωκεν διὰ πάσης τῆς πόλεως" καὶ τότε εἰσεπήδησαν Cf. Act. ix.
, 89
γνῶναι τὸ γεγονός, καὶ εὗρον αὐτὴν νεκράν, τὰ δὲ περιε-

Readings of P. 5 βραχιώνας 6 ἐξομολ. 12 ἀναστήσωμαι
13 ἀνκτήσωμαι 23 γεγονώς
Readings of M. 1 ἀποκριθ.7- οἱ βασιλεῖς éfeornxers|] ἐξέστης

2 εἷπας---οὐρανόν] ὅτι βουλομένους ἡμᾶς ἀγαγεῖν τὰ ὀστᾶ THY παίδων
σου κωλύεις λέγων ὅτι ᾿Ανελήφθησαν καὶ ἐφυλάχθησαν παρὰ τοῦ
δημιουργοῦ αὐτῶν 4 om. ὑπολαβὼν ᾿Εγείρατε] ἐπεγείρ. 5 σταθῶ]
στῶ 6 om. μου om. τότε 7 πρὸς τὸν πατέρα] τῷ θεῷ πρῶτον
8 ὀφθ.7- ὑμῶν ἀνατολὴν] -ὰς καὶ ἴδετε] καὶ ἀναβλέψαντες εἶδον
9. τῇ δόξῃ] τῆς δόξης ἐπουρανίου] + βασιλέως 10 ἰδοῦσα---γυνή μου] ἡ
δὲ γυνή μου Σίτις ἰδοῦσα ταῦτα ἐπὶ) εἰς 11 προσκυν. κ. εἶπεν]
προσκυν. τῷ θεῷ kK. λέγουσα ἔγνων ἔγνω 13, 14 om. ἀνακτήσομαι---
δουλ. μου 14—16 καὶ ἀπελθ.---ἐδούλευεν] κ. ταῦτα εἰποῦσα, ἑσπέρας KaTa-
λαβούσης ἐπορεύθη εἰς τὴν πόλιν πρὸς τοὺς κυρίους αὐτῆς ἐν οἷς
ἐδούλευεν 10, 17 καὶ περί---εὐθυμ.] x. ἐκοιμ. περὶ τὴν par. τῶν βοῶν κἀκεῖ
ἐτελεύτησεν ἀθυμήσασα 18 αὐτῆς post ἄρχων 19 om. ἑσπ. οὔσης
20 ἡπλωμ.]- ἐπὶ τῆς φάτνης, τὰ δὲ περιεστῶτα-- ἐπ᾽ αὐτήν (p. 129, 1. 23
—p. 130, 1. 1) ἅπαντες ἰδόντες] πάντες ἰδ. αὐτὴν 21 om. μυκήμ.
om, ἐπ᾽ αὐτήν 22 ἔδωκεν διεδόθη 22, 23 om. καὶ τότε---νεκράν

J. A, A. 11. 9

Act. viii. 2

ef. 2 Par.
XXXV. OD

Tob xxxvi.
9

2 Cor. xi.
23

Tob
Xxxvili, 1

130 TESTAMENTUM IOBI.

fal a Ve Sid ᾽ , \ “ ifs
στῶτα ζῷα κλαίοντα ἐπ᾽ αὐτήν" Kal οὕτως προκομίσαντες
\ ,7ὔ ἈΝ
αὐτὴν ἐκήδευσαν θάψαντες περὶ τὴν οἰκίαν τὴν συμπεπτω-
o lal e
κυῖαν ἐπὶ τὰ τέκνα αὐτῆς" Kal κοπετὸν μέγαν ἐποίησαν οἱ
Ν a t / Ξ δ ς Sy / 60 b Ψ
πτωχοὶ τῆς πόλεως, λέγοντες" Ἴδετε ἡ Σίτιδός ἐστιν αὕτη,
ἡ τοῦ καυχήματος καὶ τῆς δόξης γυνή, ὅτι οὐ κατηξιώθη 5
lal io lel 4 ᾽ lal
ταφῆς ἀναγκαίας. τὸν μὲν οὖν θρῆνον τὸν ἐπ᾽ αὐτῇ
γενόμενον εὑρήσετε ἐν τοῖς παραλειπομένοις.
ΧΙ]. ᾿Ελιφὰς δὲ καὶ of λοιποὶ μετὰ ταῦτα παρεκά-
θισάν μοι ἀνταποκρινόμενοι καὶ μεγαλορη-«μοξΣ νοῦντες, ὡς
5 A a
μετὰ εἴκοσι ἑπτὰ ἡμέρας ἀναστῆναι αὐτοὺς Kal πορευθῆναι το
lal \ ¢ a e Sen. fa)
εἰς τὴν ἑαυτῶν χώραν, καὶ ὁρκωθῆναι αὐτοὺς ὑπὸ ᾿᾿λιοῦ
7 Ψ lal
λέγοντος" Μείνατέ pe, ἕως καὶ TO περὶ τούτου δείξω αὐτῷ,
’ ς / “ \
OTL τοσαύτας ἡμέρας ἐποιήσατε ἀνεχόμενοι τοῦ ᾿Ιὼβ Kav-
χωμένου εἶναι δίκαιον. ἐγὼ yap οὐκ ἀνέξομαι: ἀρχῆθεν
\ \ / a ᾽ A
yap καὶ κλαυθμὸν διετέλεσα αὐτῷ, ἀναμνησκόμενος τῆς 15
> a /
εὐδαιμονίας τῆς προτέρας, Kal ἐποίησεν αὐτὸν ἀθρόως εἰς
¢ an i G
TO αὑτοῦ ὕψωμα: καὶ ἰδοὺ μεγάλως καὶ ὑπερβαλλόντως
λελάληκεν λέγων ἔχειν τὸν ἑαυτοῦ θρόνον ἐν οὐρανοῖς"
“ γ Cen > “
τοίνυν ἐμοῦ ἀκούσατε, καὶ γνωρίσω ὑμῖν τὴν μερίδα αὐτοῦ
, «ς / / 5 \ 5) \ > ἴω A
οὐχ ὑπάρχουσαν. τότε ᾿Βλιοὺς ἐμπνευσθεὶς ἐν τῷ Σατανᾷ 20
ἮΝ , aA 7 >
ἐξεῖπεν μοι λόγους θρασεῖς, οἵτινες ἀναγεγραμμένοι εἰσὲν
a ΄ an U
ἐν ταῖς παραλειπομέναις τοῦ 'KAuha.
ΧΙ11.. Μετὰ δὲ τὸ παύσασθαι αὐτὸν τῆς μεγαλορη-
4 > a ᾽ 7] « 7 \ / Ἂν
μοσύνης αὐτοῦ, ἀναφανείς μοι ὁ κύριος διὰ λαίλαπος καὶ

Readings of P. 8, 9 παρεκάθησαν 12 Μείναται 18, 14 καυχομένου
10 ἑαυτὸν

Readings of M. 2 αὐτὴν post θάψαντες περὶ] ἐπὶ συμπεπτ.}] συμπτω-
θεῖσαν 8, 4 καὶ κοπετὸν---λέγοντες] κ. ἐποί. οἱ mT. τῆς WON. KOT. μέγ. ἐπ᾽ αὐτὴν
λέγ. Liridos] Σίτις ὅ ἡ] ἧς γυνή] οὐχ ὑπῆρχεν γυνή ὅτι οὐ κατηξ.] κ.
οὐκ ἠξ. 6 ἐπ᾽ αὐτῇ] ὑπ᾽ αὐτοῦ 8 λοιποὶ μετὰ ταῦτα] μετ᾽ αὐτοῦ θαμβη-
θέντες ἐπὶ τούτοις 9 μοι post ἀνταποκρ. 9—12 ὡς μετὰ δείξω αὐτῷ]
κατ᾽ ἐμοῦ Ke ἡμέρας φάσκοντες ὅτι δικαίως ταῦτα πέπονθα ὑπὲρ
ἁμαρτιῶν πολλῶν, καὶ ὅτι ἐλπὶς οὐκ ἀπελείφθη mor’ ἐγὼ δὲ ἀντεφιλο-
νείκουν" καὶ ὀργισθέντες ἀνέστησαν πορευθῆναι μετὰ θυμοῦ" καὶ τότε
᾿Ἑλιὰς ὥρκωσεν αὐτοὺς μεῖναι μικρὸν ἕως καὶ περὶ τούτου δεῖξαι αὐτοῖς
18 τοῦ] τᾷ 14 γὰρ] δὲ 15 καὶ κλαυθμ.---αὐτῷ] κλαίων διετ. ἐν αὐτῷ
ἀναμνησκ.} ἀναμιμνησκ. 16 εὐδαιμονίας]- αὐτοῦ 10, 17 om. καὶ ἐποί.---ἁ“Ψψωμα
17, 18 μεγάλως---λελάληκεν] μέγαν καὶ ὑπερβάλλοντα λόγον ἐλάλησε 20 οὐχ
ὑπάρχ.] ἐν τίνι ὑπάρχουσαν ἐν τῷ] ἀπὸ τοῦ 22 ταῖς παραλ.] τοῖς
παραλειπομένοις 23, 24 om. τῆς μεγαλορ. αὐτοῦ

TESTAMENTUM IOBI. 191

rn > > \
νεφῶν εἶπεν, καὶ τὸν μὲν ᾿λιοὺς ἐμέμψατο, ὑποδείξας μοι
\ b ’ lal / \ S yA ᾽ \ ΄
τὸν ἐν αὐτῷ λαλήσαντα μὴ εἰναι ἄνθρωπον, ἀλλὰ θηρίον"
fal \ / / / \ fol , A
τοῦ δὲ κυρίου λαλήσαντός μοι διὰ τῆς νεφέλης, ἤκουον
τῆς φωνῆς τοῦ λαλήσαντος καὶ οἱ τέσσαρες βασιλεῖς" καὶ
Ν a 4
5 μετὰ TO παύσασθαι τὸν κύριον λαλοῦντά μοι εἶπεν πρὸς
/ \ oo
"EdXidav: Τί ἤ, ᾿Ελιφά, ἥμαρτες σὺ καὶ οἱ δύο σου φίλοι" οὐ Iob xiii. 7
a /
yap λελαλήκατε ἀληθῶς κατὰ τοῦ θεράποντός pov ᾿Ιώβ'
ὃ \ > / / SEN ς \ ig A > / Iob xlii 8
l0 ἀναστάντες ποιήσατε αὐτὸν ὑπὲρ ὑμῶν ἀναφέρειν .
\ ? » /
θυσίας, ὅπως ἀφαιρεθῆ ἡ ἁμαρτία: εἰ μὴ yap Se αὐτόν,
ιοάΔάπώλεσα ἂν ὑμᾶς. καὶ αὐτοὶ δὲ προσήνεγκάν μοι τὰ
Ν / \ ’ Ν \ > / ¢ \ > a \
πρὸς θυσίαν: καὶ ἐγὼ λαβὼν ἀνήνεγκα ὑπὲρ αὐτῶν" καὶ
“ fal \
ὁ κύριος προσδεξάμενος ἀφῆκεν αὐτοῖς THY ἁμαρτίαν.
XLII. Τότε ᾿᾿λιφὰς καὶ Βαλδὰδ καὶ Σοφὰρ γνόντες Τοῦ xii. 9
» a lal
ὅτι ἐχαρίσατο αὐτοῖς ὁ κύριος THY ἁμαρτίαν αὐτῶν, τὸν δὲ
> , nr 3
15 Ελιοὺς οὐ κατηξίωσεν, ἀναλαβὼν ᾿Ελιφὰς πνεῦμα εἶπεν
« κι / ? lal fal ” / \ a
ὕμνον, ἐπιφωνούντων αὐτῷ τῶν ἄλλων φίλων Kal τῶν
στρατευμάτων πλησίον τοῦ θυσιαστηρίου" ἔλεγεν οὕτως
᾿Ελιφας.
/ fal Led .
ΠΠεριΐρηνται ἡμῶν ai ἁμαρτίαι, καὶ τέθαπται ἡμῶν Ps. xxxi.1
᾽ /
20 ἡ ἀνομία"
᾿Ελιούς, ᾿Ελιοὺς ὁ μόνος πονηρὸς μνημόσυνον οὐχ ἕξει οἴ. Τοῦ
᾽ n δ Xxxvill. 18
ἐν τοῖς ζώσιν,
καὶ ὁ λύχνος αὐτοῦ σβεσθεὶς ἠφάνισεν τὸ φέγγος ee
a 5
αὐτοῦ, ;
a a / lal
25 ἡ δὲ τῆς λαμπάδος αὐτοῦ δόξα ἀποβήσεται αὐτῷ εἰς
κρῖμα"
“ e / ’ ἵν “ / \ ’ \ a tote wee
OTL οὗτός ἐστιν ὁ τοῦ σκότους καὶ οὐχὶ τοῦ φωτός" Io. iii. 19
«δὰ ear / , 5... .α 2 Cor. vi.
οἱ δὲ θυρωροὶ τῆς σκοτείας κληρονομήσουσιν αὐτοῦ 1,
/ Ε / ~
τὴν δόξαν καὶ τὴν εὐπρέπειαν" 1 Th. v. ὅ

6. ri , rn - ͵7ὔ , ne 7, = Iob
30 ἡ βασιλεία αὐτοῦ παρῆλθεν, σέσηπτω: αἰτοῦ ὁ θρόνος" xxxviii, 17

Readings of P. 4 τεσσάρεις 13 γνώντες

Readings of M. 1 x. τὸν μὲν "EX. ἐμέμψ.} μεμφόμενος τὸν Ἔλ. καὶ
3, 4 om. τοῦ δὲ--- βασιλεῖς 5, 6 εἶπεν πρὸς EX.] εἶπ. ὁ κύριος τῷ ᾿Ἐλιφάξ
6 om. Τί # Ἔλ. om. δύο σου post φίλοι 7 λελαλ. ἀληθῶς]
ἐλαλήσατε ἀληθὲς 9. ἀφαιρεθῇ] ἀφεθῇ ἁμαρτία] -ἰ αὕτη 11 αὐτῶν]
“ τὴν θυσίαν 14 ἁμαρτίαν αὐτῶν] Ἐ διὰ τοῦ θεράποντος αὐτοῦ ᾿Ιώβ 15 κατηξ.]
- συγχωρήσεως om, πνεῦμα 16 om. φίλων 17 ἔλεγεν καὶ ἔλ.
19 Περιήρ.] περιήρηται αἱ ἁμ.} ἡ ἁμαρτία τέθαπται] ἀπέστη
21 ᾿Ελιούς, "EX.] "EX. δὲ 27 ὅτι---σκότους] ὅτι υἱός ἐστιν τοῦ σκ.

9—2

Tob xx. 16

Tob xx. 14

Tob xx. 14
Ῥβϑ,. ΟΧΧΧΙΧ.

Eph. vi. 9
Col. iii. 25
Tob ix. 32
Ps. exlix.

Tob xlii.
17
Ps. xxvi. 8

132 TESTAMENTUM IOBI.

a a n /
Kal ἡ τιμὴ TOD σκηνώματος αὐτοῦ ἐν TO ἅδη TUY-
χάνει"
a \ , rn
ἠγάπησεν TO TOD ὄφεως κάλλος, Kal τὰς λεπίδας TOD
/
δράκοντος,
ε \ \ ’ fol \ c > mY ᾽ fal » > oe nic
ἡ δὲ χολὴ αὐτοῦ Kal ὁ tos αὐτοῦ ἔσται εἰς βοράν 5
Ἂ 3 ͵7 € lal \ / > \ > / ν
οὐκ ἐκτήσατο ἑαυτῷ τὸν κύριον οὐδὲ ἐφοβήθη αὐ-
/
τόν,
> \ \ \ Cp 2 2 > on , E
aXXA καὶ τοὺς ἐντίμους αὐτοῦ παρωώργησεν
> ΄ ’ fal c / \ Cth > /
ἐπελάθετο αὐτοῦ ὁ κύριος, καὶ οἱ ἅγιοι ἐγκατέλειψαν
αὐτόν' το
« \ ’ A \ ¢ \ ” ’ a > I?
ἢ δὲ ὀργὴ καὶ ὁ θυμὸς ἔσται αὐτῷ εἰς σκήνωμα.
> ” aN > δή ’ a Oe ees > a
οὐκ ἔχει ἔλεος ἐν καρδίᾳ αὐτοῦ οὐδὲ εἰρήνην ἐν τῴ
/ 5 r
στόματι αὐτοῦ"
ὟΝ 3 7, yA 5 a , " fal
ἰὸν ἀσπίδων ἔσχεν ἐν TH γλώττῃ αὐτοῦ.
/ >’ >’ “ \ ᾽
δίκαιός ἐστιν κύριος, ἀληθινὰ αὐτοῦ τὰ κρίματα, παρ᾽ 15
ἣν > Y4 an ¢ n ¢
ᾧ οὐκ ἔστιν προσωποληψία' κρινεῖ ἡμᾶς ὁμο-
θυμαδόν.
> Ἀν ¢ Pa / 5 τ \ Cane: ¢ ,
ἰδοὺ ὁ κύριος παρεγένετο" ἰδοὺ οἱ ἅγιοι ἡτοιμάσθησαν,
/ an ’ /
προηγουμένων τῶν στεφάνων MET ἐγκωμίων"
/ ες vA ’ / 5 / “
χαιρέτωσαν οἱ ἅγιοι, ἀγαλλιάσθωσαν ἐν καρδίᾳ, OTL 20
> t \ / «Ὁ /
ἀπείληφαν τὴν δόξαν ἣν προσεδόκησαν.
53 Ὁ A , aA. elms fee
ἦρται ἡ ἁμαρτία ἡμῶν, κεκαθάρισται ἡμῶν ἡ ἀνομία
ὁ δὲ πονηρὸς ᾿λιοὺς μνημόσυνον ἐν τοῖς ζῶσιν οὐκ
ἔσχεν.
XLIV. Μετὰ δὲ τὸ παύσασθαι ᾿λιφὰν τοῦ ὕμνου, 2

« , 5 lal / \ , Ν
ὑποφωνούντων αὐτῷ TAVTWV Καὶ κυκλούντων τὸ θυσια-

στήριον, ἀναστάντες εἰσήλθομεν εἰς τὴν πόλιν εἰς ἣν νῦν
οἰκοῦμεν οἰκίαν καὶ πεποιήκαμεν μεγάλας εὐωχίας ἐν τῇ
τερπνότητι τοῦ κυρίου. πάλιν ἐπεζήτησα εὐεργεσίας ποιεῖν
τοῖς πτωχοῖς, καὶ παρεγένοντο πρός με οἱ φίλοι μου καὶ 30

Readings of P. 5 βορράν 13 σώματι 16 ὁμοθυμαδὼν

Readings of Δ]. 1 σκηνώματος] σχήματος 5 om. ἔσται 9 ἐγκατέ-
λειψαν] -έλιπον 11 σκήν.] κένωμα 12, 13 om. ἐν τῷ σώμ. adr.
14 ἀσπίδων -δος 15 ἐστιν] - ὁ 16 κρινεῖ] -" γὰρ 18 om. ὁ
19 μετ καὶ τῶν 20 ἐν καρδ.] αἱ καρδίαι αὐτῶν 21 ἀπείληφαν] -φασιν
22 7 ἁμαρτ.] τὰ ἁμαρτήματα ἡμῶν (pri.)|+Kat 23 μνημόσ. post ἐν
τοῖς ζῶσιν 25 τοῦ ὕμνου] τὸν ὕμνον 26 om. ὑποφων.---θυσιαστ.
27 om. νῦν 28 πεποιήκ.---εὐωχ.] πεποίηκάν μοι εὐωχίαν 29, 30 om,

πάλιν--πτωχοῖς πρός me] + πάντες

TESTAMENTUM 10Β[1. 133

ὅσοι ἤδεισαν εὐποιεῖν, καὶ ἡἠρώτησάν με λέγοντες" Τί παρ᾽ Τοῦ xiii.
11
ἡμῶν νῦν αἰτεῖς ; ἐγὼ δὲ ἀναμνησθεὶς τῶν πτωχῶν τοῦ

πάλιν εὐποιεῖν ἡτησάμην λέγων" Δότε μοι ἕκαστος ἀμνάδα
μίαν εἰς ἔνδυσιν τῶν πτωχῶν τῶν ἐν γυμνώσει. καὶ τότε

5 ἕκαστος προσήνεγκέν μοι ἀνὰ ἀμνάδα μίαν καὶ τετρά-
δραχμον Spal Kal menayngey κύριος πάντα ὅσα μου Τοῦ xlii.

9.1
ὑπῆρχεν, καὶ πεποίηκέν με εἶναι ἐν τῷ διπλῷ.

XLV. Καὶ νῦν, τέκνα τον ἴδε ἐγὼ TENET’ μόνον μη Tobit

᾽ θ θ ψν ΤΡ
ἐπιλά εσῦσε τοῦ κυρίου" εὐποιήσατε τοῖς πτωχοῖς, μὴ

͵ \ ᾽ ΄ \ / e a in 3

lo παρίδητε τοὺς ἀδυνάτους, μὴ λάβετε ἑαυτοῖς γυναῖκας ἐκ
a ? \ io ΄ a
TOV ἀλλοτρίων' ἰδοὺ οὖν, τεκνία μου, διαμερίζω ὑμῖν

πάντα ὅσα μοι ὑπάρχει, πρὸς τὸ δεσπόζειν ἕκαστος τοῦ Act.

μέρους ἀκωλύτως. Xxvill. 31

XLVI. Οἱ δὲ παρήνεγκαν τὰ ὄντα εἰς μερισμὸν αὐτοῖς
15 τοῖς ἑπτὰ ἄρρεσιν: ἀπὸ γὰρ τῶν χρημάτων οὐ παρέσ-
χετο ταῖς θηλείαις" αἱ δὲ λυπηθεῖσαι εἶπον τῷ πατρί:
Κύριε πάτερ ἡμῶν, μὴ καὶ es οὐκ ἐσμὲν. τέκνα σου; τὸν xiii.
διατί οὐκ ἔδωκας ee ἐκ τῶν ὄντων σοι; εἶπεν δὲ ne”
ταῖς θηλείαις" Μὴ yap ταράχθητε, θυγατέρες μου" ov
"ο γὰρ ὑμῶν ἐπελαθόμην: ἤδη ὑμῖν ἔπεμψα κληρονομίαν cf. Heb. x.
κρείττονα τῶν ἑπτὰ ἀδελφῶν ὑμῶν. τότε καλέσας τὴν ἘΠ τη

Readings of P. 5 ἀνὰ] aval 9 ἐπιλαθέσθαι 18 ἐκ] ἐν

Readings of M. 1 ἥἤδεισαν εὐποιεῖν] εἴδησάν με εὐ ποιοῦντα om.
καὶ 2 αἰτεῖς] αἱ τρεῖς (sic) 2, 3 ἀναμν.---εαὐποιεῖν] ὑπολαβὼν
εὐποιεῖν πάλιν τοῖς πτωχοῖς Δότε] Δῶτε 4 γυμνώσει] + ὄντων
ὅ om. aval 6 χρυσίου] +k. ἀργυρίου 6, 7 καὶ ηὐλ.---διπλῷ] καὶ τότε
ὁ κύριος ηὐλ. πάντα μοι ὅσα ὑπῆρχε καὶ ἐπλήθουν ἐξ ὀλίγων ἡμερῶν
ἀπό τε χρημάτων καὶ κτηνῶν κ. τῶν λοιπῶν ὧν ἀπώλεσα, ἀπέλαβον
καὶ ἕτερα εἰς τὸ διπλοῦν" ἔλαβον δὲ καὶ γυναῖκα τὴν μητέρα ὑμῶν καὶ
ἐγέννησα ὑμᾶς τοὺς δέκα ἀντὶ τῶν τελευτησάντων μοι δέκα τέκνων.
8 ἔδε] ἐντέλλομαι ὑμῖν" ἰδοὺ τελευτῶ] - ὑμεῖς οὖν ἔσεσθε ἀντὶ ἐμοῦ
9 εὐποιήσατε] -σθε 10 παρίδητε] παρείδετε ἀδυνάτους) ἀδύτους
11 τεκνία] τέκνα διαμερίζω] -ιῶ 12 μοι post ὑπάρχει ἕκαστος]
ἕκαστον, κ. ἐξουσίαν ἔχειν ἀγαθοποιῆσαι εἰς 18 μέρους] + αὐτοῦ 14, 15 Οἱ
δὲ-- παρέσχετο] Καὶ τοῦτο εἰπών, ἐνέγκας τὰ χρήματα αὐτοῦ πάντα,

διεμέρισεν αὐτὰ τοῖς ἑπτὰ υἱοῖς τοῖς ἀρρενικοῖς, καὶ ἀπὸ τῶν χρημάτων

οὐ παρέσχε 10 αἱ δὲ λυπηθ.] καὶ πατρί] + αὐτῶν 18 διατί]
διότι ἐν] ἐκ cot] + κληρονομίαν 19 θηλείαις] θυγατράσιν αὐτοῦ
20 ὑμῶν post ἐπελαθ. 20, 21 ἤδη ---μῶν] ἰδοὺ γὰρ ἐφύλαξα ὑμῖν κληρονομίαν

κρείττονα αὐτῆς ἣν ἔλαβον οἱ ἑπτὰ ἀδελφοί 21 τότε] καὶ

Tob xlii.
14
_ Lie. xi. 33

cf. Apoc.
Petri

Tob
XXXVlil. 3
Kee

134 TESTAMENTUM IOBI.

f , lal \ , € / , ’ a
θυγατέρα αὐτοῦ τὴν λεγομένην “Hyépav, λέγει αὐτῇ"
a A / es οἱ Ἂς \ NOW:
Λαβοῦσα τὸ δακτύλιον ὕπαγε εἰς τὴν κρυπτὴν Kal ἔνεγκε

fa) r ie lal (en \
Ta τρία σκευάρια τοῦ χρυσοῦ, ἵνα δώ ὑμῖν τὴν κληρο-
/ c \ 5 la v ’ / \ v \
νομίαν. ἡ δὲ ἀπελθοῦσα ἤνεγκεν αὐτά: Kal ἤνοιξεν καὶ
ἀνήνεγκε τὰς τρεῖς χορδὰς τὰς ποικίλας ὡς μὴ δύνασθαί 5
a a ΄ ’ an >
τινα ἄνθρωπον λαλῆσαι περὶ τῆς εἰδέας αὐτῶν, ἐπεὶ μὴ
εἶναι αὐτὰς ἐκ τῆς γῆς, GAN ἐκ τοῦ οὐρανοῦ εἰσιν, ἐξα-
, a lal lo) iG
στράπτουσαι σπινθῆρας πυρός, ὡς ἀκτῖνας τοῦ ἡλίου" καὶ
7 \ / I oe , ΚΝ τ Ν᾿ τἷν A
δέδωκεν χορδὴν μίαν, εἰπών. Λάβετε αὐτὰς περὶ TO στῆθος
a ξ lal « “ lal . al
ὑμῶν, iva ὑμῖν γένηται πάσας Tas ἡμέρας τῆς ζωῆς ὑμῶν. 10
3 \ ’ A c ” \ ig i)
XLVI. Εἶπεν δὲ αὐτῷ ἡ ἄλλη θυγατὴρ ἡ λεγομένη
΄ ͵ \ 3
Κασία: Ἰ]άτερ, αὕτη ἐστὶν ἡ κληρονομία ἣν ἔλεγες εἶναι
lal fal A ¢ “Ὁ ᾽ὔ > a
κρείττονα τῆς τῶν ἀδελφῶν ἡμῶν ; τίς οὖν χρεία TOV
περιττῶν χορδῶν τούτων ; μὴ ἐκ τούτων ἕξομεν τοῦ ζῇν ;
3 a Σ > a
καὶ εἶπεν αὐταῖς ὁ πατήρ Οὐ μόνον ἐκ τούτου ἕξετε τοῦ 15
a ’ ΟἹ - « \ > U id an > \ /
ζῇν, ἀλλ᾽ αὗται αἱ χορδαὶ εἰσάξουσιν ὑμᾶς εἰς τὸν μείζονα
A A = a ᾽ a 5 CLA ΄
αἰῶνα, ζῆσαι ἐν τοῖς οὐρανοῖς: ἀγνοεῖτε οὖν ὑμεῖς, τέκνα,
τὴν τιμὴν τῶν σπάρτων τούτων ; τούτων με κατηξίωσεν ὁ
᾿ 9 Ὅτ en 9 ͵ > a τ a
κύριος ἐν ἡμέρᾳ ἣ ἠβουλήθη με ἐλεῆσαι καὶ περιγραφῆναι
ἐκ τοῦ σώματος τὰς πληγὰς καὶ τοὺς σκώληκας" καλέσας 20
μὲ παρέσχετό μοι ταύτας τὰς τρεῖς χορδάς, λέγων pow’

᾽ Ἀ Υ ef JEAN \ 5 t Fs > , δέ
ναστα, ζώσαι ὥσπερ ἀνὴρ τὴν ὁσφύν σου ἐρωτήσω δὲ

\ , 2 , aN \ \ ͵ ᾿
σε, σὺ δέ μοι ἀποκρίνου! ἐγὼ δὲ λαβὼν περιεζωσάμην
\ As > a as See , Cae ἢ DN
καὶ εὐθέως ἀφανεῖς ἐγένοντο ἀπὸ τότε οἱ σκώληκες ἀπὸ
nr , 5 e /
TOU σώματός μου, ὁμοίως καὶ al πληγαί: Kal λουπὸν TO 25

Readings of P. 3 σκεύρια

Readings of M. 2 τὴν κρυπτὴν] τὸ ταμεῖον 3 τὰ--- χρυσοῦ]
μοι τὸ χρυσοῦν σκενεῖον δῶ] δύσω 4 ἡ δὲ] καὶ αὐτά]
αὐτῷ 4, 5 καὶ ἤνοιξεν---ποικίλα9] καὶ ἀνοίξας αὐτὸ ἐξήνεγκε τρία
χορδῶν περιζώματα 6—8 ἐπεὶ -- ἀκτῖνας] ἐπεὶ μηδὲ ἦσαν ἔργον
γήϊνον ἀλλ᾽ οὐράνιον, ἐξαστραπτούσαις σπινθήραις φωτιναῖς, ὡς
ἀκτῖνες 9. μίαν] - ἑκάστῃ τῶν θυγατέρων αὐτοῦ 9, 10 περὶ---ωῆς
ὑμῶν] καὶ περιζώσατε, ἵνα τὰς NM. τῆς ζωῆς ὑμ. περιποιήσωσιν ὑμᾶς
καὶ ἐμπλήσωσι παντὸς ἀγαθοῦ 13, 14 τίς-- χορδ. τούτων] τί οὖν; τοῦ
ζῇν] τὸ ζῇν 15 πατήρ] - αὐτῶν 15,16 ἕξ, τοῦ &] τὸ ζῆν ἕξ. GAN αὗται
αἱ x.] ἀλλὰ καὶ αὗται 17 ἀγνοεῖτε οὖν ὑμ.] ἢ ἀγνοῆτε τέκνα] + μου
18 σπάρτων] παρόντων τούτων (sec.)] ἧς 19 om. ἐν ἡμέρᾳ---με ( pri.)
με post ἐλεῆσαι περιγραφῆναι] περιαρθῆναι 20 καλέσαΞ] καὶ yap kan.
21 παρέσχετο] παρέθετο ταύτας post τρεῖς 22 "Avacra] -στὰς
29 ἀποκρίνου] -κρίθητι 24 om. ἀπὸ τότε 25 ὁμοίως] - δὲ

TESTAMENTUM IOBI. 199

A / a as AN / e , \ “. /
σῶμά μου ἐνίσχυσεν διὰ κυρίου ws οὐδὲν ὅλως πεπονθός"
> \ \ mts / ᾽ A ip ” ect. \ ,
ἀλλὰ καὶ τῶν ἐν καρδίᾳ ὀδυνῶν λήθην ἔσχον" ὁ δὲ κύριος

/ / > / € / \ / \ \
ἐλάλησέν μοι ἐν δυνάμει, ὑποδείξας μοι τὰ γενόμενα Kal τὰ

/ a ΄
μέλλοντα. νῦν οὖν, τεκνία μου, ἔχουσαι ταύτας οὐκ ἕξετε

5 ὅλως ἀντιτασσόμενον τὸν ἐχθρόν, ἀλλ᾽ οὐδὲ τὰς ἐνθυμήσεις Le. x. 19
αὐτοῦ ἐν τῇ διανοίᾳ ὑμῶν" διότι φυλακτήριόν ἐστιν τοῦ
πατρός" ἐξεγερθεῖσαι οὖν περιζώσασθε αὐτὰς πρὶν τελευ-
τήσω, ἵνα δυνηθῆτε θεάσασθαι τοὺς ἐρχομένους ἐπὶ τὴν
ἐμὴν ψυχήν, ἵνα θαυμάσητε τὰ τοῦ θεοῦ κτίσματα.

> la)

10 ΧΙΗΥΠΙῚ. Οὕτως ἀναστᾶσα τοίνυν ἡ μία ἡ καλουμένη
(4 , nr td
Ημέρα περιείληξεν τὴν ἑαυτῆς σπάρτην καθὼς εἶπεν ὁ

/ \ ’ / A ΄ / \ a A . see
TaTnp* καὶ ἀνέλαβεν ἀλλὴην καρδίαν, μηκετι TA τῆς γῆς Phil. iii. 9
> a a Col. iii. 2
φρονεῖν, ἀπεφθέγξατο δὲ τῇ ἀγγελικῇ διαλέκτῳ, ὕμνον
> / fal fal \ \ , \ [2 / \
ἀναπέμψασω TO θεῷ κατὰ τὴν ἀγγελικὴν ὑμνολογίαν" καὶ

15 τοὺς ὕμνους ods ἀπεφθέγξατο εἴασεν τὸ πνεῦμα ἐν στολῇ
τῇ ἑαυτῆς ἐγκεχαραγμένους.

XLIX. Καὶ τότε ἡ Κασία περιεζώσατο, καὶ ἔσχεν

Ἂν / > fal Ὁ / > lal \
τὴν καρδίαν ἀλλοιωθεῖσαν, ὡς μηκέτι ἐνθυμεῖσθαι τὰ

, \ \ \ / oun SPE. \ ,
κοσμικά" καὶ τὸ μὲν στόμα αὐτῆς ἀνέλαβεν τὴν διάλεκτον

A 5 an 5 , \ lal « an , \ /

20 τῶν ἀρχῶν, ἐδοξολόγησεν δὲ TOD ὑψηλοῦ τόπου TO ποίημα.

, nw nw Lal
διότι εἴ τις βούλεται γνῶναι TO ποίημα τῶν οὐρανῶν, δυνή-
σεται εὑρεῖν ἐν τοῖς ὕμνοις Kacias.

3
L. Τότε περιεζώσατο καὶ ἡ ἄλλη ἡ καλουμένη ᾿Αμαλ-
/ / re
θείας κέρας" καὶ ἔσχεν TO στόμα ἀποφθεγγόμενον ἐν TH
“Ὁ iy \ \ > nw /
25 διαλέκτῳ τῶν ἐν ὕψει, ἐπειδὴ καὶ αὐτῆς ἡ καρδία ἠλλοι-

Readings of P. 1 πεπονθὼς 2 ὠδυνῶν 4 ἕξεται 7 περι-
ζώσασθαι 9 θαυμάσηται

Readings of M. 1 ἐνίσχυσεν) ἴσχυεν ws—temovOds] καὶ οὕτως
διῆγον ὥσπερ ὅτε οὐδ᾽ ὅλως πέπονθά τι 2 καρδίᾳ] τῇ K. μου 3 ἐλάλ.]
λελάληκεν ὑποδείξας] Kal ὑποδ. 4 τεκνία] τέκνα ταύτας]
αὐτὰς 5 οὐδὲ] οὔτε 6 om. αὐτοῦ 7 πατρός) κυρίου περιζώσασθε
αὐτὰς] περιζώσατε ἑαυτὰὰδ 8,9 τοὺς ἐρχομ.---ψυχήν) τοὺς ἐξερχομ. ἀγγέλους
εἰς τὴν ἐμὴν ἔξοδον 9 ἵνα] ὅπως ᾿ τὰ---κτίσμ.) τὰς τοῦ θεοῦ cf. Le. ix.
δυνάμεις. 10 om, Οὕτως μία] + αὐτῶν 11 περιείλ.---σπάρτην] 31
περιέζωσεν ἑαυτὴν καὶ παραχρῆμα ἔξω γέγονεν τῆς ἑαυτῆς σαρκὸς
12 πατήρ] ᾿ αὐτῆς μηκέτι] ὡς μηκ. 18 φρονεῖν post unk. om. δὲ
18, 14 τῇ ἀγγελ.--ἀναπεμψ.] τοὺς ἀγγελικοὺς ὕμνους ἐν ἀγγελικῇ φωνῇ,
καὶ ὕμνον ἀνέμελπε 14—16 om. κ. τοὺς ὕμν.---ἐγκεχαραγμ. 17 τότε]

Ἔκ. ἄλλη αὐτοῦ θυγατὴρ 18 ἐνθυμεῖσθαι) -ηθῆναι 20 ἀρχῶν] ἀρχόντων

22 εὑρεῖν] ἐννοεῖν 24 om. τὸ

136 TESTAMENTUM IOBI.

κα > ΄ 5. ΠΝ A Avice ! \ 2
ovTO, ἀαφισταμένη απὸ τῶν κοσμικῶν" λελάληκεν Yap εν
lel -“ / lal \ /
τῇ διαλέκτῳ τῶν Χερουβίμ, δοξολογοῦσα τὸν δεσπότην
“ “- / \ / ΟἹ Lal e
τῶν ἀρετῶν ἐνδειξαμένη τὴν δόξαν αὐτῶν: καὶ ὁ βου-
, Ν yy ¢ , a lol a
λόμενος λοιπὸν ἴχνος [ἡμέρας] καταλαβεῖν THs πατρικῆς
9 / lal >) Lal a
δόξης εὑρήσει ἀναγεγραμμένα ἐν ταῖς εὐχαῖς τῆς ᾿Αμαλ- 5
θείας κέρας.
/ \ a «ς /
LI. Mera δὲ τὸ παύσασθαι τὰς τρεῖς ὑμνολογούσας,
᾽ / an / \ > a » τ ἴω Υ̓
ἐπικειμένου τοῦ κυρίου, καὶ ἐμοῦ Νηρείου, ἀδελφοῦ ὄντος
fa) 4 lal Ὁ ,ὔ
τοῦ Ιωβ, ἐπικειμένου δὲ καὶ τοῦ ἁγίου πνεύματος, ἐκα-
, Ψ ae SN δ ἘΌΝ n , "
θεζόμην πλησίον τοῦ ᾿Ιὼβ ἐπὶ τῆς κλίνης μου, ἤκουσα 10
“-“ lal « / A aA
ἐγὼ τὰ μεγαλεῖα, μιᾶς ὑποσημειουμένης TH pia’ καὶ
ἀνεγραψάμην τὸ βιβλίον ὅλον πλείστων σημειώσεων τῶν
ὕμνων παρὰ τῶν τριῶν θυγατέρων τοῦ ἀδελφοῦ μου,
rn 3 lo) an la)
σωτήριον ταῦτα εἶναι, OTL ταῦτά ἐστιν τὰ μεγαλεῖα TOD
θεοῦ. 15
N a ¢ a
111. Kai μετὰ τρεῖς ἡμέρας ποιουμένου τοῦ ᾿Ιὼβ
a a » /
νοσεῖν ἐπὶ τῆς κλίνης, ἄνευ πόνου μέντοι καὶ ὀδύνης, ἐπεὶ
» “ “ a
μηκέτι πόνος ἴσχυεν ἅπτεσθαι αὐτοῦ διὰ TO σημεῖον τῆς
περιζώσεως ἧς περιεζώσατο" καὶ μετὰ τρεῖς ἡμέρας εἶδεν
\ ’ , > \ x \ 2 ὌΧ AN ? / 5 \
τοὺς ἐλθόντας ἐπὶ τὴν ψυχὴν αὐτοῦ" καὶ εὐθέως ἀναστὰς 20
ἔλαβεν κιθάραν, καὶ ἔδωκεν τῇ θυγατρὶ αὐτοῦ Ἡμέρᾳ τῇ
ραν, ἢ θυγατρὶ αὐτοῦ Ἡ μέρᾳ: τῇ
ἐξ y le fal Ὁ
δὲ Κασίᾳ ἔδωκεν θυμιατήριον, τῇ δὲ ᾿Αμαλθείας κέρας
” 4 “ 2 / \ ) “ ’ \
ἔδωκεν τύμπανον, ὅπως εὐλογήσωσιν τοὺς ἐλθόντας ἐπὶ
, 4 Lal
τὴν ψυχὴν αὐτοῦ" αἱ δὲ λαβοῦσαι εἶδον τὰ φωτεινὰ
“ ἈΝ 2 , SiN \ \ Es Aula \ aI
ἅρματα τὰ ἐλθόντα ἐπὶ τὴν ψυχὴν αὐτοῦ, Kal ηὐλόγησαν
5 " A ’ /
καὶ ἐδόξασαν, ἑκάστη ἐν TH ἐξαιρέτῳ διαλέκτῳ. μετὰ

τὸ

σι

a Jen ς 2 / a“ / ivf \

ταῦτα ἐξῆλθεν ὁ ἐπικαθήμενος τῷ μεγάλῳ ἅρματι, Kal
2 , al a led

ἠσπάσατο τὸν ᾿Ἴωβ, βλεπουσῶν τῶν τριῶν θυγατέρων

Readings of P. 17 κλήνης

Readings of M. 1 γὰρ] δὲ 4 om. ἡμέρας 5 ἀναγεγραμ-
μένα] -ον 8 om. ἐπικ. τοῦ κυρίου 8, 9 καὶ ἐμοῦ----Ἰώβ] ἐγὼ
Νηρεὸς ὁ ἀδελφὸς lwp 9, 10 om. ἐπικ.---πνεύμ. ἐπὶ τ. κλιν. 10 μου]
κειμένου αὐτοῦ, καὶ 11 om. ἐγὼ μεγαλεῖα] - τῶν τριῶν θυγατέρων
τοῦ ἀδελφοῦ μου ὑποσημ.} ὑποσιωπωμένης 12. 14 ὅλον- εἷναι]
τοῦτο, πλὴν τῶν ὕμνων κ. τῶν σημείων τοῦ ῥήματος 10 Καὶ μετά---
ποιουμένου] κειμένου οὖν 17 μέντοι καὶ ὀδ.] καὶ ὠδυνῶν 18 μηκέτι] μὴ
πόνος post ἴσχυεν αὐτοῦ] -ἰ ἔτι 10 εἶδεν] ἴδεν ᾿Ιὼβ 20 ψυχὴν
αὐτοῦ]- ἁγίους ἀγγέλους 24, 25 εἶδον---ψυχὴν αὐτοῦ] ἤδοντο x. ἔψαλλον

26 ἐδόξασαν | ἐδοξολόγησαν τὸν θεὸν om. ἑκάστη

TESTAMENTUM IOBI. 137

lal lal \ / / \ -"
καὶ αὐτοῦ τοῦ πατρὸς βλέποντος, ἄλλων δὲ τινῶν μὴ
\ \ \ ’ /
βλεπόντων. λαβὼν δὲ τὴν ψυχὴν ἀνεπετάσθη ἐνωγκα-

s EN \ > / δ᾽," "ἢ, ἊΝ Ἄν
λισαμένος αὐτὴν καὶ ἀνεβίβασεν ἐπὶ τὸ ἄρμα καὶ ὥδευσεν
SN? (eae \ 9X a Bk τι \ > , >
ἐπὶ ἀνατολάς" TO δὲ σῶμα αὐτοῦ περισταλὲν ἀπηνέχθη εἰς

, a a / , lal

5 τὸν τάφον προηγουμένων τῶν τριῶν θυγατέρων αὐτῶν Kal
/ id fal
περιεζωσμένων καὶ ὑμνοχλογουσῶν ἐν ὕμνοις τοῦ πατρός.
« > \ ᾽ a A
111. Kai ἐγὼ Νηρεὺς ὁ ἀδελφὸς αὐτοῦ peta τῶν
/ A δ lal Lal cal
ἑπτὰ τέκνων TOV APPEVLKOV, σὺν τοῖς πένησιν καὶ ὀρφανοῖς
LN lal lal ’ , ΄ x / - + See
καὶ πᾶσιν τοῖς ἀδυνάτοις κλαίουσιν καὶ λέγουσιν: Οὐαὶ
© a / fal \ ᾽ / 7 ΄ 3 c ΄
ιο ἡμῖν σήμερον, διπλῶς τὸ οὐαί, OTL σήμερον ἦρται ἡ δύναμις
a , > A a a Σ
τῶν ἀδυνάτων, ἦρται τὸ φῶς τῶν τυφλῶν, ἦρται ὁ πατὴρ Iob xxix.
ns A 3 ς a ͵ , 53 εν 15, 16
τῶν ὀρφανῶν, ἤρται ὁ τῶν ξένων Eevodoxos, ἦρται ἡ ἔνδυσις “"
a a \ ᾽ ͵ \ 7 A
TOV χηρῶν᾽ τίς λοιπὸν οὐ κλαύσει ἐπὶ τὸν ἄνθρωπον τοῦ
fal ἤ A ‘ /
θεοῦ; ἅμα τε ἤνεγκαν TO σῶμα πρὸς τὸν τάφον, περίε-
΄ rigs ¢ A \ ’ \ , ‘
Is κύκλωσαν πᾶσαι al χῆραι Kal ὀρφανοὶ κωλύοντες μὴ

al , a / ‘ \ “-“ id ,
εἰσαχθῆναι αὐτὸν ἐν τῷ τάφῳ᾽ καὶ μετὰ τρεῖς ἡμέρας
5. ᾽ \ ’ \ / » lal ef ,
ἐνέθεντο αὐτὸν εἰς τὸν τάφον ἐν Kako ὕπνῳ, λαβόντα

> \ ,’ / al “ nr a
ὄνομα ὀνομαστὸν ἐν πάσαις ταῖς γενεαῖς τοῦ αἰῶνος.
ἀμήν.

Readings of P. 2, ὃ ἐναγκαλισμένος ὅδευσεν
Readings of M. 1 om. καὶ αὐτοῦ.--- βλέποντος om. τινῶν 2 λαβὼν
-ψυχὴν] x. ἔλαβεν τὴν ψ. τοῦ ᾿Ιὼβ καὶ 2, 3 ἐναγκαλισμ.] ἐπ-
αναγκαλιζόμενος 4 ἐπὶ] κατὰ om. περισταλὲν εἰς}
ἐπὶ Ὁ περιεζωσμ.}- τὰς χορδὰς τοῦ πατρό:] τὸν θεόν
7 Καὶ ἐγὼ] καὶ τότε 7, 8 μετὰ ἀρρενικῶν)] καὶ οἱ ἑπτὰ παῖδες αὐτοῦ
8, 9 πένησιν καὶ---ἀδυνάτοις] λοιποῖς λαοῖς κ. πτωχοῖς K. ὀρφ. κ. ἀδυν. κλαί-
ουσιν Kk. λέγουσιν] ἐκόψαντο κοπετὸν μέγαν ἐπ᾽ αὐτὸν λέγοντες 10 om.
σήμερον--οὐαί ἦρται] ἤρθη ad’ ἡμῶν 11, 12 om. ἦρται (sec. tert.
quart.) 12 om. τῶν ξένων 12,13 ἦρται (sec.)\—xnpdv] τῶν πεπλανημένων
ἡ ὁδός, τῶν γυμνῶν τὸ σκέπασμα, τῶν χηρῶν ὁ ὑπερασπιστής 18 οὐ
κλαύσει ἐπὶ] μὴ κλαύσοιε 14—16 ἅμα τε--τάφῳ] ταῦτα καὶ τὰ τοιαῦτα ἀπο-
κλαιόντων, ἐκώλυον αὐτὸν τεθῆναι ἐπὶ τὸν τάφον καὶ μετὰ] μετὰ οὖν
17, 18 ἐνέθεντο---τάφον] ἐτέθη εἰς τὸν τάφον ὡς λαβόντα (sic) ὄνομα] +
καλὸν 19 om. ἀμήν.
Addit M. καταλείψας υἱοὺς ζ΄ καὶ θυγατέρας τρεῖς" καὶ οὐχ εὑρέ- Iob xlii.
θησαν κατὰ τὰς θυγατέρας Ἰὼβ βελτίους αὐτῶν ἐν τοῖς ὑπ᾽ οὐρανοῦ. 16, 17a,
προυπῆρχε ὄνομα τῷ Ἰὼβ Ιωβάβ' μετωνομάσθη δὲ παρὰ κυρίου 17 b
Ἰώβ. ἤζησε δὲ πρὶν τῆς πληγῆς ἔτη πε' μετὰ δὲ τὴν πληγὴν λαβὼν
πάντα διπλᾶ, ἔλαβε καὶ τὰ ἔτη διπλᾶ, τουτέστιν ρο. τὰ δὲ πάντα ἔτη
τῆς ζωῆς αὐτοῦ σμη. καὶ ἴδεν υἱοὺς τῶν υἱῶν αὐτοῦ ἕως τετάρτης
γενεᾶς. γέγραπται καὶ ἀναστῆναι αὐτὸν μεθ᾽ ὧν ὁ κύριος ἀνέστησε.
τῷ δὲ θεῷ ἡμῶν εἴη δόξα.

CORRECTIONS AND NOTES TO THE FIRST SERIES
OF APOCRYPHA ANECDOTA.

IN reading over the first series of Apocrypha Anecdota I have
come across a good many mistakes of various kinds in the texts.
For these my writing and my proof-correcting, which are neither
of them good, are mainly to blame. I can only apologise and
represent to my critics that proof-correcting is a trade not
learnt all at once, and that a collection of rather crabbed texts
affords exceptional opportunities for going wrong. Fortunately,
the mistakes, vexatious as they are, are not of capital importance.

Reviewers have in several cases helped me with suggestions,
which I will notice where notice seems to be required.

Visio Pauli.

Page Line For Read
14 14 © sed inopes (Cod.) semed (=semet) inopes (Guard-
tan, June 13, 1894)
21 13 innocenciam corporum (Cod.) innoe. et cor purum (zbed.)

26 17 ab orae (Cod.) a borea (7bid.)
95 uiros (Cod.) muros (zbid.)
29 21] si forte (Cod.) si fortis
36 27 nasum (Cod.) nasci (Guardian)
38 14 obuiam eius ueni es (Cod.) obuiam eis ueniens (zbid.)
41 16 wos nos (cbzd.)

See further an elaborate article chiefly on the Latinity of the
Visio Pauli, contributed by Professor J. E. B. Mayor to the
Journal of Philology tor 1894.

CORRECTIONS AND

NOTES TO FIRST SERIES.

159

Acta Xanthippae et Polyxenae.

A careful examination of my transcript from the MS. has

revealed to me a number of errors in my printed text.

In several

instances words have fallen out, and in one case a whole phrase
(by homoeoteleuton). The mistakes have all crept in in the process
of making a fair copy of my transcript for the press.

Page Line

58
59

19
35, 36

For
οὐδαμῶς
Ἅ , ε
ἢ τίς ἡ
ἔθηκεν
λέγω σοι

;

γίνεσθαι
μητρὸς
ὕπνῳ (from ὕπνον in same line)
θεοῦ
ἀπέλθω
πολυπλασίως,
ἐκεῖνος

σοφίας

ἐκεῖνου
> i ΄-

ped ἡμῶν
τῶν ἁμαρτωλῶν
τοὺς ἀγνοοῦντος
αὐτὸν
τούτου χανότου
τῇ Ξανθίππῃ
αὐτὴ

\
λεζιὰ
«
”
οὐδὲ
εἴδωλα
ἀνάληψιν
προῆλθον

Δεῦρο
Καὶ
πρεσβῦτις

οἱ δὲ

Read

οὐδ᾽ ὅλως
ἢ τί αὐτοῦ ἡ
ἐνέθηκεν
om. σοι
γενέσθαι
μήτρας
πόθῳ
κυρίου
θαρροῦσα ἀπ.
dele comma
ἐκεῖνός ἐστιν
sequitur spatium quinque litte-

rarum tm codice.
ἐκεῖνοι
παρ᾽ ἡμῖν
om. τῶν
ἀγνοοῦντας
-Ἑ καὶ
τοὐτοῦ χανότου Cod.
τῆς Ξανθίππης
αὕτη
τὰ λεζιὰ
‘H
οὔτε
τὰ εἴδωλα
ἀντίληψιν
Cod. προηχθὸον (ἰ. προήχθην)
om. τοῦ
- καὶ
Ναὶ
πρεσβύτις

eet:
Kat Ob

140 CORRECTIONS AND NOTES

Page Line For Read
83 6 νυμφίος φθορᾶς add. ἀλλὰ ζητῶ προσαρμοσθῆναί
σοι εἰς τὸν νυμφῶνα τὸν μέλ-

a ἣν + >
λοντα, ὃ οὐκ ἔστιν ἐπιθυμία

φθορᾶς
84 ἄνθρωπος -Ἐπρὸς ὑμᾶς
17,18 ὁ τοὺ θεοῦ ἄνθρωπος ἄνθρωπος τοῦ θεοῦ
24 γέγονεν γέγονε
85 10 θλιβῆναι ἡμᾶς ἡμᾶς θλιβῆναι
21 κλαπήσεται κλαπῇ

In the Classical Review (1894, pp. 336—341) will be found an
article by M. Max Bounet on the text of these Acts. It is full of
most valuable suggestions as to the accentuation, punctuation, and
general treatment of late Greek texts, which I will not reproduce
in this place. There are also several emendations, viz. :

Page Line

ΟἹ 24 αἰτίας. Read αἰκίας.

609 30 Tveoréa. Read Γνωστέαν.

71 907 καταγεῖναι. Read καταμιγῆναι. I should myself prefer καταταγῆναι,
but the passage from Acta Thomae (p. 81, 1. 13), cited by
M. Bonnet, favours his suggestion.

73. 27 Ὦ Bia’ ἀπὸ τούτου χανότου καὶ ai γυναῖκες ἔλαβον ἐξουσίαν τοῦ
τύπτειν ἡμᾶς. Πἰοαα Ὦ βία ἀπὸ τοῦ κογχοστάτου᾽ καὶ αἱ γυναῖκες
k.7.A., comparing, for the phrase ὦ βία ἀπό, H. Usener, Legenden
der Pelagia, p. 44. This is excellent.

28 ἐδείμασεν. ead ἐδειλίασεν (λειλλὰ : λειλιὰ). [The confusion
between μ and Ac might also very well arise in early minuscule
writing. |

75 2 καὶ δὲ φθασάντων αὐτῶν τὸν αἰγιαλόν. Lead καὶ δὴ PO. adr. ἐπὶ
τὸν aly.
83 23 βαλοῦσά μου τὸ σχῆμα. Read λαβοῦσά x.7.X.
88. Ὄντως εἶ, καὶ μόνος ἐστὶ θεός. Read ἤοντως εἶ καὶ μόνος θεός.

The Story of Zosimus.

Vassiliev has printed a text of this book in his Anecdota
Graeco-Byzantina, τ. p. 160 (Moscow, 1893), from Cod. Mosquensis
3 (of cent. xiii), with various readings from Codd. Mosqq. 351
(cent. xv) and 290 (cent. xvi). He also mentions a Cod. Taurinensis
148 (ὑ. u. 1) of cent. xv. There is a copy in Cod. Athen. 355, and

TO THE FIRST SERIES. 141

another in Brit. Mus. Add. 10,073, which latter seems to be an
expanded text. I will here note a few of Vassiliev’s readings.

Page Line Vass.
97 15 EvpéAns Εὔμηλος
102. 22 ὀνήθη (ἡ ψυχὴ ἡμῶν) ἡδύνθη (v. Lb. ὠδυνήθη)
103 8 ἔθετο ἡμᾶς πρὸς τὸ ὕδωρ ἔθετο ἡμᾶς εἰς ἀέρα καὶ ἤγαγεν
ἡμᾶς πρὸς τὸ ὕδωρ
18 εὐσεβεῖς ἀναμάρτητοι
20, 27 οὔτε εἰσὶν ἐξ ἡμῶν εἰσὶ δέ τινες ἐξ ἡμῶν
30. φύλλα τῶν δένδρων add. μεγάλα ὡσὰν τῶν ὑφαίνοντων

(vv. ll. φαινόντων, ὑφανόντων),
A A ,
. ταχὺ μὴ διαφθειρόμενοι
105 14 πορευόμεθα μετ᾽ αὐτῶν᾽ καὶ οἱ πορευόμεθα πρὸς τοὺς πρεσβυτέ-

πρεσβύτεροι ἰδόντες ρους κ. οἵ πρεσβ. ἰδόντες
108 14 Ἐγὼ δὲ +Kpicewst, εἷς ὧν τῶν ᾿Ἐγὼ δέ, ἀγαπητοί, ἐκ τῆς βρώσεως
ἐν τῇ ἐρήμῳ τῆς ἐρήμου.

In Dr Budge’s last volume on the Life and Exploits of Alexander
the Great is a very welcome translation of the Ethiopic Legend
of Gerasimus, which is noticed in my Introduction to Zosimus.

The Apocalypse of the Virgin.

Vassiliev has printed a text of this in the volume referred to
(p. 125) from Cod. Casanatensis (at Rome), G. vi. 7 of cent. xvi,
with various readings from Cod. Vindob. theol. 333 (Lamb. 337)
of cent, xii, as printed in the Transactions of the Imperial Academy
of Letters at St Petersburg (1863, vol. x. 5, pp. 552—578). He
refers to a discussion of it by Gidel (Nouvelles études sur la littéra-
ture grecque moderne, 1878, 313—330).

The Rev. H. A. Brightman, of Pusey House, Oxford, has also
kindly presented me with a chap-book edition of the apocalypse in
Modern Greek, printed at Athens in 1892. This ends with a
short vision of Paradise.

Vassiliev’s text is on the whole shorter and more modern than
mine. On p. 121 (Apocr. Anecd.), |. 6, I would read with him
(ποιῶν) τὴν διάταξιν for κατὰ τὰ ἀξια.

After ο. xxx. his text adds a short and meagre vision of Paradise,
and a notice of the death and assumption of the Virgin,

142 CORRECTIONS AND NOTES

The Apocalypse of Sedrach.

In the Introduction (p. 129) for G. F. Warner read H. L. D.
Ward.

Latin fragment on Antichrist.

p. 151, 2nd line from bottom, after Syriace insert ‘ pp. s3—sx.’
p. 153 for minged read mingled

The Prayer of Moses.

p. 172, compleuit. Read ‘complebit’ with Hilgenfeld (Berlin.
Philol. Wochenschrift, 7 July 1894, p. 876). The same critic
proposes an explanation of the corrupt line ‘Istic mel, apex
magnus: momenti plenitudo, et ciati guttum, which I will
transcribe :

Ἔνθάδε μέλισσα, τιάρα μεγάλη ῥοπῆς πλήρωμα καὶ κυάθου σταγών, καὶ πάντα
πληρώσει ὁ χρόνος. ‘Da ist eine Priesterin (wie zu Delphi), ein priesterliches
Barett, Augenblickes Erfiillung und Spitzglases Tropfen.” Das Orakel hat
den Sinn: was schliesslich eines Augenblickes Erfiillung ist, wird tropfenweise
vorbereitet. Alles ist hier priesterlich. Da μέλισσα bei Dichtern auch
‘Honig’ heisst, konnte es mit ‘mel’ iibersetzt werden. Den priesterlichen
‘apex’ bezeugt Seneca bei Lact. Div. Inst. vi. 17, 28, das Spitzglas zum
Opfern (Plin. H. WV. xvi. 38 (73): guttum faginum, quo sacrificaret).

The rendering of μέλισσα by mel is very far-fetched ; and it is
most unlikely, surely, that the writer of this fragment would have
known that the Delphian priestess was called μέλισσα, or that
knowing it, he would have used μέλισσα as a synonym for any
sort of priestess. I should at least have expected ‘apex’ to be
changed into ‘apis’ and thus brought into line with ‘mel’ But
as at present advised I prefer my own restoration.

It now seems probable to me that the second ‘in gloria’ is a
mistaken repetition of the first, and should be excised.

The Song of David.

Ῥ. 184, ll. 8, 9 si comminus memorarer artare in quo ambulas.
The writer in the Guardian (June 13, 1894) suggests, what I
gratefully accept for the last words,

cc τῇ © 2)
memorare tartari in quo ambulas.

TO THE FIRST SERIES. 143

He has since privately suggested to me that the first two
words, for which he had conjectured “sin minus,” are really “si
quominus”: and he furnishes me with many instances of the
occurrence of this phrase as the translation of εἰ δὲ μὴ or εἰ δὲ
μήγε in “the oldest forms of the Old Latin,” e.g. Mt. vi. 1; ix. 17
by i: Le. v. 36,37; x. 6; xi. 9 by ὦ e, and xiv. 32 by d: Jo.
xiv. 2 by bde vulg.; xiv. 11 by e m Tert.: Apoc. ii. 5 by Ps. Cypr.
ad Novatianum: also in Irenaeus’ Latin 11. 32.1. “ Possibly” he
adds ‘“‘the idiom goes a little way to suggesting a quite early date
for the song.”

This emendation is most satisfactory. The author of it is
Mr ©. H. Turner of Magdalen College, Oxford.

ll. 11, 12 de resultaticne in chaoma tonata est uestra creatura.
Hilgenfeld (δὲ supra) suggests “in chasma tonata” here, and, as
the Greek equivalent, ἀπὸ τῆς ἐν τῷ χάει ἠχοῦς.

A very apt illustration of the idea is to be found in the text
from the Leyden Papyrus (J. 395) which Dieterichs has edited in
his excellent book Abraxas (pp. 17 sqq.) :

\ ἐν ΄ e \ e / Ξ , ‘ “ rh /
καὶ ἐγέλασεν ὁ θεὸς ἑπτάκις"...γελάσαντος δὲ τοῦ θεοῦ ἐγεννή-
θησαν θεοὶ ἑπτά.
> / / Ν 4 lal ’ ’ὔ lal \ 3 \
...€oUploe μέγα Kal ἡ γῆ ἠνοίγη λαβοῦσα τὸν ἦχον Kai
> / ” a / /
ἐγέννησεν ἴδιον ζῷον δράκοντα Πύθιον.
.ὐνἐγεννήθη ἐκ τοῦ ἤχους μέγας θεός.

In the Additional Notes.

Page Line For Read
y y
187 14 pega vat

15 printed pointed

LEUCIUS AND THE GOSPEL OF JOHN.

In dealing with the fragment of the Acts of John I have not
in any way studied completeness. I am not qualified to write a
full Commentary on it, and it would be useless to try and do so
before the whole of the extant fragments are in print. But since
I wrote my introductory notes to the fragment, a book has
appeared which deals at some length with the Leucian Acts of
John; and, as it happens, our fragment affects very materially the
position which the author there tries to establish. So I must
spend a little time in the consideration of it.

The book in question is a recent number of the Texte und
Untersuchungen (xv. 1), namely, Herr P. Corssen’s Monarchi-
anische Prologe zu den Vier Evangelien. A not inconsiderable
space is devoted to establishing the positions: first, that though
the ancient Latin prologue to St John’s Gospel, with which the
author is dealing, drew certain particulars concerning St John’s
life from the Leucian Acts (namely the story of his virginity and
of his death), it did not derive the particulars of the composition
of the Gospel from those Acts: and secondly, that Leucius, the
author of the Acts, did not know the Fourth Gospel at all.

The second thesis raises a highly important question, and one
which I had myself regarded as no longer open to discussion (for
Lipsius and Zahn were agreed that the use of the Gospel by
Leucius was proved), and therefore I had not thought it necessary
to say anything about the matter. Now, however, it becomes
desirable to examine our new fragment with the view of ascer-
taining whether Herr Corssen’s theory is borne out by it or not.

σι

-5-τ

LEUCIUS AND THE GOSPEL OF JOHN.

145

The following expressions seem to me to indicate unmistakably
that Leucius knew and used the Gospel of St John!:

Il.

ΤΥ.

Υ.

XIV.

XV.

οὔτε γράψαι χωρῶ a τε εἶδον a τε
ἤκουσα

The same idea recurs in the Acts
of Peter by Leucius (see p.
153).

TO παιδίον τοῦτο « τὸ» ἐπὶ τοῦ
αἰγιαλοῦ καλέσαν ἡμᾶς

οὕτως εἰς γῆν τὸ πλοῖον ἀγαγόντες

> , > ‘ Te , ,
ἀνακείμενον ἐμὲ ἐπὶ τὰ ἴδια στήθη
ἐδέχετο

Ἰωάννη, μὴ γίνου ἄπιστος, ἀλλὰ
πιστός

Πέτρος καὶ ᾿Ιάκωβος...διανευόμενοί
μοι

(cf. ΤΙ. τὸ νεῦον ἡμῖν)

ἐκ τοῦ βραχέος ἕκαστος ἐχορτά-
ζετο

(p. 14, 1. 1) Ἴδε σεαυτὸν ἐν ἐμοὶ
λαλοῦντι

1. ὅς, λόγος ὑπὸ πατρὸς ἐστάλην

1. 10 τίς εἰμι ἐγώ; γνώσῃ ὅταν
ἀπέλθω

Τ 15 ὁ
διδάξω

ὅταν δὲ ἀναληφθῇ «ἡ: ἄνω φύσις
καὶ γένος προσχωροῦν ἐπ᾽ ἐμέ,

‘ ‘ > > ,
ov μὴ οἶδας, αὐτός σε

φωνῇ τῇ ἐμῇ πειθόμενον
γίνωσκε γάρ με ὅλον παρὰ τῷ
πατρί, καὶ τὸν πατέρα παρ᾽
ἐμοί.
cf. Acta Petri, p. 67.
νυγέντα, καὶ οὐκ ἐπλήγην᾽.. «αἷμα
ἐξ ἐμοῦ ῥεύσαντα, καὶ οὐκ
ἔρευσεν.

by him in his Acta Joannis.

ὕ. Ἂς A's ΤΙ,

John xxi. 25 ἅτινα ἐὰν γράφηται
a 0. - tes, \ 53 A

καθ᾽ ἕν, οὐδ᾽ αὐτὸν οἶμαι τὸν

κόσμον χωρήσειν τὰ γραφόμενα

βιβλία

Xxi. 4 ἔστη ᾿Ιησοῦς εἰς (Vv. 1. ἐπὶ)
τὸν αἰγιαλόν

vi. 21 ἐγένετο τὸ πλοῖον ἐπὶ τῆς
γῆς εἰς ἣν ὑπῆγον

ΧΙ. 23 ἦν ἀνακείμενος εἷς ἐκ τῶν
μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ
τοῦ Ἰησοῦ

25 ἀναπεσὼν ἐκεῖνος οὕτως ἐπὶ τὸ
στῆθος τοῦ ᾿Ιησοῦ

Also xxi. 20.

XX. 27 μὴ γίνου ἄπιστος ἀλλα
πιστός

ΧΙ, 24 νεύει οὖν τούτῳ Σίμων
Πέτρος

vi. 7 ἵνα ἕκαστος βραχὺ λάβῃ

XV1ii. 21 σὺ ἐν ἐμοὶ κἀγὼ ἐν σοί;...
αὐτοὶ ἐν ἡμῖν

Xvi. 28 ἐξῆλθον ἐκ τοῦ πατρός

xiii. 7 ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας
ἄρτι, γνώσῃ δὲ μετὰ ταῦτα

XV1l. 7 συμφέρει ὑμῖν ἵνα ἐγὼ
ἀπέλθω

X. 16 κἀκεῖνα δεῖ με ἀγαγεῖν, καὶ
τῆς φωνῆς μου ἀκούσουσιν

xiv. 10 οὐ πιστεύεις ὅτι ἐγὼ ἐν
΄ ἈΝ ‘ c ‘ > > ,
τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί
ἐστιν;
Also v. 11.
xix. 34 λόγχῃ αὐτοῦ τὴν πλευρὰν
ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα
νσ
καὶ ὕδωρ.

1 T have not included in my survey the passages known to Zahn and dealt with

146 LEUCIUS AND THE GOSPEL OF JOHN.

Leaving for the present the consideration of these passages,
let us see what Herr Corssen has to say in defence of his theory.
He finds it interesting to observe, in the controversy between
Lipsius and Zahn concerning the Acts of John, how, consciously
or unconsciously, the one (Zahn) tries to assign as early a date as
possible to Leucius in order to obtain a witness to the Gospel of
John, while the other (Lipsius) puts him as late as he can in
order to deprive his evidence of its value. “I,” says Herr
Corssen, “am of opinion that Zahn is much nearer to the true
date of Leucius than Lipsius, and that for that very reason
Leucius cannot serve as a witness to the Gospel” (p. 118).

In the pages that follow, Herr Corssen quotes some of the
more striking parallels with the Gospel, which Zahn had adduced,
and in particular, the list of names applied to the Lord by
Himself (see p. 18, ll. 5—9, of this volume). He allows them to
be striking; but, he says, the expressions themselves are not
necessarily to be traced to the Gospel of St John, inasmuch as
they are mingled with others of like nature, which do not occur
there, while those that do so occur are either used elsewhere
in the same sense, independently of John, or easily might be so
used. For example, Christ says in John x. 9 ἐγώ εἰμι ἡ θύρα.
In Hermas, Sim. ix. 12. 6 we have ἡ πύλη ὁ vids τοῦ θεοῦ ἐστί:
and this cannot be a case of borrowing from John, because the
thought (in Hermas) springs naturally out of the connexion
‘Christ is the Door of the house which represents the Church,’
while in the Gospel the comparison is quite unexpected, and is
also forced (p. 122). But, he goes on, the chief stress must be
laid upon the totally different application of the epithets. In
Leucius they are all transferred from Christ to the Cross of Light:
and this is the direct representation of the Divine Being.

Herr Corssen’s great difficulty throughout is to understand
how Leucius could have attributed to St John the views which
he does attribute to him—diametrically opposed as they are to
the Johannine writings—if those writings already existed and he
had read them. How, for instance, in the face of the passage
1 John i. 1 (“our hands have handled”) could Leucius make John
say that he had handled the Lord’s body and had sometimes
found it solid and material and at other times impalpable? We

LEUCIUS AND THE GOSPEL OF JOHN. 147

have to choose, he says, between these two positions: either
Leucius purposely ignored the Epistle of John, or he did not
know it: in no case can he have meant that his John should be
taken to be the same as the man who wrote the Epistle (p. 125).
Tt will not be out of place, in view of this remark, to put on record
a few allusions to the First Epistle of John which I seem to find
in our fragment :

I. ἅτε εἶδον ἅ τε ἤκουσα 1 John i. 1 ὃ ἀκηκόαμεν, ὃ ἑωρά-

καμεν τοῖς ὀφθαλμοῖς ἡμῶν.

II. ποτὲ μέν μοι λεῖα καὶ ἁπαλὰ τὰ i. 1 αἱ χεῖρες ἡμῶν ἐψηλάφησαν.
στήθη αὐτοῦ ἐψηλαφᾶτο

VIL. ψηλαφώῶντός μου αὐτόν, ἄῦλον ἣν
ΧΙ. φῶς ἐν ᾧ σκότος οὐκ οἰκεῖ i. 5 ὁ θεὸς φῶς ἐστὶν καὶ σκοτία
οὐκ ἔστιν ἐν αὐτῷ οὐδεμία.
(p. 14, 1. 6) ὑπὸ πατρὸς ἐστάλην iv. 14 ὁ πατὴρ ἀπέσταλκεν τὸν
υἱόν.
XVII. προσκυνῶμεν αὐτῷ...μηδὲ στό- cf. iii, 18 μὴ ἀγαπῶμεν λόγῳ μηδὲ

μασιν, μηδὲ γλώσσῃ
(cf. Acta Petri, p. 96).

, 3 ~ >
ὡς πάντῃ ὧν πάντων ἡμῶν ἀκούει

τῇ γλώσσῃ

‘
v. 14 ἐάν τι αἰτώμεθα κατὰ τὸ

θέλημα αὐτοῦ ἀκούει ἡμῶν
(οἵ, Joh. xi. 41 ἥδειν ὅτι πάντοτέ
μου ἀκούεις).

Herr Corssen goes on (p. 125) to say that in no point is the
contradiction between Gospel and Acts greater than in the
narrative of the Passion. When he comes to details he speaks
first of the phrase in xil. τὸ “Apov ἐβοᾶτο. But this I cannot
accept as a possible reading. It is only found as a correction in
one MS., and in the Latin version. So too his next point, that the
crucifixion in Leucius follows immediately upon the trial (so as to
recall the Gospel of Peter), falls to the ground. A further contra-
diction lies in the words of our Lord, “unto the multitude down
below in Jerusalem I am being crucified”: whereas the Gospel
places the crucifixion on Golgotha, outside the city. Again, the
darkness begins apparently at the moment of crucifixion. And
the mention of the sixth hour, emphasised by Zahn, will not avail,
because in the Gospel that is represented as the time not of
crucifying but of condemnation.

10—2

148 LEUCIUS AND THE GOSPEL OF JOHN.

Then we have the phrase σταυροῦμαι, καὶ λόγχαις νύσσομαι
καὶ καλάμοις, Kal ὄξος τε Kal χολὴν ποτίζομαι. Zahn puts a comma
after νύσσομαι, which Herr Corssen says (and I agree) is wrong.
He points out, further, a couple of coincidences in this with the
Gospel of Peter, which says in the account of the mocking ἕτεροι
καλάμῳ ἔνυσσον αὐτόν, and later on ποτίσατε αὐτὸν χολὴν μετὰ
ὄξους. The phrase in the Acts, he says, does not refer at all to
the piercing of the side on the Cross, but to a previous striking
of the crucified Christ with spears and reeds, to which he finds an
allusion in the tract de montibus Sina et Sion’.

But the principal point of all is this: in the Acts the Lord is
quite untouched by the crucifying, and John is not present at it:
in the Gospel the Lord really suffers and dies, and John is made
to bear witness to this. And in the presence of Christ’s Mother
and in the piercing of the side we have a sharp protest, put into
the mouth of the Apostle John, against that very teaching which
the same Apostle produces in the Acts. And while the Gospel is
directed against the teaching which we find in the Acts, the latter
tell their story without betraying the least consciousness of a
representation which is diametrically opposed to them.

Hence it is not doubtful to Herr Corssen that the author of
the Gospel, if he had not before him the actual work of Leucius,
had at least the tradition, which even Leucius did not create but
found in existence and only dressed up.

I have, I hope, given all the points on which Herr Corssen
lays stress in his argument. Incidentally he has some interesting
remarks upon the Christology of Leucius: but these do not really
affect the documentary relations between the Acts and the
Gospel.

It is difficult to know where to begin in criticising a theory
which seems so untenable in the light of the fresh evidence we
now have. I would leave the parallels with the Gospel to speak
for themselves, were it not that I think some points may be
usefully noted.

My parallels are not all equally striking: but I cannot help
thinking that to an unprejudiced mind those which I have

1 See a note at the end of this essay,

LEUCIUS AND THE GOSPEL OF JOHN. 149

numbered 4 and 5, standing as they do in the near neighbourhood
of a number of others, ought to be sufficient to establish once and
for all the fact that Leucius knew St John’s Gospel. And if this
be conceded, what are we to say of the grand difficulty—the
question how Leucius could put into St John’s mouth teaching so
opposed to that of his Gospel and Epistle? To my mind the
answer is a simple one. Leucius knew the Johannine writings,
and also held views which are, doubtless, diametrically opposed to
them: and, further, Leucius knew them as writings of accepted
authority. He could not afford to ignore them: and that is
exactly why he wrote as he did. His notion is that St John
wrote for the multitude certain comparatively plain and easy
episodes in the life of the Lord: but that to the inner circle of
the faithful his teaching was widely different. In the Gospel and
Epistle we have his exoteric teaching: in the Acts his esoteric.
In fact, the relation which Herr Corssen supposes to have existed
between Acts and Gospel must be exactly reversed. Take the
instance he cites from the First Epistle. There St John says that
“his hands handled” the Word of Life. So says Leucius, and he
goes on to tell us exactly what St John felt when he handled
the Lord’s body. And Clement of Alexandria, who knew both
passages, is able to put them side by side and think no wrong.
We can only meet Herr Corssen’s alternative propositions with a
contradiction and say: Leucius did know the Epistle of John: he
did not ignore it: and it was all important to him to identify the
writer of the Epistle with the hero of the Acts of John. Other-
wise he could be at once confronted with the words of the Epistle.
As it is, he can produce the explanation of those words, spoken by
the man who wrote them.

Now as to the story of the Passion. Here we have the same
phenomenon. Leucius is writing a commentary upon St John’s
narrative, with the view of explaining it all away. On the
material phenomena he naturally lays no stress, and yet some of
those which he does mention (the sixth hour, and the piercing of
the side) are peculiar to this Gospel. It is not the case, we now
see, that he represented St John as not present at the Cross: for
he went down, we read, and derided those who looked upon
Christ’s sufferings as real. The crucifying, the piercing, the blood,

150 LEUCIUS AND THE GOSPEL OF JOHN.

the death, were all visible phenomena: only they did not really
happen to the Lord. Thus it was right for St John to record
them: but only for the sake of the outer circle. They had their
importance as evidence that Christ came into the world: but
(and this is the keynote of the whole passage) they were all
contrived “symbolically and by a dispensation for the converting
and saving of men” (p. xvi)}.

It must be clearly kept in mind by the reader that in my list
of parallels between the Acts and the Gospel I have only drawn
upon a few pages of the former document. There are other
parallels, collected by Zahn, both in this part of the Acts and in
others: and there is, moreover, a very considerable portion of the
text now being prepared for publication by M. Bonnet, which
has not yet been examined from this point of view. The use
of the Gospel (and Epistle) can, it seems to me, be put beyond
question by our fragment: but strictly speaking, it is not quite
right to come to a final conclusion until we have the whole
evidence.

Herr Corssen seems to regard it as possible, if not probable,
that the author of the Fourth Gospel had the Acts before him.
If he will read the new fragment through, side by side with any
considerable portion of the Gospel, I think his critical instinct
must tell him that the Acts cannot be the earlier document of the
two. No better or more convincing test of his theory can be
offered: but I venture to think that the opening words of
St John’s speech (§ I. of the fragment) contain a hint of Leucius’
method of procedure in relation to the Johannine writings, as well
as an intimation that he knows of their existence. The Apostle
is made to say, “I am not capable of writing the things which I
saw and heard” (with respect to Jesus) These words ought to

1 As to the words ἐν Ἱεροσολύμοις, Which are supposed to contradict St John’s
narrative and to imply that the Crucifixion took place within Jerusalem I think
they can hardly avail against the positive evidence already adduced. But if Herr
Corssen insists, I will ask him to consider whether Leucius might not have mis-
understood St John’s curious order of words in xix. 20 ὅτι ἐγγὺς ἦν ὁ τόπος τῆς
πόλεως ὅπου ἐσταυρώθη ὁ Ἰησοῦς. It would, I believe, be perfectly possible to render
this, ‘‘for the place of the city where Jesus was crucified was near!” Or, again,
ὅπου might have been construed with πόλεως, and the sentence taken to mean, ‘ the
place was near the city where Jesus was crucified.”

LEUCIUS AND THE GOSPEL OF JOHN. 151

be taken in connexion with certain others of the same author
Leucius, which he puts into Peter’s mouth in the Acts of Peter
(p. 67) ἃ ἐχωρήσαμεν ἐγράψαμεν : quod cepimus scripsimus. The
phrase is at the beginning of a speech of Peter’s which follows
upon the reading of the account of the Transfiguration from “the
Gospel.” Probably (as an early annotator of the Vercelli MS. of
the Acts has suggested) St Mark’s Gospel may be meant’: but
whether that is the case or not matters little, for Peter is
speaking in the name of the Apostles generally. What is im-
portant is that he is referring distinctly to a written Gospel. It
is impossible not to think that in John’s words a similar reference
is contained. In this case, however, the use of the first person
singular seems to me to indicate that the speaker has actually
written something. And the phrase contains a further im-
plication: namely, that the written work was in a certain way
incomplete. “In my published writings,” says St John, “ you will
not find the mysteries which I am now going to lay before you:
they were too deep for me to record in writing.’ And in the
Petrine Acts the situation is the same. St Peter enters a room
where the Gospel is being read. He closes the roll and tells
his hearers that it is time they should learn how the holy
scripture of our Lord ought to be expounded (debeat pronuntiari).
“We Apostles,” he says, “wrote what we were able to receive.
It may seem weak to you, but it is all that human nature can
bear.” And he proceeds to set before them the Docetic view of
the Lord’s Person. .

So then, I interpret the opening of St John’s speech as
conveying an intimation that Leucius knew of writings concerning
Christ by St John: and as giving notice that his readers must
not expect to find in those writings the teaching he is about to
communicate to them.

I have made use of the Acts of Peter in this discussion: and
I have now something more to say about them. The parallels of
language between the Acts of Peter and Acts of John which
I have collected in my Introduction must, I think, be allowed to

1 Certainly the Gospel of Peter cannot be meant. The account of the Trans-
figuration which had been read, and which Peter ‘expounds’ required a Docetic
commentary. That could not be the case with the Petrine Gospel.

159 LEUCIUS AND THE GOSPEL OF JOHN.

demonstrate that one and the same hand wrote both books. This
being so, it will be asked: Is there any indication in the Acts of
Peter of a knowledge of the Johannine writings? Zahn (Gesch. d.
Kanons tt. 850) has already said something on this point: and
Lipsius allows one phrase at least (p. 67) to be a quotation from

John xvii. 21.

Still I have thought it worth while under the

present circumstances to collect all the allusions I could find in

these Acts to the Gospel and First Epistle of John.

As this

Essay has now run to a considerable length, and as the list of
passages speaks for itself, I append them without comment.

Actus Petri

John

46 abrelinquere uos tamquam paruulos xiv. 18 οὐκ ἀφήσω ὑμᾶς ὀρφανούς
sine matre
fidelis est qui possit peccata tua 1 John i. 9 πιστός ἐστιν καὶ
delere δίκαιος ἵνα ἀφῇ ἡμῖν τὰς apap-
τίας
quae tune incredibiles erant, modo Jo, xx. 27 μὴ γίνου ἄπιστος ἀλλὰ
autem fideles πιστός
47 nemo uos euellere poterit de repro- x. 28 καὶ οὐχ ἁρπάσει τις αὐτὰ
missionem ipsius ἐκ τῆς χειρός μου
48 sine deo nihil facere xv.
numquid ipse est Christus ? iv. 29 μήτι οὗτός ἐστιν ὁ χριστός;
51 iuuenis decore splendidus, dicens eis: xx. 19, 21, 26 Εἰρήνη ὑμῖν
Pax uobis (in Le. xxiv. 36 a Western non-
interpolation)
53 deus omnipotens misit filium suum 11]. 17 ἀπέστειλεν ὁ θεὸς τὸν υἱὸν
in saeculo eis τὸν κόσμον
54 filius perditionis Xvli. 12 ὁ vids τῆς ἀπωλείας
patrem...quem nemo uidit i. 18 θεὸν οὐδεὶς ἑώρακεν πώποτε
umquam, neque uidere cf. xiv. 9 ὁ ἑωρακὼς ἐμὲ ἑώρακεν
potest nisi 116 qui in eum crediderit τὸν πατέρα
56 lupe rapax uolens abripere pecora x. 1], 12 ete.
quae tua non sunt sed sunt Christi
Iesu qui custodit ea diligenter
summa cum diligentia
58 domine pastor ouium dissipatarum x. 163 xi.
olim, nunc autem per te coaduna-
buntur
Also the phrases de ouiculis tuis, etc., xxi. 16, 18 τὰ προβάτιά μου
ouium tuarum
66 lumen...quod non operiunt tenebrae 1 Jo. 1. 5 καὶ σκοτία οὐκ ἔστιν ἐν

> “ > ,
αὐτῷ οὐδεμία
ε

LEUCIUS AND THE GOSPEL OF JOHN. 153

Actus Petri Sohn
67 quod coepimus scripsimus Jo. xxi, 25
ipse est in patre et pater in eo xvii. 21

68 ianuam lumen uiam panem aquam Jo. passim
uitam resurrectionem... gratiam
fidem uerbum
74 Petrus autem eleuatis oculisadcaelum xvii. 1 ἐπάρας τοὺς ὀφθαλμοὺς

.. dixit : Pater sancte filii tui Iesu αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν"
Christi
11 Πάτερ ἅγιε
77 ΔΟΡῚ sui diabuli Vill. 41 ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ
(62 opera patris sui) πατρὸς ὑμῶν

c - fol -~
44 ὑμεῖς ἐκ τοῦ πατρὸς τοῦ δια-

βόλου ἐστέ

filius enim tuus resurrectionis est Xl. 23 ἀναστήσεται ὁ ἀδελφός σου

80. αὕτη τίς μὲν ἔστιν τὸν ἄλλον βιόν, οὐκ ἴχ. 25 εἰ ἁμαρτωλός ἐστιν οὐκ
οἶδα οἶδα

81, 82 ἀνέρχομαι πρὸς τὸν πατέρα xx. 17 οὔπω γὰρ ἀναβέβηκα πρὸς

τὸν πατέρα.. ἀναβαίνω πρὸς τὸν
πατέρα μου κ.τ.λ.
98 τὸ πνεῦμα ὁ Πέτρος τῷ κυρίῳ παρέδωκεν χίῖχ. 30 παρέδωκεν τὸ πνεῦμα
100 μνᾶς..-σμύρνης καὶ adons...mevtnkovra 39 ἔλιγμα σμύρνης καὶ ἀλόης ὡς
λίτρας ἑκατόν.

The passage quoted by Herr Corssen from the tract de montibus Sina et
Sion (8) runs as follows: in ipsa passione...alii uero Tudaei inridentes de
harundine caput eius quassabant blasphemantes et dicentes: Aue rex Iudae-
orum, ubi est pater tuus? ueniat et eliberet te de cruce, This looks very
much like an inaccurate reminiscence of Mt. xxvii. 30, Mc. xv. 19. It may
be directly borrowed from a document like the Gospel of Peter; but ulti-
mately it is based on canonical Gospels.

The author of the tract does make use elsewhere of apocryphal writings.
In c. 4 he says he finds in Scripture the account of the four stars whence
Adam’s name was derived (see Mr Charles’s note on the Slavonic Enoch
xxx. 13): in cc. 8, 10 are certain details about the Passion which recall the
Gospel of Peter; and finally in c. 13 we read: nam et nos qui illi credimus
Christum in nobis tamquam in speculo uidemus, ipso nos instruente et
monente in epistula Iohannis discipuli sui ad populum (a xth cent. MS. reads
‘ad paulum’): ita me in uobis uidete quomodo quis uestrum se uidet ir aquam
aut in speculum.

It is within the bounds of possibility that we have here a very much
perverted form of a phrase in the Epistle of James (i. 23 οὗτος ἔοικεν ἀνδρὶ
κατανοοῦντι TO πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ) assigned to the wrong
writer. But this is not really probable. It is more likely that an apocryphal

154 RECENTLY PUBLISHED APOCRYPHA.

book is being quoted : and we could easily imagine such a sentence as occur-
ring in the Leucian Acts of John, whether in a discourse, or in a letter,
inserted in the Acts, just as the Third Epistle to the Corinthians is believed
to have formed part of the ancient Acts of Paul.

ON SOME RECENTLY PUBLISHED APOCRYPHAL
WRITINGS.

Ir seems not out of place in a volume such as the present to
include a short notice of some recently published apocryphal
tracts, which have not as yet attracted much attention.

A. The principal collection which I have in my mind is the
first volume (the second does not seem to have appeared yet) of the
late Athanasius Vassiliev’s Anecdota Graeco-Byzantina (Moscow,
1893). This book contains three texts which I have myself
printed from other (and I think better) manuscripts. It includes,
however, several writings of very high interest which were before
quite unknown, as well as one or two which are not new to
students.

The Prolegomena contain much excellent matter.

The contents are as follows:

1. Narratio de praeciso Iohannis Baptistae capite.

This is the Life of St John Baptist by his disciple Eurippus which I had
at one time thought of printing from a late Bodleian MS. (Apoer. Anecd.
Ist series, p. ix). The text here given is from a Monte Cassino MS. of
cent. ΧΙ.

It seems to have been unknown to A. Berendts, author of an interesting
book recently published (Studien wber Zacharias-Apokryphen und Zacharias-
Legenden): and this is unfortunate, as it corresponds in certain points with
the Slavonic story of Zacharias which he has translated (pp. 71 sqq.).

2. Dhiaboli Iesu Christo contradictio.

In two forms: (a) from a Venice MS. of cent. xii, (δ) imperfect at the
beginning from a Vienna MS. of cent. xiii, These are not the only extant
copies. Dr Rendel Harris (Rest of the Words of Baruch, p. 28) mentions one
at Jerusalem.

The texts are both in a bad state and contain neo-Greek forms. The
editor has rightly remarked that the tract contains a good deal that is drawn
from the late apocryphal Apocalypse of John.

RECENTLY PUBLISHED APOCRYPHA. 15:

3. Quaestiones 8. Bartholomaei Apostoll.

From a Vienna MS. (Hist. 67. Lamb. xxxiii) of cent. xiii. It is imperfect
at the beginning, but the deficiency. is supplied in Vassiliev’s Preface by a
Latin translation from the Slavonic version.

This is an interesting and important book. The scene is laid in the days
after the Resurrection. Bartholomew begins by asking our Lord whither He
had gone from the Cross: for he had seen at the moment of the darkness
that. He was no longer on the Cross, and had heard cries and weeping and
gnashing of teeth from below. In answer Christ tells of His descent into
Hell, by stages, which resemble those of the descent into the world as narrated
in the Ascensio Tesaiae.

Then the dividing of the veil of the temple by an angel is described. (At
this point the Greek text begins.) Thereafter Christ departs to receive a
sacrifice in Paradise.

The Apostles proceed to question the Virgin concerning the Incarnation.
Her narrative of the Annunciation (given with great reluctance, and accom-
panied by terrible phenomena) is followed by the return of our Lord. Then
the Apostles ask to see Beliar: and he is brought, in a frightful form, bound
with 663 fiery chains. Bartholomew questions him and he answers at length,
concerning his creation and his fall, and concerning the angelic hierarchy.
The book ends with a prayer of Bartholomew, and some questions about the
gravity of various sins, which have somewhat the appearance of a later
addition.

There is a great deal that is heretical in the book, and, though the
language is late, the matter is undoubtedly ancient. It is difficult not to
think that it must be connected with the old Apocalypse of Bartholomew of
which we have fragments: but these fragments do not occur in the Greek
text here published.

4. Christi epistola de die dominica.

In two texts: another from a modern chap-book is given in the Preface.

5. Visiones Danielis.

a. A-sermon of Ps.-Chrysostom.

Ὁ. Vision of Daniel on the last times.
c. Last Vision of Daniel.

6. a. Anonymi vaticinatio de rebus Byzantinis.
b. Vaticinium de futuris rebus Byzantinis (ex vita S. Andreae

Salo).

These documents have been dealt with by Bousset (Der Antichrist); and
Klostermann (in Analecta zur LX X) has printed another text of the Apocalypse
of Daniel.

150 RECENTLY PUBLISHED APOCRYPHA.

7. Quomodo [6815 Christus sacerdos factus sit.

In three texts. It is the tract which occurs in Suidas s.v. Ἰησοῦς and
which Robert Grosseteste translates (from Suidas) into Latin.

8. Narratio de rebus in Persia gestis.

In two texts. It is a late but interesting book. Another text was printed
by Alb. Wirth in 1894 (Aus Orientalischen Chroniken, pp. 145—193). Harnack
has discussed parts of it in his tract on the Abercius inscription (Teate
u. Unters. x11. 4b, pp. 17 ΕΠ). :

9. Apocalypsis Deiparae.
See p. 141 of this volume.

10. Vita S. Macarii Romani.

In two texts. It is otherwise known as the Jtineraritwm Theophili as
being the narrative of Theophilus, Sergius, and Hyginus, concerning their
travels in the East, and their visit to Macarius. It has long been known in
Latin, as occurring in Rosweyd’s Vitae Patrum, p. 224.

11. Vita S. Zosimae.
In two texts: see p. 140.

12. Panagiotae cum azymita disputatio.

Inperfect at the end: from a Vienna MS, of cent. xv, xvi. See pp. Lxiv sqq.

13. Palaea historica.

A history of the Old Testament from Adam to Daniel. The Slavonic
Version of this is one of the most important monuments of Slavonic literature.
In Vassiliev’s Preface much is said of it: and particulars are given of one
apocryphal writing which is embodied in it, called the Ladder of Jacob.

The Greek text here printed is of late date but has many interesting
features. Among them I would mention the story of Lamech, told at some
length: the story of Abraham’s conversion and breaking of Terah’s idols : the
story of Melchizedek (agreeing with that attributed to Athanasius): the
penitence of Lot. The incident of Uzzah (here called Zav) is transferred to
the time of the Exodus: and Uzzah is not struck dead, but his hand is
withered.

In the section on the Death of Moses it is evident that the substance at
least of the Asswmptio Moyseos has been drawn upon, It is worth quoting :

tol rc “ , \ > 2 “ \ ? - -~ Peat
Περὶ τῆς τελευτῆς Μωῦύσέως. καὶ εἰπεν Movons πρὸς Ἰησοῦν tov Navi
> , ’ ~ On , 4... νὰν 5 “ς«“ ‘ - ΄ > ,
Ανέλθωμεν ἐν τῷ Oper. καὶ ἀνελθόντων αὐτῶν εἶδεν Μωῦσῆς τὴν γὴν τῆς ἐπαγγελίας
‘ Ω ‘ Jena ry , ‘ δι ΄ Ν Rae: > - “ oA
kal εἶπεν πρὸς avTov’ Κάτελθε πρὸς τὸν λαόν, καὶ ἀνάγγειλον αὐτοῦς ὅτι Μωῦσῆς
, a a \ , « oper ᾿ =
ἐτελεύτησεν. καὶ κατῆλθεν ᾿Ιησοῦς πρὸς τὸν λαόν, ὁ δὲ M@vans τὰ τέλη τοῦ βίου
» , ‘ ᾽ ΄ ‘ A ς Ἅ is mM ,
ἐκτήσατο. καὶ ἐπειρᾶτο Σαμουὴλ (ἰ. Sayan) ὡς ἂν καταβάσῃ TO σκύνωμα

RECENTLY PUBLISHED APOCRYPHA. 157

(Ξεσκήνωμα) αὐτοῦ τῷ λαῷ ἵνα θεοποιηθῶσιν (1. -σωσιν) αὐτόν. Μιχαὴλ δὲ ὁ
ἀρχιστράτηγος προστάξει θεοῦ ἦλθεν λαβεῖν αὐτὸν καὶ συνστεῖλαι: καὶ ἀνθίστατο
αὐτῷ Σαμουήλ, καὶ διεμάχοντο. ἀγανακτήσας οὖν ὁ ἀρχιστράτηγος ἐπετίμησεν

> Ms 9 ΄“ « , , ‘ id « id c > , ‘
αὐτὸν εἰπών" ᾿Ἐπιτιμᾷ σε ὁ Κύριος, διάβολε. καὶ οὕτως ἡττήθη ὁ ἀντικείμενος καὶ

‘ “ > f « » > , ‘ , ‘ , o “
φυγὴν (1. -ἢ) expnoaro’ ὃ δὲ apyayyedos Μιχαὴλ συνέστειλεν τὸ σκύνωμα Moion
ὅπου προσετάχθη παρὰ θεοῦ τοῦ χριστοῦ ἡμῶν.

The lives of the Judges are full of extraordinary blunders (e.g. the achieve-
ments of Judith are given to Deborah). The kings after David are almost
wholly omitted. Then follow the stories of Bir (i.e. Tobit) and Daniel.

The whole book is a kind of Greek Historia Scholastica, but is much more
full of legendary matter than that compilation. Almost every section has a
quotation from the hymns of Andrew of Crete.

14. Mors Abrahami.

This is the Testament of Abraham, printed from a Vienna MS., which I
have used in my edition, where it is quoted as E of the Longer Recension.

15. Narratio de Hierusalem capta.

This is the Rest of the Words of Baruch, printed from an imperfect
Barberini MS, of little value.

16. Quaestiones Iacobi fratris Domini ad Iohannem Theo-
logum.
From a Venice MS. of cent. xiv, xv. It is a very late production, for it

makes St James mention Andrew of Crete: but it also contains some not
uninteresting matter about departed souls.

17. Orationes falsae.

Seven prayers of a magical character, including St Paul’s address to the
viper that bit him.

18. Exorcismi.

A collection of thirty-three exorcisms and magical receipts.

B. Another ancient book which has only recently become ac-
cessible is the Story of Achikar, the Achiacharus who is mentioned
several times in the Book of Tobit. This romance, which is clearly
older than Tobit, exists in several versions. The two most con-
venient forms in which it can be read are (1) in the Byzantinische
Zeitschrift, Vol. 1., where there is a translation of the Slavonic version,
and (2) in Lidzbarski’s Geschichten und Lieder aus den neuaramd-
ischen Handschriften der Kénigl. Bibliothek zu Berlin (Weimar,
1896). In this latter volume is a translation and bibliography of

158 RECENTLY PUBLISHED APOCRYPHA.

the book. The story well deserves to be read, even apart from
its connexion with Tobit’.

C. Another important collection of Apocrypha is found in a
volume published by the Mechitarists at Venice, which includes
all the Armenian apocryphal books of the Old Testament which
the editor has been able to get together. Of this volume I shall
give a somewhat detailed account for the sake of scholars who do
not read Armenian. I owe it to Professor Robinson’s help that I
am in a position to give such an account.

The book is the first volume of a series of Armenian
Apocrypha, and its special title is Uncanonical Books of the Old
Testament?. It is dedicated to the memory of Mgrditch Emin
of Moscow, of whom we learn in the Preface that he bequeathed a
sum of money to the Mechitarists for the publication of Armenian
literature of this description. The Preface, which is signed by
Father Sarkis Josepheantz, contains some notice of the MSS. from
which the various pieces are printed. Dr Robinson tells me that
Father Basil Sargisean, who has already made his mark as a
student of ecclesiastical literature, is at present engaged on an
Introduction which will deal with the documents now published.
We are both of us indebted to Father Basil for his courtesy in

1 Two points in it I will note parenthetically here. First, is not the enigmatical
passage Tob. iv. 17 explained by Achikar? Compare ἔκχεον τοὺς ἄρτους cov ἐπὶ τὸν
τάφον τῶν δικαίων, καὶ μὴ δῷς τοῖς ἁμαρτωλοῖς with ‘Mein Sohn! giess lieber deinen
Wein auf die Griber der Frommen, als dass du ihn trinkest mit schlechten,
gemeinen Menschen.” The force of καὶ μὴ is the same as in Prov. vili. 10 λάβετε
παιδείαν καὶ μὴ ἀργύριον, the parallel clause being καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασ-
μένον. So that Tobit iv. 17 must be taken to mean ‘Pour out thy bread upon the
graves of the righteous, rather than give it to sinners.” Secondly, our Lord’s
parable of the wicked servant who begins to be drunken and to beat the servants,
and is finally ‘‘cut in sunder” by his master on his sudden return (Mt. xxiv. 48),
finds a striking parallel in the career of Nadan the nephew of Achikar. This
young man, we read, when he had treacherously got rid of his uncle, gathered his
disreputable friends together and ‘began to eat and to drink,” and took the men-
servants and maid-servants, and stripped and scourged and tormented them: and
finally, when Achikar had unexpectedly emerged again, swelled up on a sudden and
burst. As the story was clearly popular, and is also clearly pre-Christian, it would
be no very strange thing if the Parable had borrowed a trait or two from it.

> The general title is: /Pwhquput $ft hb tnp Ἵν κε {ει ἔμ, i.e. ‘Treasury

of Old and New Primitive Writers,’

RECENTLY PUBLISHED APOCRYPHA. 159

placing the sheets of this volume in our hands before its actual
publication.
The texts included in this book are the following :

I. Book of Adam _. ; . : : ‘ ; pf

Inc. Adam took his wife Eve, and went to a place which was in the
region of the East, over against the Garden of Delight: and he dwelt there
18 years and two months. And after that Adam drew near to Eve his wife
and she conceived and bare two sons.

Then follows the vision predicting the murder of Abel.

The following titles are cited in the Apparatus Criticus :

a. This is the narrative of the deeds of Adam and Eve after their coming
out from the Garden of Delight, into what was named the Land of Sorrow.

b. Narrative of the deeds of Adam and Eve the first-created : which was
manifested by command of God through Michael the archangel to the great
Prophet Moses, who received the tables written by God: which the spiritual
lord Simeon newly translated in Jerusalem.

Expl. And when Michael the archangel had said this to Seth......and
they were singing songs, saying: Alleluia, Alleluia, Alleluia, Holy, Holy,
Holy, Lord of Hosts.

This is a translation from the Greek book printed by Tischen-
dorf in Apocalypses Apocryphae under the misleading title of
Apocalypsis Mosis. See for further information about the
various versions of it in Latin etc. S. C. Malan’s Book of Adam
and Eve.

II. Death of Adam. : : : : : : p. 24

Inc. The book of the created things Moses composed ; he commemorated
nothing concerning the death of Adam, save only that Adam lived 900 years.
In the narrative of the Paraleipomena of the Greeks it is found thus written
concerning the first-created.

After the jealousies and evils, Adam went forth and dwelt over against
Paradise, and weeping tasted no food five days, until the coming of the
angel.

Expl. And Adam was laid in the sepulchre, until Noe received command
from the angel, who instructed him to open the place and take into the ark
the bones of Adam.

This is a late document, in all probability. It is undisguisedly
Christian, for there are visions which must be interpreted as re-
ferring to the Trinity and the Virgin Birth,

160 RECENTLY PUBLISHED APOCRYPHA.

III. Testaments of the (Twelve) Patriarchs. For Simeon and
Levi two recensions are printed side by side . : p. 27

Mr F. C. Conybeare has of late been dealing with the Armenian
version of the Testaments in the Jewish Quarterly Review.

IV. (1) Story of Asaneth (sic) : : , i! prib2

Inc. And it came to pass in the first year [another MS. adds: ‘of the
seven years of fulness, in the month’] which was the seventh [v. 1. ‘fifth’] day
of the month, Pharaoh sent Joseph to go through all the land of Egypt.

Expl. Whosoever worketh work the seven days of the marriage of Joseph
and Asaneth shall die the death. And it came to pass after this, Joseph
went in unto Asaneth, and she conceived and bare Manase in the house of
Joseph [another MS. adds: ‘and Ephrem’]. To the glory of God. Amen.

See Batiffol’s edition of the Greek text (Studia Patristica,

fase. 1.) cc, I—xx1.

(2) Hymn of Confession of Asaneth unto God.

Inc. 1 have sinned, Lord, I have sinned before thee, and much offended :
I, Asaneth the daughter of Petaphre.

This Hymn is found in the Syriac and Latin versions of the
work, but not in the Greek. After it we read:

And after this there passed seven years of fulness, and there began to
come seven years of famine (Batiffol, ὁ. xxii.).

Expl. And Pharaoh rose up from his throne and worshipped Levi. And
on the third day the son of Pharaoh died [another MS. adds: ‘who was
smitten by a stroke from the Lord’].

See Batiffol, c. xxix.: but the Greek, Syriac and Latin have a
few sentences more.

V. Story of Moses . : : ΠΡ}.

Inc. The first prophet and inspired speaker Moses, who was first of all
the prophets, and by God was named a god unto Pharaoh.

Expl. He rose and came to Tabor, (as) a witness of the Godhead of
Jesus Christ the son of Mary.

There is nothing of the Asswmption of Moses here, unless it be
the bare statement that Michael the archangel buried Moses.

VI. Deaths of the Prophets . : ; *) pel2or

Inc. Death of Esaias the Prophet.
He was son of Amos of Tekoah of the tribe of Judah.

RECENTLY PUBLISHED APOCRYPHA. 16]

In sixteen sections: probably from Pseudo-Epiphanius De Vitis
Prophetarwm.

VII. (a) Concerning Solomon the king . . p. 228
Inc. Inasmuch as Moses wrote: Thou shalt not marry his son to thy
daughter.

Expl. And manifestly committed fornication over against (or in the face
of) the temple of holiness and his enemies.

(b) Questions of the queen and answers of Solomon the son of
David . : : : ‘ ; : : ; . p. 229

Inc. The queen said: What is thy God, and to whom is He like, and
whereby is He figured ?

Solomon: My God is IS, and is everything, and is from Himself.

Expl. Solomon: But receive thou also from us a parable. He saith:
A strong tower and an instrument of wounding: a temple of a triangle, its
stones joy and its foundation love...... and the windows thereof solitary and

apart and the works thereof are contrary to the building, and the sentinels
thereof are not seen.

This may be a relic of the literature (which existed as early as
the time of Josephus) in which contests of wisdom between
Solomon and others were recorded. The Contradictio Salomonis
of the Gelasian decree was such a book, and the mediaeval
dialogues of Solomon and Saturn, and Solomon and Marcolph, as

well as the Slavonic “Solomon and Kitovras,” are survivals
of it.

Inc. When God raised up (as) adversary (Jit. Satan) to Solomon Adrazar
king of Edom.

Expl. And he fell to tears, mourning (or repenting) he wept bitterly:
and God reckoned (it) unto him for repentance.

One of the numerous legends of the Penitence of Solomon.

(d) About the books of Solomon. 3 ‘ τ}. 299

Inc. The Blessed Ephrem saith thus : Solomon the wise after his sins.
Evpl. For David wept all the night, and Solomon flooded his chamber.

Similar to the last.
\ ie oe Oa na i

102 RECENTLY PUBLISHED APOCRYPHA.

VIII. Prayer of Manasseh the king . p. 235
Inc. Word Almighty, God of Abraham, Isaac, Jacob, (and) the posterity
of them the just : which didst make heaven and earth.

Expl. Thee, O Lord, all angels of heaven bless, and Thine is the glory for
ever. Amen.

As in the Greek.

IX. Vision of Daniel. The seventh : : ᾿ 25.

Inc. (Imperfect at the beginning.) After all the revelation which was
given to Daniel, there was sent from the Lord Gabriel the angel, which was
sent to him at first, and said to him: Daniel, man desired, I have been sent
from the Lord to thee to say to thee words, and to teach thee concerning the
end of the days.

Expl. For Thou, Lord, knowest and understandest that we are not able
to endure, because that we are flesh: but as a father kind and loving-to-men,
Thou hast compassion upon us: For Thine is the glory now and always and
for ever and ever, Amen.

As published by Kalemkiar (Vienna, 1892). Cf. infra, no.

ΧΥΊΙ.
X. (a) Third Book of Ezra. : : ; . p. 251

Inc. Chapter I. I Salathiel, who also am called Ezra.

Expl. And Ezra died and was taken up to the company of his fellows
among the Saints and the just: I wrote all this, and I was called the scribe
of the Highest, to whom be glory for ever. Amen.

A Latin translation of this version is in Hilgenfeld’s Messias
Judaeorum.

(6) Questioning of Ezra the Prophet with the angel of the
Lord concerning the souls of men . Σ ἐ : τ 900

Inc. Ezra the Prophet saw the angel of the Lord, and he asked him word
for word...... What hath God prepared for righteous and for wicked ?

Expl. p. 308 (imperfect). So also Elias in a fiery chariot was taken up
to heaven : so also Daniel went into the ditch (?the den).

Probably a late tract: it does not seem to be identical with
any of the Apocalypses of Ezra enumerated in my Introduction
to the Fourth Book of Ezra (pp. 1xxxvi sqq.).

Supplement . ; : : : : . pp. 805—399

RECENTLY PUBLISHED APOCRYPHA. 163

XI. (a) Story of the Creation and Transgression of Adam
p. 307
Inc. When the Lord God created heaven and earth, and made first the
hosts of angels for the service of His Godhead ; then the wicked Satael and
Beliar.
Expl. So they were glad.

(b) Story of the going forth of Adam from Paradise __ p. 312

Inc. Now when Adam fell from the garden of delight.

Expl. When Adam heard this promise, he was exceeding glad: six
thousand centuries (?) (were reckoned), as one hour it appeared. Blessed be
God. :

Inc. Now when Adam after the deception of Satan.
Expl. But the Lord had pity and sent a promise concerning Seth, and
comforted Adam and his wife Eve.

(d) Concerning the promise of Seth which it is right that we
should hearken unto. : : : : : . p. 919

Inc. And the Lord was merciful concerning Adam, and sent His angel
to Adam, and said: Go in unto thy wife, for there shall be to thee a son
instead of Abel.

Expl. And the name of that place was called Nachitchevan (= former
lodging) : and this is the sepulchre of Noah. So much for this.

This tract or collection of tracts covers much the same ground,
to all appearance, as the opening chapters of the Arabic Revelation
of Peter. We have not at present sufficient materials for assigning
correctly the relations of these numerous Adam-books to each
other.

XII. Story of the Penitence of Adam and Eve the first-
created, how they performed it .. : : : τ ἢ 90

Inc. After the going forth of Adam from the garden, having taken Eve
by the command of God [and] they dwelt over against the garden: for con-
tinually seeing the garden.

This begins like the Latin Vita Adae.

It ends with a notice of the Crucifixion and of the custom of
commemorating departed souls on the Saturday.

(b) Words of Adam to Seth . : : : i -preal
11—2

104 RECENTLY PUBLISHED APOCRYPHA.

Seth brings oil from Paradise. Ends with a note of Enoch’s
translation.

XIII. A brief narrative of Ehas the prophet . . p. 3338
Inc. Elijah the Tishbite was of the race of the priests, for Tesbi, ete.
Expl. And Ahab went weeping to his house. (Colophon follows.)

This tract is not known to me. It contains the story that the
priests of Baal, on the occasion of the sacrifice on Carmel, concealed
a man inside their altar who was to light the fire: but that God
revealed this to Elijah, and that the man died at his prayer.
Cf. Ephrem (in 1 lib. Regum) and Chrysostom (in Petrum et
Eliam) 1. 765, ed. Fronto Ducaeus.

XIV. Preaching of Jonah the prophet which was in the city
Nineve . : : : : : : : : . p. 343

Inc. For Nineve was a great city.

Expl. And his mother died in the way, and he buried her near Rachel’s
oak,

There are tracts in other languages (e.g. Carshunic) on Jonah’s
preaching, and Ephrem Syrus has a homily on the subject.

XV. (a) Concerning Jeremias the prophet, from the Book
of Baruch ; : : : : : : : . 910

Inc. When the Chaldeans were ready to besiege Jerusalem the Lord
spake to Jeremias and said: Jeremias, my chosen, go out from this city, thou
and Baruch the reader, because I will deliver it into captivity.

Expl. And Nepthalim the king of the Assyrians took the bones of
Jeremias to the city of Alexandria with honour, and buried every bone
around the rampart of the city, and the doers of mischief (another MS. has
“crocodiles’) were exterminated, and the seers of God entered into glory.
Amen.

This begins like the Rest of the Words of Baruch, and ends

with what may be taken from the Life of Jeremiah in Pseudo-
Epiphanius.

(b) Narrative of the Holy Jeremias the prophet and his
disciples Baruch and Abimelech . : : ᾿ {0}: 358
Inc. When the Lord willed to deliver Jerusalem to captivity, He spake
with Jeremias and said: Go out from this city, thou and Baruch thy scribe :

because I will deliver into captivity the city of Jerusalem and the sons of
Judah,

RECENTLY PUBLISHED APOCRYPHA. 165

Expl. This sign gave (or gave He) to the Egyptians, the moving of their
idols, and the falling and destruction by means of a child born of a Virgin,
the Saviour of Israel.

This is clearly some compound of the Rest of the Words of
Baruch with Pseudo-Epiphanius. The two are often found
welded together in Menaea, just as the Ascension of Isaiah is
joined, in the only known Greek copy, with the Pseudo-Epiphanian
Life of that prophet.

Inc. And it came to pass when the children of Israel were led captive
into the hands of the king of the Chaldeans, God spake with Jeremias and
said: Jeremias, my chosen, arise, go out from this city, thou and Baruch,
because I will destroy the city.

Expl. And the other sayings of Jeremias, and the might of the remaining
words, are they not written in the Letter of Baruch? Glory to Christ for
ever. Amen.

Probably this is the full text of the Rest of the Words of
Baruch, without extraneous additions.

XVI. Vision of Enoch the Just : : : ‘pros

Inc. There appeared to me a certain man over against Mount Lebanon
at the sixth hour of the day, and his countenance (or the vision of him) was
like a flame of fire, who said to me: Give heed, O man, to that which I tell
thee, which I have heard from the Lord of Hosts. And I stood all the night
over against the mountain on the east side: and my face to the sea of the
west over against the cherubim.

And behold, over the sea a stately (lofty) eagle.

Expl. Then all the saints with the angels shall stand before the Most
High God, reigning and rejoicing, praising God for ever and ever.

This book appears to be of quite late date, and is very probably
a local production and not translated from Greek at all. It
contains prophecies about Palestine, Cilicia, Byzantium, ete.; and
belongs to the same cycle as the Seventh Vision of Daniel.

XVII. Vision of Daniel the prophet (from another MS.)

pp. 387—399
Ine. After three years, after all the revelation, etc. (as in No. IX.).
Expl. And each according to his works shall they be judged.

166 RECENTLY PUBLISHED APOCRYPHA.

D. A collection which has some interest is that called Les
Apocryphes Ethiopiens traduits en frangais; the editor and trans-
lator is M. René Basset. The series is being published as part of
the Bibliotheque de la Haute Science. Seven parts have appeared,
namely :

1. Le Livre de Baruch et la Légende de Jérémie (1893), con-
taining The Rest of the Words of Baruch, the Legend of Jeremiah
from the Synaxarion (this being a version of the Life by Pseudo-
Epiphanius) and a translation of Hippolytus’ account of the Book
of Baruch composed by Justin the Gnostic.

2. Mas'Vafa T’omar (Livre de VEpitre). A Letter of Jesus
Christ concerning Sunday. See above p. 155 for a reference to
the Greek form of this document.

3. L’Ascension dIsaie. From Dillmann’s text. This is a
convenient book to use. Unfortunately, von Gebhardt’s Greek
text seems to have escaped the notice of the editor. It will be
found in Hilgenfeld’s Zeitschr. fiir Wissensch. Theol. for 1878.

4, Les Légendes de S. Tertag et de S. Sousnyos. These are not
apocryphal documents. Tertag is Tiridates the Great, of Armenia.
The other hero of the legend is Sarkis or Sergius. Sousnyos,
whose legend has no connexion with that of Tertag, is Sisinnius.
He appears as the slayer of his sister, a witch who kills his child.
This story, which is clearly the prelude to a prayer against witches,
has appeared (in various forms) in Slavonic and Roumanian. I
have read what is probably the original in a MS. at Paris (fonds
Grec 395, cent. xv, xvi, ff. 8b—15).

I can only give a rough abstract of it, as I have no tran-
script :

History of the foul and accursed Gyllou.

In the reign of Trajan there was a certain woman called
Meletine who bare twelve children, and shut herself up in a town
for fear of the Gyllou: her brothers, the holy Συσύννιος, Σύνη,
and Συνόδωρος, came to see her, and said: “Open to us, sister
Meletine.” She said, “I cannot for fear of the Gyllou.” But

RECENTLY PUBLISHED APOCRYPHA. 167

when she had opened and let them in, the Gyllou came with
horses, and stepped in and carried off the children, and Meletine
said, “I told you of this.” So the saints said, “We _ will
pursue her, and recover the children.” And an angel came and
said, “ You must pursue her in the direction of Libanus.” They
rode on their horses after her, and Sisinnius smote her in the side,
and they took her and began to torment her: and she said, “I
cannot give up the children unless I drink of the milk of Meletine.”
So Synodorus returned to Meletine and told her, and took of her
milk in a pail and brought it back with him; and when the Gyllou
had drunk it, she vomited up the children, who by the providence
of God were living; and she swore by the circle of the sun and
the horn of the moon that whoever had her twelve names and the
names of the three saints written up in their house, could not be
approached by her. And the saints beat her and asked for her
twelve names and she, πυρὶ φλεγομένη, told them. The first was
Γυλλοῦ : of the others I only recorded Βριανῆ. They returned to
Meletine, and the whole city marvelled.

5. Les priéres de la Vierge & Bartos et au Golgotha. Magical
prayers with a narrative setting. See Forbes Robinson’s Coptic
Apocryphal Gospels, Preface.

6. Les priéres de S. Cyprien et de Théophile. Also of a
magical nature. Cyprian is of course the magician of Antioch
who was martyred along with S. Justina. ‘Theophilus is the
Patriarch of Alexandria.

7. Enseignements de Jésus-Christ ὦ ses disciples, et Prieres
Magiques. The Instructions of Christ here printed deal chiefly
with magical names of God. In form they recall the Questions
of Bartholomew (see p. 155). Seven Magical Prayers follow; one
contains the story of an encounter between Solomon and the
‘Hidden King’ of the ‘ Blacksmiths, who is seemingly the King of
the Demons.

The eighth number is to contain the ‘Régles attribuées a
St. Pacdme,

EK. In the fourth volume of the Oxford Studia Biblica, Mr
F. C. Conybeare has given us translations (auto Greek and Latin

168 RECENTLY PUBLISHED APOCRYPHA.

respectively) of two Armenian versions of the Acta Pilati. The
student cannot but be grateful to Mr Conybeare for the new
material: but, at the same time, the inconvenience of the trans-
lations into two languages is very great, and the advantages of the
plan are not obvious.

F. Mr Forbes Robinson’s Coptic Apocryphal Gospels (‘Texts
and Studies, Iv. 2) are a very valuable collection. But as my
readers are likely to have studied it themselves, it will be
superfluous to go through the contents in any detail. Another
fact which deters me from a complete survey of the book is this,
that its contents consist very largely of documents concerning the
birth and death of the Virgin: and the legendary literature of
these two events is at present an undigested mass of material
awaiting classification. Among the more novel fragments the
homiletic accounts of the Ministry of our Lord are prominent.
Fragment Iv. (p. 176), which tells of the appearance of the Devil
as a fisherman (Praed’s Red Fisherman will perhaps occur to the
minds of some readers as a parallel), rather reminds one of the
“Dispute of Christ with the Devil,’ printed by Vassiliev (see
Ῥ. 154).

The above notices include most of the really important texts
which have appeared in recent years, and might conceivably have
escaped the notice of students. ‘They do not pretend to be com-
plete: it is only hoped that they may be useful so far as they go.
I might go on to make a list of desiderata in this department of
theological literature, but it is probable that a good many of the
items would only be desired by myself. I am sure, however, that
at least two volumes of apocryphal books are eagerly looked for by
a not inconsiderable circle of theologians: I mean the Apocalypses
of Elijah and Zephaniah and the new Gnostic books in Coptic,
which have been recently acquired by the authorities at Berlin.

INDEX

Abbanes xxxvi, xliii

Abdias, Historia Apostolica xv

Abraham, Arabic Life of Ixxxi; Testa-
ment of lvi, xcii, 156 ; Legend of 156

Abraham, Isaac, Jacob, Testaments of
lxxxiil

Acherusian Lake lxix

Achiacharus, Story of 157

Achikar, see Achiacharus

Acta Pilati, Armenian version of 167

Acts of Apostles, Apocryphal ix sqq.,
1sqq.; classified xxxviii—xl; see also
Andrew, John, Paul, Peter, Thomas,
ete.

Adam, Apocalypse or Testament of lxvii,
lxix, Ixxxiii, Ixxxv ; Armenian Books
relating to 159, 163

Aegeates xxxi

Aion, representation of lxi

Akiba, Rabbi xci

Altercatio Simonis et Theophili liii

Amphilochius of Iconium, tract by xii

Anastasius Bibliothecarius xii

Anastasius Sinaita Ixxiii

Andrapolis xxxvi

Andreas Cretensis xxxiv, 157

Andrew, Acts of ix, xxix—xxxi

Andrew and Peter, Acts of, see Peter

Angelology of Test. of Job xev

Angels, hour of adoration by Ixxxv

Annas 1

Anonymus de qualitatibus Sacerdotis xiii

Anon. Narratio de rebus in Persia gestis
156

Anon. Vaticinatio 155

RERUM.

Apocalypse, sce Adam, Baruch, Peter,
Mary, Paul, Moses, Sophonias

Apoeryphal writings, recently published
154 sqq.

Armenian Apocrypha, collection of 158
sqq.

Arsinoé xxxvi—xxxviil, xliii

Aruna Ixiii, xvi

Ascension of Isaiah lviii, lxxxiv, lxxxix,
155, 166

Aseneth, Legend of Ixxxi, Ixxxix, xciv ;
Armenian version of 160

Astrotheosophi Ixi

Augustine, letter to Ceretius xvi

Babel, Tower of lvii, lix

Babylas, St xxxv

Balaam xci

Baring Gould, S. A. Ixxii

Bartholomew, Martyrdom of xxxiii,
xxxix, xlii; Questions of 155; Apoca-
lypse of 155

Baruch, Apocalypse of, in Greek, Intro-
duction xxxii, li sqq.; Text 83—102;
other literature under the name of
liiliv; Rest of the Words of xxxii,
xxxv, liii, liv, lv, Ilxii; Armenian
Version 164, 165; Ethiopic 166

Basilissa, St xxxv

Basilius Junior, St xiii

Basset, René, Apocryphes Ethiopiens 166,
167

Batiffol, P. 160

βάτος XXi, XXili, XXiv

Baumeister, Denkmiiler Ἰχὶ

170 INDEX

Bede on Job χοὶ

Bee, Book of the liv

Berendts, A. 154

Bernard, Professor J. H. lxxxi

Bible Historial xevi

Birch, Andr. xlix

Birds represent souls lxix

Bonnet, Professor Max ix, x, xii, xili—
XV, XXli, xxix, xliii, 140, 150

Bonwetsch, Professor vi, li, lii, lxiii,
Ιχχχὶ

Bousset, W. 155

Brandan, St, Voyage of Ix, lxix

Brightman, H. A. 141

Brooke, A. Εἰ. xlv, xxii

Browning, R. xlix

Budge, Dr E. A. W. liv, 141

Butler, Dom Cuthbert vi, xxxii

Caiaphas 1

Cardinal, Dispute of, with Panagiote
Ixiv sqq.

Cedrenus,
1xxxiv

Cedron lv

Ceretius, Augustine’s letter to xvi

Cerne, Book of xvii n.

χαλέδρις lxvi

Chalkadry lxiv—Ixvi

Charadrius lxyi

Chariots of the Sun and Moon 1xiii sqa.

Charles, Rey. R. H. vi, 1111, lvi, lvii

Christ, Epistle of xxxv, 155; in Ethi-
opic 166; contention with the Devil
154; Hymn of, see Hymn; Testament
of Ixxxiv; Instructions of, 167

Christophorus Alexandrinus xiv

Chrysostom, see John

Cinnamus, Joh, 1

Claudian, de Phoenice lxvi

Clement of Alexandria, Adumbrationes
x, xvi, 149

Clementine Recognitions Ixxxvi

Cocks, Myth about lxv

Condiphorus xxxvi—xxxvill, xlili

Conybeare, Εἰ, C. 160, 167

Coptic Acts of Apostles xxxii sqq. ;
Apocryphal Gospels 168

Georgius xlvi, 1, Ixxxii,

RERUM.

Corssen, P., Criticism of 144—153

Council, Second Nicene, Acts of xii;
mss of xii; Iconoclastic xii

Cowell, Professor EK. B. lxvi

Cross, Exaltation of xiii; Invention of
xxxiv; Leucius’ teaching on xix, xxi,
0.0.4) 2.0.0.0

Cyprian liv

Cyprian, Pseudo-, de Montibus Sina et
Sion 148, 153

Cyprian, St, of Antioch, Prayer of
167

Daniel, Vision of 155; in Armenian
162, 165

Danube Ix

David, Song of 142

Decad xx

Delphi 1xi, 142

Demetrius, St, Acts of xxxiv

Deutsch, Em. xci

Devil, contention with Christ 154

Dialogus Animae et Corporis Xxxiv

Didache \xiii, 1xviii

Dieterichs, Alb. 143

Dillmann, A. 111

Dinah, Job’s wife Ixxxi

Dionysius Areopagita xcii

Disputatio Panagiotae lxiv, xvi, 1xix

δίστομος lxvil

Docetae of Hippolytus xx, xxiii, xxiv

Docetism ix, xy, xx

Dodecad xx

Dorotheus, Pseudo- xlvi

Dragon, in Apoc. of Baruch lix sqq.; in
Pistis Sophia lxi; in other literature
lix—Ixi

Drusiana xv

Dualistic views xix

Egypt xe, xciv

Elias, Story of, in Armenian 164

Elihu xe, xci

Eliphaz xe

Encomia on St Andrew xxix—xxxi; on
St John xxxiv

Eneratite views xix

Enoch: Slavonic Book of lvii—lix, lx1i—-

INDEX

lxvii; Armenian Vision of 165; Greek
Version of lvi

Ephraem, de Paenitentia xiii; quoted
161, 164

Epiphanius xxxiii

Epiphanius, Pseudo-, 161, 164, 165

Epistola Christi, see Christ

Eras, various xiv, xv

Esdras 4, quoted lvi, lvii, Ixvi, lxix ; in
Armenian 162; Greek Apocalypse of
Ixvii; Questions of in Armenian
162

Ethiopic Acts of Apostles xxxii 566. ;
Apocrypha, collection of 166, 167

Euphrosyne, St, Life of xiv

Eurippus, Life of St John Baptist xlvi,
154

Kurynomus a demon ᾿χὶ

Eusebius Alexandrinus, Hncomium diet
Dominicae xiii

Eustathius, St, Life of xiv

Exorcisms 157

Ezra, Questions of, in Armenian 162 ;
see also Esdras

Fabricius Ixxili

Fleck, F. F. xlix

Flowers carried by angels lxix
Fruit, the Forbidden 1xi, lxii

Gad xxxvii

Gadeira xliii

Galen, Legend of xlix

Garuda Ixiii, lxvi

Té\, River lv

Gelasian Decree lxxii, lxxiii

Genesis, the Little lxxxiii

George, St, Acts of xxxiv; Miracle of
xiii

Gerhard, Antik. Bilder lxviii

Gidel, on Apoc. of Virgin 141

Girdles of Job’s daughters xev

Glycas, Michael xlix

Gobdelaa and Kasdoas, SS. xxxv

Gregorius, Life of Basilius Junior xiii

Gregorius Theologus xxxiii

Gregory of Tours, Miracula Andreae
Sex, ΧΧΣ

RERUM.

Tal

Grosseteste, Robert 156
Gundaphorus xxxvi—xxxviil, xlili
Gyllou, story of the 166

Hades, in Apoce. of Baruch lix—lxi

Harnack, A. li, liii, 156

Harris Cowper, B. xlv

Heaven, gates of Ixiv, Ixv, Ixvii

Heavens, the Seven lvili

Heber sale xxxv

Hebrews, Epistle to the, connexion with
Testament of Job Ixxxvili, lxxxix

Hermas 146

Hermione, St, Acts of xxxv

Herod, Letter of, Introduction to xlv

Herodias, Death of xlvi

Hezekiah, Testament of lxxxiy

Hierotheus xcii

Hilgenfeld 142, 143

Hippolytus xx, xxiii, xxiv, liv, lxi

Hymn, Bardesanian, in Acts of Thomas
lx

Hymn of Christ xvi, xx, xxii, xxiii

Hymns in Testament of Job Ixxxix, xcii,
xevi, ci

Iberorum, de conversione xxxv

Interpretationes nominum Hebraicorum
lxxili

Trenaeus xxi, xxiv

Isaac, Testament of Ixiii, lxxxiii

Itinerarium Theophili xxxy, lxi, 156

Jacob, Testament of ]xxxiii

James, Epistle of, connexion with Tes-
tament of Job lxxxvi

James, Protevangelium of xxxiii, xxxiv

James, St, Questions of, to John 157

Jasconius, a fish lx

Jasher, Book of lvii, lix

Jehuda, R. Ixii

Jeremiah, legends of, in Armenian 164,
165

Jeremiah, Paralipomena of, see Baruch,
Rest of the Words of

Jerome’s version of Job Ixxvii, Ixxix

Joannis, Vita S. xxxv

Job, Testament of, Introduction Ixxii—

Π 79 INDEX
cii; Arabic tract on lxxxi; Slavonic
Life of lxxxi

Job, Greek Version of Book of, com-
pared with the Testament Ixxili sqq

Job in art Ixxxii

Job’s daughters xcvii; Job’s sons xevli,
xevill; chronology of his life ci, cii

Job’s wife, Lament of Ixxiv; name of
Ixxx, Ixxxi

Jobab identified with Job Ixxxyv

John Baptist, St, Life of xlvi, 154

John Calybita, St, Life of xxxiv

John Chrysostom, tract by xiii, xiv,
XXXlli, xxxiv; quoted 164

John the Evangelist, Acts of St: a new
fragment 1; introduction to ix—xxxi;
relation of, to the Gospel and Ist
Epistle 144 sqq.; Encomium of xxxiv;
Prayer of xvii

Johnston, A. E, lxxxi

Jonah, Preaching of 164

Josephi Narratio xlv

Jubilees, Book of lxxxiii

Judas Thaddaeus, Acts of, discussed xli

Judith 157

Junius Bassus, sarcophagus of Ixxxii

Justin the Gnostic liv

Kentera xxxvil, xlili
Klostermann 155
Koran, on Job Ixxx

Lagarde, P. de Ixxxiv

Lamech, story of 156

Lausiac History, excerpts from xxxiv

Legenda Aurea xlvi

Leo Imperator xxxv

Leontius Neapolitanus, tract by xxxiil

Lesbonax, Herod’s son xlvii

Letters, of Herod and Pilate, Introduc-
tion to xlv; of Tiberius to Pilate, In-
troduction to xlix; see also Christ

Leucius Charinus, Acts of Apostles by
ix sqq.; his date x; his name xi;
account of him by Photius xvii—xix ;
his doctrinal position xx, xxi; humour
xxli; author of Acts of Peter xxiv—
xxviii; author of Acts of Andrew xxix

RERUM.

—xxxi; his relation to the Johannine
writings 144—153

Leucius, Governor of India xxxvi—
—xXxxvili, xliii

Leyden Papyrus 143

Lidzbarski 157

Lipsius, R. A. ix, x, xvi, xxxii, xli, xliii,
lx, 144 sqq.

Longinus, death of xlvii, xlviii

Longolius, Gybertus xii

Lot, story of xiv, 156

Lycomedes, story of xii

Macarius Romanus xxxy, 156

Magical prayers, in Greek 157;
Ethiopic 167

Mahabharata lxvi

Mai, Angelo Ixxii

Malan, S. C. xxxii, 159

Manasseh, Prayer of, in Armenian 162

Manasses, Constantine |

Manuscripts, at Athens 140; Brit. Mus.
Harl. 2965, 7653, xvii n.: Add. 10,073,
ΧΧΧΙ, XXXili—xxxv; Add. 14,609, xlv;
Cambridge, Book of Cerne xvii x. ;
Dublin, F. 2 Ixxxi; Jerusalem xxxix,
lxxxii; Monte Cassino 154; Moscow,
140; Oxford 154; Paris, fonds Gree
no. 395, 166; no. 510; Ixxxi; no:
929, xlv; no. 938, lxxiii; no. 2658,
Ixxili; Rome xii, 141; of Archd.
Tattam xxxii; of Count Tolstoj li;
Turin, 140; Vienna xiii; date dis-
cussed xiv, xv; also 141; see also
154 sqq.

Mary, Apocalypse of xxxiv, 141

Mary Magdalen, St xlix, 1

Matthias xxxvi

Mayor, Professor J. Εἰ. B. 138

McLean, N. χὶν

Melchizedek, Story of xiv, 156

Menaea, Greek, on Job Ixxxi

Menas, St, Acts of xxxv

Metaphors in Test. of Job xevi

Michael, St, Miracle of xxxiv: also ly,
Ixix, 157

Michael Palaeologus lxiv

Midrash 1xxxiy, xcili, xciv

INDEX

Moon, Chariot of Ixviii; in Enoch,
Baruch, ete. lxiii sqq.

Morfill, W. R. v, vi, lii; translation of
Apocalypse of Baruch by 103 sqq.

Moses, Apocalypse of lviii, Ixviii, lxix,
Ixxxili, Ixxxv, lxxxix, xci, xcli; Ar-
menian version of 159; Testament of
Ixxxiii; Assumption of Ixxxili, xci,
156, 160; Prayer of 142; Story of,
in Armenian 160

Muratorian Fragment, on the Acts x, xi

Nadan, Death of 158 note
Nahor, Job’s brother xcii
Νηρείας xcii

Νηρεός xcii

Nicephorus, St, xxxv
Nicephorus Callistus xlvii, 1
Noah lxii

Ocean River, the lvi, lx

Og, Book of lxxiii

Ogdoad xx

Onuphrius, St xiii

Origen, quotes Apoc. of Baruch li, lv,
xxix, xci

Origenis Poenitentia 1xxiii

Ὅρος Xxi

Palaea historia 156, 157

Palmer, Professor Εἰ. H. lxxxiv

Panagiote, dispute of, with Cardinal
lxiv sqq.

Paphnutius xiii

Paradise lxii

Parasceue, St xiv

Parthenon 1xiii

Patriarchs, Testaments of the Twelve
Ixxiii (a ms of them), Ιχχχ, 1xxxiii,
Ixxxiv sqq.; Testament of Levi lviii,
Ixvii; Armenian version of them 160

Paul, Acts of ix ; exorcism of a viper by
157

Paul, Apocalypse of lvi, lvii, 1x, lxvii,
lxviii, lxix—lxxi, lxxx; Arabic version
of Ixxxi; corrections of Latin text
138

Pausanias lxi

RERUM.

173

Peratae xi

Peter, Acts of ix; used in the Muratorian
Fragment x, xi; doctrines of xviii,
xix; compared with Acts of John
XXV—xxvlii; with Acts of Andrew
XXX, xxxl; with Gospel of John 150—
153

Peter, Gospel of xv, 147, 148; Apoca-
lypse of xxii, xci; Arabic Apocalypse
of 163; Prayer of xvii

Peter and Andrew, Acts of, discussed xli

Peter appears in Acts of Thomas xxxvi ;
in Acts of other Apostles xxxviii sqq.

Phanuel, angel lvii

Philip, Syriac Acts of xlii

Philip’s daughters xev

Phoenix lxiyv—lxvi

Photius, his account of Leucian Acts
XVii—xix

Pilate, Letter of, Introduction to xlv;
Anaphora and Paradosis of xlv, xlvi,
1; Letter to him, from Tiberius xlix;
Acts of see Acta Pilati

Pistis Sophia lxi

Polygnotus 1xi

Praed, W. M. 168

Prayers, magical and apocryphal 157,
167; see John and Peter

Priscillian xvi

Procla, wife of Pilate xlvi

Prologues to Gospels, Latin 144

Prometheus xlviii

Prophets, Deaths of, in Armenian 160

Protevangelium xxxili, xxxiv

Quantaria xxxvii, xliii
Questions, see Bartholomew, Esdras,
James, Sheba

Rahma, Job’s wife lxxx

Ramiel lvii

Rendel Harris, Dr liii—ly, 154

Rivers, the 360 lx

Robinson, F. 168

Robinson, Professor J, A. xiii, lix, xev,
158

Salome xlyii

174 INDEX

Samael Ixii

Sarasael, angel lxii

Sarkis 166

Sedrach, Apocalypse of 142

Septuagint, see Job

Sergius 166

Serpent, identified with Satan xci

Serpent, see Dragon

Seth 163, 164

Seven Sleepers, Story of xxxv

Sheba, Queen of, dialogue with Solomon
161

Simon, R. I]xxiii

Sina et Sion, Ps.-Cyprian, de montibus
140, 153

Sinker, Dr R. Ixxiii

Sins, Lists of lxiii, xvii, [xviii

Sisinnius, St, Legend of 166

Sitis, Job’s wife xevil, ὁ

Slavonic Apocryphal writings li, 154—
157; Life of Job lxxxi; Palaea 155

Solomon, Testament of lxxxiv, lxxxvii ;
Books of, in Armenian 160, 161

Solomon of Basrah liv

Sophonias, Apocalypse of lviii

Souls represented as birds 1xix

Sousnyos, St, Legend of 166, 167

Spitta, F. lxxxvi

Suidas xiv, Ixviii, Ixxxvi, 156

Sun, in Enoch ete. xiii 566.

Surjal, angel 111

Synaxarium xxxv

Targum on Job 1xxxi

Tattam, Archdeacon xxxii

Tertag, St, Legend of 166

Testament, see Abraham, Patriarchs,
Isaac, Job; Enumeration and classi-
fication of lxxxiii, lxxxiv

Thaddaeus, see Judas

Theocritus ΧΟΥΪ

Theodosius, Story of xiv

Theodotion lxxix

Theophili Itinerarium, see Itinerarium

Theophilus of Alexandria, Prayer of 167

Thilo, J. C. xlv

Thomas, Acts of, later form now first
published; Introduction xxxii sqq. ;

RERUM.

Ethiopic Acts xxxii; abstract of xxxvi,
xxxvii ; Coptic Acts xxxii; older Acts
rb Ibe

Tiberius, Letter of, to Pilate, Introduction
xlix

Tiridates 166

Tischendorf xlv

Tityus xlviii

Tobit Ixxxix, xe, xcii, 157, 158

Turner, C. H. 143

Usener, H. xiv
Uzzah 156

Valentinus xxi

Vassiliev, Anecdota Graeco-Byzantina
xxxv, xlvi, lxi, lxiv; account of con-
tents 154 sqq.; on Zosimus 140; on
Apocalypse of Virgin 141

Vaughan, Henry xlvii

Vecius xxxvi—xxxviii, xliii

Veronica |

Vials containing prayers xix

Vindicta Saluatoris 1

Vine, Legend of Ixii

Virgin, Prayers of 167 ; and see Mary

Vishnu lxiil, Ixvi

Voigtlinder, J. xci

Ward, H. L. D. 142

Wirth, Alb. 156

Witch, Story of a 166
Wright, Professor W. xlii, xlv

Xanthippe and Polyxena, Acts of, cor-
rections 139
Xenophon, St, Acts of xxxiv

Yaschar, Book of lvii, lix

Zacharias 154

Zahn, Th. ix, x, xvi, xxii—xxiv, 144

Zephaniah, see Sophonias

Zoroaster liv

Zosimus, Story of xxxiv, lvi, lvii, xcii,
140; Arabic version lxxxiv; Ethiopic
version 141

CAMBRIDGE ; PRINTED BY J. AND C, F. CLAY, AT THE UNIVERSITY PRESS,

ΝΖ

EE ΟΥΝΤ STUDIES

CONTRIBUTIONS TO

BIBLICAL AND PATRISTIC LITERATURE

EDITED BY

ν΄
J. ARMITAGE ROBINSON D.D.

HON. PH.D. GOTTINGEN HON. D.D. HALLE
NORRISIAN PROFESSOR OF DIVINITY

VOL. V

No. 2. CLEMENT OF ALEXANDRIA
DIVES SALVETUR

CAMBRIDGE
AT THE UNIVERSITY PRESS
1897

: QUIS

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Leipsig: F. A. BROCKHAUS.
few Work: THE MACMILLAN COMPANY.
Bombay: E. SEYMOUR HALE.

CLEMENT OF ALEXANDRIA

QUIS DIVES SALVETUR

RE-EDITED TOGETHER WITH AN INTRODUCTION
ON THE MSS. OF CLEMENT'S WORKS

4
P. MORDAUNT BARNARD M.A.

CHRIST’S COLLEGE CAMBRIDGE

CAMBRIDGE
AT THE UNIVERSITY PRESS
1897

Cambridge:
PRINTED BY J. AND C,

AT THE UNIVERSITY

F. CLAY,

PRESS.

PREFACE.

HE Quis Diues Saluetur has met with less than justice at the
hands of the editors of Clement of Alexandria: all editions
hitherto have been founded on Ghisler’s very inaccurate copy
printed from Vat. Gr. 623 (16th century). It is now edited for
the first time from the Escurial MS. © III 19 (11th century), the
parent of the Vatican MS.

It was at first arranged that an investigation of the text of
the Gospels and Acts used by Clement should accompany this
edition of the QDS: for this purpose I examined all known MSS.
of Clement’s writings that are of any importance, and the general
results of this examination are given in this number. The
Syndics of the University Press have kindly allowed me _ to
defer the publication of the examination of Clement's Quota-
tions from the Gospels and Acts, which will therefore appear in
a separate number of Texts and Studies.

Τ have to thank the Editor of this Series for his continual help
and advice: without it this book would probably never have been
begun, and would certainly never have been finished. I have
also to thank Prof. J. B. Mayor and Dr Henry Jackson for many
valuable notes and hints.

To my friend Dr Otto Stihlin I am under peculiar obligations,
as will be seen by any one who reads my Introduction. As he
had intended to edit the QDS, and is also collecting materials for
the edition of Clement in the Berlin Corpus, we have been working
on parallel lines. We have kept each other continually informed
of anything new which we found; and I can scarcely calculate the

vl PREFACE.

extent to which I have benefited by our correspondence. He has
been good enough to go over my proof-sheets for me ; and as the
original collations of some of the MSS. quoted are in his possession,
and he has independent collations of others, the value of this
service is obvious.

Lastly it is my pleasant duty to acknowledge the unfailing
kindness I have received from the Librarians of the libraries
which I have visited.

MICKLEHAM,
DORKING.
May 1897.

CONTENTS.

PAGE
PREFACE : 5 ᾿ : : : : : : : : ; Vv
INTRODUCTION ON THE TEXT OF CLEMENT’S WORKS. : ; ἶ ΙΧ
I MSS. of the Protrepticus and the Ῥαθαδροριι.. : , ix

II Text of the Stromata, Excerpta ex Theodoto, and Eclogae
Propheticae : ‘ : : : : : Σ ΧΙΧ
III Text of the Quis Diues Saluetur . 3 : : : Kx
IV Florilegia . : Ἢ d 4 : : : ; 5. RVI
THE TEX? OF THE Quis DiIvEs SALVETUR : : : ; : 1
Notes ON THE QDS . ‘ : : : : : : : 39
APPENDIX ON SOME CLEMENTINE FRAGMENTS . ; : : 47
INDEX OF SCRIPTURE PASSAGES . : : : : : : 53

INDEX OF GREEK WoRDS . P : ; : : ' d 55

INTRODUCTION.

ON THE TEXT OF CLEMENT'S WORKS.

§ 1. MSS. oF THE PROTREPTICUS AND THE PAEDAGOGUS.

By far the most important of the MSS. of the Protrepticus and
the Paedagogus is the well-known Arethas Codex in the Biblio-
théque Nationale at Paris (Gr. 451: quoted as P). It was written
in the year 914 by the scribe Baanes for Arethas, Archbishop of
Caesarea in Cappadocia. This codex has been so often described’,
that it is needless to give a description here. The note of the
price paid for the MS. is correctly printed in the Mélanges Grau«,
p. 750 ; it is easily legible with the aid of a glass and runs: NN καὶ
mepyap NN © that is νουμμοις K περγαμηναι νουμμοις >; the price
paid for the parchment is kept separate from the cost of writing.
Five quires (8 to 12) of eight leaves each have been lost, containing
the first ten Chapters of Paed. 1 and the beginning of Chapter xi
as far as πρὸς δὲ καὶ τῆς ἐπιτιμή...

Mutinensis, Gr. 126 (also marked 11 D 7; quoted as M)?, was
copied from P before these five quires were lost. It belongs to the
10th or 11th century. The two hymns, which are not in P, are
added after Paed. 111; a short fragment has also been inserted
here headed ’Ex τῆς ἐν χαλκηδόνι ἁγίας συνόδου.

1 See Montfaucon, Palaeogr. Graeca, pp. 274—277 (with facsimile); von Otto,
Corpus apolog. Gr. 1. p. xxxiii.; Dindorf, Clem. Alex. 1. pp. v. ff.; and more
especially Harnack, Texte und Untersuchungen, τ. i. pp. 24 ff., and von Gebhardt,
ibid. iii. 162 ff. A good facsimile in Omont, Fac-similés des MSS. grecs datés de
la Bibliotheque Nationale.du ix? au xiv? siecle, pl. τι.

2 For description see Τὶ W. Allen, Notes on Gr. MSS. in Italian Libraries, pp. 18 f.

Χ INTRODUCTION.

This MS. is undoubtedly the Codex Carpensis of Victorius, the
editor of the Hditio Princeps’ of Clement, which has been supposed
to be lost. The evidence is as follows’.

Victorius in a letter to the Cardinal Marcellus Cervinus, pre-
fixed to his edition of Clement (p. 4), speaks of a uetustissimum
exemplar Protreptici et Paedagogi lent by Rodulphus Pius antistes
Carpensis from his ancestral library to Cervinus for collation®.
Moreover, Hervetus in a letter addressed to Rodolphus Carpensis,
prefixed to his Latin translation of Clement’s works*, describes what
is evidently the same codex in a passage which seems to have
escaped notice in this connection. On page 4 he says: “A te
autem amplissime Cardinalis benigne est suppeditatus is liber qui
dicitur προτρεπτικός.... Qui cum nuper editus esset, et aliquot
meis amicis visum esset facturum me operae pretium si eum
Latine verterem, eam ego provinciam eo suscepi confidentius, quod
a tuo exemplari antiquissimo et permultis in eo adiectis Scholiis
illustrato adiutus sim.” At the end of the Protrepticus and of
each book of the Paedagogus Hervetus gives a Latin translation of
some of the Scholia found in MP®.

Cardinal Rodolfo Pio had inherited many valuable MSS. from his
uncle Alberto Pio, Principe di Carpi, and among them many which °
the latter had bought from the heirs of Giorgio Valla for 800
zecchini: the most valuable of these MSS. came into the Estense,
probably through the Cardinals Ippolito and Luigi at Rome’.

There is therefore a considerable probability that the present

1 Florentiae, 1550.

2 Allen, p. 3, thinks it probable that the Mutinensis and the Carpensis are
identical, but it is perhaps worth while to prove the fact. -

3 The passage is quoted by Dindorf, τ. vii.

4 Clementis Alexandrini omnia quae quidem extant opera
Aurelio interprete. Florentiae, 1551.

5 Dr Stahlin, who had also observed the evidence afforded by Hervetus, writes
to me with regard to these Scholia: ‘‘Nun findet sich unter denselben keine
Bemerkung die nicht in M stiinde, aber verschiedene die nur in M stehen, d. ἢ.
Scholien von M ree. z. B. die bei Dind. 1. 422, 10—12 und ibid. 25—28 mitgeteilten
Scholien.”

ὁ For further details about these MSS. see Coelestinus Cavedoni, ‘‘ Notizia Let-
teraria di aleuni codici...che gia furono di Alberto Pio Principe di Carpi,” in the
Memorie di Religione, di Morale, e di Letteratura, Serie terza, Tomo xvii. Modena,

1854, and Heiberg, Beitriige zur Geschichte Georg Valla’s und seiner Bibliothek.
Leipzig, 1896.

aes Gentiano Herveto

ON THE TEXT OF CLEMENT'S WORKS. ΣΙ

Mutinensis, which so exactly suits the description of Victorius and
Hervetus, is the Codex Carpensis. But Dindorf says’ that it is
clear the Mutinensis is not the codex mentioned by Victorius, as all
the MSS. of the Biblioteca Carpensis which passed into the Estense
are marked with the note ᾿Αλβέρτου Πίου καὶ τῶν φίλων, which
is not found in this codex. He continues :—“ex quo satis certo
colligi posse hune codicem non ex libris Carpensibus, sed ex
Estensibus esse recte monebat Coelestinus Cavedoni, Bibliotecae
Palatinae praefectus, qui hujus codicis usum liberalissime mihi
concessit.” This negative argument is obviously inconclusive.
The Protrepticus begins at the top of fol. 1° of the original MS. ;
the table of contents and the concluding pages of the Greek trans-
lation of extracts from Firmianus Lactantius de Sibyllis, which end
the MS., are in a very late hand, on rather different sized parchment,
and are certainly later additions; the MS. has been rebound within
the last 200 years, and these pages were perhaps added then ; there
is therefore no possibility of finding the name of Alberto Pio
either at the beginning or end of the MS. in its present state.
Positive evidence, however, that it did come from the Bibl.
Carpensis is fortunately to be had. Cavedoni, in his tract already
referred to’, says “Tutti questi codici (1.6. those bought by Alberto
Pio from the heirs of Giorgio Valla) portano segnato in principio
tra due lineette nel sommo margine il numero delle carte di che
componesi ciascuno di essi.” Now our MS. has on the top margin

of fol. 1" the note “292 cart.” The Librarian of the Estense and I
compared this note of the number of pages with the similar notes
in several other MSS. bearing the names of Alberto Pio and
Giorgio Valla, and coming from the Bibl. Carpensis ; we were both
of opinion that these notes were in the same hand and ink. It
is therefore, I think, quite certain that this is one of the MSS.
inherited by Rodolfo Pio from his uncle, and that it is the Codex
Carpensis of Victorius. This conclusion is further supported by
the fact that Giorgio Valla published at Venice in 1498 a Latin
translation of Athenagoras de Resurrectione, a tract which is con-
tained in the Mutinensis.

There is one other point of interest concerning this MS.
Schwartz® speaks of “nonnulla de Sibyllis,” which conclude the

1 Vol. 1. pp. vii f. 2 p. 227, note 17, 3 Texte und Unters., Iv. i. p. iv.

ΧΙ INTRODUCTION.

codex, as being written by two more recent hands. The last two
pages, as stated above, are in a very late hand, but the main part
of the extracts ἐκ τῶν φιρμιανοῦ λακταντίου τοῦ ῥωμαίου περὶ
σιβύλλης καὶ τῶν λοιπῶν is in a hand which does not occur in other
parts of the MS., but is written on exactly similar parchment, and
begins in the middle of a page. This hand cannot, I think, be
placed later than the 11th century, and is, I am convinced, the hand
of the scribe of Med. Laur. Pl. v. ο. 3, the only authority for the
Stromata. I saw both MSS. within 48 hours, and also compared
this hand of M with Bandini’s facsimile of the Laurentian codex.
If this identification of hands is correct, it shows that in the 11th
century there was a library containing the Protrepticus, the
Paedagogus and the Stromata: this would account for extracts
from the two latter works being found in the four closely related
MSS. Neap. 11 AA. 14, Ottob. 94 and 98, Monac. 479". Ottob. 98
also contains other extracts from Protr. and Paed. Stéhlin (p. 17)
shows that these were not copied from any MS. now known to us,
and thinks it not impossible that they sprang from the same
source as the extracts from the Stromata. He concludes: “es
ware dann der Riickschluss auf eine Handschrift zu machen, in der
sowohl Protrepticus und Pidagogus als die Stromata standen.”
If the scribe of the “de Sibylla” in Mut. 126 was really identical
with the scribe of the Florence codex of the Stromata, all these
works were to be found near each other in the 11th century’.

The Florence MS. Bibl. Medic. Laurenziana, Pl. v. ο. 24, (F)
contains the three books of the Paedagogus and the two
hymns. It is assigned to the 11th century, and is composed of
32 gatherings of 8 leaves each (size 94 in. x 84 in.; vellum; 19 lines
a page; letters hang from lines ruled with blunt point: Scholia
written in same hand and ink as text, but with a finer pen).
The two centre leaves of gatherings 7 and 16 have been lost,

1 See Stahlin, Beitrige zur Kenntniss der Handschriften des Clemens Alex-
andrinus, Niirnberg, 1895, pp. 12 ff. :

2 With regard to these two MSS. Dr Stihlin writes to me: ‘‘Dass Mut. und
Laur. einmal in derselben Bibliothek waren, is ganz unzweifelhaft dadurch, dass
die Randbemerkungen, welche sich im Laur. von f. 221* an finden (ef. Dind. m1.
67, 6. 12 ἃ. 5. w.), von derselben Hand herriihren wie die mit griinen Tinte in Mut.
111 Ὁ 7 (that is, M rec.). Dass die Hand identisch ist, kann keinem zweifelhaft sein,
der beide Schriften gesehen hat,”’

ON THE TEXT OF ΟἸΙΕΜΕΝΤ᾽ 5 WORKS. ΧΙ

owing to the binding string cutting through them: the first
pair of leaves contained the words βέλη μου to αὐτὴν μονάδα
(Paed. τ viii; Dindorf 1 180. 16—182. 21; Potter 138—140) ; the
second pair from στοχαστέον yap to ἐμφαίνει δεσπο- (Paed. τι
vii, villi; Dindorf 1 266. 1—268. 8; Potter 204, 205). The same
lacunae occur in the following MSS., proving that they are de-
rived from F :—Bodleianus 39 (B), Brit. Mus. Reg. 16 Ὁ xvu (R),
Paris Bibl. Nat. Gr. 452 and 587’, Vat. Palatinus Gr. 86 (Pal.),
Neapol. 11 AA 14, Venet. Mare. x1 4 (formerly 052)", and possibly
the excerpta in Vat. Palatinus Gr. 302°.

In considering the relations of F and M to P the work done by
Harnack and von Gebhardt is most important. Harnack cleared
the way by showing that Tatian’s Oratio ad Graecos, which
occurs in M, was once contained in P*: von Gebhardt then
examined the MS. and arrived at the following conclusions’.
In the scholia in the margin, two hands can be distinguished ;
one the hand of Baanes, the scribe of the text; the other the
hand of the person who wrote the long scholion beginning
δεσμεύων πρὸς ἄμπελον on the last two pages of the MS. (printed
in Dind. 1 xiv f.). This scholion is written in FM opposite the
place to which it refers (Paed. τ v 15 (106)), and is headed ᾿Αρέθα
ἀρχιεπισκόπου. Von Gebhardt thinks that Arethas made a
rough draft at the end of his MS., and then copied the scholion
out in the margin opposite Pued. I v 15, which was in the part

1 One of these two is no doubt the MS. referred to by Nourry, Apparatus ad
Bibl. maz. vet. Patrum, col. 659.

2 See Villoison, Anecdota Graeca, Venetiis, 1781, tom. ii. pp. 97 and 249.

3 On these four MSS. see Stihlin, Beitrdge, pp. 7 ff. In Palat. Gr. 302 Stihlin
says an extract from Paed. 11. viii. is headed ἐν τῷ ἀκεφάλῳ λόγῳ. As the heading
of chapter viii. is lost in F, he concludes that these extracts are derived from
that MS. But the New College codex (N) (see below, pp. xv. f.) omits the heading
of chapter viii.; it seems to me, therefore, quite possible that they are derived from
a MS. related to N.

4 Texte αι. Unt. τ. 1. 25 f.

5 Texte τι. Unt. τ. ili. 162 ff. When I examined the Paris MS. in May, 1894,
von Gebhardt’s work was unknown to me, and I made the following note, which
agrees with his conclusions in every point. ‘In the scholia common to FMP, two
hands can be distinguished in P: one a very neat, fine, small half-uncial, probably
by the text-scribe; the other a larger, rougher half-uncial, more like the hand on
fol. 402 (i.e. the scholion beginning δεσμεύων πρὸς ἄμπελον). It is thus certain that
the scholia in FM must have been copied from P,”

X1V INTRODUCTION.

of P now lost: judging from differences in the size and style
of the writing, he thinks that the scholia in the second hand
were written in the margin by Arethas at various times. It
follows of course that F and M, which contain both the text-
hand and the Arethas scholia of P, derived these scholia from
that MS.?

It is a natural inference that the text also of these two MSS.
springs from P. As far as regards M this can hardly be doubted.
Dindorf’s imperfect and often incorrect collation of M has ob-
scured its relation to P. The texts of the two MSS. are practically
identical?, and it may be considered certain that M was copied,
probably directly, from P, though the two hymns must have been
added from another source.

With regard to F the case is by no means so clear. Dr Stahlin
now considers that it is descended from P*. Against this it can
be urged that a scribe might very well take his scholia from
a different MS. from that which supplied the text*; further, it is
strange that F should have deliberately omitted the Protrepticus’.
In very few instances does F preserve a good reading not found
in P: the following are the principal variants in the portions
of Paed. 1, 11, which I collated myself 5,

Dindorf 1 204. 26 (Potter 155) ἐστί μου ὁ vids P ἐστιν ὁ vids
μου F (perhaps corrected according to Gospel text) 215. 17 (165)

1 Dindorf, Clem. Al. 1. 4839—450, gives several scholia as occurring in FM and
not in P. This need, however, cause no difficulty, for a later writer, who inserted
several tracts of Hesychius and Maximus in the margin of P, frequently erased
the original scholia to make room for himself. In all cases I had time to look
at, where scholia in FM were not quoted from P, traces of the writing could be
seen in that MS. under the Hesychius or Maximus. This late writer sometimes
recopied in another place what he erased.

2 In the portions of Paed. τι., m1., which I collated for the Gospels and Acts
quotations, M varies from P only 10 times, and always in very small points. See
further the readings of M, which I communicated to. Dr Stiihlin, in his Beitrége,
pp. 5f.

5. Beitriige, p. 6.

4 F does not contain by any means all the scholia found in P.

5 Dindorf (τ. viii.) speaks of F as ‘‘amplioris, quantum ex similitudine codicum
supra descriptorum colligi potest (i.e. M and P), voluminis fragmentum.” I know
of no reason for thinking this surmise of Dindorf’s to be correct.

ὁ Unfortunately Dindorf’s collation of F is quite unreliable.

ON THE TEXT OF CLEMENT’S WORKS. XV

peya Ῥ μέγαν F (probably rightly) 216.10 (166) ἄρτον P ἄριστον F
224. 15 (172) φυλάξει Ῥ φυλάξῃ F 16 ἔχοι δ᾽ av Ῥ ἔχει δὲ F
24. 19 (189) κύριος P ὁ κύριος F 3417. 9 (190) τρυβλίῳ PF**
τρύβλιον F* 268. 18 (206) εἰς τὸ τρύβλιον Ῥ ἐν τῷ τρυβλίῳ F
301. 8, 4 (231) σαλαμὼν (bis) P* σαλομὼν (bis) F 18 (232)
μετεωρίζεσθε P μὴ μετεωρίζεσθε F 302. 27 (233) ὄνομα P
ὀνόματι F 320. 16 (246) — τὸν πλούσιον F* 328, 27 γυναικὸς a
(a blank space) epas Ρ γυναικὸς, ἀλλ᾽ ἑταίρας F 864. 12 (274)
ἐξευρίσκει P ἐξευρήσει F 18 ἀνιαρῶς P aviapos F359. 7
(277)—o F 890. 11 (301) πολιτευώμεθα P πολιτευόμεθα F.

Some of the readings of F are mere errors, others are such
as might easily have been introduced by conjecture. Considering
the strong probability that a scribe would take his text from
the same MS. from which he took the scholia, there is not
sufficient evidence to show that the text of F is independent
of P: we must therefore conclude that this MS. is descended
from P, though considerably altered by conjectural emendation,
or possibly by correction from another MS.1

In the first ten chapters of Paed. 1, where P fails us, the text
depends on FM: it is therefore important to prove that these
two MSS. are independent of each other. In all the readings
quoted above M agrees with P against F; we may therefore
reasonably conclude that where P is lost M represents it far more
nearly than F does. In my opinion M is older than F, but in
any case the above readings prove that the former was not copied
from the latter: the following readings show that the converse
was not the case. Dindorf 1 206 12 (Potter 157) εὔλυτον FP
εὔλοιτον M* 300. 23 (231) τῇ ψυχῇ ὑμῶν] ὑμῶν FP ἡμῶν M
302. 18 (232) χάριτι FP χάρητι M 316. 16 (243) ὡς σεαυτόν
FP ὡσεαυτὸν Μ 868. 6 (282) ἔξωθεν FP ἔξω M.

Another MS. which has attracted a good deal of attention is
Cod. Oxon. Coll. Novi 1389 (N)?. It is a paper MS. of the
15th century made up of 272 leaves bound in irregular gatherings.

1 As the entire dependence of F on P has not yet been proved, the readings of
F should still be quoted.

* The Librarian of New College kindly sent this MS. to the Cambridge Uni-
versity Library in July 1895, that I might examine it at leisure. For a further
description see Stiihlin, Observ. Crit. in Clementem Alex., Erlangae, 1890, pp. 18 f.

B, b

Xvl INTRODUCTION.

The contents are: ff. 18- 458 Clement’s Protr.: ff. 45°—47” blank :
ff. 48°—118° Paed. τί and 11: ff. 119*—122” blank: ff. 1235. 9271"
Anastasius εἰς τὴν πνευματικὴν ἀναγωγὴν τῆς ἑξαημέρου κτίσεως.
Fol. 272 is bound outside the last gathering, and appears to have
belonged to another MS.: it contains a fragment from Paed. 11
v and vi (Dind. 1 255. 10—158. 16: Potter 196—198): incipit ἐξ
αὐτῶν δεῖ explicit παιδαγωγήσεις, αἱ μετὰ. The writing appears to
be of the same date as N, but it is not in the hand of any of the
three scribes who worked at the MS. (Quoted as N™)

I propose to deal first with the text of N™: the following
readings show that it is closely related to N. Dind. τ 255. 12
(Potter 196) --ὁ NN™ 16 καθαρμονίαν ΝΝ 255. 20 κιχλισμὸς
NN® P** κιχλιασμὸς FP* 4260. 24 (197) πάντα NN® πάντας
FP: ἦν NN® εἰπεῖν FP 251. 12 (198) wed. ε NN™ κεφ. = FP
(this mistake has put all the remaining chapters of book I1 one
wronginN) 258.114 NN* ἢ FP.

That N* was not copied from N is proved by the fact that the
latter omits ἐκπορευέσθω--- ἁγίοις μὴ (258. 6, 7: Potter 198),
whereas N* does not. N was not copied from the MS. to which
N* belonged, for (255. 10: Potter 196) N has with all other MSS.
μέτρον αὐτοῖς καὶ καιρὸν, while N™ has μέτρον καὶ καιρὸν αὐτοῖς.
It is safe, however, to conclude that N and Νῖ" had a near common
ancestor.

The facts that N omits Paed. 1, of which chapters 1 to x have
been lost in P, and that, like P, it does not contain the two hymns,
which are found in F and M, naturally suggest that its text is
derived from P. This is fully borne out by the similarity of the
texts of the two MSS.

Further, N embodies most of the corrections made in the text
of P by later hands: witness the following readings, in which P**
differs from M and F:

Dind. 1 18. 12 (Potter 15)+ ἀρρητοφόρια NP** 20. 17 (16)
θρησκεύειν P* θρησκείαν NP** 33.1 (27) μάρπισσα P* μάρπησσα
NP** 34. 16 (29) ἰάσωνι P* ἰάσονι NP** 68. 6 (54) ὁρίζεσθαι
P ἐργάζεσθαι N and P margin 263. 10 (202) τῶν F τούτων P
omit altogether N (evidently thinking the whole word was
cancelled) 267. 14 (205) ἀφέωνται FP* ἀφίενται NP** 273.16
(210) δὴ ΒΡῈ μὴ NP** 274. 19 (211) ἀπέρρεε FP* azrape P**

ON THE TEXT OF CLEMENT'S WORKS. Xvil

ἄπαιρε N 301. 3 (231) σαλαμὼν P* σολομὼν NP** but line 4
σαλαμὼν NP the correction not having been made in the second
instance in P 9504. 3 (234) παραλυπῴη FP* παραλυποίη NP**
314. 19 and 315. 2 (241) ὄστριον FP* datpeov NP**,

Only five very short scholia are found in N : they all occur also
in F and P: but 15 times N has σὴ in the margin, only occasionally
in the same places as similar notes in FP.

That a type of text was current derived from P and omitting
Paed.t altogether is proved by a 16th century codex in the Biblio-
théque Nationale at Paris, numbered Suppl. Gr. 2541. A comparison
of this MS. with P shows that as far as regards the Protrepticus
and books Π ἃ Πα 11 of the Paedagogus it is certainly descended from
P, as the tracts of Hesychius and Maximus, which have been written
in the margin of P by a 15th century hand, are found in it by the
first hand: the margin of Paed. 1, however, shows no trace of any
connection with P. That this book was added from a MS.’ of the
F group, is proved by the lacuna in ch. vii (Dind. 1 180. 16—
182. 21; Potter 138—140) occasioned by the loss of two leaves in
F. (See the account of that MS. pp. x1i f.)

That the whole of book 1, and not merely the chapters missing
in P, has been supplied is evident, as all through this book only
the short scholia written in red in MSS. of the F group are found,
and the subscription is written in a style not at all resembling the
subscriptions to the other books, but recalling those in R.

A MS. presenting exactly similar features, and no doubt
connected with Paris Suppl. Gr. 254, is Ottobonianus 94, described
by Stihlin (Bertrdge, p. 9). It has the long lacuna in Paed. τ, but
not the one in Paed. 11°.

1 This is no doubt the MS. of which Nourry says on col. 634 of the Apparatus
ad Bibl. max. vet. Patrum, Paris, 1703 :—*‘‘ Posteriorem ex Parisini RR. PP. socie-
tatis Jesu collegii Bibliotheca R. P. Harduinus pro more suo nobiscum perquam
humanissime communicavit.” Suppl. Gr. 250 is known to have belonged to the
Jesuit College.

* That this MS. was closely allied to Mus. Brit. Bibl. Reg. 16 p xvii. (R) is
proved by the following instances where a blank space is left in both MSS. Dind.
1. 150. 16 (Potter 117) -- τῷ κυρίῳ καὶ, 17 -- πνεύματι, 20 -- αὐτῶν ἐκείνων, 21 -- οἱ διυ-
λισμὸν μὲν, 22 -- κρειττόνων εἷναι, 28 -- ἀπὸ τῆς -- τῶν χειρόνων, 24 space left blank
after ἀνάγκης, 151. 1 -- ἡ μετάνοια ἡ Potter states that similar lacunae occur in

Bodleianus 39.
’ A few readings from the Protr, and Paed. 1. are given in Dind. 1. p. x.

XVill INTRODUCTION.

1 think I have shown that there was a type of text derived
from P, which altogether omitted Paed. 1, and that N shows signs
of very close connection with P: a comparison of N with N™ has
proved that there were one or more intermediate steps between
them and P, giving plenty of opportunity for the introduction of
divergencies and corrections. We may therefore conclude that N
is derived from P corrected, a view with which Dr Stahlin, who
has collated N, now agrees. I have collated all the quotations
from the Gospels and Acts in N, but as it affords no variants of
any interest I do not intend to quote its readings.

Dr Stahlin mentions as closely allied to N a 15th century MS.
preserved at Genoa in the Biblioteca della Congregazione della
missione urbana di S. Carlo, and numbered 28. It contains the
Protr., Paed. 11, 111 and also the Philocalia of Origen’.

MSS. or Protr. AND Paed.

ν Gen. Miss. Urb. 28

“Neap. 11. AA. 14
Ottob. 94
Ven. Mare. 652
6. Pal. 86

| Paris 452

Pp Oxon. Coll. Noy. 139

8
”
Bodl. 39
XVI (es 97 Paris Suppl. Gr. 254 | peau Br. R. 16 D. xvii

Valicell, F, 33} Protr. only.

1 Beitrage, p. 10.
2 Stahlin, Beitriige, Ὁ. 11, speaking of this MS., says: ‘‘die Verwandtschaft mit
N zeigt nicht nur das Fehlen des ersten Buches des Piidagogus, sondern auch das

ΟΝ THE TEXT OF ΟἸΈΜΕΝΤ 5 WORKS. ΧΙΧ

Dr Stihlin also mentions! two 16th century MSS. containing
the Protrepticus, namely, Monacensis 97 and Valicellianus F. 33.
Of these he says “die jedenfalls auf P zuriickgehen.”

To sum up: where extant, P is the sole authority, though
there is a possibility that F may have an independent value:
where P is wanting (Paed. 1 i—x and beginning of xi), the text
must be based on FM, but it must be borne in mind that M is a
very faithful copy of P, while F Gf a copy of P) has undergone
considerable alteration. Fortunately the collation of P prepared
by Diibner for Dindorf is very fairly accurate: Dindorf’s readings
from F and M 1 have already stated to be incomplete and un-
trustworthy.

§ 2. TEXT OF THE STROMATA, EXCERPTA, AND ECLOGAE.

These works are preserved only in the 11th century Florence
MS.2, Medic. Laur. Pl. v ο. 3 (L), of which the 16th century Paris
MS. Suppl. Gr. 250 is a copy. On MSS. containing extracts from
these works see Stiihlin Beitrdge, pp. 12 ff.

In Strom. vit vi 17 the words Αἱ τῶν ζητήσεων ἔφοδοι Kat
ἀρχαὶ περὶ ταῦτα καὶ ἐν τούτοις εἰσίν are written in L so as to
form a heading to what follows, and are not joined to what goes
before. At the end of book vill as at present printed L has
the subscription Ai τῶν ζητήσεων ἔφοδοι καὶ ἀρχαὶ περὶ ταῦτα
καὶ ἐν τούτοις : then an ornamented line, followed by the heading
Ἔκ τῶν Θεοδότου κτὲ. §§ 17—33 should therefore be considered,
not as part of book vill, but as an independent treatise on the

Zusammenstimmen in Kleinigkeiten wie in der Stelle Dind. 1. 328, 27, wo beide οὐ
yap yuvatkds...... épas lesen.” M and P have οὐ γὰρ γυναικὸς a...... épas. [Since the
above was written Dr Stihlin has again examined the Genoa MS. and has obtained
ample proof that N was copied from it. The conclusions I have reached concerning
the text of N may therefore be taken to apply to the Genoa MS.]}

1 Beitriige, p. 11 ἢ,

2 For description see Dindorf 1. p. xvi.f. A facsimile is given in Bandini’s
Catalogue; in the Palaeographical Society’s Facsimiles, Series 11, vol. 1. pl. 107;
and in Vitelli e Paoli, Collezione Fiorentina di facsimili paleografici, Fase. 1.
tay. x. This MS. was fairly well collated for Dindorf by Joseph Miiller, I col-
lated all the Gospels and Acts quotations in April, 1894,

ΧΧ INTRODUCTION.

same footing as the Excerpta and the Eclogae. This was the
opinion of le Nourry! and Bunsen®. Zahn* rejects this view,
taking the words ai τῶν ζητήσεων κτὲ in ὃ 17 to be “eine den
vorigen Abschnitt abschliessende Formel”: this is of course
rendered impossible by the words occurring again as a subscrip-
tion at the end of § 33, a fact which has not, I think, been before
pointed out. Zahn remarks, however, that in a Syriac MS. of the
8th or 9th century of Theological Extracts (Brit. Mus. Add. 14,533
fol. 137*: quoted by Zahn, p. 28) an extract from Strom. VII v 16
is introduced by the words “at the end of the eighth book.” It
seems reasonable to think that Clement never finished Book vit,
ending with § 16, and that at the end of this incomplete book a
scribe or editor copied matter found among Clement's notes and
possibly collected with a view to the completion of the Stromata.

§ 3. TExT oF THE Quis DIVES SALVETUR.

Manuscripts.

Michael Ghisler first primted the QDS (in his In Jeremiam
prophetam commentari, Lugduni 1623 vol. 111, pp. 262—282) very
inaccurately from a 16th century MS., Vaticanus Gr. 623 (V); and
all subsequent editors reprinted his text, without again examining
V, which remained till recently the only known MS. of this homily.
Dr Stahlin and I had both arranged to re-edit this homily from
V, which we had both collated, when he noticed, and kindly
communicated to me, the fact that E. Miller, Catulogue des MSS.
grecs de VEscurial, p. 485, mentions a homily commencing Οἱ μὲν
_ TOUS ἐγκωμιαστικοὺς λόγους, the first words of the QDS. Through
the generosity of Dr Stahlin it was arranged that he should give
up his projected edition, contenting himself with writing an
article showing how far the text could be improved from V and

1 Apparatus ad Bibl. max. vet. Patrum, col. 1291.

2 Analecta Antenic. τ. p. 184.

3 Forsch. 111. 116.

+ See his Beitriige, pp. 21—35, where a description of V will be found, Dr Stihlin
now agrees with me in assigning it to the 16th, not the 15th century.

ON THE TEXT OF ΟἸΕΜΕΝΤ 5 WORKS. XX1

other sources, and that I should collate the Escurial MS. This I
did in Aug. 1894. <A brief examination was sufficient to show
that V was copied from the Escurial MS.; the last page but one
of the latter has been all torn away except a small strip at the
top: the scribe of V carefully copied all the words and letters
which remained, leaving blank spaces for what was torn away.

I give here a description of this MS., Scorialensis © ΠΙ 19.

Old Class-marks. ΠῚ © 12 (cancelled); 138 B; 1v B 2 (can-
celled), in the hand of Nicolas de la Torre’. Early Escurial bind-
ing of reddish-brown calf, stamped with gridiron with six? bars.
Parchment: 11th century: 344 pages in gatherings of eight:
three extra pages, numbered 1, II, 111, respectively have been added
at the beginning: only in two places can traces of original quire
signatures be seen: two numberings of pages; the older, in the
bottom right-hand corner, makes 351 pages; it was previous to
the last rebinding, durimg which the numbers were clipped in
many places, but subsequent to loss of part of the last page but
one, which it does not reckon ; the more recent, in the top right
hand corner, probably by Nicolas de la Torre, does count the strip
left at the top of the last page but one, and makes 345 pages,
through numbering two consecutive pages 276, 278°.

Size of page 103, in. x 71 in.; of written part about 84 in. x 5? in.
28 lines on a page. The pages were only very slightly clipped in
the last rebinding, as can be seen where corners have been turned
down; but the margins must originally have been a good deal
bigger, as only occasional traces of the quire signatures can be
seen,

Three hands can be distinguished (a) ff. 1—224 (b) Π 225—
254" (c) ff. 254’—end?; all of the same date, as far as I can judge.

1 A favourite copyist of Philip II., who held the office of ‘‘Greek Writer” at the
Kscurial.

2. After the time of Philip II. seven and, later still, ten bar gridirons are stamped
on the bindings.

8’ This more recent numbering is given in the margin of my text, and is all
through the QDS one in excess of the true number.

4 Miller, who examined the Escurial MSS. very hurriedly, only noticed the
first of these changes: p. 485, note 1, he says, ‘‘ Depuis le fol. 225 jusqu’a la fin,
Vécriture est plus moderne et appartient au xii® siécle.” I am certain that (c) is
not later than (a); (Ὁ) has a more modern look, which has misled Miller.

ΧΧΙ INTRODUCTION.

The writing hangs from lines ruled with a blunt point on one side
only of the parchment.

There are very few corrections: one corrector filled up short
lacunae in the Origen, and made one emendation in QDS § 31.

The contents are as follows: I blank; πὸ Table of Contents in
Greek by Nicolas de la Torre; an older one in Latin ; and a recent
Latin note pointing out that the 19 homilies on Jeremiah are by
Origen. πὸ ΠῚ blank. ff. 1*-—90* τοῦ ἐν ἁγίοις πρς ἡμῶν
κυρίλλου ἀρχιεπισκόπου ἀλεξανδρείας ἐκ τῆς ἑρμηνείας τῆς εἰς
τὸν προφήτην ἡσαίαν. incipit τὰ ἐν ταῖς ἐσχάταις ἡμέραις ἐμφα-
νὲς τὸ ὄρος κυ... explicit ἡμᾶς δὲ τούτων ἀπάλλαξοι ὃ Xs. δι᾽ οὗ
καὶ μεθ᾽ οὗ...τῶν αἰώνων ἀμήν". ff. 90°—129" ἑρμηνεία εἰς τὸν
προφήτην δανιήλ". ff. 129"- 208" ἑρμηνεία εἰς τὸν προφήτην
ieCexinr®. incipit καὶ ἐγένετο ἐν τῷ τριακοστῷ ἔτει «Te. (Ez. 1. 1)
(ad marg. θεοδωρίτου) τισὶν ἔδοξε τὸ τριακοστὸν ἔτος τοῦ ἰωβήλ.
explicit ἐν ἑκάστω τμήματι τρεῖς" ἅπαντα δὲ τὸν κύκλον ὀκτω
καί δεκα χιλιάδων ἔφη. ff. 208"---520") (really 325”) ἰερεμίας, 15
the only heading to the 19 homilies of Origen on Jeremiah*
ff. 326°—345" (really 325°>—344*), the QDS with the heading
‘Ouiria. At the bottom of the last folio, recto, is written in
a 15th century hand εἰσὶν ἐν ride τῆ βίβλιω TeTpadia RE
φυλλα Tp.

This MS. belonged to Don Diego Hurtado de Mendoza, whose
signature (Ὁ. Di’. de Μ 5)" is found at the bottom of fol. 1*, and

1 This appears to be an abbreviation of Cyril’s work on Isaiah, and is not
divided into Books and Orations. The incipit occurs vol. iii. col. 68* of Migne’s
edition (Lib. 1. Orat. ii.); the explicit is the same as in Migne.

2 This anonymous commentary on Daniel was printed by Cotelerius from this
MS., and assigned to Chrysostom, among whose works it is now printed; the title
of Cotelerius’ book is: S. P. n. J. Chrysostomi quatuor homiliae in Psalmos, et inter-
pretatio Danielis. Opera nunc primum edita ex MS. codice Regiae Bibliothecae
S. Laurentii Scorialensis. Lutetiae Parisiorum ap. L. Billaine.

3 This is a catena on Ezechiel, drawn mostly from Theodoret, whose name,
among others, occurs several times in the margin. The incipit is found in Migne,
Theodoret ii. col. 816; the explicit, col. 1248.

4 Printed from this MS. by B. Corderius with the title: S. P. n. Cyrilli
Archiepiscopit Alexandrini homiliae xix. in Jeremiam Prophetam. <Antverpiae,
1648. Corderius’ transcript was very carelessly made: in Homily 1. alone he
omitted 19 lines of the MS., and introduced a mass of changes, emendations
and errors.

° A facsimile of Mendoza’s signature is given at the end of Graux, Essai sur

ON THE TEXT OF ΟΙΕΜΕΝΤ ΘΒ WORKS. ΧΧΙΙ

passed with his other books into the Escurial in 1576. There is
some Greek scribbling on the last page and in other places in a
late hand: this points to its being one of the MSS. which Mendoza
obtained from the East while Ambassador at Venice; and it was
probably while his library was in that city that the copy of the
Origen and Clement, now in the Vatican, was made.

I distinguish this MS. by the symbol S, but in the apparatus
criticus to those parts of the QDS where there is no fear of con-
fusion with other authorities its readings are given without any
symbol.

Those portions of § 42 which are gone from §, through the loss
of nearly a whole page, can be to some extent recovered from
other sources. Euseb. HZ. τι 23 quotes the story of St John and
the young robber, beginning ΓΆκουσον μῦθον ov μῦθον, and end-
ing τρόπαιον ἀναστάσεως βλεπομένης"΄. Maximus Confessor in
his Scholia? on Dionysius the Areopagite, Epist. x, addressed
Ἰωάννῃ θεολόγῳ ἀποστόλῳ, says: Μέμνηται δὲ τῆς ἐπὶ Aope-
τιανοῦ ἐξορίας τοῦ ἁγιωτάτου ᾿Ιωάννου...καὶ Κλήμης ὁ ᾿Αλεξαν-
δρεὺς ἐν τῷ λόγῳ τῷ περὶ Τίς ὁ σωζόμενος πλούσιος. It appears
that some one was led by this remark to refer to his Clement, and
copied out at the end of his MS. the story referred to; and this
extract, preceded by the extract from the Letter of Polycrates to
Victor quoted by Euseb. HZ. 111 31, 3, and followed by several from
Philo περὶ τῶν ἐκ περιτομῆς πιστευσάντων ἐν Αἰγύπτῳ Χρισ-
τιανῶν, is preserved in many MSS. of the Scholia of Maximus,
with or without the text of Dionysius®: in all these the extract
begins with the words ἵνα δὲ ἐπιθαρρήσῃς, that is, a line before
the quotation of Eusebius, of whom it is thus proved to be inde-

les origines du Fonds Grec de L’Escurial, in the Bibliotheque de UVécole des hautes
études, vol. 46: in which book a full account of Mendoza’s life and library is given,
pp. 163 ff.

1 Several writers who tell or refer to this story apparently depend on Eusebius,
For references see Harnack, Geschichte der altchristlichen Litteratur, 1. p. 316. I
have extracted the readings of the MSS. of Eusebius as best I could from the
editions of Burton, Laemmer and Heinechen, using the notation of the latter;
but it is of course well known that the text of Euseb. is in an unsatisfactory state.
See Harnack, Geschichte, 1. pp. 561 f.

* Kd. Corderius, Antverpiae, 1634, vol. τι. p. 181.

In AFK the extracts precede, in all other MSS. follow, the Dionysius or
Maximus.

XXIV INTRODUCTION.

pendent. Iam in possession of collations of the followmg MSS.
of this extract :
Brit. Mus. Add. 18, 231, fol. 12°; parchment; A.D. 972 (A)*.
Florence, Medic. Laurent. v. 32, fol. 217°; paper; century
Xv (B).
Vienna theol. graec. 65 olim 49, fol. 117°; vellum; century
XIV (?) (C).
Milan, Ambrosiana H 11 Sup. 2, fol. 212; bombycinus; cen-
tury xi (D).
Oxford, Coll. Corp. Chr. 141, fol. 2°; parchment; century
xa (Es)?
Vatic. gr. 374, fol. 242; paper; century XIII or XIv (G).
Vatic. Regin. 38 fol. 321; parchment ; century ΧΙ (H).
Florence, Conv. Suppr. 202, fol. 190”; century X as far as καὶ
μετὰ τοῦτο ὑφῆκε (32 19) (1), the rest being supplied by a 15th
century hand (ΤΡ).
Ottob. 362, fol. 1; paper; century xvi (K).
Vienna, theol. graec. 110, fol. 197"; century x (L).
Oxford, Canon. 97, fol. 221"; parchment; century xIv (QO).
Paris, Bibl. Nat. gr. 440, fol. 177*; parchment ; century x1 (P).
Florence, S. Marco 686, fol. 214° ; parchment; century XII (Q).
Vatic. gr. 504, fol. 76; parchment ; century XI or ΧΙ (R).
Of these I have collated ABDFOPQ; for collations of GHIKR
I am indebted to Dr Stahlin, of C to Dr F. Wallis, now Bishop of
Wellington, N.Z., and of L to Dr Weinberger, of Vienna, through
Dr Stahlin.
Dr Stahlin also mentions® as containing the extract Coislin
86 century ΧΙ, Moscow 36, century xX, and Jerusalem 414, cen-
tury XVI, but neither of us has obtained collations of these.
About A.p. 860* Johannes Scotus Erigena translated, by order
of Charles the Bald, the works of Dionysius together with the
1 Facsimiles of this MS. are given in the Palaeogr. Soc. Facs. Series 1. vol. 1.
pl. 28, and in Wattenbach et von Velsen, Heidelberg, 1878, pl. 7; the latter plate
is also given in Wattenbach, Scripturae Graecae Specimina, Berlin, 1883.
2 Owing to the loss of two pages, this MS. now only contains the heading, and
the first few lines as far as τῆς Πάτμου τῆς νήσου.
3 Beitriige, pp. 31f. Vat. Gr. 1553 is, I believe, inserted there through a mis-
understanding.

4 See Th. Christlieb, Leben und Lehre des Johannes Scotus Erigena, Gotha,
1860, p. 27.

ON THE TEXT OF CLEMENT'S WORKS. XXV

Scholia of Maximus; in this translation he included the Extracts
from Polycrates, Clement and Philo, though they are not given in
the printed editions of his version. I have used two MSS. of his
translation :

Oxford, Ashmolean 1526; vellum; early 14th century.

Cambridge Univ. Library, i—3—32, parchment ; century XIII.

That Erigena translated from a MS. very nearly akin to O the
following readings show :—

Heading, αὐτοῦ HKO lat. 33 6, 7 διὰ μέγεθος φύσεως ἐκστά-
σεως O per magnum natura recessum lat. 344 ἀπαιτῶ] ἀπέστω O
restitue lat, 5 -- καὶ ἔτι HO lat. 7,8 -- καὶ τὸ κεφάλαιον λῃ-
στής Ο lat. 351 ἐπιλαθόμενος) ἐπιλαβόμενος O accipiens lat.
5 ὑπομένω (accent) AHO sustineo lat. The cases where the Latin
agrees with other evidence are very rare and unimportant: we
need not, therefore, trouble further about Erigena’s version; but
its evidence gives the 14th century O the authority of a 9th
century MS.

All these MSS. introduce the extract with the heading :—
Κλήμεντος [κλήμηντος GHIR] πρεσβυτέρου ᾿Αλεξανδρείας [-dpéas
Η: -δρίας Q] ἡγουμένου [pr. καὶ F] τῆς σχολῆς, [+ περὶ τοῦ ἁγίου
ἀποστόλου καὶ θεολόγου εὐαγγελιστοῦ ἰωάννου Ρ] ἐκ [εἰς C] τοῦ
ἐπιγεγραμμένου αὐτῷ [αὐτοῦ HKO: omit 6] λόγου Tis ὁ σωζό-
μενος πλούσιος; At the end the following note is added by
ABHLOQ: Ταύτης [+ δὲ L] τῆς ἱστορίας μέμνηται [+ καὶ L]
EvoéBios ὁ Ἰ]αμφίλου καὶ ᾿Ιωάννης ὁ [om. Q] ἐπίσκοπος Kov-
σταντινουπόλεως [+ ὁ Χρυσόστομος 4]. This note is omitted in
CDPR; I have no information on this point about GIK.

Of these MSS., ABCDL form a closely allied group, as is shown
by the omission in all five of (34 9—11) 6€—7AnEapevos. Compare
also the following readings 32 8 --τῶν ABCDILP 345 καὶ ἔτι
καὶ] ἔτι καὶ ABCDLP 8 5 ἂν δέῃ] av δὲ ACDLO αὐτὸς B
ιο ἠδύνατο ABDLOP. BD appear to have had a near common
ancestor (cp. 32 7, 17, 38 14, 34 9, 35 5,6) and C goes closely with
them (32 15, 33 12, 34 12). L agrees sometimes with A (34 17,
35 8 AI*'LQ 36 1), sometimes with other members of the group
(32 8 σημαινόμενον ΒΙ θα P33 12 BCDL against AP and all
other evidence) and sometimes agrees with other MSS. against

ABCD (82 20 -- τὸ KLQR_ 99 15).

ΧΧΥῚ INTRODUCTION.

P presents a somewhat curious problem: it is certainly closely
allied to the above group (32 2, 8, 10, 13, 20; 33 14, 35 10), but the
text has undergone considerable alterations, partly by additions
and conjectural emendation (Heading; 31 27, 34 1, 6, 9, 35 9, 36 3),
and partly, it appears, by corrections taken from a codex of
Eusebius perhaps akin to Paris Gr. 1437 (EK?) That the scribe
of one of P’s ancestors had looked up the quotation in Eusebius, a
marginal note in the Scholiast-hand at the beginning of the
extract in P shows clearly: κεῖται τοῦτο ἐν τῷ B (lege γ) βιβλίῳ
τῆς ἐκκλησιαστικῆς ἱστορίας evoeBiov. The following are the
places where these corrections occur: 33 3 ἐθάδες PS Eus.
34 9—11 ABCDL omit δὲ to wAnEapevos; in P -evos to μεγάλης
and καλόν ye is written over an erasure, and οἰμωγῆς πληξάμενος
τὴν κεφαλὴν is added in the margin: it seems probable that the
words missing in the archetype have been supplied from a codex
of Eusebius: this probability is increased by the readings in the
words supplied: δὲ GHIKOQR Eus.cdd.GHO: οὖν Eus. edd.
BCDF*F: omit particle P Eus.cdd. AE*E> ὁ ἀπόστολος τὴν
ἐσθῆτα GHIKOQR Eus. cdd. BCDF*G: τὴν ἐσθῆτα ὁ ἀπόστολος
P Eus.cdd. AE*EPFPHO. 35 4 ἐλπίδας P (ς added later but
perhaps 1st hand) and most MSS. of Eus. including AE*EK>
35 14 ἐκκεκαθαρμένην P (but ἐκκε- over erasure) Eus. cod. Τὰ
A text thus altered can have but little weight.

The ancient part of I appears also to belong to this group
(92 8, το but 32 6 καταστήσον IQ).

Is’?! KQR form another group (32 20, 33 13, 35 2, 13, 15; see
also passages quoted below in which GH join this group or part
of it).

ΤΡΡΡῚ agrees in many readings” with Q; and, if it were not for a
few variants difficult to explain (32 4, 9, 16, 33 16, 35 13) K would
appear to be copied from R.

G and H incline towards this group (32 15, τό, 33 13, 35 1, το, 12,

1 A collation of this MS. is given at the end of Burton’s edition of Eusebius.

2 Stihlin (Beitrdge, p. 33) thinks the missing leaves in I were supplied from Ὁ,
but the following readings render this almost impossible: 32 2. —7d KLQR, but it
is in I”?! and all other MSS. 33 11 αὐτὸς KQ, αὐτοὺς IPP! and all other MSS.
34 15 φυλακῆς Q, προφυλακῆς TPP! and all other MSS. 35 10 Q with some other
MSS. inserts καὶ before ἀπολογούμενος, but not TPP!

ON THE TEXT OF ΟἸΙΕΜΕΝΤ 9 WORKS. XXVil

36 1): H agrees with R in two noticeable readings (32 16, 35 1)
and has several readings not found elsewhere (82 7, 33 15, 34 1,
35 11, 36 1).

O appears to be quite independent, and its text is of some
importance.

The importance for the study of the text of Eusebius of
settling the reading of the archetype of these MSS. is obvious, and
this is my reason for recording their readings so fully. Owing to
the shortness of the extract it is impossible to reach definite
conclusions about the relations of the MSS., but the cases in
which the reading of the archetype can be considered uncertain
are few and unimportant.

I now give the readings on which the relations of S, Eusebius,
and the extract must be determined.

91 27 ἔτε θαρρῆς ὃ ἐπιθαρρήσῃς Ex.

32 τ μὲν εἰς σωτηρίας Ὁ μένει σωτηρίας Ex.

1,2 μῦθον οὐ μῦθον S Eus. οὐ μῦθον Ex. (best MSS.).
4 vocov Ὁ νήσου Kus. Ex.
g καὶ ἐπὶ S -- καὶ Kus. Ex.
13 παρατίθεμαι S and a few MSS. of Eus. παρακατατί-
θεμαι Ex. and most MSS. of Eus.
16 διετείνατο S διετείλατο Ex. HR. διελέγετο Eus.
Ex. other MSS.
—eétaS -- ἀπῇρεν S.
33 2 — καὶ ἀπερρωγότες 8.
3 ἐθάδες S Eus. ἠθάδες Ex.
πολλῶν πολυτελών S -- πολλῶν Kus. Ex.
4 αὐτὸν ὑπάγονται Ὁ αὐτὸν ἐπάγονται Eus. ἐπάγονται
αὐτόν Ex.
7 —éxoTas S.
11 ἀπόλωλεν 5 ἀπολώλει Eus. Ex.
15 ἐπειδὴ 5) ἐπεὶ (or ἐπὶ) Kus. Ex.
17 σωτήρ ὃ χριστός Eus. Ex.
35 τι μόνην S Eus. μόνον Ex.
12 — ἐγγυώμενος S.

A consideration of these readings suggests that the three
authorities are independent of each other; that S is inclined to
omit syllables and words and to dittograph letters and words; and

XXV111 INTRODUCTION,

that, where § is wanting, the text of Eusebius is slightly more
to be trusted than that of the extract.

We have now to calculate how much of ὃ 42 is lost. Fol. 344°
(really 343°) of S begins [ἀπολογούμενος ταῖς οἱμωγαῖς, and
the last word left is ov at the end of line 7 (οὐ πρότερον ἀπῆλθεν).
There are 28 lines a page, the average number of letters in a line
is 553: so that after οὐ 21 lines of S have been lost, equalling
about 1155 letters; of these only about 145 are preserved in
‘Eusebius and the extract: so that about 1000 letters, equivalent
to about 22 lines of this edition of the QDS, have been lost be-
tween βλεπομένης and φαιδροῖς γεγηθότες.

δ. 4, FLORILEGIA.

Extracts from the QDS are preserved in :—

Melissa Antonti, ed. C. Gesner, Tiguri, 1546.

Maximi loci communes, ed. C. Gesner, Tiguri, 1546 and
Fr. Combefis, Paris, 1675, tom. 1 pp. 528 ff. I have collated the
Clementine quotations in the Florence MS. (Med. Laur. Pl. vii
ce. 15, ff. 103” ff.) of this collection (See Appendix on Some Clementine
Fragments).

Sacra Parallela, commonly ascribed to Johannes Damascenus.
These exist in several recensions, which Professor Loofs has shown
to rest on a work in three books’, of which Book I is preserved in
a Paris MS., Coislin. 276, with the title ᾿Ιωάννου πρεσβυτέρου καὶ
μοναχοῦ τῶν ἐκλογών βιβλίον πρῶτον, and Book 11 in Vaticanus
Gr. 1553 with the title Acovtiov πρεσβυτέρου καὶ ᾿Ιωάννου τῶν
ἱερῶν βιβλίον δεύτερον. Dr Stiihlin has very kindly collated for
me all the passages from the QDS preserved in Coishn. 276, and
my friend H. Rackham, Esq., Fellow of Christ’s College, was good
enough to copy out or collate all those in Vat. Gr. 1553 which are
noticed in Mai’s index to the Authors and Works quoted in this
MS. (Script. wet. now. Collectio, Romae 1825, vol. I part 11 pp.
69 ff.).

1 Studien tiber die dem Johannes von Damaskus Zzugeschriebenen Parallelen,
Halle, 1892.

ON THE TEXT OF CLEMENT’S WORKS. XXIX

Of the Sacra Parallela three main recensions are known:

(a) One printed from Vat. Gr. 1236 (century xv) by
“Lequien in his Opera S. Joannis Damasceni, Paris 1712, vol. 11
pp. 279—790. Ihave collated all the Clementine passages from an
Escurial MS. of the Parallela, which is in almost exact agreement
with Lequien’s text. (Escunial © m1 9; parchment; century
XI; size, 1015 x 8; gatherings of 8 folia; now 243 ff, but two
gatherings have been lost between ff. 88 and 39, as is shown by
the original signatures; lost pages contained Lequien 340° raXar-
πωρίαις to 369° τὸν διδάσκαλον αὐτοῦ.) These two I quote as
Parall. Vat. et Scor.

(b) One preserved in the Codex Rupefucaldinus (now
Berol. Phill. 1450). The Clementine fragments preserved in this
MS. are printed by Harnack, Geschichte der altchr. Litteratur, 1
pp. 317 ff. (Parall. Rup.).

(c) A third recension is found in Paris reg. 923: for a col-
lation of the QDS passages I am indebted to Dr Stihlin (Parall.
Paris). A similar recension exists in Marcianus 138, and, as far
as I could judge from a somewhat hurried examination, in Matri-
tensis O 5. I had only time to collate a few of the QDS quota-
tions in this MS." (Parall. Matr.). Baroccianus 26 (see Hearne,
Curious Discourses, vol. 1 p. 399) contains two fragments from
§ 40 which appear to be derived from this recension of the Sacra
Parallela.

One fragment preserved in various Florilegia may conveniently
be noticed here. Maximus 661 Κλήμεντος Μάλιστα πάντων
Χριστιανοῖς οὐκ ἐφίεται τὸ πρὸς βίαν ἐπανορθοῦν τὰ τῶν ἁμαρτη-
μάτων πταίσματα. οὐ γὰρ τοὺς ἀνάγκῃ τῆς κακίας ἀπεχομένους
ἀλλὰ τοὺς προαιρέσει στεφανοῖ ὁ θεός. In Leontius Vat. Gr.
1553 f. 119 this fragment has the lemma τοῦ αὐτοῦ, and follows an
extract correctly assigned to the QDS (Οὐκ ἀναγκάζει ὁ θεὸς κτὲ
QDS 810). In Paris 923 f. 805 the fragment has the lemma
Κλήμεντος ἐκ τοῦ Tis ὁ σωζόμενος πλούσιος. In Escurial 2 111 9
f. 52” (= Lequien 393) this fragment is preceded by one commenc-
ing τό τε βεβιασμένον (Zahn, Forsch. 11 53); both are under

1 Holl, Sacra Parallela (Texte u. Unters. xvi. 1), pp. 73 f., shows that Matr,
O 5 is a copy of Mare, 138.

XXX INTRODUCTION.

the lemma τοῦ θεολόγου. The same MS. has τό te βεβιασμένοι
again on f. 191, but this time assigned to Θεοτίμος (so Lequier
643). Rupefucaldinus f. 1185 (Harnack, Geschichte, τ p. 318) gives
both fragments with the lemma Κλήμεντος τοῦ στρωματέως. In
Lequien 393 the lemma to the two fragments is omitted, but in
the errata it is given as Κλήμ. στρωμ.

The evidence that the fragment is really Clementine is thus
very strong, and the way it is introduced in Vat. Gr. 1553 renders
it probable that it belongs to the QDS, as the scribe of Paris 923
assumed,

Now, as it exactly sums up the teaching of the story of
St John and the young robber, the conclusion is almost in-
evitable that it comes from that part of § 42 which has been lost
between βλεπομένης and φαιδροῖς γεγηθότες, and in that place I
have accordingly printed it.

KAHMENTOZ ΑΛΕΞΑΝΔΡΕΩΣ

ΛΟΓΟΣ

ΤΙΣ O ΣΩΖΟΜΕΝΟΣ ΠΛΟΥΣΙΟΣ.

o~ « \ \ ‘ lal
935 1. Οἱ μὲν τοὺς ἐγκωμιαστικοὺς λόγους τοῖς πλουσίοις
29fb a / / /
f. 326° δωροφοροῦντες οὐ μόνον κόλακες Kal ἀνελεύθεροι δικαίως
x / a a
av ἔμοιγε κρίνεσθαι δοκοῖεν, ὡς ἐπὶ πολλῷ προσποιούμενοι
3 lal
χαρίσασθαι τὰ ἀχάριστα, ἀλλὰ καὶ ἀσεβεῖς καὶ ἐπίβουλοι:
> a / “a / ? lal / \ ff
5 ἀσεβεῖς μέν, OTL παρέντες αἰνεῖν καὶ δοξάζειν τὸν μόνον cf.Mtv 4s;
, ΝΕ \ \ > e \ , \ ᾽ a , Me x 18||I|
τέλειον Kal ἀγαθὸν θεὸν, ἐξ οὗ Ta πάντα Kal δι’ οὗ τὰ ct. Ro xi 36
/ ἃ \ /
TAVTA Kal Εἰς OV TA παντί, TEPLATTTOVGL TO...........
\ / ? / > ’ / /
TO γέρας ἀνθρώποις ἐν ao ............ βίῳ κυλινδουμένοις
\ , ¢ / lal / na lal
veeeees TO κεφάλαιον ὑποκείμενον τῇ κρίσει TOD θεοῦ"
Shes: \ “ \ ME) a : ὰ / ᾽ ἜΧΟΝ
10 ἐπίβουλοι δὲ, ὅτε καὶ αὐτῆς τῆς περιουσίας καθ᾽ αὑτὴν
ὧς “ 4 a \ ral ,
f. 327° ἱκανῆς οὔσης χαυνῶσαι Tas ψυχᾶς τῶν κεκτημένων | Kal
a a “ φξ a > a
διαφθεῖραι καὶ ἀποστῆσαι τῆς ὁδοῦ, δι’ ἧς ἐπιτυχεῖν ἔστι
΄, τὰ N) lal
σωτηρίας, οἵδε προσεκπλήσσουσι τὰς γνώμας TOV πλουσίων,
ταῖς ἡδοναῖς τῶν ἀμέτρων ἐπαίνων ἐπαίροντες καὶ καθάπαξ
a “ ’ \ a ἊΝ 7 δι ἃ θ ΄
15 τῶν ὅλων πραγμάτων πλὴν τοῦ πλούτου, δι’ ὃν θαυμά-
ξ ¢ vad Ν a / nr
936 ζονται, παρασκευάζοντες ὑπερφρονεῖν, TO δὴ τοῦ λόγου πῦρ

Titulus in codice abest: praemittitur tantum ᾿Ομιλία.

2 δοροφοροῦντες 7—9 περιάπτουσι---τὸ κεφάλαιον] 8 6 codice mutilo ut
uid. ductus hune locum sic habet: περιάπτουσι ro (lacuna fere 11 litt.) τὸ γέρας
dvois | évac (lac. 12 litt.) βίῳ κυλινδουμένοις (lac. 7 litt.) τὸ Kem. quae lacunae
sie expleri possunt: περιάπτουσι τὸ -«θαυμαστὸν Kal> τὸ γέρας ἀνθρώποις ἐν

ἀσ - ὦτῳ καὶ ἐφημέρῳ:- βίῳ κυλιν δδουμένοις, <dv ἄγουσι!» τὸ κεφ. 10—16 ἐπί-
βουλοι---ὑπερφρονεῖν] Leontius Vat. Gr. 1553 f. 190 10 περιουσίας] οὐσίας
Leont. ἑαυτὴν Leont. 13 of δὲ 5 Leont. προσεκπλήσουσιν Leont.

B. 1

2 CLEMENT OF ALEXANDRIA.

5 \ a / , rn > a \
ἐπὶ πῦρ μετοχετεύοντες, τύφῳ τῦφον ἐπαντλοῦντες καὶ

ὄγκον πλούτῳ προσανατιθέντες βαρεῖ φύσει φορτίον βαρύ-
τερον, οὗ μᾶλλον ἐχρῆν ἀφαιρεῖν καὶ περικόπτειν, ὡς
cf. Mt xxiii σφαλεροῦ νοσήματος καὶ θανατηφόρου: τῷ γὰρ ὑψουμένῳ
i Kal μεγαλυνομένῳ ἀγχίστροφος ἡ πρὸς TO ταπεινὸν μετα- 5
βολὴ καὶ πτῶσις, ὡς ὁ θεῖος διδάσκει λόγος. ἐμοὶ δὲ
φαίνεται μακρῷ φιλανθρωπότερον εἶναι τοῦ θεραπεύειν ..
ἘΣ ΔΕ Ἐς Ἢ τοὺς πλουποῦνπμ."." οι. ἐπὶ κακῷ τὸ
συναϊρεσθαν ......... TU σῶπηρίαν αὐπππνσπσΨἘΕοΠΨσννσΨἔΠΕοΠιὋἔἘΠσἔσὋιὋ
... ἅπαντα τὸν δυνατὸν τρόπον, τοῦτο μὲν ἐξαιτουμένους το
παρὰ θεοῦ τοῦ βεβαίως καὶ ἡδέως τοῖς ἑαυτοῦ τέκνοις τὰ
τοιαῦτα προϊεμένου, τοῦτο δὲ λέγω διὰ τῆς χάριτος τοῦ
σωτῆρος ἰωμένους τὰς ψυχᾶς αὐτῶν, φωτίζοντας καὶ προσ-
ἄγοντας ἐπὶ τὴν τῆς ἀληθείας κτῆσιν, ἧς ὁ τυχὼν καὶ
οἵ. Philiii14 ἔργοις ἀγαθοῖς ἐλλαμπρυνόμενος μόνος οὗτος βραβεῖον τῆς 15
αἰωνίου ζωῆς ἀναιρήσεται. δεῖται δὲ καὶ ἡ εὐχὴ ψυχῆς
εὐρώστου καὶ λιπαροῦς ἄχρι τῆς ἐσχάτης ἡμέρας τοῦ βίου
συμμεμετρημένης καὶ «ἡ Ξ πολιτεία διαθέσεως χρηστῆς
καὶ μονίμου καὶ πάσαις ταῖς ἐντολαῖς τοῦ σωτῆρος ἐπεκ-
τεινομένης. 20
2. Κινδυνεύει δὲ [ οὐχ ἁπλοῦν τι εἶναι τὸ αἴτιον τοῦ ἴ. 327
τὴν σωτηρίαν χαλεπωτέραν τοῖς πλουτοῦσι δοκεῖν ἢ τοῖς
ἀχρημάτοις τῶν ἀνθρώπων, ἀλλὰ ποικίλον. οἱ μὲν γὰρ
αὐτόθεν καὶ προχείρως ἀκούσαντες τῆς τοῦ σωτῆρος φωνῆς,
cf. Mex25lIl ὅτι ῥᾷον κάμηλος διὰ τρήματος ῥαφίδος διεκδύσεταν ἢ 25
πλούσιος εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀπογνόντες
ἑαυτοὺς ὡς οὐ βιωσόμενοι, τῷ κόσμῳ πάντα χαριζόμενοι
καὶ τῆς ἐνταῦθα ζωῆς ὡς μόνης ἑαυτοῖς ὑπολειπομένης
ἐκκρεμασθέντες ἀπέστησαν πλέον τῆς ἐκεῖ ὁδοῦ, μηκέτι

1 τύφον 2 βάρει 8 ἐχρὴν 4—6 τῷ γὰρ---λόγος] Ant. Mel. 140
4 om. γὰρ Ant. 5 μεγαλυνομένῳ] - παραπέπηγεν Ant. ἀντίστροφος ὃ
7—10 θεραπεύειν---΄παντα] hune locum ita habet 8: θεραπεύειν (lacuna 12 litt.)
τοὺς | πλουτοῦντας (lac. 11 aut 12 litt.) ἐπὶ κακῷ τὸ συναίρεσθαι | (lac. 10 litt.)
τὴν σωτηρίαν αὐτοῖς (lac. 15 litt.) | ἅπαντα. quae lacunae ita expleri possunt:
θεραπεύειν -- ἀνελευθέρως (Fell)> τοὺς πλουτοῦντας --καὶ ἐπαινεῖν (kal προσ-
επαινεῖν Fell)> ἐπὶ κακῷ τὸ συναίρεσθαι --ἐπ᾽ ἀγαθῷ καὶ:- τὴν σωτηρίαν αὐτοῖς
--συγκατεργάζεσθαι (Segaar)> ἅπαντα 12 λέγω forsitan delendum est.
16 ἡ εὐχὴ] ἡσυχῆ (sed o ex ε factum ut uid.) 17 λιπαρᾶς 18 <> addidi
25 forsitan legendum διελεύσεται (cf. §§ 4, 26, et Strom. 11 v 22 (440))

QUIS DIVES SALVETUR. 3

/ / / \ oe € /
πολυπραγμονήσαντες μήτε τίνας τοὺς πλουσίους ὁ δεσπότης
\ ͵7 ἣν 5 / >
καὶ διδάσκαλος προσαγορεύει μήτε ὕπως TO ἀδύνατον ἐν
5 / x \ / ” δὲ lal ns A
ἀνθρώπῳ ἢ δυνατὸν γίνεται. ἄλλοι δὲ τοῦτο μὲν συνῆκαν
a a N of, a ᾽ \ /
ὀρθῶς καὶ προσηκόντως, τῶν δὲ ἔργων τῶν εἰς THY σωτηρίαν
, \ /
ἀναφερόντων ὀλιγωρήσαντες οὐ παρεσκευάσαντο τὴν δέ-
tal % , lal / Ν
ουσαν παρασκευὴν εἰς τὸ τῶν ἐλπιζομένων τυχεῖν. λέγω δὲ
fal 7 aA / A /
ταῦτα ἑκάτερα [ὥπερ] ἐπὶ τῶν πλουσίων καὶ τῆς δυνάμεως
rn fal lal “ fA > ΄ lal
τοῦ σωτῆρος Kal τῆς ἐπιφανοῦς σωτηρίας ἠἡσθημένων, τῶν
Ν ᾽ , Lal > / > / ,
δὲ ἀμυήτων τῆς ἀληθείας ὀλίγον μοι μέλει.
\ / "
3. Χρὴ τοίνυν τοὺς φιλαλήθως καὶ φιλαδέλφως .....
> , “
ἐν νννννν,, Καὶ μήτε καταθρασυνομένους αὐθάδως τῶν
a , 5 / ς , > a \
πλουσίων KANTOV μήτε αὖ πάλιν ὑποπίπτοντας αὐτοῖς διὰ
> / / a \ > lal > - a /
οἰκείαν φιλοκέρδειαν, πρῶτον μὲν αὐτῶν ἐξαιρεῖν TO λόγῳ
\ > \ la] \ a / ’
τὴν κενὴν ἀπόγνωσιν Kal δηλοῦν μετὰ τῆς δεούσης ἐξηγή-
a a / > >’
σεως τῶν λογίων τοῦ κυρίου διότι οὐκ ἀποκέκοπται τέλεον
lal / a a lal
αὐτοῖς ἡ κληρονομία τῆς βασιλείας τῶν οὐρανῶν ἐὰν
ς ΄ a τ As = WA Yah , / τ > \
ὑπακούσωσι ταῖς ἐντολαῖς" | ei? ὁπόταν μάθωσιν ὡς ἀδεὲς
/ / Voted / 3 \ ig \ γ /
δεδίασι δέος καὶ ὅτι βουλομένους αὐτοὺς ὁ σωτὴρ ἀσμένως
7 x Lal / Ἃ
δέχεται, τότε καὶ προδεικνύναι καὶ μυσταγωγεῖν ὅπως ἂν
\ 2 “ yy \ / > ,ὔ A > /
καὶ du οἵων ἔργων Te καὶ διαθέσεων ἐπαύραιντο τῆς ἐλπίδος,
Ψ τ ᾽ A la)
ὡς οὔτ᾽ ἀμηχάνου καθεστώσης αὐτοῖς οὔτε τοὐναντίον εἰκῇ
/ ’ 5 / / 7 \ lal ’ an
περιγινομένης. ἀλλ᾽ ὅνπερ τρόπον ἔχει TO τῶν αθλητῶν,
/ ᾿
ἵνα μικρὰ καὶ ἐπίκηρα μεγάλοις καὶ ἀφθάρτοις παρα-
, > Lae e a
βάλωμεν, τουτὶ καὶ ἐφ᾽ ἑαυτῷ ὁ κατὰ κόσμον πλουτῶν
» \ \ > / ¢ \ “ / Lad \
λογιζέσθω. καὶ yap ἐκείνων ὁ μὲν ὅτι δυνήσεται νικᾷν Kal
, / ᾽ / ΩΣ “Ὅ] > \ \ BA
στεφάνων τυγχάνειν ἀπελπίσας οὐδ᾽ ὅλως ἐπὶ THY ἄθλησιν
᾽ , «ε \ / \ > , fal / \
ἀπεγράψατο, ὁ δὲ ταύτην μὲν ἐμβαλόμενος TH γνώμῃ τὴν
Ν /
ἐλπίδα, πόνους δὲ καὶ τροφὰς Kal γυμνάσια μὴ προσιέμενος
/ > n ?
προσφόρους, ἀστεφάνωτος διεγένετο καὶ διήμαρτε τῶν ἐλ-
/ “ \ A > / / /
πίδων. οὕτως TLS καὶ τὴν ἐπίγειον ταύτην περιβεβλημένος
\ an rn a
περιβολὴν, μήτε THY ἀρχὴν ἑαυτὸν TOV ἄθλων τοῦ σωτῆρος
> / , a a an “
ἐκκηρυσσέτω, πιστός γε ὧν καὶ τὸ μεγαλεῖον συνορῶν τῆς
A a“ ΄ 5 , \ 5 ΓΝ \
τοῦ θεοῦ φιλανθρωπίας" μήτε μὴν αὖθις ἀνάσκητος Kai

2 προσαγορεύῃ 6 λέγων 7 [ἅπερ] ἐπὶ] forsitan legendum

περὶ 10 post φιλαδέλφως lacuna fere 15 litterarum ; διακειμένους addidit
Fell 11 αὐθαδῶς 14 κενὴν] καινὴν 24 ἐφ᾽ ἑαυτοῦ coni.

B, Mayor 30 περιβεβλημμένος
1—2

ef. Me x 2

‘

+ CLEMENT OF ALEXANDRIA.

/ ’ ’ A rn
cf.1Coix2s ἀναγώνιστος μείνας ἀκονιτὶ KavidpwTl τῶν στεφάνων τῆς
- v2 rn ’ €
ἀφθαρσίας ἐλπιζέτω μεταλαβεῖν: ἀλλ᾽ αὑτὸν ὑποβαλέτω
an - / 2 / tal lal
φέρων γυμναστῇ μὲν TO λόγῳ, ἀγωνοθέτῃ δὲ τῷ Χριστῷ"
+ -ς X \ 3 led \ \ / / Ὁ δ
cf.1Coxi25 τροφὴ δὲ αὐτῷ καὶ ποτὸν γενέσθω τεταγμένον ἡ καινὴ
a / \ (01 ᾽ ,
διαθήκη τοῦ κυρίου, γυμνάσια δὲ αἱ ἐντολαὶ, εὐσχημοσύνη 5
one N δ 4 e \ Ld > , if ? \
cf.10oxiii13 δὲ καὶ κόσμος at καλαὶ διαθέσεις, ἀγάπη, πίστις, ἐλπὶς,
lal fe / 3 /
γνῶσις ἀληθείας, ............ πραότης, εὐσπλαγχνία, f. 328
΄ vA / A /
σεμνότης ἵν, ὅταν ἐσχάτη σάλπιγξ ὑποσημήνῃ τοῦ δρόμου
\ a ᾽ a 5...) , 5 , ay ,
καὶ τῆς ἐντεῦθεν ἐξόδου, καθάπερ ἐκ σταδίου τοῦ βίου
=) ’ fal a 60 A τὰ / lol /
μετ᾽ ἀγαθοῦ τοῦ συνειδότος τῷ ἀθλοθέτῃ παραστῇ νεκηφόρος 10
a ῃ AX /
ὡμολογημένος τῆς ἄνω πατρίδος ἄξιος, εἰς ἣν μετὰ στεφάνων
’ lal τ)
καὶ κηρυγμάτων ἀγγελικῶν ἐπανέρχεται.
nr ἊΝ Aa +) / nr
4. Aoin τοίνυν ἡμῖν ὁ σωτὴρ ἐντεῦθεν ἀρξαμένοις τοῦ
, 3 a \ \ J \ \ ,
λόγου τἀληθῆ καὶ τὰ πρέποντα καὶ τὰ σωτήρια συμβα-
/ lal ’ lal , \ 3 / lal ’ Ὧν
λέσθαι τοῖς ἀδελφοῖς, πρός τε τὴν ἐλπίδα πρῶτον αὐτὴν, τ5
a ’ 7 2 ¢ \
καὶ δεύτερον πρὸς τὴν τῆς ἐλπίδος προσαγωγήν. ὁ δὲ
A / \ ' \
χαρίζεται δεομένοις καὶ αἰτοῦντας διδάσκει, Kai λύει THY
᾿ :} \ 7
ἄγνοιαν καὶ τὴν ἀπόγνωσιν ἀποσείεται τοὺς αὐτοὺς πάλιν
΄ lal id a id J
εἰσάγων λόγους περὶ TOV πλουσίων, ἑαυτῶν ἑρμηνέας γινο-

7, ΣΝ \ ’ oy A Oc \ - δα, ae)
μένους καὶ ἐξηγητὰς ἀσφαλεῖς" οὐδὲν yap οἷον αὐτῶν αὖθις 20
a a an 7 a a ’ Lo.)

ἀκοῦσαι TOV ῥητῶν, ἅπερ ἡμᾶς ἐν τοῖς εὐαγγελίοις ἄχρι νῦν
2 /
διετάρασσεν ἀβασανίστως καὶ διημαρτημένως ὑπὸ νηπιό-
’ 7 an ‘3 \
Mexi7ff τῆτος ἀκροωμένους. ᾿Εἰκπορευομένου αὐτοῦ εἰς ὁδὸν προσ-
/ / /
ελθών τις ἐγονυπέτει NEywv' Διδάσκαλε ἀγαθὲ, τί ποιήσω
\ ? ¢ A M2 a /
iva ζωὴν αἰώνιον κληρονομήσω; ὃ δὲ “Inoods Neyer’ Ti pe 938
’ \ , 5 \ ’ \ bf \ @ ἰφ [howe \ > N
ἀγαθὸν λέγεις; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός" Tas ἐντολὰς
ἂψ UZ \ 4
οἶδας" Μὴ μοιχεύσῃς, Μὴ φονεύσῃς, Μὴ κλέψης, Μὴ ψευδο-
\ / ΄ c
μαρτυρήσῃς, Τίμα τὸν πατέρα cov καὶ τὴν μητέρα. ὁ δὲ
fal γ lal ig NO: an
ἀποκριθεὶς λέγει αὐτῷ: Ιάντα ταῦτα ἐφύλαξα. ὁ δὲ ᾿Ιησοῦς
2 7, ΕΠ ΕΣ 5) oS oe 5 G a, ?
ἐμβλέψας ἠγάπησεν αὐτὸν καὶ εἶπεν" “Kv σοι voTepel’ εἰ 30
/ / Ss / «“ ” \ ΄ n
θέλεις τέλειος εἶναι, πώλησον ὅσα ἔχεις καὶ διάδος πτωχοῖς,
cy \ ol rn
καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. ὁ f. 8295
δὲ U Soa A λό > AXA Ἂ; Ψ, = 5 \
€ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθε λυπούμενος" ἦν γὰρ

1. ἀκωνεῖται, κἂν ἱδρῶτι. emendationem Ghislerii in textum recepi.
γνώσεις post ἀληθείας lacuna 12 litterarum: ἐπιείκεια addidit
Fell 15 πρώτην 23 αὐτῶ 29 ἐφύλαξα] recte monet Segaar hic
excidisse librarii incuria ἐκ νεότητός μου, quae uerba agnoscit noster infra § 8
et § 10

Ιο

ΠΕ 329»

3°

35
939

QUIS DIVES SALVETUR. 5

» \ /
ἔχων χρήματα πολλὰ Kal ἀγρούς. περιβλεψάμενος δὲ ὁ
’ fal / a al > a. lal / e \
Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ: lds δυσκόλως οἱ τὰ
΄ὕ " > ΄ , \ ͵ ΣᾺ a
χρήματα ἔχοντες εἰσελεύσονται εἰς τὴν βασιλείαν TOD θεοῦ.
e “ al / an
οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. πάλιν δὲ
Cay a > \ / SAL , a ΄
ὁ ᾿Ιησοῦς ἀποκριθεὶς λέγει αὐτοῖς: Téxva, πῶς δύσκολόν
\ / \ / lal
ἐστι τοὺς πεποιθότας ἐπὶ χρήμασιν εἰς τὴν βασιλείαν τοῦ
ἴω a / fol na fal
θεοῦ εἰσελθεῖν. Τεὐκόλως} διὰ τῆς τρυμαλιᾶς THs βελόνης
, ΟῚ / A / ᾽ \ / a
κάμηλος εἰσελεύσεται ἢ πλούσιος εἰς THY βασιλείαν τοῦ
an ς \ la) 3
θεοῦ. οἱ δὲ περισσῶς ἐξεπλήσσοντο καὶ ἔλεγον Τίς οὖν
, a ς a ¢
δύναται σωθῆναι; ὃ δὲ ἐμβλέψας αὐτοῖς εἶπεν ὅτι Ilapa
. / ᾽ / \ fal ῇ, Vv ¢ /
ἀνθρώποις ἀδύνατον, παρὰ θεῷ δυνατόν. ἤρξατο 6 Ilétpos
/ > A. 3 \ a U Ν /
λέγειν αὐτῷ" ᾿Ιδὲ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν
> \ We 65 a , Εν Sey δε ΄ ἌΓΕΙΝ
σοι. ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς λέγει ᾿Αμὴν ὑμῖν λέγω, ὃς ἂν
> a NOY; \ - See \ \ / iv > “
ἀφῇ τὰ ἴδια καὶ γονεῖς καὶ ἀδελφοὺς καὶ χρήματα ἕνεκεν ἐμοῦ
\ “ fal > / 9 / e Ly.
Kal ἕνεκεν τοῦ εὐαγγελίου, «πολήψεται εκατονταπλασίονα
“Ὁ lal n ᾽ \ f \ /
νῦν ἐν τῷ καιρῷ τούτῳ ἀγροὺς Kal χρήματα καὶ οἰκίας καὶ
ἰδελφοὺς ἔ ετὰ διωγμῶν Τείς trout’ ἐν δὲ τῷ ἐ 4
ἀδελφοὺς ἔχειν μετὰ διωγμῶν Τείς πουΐ᾽ ἐν ᾧ ἐρχομένῳ
,ἷ e ἴω lj
ζωήν Τέστιν αἰώνιος" ἐν dé ἔσονται of πρῶτοι ἔσχατοι, Kal
οἱ ἔσχατοι πρῶτοι.
a Ne κα a \ / > / L 5
5. Ταῦτα μὲν ἐν τῷ κατὰ Μάρκον εὐαγγελίῳ γέγραπται
Nae) n »} \ a > ᾿ ΄ 5. ἡ \
Kal ἐν τοῖς ἄλλοις δὲ πᾶσιν ἀνωμολογημένοις ὀλίγον μὲν
ἴσως ἑκασταχοῦ τῶν ῥημάτων ἐναλλάσσει, πάντα δὲ τὴν
> \ fal a \ lal
αὐτὴν τῆς γνώμης συμφωνίαν ἐπιδείκνυται. δεῖ δὲ σαφῶς
> / ΄ 5 \ , fe ς \ 2 \ / /
εἰδότας ws οὐδὲν ἀνθρωπίνως ὁ σωτὴρ ἀλλὰ πάντα θείᾳ
a \ a \
σοφίᾳ καὶ μυστικῇ διδάσκει τοὺς ἑαυτοῦ, μὴ TapKivas
ἀκροᾶσθαι τῶν λεγομένων, ἀλλὰ τὸν ἐν αὐτοῖς κεκρυμμένον
- \ an > / / \ / > a \
νοῦν μετὰ τῆς ἀξίας ζητήσεως Kal συνέσεως ἐρευνᾷν καὶ
\ ig > “ lal / lal
καταμανθάνειν. Kal yap τὰ ὑπ᾽ αὐτοῦ τοῦ κυρίου δοκοῦντα
lal \ \ lal , / ε /
ἡπλῶσθαι πρὸς τοὺς μαθητὰς τῶν ἠνυγμένως ὑπειρημένων
> \ ig4 2 Ν J ” \ fal “ ’ /
οὐδὲν ἥττονος GANA πλείονος ETL καὶ νῦν τῆς ἐπιστάσεως
¢ / / \ \ ( / a /
εὑρίσκεται δεόμενα διὰ τὴν ὑπερβάλλουσαν τῆς φρονήσεως
᾽ > a « ΄ὕ o \ \ \ , (Po) > a
ἐν αὐτοῖς ὑπερβολήν.. ὅπου δὲ Kal τὰ νομιζόμενα ὑπ᾽ αὐτοῦ
“ fal ᾽ tal an n / /
διῷχθαι τοῖς ἔσω Kal αὐτοῖς τοῖς τῆς βασιλείας τέκνοις
c > 3 lal / » ͵ / / 3 /
ὑπ᾽ αὐτοῦ καλουμένοις ἔτι χρήζει φροντίδος πλείονος, ἢ πού
\ , \ «ς lal 3 / θ \ ὃ \ n δὲ
γε τὰ δόξαντα μὲν ἁπλῶς ἐξενηνέχθαι καὶ διὰ τοῦτο μηδὲ
“ > ee \ \ /
διηρωτημένα πρὸς τῶν ἀκουσάντων, εἰς ὅλον δὲ TO τέλος

3 χρήμα 17, 18 conf. §§ 25, 26 21 ἂν ὡμολογημένοις 80 ἡτ-

Tovos]+éru καὶ νῦν 33 διοῖχθαι 84 ἢ ποῦ

οἵ, ΜῈ xiii38

cf. Jn v 26,
ΧΥἹ 2

ef. Jn xvii 3

ef. 1 Tim vi
19
Mt xi 27

6 CLEMENT OF ALEXANDRIA.

an / n
αὐτὸ τῆς σωτηρίας διαφερόντων, ἐσκεπασμένων δὲ θαυμαστῷ
\ ς / 7 ie, 3 » / /
καὶ ὑπερουρανίῳ διανοίας βάθει, οὐκ ἐπιπολαίως δέχεσθαι
lal a a \ a ᾽ \ N
ταῖς ἀκοαῖς προσῆκεν, ἀλλὰ καθιέντας τὸν νοῦν ἐπ᾽ αὐτὸ TO
r lal Qn \ Lal fg ’ /
πνεῦμα τοῦ σωτῆρος καὶ TO τῆς γνώμης ἀπόρρητον.
J - if fal \ \
6. ᾿Ἠρώτηται μὲν yap ἡδέως ὁ κύριος ἡμῶν καὶ σωτὴρ
’ , / > lel δ \ \ lal ¢ \
ἐρώτημα καταλληλότατον AUTO, ἢ ζωὴ περὶ ζωῆς, ὁ σωτὴρ
\ / ¢ Me \ 7 lal
περὶ σωτηρίας, ὁ διδάσκαλος περὶ κεφαλαίου τῶν διδασκο-
΄ a a ?
μένων δογμάτων, «ἡ» ἀλήθεια περὶ τῆς ἀληθινῆς ἀθανασίας,
΄- / / c Lh \ A /
ὁ λόγος περὶ τοῦ πατρῴου λόγου, ὁ τέλειος περὶ τῆς τελείας
? Ξ ἢ ς ” \ a 7, ᾽ Hee
ἀναπαύσεως, ὁ ἄφθαρτος περὶ τῆς βεβαίας ἀφθαρσίας
΄ ¢ ( \ / \ /
ἠρώτηται περὶ τούτων ὑπὲρ ὧν καὶ κατελήλυθεν, ἃ παιδεύει,
ἃ ΄, A , “ / \ A ᾽ ἢ Cues
ἃ διδάσκει, | ἃ παρέχει, ἵνα δείξῃ τὴν τοῦ εὐωγγελίου ὑπό-
ed / > \ τ / lal / \ id \
θεσιν, ὅτι δόσις ἐστὶν αἰωνίου ζωῆς. πρόοιδε δὲ ὡς θεὸς
δ ΄ ΄, ὌΝ , 3 SA
Kal ἃ μέλλει διερωτηθήσεσθαι καὶ ἃ μέλλει TIS αὐτῷ ἀπο-
VA / \ \ nn δ ς / “Ὁ
κρίνεσθαι: τίς γὰρ καὶ μᾶλλον ἢ ὁ προφήτης προφητῶν
\ an
καὶ κύριος παντὸς προφητικοῦ πνεύματος ; κληθεὶς δὲ
’ ») a , na \ ,
ἀγαθὸς, ἀπ᾽ αὐτοῦ πρώτου τοῦ ῥήματος τούτου τὸ ἐνδόσιμον
λαβὼν ἐντεῦθεν καὶ τῆς διδασκαλίας ἄρχεται, ἐπιστρέφων
\ δὴ \ fal
τὸν μαθητὴν ἐπὶ τὸν θεὸν τὸν ἀγαθὸν Kal πρῶτον καὶ μόνον
lal / «Ὁ δ e 7ὔ an 5
ζωῆς αἰωνίου ταμίαν, ἣν ὁ υἱὸς δίδωσιν ἡμῖν παρ᾽ ἐκείνου
λαβών.
’ fal \ 4 Ὁ
7. Οὐκοῦν τὸ μέγιστον καὶ κορυφαιότατον τῶν πρὸς
\ \ / > \ a > a ΕΣ \ 5 / a
τὴν ζωὴν μαθημάτων ἀπὸ τῆς ἀρχῆς εὐθὺς ἐγκαταθέσθαι τῇ
lal a nn \ \ 4 a
ψυχῆ δεῖ, γνῶναι τὸν θεὸν τὸν αἰώνιον καὶ δοτῆρα αἰωνίων
lal ς >
Kal πρῶτον Kal ὑπέρτατον καὶ ἕνα καὶ ἀγαθόν. θεὸν ἔστι
κτήσασθαι διὰ γνώσεως καὶ καταλήψεως" αὕτη γὰρ ἄτρεπτος
> / 3 \ a ’ ͵ n an
καὶ ἀσάλευτος ἀρχὴ Kal κρηπὶς ζωῆς, ἐπιστήμη θεοῦ Tov
\ 3. d /
ὄντως ὄντος Kal Ta ὄντα, τουτέστι τὰ αἰώνια, δωρουμένου,
᾽ - VPN “ Qn ΝΞ a an
ἐξ ov Kal TO εἶναι τοῖς ἄλλοις ὑπάρχει καὶ TO μεῖναι λαβεῖν
ἡ μὲν γὰρ τούτου ἄγνοια θάνατός ἐστιν, ἡ δὲ ἐπίγνωσις
’ la]
αὐτοῦ καὶ οἰκείωσις καὶ ἡ πρὸς αὐτὸν ἀγάπη καὶ ἐξομοίωσις
t ,
μόνη ζωή.
- i a > Ὁ lal / \
8. Τοῦτον οὖν πρῶτον ἐπιγνῶναι τῷ ζησομένῳ τὴν
\ 4 ἃ 5 \ / > \ ¢
ὄντως ζωὴν παρακελεύεται, ὃν οὐδεὶς ἐπυγινώσκει εἰ μὴ ὁ
ΕἾ \ i cet οὐ c e\ 3 ! . 4 \ fA a
υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ, ἔπειτα TO μέγεθος τοῦ

ἔ, 330

1 forsitan legendum διαφέροντα, ἐνεσκεπασμένα δὲ H. Jackson 5 σωτὴρ]
ops 7 κεφαλαίου] οὐ 8 <> addidi 13 mpootde 30 ἀθάνατός

QUIS DIVES SALVETUR. 7

lal ᾽ n \ \ Ud “Ὁ
σωτῆρος μετ᾽ ἐκεῖνον καὶ τὴν καινότητα τῆς χάριτος
a “ \ \ \ ) / e / \ ,
μαθεῖν, ὅτι δὴ κατὰ TOV ἀπόστολον Ὁ νόμος διὰ Μωσέως 17.117
/ \ an an
ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ ᾿Ιησοῦ Χριστοῦ" καὶ
> ” \ \ , rn / al ς \ a Cua
οὐκ loa τὰ διὰ δούλου πιστοῦ διδόμενα τοῖς ὑπὸ TOD υἱοῦ cf. He iis
͵ a © \ 3 G , re
5 γνησίου δωρουμένοις. εἰ γοῦν ἱκανὸς ἦν ὁ Μωσέως νόμος cf. Gaii 21
\ Rp: lal ie \ \ > \
f. 330” ζωὴν | αἰώνιον παρασχεῖν, μάτην μὲν ὁ σωτὴρ αὐτὸς Tapa-
3 \ / ’ n \ / “
γίνεται καὶ πάσχει δι’ ἡμᾶς ἀπὸ γενέσεως μέχρι τοῦ σημείου cf. Philii8
\ ? 4 /
τὴν ἀνθρωπότητα διατρέχων, μάτην δὲ ὁ πάσας πεποιηκὼς. cf. Me x 20
/ \ / , lal .
940 ἐκ νεότητος Tas νομίμους ἐντολὰς παρὰ ἄλλου αἰτεῖ γονὺ-
fel / 5
10 πετῶν ἀθανασίαν. οὐδὲ γὰρ πεπλήρωκε μόνον τὸν νόμον,
᾽ \ \ AN ᾽ \ ΄ ς / 5 , Ἂν ᾽ \ \
ἀλλὰ καὶ εὐθὺς ἀπὸ πρώτης ἡλικίας ἀρξάμενος" ἐπεὶ Kal
/ aX Ly , n if f ®
τί μέγα ἢ ὑπέρλαμπρον γῆρας ἄγονον ἀδικημάτων ὧν
ἐπιθυμίαι τίκτουσι νεανικαὶ ἢ ὀργὴ ζέουσα ἢ ἔρως χρη-
, a
μάτων ; ἀλλ᾽ εἴ τις ἐν σκιρτήματι νεοτησίῳ καὶ TO καύσωνι
“ / / \ ,
15 τῆς ἡλικίας παρέσχηται φρόνημα πεπανὸν καὶ πρεσβύτερον
an 9 2 - \
τοῦ χρόνου, θαυμαστὸς οὗτος ἀγωνιστὴς Kal διαπρεπὴς Kal
\ / 5 ’ iy ia ¢ rn
τὴν γνώμην TWOALWTEPOS. GAN ὅμως οὗτος ὁ τοιοῦτος
> a / 2 lal \ \ / 2QO\
ἀκριβῶς πέπεισται διότι αὐτῷ πρὸς μὲν δικαιοσύνην οὐδὲν
2 a a Neer nn, \ aa) > a x a a
ἐνδεῖ, ζωῆς δὲ ὅλης προσδεῖ διὸ αὐτὴν αἰτεῖ Tapa τοῦ δοῦναι
/ \ is , Yj 7
20 μόνου δυναμένου, καὶ πρὸς μὲν τὸν νόμον ἄγει παρρησίαν,
Ser a ͵ ,ὔ , ν᾿
τοῦ θεοῦ δὲ τὸν υἱὸν ἱκετεύει" ἐκ πίστεως εἰς πίστιν μετα- cf. Roil7
n ͵ \
τάσσεται; ὡς σφαλερῶς ἐν νόμῳ σαλεύων Kal ἐπικινδύνως
Ὁ \ an /
ναυλοχῶν εἰς τὸν σωτῆρα μεθορμίξζεται.
€ rns a ᾽ ~ 7 \ 3. ἢ e , \
9. Ὃ γοῦν ᾿Ιησοῦς οὐκ ἐλέγχει μὲν αὐτὸν ὡς πάντα Ta
25 ἐκ νόμου μὴ πεπληρωκότα, ἀλλὰ καὶ ἀγαπᾷ Kal ὑπερασπά-
τ μου μη np ) YATE ρ
lal > a » ᾽ > lal \ 5 ͵
ἕεται τῆς ἐν οἷς ἔμαθεν εὐπειθείας, ἀτελῆ δὲ εἶναί φησιν
\ ᾽ /
ὡς πρὸς τὴν αἰώνιον ζωὴν, ὡς οὐ τέλεια πεπληρωκότα, Kal
/ \ ’ / De ON Ν A > a \ \ 95
νόμου μὲν ἐργάτην, ἀργὸν δὲ ζωῆς ἀληθινῆς. Kada μὲν οὖν
a5 A / Bay oP ς \ > N fen 7 ” -
κἀκεῖνα" τίς δ᾽ οὔ φησιν ; ἡ yap ἐντολὴ ayia ἄχρι παιδα- Ro νἱῖ 12
30 γωγίας τινὸΣ μετὰ φόβου καὶ προπαιδείας ἐπὶ τὴν τοῦ οἵ. Gaiii 94
τ 7, \ ἢ \ , A ᾿
Ἰησοῦ νομοθεσίαν τὴν ἄκραν καὶ χάριν προχωροῦσα
i / an
πλήρωμα δὲ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ ci. Rox4
, Ν a a ᾽ \ ses
πιστεύοντι, οὐχὶ δὲ δούλους ποιῶν ὡς δοῦλος, ἀλλὰ καὶ υἱοὺς cf. Ro vii

2 δεῖ 8 ἡ 29] supra lin. a pr. man. 4 ἴσα (Ghisler)] εἰς
4,5 τοῦ υἱοῦ γνησίου] aut τοῦ omittendum, aut scribendum τοῦ γνησίου υἱοῦ cum
Ghisler 9 aire? (J. A. Robinson)] ἔτι 15 παρέσχηται H. Jackson
παράσχηται 8 παιπανὸν 31 προχωροῦντα 33 δὲ] aut omittendum
esse aut in 67 mutandum monet J, B. Mayor

ὃ CLEMENT OF ALEXANDRIA.

r \ > a \
cf. Mt xii50 Kal ἀδελφοὺς Kal συγκληρονόμους τοὺς ἐπιτελοῦντας TO
an /
θέλημα τοῦ πατρός.
’
τ 10. Ei θέλεις τέλειος γενέσθαι. οὐκ ἄρα πω τέλειος
nv’ οὐδὲν γὰρ τεϊλείου τελειότερον. καὶ θείως τό" Ki f. 331"
, \ ’ / lal / , a a
θέλεις: TO αὐτεξούσιον τῆς προσδιαλεγομένης αὐτῷ ψυχῆς 5
ἡ Pee hoe 1.5 , \ 53 ae ¢ > ͵
ἐδηλωσεν᾽ ἐπὶ τῷ ἀνθρώπῳ γὰρ ἦν ἡ αἵρεσις ὡς ἐλευθέρῳ,
ἐπὶ θεῷ δὲ ἡ δόσις ὡς κυρίῳ. δίδωσι δὲ βουλομένοις καὶ
/ 79 » a
ὑπερεσπουδακόσι καὶ δεομένοις, ἵν᾿ οὕτως ἴδιον αὐτῶν ἡ
la J? ’ Ν ’ ΄ ς εἷς / \ > \
σωτηρία γένηται. ov yap ἀνωγκάζει ὁ θεὸς, Bia yap ἐχθρὸν
“. a ’ \ a a / ‘\ a > lal / \
of. Mt vii 7; θεῷ, ἀλλὰ τοῖς ζητοῦσι πορίζει καὶ τοῖς αἰτοῦσι παρέχει, καὶ 10
Ο ΧΙ Ξ
τοῖς κρούουσιν ἀνοίγει. εἰ θέλεις οὖν, εἰ ὄντως θέλεις, καὶ
ΨΩ \ > a a ΝΥ τ “ / PF \
μὴ ἑαυτὸν ἐξαπατᾷς, κτῆσαι TO ἐνδέον. “Ev σοι λείπει" TO
aA «ς U “ 5
ἕν, τὸ ἐμὸν, τὸ ἀγαθὸν, τὸ ἤδη ὑπὲρ νόμον, ὅπερ νόμος οὐ
δίδωσιν, ὅπερ νόμος οὐ χωρεῖ, ὃ τῶν ζώντων ἴδιόν ἐστιν.
lal , \
ἀμέλει ὁ πάντα τὰ TOD νόμου πληρώσας ἐκ νεότητος Kal TA 15
ξ ἃ a an a ’
ὑπέρογκα φρναξάμενος TO ἕν τοῦτο προσθεῖναι τοῖς ὅλοις οὐ
/ NX fa Ὁ 5. hs “ / x be
δεδύνηται, τὸ τοῦ σωτῆρος ἐξαίρετον, iva NABH ζωὴν αἰώνιον,
«ὃ - ,’ a a
nv ποθεῖ; ἀλλὰ δυσχεράνας ἀπῆλθεν ἀχθεσθεὶς τῷ παραγ- 941
/ A a © \ ia e ΄ > \ ’ a \
γέλματι τῆς ζωῆς, ὑπὲρ ἧς ἱκέτευεν. οὐ yap ἀληθῶς ζωὴν
» Ε \ / ’ a
ἤθελεν, ὡς ἔφασκεν, ἀλλὰ δόξαν προαιρέσεως ἀγαθῆς μόνην 20
/ e Ss lal
περιεβάλλετο, Kal περὶ πολλὰ μὲν οἷός τε HY ἀσχολεῖσθαι,
\ ἃ \ a a lq , >
τὸ δὲ ἕν TO τῆς ζωῆς ἔργον ἀδύνατος Kal ὠπρόθυμος καὶ
. ’ \ ᾽ Ἄς τὲ ar \ κ᾿ \ ῃ 5 ς
cf. Lex 39f ἀσθενὴς ἐκτελεῖν" ὁποῖόν τι καὶ πρὸς τὴν Μάρθαν εἶπεν ὁ
Ν ’
σωτὴρ ἀσχολουμένην πολλὰ Kal περιελκομένην καὶ παρα-
ταρασσομένην διακονικῶς, τὴν δὲ ἀδελφὴν αἰτιωμένην ὅτι TO 25
ig lal n a a
ὑπηρετεῖν ἀπολιποῦσα τοῖς ποσὶν αὐτοῦ παρακάθηται μαθη-
\
ΙΧ τικὴν ἄγουσα σχολήν XV περὶ πολλὰ ταράσσῃ, Μαρία δὲ
δ 3 \ / > ΄ \ > > ͵ x. A
τὴν ἀγαθὴν μερίδα ἐξελέξατο, καὶ οὐκ ἀφαιρεθήσεται αὐτῆς.
UA ω Ὁ ᾽
οὕτως καὶ τοῦτον ἐκέλευε τῆς πολυπραγμοσύνης ἀφέμενον
ἜΝ a “-
ἐνὶ προστετηκέναι καὶ προσκαθέζεσθαι τῇ χάριτι τοῦ ζωὴν 30
’
αἰώνιον προστιθέντος.

3 dpa 4,5 εἰ θέλεις] ἐθέλεις 6—11 ἐπὶ τῷ ἀνθρώπῳ- - ἀνοίγει]
Leontius Vat. Gr. 1553 f. 56 Parall. Vat. et Scor. 315 6 γὰρ nv] μὲν
Leont. Vat. Scor. om. ἡ Vat. 7 θεῷ] pr. τῴ Leont. δὲ 1°]
om. Vat. supra lin. habet Scor. 8 ἵνα Vat. Scor. αὐτῶν] αὐτοῦ
Leont. Vat. Scor. 9, 10 οὐ γὰρ---θεῷ] Leont. Vat. Gr. 1553 f. 119
9 οὐ yap] οὐκ Leont. 119 om. 6 Leont. 56 et 119 ἐχθρὸν] αἰσχρὸν
Leont. 56 10 ἑητοῦσι] ζητοῦσιν αὐτὸν Leont. αἰτοῦσιν Leont.

24, 2ῦ παρατασσομένην

QUIS DIVES SALVETUR. 9

f, 8810 11. Τί τοίνυν nv τὸ προτρεψάώμενον | αὐτὸν εἰς φυγὴν
καὶ ποιῆσαν ἀπαυτομολῆσαι τοῦ διδασκάλου, τῆς ἱκετείας,
τῆς ἐλπίδος, τῆς ζωῆς, τῶν προπεπονημένων; [[Ιώλησον τὼ Mt χίχ 9]
ὑπάρχοντά σου. τί δὲ τοῦτό ἐστιν; οὐχ ὃ προχείρως
5 δέχονταί τινες, τὴν ὑπάρχουσαν οὐσίαν ἀπορρίψαι προσ-
τάσσει καὶ ἀποστῆναι τῶν χρημάτων᾽ ἀλλὰ τὰ δόγματα
«τὰ» περὶ χρημάτων ἐξορίσαι τῆς ψυχῆς, τὴν πρὸς αὐτὰ
συμπάθειαν, τὴν ὑπεράγαν ἐπιθυμίαν, τὴν περὶ αὐτὰ πτοίαν
καὶ νόσον, τὰς μερίμνας, τὰς ἀκάνθας τοῦ βίου, αἱ τὸ οἴ Μοῖν 19}
10 σπέρμα τῆς ζωῆς συμπνίγουσιν. οὔτε γὰρ μέγα καὶ ζηλωτὸν
τὸ τὴν ἄλλως ἀπορεῖν χρημάτων μὴ οὐκ ἐπὶ λόγῳ ζωῆς"
οὕτω μέν γ᾽ ἂν ἦσαν οἱ μηδὲν ἔχοντες μηδαμῆ ἀλλὰ ἔρημοι
καὶ μεταῖται τῶν ἐφ᾽ ἡμέραν, οἱ κατὰ τὰς ὁδοὺς ἐρριμμένοι
πτωχοὶ, ἀγνοοῦντες δὲ θεὸν καὶ δικαιοσύνην θεοῦ, KAT αὐτὸ cf, Rox3
15 μόνον τὸ ἄκρως ἀπορεῖν καὶ ἀμηχανεῖν βίου καὶ τῶν
ἐλαχίστων σπανίζειν μακαριώτατοι καὶ θεοφιλέστατοι καὶ
μόνοι ζωὴν ἔχοντες αἰώνιον" οὔτε καινὸν τὸ ἀπείπασθαι
πλοῦτον καὶ χαρίσασθαι πτωχοῖς ἢ πατρίσιν, ὃ πολλοὶ
πρὸ τῆς τοῦ σωτῆρος καθόδου πεποιήκασιν, οὗ μὲν τῆς εἰς
20 λόγους σχολῆς καὶ νεκρᾶς σοφίας ἕνεκεν, οἱ δὲ φήμης κενῆς
καὶ κενοδοξίας, ᾿Αναξαγόραι καὶ Δημόκριτοι καὶ ἹΚράτητες.
12. Τί οὖν ὡς καινὸν καὶ ἴδιον θεοῦ παραγγέλλει καὶ
μόνον ζωοποιοῦν, ὃ τοὺς προτέρους οὐκ ἔσωσεν; εἰ δὲ ἐξαί-
ρετόν τι ἡ καινὴ κτίσις, ὁ υἱὸς τοῦ θεοῦ, μηνύει καὶ διδάσκει,
25 οὐ τὸ φαινόμενον, ὅπερ ἄλλοι πεποιήκασι, παρεγγυᾷ, ἀλλ᾽ ἕ-
τερόν τι διὰ τούτου σημαινόμενον μεῖζον καὶ θειότερον καὶ
τελεώτερον, τὸ τὴν ψυχὴν αὐτὴν καὶ τὴν διάθεσιν γυμνῶσαι
τῶν ὑπόντων παθῶν καὶ πρόρριζα τὰ ἀλλότρια τῆς γνώμης
ἐκτεμεῖν καὶ ἐκβαλεῖν. τοῦτο γὰρ ἴδιον μὲν τοῦ πιστοῦ τὸ
30 μάθημα, ἄξιον δὲ τοῦ σωτῆρος τὸ δίδαγμα. οἱ γάρ ToL

3 προπεπονημένων] προ supra lin. additum, sed a prim. manu 3—10 πώ-
λησον---συμπνίγουσιν] Parall. Vat. et Scor. 502 Paris 186% 4 cov post
πώλησον habent Vat. Scor. Paris τί dé—mpoxelpws] τί οὐ (οὐτε Scor.)
προχείρως Vat. Scor. Paris 5 twos Paris ἀπορίψαι Paris 5—7 om.
προστάσσει---ψυχῆς Vat. Scor. Paris 7 <ra> addidi πρὸς αὐτὰ] πρὸς
αὐτὴν Scor. Paris 8 περὶ αὐτὰ] περὶ αὐτὴν Vat. πτοίαν] ἀγρυπνίαν Vat.
Scor. Paris 9 καὶ] τὴν Vat. 10 καταπνίγουσιν Paris 11 τότ᾽ ἦν ἄλλως
ἀπορρεῖν 17 αἰωνίαν καινὸν (Ghisler) ] κοινὸν 18 πατρίσιν (Ghisler) |
πατράσιν ZO εἵνεκεν 23 ζωοποιῶν 24 κτίσις (Ghisler)] κτῆσις 28 πρόριζα

10 CLEMENT OF ALEXANDRIA.

/ r a ᾽ \ \ \ /
πρότεροι, καταφρονήσαντες TOV ἐκτὸς, τὰ μὲν κτήματα 942
᾽ a \ an lal
ἀφῆκαν καὶ παραπώλεσαν, τὰ δὲ | πάθη τῶν ψυχῶν οἶμαι f. 3324
Ὁ“ \ \
ὅτι Kal προσεπέτειναν᾽ ἐν ὑπεροψίᾳ yap ἐγένοντο Kai ada-
/ \ / A / Lal BA > ,
ζονείᾳ καὶ κενοδοξίᾳ καὶ περιφρονήσει τῶν ἄλλων ἀνθρώ-
ἐ iA
- 7 f > A A
πων, ὡς αὐτοί TL ὑπὲρ ἄνθρωπον ἐργασάμενοι. πῶς ἂν 5
5 ς \ ΄ - ? 3. «Ὁ “ \ /
οὖν ὁ σωτὴρ παρήνει τοῖς εἰς ἀεὶ βιωσομένοις τὰ βλάψοντα
\ / XN \ \ “Ὁ > / XN \
καὶ λυμανούμενα πρὸς τὴν ζωὴν, ἣν ἐπαγγέλλεται; καὶ yap
5S "ἢ Qn 4 n
αὖ κἀκεῖνό éote’ δύναταί τις ἀποφορτισάμενος THY κτῆσιν
> \ ὃ 4 \ n
οὐδὲν ἧττον ἔτι THY ἐπιθυμίαν καὶ τὴν ὄρεξιν TOY χρημάτων
YA 2 - a a
ἔχειν évteTnKviay καὶ συζῶώσαν, Kal THY μὲν χρῆσιν ἀπο- το
/ 3 lal \ a Ν Led ἘΠ >
βεβληκέναι, ἀπορῶν δὲ ἅμα καὶ ποθῶν ἅπερ ἐσπάθησε
διπλῇ λυπεῖσθαι, καὶ τῇ τῆς ὑπηρεσίας ἀπουσίᾳ καὶ τῇ τῆς
/ 7 t
μετανοίας συνουσίᾳ. ἀνέφικτον yap Kai ἀμήχανον δεόμενον
- \ \ »» > fal
τῶν πρὸς TO βιοτεύειν ἀναγκαίων μὴ οὐ κατακλᾶσθαι THY
/ > s / ’ δ lal lal
γνώμην Kal ἀσχολίαν ἄγειν ἀπὸ τῶν κρειττόνων, ὁπωσοῦν 15
Sas a a !
καὶ ὁθενοῦν ταῦτα πειρώμενον ἐκπορίζειν.
© \ lA / \
13. Καὶ πόσῳ χρησιμώτερον τὸ ἐναντίον, ἱκανὰ κεκτη-
fe / \ a a Ce
μένον αὐτόν τε περὶ τὴν κτῆσιν μὴ κακοπαθεῖν καὶ οἷς
καθῆκεν ἐπικουρεῖν; τίς γὰρ ἂν κοινωνία καταλείπουτο
/ a 3 na Ν
παρὰ ἀνθρώποις, εἰ μηδεὶς ἔχοι μηδέν; πῶς δ᾽ ἂν τοῦτο τὸ 20
! a by \ al na / , ra
δόγμα πολλοῖς ἄλλοις καὶ καλοῖς τοῦ κυρίου δόγμασιν οὐχὶ
Lexvi9 φανερῶς ἐναντιούμενον εὑρίσκοιτο καὶ μαχόμενον; Ἰ]Ποιήσατε
a a a a (pee Ay /
ἑαυτοῖς φίλους ἐκ τοῦ μαμωνᾷ τῆς ἀδικίας, iy ὅταν ἐκλίπῃ
Ἁ , Cun > \ > , , ͵
Mtvi20 δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. Κτήσασθε θησαυ-
’ lal ¢ t lal > / /
povs ἐν οὐρανῷ, ὅπου μήτε ons μήτε βρώσις ἀφανίζει pyTeE 25
fol al \
of. Mt xxv κλέπται διορύσσουσιι πῶς ἄν τις πεινώντα τρέφοι Kal
a / / ,
διψῶντα ποτίζοι καὶ γυμνὸν σκεπάζοι καὶ ἄστεγον συνάγοι,
ε a a la) / >
ἃ τοῖς μὴ ποιήσασιν ἀπειλεῖ πῦρ Kal σκότος TO ἐξώτερον, εἰ
cy, a > \
πάντων αὐτὸς ἕκαστος φθάνοι τούτων ὑστερῶν; ἀλλὰ μὴν
. “Ὁ / lal
cf, Le xix 63 αὐτός τε ἐπιξενοῦται Ζακχαίῳ καὶ Λευεὶ καὶ Ματθαίῳ τοῖς 30
1x 10 \ \ 0 3 \ >
πλουσίοις καὶ τελώναις, καὶ τὰ μὲν χρήματα αὐτοὺς ov
- \
κελεύει μεθεῖναι, τὴν δὲ διϊκαίαν κρίσιν ἐπιθεὶς καὶ τὴν 1. 332°
- 9, , 7ὔ “
Lexix9 ἄδικον ἀφελὼν καταγγέλλει' Σήμερον σωτηρία τῷ οἴκῳ
ο an a N \ fal
τούτῳ. οὕτω τὴν χρείαν αὐτῶν ἐπαινεῖ, ὥστε καὶ μετὰ τῆς
᾿4 / \
προσθήκης ταύτης THY κοινωνίαν ἐπιτάσσει, ποτίζειν TOV 35
a A a ς / \
διψῶντα, ἄρτον διδόναι τῷ πεινῶντι, ὑποδέχεσθαι τὸν ἄστεγον,

19 καταλείπεται 80 καὶ Λευεὶ coniecerunt J. A. Robinson et P. Koetschau
(uide adnot.); κελεύει S :

949

28
f. 333°

QUIS DIVES SALVETUR. - 1

> / \ / ᾽ \ \ ,ὔ ᾽ er
ἀμφιεννύναι τὸν γυμνόν. εἰ δὲ τὰς χρείας οὐκ οἷόν τε
fal 4 \ ’ \ fal
ἐκπληροῦν ταύτας μὴ ἀπὸ χρημάτων, τῶν δὲ χρημάτων
>’ ᾿ς ᾿ Ὁ τ
ἀφίστασθαι κελεύει, τί ἂν ἕτερον εἴη ποιῶν ὁ κύριος «ἢ»
\ aL ΕΝ , \ \ , or s \
τὰ αὐτὰ διδόναι τε καὶ μὴ διδόναι παραινῶν, τρέφειν Kal
\ , / ‘ a
μὴ τρέφειν, ὑποδέχεσθαι καὶ ἀποκλείειν, κοινωνεῖν καὶ μὴ
a ¢ ΄
κοινωνεῖν, ὅπερ ἁπάντων ἀλογώτατον.
’ Μ > / \ ‘ al
14. Οὐκ apa ἀπορριπτέον Ta καὶ τοὺς πέλας ὠφελοῦντα
/ / ,
χρήματα' κτήματα γάρ ἐστι κτητὰ ὄντα, καὶ χρήματα χρή-
Ν > n fa) fal
σιμα ὄντα καὶ εἰς χρῆσιν ἀνθρώπων ὑπὸ τοῦ θεοῦ παρεσκευ-
« / Ὁ
ασμένα: ἃ δὴ παράκειται καὶ ὑποβέβληται καθάπερ ὕλη
τίς καὶ ὄργανα πρὸς χρῆσιν ἀγαθὴν τοῖς εἰδόσι. τὸ ὄρ-
γανον, ἐὰν χρῇ τεχνικῶς, τεχνικόν ἐστιν ἐὰν ὑστερῇς τῆς
’ a a ’ / ᾿ la)
τέχνης, ἀπολαύει τῆς σῆς ἀπουσίας ὃν ἀναίτιον. τοιοῦτον
la) / = Uy n
Kal ὁ πλοῦτος ὄργανόν ἐστι δύνασαι χρῆσθαι δικαίως
αὐτῷ; πρὸς δικαιοσύνην καθυπηρετεῖ" ἀδίκως τις αὐτῷ
an c / i!
χρῆται; πάλιν ὑπηρέτης ἀδικίας εὑρίσκεται' πέφυκε yap
ς “ Ε] ’ τ ” » \ Uf \ b id nr \
ὑπηρετεῖν, ANN οὐκ ἄρχειν. οὐ χρὴ τοίνυν TO ἐξ ἑαυτοῦ μὴ
᾽ \ \ \ ᾽ δ n
ἔχον μήτε TO ἀγαθὸν μήτε TO κακὸν ἀναίτιον ὃν αἰτιᾶσθαι,
> \ , \ A ͵ a \ a
ἀλλὰ τὸ δυνάμενον καὶ καλῶς τούτοις χρῆσθαι Kal κακῶς,
τ > φ Ὰ [6 ὃ \ x7 \ an 7 5 Ni fa) ,’ ‘
ap ὧν ἂν ἕληται Kai αὐτὸ τοῦτο δ᾽ ἐστὶ νοῦς ἀνθρώπου,
lj > n
καὶ κριτήριον ἐλεύθερον ἔχων ἐν ἑαυτῷ Kal τὸ αὐτεξούσιον
aA A ͵ τ
τῆς μεταχειρίσεως τῶν δοθέντων" ὥστε μὴ τὰ κτήματά τις
’ / an x \ 10 fal lal \ \ ἴω
ἀφανιζέτω μᾶλλον ἢ τὰ παθη τῆς ψυχῆς, τὰ μὴ συγχωροῦντα
a a « a
THY ἀμείνω χρῆσιν τῶν ὑπαρχόντων, ἵνα καλὸς Kal ἀγαθὸς
γενόμενος καὶ τούτοις τοῖς κτήμασι χρῆσθαι δυνηθῇ καλῶς.
τὸ οὖν ἀποτάξασθαι πᾶσι τοῖς ὑπάρχουσι καὶ πωλῆσαι
πάντα τὰ ὑπάρχοντα τοῦτον τὸν τρόπον ἐκδεκτέον ὡς ἐπὶ
τῶν ψυχικῶν παθῶν διειρημένον.
᾽ \ a 2 ἐνν / Oe es \ \ eae ,
15. ᾿Εγὼ γοῦν κἀκεῖνο φήσαιμ᾽ ἄν' ἐπειδὴ τὰ μὲν ἐντός
’ a Lal \ δὲ > \ a \ ig \ - lal
ἐστι τῆς ψυχῆς, Ta δὲ ἐκτὸς, κἂν μὲν ἡ ψυχὴ χρῆται Kars
fal al \ lal \
καλὰ καὶ ταῦτα δοκεῖ, ἐὰν δὲ πονηρῶς πονηρὰ, ὁ κελεύων
fal \ «ς U . a a
ἀπαλλοτριοῦν Ta ὑπάρχοντα πότερον ταῦτα παραιτεῖται ὧν
> / ” \ / , ἌΝ 9 aA a a ᾽
ἀναιρεθέντων ἔτι τὰ πάθη μένει, ἢ ἐκεῖνα μᾶλλον ὧν ἀναιρε-
, >
θέντων καὶ τὰ κτήματα χρήσιμα γίνεται; ὁ τοίνυν ἀπο-

8 <7> addidit Ghisler 7 apa 13 ἀπουσίας] ἀμουσίας coniecit Segaar

20 καὶ] κατ᾽ 25 κτίσμασι (sed é 1° super ἡ scriptum esse uidetur)

ἀποτάξεσθαι 32 πρότερον

ef. Le xiv 33

Mc x 21
οἵ, Mtv8

οἵ, Mtv 3

12 CLEMENT OF ALEXANDRIA.

\ \ ' a A
βαλὼν τὴν κοσμικὴν περιουσίαν ἔτι δύναται πλουτεῖν τῶν
θ a Ν fal “ \ , - | AG Y 8 10 \
παθῶν, καὶ τῆς ὕλης μὴ παρούσης" ἡ yap ToL διάθεσις TO
’ lol 5 ἴω
αὐτῆς ἐνεργεῖ καὶ τὸν λογισμὸν ἄγχει καὶ πιέζει καὶ φλεγ-
/ a , i ,
μαίνει ταῖς συντρόφοις ἐπιθυμίαις: οὐδὲν οὖν προὔργου
/ a , a lal al
γέγονεν αὐτῷ πτωχεύειν χρημάτων πλουτοῦντι τῶν παθῶν'
᾽ \ > lal
οὐ yap Ta ἀπόβλητα ἀπέβαλεν, ἀλλὰ τὰ ἀδιάφορα" Kal τῶν
\ id lal ες \ / es x \ ¢/
μὲν ὑπηρετικῶν ἑαυτὸν περιέκοψεν, ἐξέκαυσε δὲ THY ὕλην
a / \ a a >
τῆς κακίας τὴν ἔμφυτον TH τῶν ἐκτὸς ἀπορίᾳ. ἀποτακτέον
3 - ¢ a a - \ /
οὖν τοῖς ὑπάρχουσι τοῖς βλαβεροῖς, οὐχὶ τοῖς (ἐὰν ἐπίστηταί
\ ’ \ a \ al / » lal
τις τὴν ὀρθὴν χρῆσιν) καὶ συνωφελεῖν δυναμένοις. ὠφελεῖ
Ν Ν N ΄ » /
δὲ Ta peta φρονήσεως καὶ σωφροσύνης καὶ εὐσεβείας
> UA 3 \ , ’
οἰκονομούμενα, ἀπωστέα δὲ τὰ ἐπιζήμια Ta δὲ ἐκτὸς οὐ
(ἐ
βλάπτει.
/ i € , a \ Ἢ
10. Οὕτως οὖν ὁ κύριος καὶ τὴν τῶν ἐκτὸς χρείαν
’ t , > / » \ \ 5 \ \ ie
εἰσάγει, κελεύων ἀποθέσθαι οὐ τὰ βιωτικὰ, ἀλλὰ τὰ τούτοις
na , a \ Ὁ a /
κακῶς χρώμενα" ταῦτα δὲ ἦν τὰ τῆς ψυχῆς ἀρρωστήματα
NS if ς / ἴω \ οὗ ef
καὶ παθη. (16.) Ὃ τούτων πλοῦτος παρὼν μὲν ἅπασι θανα-
i ’ / \ / & a 4
THpopos, ἀπολόμενος δὲ σωτήριος οὗ δεῖ καθαρεύουσαν,
/ / \ \ \ /
τουτέστι πτωχεύουσαν καὶ γυμνὴν, THY ψυχὴν παρασχό-
¢ / a an lal ἴω
μενον οὕτως ἤδη τοῦ σωτῆρος ἀκοῦσαι Χέγοντος᾽ Δεῦρο ἀκο-
Xo 40 OO \ 5 \ ofS lal 0 ἴω \ OL
ύθει μοι. ὁδὸς γὰρ αὐτὸς ἤδη τῷ καθαρῷ THY καρδίαν
7 \ ’ a ͵
γίνεται, εἰς δὲ ἀκάθαρτον ψυχὴν θεοῦ χάρις οὐ παραδύεται"
’ "2 \ « n lal > an \ > /
ἀκάθαρτος δὲ ἡ πλουτοῦσα τῶν ἐπιθυμιῶν Kal ὠδίνουσα
fal an εξ la '
πολλοῖς EPWOL καὶ κοσμικοῖς. ὁ μὲν γὰρ ἔχων κτήματα Kal
χρυσὸν καὶ ἄργυρον καὶ οἰκίας ὡς θεοῦ δωρεὰς, καὶ τῷ τε
a a fal ὦ , /
διδόντι θεῷ λειτουργῶν ἀπ᾽ αὐτῶν εἰς ἀνθρώπων σωτηρίαν,
δ fa) δ Ἂ Ἂς fal ᾿
καὶ εἰδὼς ὅτι ταῦτα κέκτηται διὰ τοὺς ἀδελφοὺς μᾶλλον ἢ
U fol / lal \ a
ἑαυτὸν, Kal κρείττων ὑπάρχων τῆς κτήσεως αὐτῶν, μὴ δοῦλος
Ε e A a a ,
<@v> ὧν κέκτηται, μηδὲ ἐν τῇ ψυχῇ ταῦτα περιφέρων,
ς \ / N e a \
μηδὲ ἐν τούτοις ὁρίζων καὶ περιγράφων τὴν ἑαυτοῦ ζωὴν,
3 ’ \ \ » \ - IN a >
ἀλλά TL Kal καλὸν ἔργον καὶ θεῖον ἀεὶ διαπονῶν, κἂν ἀπο-
a / ¢/- Ὁ , Ν
στερηθῆναι δέη ποτὲ τούτων δυνάμενος ἵλεῳ τῇ γνώμῃ καὶ
τὴν ἀπαλλαγὴν αὐτῶν ἐνεγκεῖν ἐξ ἴσου καθάπερ καὶ τὴν
- € / Ν fal /
περιουσίαν,---οοὗτός ἐστιν ὁ μακαριζόμενος ὑπὸ τοῦ κυρίου
- a / i
Kal πτωχὸς TO πνεύματι καλούμενος, κληρονόμος ἕτοιμος
la) a Ν / Ἄ id
οὐρανοῦ βασιλείας, ov πλούσιος ζῆσαι μὴ δυνάμενος" (17.) ὁ

Ιο

944

f, 333°

18 δεῖ] δὴ 29 <wy> addidit J. B. Mayor 36 οὐρανοῦ] οὐρανίου

coniecit Segaar .

QUIS DIVES SALVETUR. 13

n fal / \ ’ \ an 7
δὲ ἐν τῇ ψυχῇ τὸν πλοῦτον φέρων, καὶ ἀντὶ θεοῦ πνεύματος
fal / ᾺἊ 3 \ \ \ lal BA
ἐν TH καρδίᾳ χρυσὸν φέρων ἢ ἀγρὸν, Kal τὴν κτῆσιν ἄμετρον
a - / \ \
ἀεὶ ποιῶν, καὶ ἑκάστοτε TO πλεῖον βλέπων κάτω νενευκὼς καὶ
a an / / a xX \ ᾽ an eo
τοῖς τοῦ κόσμου θηράτροις πεπεδημένος, γῆ ὧν καὶ εἰς γῆν cf. Ge iii 19
’ / / , / ’ lal > nw
5 ἀπελευσόμενος, πόθεν δύναται βασιλείας οὐρανῶν ἐπιθυμῆ-
\ / 7 ᾽ Fe > \ 3 \ x UA
σαι καὶ φροντίσαι ἄνθρωπος οὐ καρδίαν ἀλλὰ ἀγρὸν ἢ μέ-
Η a > ΄ ε / ey? > ® Ξ
ταλλον φορῶν, ἐν τούτοις εὑρεθησόμενος ἐπάναγκες ἐν οἷς οἵ. κα 4“
ΓΑ é “ \ ¢ ἴω fal > / 5 a Nee x Mt vi 21;
εἵλετο; Ὅπου yap ὁ νοῦς τοῦ ἀνθρώπου, ἐκεῖ καὶ 6 θησαυ- Mt viel
\ > nr
pos αὐτοῦ.
id / 3 \ \ \
10 17. Θησαυροὺς δέ ye ὁ κύριος οἷδε διττοὺς, τὸν μὲν
ἀγαθόν: Ὃ γὰρ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ
A , Ἴ ee) Pod \ \ A \ Se
τῆς καρδίας προφέρει τὸ ἀγαθόν" τὸν δὲ πονηρόν᾽ “Ὁ yap 1 νἱ “
a a τ᾿ \ ἼΣΟΝ
κακὸς ἐκ τοῦ κακοῦ θησαυροῦ προφέρει τὸ κακόν᾽ ὅτι ἐκ
an , \ lal 7 >
περισσεύματος τῆς καρδίας TO στόμα λαλεῖ. ὥσπερ οὖν θη-
\ > - 5 5 an x \ Nel ee fo ¢ \ 2 /
15 σαυρὸς οὐχ εἷς παρ᾽ αὐτῷ, καθὸ Kal Tap ἡμῖν, ὁ τὸ αἰφνίδιον
7 / > Ὁ / ὃ ὃ \ 5 \ \ ὃ / ξ ᾽ ὃ \
μέγα κέρδος ἐν εὑρήσει διδοὺς, ἀλλα καὶ δεύτερος, ὁ ἀκερδὴς
Ny Ἂν \ , Aes, μ“ Ε A \ a
καὶ ἄζηλος καὶ δύσκτητος καὶ ἐπιζήμιος" οὕτως Kal πλοῦτος
’ Ὁ ¢ an fal
ὁ μέν τις ἀγαθῶν, ὁ δὲ κακῶν, εἴγε τὸν πλοῦτον καὶ τὸν
\ 2 > / ΕΣ ᾽ / lal Τὰ \
θησαυρὸν οὐκ ἀπηρτημένους ἴσμεν ἀλλήλων TH φύσει. καὶ
¢ ἴον \ Ἃ « ‘
f, 334° ὁ μέν τις | πλοῦτος KTHTOS ἂν εἴη Kal περίβλητος, ὁ δὲ
"» \ .
945 ἄκτητος καὶ ἀπόβλητος" τὸν αὐτὸν δὲ τρόπον καὶ πτωχεία"
\ fc
μακαριστὴ μὲν ἡ πνευματική" διὸ Kal προσέθηκεν ὁ Mar-
“ / / lal fal
θαῖος: Μακάριοι of πτωχοί πῶς; Τῷ πνεύματι᾽ καὶ Mtv3
/ e lal -
πάλιν: Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιο- Μυνὺ
ἴον nr. 3 ἴον / e lal
σύνην τοῦ θεοῦ" οὐκοῦν ἄθλιοι οἱ ἐναντίοι πτωχοὶ, θεοῦ μὲν
Y 2 A 7,
ἄμοιροι, ἀμοιρότεροι δὲ τῆς ἀνθρωπίνης κτήσεως, ἄγευστοι δὲ
δικαιοσύνης θεοῦ.

τὸ
σι

18. “Ὥστε τοὺς πλουσίους μαθηματικῶς ἀκουστέον, τοὺς
/ > / οὶ Ν / \ a \
δυσκόλως εἰσελευσομένους εἰς τὴν βασιλείαν, μὴ σκαιῶς μηδὲ
> 7, \ ΄ Ξ > \ A / CINE py SEEN
30 ἀγροίκως μηδὲ capkivws’ ov γὰρ οὕτως λέλεκται, οὐδὲ ἐπὶ
a ᾽ N id / A bf \ BA +) gta / a x
τοῖς ἐκτὸς ἢ σωτηρία, οὔτε εἰ πολλα οὔτε εἰ ολίγα ταῦτα ἢ
\ ΩΝ / Ἂ » x v x ’ / Ἂ ’ 4
μικρὰ ἢ μεγάλα ἢ ἔνδοξα ἢ ἀδοξα ἢ εὐδόκιμα ἢ addxima,
> > > Ν lal A n γ᾽ “ / \ > / \ γ᾽ /
ἀλλ᾽ ἐπὶ TH τῆς ψυχῆς ἀρετῇ, πίστει Kal ἐλπίδι καὶ ἀγάπῃ
καὶ φιλαδελφίᾳ καὶ γνώσει καὶ πραότητι καὶ ἀτυφίᾳ καὶ
β mF pat) 2

1 θεοῦ] forsitan legendum θείου 7 ἐπάναγκες (Ghisler)] ἐπ᾽ ἀνάγκαις S
ἐν ols εἵλετο ante ἐν τούτοις ponendum esse putat J. B. Mayor 10 post
θησαυροὺς δέ rasura duarum litt. sed manet signum compendii. scriptum
esse uidetur δὲ Ks 28 πλουσίως

14 CLEMENT OF ALEXANDRIA.

? / τ 3 ? \ Ν / ,
ἀληθείᾳ, ὧν ἄθλον ἡ σωτηρία" οὐδὲ γὰρ διὰ κάλλος σώματος
/ / x ΕῚ ,7ὔ , an Ξ ᾿ 8, “Ὁ \ al /
ζήσεταί τις ἢ τοὐναντίον ἀπολεῖται" ANN ὁ μὲν TO δοθέντι,
/ ig a
cf. 1Coiiil7 σώματι ἁγνῶς καὶ κατὰ θεὸν χρώμενος ζήσεται, ὁ δὲ φθείρων
\ \ a i? / fe \ > \ 5
τὸν ναὸν θεοῦ φθαρήσεται. δύναται δέ τις καὶ αἰσχρὸς ἀσελ-
/ \ \ , mn, τῶν 5 \ \ ,
γαίνειν καὶ κατὰ κάλλος σωφρονεῖν" οὐδὲ ἰσχὺς καὶ μέγεθος 5
fal an A J /
σώματος ζωοποιεῖ, οὐδὲ τῶν μελῶν οὐδενία ἀπολλύει, ἀλλ᾽ ἡ
/ ᾽
τούτοις ψυχὴ χρωμένη τὴν αἰτίαν ἐφ᾽ ἑκάτερα παρέχεται.
Seo eee a \ , \ , jo ,
ct Levis ὑπόῴφερε γοῦν, φησὶ, παιόμενος τὸ πρόσωπον" περ δύναται
> δ ᾽ - «ς ἴον , ᾽
καὶ ἰσχυρός τις ὧν καὶ εὐεκτῶν ὑπακοῦσαι, καὶ πάλιν ἀσθε-
Ὰ γ , a
νικός τις ὧν ἀκρασίᾳ γνώμης παραβῆναι. οὕτως Kal ἄπορός 10
Ἂ Ἂς Μ ᾿ / ’ * / al ἊΝ if
Tis ὧν Kal ἄβιος εὑρεθείη ποτ᾽ ἂν μεθύων ταῖς ἐπιθυμίαις,
/ / / ἧς n
Kal χρήμασι πλούσιος νήφων καὶ πτωχεύων ἡδονῶν, πεπει-
/ >
σμένος, συνετὸς, καθαρὸς, κεκολασμένος. εἰ τοίνυν ἔστι TO
, A ε \ τ
ζησόμενον μάλιστα καὶ πρῶτον ἡ ψυχὴ, καὶ περὶ ταύτην
Ψ \ \ / / ‘ δὲ θ -“ δῇ ἠδ
ἀρετὴ μὲν φυομένη σῴζει, κακία δὲ θανατοῖ, δῆλον ἤδη 15
a \ , e 3
σαφῶς ὅτι αὐτὴ καὶ πτωχεύουσα ὧν ἄν τις ὑπὸ πλούτου |
διαφθαρῇ σῴζεται, καὶ πλουτοῦσα τούτων ὧν ἐπιτρίβει 1. 384»
an an , A " πὶ
πλοῦτος θανατοῦται᾽" καὶ μηκέτι ζητῶμεν ἀλλαχοῦ τὴν αἰτίαν
an ΄ \ > a A a Uh \ ,
τοῦ τέλους πλὴν ἐν τῇ τῆς ψυχῆς καταστάσει καὶ διαθέσει
πρός τε ὑπακοὴν θεοῦ καὶ καθαρότητα πρός τε παράβασιν 20
ἐντολῶν καὶ κακίας συλλογήν.
19. Ὁ μὲν ἄρα ἀληθῶς καὶ καλῶς ἐστὶν ὁ τῶν ἀρετῶν
an ς an
πλούσιος καὶ πάσῃ τύχῃ χρῆσθαι ὁσίως καὶ πιστῶς δυνάμενος,
«ς \ / / ς Ν , a \ \ \
ὁ δὲ νόθος πλούσιος ὁ κατὰ σάρκα πλουτῶν Kal THY ζωὴν
5 a \
εἰς «τὴν» ἔξω κτῆσιν μετενηνοχὼς τὴν παρερχομένην καὶ 25
/ \ v v ! \ » fal I
φθειρομένην, καὶ ἄλλοτε ἄλλου γινομένην καὶ EV τῷ τέλει
\ ὃ a / i \ \ SLE aN , \ ,
μηδενὸς μηδαμῆ. πάλιν av κατὰ τὸν αὐτὸν τρόπον καὶ γνή- 946
\ \ , ” \ \ μ ς
σιος πτωχὸς καὶ νόθος ἄλλος πτωχὸς καὶ ψευδώνυμος, ὁ
fa) \ /
μὲν κατὰ πνεῦμα πτωχὸς TO ἴδιον, ὁ δὲ κατὰ κόσμον TO
a an / \
ἀλλότριον. τῷ δὴ KATA κόσμον πτωχῷ καὶ πλουσίῳ KATA 30
\ , ¢ \ a > \ \ \ \ »
τὰ πάθη ὁ κατὰ πνεῦμα [οὐ] πτωχὸς καὶ κατὰ θεὸν πλούσιος
a / A Ἢ
᾿Απόστηθι τῶν ὑπαρχόντων ἐν τῇ ψυχῇ σου κτημάτων
’ / WA x n ’ὔ / ” \ \
cf. Mtvs ἀλλοτρίων, ἵνα καθαρὸς τῇ καρδίᾳ γενόμενος ἴδῃς τὸν θεὸν,
fal > - ? N
ὅπερ καὶ δι’ ἑτέρας φωνῆς ἐστὶν εἰσελθεῖν εἰς τὴν βασιλείαν

ο
6 οὐδὲ νία 11 ἐπιθυμίας 18 καθαρῶς τοίνυν] τόιν
10 πλούτου (sic Combefisius)] τούτου 17 διαφθείρει 18 θανοῦται
22 ἄρα 25 -«-τὴν-- addidit Ghisler 31 οὐ delendum esse putauit

Segaar

10
f. 335%

τὸ

σι

947
38

QUIS DIVES SALVETUR. 15

τῶν οὐρανῶν. Kal πῶς αὐτῶν ἀποστῇς ; πωλήσας. τί οὖν ;
χρήματα ἀντὶ κτημάτων λάβῃς; ἀντίδοσιν πλούτου πρὸς
πλοῦτον ποιησάμενος, ἐξαργυρίσας τὴν φανερὰν οὐσίαν;
οὐδαμῶς" ἀλλὰ ἀντὶ τῶν πρότερον ἐνυπαρχόντων τῇ ψυχῇ,
ἣν σῶσαι ποθεῖς, ἀντεισαγόμενος ἕτερον πλοῦτον θεοποιὸν
καὶ ζωῆς χορηγὸν αἰωνίου, τὰς κατὰ τὴν ἐντολὴν τοῦ θεοῦ
διαθέσεις, ἀνθ᾽ ὧν σοι περιέσται μισθὸς καὶ τιμὴ, διηνεκὴς
σωτηρία καὶ αἰώνιος ἀφθαρσία. οὕτω καλῶς πωλεῖς τὰ
ὑπάρχοντα, τὰ πολλὰ καὶ περισσὰ καὶ ἀποκλείοντά σοι τοὺς

’ \ lal tal ,
οὐρανοὺς, ἀντικαταλλασσόμενος αὐτῶν τὰ σῶσαι δυνάμενα.
lal , / /
ἐκεῖνα ἐχέτωσαν οἱ σάρκινοι πτωχοὶ Kal τούτων δεόμενοι,
\ δὲ \ \ - γ᾽ \ »” Ἂ "ὃ
σὺ δὲ τὸν πνευματικὸν πλοῦτον ἀντιλαβὼν ἔχοις ἂν OH
\ τ a
θησαυρὸν ἐν οὐρανοῖς.
a \ \ \ f ¢ /
20. Ταῦτα μὴ συνιεὶς κατὰ τρόπον ὁ πολυχρήματος
/ c \
καὶ ἔννομος ἄνθρωπος, μηδὲ ὅπως ὁ αὐτὸς καὶ πτωχὸς
3 , \ 7 , iS
δύναται εἶναι καὶ πλούσιος, καὶ ἔχειν TE χρήματα Kal μὴ
7 A / \ lal ? a
ἔχειν, καὶ χρῆσθαι TO κόσμῳ Kal μὴ χρῆσθαι, ἀπῆλθε
ἣν X \ U fal an ia > fal
στυγνὸς καὶ κατηφὴς, λιπὼν THY τάξιν τῆς ζωῆς, ἧς ἐπιθυμεῖν
/ 3 5 > \ \ lal δύ δ ὃ / ,
μόνον ἀλλ᾽ οὐχὶ καὶ τυχεῖν ἤδυνωτο, TO δύσκολον ποιῆσας
γΩ 7) SN ε ne , \ 5 \ ,
ἀδύνατον αὐτὸς ἑαυτῷ" δύσκολον γὰρ ἢν μὴ περιάγεσθαι
\ ς \ al ς rn
μηδὲ καταστράπτεσθαι THY ψυχὴν ὑπὸ TOY προσόντων ἁβρῶν
A ay > a ? 207
TO προδήλῳ πλούτῳ καὶ ἀνθηρῶν γοητευμάτων᾽ οὐκ ἀδύνα-
\ \ \ » , / / ” ε \
tov δὲ TO καὶ ἐν τούτῳ λαβέσθαι σωτηρίας, εἴ τις ἑαυτὸν
’ \ a > a / DSN \ \ αἱ /
ἀπὸ τοῦ αἰσθητοῦ πλούτου ἐπὶ τὸν νοητὸν καὶ θεοδίδακτον
\ / a ᾽ A A
μεταγάγοι, καὶ μάθοι τοῖς ἀδιαφόροις χρῆσθαι καλῶς Kal
/ \ e x ,
ἰδίως Kai ws av εἰς ζωὴν αἰώνιον ὁρμήσας. καὶ οἱ μαθηταὶ
\ lal 5 a lel
δὲ TO πρῶτον μὲν Kal αὐτοὶ περιδεεῖς Kal καταπλῆγες
3 3
γεγόνασιν ἀκούσαντες. τί δήποτε; apa γε ὅτι χρήματα καὶ
τ \ > f / > \ \ ΕῚ \ fal \ /
αὐτοὶ ἐκέκτηντο πολλώ; ἀλλὰ καὶ αὐτὰ ταῦτα τὰ δικτύδια
\ ” \ \ ¢€ \ / , a ,
καὶ ἄγκιστρα καὶ τὰ ὑπηρετικὰ σκαφίδια ἀφῆκαν πάλαι,
“ 3 ws kn , , 3 7 Ἴ ᾿ y ΄
ἅπερ ἦν αὐτοῖς μόνα. τί οὖν φοβηθέντες λέγουσι" Tis δύνα-
ται σωθῆναι; καλῶς ἤκουσαν καὶ ὡς μαθηταὶ τοῦ παρα-
fal \ > lal / f< \ fal / \ »
βολικῶς καὶ ἀσαφῶς λεχθέντος ὑπὸ τοῦ κυρίου καὶ ἤσθοντο
rn lal Φ ,
τοῦ βάθους τῶν λόγων. ἕνεκα μὲν οὖν χρημάτων ἀκτημο-
\ \ \ ,
σύνης εὐέλπιδες ἦσαν πρὸς σωτηρίαν, ἐπειδὴ δὲ συνήδεσαν

25 ἀδιαφόροις (Ghisler)] διαφόρως χράσθαι 20 ὁρμήσας (O. Stiihlin)]

ὁρμᾶσαι 29. δικτύφια 33 καὶ σαφῶς

ef. Me x21 |||

ef. 1 Co vii

, 29 ff

cf. Me x 22

Me x 26

10 CLEMENT OF ALEXANDRIA.

¢ a / \ / I > ΄ > a \
ἑαυτοῖς μήπω τὰ πάθη τέλεον ἀποτιθεμένοις (ἀρτιμαθεῖς yap
i \ a a
ἦσαν καὶ νεωστὶ πρὸς TOD σωτῆρος ἠνδρολογημένοι), περισ-
Ὁ 5 Ν >
ows ἐξεπλήσσοντο Kal ἀπεγίνωσκον ἑαυτοὺς οὐδέν TL ἧττον
> 7 “ Ω lal /
ἐκείνου τοῦ πολυχρημάτου Kal δεινῶς τῆς κτήσεως TrEPLEXO-
, / a ’ὔ / S a
μένου, ἣν ye προέκρινε ζωῆς αἰωνίου. ἄξιον οὖν ἦν τοῖς 5
a / / ς
μαθηταῖς φόβου παντὸς, εἰ καὶ ὁ χρήματα | κεκτημένος καὶ ὁ f. 335
a a 7 > Σ
τῶν παθῶν ἔγκυος ὧν ἐπλούτουν, « μὴ; καὶ αὐτοὶ παραπλη-
/ > ’ a A n
σίως ἀπελασθήσονται ovpavav’ ἀπαθῶν yap καὶ καθαρῶν
a ς
ψυχών ἐστὶν ἡ σωτηρία.
¢ 5
Me x 27 21. Ὃ δὲ κύριος ἀποκρίνεται διότι Τὸ ἐν ἀνθρώ- το
LO lf ὃ \ θ a / \ A /
ποις aouvaTov, δυνατὸν θεῳ. πάλιν καὶ τοῦτο μεγάλης
/ / ’ ¢ a
σοφίας μεστόν ἐστιν, ὅτι καθ᾽ αὑτὸν μὲν ἀσκῶν καὶ δια-
΄ 3, , ΕἸΣ » Ν ’ , ΩΝ Ν
πονούμενος ἀπάθειαν ἀνθρωπος οὐδὲν ἀνύει, ἐὰν δὲ γένηται
δῆλος ὑπερεπιθυμῶν τούτου καὶ διεσπουδακὼς, τῇ προσθήκῃ
a a /
τῆς παρὰ θεοῦ δυνάμεως Tepryivetar’ βουλομέναις μὲν yap

=
mn

lal Ὁ an , lal “Ὁ
ταῖς ψυχαῖς ὁ θεὸς συνεπιπνεῖ, εἰ δὲ ἀποσταῖεν τῆς προ-
θυμίας, καὶ τὸ δοθὲν ἐκ θεοῦ πνεῦμα συνεστάλη" τὸ μὲν γὰρ
ἄκοντα few ἐστὶ βιαζομέν ) δὲ αὐ : ζο-
' ς σῴζειν ἐστὶ βιαζομένου, τὸ δὲ αἱρουμένους χαριζο
/ 5 ‘ nr / \ , 5 \ Ὁ
μένου. οὐδὲ τῶν καθευδόντων καὶ βλακευόντων ἐστὶν ἡ

cf. Mtxil2 βασιλεία τοῦ θεοῦ, ἀλλ᾽ οἱ βιασταὶ ἁρπάζουσιν αὐτήν" 20

es \ / / \ \ / \ \ a
αὕτη yap μόνον Bia καλὴ, θεὸν βιάσασθαι καὶ παρὰ θεοῦ
ζωὴν ἁρπάσαι, 6 δὲ γνοὺς τοὺς βεβαίως, μᾶλλον δὲ βιαίως

2 ἠνδρομολογὴμένοι 7 --μὴ-- addidit J. Β. Mayor 8 sq. ἀπαθῶν---
σωτηρία] Parall. Vat. et Scor. 570 Paris f. 2238: Ant. Mel. 149 (cum lemmate
evaryplov) om. yap Parall. Ant. 9 om. ψυχῶν Ant. 15—17 βουλομέναι----
συνεστάλη] Leontius Vat. Gr. 1553 f. 56: Coisl. f. 252*: Parall. Vat. et Scor.

315 et 684 Paris f. 325° 15 om. yap Coisl. Vat. Scor. (utr. loc.) Paris
16 ὁ θεὸς ante ταῖς Leont, Coisl. Parall: edd. omn. ψυχαῖς] pr. ἡμετέραις
Leont. Coisl. Vat. Scor. 684 ἐμπνεῖ Coisl. ἀποστῆεν Scor. 684
ἀποστεεν Paris 17 θεοῦ] pr. τοῦ Vat. Scor. 315 συνεστάλει Paris (ει ex
nfactum) 17,18 τὸ μὲν ---χαριζομένου] Leontius Vat. Gr. 1553 f.56 17 om.
γὰρ Leont. 18 ἐστὶν Leont. 19 p. 16—2 p. 17 οὐδὲ---ἡττώμενος] Coisl.

f. 133>. Parall. Vat. et Scor. 383, 612 et 712 Rup. f. 126° et f. 212 Paris f. 98>
et f. 8088 19 οὐδὲ] οὐ Coisl. et Parall: edd. omn (sed Rup. 212” οὕτω καθεζόν-
Tw) καὶ] -- τῶν Rup. 126> Paris 98> βλακευομένων Scor. 612 Rup. 126° 212»
om. ἐστὶν Coisl. Vat. Scor. 383, 712 Paris 98» 20 ἀλλ᾽ οἱ] ἄλλοι Paris 98>
21 μόνον] μόνη Vat. Scor. 383 μόνη 4 Coisl. Vat. Scor. 612, 712 Rup. 126>
2120 Paris 98> 3634 καλὴ] καλεῖ Paris 98 βιάζεσθαι Vat.
712 θεοῦ] θεῷ Scor. 383 22 βιαίους (βιαίως Scor. 712 Paris 8085)
μᾶλλον δὲ (om. δὲ Paris 8688) βεβαίως Vat. 612, 712 Scor. 712 Rup. 212»
Paris 363°

QUIS DIVES SALVETUR. 17

» 7 ͵ \ 5S Fe / \ « \ \
ἀντεχομένους συνεχώρησεν καὶ εἶξεν" χαίρει yap ὁ θεὸς Ta
rf U / > Cy /
τοιαῦτα ἡττώμενος. τουγάρτοι τούτων ἀκούσας ὁ μακάριος
Tlé ¢ ᾽ λ, \ ¢ εἰ / « A a 0 a
ἔτρος, ὁ ἐκλεκτὸς, ὁ ἐξαίρετος, ὁ πρῶτος τῶν μαθητῶν,
Ν e lal / ς Ν; lal /
ὑπὲρ οὗ μόνου Kal ἑαυτοῦ τὸν φόρον ὃ σωτὴρ ἐκτελεῖ, ταχέως
“ \ / \ , ᾿ \ / δὲ ς a
5 ἥρπασε Kai συνέβαλε Tov λόγον καὶ TL φησιν; ε μεῖς
᾽ iy , \ J / ΄ \ \ / >
ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι. Ta δὲ Ἰ]άντα εἰ
\ \ , an
μὲν τὰ κτήματα τὰ ἑαυτοῦ λέγει, τέσσαρας ὀβολοὺς ἴσως
Ν fa) / Ν , \ / , /
«τὸ» τοῦ λόγου καταλιπὼν μεγαλύνεται, καὶ τούτων ἀνταξίαν
» / ΩΝ , ἣν / Ὁ » “Ὁ - > \ “
ἀποφαίνων ἂν λάθοι τὴν βασιλείαν τῶν οὐρανῶν" εἰ δὲ, ἅπερ
yj fal / \ \
10 ἄχρι νῦν λέγομεν, TA παλαιὰ νοητὰ κτήματα Kal ψυχικὰ
, 2 / if 5 a
νοσήματα ἀπορρίψαντες ἕπονται κατ᾽ ἴχνος τοῦ διδασκάλου,
lal , x 7 lal r
TOUT ἂν ἅπτοιτο ἤδη τοῖς ἐν οὐρανοῖς ἐγγραφησομένοις.
“ - a an
οὕτως γὰρ ἀκολουθεῖν «ἔνι» ὄντως τῷ σωτῆρι ἀναμαρτη-
/ ἊΝ / \ / ,
σίαν καὶ τελειότητα τὴν ἐκείνου μετερχόμενον, καὶ πρὸς
ἮΝ / ΄ a
15 ἐκεῖνον ὥσπερ κάτοπτρον κοσμοῦντα καὶ ῥυθμίζοντα τὴν
\ \ ΄ τ ,ὔ Zi
ψυχὴν καὶ πάντα διὰ πάντων ὁμοίως διατιθέντα.
>) ral r ἃ > fol
948 22. ᾿Αποκριθεὶς δὲ ᾿Ιησοῦς ᾿Αμὴν ὑμῖν λέγω, ὃς ἂν ἀφῇ
Ν Ὁ \ fal \ > \ \ / “ ’ fal
Ta ἴδια καὶ γονεῖς καὶ ἀδελφοὺς Kal χρήματα ἕνεκεν ἐμοῦ |
. Lal ’
f. 336" καὶ ἕνεκεν τοῦ εὐαγγελίου, ἀπολήψεται ἑκατονταπλασί-
> \ \ “ 2» [ a bd / ἐν Ν ”
20 ova. ἀλλὰ μηδὲ τοῦθ᾽ ἡμᾶς ἐπιταρασσέτω, μηδὲ TO ἔτι
/ / fal “-“ n /
τούτου σκληρότερον ἀλλαχοῦ ταῖς φωναῖς ἐξενηνεγμένον᾽
«Ὁ a fi / lal 7
Os οὐ μισεῖ πατέρα καὶ μητέρα καὶ παῖδας, προσέτι δὲ καὶ
\ la yy > ’
τὴν ἑαυτοῦ ψυχὴν, ἐμὸς μαθητὴς εἶναι ov δύναται. οὐ yap
> lal nr > \ a / € a
εἰσηγεῖται μῖσος καὶ διάλυσιν ἀπὸ τῶν φιλτάτων ὁ τῆς
> / \ « ‘ an lal
25 εἰρήνης θεὸς, 6 ye καὶ τοὺς ἐχθροὺς ἀγαπᾷν παραινῶν. εἰ
\ \ > \ > / > > ’ > /
δὲ τοὺς ἐχθροὺς ἀγαπητέον, ἀνάλογον ἀπ᾽ ἐκείνων ἀνιόντι
\ \ , / Xv \ 7
καὶ TOUS ἐγγυτάτω γένους" ἢ εἰ μισητέον τοὺς πρὸς αἵματος,
a c
πολὺ μᾶλλον τοὺς ἐχθροὺς προβάλλεσθαι κατιὼν ὁ λόγος
͵ “ 5. / ᾽ “- » fd ae e ,
διδάσκει, ὥστ᾽ ἀλλήλους ἀναιροῦντες ἐλέγχοιντ᾽ ἂν οἱ λόγοι.
, ’ ΟΣ » r ~~ 9 \ ’ \ \ a 5 fal ,
30 ἀλλ᾽ οὐδ᾽ ἀναιροῦσιν οὐδ᾽ ἐγγὺς, ἀπὸ yap τῆς αὐτῆς γνώμης
/ a » aA ¢ / a
καὶ διαθέσεως Kal ἐπὶ τῷ αὐτῷ ὅρῳ πατέρα μισοίη τις ἂν
\ > a ¢ ’
ἐχθρὸν ἀγαπῶν, ὁ μήτε ἐχθρὸν ἀμυνόμενος, μήτε πατέρα
lal / , \ tal /
Χριστοῦ πλέον αἰδούμενος. ἐν ἐκείνῳ μὲν yap TO λόγῳ

1 συνεχώρησε Vat. Scor. 383 Rup. 126» 212° om. καὶ S εἶξε Vat.
383, 612 Rup. 126” 2120 citev ex ἦξεν factum Coisl. ἦξεν Secor. ubique om.
ὁ θεὸς Vat. ὅσον. 712 8 -«-τὸ-- addidit Segaar 9 ἅπερ] ad marg.
additum a pr. man. 10 νοητὰ] forsitan legendum ἀνόητα J. B. Mayor
13 <ém> addidi 15 κοσμῶντα 31 ἐπὶ τὸ αὐτὸ ὁρῶν J. B. Mayor

B. 2

ef. Mt xvii
27
Mc x 28

ef. He xii
23

Me x 29

Le xiv 26

ef. Mt v 44;
Le vi 27, 35

18 CLEMENT OF ALEXANDRIA.

a , / , \ \ \ \
μῖσος ἐκκόπτει Kal κακοποιίαν, ἐν τούτῳ δὲ THY πρὸς τὰ
\ ΄ ’ fa)
σύντροφα δυσωπίαν, εἰ βλάπτοι πρὸς σωτηρίαν. εἰ γοῦν
v v ἣν \ x e\ * 2 \ \ , a
ἄθεος εἴη τινὶ πατὴρ ἢ vids ἢ ἀδελφὸς, Kal κώλυμα τῆς
πίστεως γένοιτο καὶ ἐμπόδιον τῆς ἄνω ζωῆς, τούτῳ μὴ συμ-
/ x «ς / > \ \ \ > , \
φερέσθω μηδὲ ὁμονοείτω, ἀλλὰ τὴν σαρκικὴν οἰκειότητα διὰ 5
τὴν πνευματικὴν ἔχθραν διαλυσάτω.
ὃ / 3 \ lal c
23. Νόμισον εἶναι τὸ πρᾶγμα διαδικασίαν. ὁ μὲν πατήρ
, \ / "5 , ” ὟΝ
σοι δοκείτω παρεστὼς λέγειν" ᾿Ιϊγώ σε ἔσπειρα καὶ ἔθρεψα,
> , \ , \ \ , a a CAP *
ἀκολούθει μοι Kal συναδίκει καὶ μὴ πείθου TO Χριστοῦ νόμῳ
\ ε “ x » ΄ 7 \ \ a
καὶ ὁπόσα av εἴποι βλάσφημος ἄνθρωπος καὶ νεκρὸς TH 10
ms ΄ ἘΠΕῚ, \ oo n a Pon) , ᾽ ,
cf.1Pei3 φύσει. ἑτέρωθεν δὲ ἄκουε τοῦ σωτῆρος" “Eyw σε ἀνεγέννησα
κακῶς ὑπὸ κόσμου πρὸς θάνατον γεγεννημένον, ἠλευθέρωσα,
ἰασάμην, ἐλυτρωσάμην" ἐγώ σοι παρέξω ζωὴν ἄπαυστον,
id , / an lal
cf. Inxiv8f; αἰώνιον, ὑπερκόσμιον ἐγώ σοι δείξω θεοῦ πατρὸς ἀγαθοῦ
Mt xxiii 9 \ Α ; τ = = Ἢ
οἱ Mt viii22; πρόσωπον" μὴ κάλει σεαυτῷ πατέρα ἐπὶ γῆς" οἱ νεκροὶ τοὺς 15
Le ix 60 \ , \ , > , > , , 'b
νεκροὺς θαπτέτωσαν, σὺ δέ μοι ἀκολούθει, | ἀνάξω yap σε f. 336
aa ’ ’ ͵ ᾽ 7 \ Ε / ’ a “Ὁ / 5)
1Coii9 εἰς ἀνάπαυσιν ἀρρήτων καὶ ἀλέκτων ἀγαθῶν, ἃ μήτε ὀφθαλ-
\ 3 Uy 3 wv / > \ / > ,ὔ > /
μὸς εἶδε, μήτε οὖς ἤκουσε, μήτε ἐπὶ καρδίαν ἀνθρώπων ἀνέβη,
Ο 5 “Ὁ > fa) v , Ν 8 lal e/ e
1Peil2 εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι, Kal ἰδεῖν ἅπερ ἡτοί-
“- \ a fal \
μασεν ὁ θεὸς τοῖς ἁγίοις ἀγαθὰ καὶ τοῖς φιλοῦσιν αὐτὸν 20
cf.In νἱ ὅ01 τέκνοις. ἐγώ σου τροφεὺς ἄρτον ἐμαυτὸν διδοὺς, οὗ γευσά-
> \ Μ, lal , / \ / » ¢
μενος οὐδεὶς ἔτι πεῖραν θανάτου λαμβάνει, καὶ πόμα καθ᾽ ἡ-
, ᾽ \ ? Wee ay EN , ς ,
μέραν ἐνδιδοὺς ἀθανασίας" ἐγὼ διδάσκαλος ὑπερουρανίων
A Ν \ t ΄
παιδευμάτων: ὑπὲρ σοῦ πρὸς τὸν θάνατον διηγωνισάμην, καὶ
ἃ 14 \ al
τὸν σὸν ἐξέτισα θάνωτον, ὃν ὠφειλες ἐπὶ τοῖς προημαρτὴ- 25
a / ve a /
μένοις καὶ TH πρὸς θεὸν ἀπιστίᾳ. τούτων τῶν λόγων ἑκατέ-
, «ς Ν “Ὁ δί \ Ν fol
ρωθεν διακούσας ὑπὲρ σεαυτοῦ δίκασον, καὶ τὴν ψῆφον
a a iy an 2 x v4 s Ἀ
ἀνένεγκε τῇ σαυτοῦ σωτηρίᾳ. κἂν ἀδελφὸς ὅμοια λέγῃ κἂν
> ν᾿ a δ \ \
τέκνον κἂν γυνὴ κἂν ὁστισοῦν, πρὸ πάντων ἐν σοὶ Χριστὸς 949
lal “ \
ὁ νικῶν ἔστω" ὑπὲρ σοῦ yap ἀγωνίζεται. 30
, \ lal / b) , 3 /
24, Avvaca καὶ τῶν χρημάτων ἐπίπροσθεν εἶναι; ppa-
\ n / e / »
σον, καὶ οὐκ ἀπάγει σε Χριστὸς τῆς κτήσεως, ὁ κύριος οὐ
a lal « td ’ a δ >
φθονεῖ. ἀλλ᾽ ὁρᾷς σεαυτὸν ἡττώμενον UT αὐτῶν Kal ava-
, Vv e/ / > ‘ ἐς x «ς
cf. Mtv29 τρεπόμενον; ἄφες, ῥίψον, μίσησον, ἀπόταξαι, puye’ κἂν ὁ
f / ͵ ἢ ΕΣ
it δεξιός σου ὀφθαλμὸς σκανδαλίζῃ σε, ταχέως ἔκκοψον αὐτόν" 35
8 ἔσπειρα] ad marg. additum a pr. manu 10 ὁπόσα (H. Jackson)] ὅτι

ὅσα 17 ἀνάπαυσιν] Segaar ἀπόλαυσιν coniecit 91 εἶναι ;] εἶναι"
31, 32 φράσον] forsitan legendum φθάσον (i.e. φθάσας ποίησον) J. B. Mayor

10
f. 3379

-
σι

QUIS DIVES SALVETUR. 19

/ “ e / \ fot Ἐς
αἱρετώτερον ἑτεροφθάλμῳ βασιλεία θεοῦ ἢ ὁλοκλήρῳ TO πῦρ
nN a \ a ε \ , fir AK \
κἂν χεὶρ Kav ποὺς Kav ἡ ψυχὴ, μίσησον αὐτήν ἂν γὰρ

fal lal fal /
ἐνταῦθα ἀπόληται ὑπὲρ Χριστοῦ «ἐκεῖ σωθήσεται».
~ a \ \ « /
25. Ταύτης δὲ ὁμοίως ἔχεται τῆς γνώμης Kal TO ἕπὸό-
fal a a \ / bs
pevov’ Nov δὲ ἐν τῷ καιρῷ τούτῳ ἀγροὺς καὶ χρήματα Kal
se, \ ᾽ \ ” \ a e ”
οἰκίας καὶ ἀδελφοὺς ἔχειν μετὰ διωγμῶν εἷς που. οὔτε
> , Ν \
yap ἀχρημάτους οὔτε ἀνεστίους οὔτε ἀναδέλφους ἐπὶ τὴν
\ Lal > \ Ἂ / “ / ᾽ 3. τὰ ,
ζωὴν καλεῖ: ἐπεὶ καὶ πλουσίους κέκληκεν, GAN ὃν τρόπον
΄ \ ᾽ \ ᾿ 5. ΠΝ “ ,
προειρήκαμεν, καὶ ἀδελφοὺς κατ᾽ αὐτὸν, ὥσπερ Lletpov
μετὰ ᾿Ανδρέου καὶ ᾿Ιάκωβον μετὰ ᾿Ιωάννου, τοὺς Ζεβεδαίου
fal > n 3 ἢ fal Ν
παῖδας, ἀλλ᾽ ὁμονοοῦντας ἀλλήλοις τε καὶ Χριστῷ" τὸ δὲ
A “ 5
μετὰ διωγμῶν ταῦτα ἕκαστα ἔχειν ἀποδοκιμάζει. διωγμὸς
‘ ξ / ” / a ? / ΩΝ eed
δὲ, ὁ μέν τις ἔξωθεν περιγίνεται, τῶν ἀνθρώπων ἢ Ou ἔχθραν
ἡ , ἡ / ν᾿ ’ \
ἢ διὰ φθόνον ἢ διὰ φιλοκέρδειαν ἢ Kat’ ἐνέργειαν διαβολικὴν
ν \ ? , ae ἧς \ ͵ » , ᾽
τοὺς πιστοὺς ἐλαυνόντων" ὁ δὲ χαλεπώτατος ἔνδοθέν ἐστι
διωγμὸς ἐξ αὐτῆς ἑκάστῳ τῆς ψυχῆς προπεμπόμενος λυμαι-
/ id b a ¢ A
νομένης ὑπὸ ἐπιθυμιῶν ἀθέων καὶ ἡδονῶν ποικίλων καὶ
lal 5 /
φαύλων ἐλπίδων καὶ φθαρτῶν ὀνειροπολημάτων, ὅταν, ἀεὶ
-“ . Ν nn ς ‘ Ψ
τῶν πλειόνων ὀρεγομένη καὶ λυσσῶσα ὑπὸ ἀγρίων ἐρώτων
Ν / ΩΝ a ip.
καὶ φλεγομένη, καθάπερ κέντροις ἢ μύωψι τοῖς προκειμένοις
a / \ \ ,
αὐτῇ πάθεσιν ἐξαιμάσσηται πρὸς σπουδὰς μανιώδεις καὶ
an , fal / ¢
ζωῆς ἀπόγνωσιν καὶ θεοῦ καταφρόνησιν. οὗτος ὁ διωγμὸς
a c
βαρύτερος καὶ χαλεπώτερος, ἔνδοθεν ὁρμώμενος, ἀεὶ συνὼν,
AY IO\ 2 ire ͵ , 5 \ \ ᾽ \ ἢ
ὃν οὐδὲ ἐκφυγεῖν ὁ διωκόμενος δύναται τὸν γὰρ ἐχθρὸν ἐν
A UY fal ce /
ἑαυτῷ περιάγει πανταχοῦ. οὕτω καὶ πύρωσις, ἡ μὲν ἔξωθεν
/ / / ¢ \ ἊΣ /
προσπίπτουσα δοκιμασίαν κατεργάζεται, ἡ δὲ ἔνδοθεν θάνα-
ς ‘ ΄
τον διαπράσσεται' καὶ πόλεμος, ὁ μὲν ἐπακτὸς ῥᾳδίως
, ¢ a “ / , “-
καταλύεται, ὁ δὲ ἐν τῇ ψυχῇ μέχρι θανάτου παραμετρεῖται.
μετὰ διωγμοῦ τοιούτου πλοῦτον ἐὰν ἔχης τὸν αἰσθητὸν, κἂν
γ᾽ \ \ \ “ Ν A ») > / ,
ἀδελφοὺς τοὺς πρὸς αἵματος καὶ τὰ ἀλλα ἐνέχυρα, καταλύπε
ls Lal / “a
τὴν τούτων παγκτησίαν τὴν ἐπὶ κακῷ, εἰρήνην σεαυτῷ Tapa-
΄ a a > / ἊΝ \
axes, ἐλευθερώθητι διωγμοῦ μακροῦ, ἀποστράφηθι πρὸς τὸ
εὐαγγέλιον ἀπ᾽ ἐκείνων, ἑλοῦ τὸν σωτῆρα πρὸ πάντων, τὸν
τῆς σῆς συνήγορον καὶ παράκλητον ψυχῆς, τὸν τῆς ἀπείρου

3 <éxel σωθήσεται:- addidit Segaar 6 οἵ, 8 4 7 dvadé\pous] forsitan

μόνους addendum est, J. B. Mayor 14 φιλοκερδίαν 16, 17 λοιμαινομένης
20 μοίωψι 27 διαταράσσεται (Ghisler διαπράττεται) 29 τοιούτου (Ghisler)]

τοιοῦτον

2—2

ef. Le xiv 26

ef. Me viii 35

Me x 30

ef. 1 Co iii 13

2 Co iv 18

Me x 30
Mex 3l

Me x 25

20 CLEMENT OF ALEXANDRIA.

, lal \ Ν / , \ \ \
πρύτανιν ζωῆς. τὰ yap βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ
, 27 Σ ee) \ a , ͵ > 7
βλεπόμενα aiwvia’ καὶ ἐν μὲν τῷ παρόντι χρόνῳ ὠκύμορα

Nee? / Ε \ a >? ΄ hs. le
καὶ ἀβέβαια, ἐν δὲ τῷ ἐρχομένῳ ζωή ἐστιν αἰώνιος.
20. "ἔσονται οἱ πρῶτοι ἔσχατοι καὶ οἱ ἔσχατοι πρῶτοι.
ro) fg \ \ ¢
τοῦτο πολύχουν μέν ἐστι | KATA τὴν ὑπόνοιαν Kal TOV σαφη-
\ A / a
νισμὸν, οὐ μὴν ἔν ye τῷ παρόντι THY ζήτησιν ἀπαιτεῖ" ov
AS U ἘΠ \ \ J 5 ᾽ € “ Ν
yap μονον ρέπει πρὸς τοὺς πολυκτήμονας, αλλ απλώς πρὸς
/ 9
ἅπαντας ἀνθρώπους τοὺς πίστει καθάπαξ ἑαυτοὺς ἐπιδι-
/ f a “
δόντας. ὥστε τοῦτο μὲν ἀνακείσθω τὰ viv" τὸ δέ γε προ-
/ ε -“ 5 / wd A /
κείμενον ἡμῖν οἶμαι μηδέν TL ἀδεέστερον τῆς ἐπαγγελίας
a /
δεδεῖχθαι, ὅτι τοὺς πλουσίους οὐδένα τρόπον ὁ σωτὴρ KAT av-
, \ a \ n >
TOV γε τὸν πλοῦτον καὶ THY περιβολὴν τῆς κτήσεως ἀπο-
/ ’ ’ “
κέκλεικεν, οὐδ᾽ αὐτοῖς ἀποτετάφρευκεν τὴν σωτηρίαν, εἴγε
/ a a a an
δύναιντο καὶ βούλοιντο ὑποκύπτειν TOD θεοῦ ταῖς ἐντολαῖς,
a A a \
καὶ τῶν προσκαίρων προτιμῷεν THY ἑαυτῶν ζωὴν, καὶ βλέ-
ποιεν πρὸς τὸν κύριον ἀτενεῖ τῷ βλέμματι, καθάπερ εἰς
>’ la) / la) / / / ΄
ἀγαθοῦ κυβερνήτου νεῦμα δεδορκότες, τί βούλεται, τί προσ-
“ a 7 la)
τάσσει, TL σημαίνει, TL δίδωσι τοῖς αὐτοῦ ναύταις TO σύν-
rn \ / f / \
Onua, ποῦ καὶ πόθεν τὸν ὅρμον ἐπαγγέλλεται. τί γὰρ
a > fal
ἀδικεῖ TLS, εἰ προσέχων THY γνώμην Kal φειδόμενος πρὸ τῆς
/ ς \ nv \ a
πίστεως βίον ἱκανὸν συνεχέξατο ; ἢ καὶ «τὸ» τούτου μᾶλλον
SIF ’ ’ \ ¢ \ an a a \ \ /
ἀνέγκλητον, εἰ εὐθὺς ὑπὸ τοῦ θεοῦ τοῦ THY ψυχὴν νέμοντος
τὰ ’
εἰς οἶκον τοιούτων ἀνθρώπων εἰσῳκίσθη καὶ γένος ἀμφι-
a / a \ tal / la)
λαφὲς, τοῖς χρήμασιν ἰσχῦον Kal τῷ πλούτῳ κρατοῦν ; εἰ
Ν \ \ » , > ἐᾷ 7 5 / lal
yap διὰ THY ἀκούσιον ἐν πλούτῳ γένεσιν ἀπελήλαται ζωῆς,
lal la) Ἂς la) / a \
ἀδικεῖται μᾶλλον ὑπὸ τοῦ γειναμένου θεοῦ, πρροσκαίρου μὲν
e / 2 Jee / \ fol > ΄
ἡδυπαθείας κατηξιωμένος, aidiov δὲ ζωῆς ἀπεστερημένος.
bl δ “ an a b] las / \
τί δ᾽ ὅλως πλοῦτον ἐχρῆν ἐκ γῆς ἀνατεῖλαί ποτε, εἰ χορηγὸς
Ν / , > / > ’ ’ / / 2 ΄
καὶ πρόξενός ἐστι θανάτου ; ἀλλ᾽ εἰ δύναταί τις ἐνδοτέρω
a / / A / \ / an
TOV ὑπαρχόντων κάμπτειν τῆς ἐξουσίας καὶ μέτρια φρονεῖν
a an \ x ᾽ a
καὶ σωφρονεῖν καὶ θεὸν μόνον ζητεῖν καὶ θεὸν ἀναπνεῖν καὶ
a / a
θεῷ συμπολιτεύεσθαι, πτωχὸς οὗτος παρέστηκε ταῖς ἐντο-
A / " ig \ /
Nais, ἐλεύθερος, ἀήττητος, ἄνοσος, ἄτρωτος UTO χρημάτων"
an Ἂς / ’ / Δ ς
εἰ δὲ μὴ, θᾶττον κάμηλος διὰ βελόνης εἰσελεύσεται ἢ ὁ
lal / 5 x Xi / nr a /
τοιοῦτος πλούσιος | ἐπὶ τὴν βασιλείαν TOD θεοῦ παρελεύσεται.

950

f. 337°

f, 338*

3 ζωήν (cf. 8 4) 21 <70> addidit Ghisler 26 γειναμένου (Ghisler)]
γινομένου 30 τῆς ἐξουσίας] forsitan glossema ad τῶν ὑπαρχόντων, J. Β. Mayor

QUIS DIVES SALVETUR. 21

/ © io \ ¢ / id / \ A
σημαινέτω μὲν οὖν TL καὶ ὑψηλότερον ἡ κάμηλος διὰ στενῆς cl. Mt vii 14
ὃ lal \ 6 / 0 / \ / d > a
ὁδοῦ καὶ τεθλιμμένης φθάνουσα τὸν πλούσιον, ὅπερ ἐν TH

\ » lal / / a fol
περὶ ἀρχῶν καὶ θεολογίας ἐξηγήσει μυστήριον τοῦ σωτῆρος
/ lal \ > \ / 4
ὑπάρχει μαθεῖν. (27.) οὐ μὴν ἀλλὰ TO γε φαινόμενον
lal ὃ ἴω fel te
5 πρῶτον καὶ δι’ ὃ λέλεκται τῆς παραβολῆς παρεχέσθω.
διδασκέτω τοὺς εὐποροῦντας ὡς οὐκ ἀμελητέον τῆς ἑαυτῶν
σωτηρίας ὡς ἤδη προκατεγνωσμένους, οὐδὲ καταποντιστέον
OF 9. / \ a ᾽ \ / ¢ a a b] ΄
951 αὖ πάλιν τὸν πλοῦτον οὐδὲ καταδικαστέον ὡς τῆς ζωῆς ἐπί-
\ / > δὰ / / / »\ a
βουλον καὶ πολέμιον, ἀλλὰ μαθητέον τίνα τρόπον Kal TOS
10 πλούτῳ χρηστέον καὶ τὴν ζωὴν κτητέον. ἐπειδὴ γὰρ οὔτε
> \ > / / [7 cal \ ” ΓῚ \
ἐκ παντὸς ἀπόλλυταί TLS, OTL πλουτεῖ δεδιὼς, οὔτε EX παντὸς
a / Ὁ /
σῴζεται θαρρῶν καὶ πιστεύων ws σωθήσεται, φέρε σκεπτέον
ow \ , mie \ r A x \
ἤντινα THY ἐλπίδα αὐτοῖς ὁ σωτὴρ ὑπογράφει, Kal πῶς ἂν TO
μὲν ἀνέλπιστον ἐχέγγυον γένοιτο, τὸ δὲ ἐλπισθὲν εἰς κτῆσιν
/
15 ἀφίκοιτο.
9 ξ , / A
27. Φησὶν οὖν ὁ διδάσκαλος, Tis ἡ μεγίστη τῶν ἐντο-
rn / “ / ie \ / ty
λῶν ἠρωτημένος" ᾿Αγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης Me xii30
“ a ¢ lal /
THs ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου ταύτης
͵ > \ 5 \ ΄ Say \ \
μείζω μηδεμίαν ἐντολὴν εἶναι, Kal μάλα εἰκότως Kal γὰρ
ἴω / r ‘
10 καὶ περὶ τοῦ πρώτου Kal περὶ τοῦ μεγίστου παρήγγελται,
an aA an \ Chun ᾽ ᾿
αὐτοῦ τοῦ θεοῦ πατρὸς ἡμῶν, δι οὗ καὶ γέγονε καὶ ἔστι οἵ. Ro xi 36
/ > a \ I
τὰ πάντα, καὶ εἰς ὃν TA σῳζόμενα πάλιν ἐπανέρχεται. ὑπὸ
,’ / / fal /
τούτου τοίνυν προαγαπηθέντας Kai τοῦ γενέσθαι τυχόντας
° Yi / >
οὐχ ὅσιον ἄλλο TL πρεσβύτερον ἄγειν καὶ τιμιώτερον, EK-

τ
on

τίνοντας μόνην THY χάριν ταύτην μικρὰν ἐπὶ μεγίστοις, ἄλλο

δὲ μηδοτιοῦν ἔχοντας ἀνενδεεῖ καὶ τελείῳ θεῷ πρὸς ἀμοιβὴν

ἐπινοῆσαι, αὐτὸ δὲ τὸ ἀγαπᾷν τὸν πατέρα εἰς οἰκείαν ἰσχὺν
καὶ δύναμιν ἀφθαρσίας κομιζομένους: ὅσον γὰρ ἀγαπᾷ τις
θεὸν, τοσούτῳ καὶ πλέον ἐνδοτέρω τοῦ θεοῦ παραδύεται.

30 28, Δευτέραν δὲ τάξει καὶ οὐδέν τι μικροτέραν ταύτης
εἶναι λέγει τό ᾿Αγαπήσεις τὸν πλησίον σου ὡς σεαυτόν᾽ Le χ 97, 2
οὐκοῦν τὸν θεὸν ὑπὲρ σεαυτόν. πυνθανομένου δὲ τοῦ προσ-

f. 338” διαϊλεγομένου τίς ἐστιν πλησίον; οὐ τὸν αὐτὸν τρόπον

᾿Ιουδαίοις προωρίσατο τὸν πρὸς αἵματος οὐδὲ τὸν πολίτην
35 οὐδὲ τὸν προσήλυτον οὐδὲ τὸν ὁμοίως περιτετμημένον οὐδὲ
φθάνουσαν 2, 3 τῇ περὶ ἀρχῶν κτὲ] οἵ. Zahn, Forschungen iii. 38

ὃ διὸ 8 οὐδὲ (J. Β. Mayor)] οὔτε 19 μείζων 24 ἀλλ᾽ ὅτι 24, 25
ἐκτείνοντες

ef. Le x 80 ff

οἵ, Eph vil2

cf. Mt iii 10;
Le iii 9

οἵ, Didache
§9

ef. He 114;
Eph iii 10

cf. Ro viii
19 ff

Mt vii 21

Pape CLEMENT OF ALEXANDRIA.

\ πως \ > a / / 5 \ ”
TOV ἑνὶ καὶ ταὐτῷ νόμῳ χρώμενον: ἀλλὰ ἄνωθεν κατα-
β ΄ ᾿ Ν ail rr v a >. / \ ’ Ἶ \ \
αἴνων ἀπὸ ᾿Ιερουσαλὴμ ἄγει τῷ λόγῳ τινὰ εἰς ᾿Ιεριχὼ, καὶ
fol \ lal ,
τοῦτον δείκνυσιν ὑπὸ λῃστῶν συγκεκεντημένον, ἐρριμμένον
«ς an a .ς a ,
ἡμιθνῆτα ἐπὶ τῆς ὁδοῦ, ὑπὸ ἱερέως παροδευόμενον, ὑπὸ
Λευίτου παρορώμενον, ὑπὸ δὲ τοῦ Σαμαρείτου τοῦ ἐξωνει-
, \ 7 i ἃ v4
δισμένου καὶ ἀφωρισμένου κατελεούμενον, ὃς οὐχὶ KATA τύχην
εξ 3) a an ’ e e €
ὡς ἐκεῖνοι παρῆλθον, ἀλλ᾽ ἧκε TUVETKEVATMEVOS ὧν ὁ κιν-
/ lal 5 a
δυνεύων ἐδεῖτο, οἶνον, ἔλαιον, ἐπιδέσμους, κτῆνος, μισθὸν
a a Ν \ Yj
τῷ πανδοχεῖ, τὸν μὲν ἤδη διδόμενον, τὸν δὲ προσυπισχνού-
/ 4 a
μενον. Τίς, ἔφη, τούτων γέγονε πλησίον τῷ τὰ δεινὰ πα-
, A \ ’ / ο
θόντι; τοῦ δὲ ἀποκριναμένου ὅτι ‘O τὸν ἔλεον πρὸς αὐτὸν
ἢ ΄ὕ A \ \ , 3 A
ἐπιδειξάμενος" Kal σὺ τοίνυν πορευθεὶς οὕτω Toler’ ὡς τῆς
Ψ Γ
ἀγάπης βλαστανούσης εὐποιίαν.
’ > , \ > - lal
29. “Ev ἀμφοτέραις μὲν οὖν ταῖς ἐντολαῖς ἀγάπην εἰση-
lal , >] ᾽ δ -“ Ὁ
γεῖται, τάξει δ᾽ αὐτὴν διήρηκε, καὶ ὅπου μὲν τὰ πρωτεῖα τῆς
, , ᾽ “ lal A“ C lal fal
ἀγάπης ἀνάπτει τῷ θεῷ, ὅπου δὲ τὰ δευτερεῖα νέμει τῷ
/ 7 > oN 3
πλησίον. Tis δ᾽ av ἄλλος οὗτος εἴη πλὴν αὐτὸς ὁ σωτήρ; ἢ
/ lal (© lal , “Ὁ
τίς μᾶλλον ἡμᾶς ἐλεήσας ἐκείνου, τοὺς ὑπὸ τῶν κοσμοκρα-
a / ’ , an fal
τόρων τοῦ σκότους ὀλίγου τεθανατωμένους τοῖς πολλοῖς
/ / ’ [4 ’ lal / > / €
τραύμασι, φόβοις, ἐπιθυμίαις, ὀργαῖς, λύπαις, ἀπάταις, ἡδο-
vais; τούτων δὲ τῶν τραυμάτων μόνος ἰατρὸς ᾿Ιησοῦς, ἐκ-
, ” \ , , > a ς , \
κόπτων ἄρδην τὰ πάθη πρόρριζα, οὐχ ὥσπερ ὁ νόμος ψιλὰ
x 3 , ‘ A Ὁ Ὁ
τὰ αποτελέσματα, τοὺς καρποὺς τῶν πονηρῶν φυτών, ἀλλὰ
, a \ / a
τὴν ἀξίνην τὴν ἑαυτοῦ πρὸς Tas pias THs κακίας Tpoca-
i id 3 - a ΄ lel
yayov. οὗτος «ὁ; τὸν οἶνον, TO αἷμα τῆς ἀμπέλου τῆς
ἣν b) ee 6 a ΕῚ \ \ / \ Ἂς >
Δαβὶδ, ἐκχέας ἡμῶν ἐπὶ τὰς τετρωμένας ψυχὰς, τὸν ἐκ
, \ of. \ ὌΝΟΝ /
σπλάγχνων πατρὸς ἔλεον προσενεγκὼν | καὶ ἐπιδαψιλευόμε-
e - \ a a , \ >
vOS' οὗτος ὁ τοὺς τῆς ὑγείας καὶ σωτηρίας δεσμοὺς ἀλύτους
> , δ᾽ τ ἢ , > , ς ® ς a ’ ,
ἐπιδείξας, ἀγάπην, πίστιν, ἐλππίδα᾽ οὗτος ὁ διακονεῖν ἀγγέ-
x \ ᾽ \ \ ἐξ ΄ [4 a ’ ιξ Jar} rr
ous Kal ἀρχὰς καὶ ἐξουσίας ἡμῖν ἐπιτάξας ἐπὶ μεγάλῳ
A rt ’ ’ \ lol LU
μισθῷ, διότι καὶ αὐτοὶ ἐλευθερωθήσονται ἀπὸ τῆς ματαιό-
a \ > , lal / “Ὁ
τητος τοῦ κόσμου παρὰ τὴν ἀποκάλυψιν τῆς δόξης τῶν
CA "τὶ an an 5 > A \ A a, > a
υἱῶν Tod θεοῦ. τοῦτον οὖν ἀγαπᾷν ἴσα χρὴ τῷ θεῷ" ἀγαπᾷ
δὲ Χριστὸν ᾿Ιησοῦν ὁ τὸ θέλημα αὐτοῦ ποιῶν καὶ φυλάσ-

Ιο

f, 339*

A a ς / ,
σων αὐτοῦ Tas ἐντολάς. Ov yap mas ὁ λέγων μοι Kupte 35

1, 2 forsitan legendum καταβαίνοντα 7 wy 22 πρόριζα 25 <0o>

addidit Ghisler

QUIS DIVES SALVETUR. 23

, ’ “ fal “ id

κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, GAN ὁ
lel \ / fal ,

ποιῶν τὸ θέλημα τοῦ πατρός pou’ καί: Ti με λέγετε Κύριε Le νὶ 46

, \ > ” Δ “ 2 Me Ἂ u “οἵ. Mt xiii
κύριε, καὶ ov ποιεῖτε ἃ λέγω; καί “Tpels μακάριοι οἱ “}
ia tal ἣ , / av , / ‘ lal eee
ὁρῶντες καὶ ἀκούοντες ἃ μήτε δίκαιοι μήτε προφῆται, ἐὰν cf. Jn xiii 17

a “Ὁ /
ποίητε a NEYO.

σι

ς lal i ® ¢ \ a
30. ΤΙρώτος μὲν οὖν οὗτός ἐστιν ὁ Χριστὸν ἀγαπῶν,
΄ id \ -“
δεύτερος δὲ ὁ τοὺς ἐκείνῳ πεπιστευκότας τιμῶν καὶ περιέ-
«“ \ \ , a
πων. ὃ yap ἄν τις εἰς μαθητὴν ἐργάσηται, τοῦτο εἰς ἑαυτὸν
id ΄ ΄ \ a id »“ Lal fal
ὁ κύριος ἐκδέχεται καὶ πᾶν ἑαυτοῦ ποιεῖται. Δεῦτε, οἱ εὐλο- Mt xxv 341
/ fal / ΄
10 YNMEVOL τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην
[4 - ᾽ -
ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου" ἐπείνασα γὰρ καὶ
’ / / Lal \ > / \ > / ‘ -“
ἐδώκατέ μοι φαγεῖν, καὶ ἐδίψησα καὶ ἐδώκατέ μοι πιεῖν,
΄ U / fh \
καὶ ξένος ἤμην καὶ συνηγάγετέ με, γυμνὸς ἤμην καὶ ἐνεδύ-
Ul 5 / \ 5 / / > a wv
σατέ pe, ἠσθένησα Kai ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην
we / / > / a id /
15 καὶ ἤλθετε πρὸς μέ. τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι
/ Ξ / / yy “ \ > /
NéyovTes’ Κύριε, πότε σε εἴδομεν πεινῶντα καὶ ἐθρέψαμεν,
Ἂ a \ 5 , Ἶ \ ἴὃ / ΓΑ \
ἢ διψῶντα καὶ ἐποτίσαμεν; πότε δὲ εἴδομέν σε ξένον καὶ
ν᾽ \ , Δ ,
συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν ; ἢ πότε σε εἴδομεν
’ n 4 ἡ & lj
ἀσθενοῦντα Kai ἐπεσκεψάμεθα, ἢ ἐν φυλακῇ καὶ ἤλθομεν
\ ΄ ᾽ \ ἊΝ \ 2 lal , A ’ \ /
20 πρὸς σέ; ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς" ᾿Αμὴν λέγω
ξδ΄. ὃ 5:5 Ὁ ᾽ , κὺν YA a SEN fal a
ὑμῖν, ep ὅσον ἐποιήσατε ἐνὶ τούτων τῶν ἀδελφῶν μου TOV
, a / \
ἐλαχίστων, ἐμοὶ ἐποιήσατε. πάλιν ἐκ τῶν ἐναντίων τοὺς cf. Mt xxv
a a a ͵ \ 41 ff
f. 339” ταῦτα μὴ παρασχόντας αὐτοῖς | εἰς TO πῦρ ἐμβάλλει TO αἰώ-
« ’ a x / \ 3 ane € «ς a
νιον, WS αὐτῷ μὴ παρεσχηκότας. Kal ἀλλαχοῦ: O ὑμᾶς mtx 40
{2 Ca K€ - Ν ) \ 5 -
25 δεχόμενος ἐμὲ δέχεται, ὁ ὑμᾶς μὴ δεχόμενος ἐμὲ ἀθετεῖ. cf. Le x 16
/ \ / \ / \ , \ ,
31. Τούτους καὶ τέκνα καὶ παιδία καὶ νήπια καὶ φί-
\ \ \ / /
Nous ὀνομάζει καὶ μικροὺς ἐνθάδε ὡς πρὸς TO μέλλον ἄνω
- a / CaN a A an
953 μέγεθος αὐτῶν, Μὴ καταφρονήσητε, λέγων, ἑνὸς τῶν μικρῶν Mt xviii 10
ν / \
τούτων᾽ τούτων yap οἱ ἄγγελοι διὰ παντὸς βλέπουσι TO
aA an a ἌΣ ΒΑΕ ὦ \ oe
30 πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. Kal ἑτέρωθι: M7) Le xii32
lal ri i? “ \ ’ / id ‘
φοβεῖσθε, TO μικρὸν ποίμνιον" ὑμῖν yap ηὐδόκησεν ὁ πατὴρ
Ὁ ‘ tal Led ὰὶ Ν \ \
παραδοῦναι τὴν βασιλείαν τῶν οὐρανῶν᾽ κατὰ τὰ αὐτὰ καὶ
lal nr lal , ᾿ , J
τοῦ μεγίστου ἐν γεννητοῖς γυναικῶν ᾿Ιωάννου τὸν ἐλάχιστον ef. ΜῈ xi 11;
a τι τῇ Nie te ἐξ \ “Ὁ Vil 28
ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, τουτέστι τὸν ἑαυτοῦ μαθητὴν,
U € / / Δ
εἶναι μείζω λέγει" καὶ πάλιν δεχόμενος δίκαιον ἢ προ- Mtx4if
“Δ f \ ᾽ ,ὕ \
φήτην εἰς ὄνομα δικαίου ἢ προφήτου Tov ἐκείνων μισθὸν

ww
σι

6 οὖν supra lin. additum a pr. manu 22 ἐλλαχίστων 33 ἐλλάχιστον

Le xvi9

2 Co ix7

cf. 2 Co ix 6

Le vi 30

ef. Mt xxiii
15

24 CLEMENT OF ALEXANDRIA.

ON / ς δὲ θ \ “ » » θ lal ,
ἡψεται, ὁ δὲ μαθητὴν ποτίσας εἰς ὄνομα μαθητοῦ ποτήριον
ae \ A ay
ψυχροῦ ὕδατος τὸν μισθὸν οὐκ ἀπολέσει. οὐκοῦν οὗτος μόνος
ς \ 5) > , Ἐς \ 53 : , ε
ὁ μισθὸς οὐκ ἀπολλύμενός ἐστι. καὶ αὖθις" ἸΠοιήσατε ἑαυ-
lal / οἰ lal lal lal ’ td “4 “ > tf
τοῖς φίλους ἐκ TOU μαμωνᾷ τῆς ἀδικίας, ἵνα, ὅταν ἐκλίπητε,
/ ¢ ἴω N / /
δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς" φύσει μὲν ἅπασαν
“Ὁ «“ / fal / Ὁ
κτῆσιν, ἣν αὐτὸς τις ἐφ᾽ ἑαυτοῦ κέκτηται ὡς ἰδίαν οὖσαν
\ a 9
καὶ οὐκ εἰς κοινὸν τοῖς δεομένοις κατατίθησιν, ἄδικον οὖσαν
> , ἘΦ: \ , a > , 5. τ \ a ,
ἀποφαίνων" ἐκ δὲ ταύτης τῆς ἀδικίας ἐνὸν καὶ πρᾶγμα δί-
΄ an 7 a
καιον ἐργάσασθαι καὶ σωτήριον, ἀναπαῦσαί τινα τῶν ἐχόν-
των αἰώνιον σκηνὴν παρὰ τῷ πατρί.
© if a ’ a
32. (31.) “Opa πρῶτον μὲν ws οὐκ ἀπαιτεῖσθαί σε
if bd a lal
κεκέλευκεν οὐδὲ ἐνοχλεῖσθαι περιμένειν, ἀλλὰ αὐτὸν ζητεῖν
\ iD / er a A
τοὺς εὖ πεισομένους ἀξίους τε ὄντας τοῦ σωτῆρος μαθητάς.
τὰ \ 3 Nee re 9 ͵ a wc \ \
καλὸς μὲν οὖν καὶ ὁ τοῦ ἀποστόλου λόγος" ᾿Ϊλαρὸν yap
Τὰ 5 a ¢ \ / lal / \ \ /
δότην ἀγαπᾷ ὁ θεὸς, χαίροντα τῷ διδόναι Kal μὴ φειδόμενον
/ “ \ a / fal
ὡς σπείροντα, ἵνα μὴ οὕτως καὶ θερίσῃ, δίχα γογγυσμῶν
,, ’ a i
καὶ διακρίσεως Kal λύπης Kal κοινωνοῦντα, ὅπερ ἐστὶν
5 / / M4 J lal
εὐεργεσία καθαρά. κρείττων δ᾽ ἐστὶ τούτου ὁ τοῦ κυρίου
- / a an
λελεγμένος ἐν ἄλλῳ χωρίῳ" Παντὶ τῷ αἰτοῦντί ce δίδου.
a \ 7 ς / liens ς \ \ id /
θεοῦ yap ὄντως ἡ τοιαύτη φιλοδωρία" οὑτοσὶ δὲ ὁ λόγος
Ὁ \ “ / > / \ > - / > ’ »
ὑπὲρ ἅπασάν ἐστι θεότητα, μηδὲ αἰτεῖσθαι περιμένειν, ἀλλ᾽ av-
\ la) “ Yd 5 »- .
Tov ἀναζητεῖν ὅστις ἄξιος εὖ παθεῖν, (32.) ἔπειτα τηλι-
fal Cole, a Uy >
κοῦτον μισθὸν ὁρίσαι τῆς κοινωνίας, αἰώνιον σκηνήν. ὦ
A »Ἅ > lf al a
καλῆς ἐμπορίας" ὦ θείας ἀγορᾶς" ὠνεῖται χρημάτων τις
5 / \ N \ / a / \ /
ἀφθαρσίαν, καὶ δοὺς Ta διολλύμενα TOD κόσμου μονὴν TOU-
cal 5 r
των αἰώνιον ἐν οὐρανοῖς ἀντιλαμβάνει. πλεῦσον ἐπὶ ταύτην,
\ a \ , 3 , Ν N ΄ ,
ἂν σωφρονῇς, τὴν πανήγυριν, ὦ πλούσιε" κἂν δέῃ, περίελθε
a xs \ “ / \ / σέ» 5 an
γῆν ὅλην, μὴ φείσῃ κινδύνων καὶ πόνων, ἵν ἐνταῦθα βασι-
2 U / lal
λείαν οὐράνιον ayopacns. Ti σε λίθοι διαφανεῖς καὶ σμά-
ραγδοι τοσοῦτον εὐφραίνουσι καὶ οἰκεία τροφὴ πυρὸς ἢ
» δ fo / Ἂ
χρόνου παίγνιον ἢ σεισμοῦ πάρεργον ἢ ὕβρισμα τυραννου;
ἐπιθύμησον ἐν οὐρανοῖς οἰκῆσαι καὶ βασιλεῦσαι μετὰ θεοῦ"
/ b) \
ταύτην σοι τὴν βασιλείαν ἄνθρωπος δώσει θεὸν ἀπομιμούμε-

13 εὖ] οὐ, sed ad marg. a manu xy ut uid. saeculi icws εὐ 15, 16 ped.
ws] legendum forsitan cum Segaar φειδομένως 18 καθαρά (Segaar)] καθά
20 φιλοδωρεά (Correxit Segaar) 21, 22 αὐτὸν (J .B. Mayor)] αὐτὸς 28 γῆν

(Combefisius)] τὴν 30 τροφὸς J. B. Mayor (uide adnot.)

QUIS DIVES SALVETUR. 90

= , fal \ \ > “- » iad > Mats / /
vos’ ἐνταῦθα μικρὰ λαβὼν, ἐκεῖ dv ὅλων αἰώνων σύνοικόν
" ͵ ͵ A ’
954 σε ποιήσεται. ἱκέτευσον iva λάβῃ" σπεῦσον, ἀγωνίασον,
- ,
φοβήθητι μή σε ἀτιμάσῃ" οὐ yap κεκέλευσται λαβεῖν, ἀλλὰ
\ a 3 ε ΄ \ Δ ,
σὺ παρασχεῖν. οὐ μὴν οὐδ᾽ εἶπεν ὁ κύριος Δὸς, ἢ Παράσχες,
᾿ , \ / eS \ <
5. ἢ Εὐεργέτησον, ἢ Βοήθησον: Pirov δὲ ποίησαι" ὁ δὲ φίλος cf. Le χν 9
> b a / / ’ ? ) nA 3 / \
οὐκ ἐκ μιᾶς δόσεως γίνεται, ἀλλ᾽ ἐξ ὅλης ἀναπαύσεως καὶ
rn , ? , ,
συνουσίας μακρᾶς" οὐδὲ γὰρ ἡ πίστις, οὐδὲ ἡ ἀγάπη, οὐδὲ ἡ
£ nr e / > 2) ¢ id / » / -
καρτερία μιᾶς ἡμέρας, ἀλλ᾽ Ὃ ὑπομείνας εἰς τέλος, οὗτος Mt x 2
σωθήσεται.
fal 9S ¢ ey fal «
Lo 33. Πῶς οὖν ὁ ἄνθρωπος ταῦτα δίδωσιν; ὅτι διὰ τὴν
/ ’ ’
ἐκείνου τιμὴν Kal εὔνοιαν καὶ οἰκείωσιν ὁ κύριος δίδωσι"
, ’ / Lal / a Lal
δώσω yap ov μόνον τοῖς φίλοις, ἀλλὰ Kal τοῖς φίλοις τῶν
, = \ , Ό > » δ « , a fal \
φίλων" καὶ τίς οὗτός ἐστιν, εἴποις ἂν, ὁ φίλος τοῦ θεοῦ; σὺ
\ \ a / ” \ / ’ U - > / ,
μὲν μὴ κρῖνε τίς ἄξιος καὶ τίς ἀνάξιος" ἐνδέχεται γάρ σε δια-
“-“ \ \ / e > ᾽ , \ “ ’ /
15 μαρτεῖν περὶ τὴν δόξαν: ὡς ἐν audiBorw δὲ τῆς ἀγνοίας
f 40> Μ \ \ >) , io a \ x > , a
. 340” ἄμεινον καὶ τοὺς ἀναξίους εὖ ποιεῖν διὰ τοὺς ἀξίους ἢ
\ a al
φυλασσόμενον τοὺς ἧσσον ἀγαθοὺς μηδὲ τοῖς σπουδαίοις
lal \ lal rf
περιπεσεῖν: ἐκ μὲν yap τοῦ φείδεσθαι καὶ προσποιεῖσθαι
\ > xn
δοκιμάζειν τοὺς εὐλόγως ἢ μὴ τευξομένους ἐνδέχεταί σε καὶ
ἴω A / ͵ ἡ
20 θεοφιλῶν ἀμελῆσαί τινων, οὗ τὸ ἐπιτίμιον κόλασις ἔμπυρος
, ᾽ κ᾿ ap aA a a ͵
αἰώνιος" ἐκ δὲ τοῦ προΐεσθαι πᾶσιν ἑξῆς τοῖς χρῃηζουσιν
, / lal x Ν lal lal a
ἀνάγκη πάντως εὑρεῖν τινὰ Kal TOV σῶσαι Tapa θεῷ δυνα-
Ν lal / Cs \ fal e , a
μένων. Μὴ κρῖνε τοίνυν, ἵνα μὴ κριθῆς" ᾧ μέτρῳ μετρεῖς, Mt viil f
fol ’ t /
τοῦτο Kal ἀντιμετρηθήσεταί σοι μέτρον καλὸν πεπιεσμένον Le vi 38
/ A
Kal σεσαλευμένον, ὑπερεκχυνόμενον, ἀποδοθήσεταί σοι. πᾶ-

τὸ
σι

σιν ἄνοιξον τὰ σπλάγχνα τοῖς τοῦ θεοῦ μαθηταῖς ἀπογε-

γραμμένοις, μὴ πρὸς σῶμα ἀπιδὼν ὑπερόπτως, μὴ πρὸς

ἡλικίαν ἀμελῶς διατεθεὶς, μηδ᾽ εἴ τις ἀκτήμων ἢ δυσείμων

* X Δ ’ \ / \ fal fol fal

ἢ δυσειδὴς ἢ ἀσθενὴς φαίνεται, πρὸς τοῦτο TH ψυχῇ δυσ-
30 χεράνῃς καὶ ἀποστραφῇς. σχῆμα τοῦτ᾽ ἔστιν ἔξωθεν ἡμῖν

4 σὺ (sc. κεκέλευσαι) (J. Β. Mayor)] σὲ 7 οὐδὲ... .οὐδὲ.. οὐδὲ (Potter)]
οὐδὲ... οὔτε.. οὔτε 13—23 καὶ τίς --δυναμένων] Parall. Rup. 1095 13 om.

ἢ
εἴποις ἂν ὃ. om.dRup. 14 καὶ] καὶ 5. ἀνάξιος] οὐκ ἄξιος Rup. ἐνδέχεται]
+pev Rup. διαμαρτάνειν Rup. 16 τοῖς ἀναξίοις Rup. 17 φυλασσομένους ὃ

ειν
18 ἐν μὲν γὰρ τῷ Rup. 19 δοκιμάζεσθαι ὃ εὐλόγους Rup. 20 τινων]
τιμῶν ὃ, τινῶν Rup. 21 προΐεσθαι Rup. προσίεσθαι ὃ 22, 23 δυναμένων
παρὰ τῷ θεῷ Rup. 24 τοῦτο] forsitan legendum τούτῳ cum Vat. Gr. 623

26 CLEMENT OF ALEXANDRIA.

περιβεβλημένον τῆς εἰς κόσμον παρόδου πρόφασις, ἵν᾽ εἰς TO

ef. In xiv 58 κοινὸν τοῦτο παιδευτήριον εἰσελθεῖν δυνηθῶμεν ἀλλ᾽ ἔνδον
ὁ κρυπτὸς ἐνοικεῖ πατὴρ καὶ ὁ τούτου παῖς ὁ ὑπὲρ ἡμῶν ἀπο-
θανὼν καὶ μεθ᾽ ἡμῶν ἀναστάς.

34. Τοῦτο τὸ σχῆμα βλεπόμενον ἐξαπατᾷ τὸν θάνατον 5
καὶ τὸν διάβολον" ὁ γὰρ ἐντὸς πλοῦτος καὶ τὸ κάλλος αὐτοῖς
ἀθέατός ἐστι καὶ μαίνονται περὶ τὸ σαρκίον, οὗ καταφρο-
νοῦσιν ὡς ἀσθενοῦς, τῶν ἔνδον ὄντες τυφλοὶ κτημάτων, οὐκ ἐ-

cf. 2Coiv7 πιστάμενοι πηλίκον τινὰ θησαυρὸν ἐν ὀστρακίνῳ σκεύει
βαστάξζξομεν, δυνάμει θεοῦ πατρὸς καὶ αἵματι, θεοῦ παιδὸς το
καὶ δρόσῳ πνεύματος ἁγίου περιτετειχισμένον. GANA σύ γε
μὴ ἐξαπατηθῆς ὁ γεγευμένος ἀληθείας καὶ κατηξιωμένος
τῆς μεγάλης λυτρώσεως ἀλλὰ τὸ ἐναντίον τοῖς ἄλλοις ἀν-
θρώποις σεαυτῷ κατάλεξον στρατὸν ἀοπλον, ἀπόλεμον,
ἀναίμακτον, ἀόργητον, ἀμίαντον, γέροντας θεοσεβεῖς, ὀρφα- 955
νοὺς θεοφιλεῖς, χήρας πραότητι ὡπλισμένας, ἄνδρας ἀγάπῃ f. 841:
κεκοσμημένους. τοιούτους κτῆσαι τῷ σῷ πλούτῳ καὶ τῷ
σώματι καὶ τῇ ψυχῆ δορυφόρους, ὧν στρατηγεῖ ὁ θεὸς, δι᾿ οὺς
καὶ ναῦς βαπτιζομένη κουφίζεται μόναις ἁγίων εὐχαῖς
κυβερνωμένη, καὶ νόσος ἀκμάζουσα δαμάζεται χειρῶν ἐπι- 20
βολαῖς διωκομένη, καὶ προσβολὴ λῃστῶν ἀφοπλίζετα!: εὐχαῖς
εὐσεβέσι σκυλευομένη, καὶ δαιμόνων βία θραύεται προστά-
γμασι συντόνοις ἐλεγχομένη.

35. Ἔν ἔργοις οὗτοι πάντες οἱ στρατιῶται καὶ φύ-
λακες βέβαιοι, οὐδεὶς ἀργὸς, οὐδεὶς ἀχρεῖος. ὁ μὲν ἐξαι- 2
τήσασθαί σε δύναται παρὰ θεοῦ, ὁ δὲ παραμυθήσασθαι

σι

κάμνοντα, ὁ δὲ δακρῦσαι καὶ στενάξαι συμπαθῶς ὑπὲρ σοῦ
\ \ , ἮΝ or ε \ , A \ \
πρὸς τὸν κύριον τῶν ὅλων, ὁ δὲ διδάξαι TL τῶν πρὸς τὴν
y A A / ¢€ Ν
σωτηρίαν χρησίμων, ὁ δὲ νουθετῆσαι μετὰ παρρησίας, ὁ δὲ
nr / “-“ 3 a 7 ,
συμβουλεῦσαι μετ᾽ εὐνοίας, πάντες δὲ φιλεῖν ἀληθῶς, ἀδό- 30
’ / 3 Ψ , Uy 2 / Φ
λως, ἀφόβως, ἀνυποκρίτως, ἀκολακεύτως, ATAATTWS. ὦ γλυ-
be a 5 ΄ a ,
κεῖαι θεραπεῖαι φιλούντων, ὦ μακάριοι διακονίαι θαρρούντων,
ὦ πίστις εἰλικρινὴς θεὸν μόνον δεδιότων, ὦ λόγων ἀλήθεια

7 οὐ 13—18 τὸ ἐναντίον .---Θεός] Parall. Vat. et Secor. 480 Rup. f. 1095
Paris f. 179 13 τὸ] τὸν S 14 ἑαυτῷ Rup. Paris κατάληξον
Paris 16 θεοφειλῆς Paris χεῖρας Scor. ὀπλισμένας Scor. 17, 18 καὶ
τῇ ψυχῇ καὶ τῷ σώματι Rup. τῷ σώματι] τὸ σώματι Paris 18 ὁ θεὸς] ο11. ὁ

QUIS DIVES SALVETUR. 27

Tapa τοῖς ψεύσασθαι μὴ δυναμένοις, ὦ κάλλος ἔργων Tapa
τοῖς θεῷ διακονεῖν πεπεισμένοις, πείθειν θεὸν, ἀρέσκειν θεῷ"
οὐ σαρκὸς τῆς σῆς ἅπτεσθαι δοκοῦσιν, ἀλλὰ τῆς ἑαυτοῦ
ψυχῆς ἕκαστος, οὐκ ἀδελφῷ λαλεῖν, ἀλλὰ τῷ βασιλεῖ τῶν ef. 1 ‘Tim
5 αἰώνων ἐν σοὶ κατοικοῦντι. ᾿
30. Πάντες οὖν οἱ πιστοὶ καλοὶ καὶ θεοπρεπεῖς καὶ
τῆς προσηγορίας ἄξιοι, ἣν ὥσπερ διάδημα περίκεινται. οὐ
μὴν ἀλλ᾽ εἰσὶν ἤδη τινὲς καὶ τῶν ἐκλεκτῶν ἐκλεκτότεροι,
καὶ τοσούτῳ μᾶλλον ἧττον ἐπίσημοι, τρόπον τινὰ ἐκ τοῦ
ιο κλύδωνος τοῦ κόσμου νεωλκοῦντες ἑαυτοὺς καὶ ἐπανάγοντες
ἐπ᾿ ἀσφαλὲς, οὐ βουλόμενοι δοκεῖν ἅγιοι, κἂν εἴπῃ τις
αἰσχυνόμενοι, ἐν βάθει γνώμης ἀποκρύπτοντες τὰ ἀνεκλά-
λητα μυστήρια, καὶ τὴν αὑτῶν εὐγένειαν ὑπερηφανοῦντες ἐν
f. 341" κόσμῳ βλέπεσθαι, ods ὁ λόγος φῶς τοῦ κόσμου καὶ | ἅλας Μυν 18:
15 τῆς γῆς καλεῖ. τοῦτ᾽ ἔστι τὸ σπέρμα, εἰκὼν καὶ ὁμοίωσις
θεοῦ, καὶ τέκνον αὐτοῦ γνήσιον καὶ κληρονόμον, ὥσπερ ἐπί
τινα ξενιτείαν ἐνταῦθα πεμπόμενον ὑπὸ μεγάλης οἰκονομίας
καὶ ἀναλογίας τοῦ πατρὸς, δι᾿ οὗ καὶ τὰ φανερὰ καὶ τὰ ἀφανῆ
τοῦ κόσμου δεδημιούργηται, τὰ μὲν εἰς δουλείαν, τὰ δὲ εἰς
20 ἄσκησιν, τὰ δὲ εἰς μάθησιν αὐτῷ, καὶ πάντα μέχρις ἂν
ἐνταῦθα τὸ σπέρμα μένῃ συνέχεται, καὶ συναχθέντος αὐτοῦ
ταῦτα τάχιστα λυθήσεται. cf. 2 Pe iii 10
956 37. Τί yap ἔτι δεῖ; θεώ τὰ τῆς ἀγάπης μυστήρια, Kal
τότε ἐποπτεύσεις τὸν κόλπον τοῦ πατρὸς, ὃν ὁ μονογενὴς cf. Ini18
25 θεὸς μόνος ἐξηγήσατο. ἔστι δὲ καὶ αὐτὸς ὁ θεὸς ἀγάπη καὶ «1. ἷν δ,
δι’ ἀγάπην ἡμῖν ἐθεάθη. καὶ τὸ μὲν ἄρρητον αὐτοῦ πατὴρ,
τὸ δὲ εἰς ἡμᾶς συμπαθὲς γέγονε μήτηρ. ἀγαπήσας ὁ πατὴρ
ἐθηλύνθη, καὶ τούτου μέγα σημεῖον, ὃν αὐτὸς ἐγέννησεν ἐξ
αὑτοῦ, καὶ ὁ τεχθεὶς ἐξ ἀγάπης καρπὸς ἀγάπη. διὰ τοῦτο
30 καὶ αὐτὸς κατῆλθε, διὰ τοῦτο ἄνθρωπον ἐνέδυ, διὰ τοῦτο τὰ
ἀνθρώπων ἑκὼν ἔπαθεν, ἵνα πρὸς τὴν ἡμετέραν ἀσθένειαν
οὺς ἠγάπησε μετρηθεὶς ἡμᾶς πρὸς τὴν ἑαυτοῦ δύναμιν ἀντι-
μετρήσῃ. καὶ μέλλων σπένδεσθαι καὶ λύτρον ἑαυτὸν ἐπι- cf.2Timivé
διδοὺς καινὴν ἡμῖν διαθήκην καταλιμπάνει' ᾿Αγάπην ὑμῖν οἵ. In xiv 27

13 αὐτῶν 15 τουτέστι 23 θῶ 20 ἐθεάθη (Jiilicher)]
ἐθηράθη 29 αὐτοῦ

1 Jn iii 1ὅ

cf. Jn xv 5f

ef.1Coxii81

1 Co xiii 5

1 Peiv8

1 Jnivi18
1 Co xiii 4,
6 ff

1 Co xiii 13

οἵ, Jn ix 34

28 CLEMENT OF ALEXANDRIA.

διὸ \ » / he δέ ’ e/ \ if € \ e La)
ἰδωμι τὴν ἐμήν. Tis δέ ἐστιν αὕτη καὶ πόση; ὑπὲρ ἡμῶν
e / / Ν \ \ ὩΣ / an [ 5 /
ἑκάστου κατέθηκε τὴν ψυχὴν THY ἀνταξίαν τῶν Gov" ταύτην
e ἴω « NX ’ / ’ “-“ > \ \ /
ἡμᾶς ὑπὲρ ἀλλήλων ἀνταπαιτεῖ. εἰ δὲ τὰς ψυχὰς ὀφείλομεν
a >} a / / \ \ fol
τοῖς ἀδελφοῖς Kal τοιαύτην τὴν συνθήκην πρὸς τὸν σωτῆρα
> / ΝΜ \ a , \ \ So /
ἀνθωμολογήμεθα, ETL τὰ TOD κόσμου, τὰ πτωχᾶ καὶ ἀλλο-
/ /
τρια καὶ παραρρέοντα, καθείρξομεν ταμιευόμενοι; ἀλλήλων
» / «Ὁ SN \ “ 7
ἀποκλείσομεν, ἃ μετὰ μικρὸν ἕξει τὸ πῦρ; θείως γε καὶ
-“ «ς nr
ἐπιπνῶς ὁ ᾿Ιωάννης, ‘O μὴ φιλῶν, φησὶ, τὸν ἀδελφὸν avOpw-
/ 5 \ , a A, / a y a
TOKTOVOS ἐστὶ, σπέρμα τοῦ Καὶν, θρέμμα τοῦ διαβόλου, θεοῦ
lj “ ΄ ,
σπλάγχνον οὐκ ἔχει, ἐλπίδα κρειττόνων οὐκ ἔχει, ἄσπορός
> 7 ͵ 2 an a t ©
ἐστιν, ἄγονός ἐστιν, | οὐκ ἔστι κλῆμα τῆς ἀεὶ Coons ὑπερου-
/ b] ῇ , \ fal
pavias ἀμπέλου, ἐκκόπτεται, TO πῦρ ἄθρουν ἀναμένει.
> \ \ , \ » ξ «Ὁ
38. Σὺ δὲ μάθε τὴν «καθ᾽; ὑπερβολὴν ὁδὸν, ἣν δείκνυσι
an cay , ue > ͵ \ τι a ᾽
Παῦλος ἐπὶ σωτηρίαν “H ἀγάπη τὰ ἑαυτῆς οὐ ζητεῖ, ἀλλ᾽ ἐ-
\ \ ’ ΗΝ / Qn
πὶ τὸν ἀδελφὸν ἐκκέχυται' περὶ τοῦτον ἐπτόηται, περὶ
a / / a id
τοῦτον σωφρόνως μαίνεται. ᾿Αγάπη καλύπτει πλῆθος ἁμαρ-
Ae out , 5, > 7 \ ῃ z > ΄
τιῶν" ἡ τελεία ἀγώπη ἐκβάλλει τὸν φόβον" οὐ περπερεύεται,
> “ " > if “Ὁ > / ΄, Ν A
ov φυσιοῦται, οὐκ ἐπιχαίρει TH ἀδικίᾳ, συγχαίρει δὲ TH
’ / , / /
ἀληθείᾳ: πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει,
’ / lal
πάντα ὑπομένει. ἡ ἀγάπη οὐδέποτε ἐκπίπτει. προφητεῖαι
a lal / >’ a 4
καταργοῦνται, γλῶσσαι παύονται, ἰάσεις ἐπὶ γῆς καταλεί-
\ tf lal / ’
TovTat. μένει δὲ τὰ τρία ταῦτα, πίστις, ἐλπὶς, ἀγάπη"
᾽ \ ,ὔ / \ \
μείζων δὲ ἐν τούτοις ἡ ἀγάπη. Kal δικαίως, πίστις μὲν γὰρ
᾽ ΄ o ᾽ 7 a a7 \ ΜΝ τ \
ἀπέρχεται, ὅταν αὐτοψίᾳ πεισθώμεν ἰδόντες θεὸν, καὶ ἐλπὶς
5 / a > / > / ’ , \ >
ἀφανίζεται τῶν ἐλπισθέντων ἀποδοθέντων, ἀγάπη δὲ εἰς
‘ lal / lal /
πλήρωμα συνέρχεται καὶ μᾶλλον αὔξεται τῶν τελείων Trapa-
δοθέντων.
. φ \ / , 7, A a
39. (398.) ᾿Εὰν ταύτην ἐμβάληταί τις τῇ ψυχῆ, δύναται,
J ; , 3 / a \ A
κἂν EV ἁμαρτήμασιν ἢ γεγεννημένος, κἂν πολλὰ TOV κεκωλυ-
΄ 5 \ ’ , ,
μένων εἰργασμένος, αὐξήσας τὴν ἀγάπην καὶ μετάνοιαν

ο
f, 342

=
σι

σσι

καθαρὰν λαβὼν ἀναμαχέσασθαι τὰ ἐπταισμένα. μηδὲ γὰρ 957

A > τι / / \ ’ / / ᾽ \

τοῦτο εἰς ἀπόγνωσίν σοι Kal ἀπόνοιαν καταλελείφθω, εἰ καὶ

δ \ Ls ‘2 ’ a >’ ,

τὸν πλούσιον μάθοις ὅστις ἐστὶν ὁ χώραν ἐν οὐρανοῖς οὐκ ἔ-
a 5 , € Y /

χων, Kal τίνα τρόπον τοῖς οὖσι χρώμενος (39.) ἄν τις TO TE

b / lal ΙΔ \ \ J \ ὃ U \
ἐπίρρητον τοῦ πλουτου καὶ χαλεπὸν εἰς ζωὴν διαφύγοι καὶ 35

2 κατέθηκε (Segaar)] καθῆκε 8 ἐπιπνῶς (J. Β. Mayor)] ἐπιπόνως
12 ἀθροῦν 18 --καθ᾽ -- addidit Combefisius 31 μηδὲ (Dindorf)] μήτε

35 ἐπίρρητον (Segaar)] ἐπιρρεῖ τὸν

QUIS DIVES SALVETUR. 29

, al > , lal ’ al > / ᾽ 53 Ν
δύναιτο τῶν αἰωνίων, τῶν ἀγαθῶν, ἐπαύρασθαι. εἰ ἣν δὲ
\ * a, A tee | / * / ’ /
τετυχηκὼς ἢ δι᾽ ἄγνοιαν ἢ δι᾿ ἀσθένειαν ἢ περίστασιν ἀκούσιον
\ lal /
μετὰ THY σφραγῖδα Kal τὴν λύτρωσιν περιπετής τίσιν ἁμαρτή-
a « /
μασιν ἢ παραπτώμασιν, ὡς ὑπενηνέχθαι τέλεον, οὗτος κατε-
/ / «ς fal ἴω lal
ψήφισται παντάπασιν ὑπὸ τοῦ θεοῦ. παντὶ γὰρ TO μετ᾽ a-

΄ > “ a / \
ληθείας ἐξ ὅλης THs καρδίας ἐπιστρέψαντι πρὸς τὸν θεὸν
᾿ , e ͵7ὔ Ν / Uy \ ey
ἀνεώγασιν αἱ θύραι καὶ δέχεται τρισάσμενος πατὴρ υἱὸν
᾽ lal fal Ξ € ’ » \ / \ / lal
ἀληθῶς petavoodvta’ ἡ δ᾽ ἀληθινὴ μετάνοια TO μηκέτι τοῖς
ral Ss > -“ » “Ὁ
f. 342 αὐτοῖς ἔνοχον εἶναι, ἀλλὰ | ἄρδην ἐκριζῶσαι τῆς ψυχῆς,
fal /
10 ἐφ᾽ οἷς ἑαυτοῦ κατέγνω θάνατον ἁμαρτήμασιν" τούτων γὰρ
ἀναιρεθέντων αὖθις εἰς σὲ θεὸς εἰσοικισθήσεται' μεγάλην Ὁ Τὸ χν Τ,
/ \ > / Ls \ \ ec \ >
yap φησι καὶ ἀνυπέρβλητον εἶναι χαρὰν καὶ ἑορτὴν ἐν
“- a a ,’ rn
οὐρανοῖς τῷ πατρὶ καὶ τοῖς ἀγγέλοις ἑνὸς ἁμαρτωλοῦ ἐπι-
, \ ΄ \ \ , ἘΣΤῚ ἜΝ
στρέψαντος καὶ μετανοήσαντος. διὸ καὶ κέκραγεν" "ἔλεον Hos vib;

Mt ix 13, xii
\ ’ , , a 2

15 θέλω καὶ ov θυσίαν: Οὐ βούλομαι τὸν θάνατον Tod apap-7, πς i
2 XVill 2:

A ’ \ δ " “ -
τωλοῦ, ἀλλὰ τὴν μετάνοιαν Kay ὦσιν αἱ ἁμαρτίαι ὑμῶν 15118
n lj / al > nr
ὡς φοινικοῦν ἔριον, ὡς χιόνα λευκανῶ, κἂν μελάντερον TOD
la 2 », \ > / / Ὁ \ / an
σκότους, WS ἔριον λευκὸν ἐκνίψας ποιήσω. θεῷ yap μόνῳ cf. Me ii7;
\ ” € a , \ ΤῈ ͵ “ Lev 21
δυνατὸν ἄφεσιν ἁμαρτιῶν παρασχέσθαι καὶ μὴ λογίσασθαι
΄, “My \ (0 Ξ fal
20 TAPATT@MATA’ ὅπου YE καὶ ἡμῖν παρακελεύεται τῆς ἡμέρας cf. Le xvii
, ς , > / a ᾽ . a 3f
ἑκάστης ὁ κύριος ἀφιέναι τοῖς ἀδελφοῖς μετανοοῦσιν. εἰ cf. Mtviill;
τ τὰ a \ » y > \ , , , Le xi 18
δὲ ἡμεῖς πονηροὶ ὄντες ἴσμεν ἀγαθὰ δόματα διδόναι, πόσῳ
an ς \ lal > A ᾽
μᾶλλον ὁ πατὴρ τῶν οἰκτιρμῶν, ὁ ἀγαθὸς πατὴρ πάσης οἱ. 50οἱ 5
/ c / ὃ
παρακλήσεως, ὁ πολύσπλαγχνος καὶ πολυέλεος, «ὃς
/ lal \ ‘ ,
25 πέφυκε μακροθυμεῖν, τοὺς ἐπιστρέψαντας περιμένει ; ἐπι-
/ 1a | lj > \ a
στρέψαι δέ ἐστιν ὄντως ἀπὸ TOY ἁμαρτημότων τὸ παύσασθαι
\ / / ? Ae. 7, . 5
καὶ μηκέτι βλέπειν εἰς TA ὀπίσω. ef, Le ix 62
A Ν Ἂν ΄ »
40. Tov μὲν οὖν προγεγενημένων θεὸς δίδωσιν ἄφεσιν,
fal \ » ‘ , \ la A lal
τῶν δὲ ἐπιόντων αὐτὸς ἕκαστος ἑαυτῷ Kal τοῦτ᾽ ἔστι

1 εἰ ἣν] εἴη 4 ὑπανηνέχθαι 4,5 κατεψήφισται] pr. οὐ Ghisler ad marg.
8—10 7 δ᾽. ἁμαρτήμασιν Parall. Vat. et Scor. 594 Paris f. 3880 Matr. f. 1185
Ant. Mel. 22 8 om. 6’ Parall. Ant. Mel. μηκέτι] μήτε Paris μὴ Matr.
9 αὐτοῖς] τοιούτοις Matr. εἷναι] εὑρεθῆναι Parall. Ant. Mel. ἀλλὰ]
ἀλλ᾽ Parall. Ant. Mel. ἄρδειν Scor. 11 ἀναιρεθόντων 17 μελαν-
τότερον : forsitan scribendum μελανώτερον 24 <dés> addidi 25 ém-
στρέψαντες 25—27 ἐπιστρέψαι--- ὀπίσω] Parall. Vat. et Scor. ὅ94 Paris f. 385»
26 δέ ἐστιν ὄντως] ὄντως ἐστὶν Parall, om. τῶν Vat. ἁμαρτιῶν Parall,
τὸ] τῷ 8S

90 CLEMENT OF ALEXANDRIA.

a lal A / \ ’ ,
μεταγνῶναι, τὸ καταγνῶναι τῶν παρῳχημένων καὶ αἰτή-
᾽ / \ ἃ / a
σασθαι τούτων ἀμνηστίαν Tapa πατρὸς, ὃς μόνος τῶν
« ͵ A N /
ἁπάντων οἷός τέ ἐστιν ἄπρακτα ποιῆσαι TA πεπραγμένα
3 / A » Ὁ a Ν , , ᾽ / ἣν
ELEM τῷ Tap αὐτοῦ καὶ δρόσῳ πνεύματος ἀπαλείψας τὰ
ἐ ε
5

/ ’ ’ - \ δ “ « lal \ > \
προημαρτημένα. Kd ois yap av εὕρω ὑμᾶς, φησὶν, ἐπὶ :
a lal / , =
τούτοις Kal κρινῶ" καὶ παρ᾽ ἕκαστα Bod τὸ τέλος πάντων
7 a a \ \ / \
ὥστε καὶ τῷ τὰ μέγιστα εὖ πεποιηκότι κατὰ TOV βίον, ἐπὶ δὲ
“ / " / ’ / / .
τοῦ τέλους ἐξοκείλαντι πρὸς κακίαν, ἀνόνητοι πάντες οἱ
, θ / SiN A φῇ a ὃ / ἐξ 1Or
πρόσθεν πόνοι, ἐπὶ τῇ καταστροφῇ Tov δράματος ἐξάθλῳ
γενομένῳ τῷ δὲ χεῖρον καὶ ἐπισεσυρμένως βιώσαντι πρό- 958
τερον ἔστιν ὕστερον μετανοήσαντι πολλοῦ χρόνου πολιτείαν
\ A A / 4 5» ‘
πονηρὰν ἐκνικῆσαι TO μετὰ τὴν μετάνοιαν χρόνῳ" | ἀκριβείας f. 343°
a A al lal , /
δὲ δεῖ πολλῆς, ὥσπερ τοῖς μακρᾷ νόσῳ πεπονηκόσι σώμασι
a lal ¢ / YU
ef. Ephiv2s διαίτης χρεία Kal προσοχῆς πλείονος. ὁ κλέπτης, ἄφεσιν
“Ὁ ς δ᾽
βούλει λαβεῖν ; μηκέτι κλέπτε' ὁ μοιχεύσας, μηκέτι πὺυ- 15
εὐ
ρούσθω" ὁ πορνεύσας, λοιπὸν ἁγνευέτω᾽ ὁ ἁρπάσας, ἀποδίδου
\ / “ « , > , " Φ c
Kal προσαποδίδου: ὁ ψευδομάρτυς, ἀλήθειαν doKnoor’ ὁ
say L ” \ Near , , > \
ETLOPKOS, μηκέτι ὄμνυε' καὶ τὰ ἄλλα πάθη σύντεμε, ὀργὴν,
b] / / / “ «ς Ὁ > wi “Ὁ ’ / \
ἐπιθυμίαν, λύπην, φόβον, iva evpeOns ἐπὶ τῆς ἐξόδου πρὸς

Ω . » “
of Μιν 56, τὸν ἀντίδικον ἐνταῦθα διαλελύσθαι φθάνων. ἔστιν μὲν οὖν 20
7] oe

5—14 ἐφ᾽ οἷς- πλείονος] Parall. Vat. et Scor. 594 Matr. f. 118%: cod,
Baroccianus 26 5—10 ἐφ᾽ οἷς---γενομένῳ] Parall. Vat. 343 (hiat Scor.)
Rup. f. 213° Matr. f. 128 Paris f. 845 5 om. γὰρ Parall. edd.
omn: Bar. av] ἐὰν Vat. 594 Scor. om. ὑμᾶς Scor. om. φησὶν
Parall. edd. omn: Bar. 6 καὶ κρινῶ] om. καὶ Vat. 594 Scor. Matr. (utr. loc.)
Paris: Bar. καὶ παρ᾽] om. καὶ Bar. τέλος] ἔλεος Paris ἁπάντων
Parall. edd. omn: Bar. (Hune locum Bunsen ita emendauit: παρ᾽ ἑκάστου βίου
τὸ τέλος ἀπαιτῶν.) 7 om. τῴ Vat. 848 μέγιστα] μάλιστα Rup.
om. Matr. 1185; Bar. κατὰ τὸν βίον Matr. 1185: om. κατὰ ceteri omn. et S
ἐπὶ δὲ] λήξαντος δὲ Matr. 118°: Bar. 8 τοῦ τέλος Bar. τῷ τέλει Μείν. 128»
ἐξοκίλαντι Scor. ἐξωκίλαντι Matr. 1185 Paris ἐξόκηλαντη Bar. ἐξωκίλαντος Matr. 1298»
ἀνόητοι ὃ Rup. Bar. ἀνώνητοι Matr. 1183 om. πάντες Matr. 1185; Bar.
9 προσθε Bar. ἐπὶ τῇ] οἱ ἐπὶ Matr. 1188 τῆς καταστροφῆς ὃ 9, 10 ἐξ-
άθλων γενομένων Vat. 345 Matr. 128 10 τῴ δὲ] τώ τε Scor. τότε Matr : Bar.
χείρων Scor. χειρώνως Matr. βιώσαντι] βίος ἀντὶ Matr. πρώτερον Scor.
προτέρων Matr. 11 om. ἔστιν Vat. Scor. 13 om, δὲ Vat. δεῖ] δεῖται
Parall. edd. omn: Bar. ὥσπερ τοῖς μακρᾷ νόσῳ] ὑπὲρ τῆς μακραν oow Bar.
ὑπὲρ τὴς εἰς μακρὰν ὡς ὁ Matr. πεπονικόσι Scor. πεποιηκόσι Bar. πεποιηκῶς
ἡ Matr., σώματι Matr. 14 διαίτεις Matr. χρία Matr: Bar. προσωχῆς
Secor. 30. 20—31. 4 ἔστιν ---κατορθοῦται] Parall. Vat. et Scor. 594 Matr.
f. 1185; Baroccianus 26 20 ἔστι Vat, Scor. om. οὖν Parall. edd, omn: Bar,

QUIS DIVES SALVETUR. 31

5 \
ἀδύνατον ἴσως ἀθρόως ἀποκόψαι πάθη σύντροφα, adda
\ A U \ ᾽ ὔ e / \ ᾽ a
μετὰ θεοῦ δυνάμεως καὶ ἀνθρωπείας ἱκεσίας καὶ ἀδελφῶν
r fal /
βοηθείας καὶ εἰλικρινοῦς μετανοίας καὶ συνεχοῦς μελέτης
κατορθοῦται.

a ἣν \
41. Διὸ δεῖ πάντως σε τὸν σοβαρὸν καὶ δυνατὸν Kai
4 > / e an \ ” lal ,
πλούσιον ἐπιστήσασθαι ἑαυτῷ τινὰ ἄνθρωπον θεοῦ καθάπερ
᾽ / \ , >? la) Ἂ “ fal » “
ἀλείπτην καὶ κυβερνήτην. αἰδοῦ κἂν ἕνα, φοβοῦ κἂν ἕνα,
\ 4
μελέτησον ἀκούειν κἂν ἑνὸς παρρησιαζομένου καὶ στύφοντος
“ \ / > \ Ν “-“ » “- ,
ἅμα καὶ θεραπεύοντος. οὐδὲ γὰρ τοῖς ὀφθαλμοῖς συμφέρει
\ Fh , , / Ni > ΝΣ \ la] \
το TOV ἀεὶ χρόνον ἀκολάστοις μένειν, ἀλλὰ καὶ δακρῦσαι καὶ
a ¢ fol a
δηχθῆναί ποτε ὑπὲρ τῆς ὑγείας τῆς πλείονος. οὕτω Kal
lal fal « rn τ \ ’ ’ὔ 3 »"»
ψυχῇ διηνεκοῦς ἡδονῆς οὐδὲν ὀλεθριώτερον: ἀποτυφλοῦται
fal ᾽ -
γὰρ ἀπὸ τῆς τήξεως, ἐὰν ἀκίνητος τῷ παρρησιαζομένῳ δια-
/ / Lal \ ἣν , ΄ \ /
μείνῃ λόγῳ. τοῦτον Kal ὀργισθέντα φοβήθητι, Kal στενά-
5 Eavta ἵλυπήθητιΐ, καὶ ὀργὴν παύοντα αἰδέσθητι, καὶ κόλα-

_
ι

σιν παραιτούμενον φθάσον. οὗτος ὑπὲρ σοῦ πολλὰς νύκτας
ἀγρυπνησάτω, πρεσβεύων ὑπὲρ σοῦ πρὸς θεὸν καὶ λιτανείαις
συνήθεσι μαγεύων τὸν πατέρα" οὐ γὰρ ἀντέχει τοῖς τέκνοις
αὐτοῦ τὰ σπλάγχνα δεομένοις. δεήσεται δὲ καθαρῶς ὑπὸ
20 σοῦ προτιμώμενος ὡς ἄγγελος τοῦ θεοῦ καὶ μηδὲν ὑπὸ σοῦ
λυπούμενος, GAN ὑπὲρ σοῦ τοῦτο ἔστι μετάνοια ἀνυπό-
κριτος. θεὸς οὐ μυκτηρίζεται, οὐδὲ προσέχει κενοῖς ῥήμασι" εἴ. Gal vi7
μόνος γὰρ ἀνακρίνει μυελοὺς καὶ νεφροὺς καρδίας, καὶ τῶν
ἐν πυρὶ κατακούει, καὶ τῶν ἐν κοιλίᾳ κήτους ἱκετευόντων
f. 848» ἐξακούει, καὶ πᾶσιν ἐγγύς ἐστι τοῖς πιστεύουσι καὶ πόρρω
τοῖς ἀθέοις ἂν μὴ μετανοήσωσιν.
42. Ἵνα δὲ ἐπιθαρρήσῃς, οὕτω μετανοήσας ἀληθώς, ὅτι

1 δυνατὸν Parall. edd. omn: Bar. ἴσως] pr. yap Matr: Bar. ἀθρόως]
εὐθέως Matr. πάθη σύστροφα Matr. πάθης τροῴ Bay. 2 ἀνθρωπίας
Scor. Matr. avOp. ix.] ἀνθρω...καισιας Bar. ἀδελφόν Matr. 3 συνεχῆς

Scor: Bar. 4 κατορθοῦνται S la pene 15, 16 κόλασιν
παραιτούμενον (Segaar)] κολάσειν παραιτουμένω 31. 27—36. 8 ἵνα δὲ---
βλεπομένης] Haec habent edd. plur. operum Dionysii Areopagitae; lectiones
dedi quae in archetypo horum edd. exstitisse uid., apposito symbolo Ex:
infra uariae lectiones istorum edd. notantur 27 ἔτι θαρρῇς S

De superscriptione ef. Introd. p. xxvii 27 om. δὲ C ἐπιθαρῥήσας P
ἐπιθαρρῇς Li μετανοήσῃς P

92 CLEMENT OF ALEXANDRIA.

\ , if τι \ ,’ / v “ »
σοὶ μένει σωτηρίας ἐλπὶς ἀξιόχρεως, ἄκουσον μῦθον οὐ
fal 5 / ἴω "»
μῦθον, ἀλλὰ ὄντα λόγον περὶ ᾿Ιωάννου τοῦ ἀποστόλου παρα- 959
/ \ ΄ a
δεδομένον καὶ μνήμη πεφυλαγμένον. ἐπειδὴ yap τοῦ τυ-
, / ᾽ a n n
pavvov τελευτήσαντος ἀπὸ τῆς Πάτμου τῆς νήσου μετῆλθεν
IN \ ” > μ ’ \ EEN N
ἐπὶ τὴν "Kdecov, ἀπήει παρακαλούμενος καὶ ἐπὶ τὰ TAN-

a aA f
σιόχωρα τῶν ἐθνῶν, ὅπου μὲν ἐπισκόπους καταστήσων, ὅπου
δὲ or 5 ἊΝ, / ec / ὅ δὲ a “ ,
€ ὅλας ἐκκλησίας ἁρμόσων, ὅπου δὲ κλῆρον, ἕνα τέ τινα
A a »
κληρώσων τῶν ὑπὸ τοῦ πνεύματος σημαινομένων. ἐλθὼν
5 , a \
οὖν ἐπί τινα τῶν οὐ μακρὰν πόλεων, ἧς καὶ τοὔνομα
/ Ν U
λέγουσιν ἔνιοι, Kal TA ἄλλα ἀναπαύσας τοὺς ἀδελφοὺς, ἐπὶ το
a “-“ a /
πᾶσι τῷ καθεστῶτι προσβλέψας ἐπισκόπῳ νεανίσκον
e \ a / \ \ x 3 lal x \ \
ἱκανὸν τῷ σώματι Kal τὴν ὄψιν ἀστεῖον Kat θερμὸν τὴν
\ a \
ψυχὴν ἰδὼν, Τοῦτον, ἔφη, coi παρακατατίθεμαι μετὰ πάσης
σπουδῆς ἐπὶ τῆς ἐκκλησίας καὶ τοῦ Χριστοῦ μάρτυρος" τοῦ
’ \ 5 \
δὲ δεχομένου καὶ πάνθ᾽ ὑπισχνουμένου Kai πάλιν τὰ αὐτὰ 15
4 = a \ \
διετείνατο καὶ διεμαρτύρατο. εἶτα ὁ μὲν ἀπῆρεν ἐπὶ τὴν
/ ¢ ,
"Edecov, ὃ δὲ πρεσβύτερος ἀναλαβὼν οἴκαδε τὸν παρα-
/ / »” a ” \ a
δοθέντα νεανίσκον ἔτρεφε, συνεῖχεν, ἔθαλπε, TO τελευταῖον
> / Ν AN fa) ¢ fo! A / 5 / ἣν
ἐφωτισε' καὶ META τοῦτο UPHKE τῆς πλείονος ἐπιμελείας καὶ
a e \ / ’ A / 5 ΄΄
παραφυλακῆς, ὡς τὸ τέλεον αὐτῷ φυλακτήριον ἐπιστήσας 20
1 μὲν εἰς σωτηρίαν § 32. 1—36. 8 ἄκουσον μῦθον--- βλεπομένης Kuseb. H. K.
ili 23 1 μῦθον pr. loc.] om, Exe»! 4 νόσου ὃ 5 ἐπὶ pr. loc.] εἰς
ἘΠ 8.48 νἱ 7 κλήρῳ Euscddatia Te] γε Husé alia 9 otvy]+KaiS 12 τῇ
ὄψει Huse’?! 13 παρατίθεμαι S Hust pave 15 καὶ 2° forsitan omittendum

16 διετείνατο] διετείλατο Vat. Gr. 623 διελέγετο Kus Ext?! διεμαρτύρετο
Kus Exc?! om. εἶτα S om. ἀπῆρεν 8 20 τέλειον Kus Ext?!

1 σὺ μένεις F ἀξιόχρεος AHL 1, 2 μῦθον οὐ μῦθον] οὐ μῦθον A (οὐ supra
lin. add.) GHKOPQR μῦθον BC*D** (erasis post μῦθον 7 litt.) FIL μῦθον οὐ μῦθον
C**D* ut uid. 2. ἀλλ᾽ ABDP 30m. καὶ μν. πεφυλ. 7, 4 reredevTHoavTos C
τῆς Πάτμου] om. τῆς HKOPQR 5 ἀπίει OQ ἀπείη L 6 καταστήσον IQ
Tom. ὅλας κλήρων HO om. &atréH rte] ye Οὐ" GPRom. BD τινας G
8 om. τῶν ABCDILP om. τοῦ O σημαινόμενον BL*"*"4P 9 οὖν] καὶ KP

10 τἄλλα ABCDILP ἐπὶ] ἐν L 11 καθεκαστῶτι Q προβλέψας 1*O
ἐπίσκοπον AI*O 12 ἀστίον TL 18 παρακατίθεμαι Ο πάση C 15 om.
δὲ GKR πάντα GHQR καὶ πάλιν] om. καὶ BCDP πάλιν] πάντα G

om. αὐτὰ K 16 διετείλατο HR ἐλέγετο G διελέγετο 1611. διεμαρτύρατο HO**QR
-εἶτο C -ero rell. ἀπῆρεν] ἐπῆρεν Li ἀπήρως A 17 πρεσβύτης Η παραλαβὼν
BD 18 ετρεφεν Q om. συνεῖχεν 0” ἔθαλπεν ACQ 19 ἐφώτισεν AQ
ὑφῆκε BKPR ὑφέστηκε A*GHLO ὑφέστη καὶ A**CDIQ τῆς πλείονος]
hic incipit in I manus 5860]. xv. 20 om. 76 KLQR τέλειον ABCDLOPQ
ἐπικτήσας O

QUIS DIVES SALVETUR. 33

\ lal fal / a \ Die ἢ \ d
τὴν σφραγῖδα τοῦ κυρίου. τῷ δὲ ἀνέσεως πρὸ ὥρας λαβο-
/ ld > \ ’
μένῳ προσφθείρονταί τινες ἥλικες ἀργοὶ καὶ ἀπερρωγότες,
2 4 ΝΞ Ν A \ ’ « ΄ὔ tal
ἐθάδες κακῶν" καὶ πρῶτον μὲν δι’ ἑστιάσεων πολυτελῶν
- ἌΚΩΝ \ / /
αὐτὸν ἐπάγονται, εἶτά που Kal νύκτωρ ἐπὶ λωποδυσίαν
ἐξιόντες συνεπάγονται, εἶτά τι καὶ μεῖζον συμπράττειν

»
ἠξίουν. ὁ δὲ Kat ὀλίγον προσειθίζετο καὶ διὰ μέγεθος
\ ὦ / fol
φύσεως ἐκστὰς ὥσπερ ἄστομος Kal εὔρωστος ἵππος ὀρθῆς
δὸ rn \ \ Ν ᾽ ὃ \ / ἈΝ “Ὁ 10
ὁδοῦ καὶ τὸν χαλινὸν ἐνδακὼν μειζόνως κατὰ τῶν βαράθρων
> / > A \ / \ > fal / , \
ἐφέρετο. ἀπογνοὺς δὲ τελέως τὴν ἐν θεῷ σωτηρίαν οὐδὲν
bd \ a » \ / / > / “
10 ἔτε μικρὸν διενοεῖτο, ἀλλὰ μέγα τι πράξας, ἐπειδήπερ ἅπαξ
/ r nr
ἀπολώλει, ἴσα τοῖς ἄλλοις παθεῖν ἠξίου. αὐτοὺς δὴ τούτους
> \ \ / / “ ,
ἀναλαβὼν καὶ λῃστήριον συγκροτήσας ἕτοιμος λήσταρχος
Φ / I
f, 344° ἦν, βιαιότατος, μιαιφονώτατος, | χαλεπώτατος. χρόνος ἐν
/ / “
μέσῳ καί τινος ἐπιπεσούσης χρείας ἀνακαλοῦσι τὸν ᾿Ιωάννην.

e \ \ f- e / e

15 ὁ δὲ, ἐπεὶ TA ἄλλα ὧν χάριν ἧκεν κατεστήσατο, Aye δὴ, ἔφη,
53 > a

ὦ ἐπίσκοπε, τὴν παρακαταθήκην ἀπόδος ἡμῖν, ἣν ἐγώ τε Kal

ε , , 3S a Ε , as
ὁ Χριστός σοι παρακατεθέμεθα ἐπὶ τῆς ἐκκλησίας ἧς προ-

2 om. καὶ ἀπερρωγότες S 3 ἠθάδες Ex πολυτελῶν pr. πολλῶν S
4 ἐπάγονται αὐτὸν Ex αὐτὸν ὑπάγονται S 6 προσεθίζετο Hx"?! 7 om.
éxotasS [10 πράξαι Hus’ = 11 ἀπόλωλεν 5 παθεῖν] πράττειν Kus sia
14 ἐμπεσούσης Ex" 15 ἐπειδὴ S κατεστήσα-} periit in 8, maxima huius
folii parte auulsa 16 παρακαταθήκην Hus"?! παραθή- S, fluctuat Ex
-κὴν ἀπ. ἡ. ἣν] periit in 5 τε] γε S 17 Χριστός] σωτήρ ὃ
-ατεθέμεθα-- ἧς] periit in 5

1 κυρίου (οὐ K**)] Χριστοῦ K* 2 προσφθείονταί Q* προσφθίνονταί I”!
προσφθήρονταί H ἐπιφθείρονταί C απειρωγότες O ἀπερρογότες C ἀπερ-
ρηγότες Tr?! 3 ἐθάδες P ἠθάδες γ6]]. κακῶν] pr. συνήθεις G ἑσθιάσεων O
πολυτελῶν] pr. πολλῶν Καὶ (6 sil.) 4 ἐπάγονται αὐτῷ CD ἐπάγονται αὐτὸν rell.
λωπωδυσίαν R λωποδυεῖαν O 5 συνεπάδονται O om. εἶτά τι---ἠξίουν G om.
τι pecfova Τὶ σμπράττειν Q 6 προσεθίζετο ADGI?"LQ προεθίζετο C
προσειθίζετο HPR* προσηθίζετο BER™™ προσεθίζετε O 6—9 καὶ διὰ---ἐφέρετο
in marg. habet A 7 éxoras] om. DH ἐκστάσεως O eUpwros B εὔροστος H
9 τελείως DO ἐν] ἐπὶ G 10 ἔτι] ἐπὶ ἃ 11 ἀπωλώλει DIO αὐτὸς
KQR?Pnd δὲ QR (6 sil.) 12 λαβὼν BCDL λῃστήριον] στήριον Καὶ
18 βιαιώτατος H μιαιφονότατος L om. μιαιφονώτατος ΔΉἩΤΡῬΙΚΟΘΕᾺ
χαλεπώτατος] pr. καὶ ΟΤῬΙΚΟῊ χαλεπότατος L χαλαιπότατος O 18,14 ἐμμέσῳ
AH 14 ἐμπεσούσης ΛΟΙΡΡΡΙΟΡΟ om. BD ἀνακαλοῦσιν CLQ ἀνακαλοῦσι] -᾿
οἱ τῆς τοιαύτης πόλεος οἰκεταί C (οἰκεταί supr. lin. a sec. ut uid. manu scriptum)
15 ἐπεὶ] ἐπὶ AT'0Q τἄλλα ABCDP ἧκε BDOP καταστήσατο C
om. ἔφη H 16 παρακαταθήκην GKLP παραθήκην rell. ἐγώγε O
17 παρεκατεθέμεθα CHI*"LQ παρεθέμεθα B

B, 3

34 CLEMENT OF ALEXANDRIA.

/ , «ς \ \ AX A > / [i
καθέζῃ μάρτυρος. ὁ δὲ TO μὲν πρῶτον ἐξεπλάγη, χρήματα
a oe? ͵
οἰόμενος ἅπερ οὐκ ἔλαβε συκοφαντεῖσθαι, καὶ οὔτε πιστεύειν
an 3 7 \
εἶχεν ὑπὲρ ὧν οὐκ εἶχεν οὔτε ἀπιστεῖν ᾿Ιωάννῃ" ὡς δὲ Tov 960
3 τ Ὁ) \ \ \ nr τ fal
νεανίσκον, εἶπεν, ἀπαιτῶ καὶ τὴν ψυχὴν Tod ἀδελφοῦ,
Ν V4 ἈΝ ͵
στενάξας κάτωθεν ὁ πρεσβύτης καὶ ἔτι καὶ ἐπιδακρύσας, 5
> na ” o fal Ν we \ J la
Exeivos, ἔφη, τέθνηκε. ἸΙῶς καὶ πότε καὶ τίνα θάνατον;
fo) ’ tA \ \ \ 5 / \
Θεῷ τέθνηκεν, εἶπεν. ἀπέβη yap πονηρὸς καὶ ἐξώλης Kai τὸ
7ὔὕ» \ \ fal ’ \ fol > / A. cS:
κεφάλαιον λῃστὴς, καὶ νῦν ἀντὶ τῆς ἐκκλησίας TO ὄρος προ-
5 n / c
κατείληφε μεθ᾽ ὁμοίου στρατιωτικοῦ. καταρρηξάμενος δὲ ὁ
a ‘ Ν 5 > Eafe
ἀπόστολος τὴν ἐσθῆτα καὶ μετὰ μεγάλης οἰμωγῆς πλη-
ld A ’ an
ἕάμενος τὴν κεφαλὴν, Καλόν γε, ἔφη, σε φύλακα τῆς τἀδελφοῦ
a , ES Ae ” , ye \
ψυχῆς κατέλυπον᾽ aX ἵππος ἤδη μοι παρέστω καὶ ἡγεμὼν

Leal
°

/ / a ς a 4 “ δ. ony ὁ
γενέσθω μοί τις τῆς ὁδοῦ. ἤλαυνεν ὥσπερ εἶχεν αὐτόθεν
SN a 5) dea dC \ \ > τ ΄ὕ ἘΡΑ͂Ν A
ἀπὸ τῆς ἐκκλησίας" ἐλθὼν δὲ εἰς TO χωρίον ὑπὸ τῆς Tpo-

"ι

A a a ey, / , / /
φυλακῆς τῶν λῃστῶν ἁλίσκεται NTE φεύγων NTE Tapal- 15
τούμενος, AANA βοῶν" “Emi τοῦτο ἐλήλυθα, ἐπὶ τὸν ἄρχοντα
CAREW > , ἃ ΄ 7 vi oT .
ὑμῶν ἀπαγάγετέ με. ὃς τέως ὥσπερ ὥπλιστο ἀνέμενεν ὡς

ἣν / 5 ‘ \ 3 / > \ » \
δὲ προσιόντα ἐγνώρισε τὸν ᾿Ιωάννην, eis φυγὴν αἰδεσθεὶς

1 -υρος----χρήματα] periit in 5. 2—35, 10 -ρ οὐκ ἔλαβε---περιέλαβεν ἀπο-]
periit in § 3 εἶχεν 2° loc.] ἔσχεν Hug’ rave 4 om. τοῦ Hxedrl 5 καὶ ἔτι
καὶ] fluctuant Kus et Ex: vide infra. 6 καὶ πότε Hus cdd HO Ex: om. Euste!
8, 9 κατείληφε Kus 9 δὲ] οὖν Hust pave; om. Hust alia 10 τὴν ἐσθ. ὁ ἀπ.
hoe ordine Kus? rave 11 ye ἔφη φύλ σε Kus cdd ΒΕ ce ἔφη φύλ. Eus edd
GHO ye ἔφη pur. Hust! 18 γινέσθω Kus“? Pl 17 dydyeré Hus‘? Pl
Téws] γε Ex

1 ὁ] as H ὁ δὲ] ἀκούσας supra lin. P πρῶτα C 2 ἔλαβεν ACGQR
4 ἀπαιτῶ] ἀπέστω O τοῦ ἀδελφοῦ] τἀδελφοῦ BHKPR ἀδελφοῦ rell. 5 καὶ ἔτι
καὶ ΟΤἸῬΡΙΩ (Hus O) καὶ ἔτι KR (Hus AH*E?) ἔτι καὶ ABCDLP καὶ HO (Eus F»)
(καί τι καὶ Hust!) 6 τέθνηκεν ALPQ πῶς] pr. ὁ δὲ P 7 ἐξόλης ΤΡΡΙΤ Ὁ
7,80m. καὶ τὸ κεφ. λῃστὴς Ὁ 8 λῃστὴς] -- καθέστηκεν Η 8, 9 προκατείληφεν AQ
προκατείλιφε Ἡ κατείληφε BK 9 per’ O καταρρηξ.] pr. ὁ δὲ BD: pr. καὶ P
9—11 om. δὲ---πληξάμενος ABCDL: -evos τὴν ἐσθ.--- μεγάλης super rasuram, et
οἰμωγῆς---κεφαλὴν ad marg. scriptum habet P: unde mihi persuasum est arche-
typum huius codicis eadem quae ABCDL uerba omisisse, quae scriptor ex
Eusebio ut uidetur postea addidit: confirmat hance sententiam quod P δὲ omittit,
et τὴν ἐσθῆτα ante ὁ ἀπόστολος ponit cum cdd AH* Eusebii 11 om. σε LP
12 κατέλειπον AHI?"'0Q ἤδη] δή BCD 18 ὥσπερ] ὅπερ A ws P
14, 15 φυλακῆς Q 16 τοῦτ᾽ Ο τούτῳ BDH 76 A 17 ἀγάγετέ A ἀπάγετέ 1,
ds] ὡς AL. τέως] γε ἘΠ Χο ἃ οι ὠλιστω Q* ὠλίσθω ΤΡ! ἀνέμεινεν COQ ἀνέμε-
νον Li 18 προιόντα ABCDL ἐγνώρισεν ALQ

QUIS DIVES SALVETUR. 35

> f c XY Sa 7 ᾽ \ / > , a ec fa)
ἐτρέπετο. ὁ δὲ ἐδίωκεν ἀνὰ κράτος ἐπιλαθόμενος τῆς ἑαυτοῦ
\ “ /

ἡλικίας, κεκρωγώς" Τί με φεύγεις, τέκνον, τὸν σεαυτοῦ πατέρα,

, ’ Ἢ \ ας
τὸν γυμνὸν, τὸν γέροντα ; ἐλέησόν με, τέκνον, μὴ φοβοῦ
" » τι 5.5 JAN eee eh δ ae , δΑ ἣν a
ἔχεις ἔτι ζωῆς ἐλπίδα" ἐγὼ Χριστῷ δώσω λόγον ὑπὲρ σοῦ

nr ¢ / \

ἂν δέῃ, Tov σὸν θάνατον ἑκὼν ὑπομενῶ ὡς ὁ κύριος TOV ὑπὲρ

ς ase. ς \ a \ \ > ἢ \ 3 Le tal
ἡμῶν" ὑπὲρ σοῦ τὴν ψυχὴν ἀντιδώσω τὴν env’ στῆθι,
πίστευσον, Χριστός με ἀπέστειλεν. ὁ δὲ ἀκούσας πρῶτον
\ ” U / > ” Ney, . 3 /
μὲν ἔστη κάτω βλέπων, εἶτα ἔρριψε Ta OTA’ εἶτα τρέμων
” a , \ \ / /
ἔκλαιε πικρῶς. προσελθόντα δὲ τὸν γέροντα περιέλαβεν
ι - Lal lal
f, 8440 ἀπολογούμενος ταῖς οἰμωγαῖς ὡς ἐδύνατο Kal τοῖς δάκρυσι
βαπτιζόμενος ἐκ δευτέρου, μόνην ἀποκρύπτων τὴν δεξιάν. ὁ
, A r
δὲ ἐγγυώμενος, ἐπομνύμενος, ὡς ἄφεσιν αὐτῷ Tapa τοῦ
fal “ lal
σωτῆρος εὕρηται, δεόμενος, γονυπετῶν, αὐτὴν τὴν δεξιὰν ὡς
id lal rn
ὑπὸ τῆς μετανοίας κεκαθαρμένην καταφιλῶν, ἐπὶ τὴν ἐκκλη-
/ ? / \ / \ > lal > ͵ὔ
15 σίαν ἐπανήγαγε καὶ δαψιλέσι μὲν εὐχαῖς ἐξαιτούμενος,
/ \
συνεχέσι δὲ νηστείαις συναγωνιζόμενος, ποικίλαις δὲ ῥήσεσι
/ / a \ / a
λόγων κατεπᾷάδων αὐτοῦ THY γνώμην, OV πρότερον ἀπῆλθεν,

1 ἐτράπετο Ἐϊπι8. 8 »ἱ 1, 2 τῆς ἡλ. τῆς ἑαυτοῦ Eus sed cdd al om.
τῆς 2° loco 4 ἐλπίδας Hus edd AE**GHO λόγον δώσω Ἐϊι5. 4 rl 8 ἔστη
μὲν Kus?! 10 οἱμωγαῖς 8 11 βαπτίζων Vat. Gr. 623; in S legebatur ut uid.
βαπτιζόϊμενος ἐκ sed litterae {6 vix legi possunt, et μενος ἐκ membrano scisso
perierunt: non βαπτίζων scriptum esse clarum est, quod ὁ accentu caret
δευτέρου] τοῦ ἑτέρου Kus%@tatia μόνον Ex 12 om. ἐγγυώμενος S (membrano
hic integro) ἐπομνύων Vat. Gr. 623; in § periit -wevos ws ἄφεσιν 18 ηὕρηται
Ex -νυπετῶν -ὡς abscissum in S, in quo codice ab hoc loco usque ad 36, 8
φαιδροῖς γεγηθότες pauca tantum uerba ad finem uersuum seruantur: ὑπὸ
τῆς μετανοίας κεκα!...... ἐπανήγαγε καὶ δα!...... αγωνιζόμενος | ...... ov | perierunt
uersus 21 16 ῥήσεσι] σειρῆσι Hus? reve

1 ἐτράπετο HKR ἐδίωκε κατὰ κράτος GI?" KQR ἐπιλαβόμενος Ο
2 om. τέκνον ΤΡΡΙΚΟΗ, 8 γέροντα] γεγονότα Ir! 4 ζωῆς
ἔτι α ἐλπίδας P** 5 ἂν δέῃ] ἂν δὲ ACDLO αὐτὸς Β
om. ἑκὼν BD ὑπομένω AHO 6 om. τὴν ἐμήν BD 7 om.
ὁ δὲ α 8 ἔρριψεν AI?"'LQ 9 ἔκλαιεν ACLQ ἔκλαε H** RP προσελ-
θὼν Ῥ γέρον Β περιέλαβε R 10 ἀπολογ.] pr. καὶ GHKQR οἰμογαῖς L
ἠδύνατο ABDLOP δάκρυσιν ALQ 11 καταβαπτιζόμενος P μόνην] ὁ
μὲν Ἡ μόνον rell. ἀπέκρυπτε G 12 ἐγγυόμενος L ἐπώμνυμενον O ἐπώμνυτο
ΟΤΡΡΙΚΟῊ, om. plane P ἄφεσις BP 13 σωτῆρος] πατρὸς ΤΡΡΙΟΘΗ,
εὕρηται CP εὕροιτο G ηὕρηται rell. 14 ἐκκεκαθαρμένην P (sed ἐκκε- super
rasuram) (ita et Hus cod F*) 15 ἐπανήγαγεν ALQ δαψιλέσι μὲν] δαψιλέσιν
ΤΡΡΙΚΟΝ 10 συναγονιζόμενος ΒΤΡῬΡΙΙ,

3—2

90 CLEMENT OF ALEXANDRIA.

ts \ > \ > / ΄“ ὦ / \ /

ὥς φασι, πρὶν αὐτὸν ἀποκατέστησε TH ἐκκλησίᾳ, διδοὺς μέγα

παράδειγμα μετανοίας ἀληθινῆς καὶ μέγα γνώρισμα παλιγ-
,

γενεσίας, τρόπαιον ἀναστάσεως βλεπομένης. ..... «Ὁ

ἐννν μάλιστα πάντων Χριστιανοῖς οὐκ ἐφίεται τὸ πρὸς βίαν
ἐπανορθοῦν τὰ τῶν ἁμαρτανόντων πταίσματα οὐ γὰρ τοὺς -
ἀνάγκῃ τῆς κακίας ἀπεχομένους ἀλλὰ τοὺς προαιρέσει στε-
φανοῖ ὁ θεός.

weeeee. 43, {2}... τ -ἴ φαιδροῖς ryeynOores, ὃ 345°
a 4 \ \
ὑμνοῦντες, ἀνουγνύοντες τοὺς οὐρανούς. πρὸ δὲ πάντων
αὐτὸς ὁ σωτὴρ προαπαντᾷ δεξιούμενος, φῶς ὀρέγων ἄσκιον, 901
ὑτὸς ὁ σωτὴρ πρ ᾷ μενος, φῶς ὀρέγων a :
ξ lal Lal
ἄπαυστον, ὁδηγῶν εἰς τοὺς κόλπους τοῦ πατρὸς, εἰς τὴν
lA n a
αἰώνιον ζωὴν, εἰς THY βασιλείαν τῶν οὐρανῶν. πιστευέτω
ταῦτά τις καὶ θεοῦ μαθηταῖς καὶ ἐγγυητῇ θεῷ, προφητείαις,
a A >
εὐαγγελίοις, λόγοις ἀποστολικοῖς" τούτοις συζῶν καὶ τὰ ὦτα
ig / \ \ 7 » lel » 595 Σ᾿ A lal > / \ /
ὑπέχων Kal τὰ ἔργα ἀσκῶν ἐπ᾽ αὐτῆς τῆς ἐξόδου τὸ τέλος 1

A « nr
qf Herm καὶ τὴν ἐπίδειξιν τῶν δογμάτων ὄψεται. ὁ yap ἐνταῦθα

abetalibi. 23, ey ᾿ , ᾿ > , ,
τὸν ἄγγελον τῆς μετανοίας προσιέμενος οὐ μετανοήσει τότε
᾿ ip a
ἡνίκα ἂν καταλίπῃ TO σῶμα, οὐδὲ καταισχυνθήσεται τὸν
fol lal ᾽ ἴω a ΄
“σωτῆρα προσιόντα μετὰ τῆς αὐτοῦ δόξης καὶ στρατιᾶς ἰδών"
lal € “
οὐ δέδιε TO Tp’ εἰ δέ τις αἱρεῖται μένειν ἐπεξαμαρτάνων 20
ἑκάστοτε ἐπὶ ταῖς ἡδοναῖς καὶ τὴν ἐνταῦθα τρυφὴν τῆς
5 i »“ A \ f A A vv
αἰωνίου ζωῆς προτιμᾷ καὶ διδόντος τοῦ σωτῆρος ἄφεσιν
5 / i, \ ‘ \ A
ἀποστρέφεται, μήτε τὸν θεὸν ἔτι μήτε τὸν πλοῦτον μήτε TO

1 ἀποκατ.] ἐπιστῆσαι Hus’? pave 8 βλεπομένης] hic finiuntur Eus et Ex
4—7 μάλιστα--- ὁ θεός] De hoc fragmento ef. Introd. p. xxix. Leontius Vat. Gr.
1553 f. 119 Parall. Rup. f. 1188 Vat. 393 Scor. f. 52> Paris 923 f. 899 Maximus
661 4 χριστιανοὺς Leont. ἀφίεται Rup. 5 ἁμαρτανόντων] ἁμαρτημάτων Rup.

Vat. Scor. Max. ἁμαρτιμάτων Paris πταισμάτων Leont. 6 τοὺς mpoacp. | Tots
mpoatp. Paris 8 φαιδροῖς] hic rursus incipit S 9 ἀνοιγνοῦντες S ἀνοιγνύντες
Potter 19 στρατείας Ghisler et edd. male 20 ov δέδιε] οὐδὲ δέδιε

J. B. Mayor μένειν καὶ ἐξαμαρτάνειν Ghisler et edd.

1 ws φασι] ws δὲ φησίν H ἀποκατέστησε(ν) BDG ἀπεκατέστησε(ν)
ACLO ἀποκαταστῆσαι ἩΠΤΡΙΚΡΟΗ 2 παραδιγμα Q 2, 3 παλινγενεσίας ADO
8 τρόπεον Cpr. καὶ P (sed super rasuram). De subscriptione οὗ, Introd,
p- XXv.

QUIS DIVES SALVETUR. 37

a > , \ Ἄν lal \ id / >
προπεσεῖν αἰτιάσθω, τὴν δὲ ἑαυτοῦ ψυχὴν ἑκουσίως ἀπολου-
, - ss > / \ / \ lal ms
μένην. τῷ δὲ ἐπιβλέποντι THY σωτηρίαν καὶ ποθοῦντι καὶ
\ ’ / \ Me > lal / \ , \
μετὰ ἀναιδείας καὶ Bias αἰτοῦντι παρέξει τὴν ἀληθινὴν
κάθαρσιν καὶ τὴν ἄτρεπτον ζωὴν ὁ πατὴρ ὁ ἀγαθὸς ὁ ἐν
Lal > lal \ fal fal fal fal
5 τοῖς οὐρανοῖς. ᾧ διὰ τοῦ παιδὸς ᾿Ιησοῦ Χριστοῦ, τοῦ κυρίου
f tal la)
ζώντων καὶ νεκρῶν, καὶ διὰ τοῦ ἁγίου πνεύματος εἴη δόξα, ef. Clem

Rom 1 Cor
τιμὴ, κράτος, αἰώνιος μεγωλειότης Kal νῦν Kal εἰς γενεὰς ἰχν
Ε Ἷ cf. ibid. Ixi

f Ν > ‘ »" A
γενεῶν καὶ εἰς TOUS αἰῶνας τῶν αἰώνων. ἀμήν.

oe Loa 26

μι

| Smelt 7

NOTES ON THE QUIS DIVES SALVETUR.

p. 1, ll. 7—9. It is useless to record here the different suggestions that
have been made for filling up the lacunae in this place and in other places in
the first three sections. For ἐν ἀσώτῳ καὶ ἐφημέρῳ βίῳ (suggested in the
App. Crit.) cp. Paed. 11 i 7 (168) sub fin. The scribe of S appears. to have
copied from a MS. in which certain letters and words were illegible; but it
is by no means certain that he correctly represented the length of the lacunae.
The incorrectness with which the lacunae of S are represented in V shows
how little confidence can be felt in the accuracy of scribes in this matter.
p- 1.1. 7 S leaves space for 11 letters, V for 16 188 12,V 11 1.98 7,
Vl17 p.2,1.7,8812,V19 18812,V15 19810,V19 119; Τὸ 5 15}
V 19 p.3,11 10, 11 Καὶ 15,V 30 p.4,1.78 12, V 12. It is quite possible
that the first two lacunae are exaggerated in S, and that this passage may
originally have stood somewhat as follows :---περιάπτουσι to<idro> τὸ γέρας
ἀνθρώποις ἐν da<a@to> βίῳ κυλινδουμένοις, <bv ἄγουσι! τὸ κεφάλαιον.

1. 8 κυλινδουμένοις] cp. Protr. x 92 (75) οἱ δὲ σκωλήκων δίκην περὶ τέλματα
καὶ βορβόρους τὰ ἡδονῆς ῥεύματα καλινδούμενοι ἀνονήτους καὶ ἀνοήτους ἐκβό-
σκονται τρυφὰς, ὑώδεις τινὲς ἄνθρωποι.

Ῥ. 2, 1. 3 οὗ is ἃ partitive genitive depending on ἀφαιρεῖν καὶ περικόπτειν.

1. 5 ἀγχίστροφος, preserved in Antonii Melissa, is much more forcible
than the ἀντίστροφος of 8S. Clement was perhaps thinking of Thucyd. ii 53
ἀγχίστροφον τὴν μεταβολὴν ὁρῶντες τῶν τ᾽ εὐδαιμόνων καὶ αἰφνιδίως θνησκόντων
καὶ τῶν κτέ.

ll. 7—10. These lines make good sense without any supplement at all.
It is possible that the scribe of S was misled by spaces left blank in his
archetype on account of flaws in the parchment.

Il, 10, 12 τοῦτο μὲν..«τοῦτο de] cp. Strom. Iv xvi 101 (608). λέγω is not
wanted ; it may have slipped in owing to the frequency of the phrase τοῦτο
δὲ λέγω, Which has a meaning that is not in place here.

ll. 16—20 ἡ εὐχὴ refers to the clause introduced above by τοῦτο μὲν, ἡ
πολιτεία to that introduced by τοῦτο dé. The insertion of the article before
πολιτεία appears to me to be the simplest way of restoring the parallelism of
the sentence, the construction of which was still further obscured by Ghisler’s
alteration of the genitive συμμεμετρημένης into the nominative. “ But prayer
requires a soul that remains strong and earnest till the last day of life, and a

40 CLEMENT OF ALEXANDRIA.

man’s life requires a good and steadfast disposition stretching forward to all
the commandments of the Saviour.” ἐπεκτεινομένης was probably suggested
by Phil. iii 14.

ll. 26 Cp. Paed. 11 i 7 (168) τὸν ἐφήμερον διώκοντες βίον, ws οὐ
ζησόμενοι.

Ρ. 3, 11. 2f. μήτε ὅπως xré] As the text stands these words seem to
mean :—“ No longer troubling themselves...how the impossible or the possible
arises in the case of man.” ‘The easiest alteration is to read ἀνθρώποις for
ἀνθρώπῳ ἢ (o1c becoming wxH). Clement nowhere else uses the singular
ἀνθρώπῳ in referring to this verse, nor is there, so far as I know, any evidence
at all for it. Cp. p. 16, ll. 10 f.

1. 9 ἀμυήτων is the reading of V as well as of 5, Ghisler printed ἀνοήτων,
but Segaar restored by conjecture the true reading.

ll. 14 ἢ, ἐξηγήσεως τῶν λογίων τ. x.] This phrase recalls the title of the
well known work of Papias (τῶν) κυριακῶν λογίων ἐξήγησις (or ἐξηγήσεις).

1. 17 εἶθ᾽ ὁπόταν μάθωσιν] V has these words quite clearly, but Ghisler’s
copyist seems to have been thrown out by the first o of ὁπόταν not being
closed at the top and by the use of an ordinary ligature for ταν. The result
was that Ghisler provided εἶτ᾽ ὑπὸ ταυμάτωσιν as a puzzle for scholars, Segaar
conjecturally restored the right reading, but subsequent editors were unable
to see the excellence of his conjecture, which is not mentioned by Dindorf
(except 111 516 among the extracts from Segaar’s notes) or by Késter.

p-. 4, 1 5 γυμνάσια δὲ ai ἐντολαὶ] cp. Strom. ὙΠΟ xiii 83 (882) γυμνάζων
ἑαυτὸν διὰ τῶν ἐντολῶν.

1.7. Again it is by no means necessary to assume that a word has been
lost. :
ll. 8 f. The dative σάλπιγγι (Edd.), which spoils the construction, was a
correction of the scribe of V, in which MS. the last two letters are over an
erasure.

1, 23. It seems best to alter αὐτῷ to agree with ἐκπορευομένου and
so restore the reading of Mc. Ghisler printed both words in the dative.
Throughout the whole of this quotation Ghisler and subsequent editors have
added and omitted words in order to bring the quotation nearer to the
traditional text of Mc.

1. 33. The scribe of V added πλούσιος after jv yap, but placed dots under-
neath it to cancel it.

p- 5, 11. 17—19. I have printed this corrupt passage exactly as it stands
inS. An opportunity for discussing it will arise when we come to consider
the Gospel text of Clement. Quite provisionally I suggest that εἴς mov may
mean “up toa certain point”: on similar phrases see Lobeck’s Phrynichus,
pp. 45 ff. ζωήν is perhaps due to the scribe’s familiarity with the ordinary
text of Mc., which led him to put the acc. for the nom.; but it is strange
that the same mistake recurs on p. 20, 1.3. The words ἐν δὲ before ἔσονται
have probably been introduced from the previous line: they are omitted on
Ῥ. 20, 1. 4, where the quotation is repeated.

NOTES ON THE QUIS DIVES SALVETUR. 41

1, 22 ἐναλλάσσει] [Intransitive as in Euseb. 17. Α΄. vi 16,1. ‘There is a
slight change perhaps here and there in the words, but all of them give the
same general sense.” J. A. R.]

p. 6, 1. 1. διαφερόντων, ἐσκεπασμένων] Probably genitive absolutes, as
Segaar thinks, referring somewhat loosely to ra δόξαντα. [I am inclined to
insert τῶν after διαφερόντων and omit the δὲ, translating “since the things
hidden with marvellous depth of wisdom are of importance for the very end
of salvation.” J. B. M.]

ll. 1--ὃ eoxerracpévoy...axoais|] [There is a curious parallel in Greg.
Thaum. Paneg. in Orig. p. 5, 11. 17 ff. ed. Koetschau (Lomm. Orig. vol. xxv
344, 8), perhaps merely verbal and accidental. That passage Koetschau
compares with Orig. Comm. in Jn. xxxii 6 (Lomm. ii 402,17). J. A. R.]

p. 7,1. 7. For τὸ σημεῖον, meaning ‘the cross, ep. Strom. Vv vi 35 (667) ;
ΥἹ xi 84 (782) ; abed. 87 (783) ; vil xii 79 (880); Hawe. ex Theod. ὃ 42 (979) ;
ibid. § 43 (979).

1.9. The correction αἰτεῖ, instead of Ghisler’s iret, is supported by αἰτεῖ
in 1. 19 below.

ll. 12—14 ὧν---κχρημάτων;)] These words were altogether omitted in
Ghisler’s edition. Other cases in which he omitted a line or so of his MS.
are p. 9, ll. 7 f. τὴν πρὸς---ἐπιθυμίαν, p. 18, 11. 13 f ἐγώ σοι mapéEw—trep-
κόσμιον, p. 23, ll. 23 f. αὐτοῖς---παρεσχηκότας, p. 24, 1. 7 καὶ---οὖσαν, p. 27, ll. 3 f.
δοκοῦσιν---λαλεῖν.

ll. 14 f. εἴ τις..-παρέσχηται)]͵ The MS. reading παράσχηται might perhaps
be paralleled by Strom. 111 xii 79 (546) εἰ δὲ ὑπερβὰς ὃν εἵλετο κανόνα eis
μείζονα δόξαν, ἔπειτα ἀποπέσῃ πρὸς τὴν ἐλπίδα... VI Vil 57 (769) Εἰ γοῦν τις
τοῖς μερικοῖς ὡς τοῖς καθολικοῖς χρώμενος τύχῃ καὶ τὸ δοῦλον ὡς κύριον καὶ
ἡγεμονεῖται, σφάλλεται τῆς ἀληθείας. But both these passages seem to be
‘corrupt. I have to thank Prof. J. B. Mayor for drawing my attention to
them.

ll. 24 f. Cp. Strom. Iv vi 29 (576) αὐτίκα τὸν καυχώμενον τελείως τὰ ἐκ τοῦ
νόμου προστάγματα πεπληρωκέναι διήλεγχε, μὴ τὸν πλησίον ἀγαπήσαντα.

I. 31. Perhaps we should read καὶ τὴν ἄκραν χάριν. There may be a
reference to Jn i 16 χάριν ἀντὶ χάριτος, “ New Testament grace in exchange
for Old Testament grace.”

1, 32 πλήρωμα δὲ νόμου Χριστὸς] Rom. x 4 τέλος yap, and so also Strom.
IL ix 42 (451). In Rom, xiii 10 we have πλήρωμα οὖν νόμου ἡ ἀγάπη.

Ρ. 8,1. 13. The reading of the MS. τὸ ἐμὸν is certainly right. Cp. below,
1. 17 τὸ τοῦ σωτῆρος ἐξαίρετον.

1. 16. προσθεῖναι] V has προθῆναι : for this Ghisler printed πραθῆναι,
which has given so much trouble. Stiahlin (Observationes Criticae, p. 43)
suggested προσθεῖναι, which proves to be the reading of 8.

τοῖς ὅλοις] [Perhaps translate “to his perfection of life”=advra ra τοῦ
νόμου. J.B. M.]

Ῥ. 9, 1.5 ἀπορρίψα) The ¢ of ῥίπτω appears to have been shortened in
later Greek. See Hort, Zntroduction to New Test. p. 314. Westcott and Hort

42 CLEMENT OF ALEXANDRIA.

accent ῥίψαν (Le iv 35). I have therefore left the MS. accent here and
elsewhere.

1.17. Westcott and Hort print αἰωνίαν in IL Thess. ii 16, Hebr. ix 12.

1.18 πατρίσιν is a certainly right correction: cp. Orig. Comm. in Matth.
xv 15 (Lomm. iii 358) Kparnra...paciv ἀποδόμενον πᾶσαν τὴν οὐσίαν τῷ
Θηβαίων δήμῳ δεδωρῆσθαι.

1. 28 ff The MS. reading εἰ δὲ (for Ghisler’s τί δὲ) with the necessary
alteration of the punctuation restores sense to this passage. “But if the
new creation, the Son of God, reveals and teaches something special, he does
not command that which appears at first sight, which others have done, but
something else which is signified by this.”

1, 24 ἡ καινὴ κτίσις] Segaar compares Protr. xi 114 (88) τοῦτο ἡ κτίσις 7
καινὴ βεβούληται.

1. 25 τὸ φαινόμενον] “The obvious and literal meaning.” Cp. § 26 (27),
p. 21, 1. 4.

1. 28 τῶν ὑπόντων] Ghisler printed from V τῶν ὑπὸ τῶν. Segaar con-
jectured what proves to be the reading of the MS.

mpoppita] The MS. has πρόριζα here and again in ὃ 29. In Protr. 11 19
(16) MSS. have ὁλόριζον and Esther xiii 6 (Swete B 6) 8A have ολοριζει.
See Hort, Appendix to New Test. p. 163.

Ῥ. 10, 1. 19 ἂν... καταλείποιτο] With the MS. reading ἂν... καταλείπεται
cp. Paed. τι i 18 (176) οὐδείς ποτ᾽ dv...dvvara (where the Edd. restore δύναιτο
from Plato); Strom. VI xvii 159 (823) οὐκ ἔστιν ἂν κακῶν (where Dr Jackson
emends οὐκ ἔστι παγκακῶν): VII ii 7 (832 sub fin.) οὐδὲ...καταλείπει ποτ᾽ ἂν
and two lines lower πῶς δ᾽ ἄν éort...(in both which places Dindorf restores
the optative),

1. 80 καὶ Aevei] This emendation was made independently by Prof.
Robinson, and also by Dr P. Koetschau in a review of Stihlin’s Bettriige
(Theologische Literaturzeitung, 1896, Nr. 4). Compare the passage of
Heracleon quoted by Clement, Strom. Iv ix 71 (595)...€€ ὧν Ματθαῖος, Φίλιππος,
Θωμᾶς, Aevis καὶ ἄλλοι πολλοί, and Orig. 6. Cels. i 62 (Lomm. xviii 111).

Ῥ. 11,1. 11 τοῖς εἰδόσι. τὸ ὄργανον] [1 think ὅτι has been lost after εἰδόσι
and that there should be no stop before τὸ ὄργανον. J. Β. M.]

1.13 ἀπουσίας] Segaar’s ἀμουσίας is very tempting : but perhaps ἀπουσία
can stand in the sense of ὑστέρησις. It denotes in fact the opposite of
περιουσία, for which cp. p. 12, 1. 34.

p. 13, 1.7 ἐν τούτοις xré] This is certainly an allusion to the unrecorded
saying of Christ quoted in ὃ 40 (p. 30, 1. 5). See the notes there. ἐν ois
εἵλετο as it stands seems impossible; yet Prof. J. B. Mayor’s transposition
is not quite convincing.

1. 8 ὅπου yap κτὲ] Quoted with the same inversion Strom. vil xii 77
(878).

p. 14, 1. 6 οὐδενία]!ὐ: Ghisler printed οὐδὲ, Segaar conjectured ovdévea.

1.16. Dr Sta&hlin suggests to me the omission of τις.

1. 22 καλῶς] Wendland, in the Berliner Philologische Wochenschrift,

NOTES ON THE QUIS DIVES SALVETUR. 43

1896, No. 13, suggests the insertion of «πλούσιος» after καλῶς. But, as
Segaar says, the word is easily supplied.

ll. 30 f. There can be no doubt that Segaar was right in expunging the
negative before πτωχὸς. The whole discussion is about the man who has
cast away his worldly wealth and not his passions. Lauchert, in a review of
Koster’s Quis Diues in the Revue internationale de Théologie, 1893, p. 727,
has seen this. Jiilicher, however, in a review of the same book in the
Theologische Literaturzeitung, 1894, Nr. 1, wishes to insert od before πτωχῴ
in 1. 30; he takes the person speaking to be Christ, and the person addressed
to be the rich young man: but it is clear from the previous lines that the
γνήσιος πτωχὸς is addressing the νόθος ἄλλος πτωχὸς καὶ ψευδώνυμος.

1. 32. For the omission of the verb of saying cp. ὃ 22, p. 17,1. 17.

p. 15, 1.21 καταστράπτεσθαι] For this expressive word Ghisler substi-
tuted the tame καταστρέφεσθαι.

1. 26 ws ἂν.. ὁρμήσας] In suggesting to me this almost certain correction
Dr Stihlin refers, for the use of ὡς ἂν with the participle, to Strom. I v 31
(334) ; ibéd. 32 (335); ibid. xxi 132 (399).

1. 27 καταπλῆγες] Ghisler gratuitously altered this to καταπληγεῖς. The
form καταπληγής may now be struck out of Liddell and Scott. In the MS.
the word is accented proparoxytone, as it is by some grammarians; cp.
Chandler, Greek Accentuation, § 726.

p- 16, 1. 21 Bia] Cp. Tertullian, Apol. ὃ 39 Haec uis deo grata est.

p. 17, 1. 10. [Perhaps we should read ἀνόητα for vonra. I doubt whether
the latter word would be used in any but a good sense. J. B. M.]

1. 28 προβάλλεσθαι] Ghisler’s alteration to ἀποβάλλεσθαι is needless.
προβάλλεσθαι is used with the meaning “cast away” in Soph. Phz/. 1017.

p. 18, 1. 10 ὁπόσα] The last stroke of the 7 must have got a little
separated from the rest of the letter in one of the ancestors of 8, and thus
the reading ὅτι ὅσα was produced. Somewhat similarly p. 19, 1. 27 m has
_ become ra,

1. 17 εἰς ἀνάπαυσιν xré| This can, I think, mean “to the rest (characterised
by) inexpressible and unspeakable good things”; but Segaar’s conjecture
ἀπόλαυσιν is much easier to translate.

1.117 ff Cp. Resch, Agrapha, pp. 102, 154 ff. and 281; Ropes, Die Spriiche
Jesu, pp. 19 ff. It is noteworthy that the two passages, 1 Co ii 9 and 1 Pei
12, are again combined by Clement in the Exe. ex Theod. ὃ 86 (989). Cp.
Resch, p. 301, Ropes, pp. 50 f.

ll. 31f. ‘Art thou able to get the better even of money? Say so, and
in that case Christ doth not draw thee from thy possessions...” [Hesychius
gives the gloss φράσον τελέγε. J. B. M.]

p- 19, 1. 3 «ἐκεῖ σωθήσεται» This addition of Segaar’s gives exactly the
sense wanted ; probably, however, a whole line has been lost.

1. 9 κατ᾽ αὐτὸν] The words do not seem right. Prof. J. B. Mayor suggests

κατὰ <rov> αὐτὸν 80. τρόπον : this is perhaps better than Segaar’s κατὰ
ταὐτὸ simul uel eodem tempore.

44. CLEMENT OF ALEXANDRIA.

1. 12 ἀποδοκιμάζει] ‘but it is the having these things with persecutions that
He disallows.’

p. 20, 1. 8 ἐπιδιδόντα. Segaar’s suggestion ἐπιδόντας is perhaps right.

1. 20 πρὸ τῆς πίστεως] [‘‘ Before his conversion.” J. B. M.]

1. 22 τὴν ψυχὴν] Segaar’s correction τὴν τύχην, though perhaps un-
necessary, is not improbable.

ll. 29 f. ἐνδοτέρω τῶν ὑπαρχόντων κάμπτειν τῆς ἐξουσίας] [A metaphor
from the race-course, “to confine himself within the limits of what is
allowed by his possessions.” I have sometimes thought that τῆς ἐξουσίας
might be a gloss on τῶν ὑπαρχόντων. J. B. M.]

Ρ. 21, ll. 2 f. ἐν τῇ περὶ ἀρχῶν] In Strom. 11 iii 13 (516) and zbid. 21 (520)
Clement speaks of this work as only contemplated. It follows that he wrote
the Quis Dives after the Stromata and other works.

11, 24 f. éxrivovras] The phrase ἐκτίνειν χάριν occurs also Strom. VII vi
34 (851), where the MS. has ἐκτείνειν.

Ρ. 22, ll. 1 f. ἄνωθεν καταβαίνων] Ghisler corrected to καταβαίνοντα, but
the nom., though bold, is perhaps possible in this graphic passage.

1. 8 οἶνον] Ghisler from V οἷον. Segaar here again conjectured the true
reading. ;

1. 9 [For προσυπισχνούμενον, which has been assimilated to διδόμενον, read
the nominative. J. B. M.]

1. 27 ἔλεον] For the play on ἔλεος and ἔλαιον cp. Paed. τι viii 62 (205)
μυστικῶς ταύτῃ νοοῦσι τὸ ἔλαιον, ὃ αὐτός ἐστιν ὁ κύριος, ἀφ᾽ οὗ τὸ ἔλεος τὸ
ἐφ᾽ ἡμᾶς. ᾿

1. 28 ὑγεία] This late form occurs again § 41, p. 31,1. 11 and is the pre-
vailing form in MSS. of Clement.

p. 28, ll. 23 ἢ, αὐτοῖς---παρεσχηκότας)] Ghisler accidentally omitted these
words, and subsequent editors filled up the gap thus made from Mt xxv 45,
so that the passage assumed quite a fresh appearance.

p. 24, ll. 21 f. αὐτὸν] This correction of Prof. J. B. Mayor’s is also made
_ by Dr P. Wendland (Berliner Phil. Wochenschrift, 1896, No. 13).

ll. 30 f. οἰκεία τροφὴ πυρὸς] [This and the following words seem to be
taken from some poem or panegyric on an emerald or other jewel. But
τροφὴ can only mean “food of flame,” i.e. fuel, whereas emeralds were among
the ἄκαυστα, cf. Theophr. vol. 111. p. 51 (Teubner) τροφὴν ἀεὶ ζητεῖ τὸ πῦρ.
Read τροφὸς “nurse of flame” 1.6. scintillating. What follows may be trans-
lated :—“ sport of time” (cf. dusws natwrae used of fossils), “incident of an
earthquake” (cf. what is said by Pliny and Theophrastus of gems being found
after violent storms), “a tyrant’s insolence” (cups etc. of precious stones) ;
cf. the story of Cleopatra’s pearls ; also Paed. 11 111 39 (191). J. B. M.]

A line of such a poem as Prof. J. B. Mayor speaks of is preserved Paed.
1 xii 118 (241)

σμάραγδος, ἐμπόλημα τιμηέστατον.

Just previously in the same place κεραυνῖται occurs evidently as the name

of some sort of precious stone.

NOTES ON THE QUIS DIVES SALVETUR. 45

Possibly τροφὴ might be kept in the sense of “nursling of fire.” Cp. Eur.
Cycl. 189 ἀρνῶν τροφαί.

Combefisius and Potter read οἰκία “houses,” and Segaar took οἰκεία (or
οἰκεῖα) in the same sense.

p. 25, 1. 6 yivera—dvaraicews] These words are omitted in V, and a late
hand has corrected the following καὶ into ἀλλὰ.

ll. 10 ἢ, ὅτι---δίδωσι7 Omitted in V.

ll. 12 f. δώσω γὰρ---φίλων] These words must be a quotation, but the
source is unknown. Jiilicher (Theolog. Literaturz. 1894, Nr. 1) classes it
among “sonst unbekannte Herrnworte.”

ll. 13—23. In several cases in these lines I have restored the right reading
from the Parall. Rup. Perhaps therefore its readings should be preferred to
those of S in this passage where internal evidence is indecisive.

Ῥ. 26, 1.4 μεθ᾽ ἡμῶν ἀναστάς] Segaar compares Hilary, de Trinitate 1, vi
No. 48 resurgens de mortuis assumpsit nos. He prefers, however, to read
dv ἡμᾶς ἀναστάς comparing Polycarp, ad Philipp. § 9.

1. 24 ἐν ἔργοις] Segaar pointed out that these words belonged to the
beginning of ᾧ 35 not the end of § 34.

Ρ. 37,1. 8 τῶν ἐκλεκτῶν ἐκλεκτότεροι]͵ Perhaps a reference to an “unwritten
word” of Christ. Cp. Strom. vi xiii 107 (793) καὶ ἡ ἐξ ἀμφοῖν ἐκλογὴ pia καὶ
τῶν ἐκλεκτῶν, φησὶν, ἐκλεκτότεροι KTE.

1. 9 ἧττον͵] Klotz inserts ἡ before ἧττον.

1. 20 αὐτῷ] sc. τῷ σπέρματι.

Ἰ. 21 συναχθέντος αὐτοῦῇ Cp. Exe. ex Theod. § 26 (975) καὶ τὸ σπέρμα
συνεισέρχεται αὐτῷ εἰς TO πλήρωμα διὰ τῆς θύρας συναχθὲν Kai εἰσαχθέν. Cp.
also Mt iii 12 |||; Didache δὲ 9 f.

1. 23 θεῶ] Segaar’s simple alteration from θῶ of the MS. is obviously
right.

ll. 24 f. ὁ μονογενὴς θεὸς] In V the second hand gives the correction
vids for Θεὸς in the margin. Hence Ghisler and the Editors have ὁ μονογενὴς
υἱὸς θεὸς. For a similar corruption in the MSS. of Origen see Brooke’s
Fragments of Heracleon (Texts and Studies 1. 4), p. 8.

1. 26 ἐθεάθη] With Jiilicher’s emendation (given in the Theol. Literaturz.
1894, Nr. 1) ep. Strom. v iii 16 (654) ὅταν ὁ λόγος σὰρξ γένηται, ἵνα καὶ θεαθῇ.

Ρ. 28, 1. 8 ἐπιπνῶς}] This emendation can hardly be wrong. Clement
uses the corresponding adj. Strom. 11 ii 7 (432) of ἐπίπνοι ἐκ θεοῦ.

ll. 25 f. ἀγάπη δὲ εἰς πλήρ. συνέρχ.] Cp. Exe. ex Theod. § 26 (975) quoted
in the note on p. 27, 1. 21.

1. 30 αὐξήσας Segaar’s conjecture ἀσκήσας hardly seems necessary.

p- 29, 1. 3 σφραγῖδα] “ Baptism,” cp. ὃ 42, p. 33, 1. 1.

ll. 4 f. κατεψήφισται] There is little doubt that a negative must be in-
serted to go with this verb. Segaar would read οὐ τέλεον οὗτος κατεψήφισται.
With the whole passage cp. Strom. τι xili, xiv 56—61 (459, 460). Sense can,
however, be made of the text as it stands by taking τέλεον with ὑπενηνέχθαι :
“if a man allow himself to be completely mastered by sins at first committed

40 ' CLEMENT OF ALEXANDRIA.

ignorantly or involuntarily, this man is altogether condemned by God.” The
rest of the section must then be looked on as parenthetical, the main argu-
ment being resumed in § 40.

1. 25 περιμένει] Ghisler’s περιμένειν is very harsh : it is easier to keep the
MS. reading, and insert <és> which would have been easily lost after
πολυέλεος.

ll. 98 f. Cp. Hel. Proph. § 15 (993).

p. 80, 11. 5 f. ἐφ᾽ ois xré] Cp. p. 13,1. 7. See also Resch, Agrapha, pp.
112, 227 f. and 290f., Ropes, Die Spriiche Jesu, pp. 137 ff.: [also Apophthegmata
Patrum, Cotelier, Eccl. Gr. Mon. 1 821 f. (and his note: reprinted in Migne,
P.G. 65. 408 ff.). J. A. R.].

1. 19 εὑρεθῇς] Wendland’s suggestion (Berliner Philol. Wochenschrift, 1896,
No. 13) εὐθαρσῇς “oder etwas ahnliches” is needless. Cp. Origen, Comm.
in Mt. xiv 9 (Lomm. iii 287), (quoted by Tisch. on Le xii 58).

1. 20 φθάνων] [Should it not be φθάσας ὃ J. B. M.]

Ῥ. 31, 1.14 ἢ καὶ στενάξαντα λυπήθητι)] This can hardly be right. Prof.
J. B. Mayor and Dr P. Wendland independently suggest στενάξαντος, but the
genitive seems out of place among so many accusatives. Segaar’s εὐλαβήθητι
is the best suggestion I know of. '

p. 32, ll. 6 ff. “In one place to appoint Bishops, in another to set in
order whole churches, in another (to set in order) the clergy, and to ordain
individuals among those pointed out by the Spirit.” Thus κλῆρον is opposed
to ὅλας ἐκκλησίας. If ἕνα γέ τινα be read, it seems to be necessary to adopt
also the very slightly attested reading κλήρῳ “ ordaining to the ministry”: for
κλῆρος means “the body of ministers” and not a single minister.

1. 9 ἧς καὶ τοὔνομα kré] Smyrna, according to the Chron. pasch. ed. Bonn.
p. 470 (Migne, Series Gr. vol. 92, col. 608).

p. 37, 1. 3 μετὰ ἀναιδείας] Perhaps there is here a reminiscence of Le xi 8.

APPENDIX ON SOME CLEMENTINE FRAGMENTS.

1. Tue following fragment occurs in a MS. in the Escurial
Library now bearing the class-mark Y m1 19. This is a paper
MS. consisting now of 260 leaves; the pages measure 8} by 5}
inches ; it belonged to the well-known Antonius Augustinus, and
on fol. 1* at the left-hand bottom corner is the number 86,
which it bore in his library (see Graux, Hssai sur les origines
du Fonds Grec de L’Escurial, pp. 298 ff). It contains a mis-
cellaneous collection of theological writings and extracts. Our
' fragment occupies fol. 246° to 248", and with it ceases the
writing of the regular scribe: it is followed by the date ἔτους
Gon μηνὶ φε-- 1860 ap. I feel almost convinced that this
date is not in the hand of the scribe himself, but it agrees
very well with the apparent age of the MS. The remaining
pages have been filled up with various theological extracts by
former possessors. The concluding pages have been lost. The
heading of the fragment in the MS, is Κλίμεντος παραγγέλματα,
but in an apparently contemporary table of contents the name
is written Κλήμεντος.

/ /
Κλήμεντος παραγγέλματα.
Ἡσυχίαν μὲν λόγοις ἐπιτήδευε, ἡσυχίαν δὲ ἔργοις, ὡσαύτως δὲ
> /, Ν / 4 Ν > / -“ σ
ἐν γλώττῃ καὶ βαδίσματι: σφοδρότητα δὲ ἀπόφευγε προπετῆ: οὕτως
Ν ε a a / Ν 3 ts A /
γὰρ ὃ νοῦς διαμενεῖ βέβαιος, καὶ οὐχ ὑπὸ τῆς σφοδρότητος Tapa-
, 5 / > ‘ »” ὩΣ MS Ν /, Ν
χώδης “γενόμενος ἀσθενὴς ἔσται καὶ βραχὺς περὶ φρόνησιν καὶ

Ν ε fal 3QX ε , Ν ’ ε /
σκοτεινὸν ὁρῶν: οὐδὲ ἡττηθήσεται μὲν γαστριμαργίας, ἡττηθήσεται

σι

/ “ “
δὲ ἐπιζέοντος θυμοῦ, ἡττηθήσεται δὲ τῶν ἄλλων παθῶν ἕτοιμον
αὐτοῖς ἅρπαγμα προκείμενος. τὸν γὰρ νοῦν δεῖ τῶν παθῶν ἐπικρατεῖν

ὑψηλὸν ἐπὶ ἡσύχου θρόνου καθήμενον ἀφορῶντα πρὸς θεόν. μηδὲν

1 Κλίμεντος 2 ὡσαυτῶς 4 διαμένει -6 σκοτεινὸν ὁρῶν
(J. A. Robinson)] σκοτεινῶν ὄρων 9 θρόνον

48 CLEMENT OF ALEXANDRIA.

> /
ὀξυχολίας ἀνάπλεος ἔσο περὶ ὀργὰς, μηδὲ νωθρὸς ἐν λόγοις, μηδὲ
3 δί ” λ ΄ ΄ ε θ Ν > θὸ ‘
ἐν Badicpacw ὄκνου πεπληρωμένος, ἵνα σοι ῥυθμὸς ἀγαθὸς τὴν
ε , “-“ ‘ “ , ane ‘ Ν “ ψΨ» ,ὔ
ἡσυχίαν κοσμῇ καὶ θειῶδές τι καὶ ἱερὸν τὸ σχῆμα φαίνηται. φυλάτ-
Ν Ἂν “A ε ,ὔ Ν ’ a ε ἴω x
tov δὲ καὶ τῆς ὑπερηφανίας TA σύμβολα, σχῆμα ὑψαυχενοῦν καὶ
\ κε ΄ \ a a ε Ν \ ΄ ” ,
κεφαλὴν ἐξηρμένην καὶ βῆμα ποδῶν ἁβρὸν καὶ μετέωρον. ηπιά σοι 5
πρὸς τοὺς ἀπαντῶντας ἔστω τὰ ῥήματα, καὶ προσηγορίαι γλυκεῖαι"
n Ἂν; “ -“.
αἰδῶ δὲ πρὸς γυναῖκας <doKer> καὶ βλέμμα τετραμμένον εἰς γῆν.
λάλει δὲ περιεσκεμμένως ἅπαντα, καὶ τῇ φωνῇ τὸ χρή ἱποδίδ
ρ μμένως ἅπαντα, καὶ τῇ φωνῇ τὸ χρήσιμον αποδίδου
nw , “ 3 / Ν θέ / Ν Ν Ν 2f/
τῇ χρείᾳ TOV ἀκουόντων τὸ φθέγμα μέτρον, ἄχρι δὴ Kat ἐξάκουστον
" κ ΄ ΄ \ N “
εἴη, καὶ μήτε διαφεύγων τὴν ἀκοὴν τῶν παρόντων ὑπὸ σμικρότητος, το
΄, ε te ΄ὔ lal a ¢
μήτε ὑπερβάλλων μείζονι τῇ κραυγῇ. φυλάττου δὲ ὅπως μηδέν
Ψ,. a Ν
ποτε λαλήσῃς ὃ μὴ προεσκέψω καὶ προενόησας: μηδὲ προχείρως καὶ
μεταξ

, 5 ’ Ν , ’ὔ , ᾿ς Ν yd
μέρος ἀκούειν καὶ διαλέγεσθαι χρόνῳ μερίζοντα λόγον καὶ σιωπήν

ὺ -τῶν-- τοῦ ἑτέρου λόγων ὑπόβαλλε τοὺς αὑτοῦ" δεῖ γὰρ ἀνὰ

’ > / /
μάνθανε δὲ ἀσμένως, καὶ ἀφθόνως δίδασκε, μηδὲ ὑπὸ φθόνου ποτὲ 15
Ψ, 3 , Ν Ν ers, Ἂς ΄ 3 »
σοφίαν ἀποκρύπτου πρὸς τοὺς ἑτέρους, μηδὲ μαθήσεως ἀφίστασο
(POE μη ΘΕ τὺ)
> A “ a
δι᾿ αἰδῶ. ὕπεικε πρεσβυτέροις ἴσα πατράσιν᾽ τίμα θεράποντας θεοῦ"
ρ μ
, , ,. 3 - Ν 5 Ἂς » Ἂς Ν ’,
κάταρχε σοφίας καὶ ἀρετῆς. μηδὲ ἐριστικὸς ἔσο πρὸς τοὺς φίλους,
δὲ χλ ὴ ᾿ αὐτών καὶ γελ ἧς: ψεῦδό i δόλ
μηδὲ χλευαστὴς Kat αὐτῶν καὶ γελωτοποιός" ψεῦδος τε καὶ δόλον
Ne a ΄
καὶ ὕβριν ἰσχυρῶς παραίτου' σὺν εὐφημίᾳ δὲ φέρε καὶ τὸν ὑπερή- 20
Ν «ε Ν as ‘ ΄ ΘΟ Lg , ;
φανον καὶ ὑβριστὴν πρᾷός τε Kai μεγαλόψυχος ἀνήρ. κείσθω δέ
, > Ν \ om” Ν Ψ' Ν ΄ὔ 3 ΄ A“
σοι πάντα εἰς θεὸν καὶ ἔργα καὶ λόγοι, Kal πάντα ἀνάφερε Χριστῷ
Ἂν “A ‘\ aA aN Ν / ἧς Ν Ν Ν ,
τὰ σαυτοῦ, καὶ πυκνῶς ἐπὶ θεὸν τρέπε τὴν ψυχὴν, καὶ TO νοημα

“-“ τὰ “ ~
ἐπέρειδε τῇ Χριστοῦ δυνάμει ὥσπερ ἐν λιμένι τινὶ τῷ θείῳ φωτὶ τοῦ

a 3 ΄ 83. τῷ ΄ a N ΄ Ν
σωτῆρος ἀναπαυόμενον ἀπὸ πάσης λαλιᾶς τε καὶ πράξεως. καὶ 2
> c , ἃς 35 , , Ἂν Led / Led Ἂς
μεθ᾽ ἡμέραν μὲν ἀνθρώποις κοίνου τὴν σεαυτοῦ φρόνησιν, θεῷ δὲ πολ-
λ 4, ἧς > Xr a“ «δὲ:- > " A ied , Ν 5 ε , 4 ‘ ΑΝ
ἄκις μὲν ἐπιπλεῖστον <de> ἐν νυκτὶ ὁμοίως καὶ ἐν ἡμέρᾳ᾽ μὴ γὰρ
“ 5 ’ Ν Ὁ“ ἃς A > “ A -“
ὕπνος σε ἐπικρατείτω πολὺς τῶν πρὸς θεὸν εὐχῶν τε καὶ ὕμνων"
΄ Ν ε Ν or ΕἸ , ,ὔ «- 3»
θανάτῳ γὰρ ὁ μακρὸς ὕπνος ἐφάμιλλος. μέτοχος Χριστοῦ αεὶ κα-
-“ Ἂς » wn
θίστασο <tov> τὴν θείαν αὐγὴν καταλάμποντος ἐξ οὐρανοῦ" εὐφρο- 30
4, be 5», Ν. Ἂν ἍΝ, ε ων» Ν 4 ᾿ς
σύνη γὰρ ἔστω σοι διηνεκὴς καὶ ἀπαυστος ὃ Χριστός. μηδὲ λύε τὸν

“ Lol “ἃ 9 3 4 Ν a“ 3 a e Ν Ν ε ἴω A
τῆς ψυχῆς τόνον ἐν εὐωχίᾳ καὶ πότων GVETEL, ἱκανὸν δὲ ἡγοῦ τῷ

1 ἔσω (oceurrit.forma ἔσο infra bis (48 18, 49 5) οὐ Plut. (Apophth. Lac.)

241) ὀργὰς] opya μηδὲ νωθρὸς] μὴ δὲν whos 3 κοσμοῖ 0 ἀπαν-
τῶντας (J. A. Robinson)] ἀπατῶντας γλυκύαι 7 «-ἄσκει-- addidi,
quod inter -as et καὶ facilius omitti potuit 8 ἀπεδίδου 8, 9 ἀποδίδου,
τῇ xpela......uetpav J. A. Robinson _ 11 ὑπερβάλλων (J. B. Mayor)] ὑπο-
βάλλων 18 --τῶν-- addidi αὐτοῦ ἀνὰ] ἕνα 14 χρόνων
17 ὑπείκου 20 ὑπερίφανον 21 πρᾷός τε] forsitan addendum ὧν

27 <dé> addidi 30 <rod> addidi 32 evoxela

APPENDIX ON SOME CLEMENTINE FRAGMENTS. 49

, Ν “ Ν Ν / 2 , Ν Ν Ν a Ν

σώματι τὸ χρειῶδες. καὶ μὴ πρόσθεν ἐπείγου πρὸς τροφὰς πρὶν ἢ καὶ
»” ~ /, “a
δείπνου παρείη καιρός: ἄρτος δὲ ἔστω σοι τὸ δεῖπνον, καὶ πόαι γῆς
΄ \ ew ΄ Cam. " Ἂν νὰ N \

προσέστωσαν καὶ τὰ ἐκ δένδρων ὡραῖα ἴσθι δὲ ἐπὶ τὴν τροφὴν
> tal Ν Ν ΄ ,΄ > / Ν
ἀπαθῶς καὶ μὴ λυσσώδη γαστριμαργίαν ἐπιφαίνων: μηδὲ σαρκο-

= Bo δὲ aN Ν ε / Ν ’ὔ »Μ Sco , 4

5 Bopos μηδὲ φίλοινος ἔσο, ὁπότε μὴ νόσος τις ἴασιν ἐπὶ ταύτην ἀγοι.
> 3 > ‘ -“ > , ε Ca ‘ > , , Ν A
ἀλλ᾽ ἀντὶ τῶν ἐν τούτοις ἡδονῶν τὰς ἐν λόγοις θείοις καὶ ὕμνοις

3 , ε A “ Ν A , / > 4 ’
εὐφροσύνας αἱροῦ τῇ παρὰ θεοῦ σοι χορηγουμένῃ σοφίᾳ, οὐράνιός τε
DA 2. ἣν > / Ν > , Ν ἃς fe Ν ,
acl σε φροντὶς αναγέτω πρὸς Ovpavov’ καὶ τὰς πόλλας περὶ σώματος
aan , Ν > / a Ν \ “ / Ν
ἀνίει μερίμνας τεθαρσηκὼς ἐλπίσι ταῖς πρὸς θεὸν, ὅτι σοί γε τὰ
> “ , a , Ν > Ν Ν ’
το ἀναγκαῖα παρέξει διαρκῇ τροφήν τε τὴν εἰς ζωὴν καὶ κάλυμμα
Ψ Ν “ “ > ’ »“». ἣν ‘ cal ,
σώματος καὶ χειμερινοῦ ψυχοῦς ἀλεξητήρια" TOD yap δὴ σοῦ βασιλέως
al 7 Ν - 5» , = ε / Ἂν 3 -“ ‘\ ,
γῆ τε ἅπασα καὶ ὅσα exdvetar’ ws μέλη δὲ αὐτοῦ --τὰ σώματα--
-“ > a“ , ε ’ / ’ ε Ν -
τῶν αὐτοῦ θεραπόντων ὑπερβαλλόντως περιέπει καθάπερ ἱερὰ καὶ
\ > A Ν Ν “ / c A
ναοὺς αὐτοῦ. διὰ δὴ τοῦτο μηδὲ νόσους ὑπερβαλοῦσας δέδιθι, μηδὲ
, ,

15 γήρως ἔφοδον χρόνῳ προσδοκωμένου" παύσεται yap καὶ νόσος ὅταν
ε 4 /, ~ Ν 3 cal > , A > ‘\ Ν
ὁλοψύχῳ προθέσει ποιῶμεν τὰς αὐτοῦ ἐντολάς. ταῦτα εἰδὼς καὶ

A ΄ > ν᾿ ΄ \ N 9547 “
πρὸς νόσους ἰσχυρὰν κατασκεύαζε τὴν ψυχὴν, εὐθάρσησον ὥσπερ τις
δ Af ΕἸ ,ὔ » > , “ , A , ε ,ὕ
ἀνὴρ ἐν σταδίοις ἄριστος ἀτρέπτῳ τῇ δυνάμει τοὺς πόνους ὑφίστασθαι.
Ἂς Ἐπ: δὰ , ΄ , Ν \ Ν , > ’,
μηδὲ ὑπὸ λύπης πάνυ πιέζου τὴν ψυχὴν, εἴτε νόσος ἐπικειμένη
’ m” Ν ,ὔ ἣν > ἈΝ ’ὔ > ,

20 βαρύνει εἴτε ἄλλο τι συμπίπτει δυσχερὲς, ἀλλὰ γενναίως ἀνθίστα
a , \ , , > “ἃ A κ 9 , as ΄
τοῖς πόνοις τὸ νόημα χάριτας ἀνάγων θεῷ καὶ ἐν μέσοις τοῖς ἐπιπόνοις

, C7 τὸ , , > , a \o¢ >
πράγμασι ate δὴ σοφώτερά te ἀνθρώπων φρονοῦντι καὶ ἅπερ οὐ
Ν PENDS ev > , ε a Se, Ν / ‘
δυνατὸν οὐδὲ padiov ἀνθρώποις εὑρεῖν. ἐλέει δὲ καλουμένους, καὶ
Ν & “~ ~ ’ὔ 5 > > ’ὔ > aA. "ἢ 4 Ν
τὴν παρὰ τοῦ θεοῦ βοήθειαν ἐπ᾽ ἀνθρώποις αἰτοῦ" ἐπινεύσει γὰρ
> aA a“ Xr Ν ’ Ν aA x , > , ἐξ

25 αἰτοῦντι τῷ φίλῳ τὴν χάριν, καὶ τοῖς καλουμένοις ἐπικουρίαν παρέξει

A > cal , , > , ’ὔ Ψ «
τὴν αὐτοῦ δύναμιν γνώριμον ἀνθρώποις καθιστάναι βουλόμενος, ὡς
Ἂ > ἥν Οδ 2 , ea Ν eas ἈΝ a > ,
ἂν εἰς ἐπίγνωσιν ἐλθόντες ἐπὶ θεὸν ἀνίωσιν, καὶ τῆς αἰωνίου μακα-

, > , > δὰ ε a 6 A εχ / 3 Ν
ριότητος ἀπολαύσωσιν ἐπειδὰν ὁ τοῦ θεοῦ υἱὸς παραγένηται ἀγαθὰ

Lad 9Q7 > -“
τοις ἰδίοις ἀποκαθιστῶν.

The title of this extract is certainly very vague, and _ its
character is such that it is impossible to build much on the style,
but there can be no doubt that the ideas are just what we should
expect from the Alexandrian Clement. Now Eusebius (//. £.

1, 2 πρινὶ καὶ δείπνον mapen 3 forsitan ἔθι J. B. Mayor 4 ἀπαθῶς]
ἀσταθῶς 5 φίλινος ἔσο] ἔσω sec. man, νόσου 7 ἐροῦ 9. ἀνίου
τεθαρσικῶς 10 διαρκεῖ 12 <ra copara> addidi 14 δέδηθι
15 εὔφοδον προσδοκομένου 22 σοφότερά 28 καλουμένοις
28, 25 κακουμένους et κακουμένοις O. Stithlin 26 τῆ αὐτοῦ δυνάμει βου-
λομένοις 27 ἀνιώση (sed inter ἡ et w interdum in hoc codice uix distingui
potest)

Β, +

ef, Ps xxiii
(xxiv) 1

ef. 1 Co vi
15, 19

cf, Ro ix 23

50 CLEMENT OF ALEXANDRIA.

vi. 13) mentions among his works ὃ προτρεπτικὸς εἰς ὑπομονὴν ἢ
πρὸς τοὺς νεωστὶ βεβαπτισμένους. Surely it is at all events a
probable conjecture that our extract belongs to this tract.

2. The following fragment was kindly pointed out to me by
one of the assistant Librarians at the Ambrosian Library in
Milan. In a tenth or eleventh century MS. (H 257 sup. fol. 10°)
occurs an extract’ headed ᾿Αναστασίου Θεουπόλεως ἐκ τῶν πρὸς
πεῦσιν καὶ ἀπόκρισιν, in which comes the following passage :—

Ἔνθεν φησὶν ὃ Ῥωμαῖος Κλήμης ἐν τῷ περὶ προνοίας λόγῳ"
Βραχμάνοι ἐπόρειον οἰκοῦντες καὶ καθαρωτάτου ἀπολαύοντες ἀέρος
ζῶσι τέλειον καὶ πληρέστατον χρόνον τῆς ζωῆς τῶν ἀνθρώπων" εἰ οὖν
ἐξ ἀέρος ὑγεία καὶ παράτασις γίνεται ζωῆς, εὔδηλον ὅτι καὶ νόσοι καὶ
θάνατοι ἐκ τῶνδε τῶν στοιχείων κατά τινας αὐτῶν πλεονασμοὺς καὶ
ἐλαττώσεις ὡς εἴρηται συμβαίνουσιν.

It is clear that Anastasius confused the two Clements, and
that this fragment is really from the Alexandrian. On Clement
of Alexandria’s work περὶ προνοίας see Zahn, Forschungen 111. 39.
The Brahmins (Βραχμᾶνες) are three times mentioned in the
Stromata 1 xv 68 (355) ; ibid. 72 (360) ; mr vii 60 (538).

3. Ina Madrid MS. (O 15, paper, cent. xvi) in a collection of
ὅροι διάφοροι Occurs an extract headed τοῦ ἁγίου KAypn* μαθητοῦ
τοῦ ἁγίου Πέτρου: περὶ ἐτυμολογίας. Incipit Ἡτυμολογία ἐστίν, 7
τῆς δυνάμεως τοῦ ὀνόματος τῆς (lege ὀρθότης) ἐξ αὐτοῦ τοῦ ὀνόματος
ἑρμηνευομένη᾽ οἷον κατὰ τί εἰρήνη ; κατὰ τὸ εἰρεμὴν (lege ἠρεμεῖν) τὸν
νοῦν. Explicit σχολεῖον εἴρηται διὰ τὸ κατασχολῆν (lege κατὰ σχολὴν)
παρατίθεσθαι πρὸς σαφεστέραν ἑρμηνείαν τῶν δυσνοήτων νοημάτων ἢ
ῥημάτων.

This extract is of some length: it consists entirely of absurd
popular derivations, and is not worth printing here, being
evidently spurious. -A very similar collection to the one in this
codex is printed among the Spuria of St Athanasius (Montfaucon,
vol. 11, pp. 242sq.) under the title of Liber de Definitionibus.
The heading is Ὅροι διάφοροι κατὰ τὴν παράδοσιν καὶ πίστιν τῆς
καθολικῆς ἐκκλησίας, συλλεγέντες ἀπό τε Κλήμεντος καὶ ἑτέρων ὁσίων
ἀνδρῶν καὶ μακαρίων πατέρων. On p. 250 without any special
heading come the first few lines of one extract, and after them

1 Mai in his Scriptorum Veterum Nova Collectio (Tom. I, pars1, p. 369)
prints from a Vatican MS. an extract of Anastasius for the most part
identical with the Milan one, but it does not contain the Clementine
fragment.

APPENDIX ON SOME CLEMENTINE FRAGMENTS. 51

καὶ ἐν τοῖς λοιποῖς ὁμοίως, which looks as if the scribe had the rest
of the extract before him, but was tired of copying such nonsense.
A similar collection is printed in Anastasius Sinaiticus, Viae daz,
ch. 11 (see Zahn, Forschungen 111 43), and occurs also in a Lau-
rentian MS. (Plut. 1x, cod. 8, see Zahn, Joc. cit.), and in Codex
Sinaiticus Graecus 453 (see Harnack, Litt. Gesch. 1 778). The
Madrid Codex differs from the other recensions in assigning the
different extracts to their supposed authors, and makes it clear
that nothing can be added to our knowledge of Clement’s writings
from this source, as Zahn seems to hope’.

4. In a Florence MS. (Med. Laurenziana Plut. vir. cod. 15,
f. 105) is found in a mutilated form the Gnomologia of Maximus.
This MS. was examined for Zahn by Prof. Italo Pizzi (Zahn,
Forsch. 1 8). I give here the variants from Dindorf :

f. 160> ἕπεται---σκιά = Strom. vil xiii 82 (111 323, 27 sq.).
Collation. om. yap | τῇ γνώσει τὰ ἔργα.

f. 184° ὅσα περὶ ὕπνου---ἧττον = Strom. Iv xxii 141 (11 398.
28—399. 1). Collation. om. δ᾽ αὖ | ἀποστασίαν.

id. πᾶσι--ἀποτεμνομένοις = Paed. 11 ix 81 (τ 285, 12—18).
Collation. om. ἠρέμα---ἐθίζουσιν | om. ἐπιτρέπειν | om. εἰς | ἐγρη-
γορῶσιν.

f. 202° ἀνύποπτον---πρέποντος = Strom. 11 xxiii 146 (m 240,
21—-23). Collation. om. δὲ | διβολικὴν | τὸ] τώ.

f. 221%. With the lemma Νείλου is quoted the sentence
μακάριος ὃ τὸν βίον ὑψηλὸν ἔχων, ταπεινὸν δὲ τὸ φρόνημα, which is
referred to Clement (by a τοῦ αὐτοῦ) in the Parall. Rup. f. 204"
(Harnack, Litt. Gesch. 1 p. 321).

f, 234° οὐχ ἡ---εἰλικρίνεια. Quoted by Zahn, p. 55, but this
codex has ἀγωγὴ for ἀποχὴ.

f. 2415 κλη: ὃ τοῖς ὀνείροις προσέχων ἐοίκε τῷ τὴν σκιὰν αὐτοῦ
διώκοντι. (This extract has apparently escaped the notice of
Prof. Pizzi.)

1 Forsch. 11 42. Es ist vielleicht erlaubt, mit dieser Schrift (De
dogmatibus ecclesiasticis) eine Reihe mehr oder weniger unsicherer Angaben
zu verbinden, welche zum Theil den Schein erwecken, als ob Cl. eine
besondere Schrift iiber gewisse fiir die Theologie wichtige Begriffe verfasst
hatte.

52 CLEMENT OF ALEXANDRIA.

f. 251°! καθόλου---οἰκεῖός ἐστιν = Paed. τι vii 60 (1 266. 26 ἢ).
Collation. om. yap | ἡσυχίας καὶ ἡρεμίας.

id. (same extract continued). οὐ μόνον---ἐπανηρημένῳ = Strom.
1x 48 (11 41. 13—15). Collation. οὐ μόνον εὐτελῆ.

id. φιλοσοφία ἐστὶν ἠθῶν κατόρθωσις μετὰ δόξης τῆς περὶ τῶν
ὄντων εὐσεβοῦς.

The Maximus’ is preceded by the Gnomologia of the Monk
Georgidius, which contains one extract marked Clement.

f. 86” τὸ mepi—kaptepés = Paed. 1 vi 52 (1 259. 18—20).
Collation. om. δὲ | ἀσκεῖν σωφρονεῖν | λαγνείας ἐστὶ καρτερές.

5. The following extracts occurring in the Parall. Rup. are
not referred to their places by Harnack, Litt. Gesch. 1 317 ff.

f. 72? ὡς ἔοικε--- σεμνή = Strom. vir xvi 100 (Dind. πὶ 339.
27).

f. 109” ov περὶ---στρεπτέον = Strom, vi xvii 151 (111 237. 4f.).

id. ἐκδέχεται---καταληπτικήν = Strom. vit i 2 (π| 351, 28—
352. 4). Zahn gives the reference on p. 28.

f. 200° τῷ τελείῳ---δικαιοσύνη = Strom. vi xv 125 (m1 217.
23—25).

f. 2015 ὅταν μὴ---ὁδεύει yévos=Strom. vir xii 73 (π| 315.
17—20).

6. In the MS. of the Sacra Parallela, Paris 923, f. 98°,

occurs the fragment ἀτοπόν ἐστιν διώκοντα τὰς τιμὰς φευγεῖν (lege

φεύγειν) τοὺς πόνους δι᾿ ὧν αἱ τιμαί With the lemma ἐκ τοῦ τίς 6
σωζόμενος πλούσιος. In Parall. Vat. Lequien 713 this fragment
has the lemma Evaypiov. In both cases it follows the extract
from QDS § 21, beginning ov τῶν καθευδόντων. It is not to be
found in the QDS, but may perhaps be meant for a summary of
the teaching of § 3.

1 The extracts on this page are without any lemma: the last is no doubt
from some other author.

2 The other Clementine extracts in the Maximus are f. 105> ἡ τῶν
κακῶν---ἀρχή Zahn p. 55. ἴ. 1805 κλήμεντος ῥώμης :---οὐ δίκαιόν ἐστι τοῦ δε-
δωκότος ἐγκαταλειφθέντος τὰ δοθέντα παραμένειν τοῖς ἀγνώμοσιν. ἴ. 142” several
fragments from Nilus and others under the heading κλήμεντος. f. 221”
τοσοῦτόν τις---εαἶναι Zahn p. 62. ἢ, 226 πάντων---πρὸς αὐτόν and ἀθάνατοι -
ἔχουσιν Zahn p. 085. ἐ. 230” εἰ βούλει---σεαυτόν Zahn p. 63. This extract
gives the sense of Paed. m1 i 1 (Dind. 1 324. 5 f.).

INDEX OF SCRIPTURE PASSAGES IN THE QUIS
DIVES SALVETUR.

The numbers refer to the pages: those marked with an asterisk contain an

ili

XVili

ili

vii

GENESIS
19

ISAIAH
18

EZEKIEL
23

HOSEA

5. MATTHEW

allusion only.

xin” of
13* 50
xiii 16, 17
38
XVli 27
29 xvii 10
ΧΙΣ 9.1
ΧΧΙΣ 9
12
29 15
xxv 34—40
41, 42, 43
29
S. MARK
ii Uf
κ villi 35
eee a
19% 14* 18 ||
27 an
30 * 21
18* 21 |||
14: 22
17* 25
1" 25 |
10
13 af
55 28, 29
8 30
21* xii 30
22
18* S. LUKE
10* τ ὃ
29 ν 21
25 vi 27
23 29
23°" 30
ΤΌΣ 8
6 38

i 86

OF ALEXANDRIA.

CLEMENT
§. LUKE
45 13
46 23
28 285
60 18*
62 29 *
16 23*
27, 29 21
30—37 22"
80, 40, 41, 42 8
i 9 85
13 29 *
32 23
34 13
58 30*
26 17, 19*
33 11*
7, 10 29 *
9 10, 24, 25*
3, 4 29 *
6 10*
9 10
S. JOHN
17 7
18 271"
26 6*
50, 51 18*
34 285
17 23*
8, 9 18*
23 26 *
27 27 *
5, 6 28 *
2,3 6*
ROMANS
17 ΤΣ
12 J
14, 15, 17 7*
19, 20, 21 295
Ε g*
4 7*
1*, 21*
I CORINTHIANS
9 18
13 19*
17 14*
29—31 15*
25 4*
25 4*
31 28 *
4, 5, 6, 7, 8 28
13 4* 28

II CORINTHIANS

μι
“10 Ow

GALATIANS

EPHESIANS

PHILIPPIANS

I TIMOTHY
oy UG
i 19

II TIMOTHY

HEBREWS

I PETER

Il PETER

ili
I JOHN

ili
iv

AGRAPHA

DIDACHE § 9

CLEM. AD COR. 1xi, lxv

HERM. PAST. Sim. ix 33 et
alibi

INDEX OF GREEK WORDS IN THE QUIS DIVES

SALVETUR.

ἀβασανίστως, ἀκροᾶσθαι 4 22
ἀβέβαιος 20 3

ἄβιος inops 14 τι

appa, τά 15 a1

ἀγγελικά, κηρύγματα 4 τ:
ἄγγελος, τῆς μετανοίας 36 17
ἄγευστος, δικαιοσύνης 13 26
ἄγκιστρον 15 30

ἁγνεύειν 30 16
ἄγονος 28 τι ἄ. ἀδικημάτων 7 12
ἀγορά, θεία 24 24

ἀγροίκως 13 30

ἀγρυπνεῖν 31 17

ἄγχειν, τὸν λογισμόν 12 3
ἀγχίστροφος 2 5

ἀγωνιάζειν 25 2

ἀγωνίζεσθαι 18 30

ἀγωνιστής 7 16

ἀγωνοθέτης 4 3

ἀδιάφορα, τά 126 15 25

ἀδόλως 26 30

ἀεί: τὸν a. χρόνον 31 τὸ

ἄζηλος 13 17
ἀήττητος 20 33
ἀθανασία 68 710
ἀθέατος 20 7
ἄθεος 183 117 81 26
ἄθλησις 3 26

ἀθλητής : TO τῶν a. 3 22
ἀθλοθέτης 4 τὸ

ἄθλον 14 x
ἄθρουν adv. 28 12

τὰ ἃ. TOU σωτῆρος 3 31

ἀθρόως 31 1
ἀΐδιος 20 27

αἷμα : τὸ ai. τῆς ἀμπέλου 22 25 al.

παιδός 20 τὸ
αἵρεσις 8 6
αἰσθητός, πλοῦτος 15 24 19 29
αἰσχρός deformis 14 4

v. πρός

πόμα ἀθανασίας 18 23

θεοῦ

αἰτιᾶσθαι, τινὰ ὅτι 8. 25
871:

αἰφνίδιος 13 15

αἰώνια, τά 6 24, 28 29 1

ἄκανθα: αἱ ἄ. τοῦ βίου 9 9
ἀκερδής 13 16

ἀκμάζειν : νόσος ἀκμάζουσα 26 20
ἀκοή: ταῖς ἀκοαῖς δέχεσθαι 6 3
ἀκολακεύτως 20 531
ἀκόλαστος 31 τὸ

ἀκονιτὶ κἀνιδρωτί 4 x
ἀκρασία, γνώμης 14 τὸ
ἀκρίβεια 30 12

ἀκροᾶσθαι 4 23 5 26

ἄκρως 9 15

ἀκτημοσύνη, χρημάτων 1d 34
ἀκτήμων 25 28

ἄκτητος 13 21

ἀλαζυνεία 10 4

ἀλείπτης 31 7

ἄλεκτος 18 17

ἀλήθεια, ἡ de Christo 6 8
ἀλλότριον, τό 1430 τὰ ἀ. 9 28 25
ἀλογώτατος 1] 6

ἄλυτος 22 28

ἀμέλει 8 το

ἀμελητέον 21 6

ἀμελῶς 25 28

ἄμετρος lig 15 2

apnxavety ὁ. gen. 9 15

ἀμίαντος 26 15 .
ἀμνηστία 30 2

ἀμοιβή: πρὸς ἀμοιβήν 21 26
ἄμοιρος, θεοῦ 13 26

ἄμπελος : ἡ ἄ. ἡ Δαβίδ 22 25
ἀμύητος : οἱ ἀ. τῆς ἀληθείας 3 Ὁ
ἀμύνεσθαι c. acc. pers. 17 32
ἀμφίβολος : ws ἐν ad. 25 15

ἀμφιλαφής 20 23

causari 11

δ0 CLEMENT OF ALEXANDRIA.

ἀνὰ κράτος 3d x

ἀναγεννᾷν 18 τ΄

ἀναγκάζειν 80

ἀναγώνιστος 41

ἀνάδελφος 19 7

ἀναζητεῖν 24 20

ἀναίδεια : μετὰ ἀναιδείας 37 3
ἀναίμακτος 26 15

ἀναιρεῖν : ἀλλήλους ἀ. οἱ λόγοι 17 29, 30
ἀναίτιος 11 13, 18

ἀνακεῖσθαι 20 9

ἀναλογία, τοῦ πατρός 27 18
ἀνάλογον 17 26

ἀναμαρτησία 17 13

ἀναμάχεσθαι reparare 28 31
᾿Αναξαγόραι homines A. similes 9 21
ἀναπαύειν ὁ. acc. pers. 249 82 τὸ
ἀνάπαυσις 6 τὸ 18 17 2 6
ἀναπνεῖν, θεόν 20 31

ἀνάπτειν, τὰ πρωτεῖα τῷ θεῷ 22 16
ἀνάσκητος 3 33

ἀνατέλλειν intrans. 20 28
ἀναφέρειν 3 5

᾿Ανδρέας 19 τὸ

ἀνδρολογεῖν 10 2

ἀνέγκλητος 20 22

ἀνεκλάλητος : τὰ ἀ. μυστήρια 27 13

ἀνελεύθερος 1 2

ἀνέλπιστον, τό 21 14

avevdens, θεός 21 26

ἄνεσις 33 x

avéatios 19 7

ἀνέφικτος 10 13

ἀνθηρός 15 22

ἀνθομολογεῖσθαι, συνθήκην πρός Twa 28 4
ἀνθρώπινος 13 26 -vws 5 24

ἀνθρωπότης 7 8

ἀνιέναι a fortiori ratiocinari 17 26
ἀνόνητος 30 8
ἄνοσος 20 33
ἀντάξιος 17 8
ἀνταπαιτεῖν 28 3
ἀντεισάγεσθαι 15 5
ἀντέχεσθαι absol. 17 x
ἀντιδιδόναι, τι ὑπέρ τινος 35 6
ἀντίδοσιν ποιεῖσθαι 15 3

ad. τῶν ὅλων 28 2

ἀντικαταλλάσσεσθαι, τί τινος 15 τὸ
ἀντιλαμβάνειν 15 12 34 26

ἀντιμετρεῖν, τινὰ πρός τι 27 53
ἀνυπόκριτος 31 21 -τως 26 31
ἀνωμολογημένος : εὐαγγέλια a. 5 2x
ἀξιόχρεως 32 τ

ἄοπλος 20 14

ἀόργητος 20 τ-

ἀπάθεια 10 13

ἀπαθής 10 8

ἀπαιρεῖν absol. 32 16

ἀπαιτεῖσθαι 24 τι

ἀπαλείφειν 30 4

ἀπαλλαγή 12 33

ἀπαλλοτριοῦν 11 32

ἀπαρτᾶσθαι, ἀλλήλων τῇ φύσει 13 τὸ
ἄπαυστος 18 13 36 11

ἀπαυτομολεῖν 6. yen. 9 2
ἀπείπασθαι, πλοῦτον 9 17

ἄπειρος, ζωή 19 34

ἀπελαύνεσθαι, οὐρανῶν 168 ζωῆς 20 25
ἀπελπίζειν 3 26

ἀπερρωγώς perditus 33 2

ἀπέρχεσθαι absol. 28 24

ἀπλάστως 26 31

ἁπλοῦσθαι 5 29

ἁπλῶς 5 35

ἀπόβλητος 13 21 τὰ ἀ. 12 6

ἀπογινώσκειν, ἑαυτόν 2 26 163 τὴν ow
τηρίαν 33 9

ἀπόγνωσις 314 418 19 22 28 32

ἀπογράφεσθαι med. 3 27 pass. 25 26

ἀποδοκιμάζειν 19 12

ἀποκαθιστάναι, τινὰ TH ἐκκλησίᾳ 36 1

ἀποκλείειν, τί τινος 28 7

ἀποκόπτεσθαι 3 15

ἀπολαύειν 11 13

ἀπόλεμος 26 14

ἀπομιμεῖσθαι, θεόν 24 33

ἀπόνοια 28 32

ἀπορεῖν 6. gen. ὃ II, 15 absol. 10 11

ἀπορία 12 8

ἀπόρρητον : τὸ τῆς γνώμης a. 6 4

ἀποσείεσθαι, τὴν ἀπόγνωσιν 4 18

ἀποστολικοὶ λόγοι 36 14

ἀποστρέφεσθαι 19 32 25 30 80 23

ἀποτακτέον 12 8

ἀποτάσσομαι 18 34

ἀποταφρεύειν 20 13

ἀποτέλεσμα 22 23

INDEX OF GREEK WORDS. 57

ἀποτίθεσθαι 16 x

ἀποτυφλοῦσθαι, ἀπὸ τῆς τήξεως 31 το

ἀπουσία, ἡ τῆς ὑπηρεσίας 10 τ. ἀπολαύει
τῆς σῆς ἀ. 11 13

ἀποφαίνειν 24 8

ἀποφορτίζεσθαι τὴν κτῆσιν 10 8

ἄπρακτον ποιεῖν 30 5

ἀπρόθυμος 8 22

ἅπτεσθαι c. dat.congruere 17 12 c. gen. 27 3

ἀπωστέος 12 12

ἀργός 26 25 332

ἄρδην 22 22 299

ἁρμόζειν, ὅλας ἐκκλησίας 32 7

ἁρπάζειν, τὸν λόγον apprehendere 17 5

τὸ d. θεοῦ 27 26

ἀρρώστημα: τὰ τῆς ψυχῆς a. 12 τό

ἀρτιμαθής 16 x

ἀρχή: τὴν a. adv. 3 31
6 23 a. ζωῆς 0 27
θεολογίας ἐξήγησις 21 3

ἀσάλευτος 6 27

ἀ. ζωῆς 7 28

ἄρρητος 18 17

ἀπὸ τῆς a. εὐθύς
ἡ περὶ ἀρχῶν καὶ

ἀσαφῶς 15 33

ἀσελγαίνειν 14 4

ἀσθενικός 14 τὸ

ἀσκεῖν, ἀπάθειαν 1612 ἀλήθειαν 30 17
τὰ ἔργα 36 15

ἄσκησις 27 20

ἄσκιος 36 10

ἄσπορος 28 10

ἄστεγος 10 27, 36

ἀστεφάνωτος 3 29

ἄστομος 33 7

ἀσχολεῖσθαι 8 21, 24

ἀσχολίαν, ἄγειν 10 15

ἀτελής 7 26

ἀτενής 20 τό

ἀτιμάζειν 25 3

ἄτρεπτος 6 26 37 4

ἄτρωτος 20 33

ἀτυφία 13 34

αὐθάδως 3 τι

αὐτεξούσιον, τό 85 1] οἵ

αὐτόθεν 2 24 94 13

αὐτοψία 28 24

ἀφαιρεῖν 2 3

ἀφανής : τὰ ἀ. TOU κόσμου 27 18

ἀφθαρσία: 610 158 2128 2425
φανοι τῆς ἀ. 4 2

οἱ στέ-

ἄφθαρτος 3 23 6 τὸ

ἀφικνεῖσθαι, els κτῆσιν 21 15

ἀφίστασθαι: ἀποστῆναι, τῆς ὁδοῦ 1 12 2 50
κτημάτων 14 5. 15 1
10 τό

ἀφόβως 26 31

ἀφοπλίζεσθαι 26 2x

ἀφορᾷν, πρός 25 27

ἀχάριστος 1 4

τῆς προθυμίας

ἄχθεσθαι c. dat. 8 18
ἀχρεῖος 26 25
ἀχρήματος 223 197

βάθος, διανοίας 6 2
B. γνώμης 27 τὸ

βαπτίζεσθαι: vais βαπτιζομένη 2619 τοῖς
δάκρυσι B. 35 τι

βάραθρον : κατὰ τῶν β. φέρεσθαι 33 8

βεβαίως 10 22

βιάζεσθαι abs. 1618 θεόν 16 “1

βιαιότατος 88 τ5 βιαίως 16 22

βιοτεύειν 10 14

τῶν λόγων 15 33 ἐν

βιοῦν : ὡς οὐ βιωσόμενοι 2 27 οἱ εἰς ἀεὶ
βιωσόμενοι 10 6

βιωτικά, τά 12 15

βλακεύειν 10 τὸ

βλαστάνειν, εὐποιίαν 22 13

βλάσφημος 18 10

βλέμμα 20 τό

γείνασθαι 20 26
γένεσις : ἀπὸ y. 77
TW Ύ. 20 25
γέρας 18
γίνεσθαι, ἐν ὑπεροψίᾳ 10 3
γνήσιος, vids de Christo 7 5
γνωρίζειν c. acc. agnoscere 34 18
γνώρισμα 36 2

ἡ ἀκούσιος ἐν πλού-

γνῶσις Ὁ 26 1334 γ. ἀληθείας 4 7
γοήτευμα 15 22

γυμνάσια 3 28 45

γυμναστής 43

γυμνοῦν, τί τινος Y 27

Δαβίδ 22 26

δαιμόνων Bla 26 22

δάκνεσθαι de oculis dictum 31 τι
δαμάζεσθαι 26 20

δαψιλής 35 {5

δ8 CLEMENT OF ALEXANDRIA.

δείδειν 3 18

δεξιοῦσθαι 36 τὸ

δευτερεῖα, τά 22 16

δημιουργεῖσθαι 27 τὸ

Δημόκριτοι homines 1). similes 9 21

διαβολικός 19 τὰ

διάβολος 20 6 28 9

διαγωνίζεσθαι 18 24

διαδικασία 18 7

διάθεσις 218 9 27 122 14 19 173: δια-
θέσεις 320 46 157

διαθήκη : ἡ καινὴ δ. 45 καινὴ ὃ. 27 34

δίαιτα 80 14

διακονίαι 26 32

διακονικῶς 8 25

διάκρισις controuersia 24 17

διαλύεσθαι, πρός τινα 30 20

διάλυσις 17 24

διαμαρτάνειν Cc. gen. 329 περί 25 14
διαμαρτυρεῖσθαι 32 τὸ
διαπονεῖν 12 3531 διαπονεῖσθαι ἀπάθειαν

10 12
διαπράσσεσθαι, θάνατον 19 27
διαπρεπής “7 16
διασπουδάζειν 16 14
διαταράσσειν 4 22
διατείνεσθαι, τὰ αὐτά 32 τό
διατιθέναι 17 τό
διατρέχειν 7 8
διαφανεῖς, λίθοι 24 29
διαφέρειν, εἴς τι 6 x
διαφθείρειν 1 το
διειρῆσθαι 11 28

διατεθῆναι 25 28

διαφθαρῆναι 14 17

διεκδύεσθαι 2 25

διερωτᾷν 5 36 6 14

διημαρτημένως, ἀκροᾶσθαι 4 22

διηνεκής 157 31 12

δικτύδιον 15 29

διοίγνυσθαι explicari 5 33

διόλλυσθαι :
24 25

δίχα c. gen. 24 16

δόγματα 68 36 τό
τοῦ κυρίου 10 21

τὰ διολλύμενα τοῦ κόσμου

τὰ περὶ χρημάτων 9 6

δοκιμάζειν 25 τὸ

δοκιμασία 19 26

δόξα species
opinio 25 15

προαιρέσεως ἀγαθῆς 8 20

δοξάζειν 1 5

δορυφόρος 26 18

δοτήρ, αἰωνίων 6 24

δρόσος, πνεύματος ἁγίου 20 τι 304
δυσειδής 25 29

δυσείμων 25 28

δύσκτητος 13 17

δυσχεραίνειν 8 18 25 29

δυσωπία 18 2
δωρεά 12 25
δωρεῖσθαι 6 28 pass. 7 5
δωροφορεῖν 1 2

ἐγγράφεσθαι 17 12

ἐγγυᾶσθαι 35 12

ἐγγυητής 36 13

ἐγγυτάτω: οἱ ἐ. γένους 17 27

ἐγκαταθέσθαι, τῇ ψυχῇ 6 23

ἔγκυος, τῶν παθῶν 10 7

ἐγκωμιαστικοί, λόγοι 11°

ἐθάς, κακῶν 33 3

ἐθέλειν, ζωήν 8 20

εἰκών, θεοῦ 27 16

εἰλικρινής 20 33 31 3

εἷναι : τὸ €l. 6 29 τ. ὧν

εἰσάγειν, λόγους 4 τὸ

εἰσηγεῖσθαι, μῖσος 17 24 ἀγάπην 22 τὰ

εἰσοικίζεσθαι pass. 2023 med. εἴς τινα
de Deo 29 τι

ἕκαστα: map’ ἕ. 30 6

ἑκασταχοῦ 5 22

ἑκατέρωθεν 18 26

ἐκδεκτέον 11 27

ἐκεῖ: ἡ ἐκεῖ ὁδός 2 29

ἐκκαίειν inflammare 12 7

ἐκκηρύσσειν, ἑαυτόν ὁ. gen. 3 32

22 2τ

ἐκκρεμάννυσθαι 2 20

ἐκλεκτός de Petro 17 3
po 278

ἐκνικᾷν 6. acc. ret 30 12

ἐκκόπτειν 18 1

τῶν €. EKNEKTOTE-

ἐκπορίζειν 10 τό

ἐκριζοῦν, τί τινος 29 9

ἐκτελεῖν 8..3 τὸν φόρον 17 4

ἐκτίνειν 18 25 χάριν 21 24

ἐκφέρεσθαι pronuntiari, ἁπλῶς 5 35
φωναῖς 17 21

ἐλαύνειν exagitare 19 15

Tals

equo uehi 84 13

INDEX OF GREEK WORDS. 59

ἐλευθεροῦσθαι c. gen. 19 32

ἐλλαμπρύνεσθαι 2 15

ἐμβάλλεσθαι, TH γνώμῃ τὴν ἐλπίδα 3 27
τι τῇ ψυχῇ 28 28

ἐμπόδιος 6. gen. 18 4

ἐμπορία 24 24

ἔμπυρος, κόλασις 25 20

ἔμφυτος 12 8

ἐναλλάσσει absol. 5 22

ἐνδάκνειν, Tov χαλινόν 33 8

ἐνδεῖν : οὐδὲν €. T τὸ τὸ ἐνδέον 8 12

ἐνδέχεται impers. 25 14, 19

ἔνδον : τὰ ἔ. κτήματα 26 8

ἐνδόσιμον : τὸ ἐ. λαβεῖν 6 17

ἐνδοτέρω 20 29

ἐνδύειν, ἄνθρωπον 27 30

ἐνέργεια : Kar’ ἐ. διαβολικήν 19 14

ἐνεργεῖν :
123

ἐνέχυρον 19 30

ἔννομος 15 15

ἐνοικεῖν, ἔνδον 26 3

ἐνόν absol, 24 8

ἐνοχλεῖσθαι 24 12

ἔνοχος c. dat. 29 9

ἐνταῦθα: ἡ €. ζωή 2 28

ἐ. τοῦ θεοῦ 21 29

ἡ διάθεσις τὸ αὐτῆς ἐνεργεῖ

ἐντετηκέναι 10 τὸ

ἐντός : ὁ ἐ, πλοῦτος 20 6

ἐνυπάρχειν c. dat, 15 4

ἔξαθλος 30 9

ἐξαιμάσσεσθαι 19 οἱ

ἐξαίρετος 9 23
Petro 17 3:

ἐξαιτεῖσθαι 2 10 26 25 35 15

ἐξαπατᾷν 26 5
26 12

ἐξαργυρίζειν, τὴν οὐσίαν 15 3

ἐξήγησις 314 Vv. ἀρχή

ἐξηγητής 4 20

ἐξίστασθαι: ἐκστῆναι τῆς ὁδοῦ 33 7

τὸ τοῦ σωτῆρος €. 8 τη de

e ΄ φ- a
ἑαυτὸν 812 ἐξαπατᾶσθαι

ἔξοδος : ἡ ἐντεῦθεν ἐ. 4
86 15

ἐξοκέλλειν, πρός 80 8

ἐξομοίωσις 6 31

ἐξορίζειν 9 7

ἐξώλης 34 7

ἐπαίρειν 1 14

émaxTos, πόλεμος 19 27

ἐπὶ τῆς ἐ. 30 τὸ

ἐπανάγειν, ἐπ’ ἀσφαλές 27 10 ἐπὶ τὴν
ἐκκλησίαν 35 15

ἐπανέρχεσθαι 412 21 22

ἐπανορθοῦν 36 5

ἐπαντλεῖν 2 τ

ἐπαύρασθαι ὃ. 20 29 τ

ἐπειδήπερ 33 τὸ

ἐπεκτείνεσθαι 2 τὸ

ἐπεξαμαρτάνειν 36 20

ἐπὶ πολλῷ 13. ἐπὲ μεγάλῳ μισθῷ 22 30
ἐπὶ λόγῳ ζωῆς 9 τι penes ἐπὶ τῴ ἀν-

θρώπῳ, ἐπὶ θεῷ 86,7 οὐκ ἐπὶ τοῖς
ἐκτὸς ἡ σωτηρία 13 30

ἐπιβλέπειν ὁ. acc, 37 2

ἐπιβολαί, χειρῶν 26 20

ἐπίβουλος 1 4, τὸ

ἐπίγειος 3 30

τῆς ζωῆς 218

ἐπίγνωσις 6 30

ἐπιδακρύειν 34 5

ἐπιδαψιλεύεσθαι 22 27

ἐπιδεικνύναι 5 23

ἐπίδειξις 36 τό

ἐπίδεσμος 22 8

ἐπιδιδόναι, ἑαυτὸν πίστει 20 8 ἑαυτὸν λύ-
Tpov 27 33

ἐπιζήμιος : τὰ ἐ. 1212 θησαυρὸς ἐ. 13 17

ἐπιθαρρεῖν, ὅτι 31 27

ἐπίκηρα, τά 3 23

ἐπινοεῖν 21 27

ἐπίορκος 30 18

ἐπιξενοῦσθαι ὁ. dat. 10 30

ἐπιπνῶς 28 8

ἐπιπολαίως 6 2

ἐπίπροσθεν, τῶν χρημάτων εἶναι 18 31

ἐπίρρητος : τὸ €. τοῦ πλούτου 28 35

ἐπισεσυρμένως 80 τὸ

33 16

ἐπιτάσσειν ὁ. acc. pers. et infin. 22 30

ἐπιτίμιον, TO 25 20

ἐπιτρίβειν 14 17

ἐπίσκοπος 32 6, 11

ἐπιτυγχάνειν 1 12
ἐπιφανής ὃ 8

ἐπόμνυσθαι, ws 35 12
ἐποπτεύειν 27 24

ἐργάτης, νόμου 7 28

ἔργον : οὐδὲν προὔργου 12 4
ἐρευνᾷν 5 27

ἑρμηνεύς 4 τὸ

00 CLEMENT OF

ἔρως, χρημάτων 7 13
ἄγριοι 19 τὸ

ἔσω, οἱ 5 33

ἑτερόφθαλμος 19 x

ἑτέρωθεν 18 τι

ἔ. κοσμικοί 12... ἔ.

ἕτοιμος, κληρονόμος 12 35

33 12

evextew 140

λήσταρχος

εὔελπις 15 35

εὐλόγως 25 19

εὐπείθεια 7 26

εὐποιία 22 13

εὔρωστος 217 337

εὐσπλαγχνία 47

εὐσχημοσύνη 45

Ἔφεσος 32 5, 17

ἐχέγγυος 21 14

éxew: οὐκ ἔ. ὁ. infin. 51 3
34 13

ὥσπερ εἶχεν
ἔχεσθαι τῆς γνώμης 19 4

Zakxxaios 10 30

ZeBedatos: οἱ ZeBedaiov παῖδες 19 τὸ

ζέειν : ὀργὴ ζέουσα 7 13

ζηλωτός 9 10

ζωή, ἡ ἐνταῦθα 228 de Christo66 ἡ
ὄντως ὕ. 634 ἡ ἄνω fF 184

ζωοποιεῖν 9 23 14 6

ἡδυπάθεια 20 27

ἡλικία 715 25 27 35 2
τ It

ἡλιξ 33 2

ἡμέρα : τὰ ἐφ᾽ ἡμέραν 9 13

ἡμιθνής 22 4

ἠνιγμένως 5 29

ἡττᾶσθαι, τὰ τοιαῦτα 17 2

ἀπὸ πρώτης ἡ.

ὑπό τινος 18 33

θανατηφόρος 24 12 17
θανατοῦσθαι 22 τὸ
θεᾶσθαι 27 26
θεοδίδακτος, πλοῦτος 15 24
θεολογία υ. ἀρχή

θεοποιός, πλοῦτος 15 5
θεοπρεπής 27 6

θεότης 24 οἵ

θεοφιλής 916 25 20 26 τό
θεραπεῖαι 26 32
θηλύνεσθαι 27 28

ALEXANDRIA.

θηρᾶσθαι (Jiilicher θεᾶσθαι) 27 26
θήρατρον : τὰ τοῦ κόσμου θ. 13 4
θησαυροί, διττοί 13 τὸ

θραύεσθαι 26 22

θρέμμα, τοῦ διαβόλου 28 ὁ

Ἰάκωβος 19 τὸ
ἰᾶσθαι 1813 τὰς ψυχάς 2 13
ἴδιος : ἴ. αὐτῶν 88 i. τῶν ζώντων B14 ἴ.
θεοῦ 9 22
-ws 15 26

᾿Ιεριχώ 22 2

τὸ ἴδιον proprio sensu 14 29

᾿Ιερουσαλήμ 22 2

ἵλεως: t. TH γνώμῃ 12 32

ἴσος : ἐξ ἴσου καθάπερ καί 12 33 ἴσα adv.
22 33 88 11

ἴχνος: xaT i. ἔπεσθαι 17 τι

᾿Ιωάννης Apostolus 19 τὸ 28 8 322 33 14
34 3, 18 Baptista 23 33

καθαρεύειν ὁ. gen. 12 18

καθαρότης 14 20

κάθαρσις, ἡ ἀληθινή 37 4

καθειργνύναι ὁ. acc. ret 28 6

καθιέναι, τὸν νοῦν ἐπί 6 3

κάθοδος, ἣ τοῦ σωτῆρος Y τὸ

καθυπηρετεῖν 11 τ5

Καίν 28 9

καινότης : ἣ κ. τῆς χάριτος 7 1

κακοπαθεῖν, περὶ τὴν κτῆσιν 10 17

κακοποιία 18 τ

κάμπτειν 20 30

καρτερία 25 8

καταγγέλλειν 10 33

καταγινώσκειν, ἑαυτοῦ θάνατον 29 τὸ Cc.
gen. criminis 80 τ

καταδικαστέον 21 8

καταθρασύνεσθαι 3 τι

καταισχύνεσθαι ὁ. partic. 36 18

κατακλᾶσθαι, τὴν γνώμην 10 14

κατάληψις 6 26

καταλιμπάνειν 27 34

καταλληλότατος 6 6

καταμανθάνειν 5 28

καταξιοῦσθαι c. gen. 20 27 26 12

καταπλήξ 15 27

καταποντιστέον 21 7

καταρρήγνυσθαι, τὴν ἐσθῆτα 8540

INDEX OF GREEK WORDS. 61

κατάστασις 14 τὸ κυλινδεῖσθαι 1 8

καταστράπτεσθαι 15 2x κώλυμα 18 3

καταστροφή: ἡ kK. τοῦ δράματος 80 ὁ

κατατιθέναι, εἰς κοινόν 24 7) τὴν ψυχήν 282 λέγεσθαι: τὸ δὲ ὃ λέλεκται 21 5 ὁ τοῦ

καταφιλεῖν 3d 14 κυρίου λελεγμένος 24 τὸ
καταψηφίζεσθαι 29 4 λειτουργεῖν 12 26
κατελεεῖσθαι 22 6 Λευεί 10 30
κατεπάδειν 35 17 Λευίτης 22 5
κατεργάζεσθαι, δοκιμασίαν 19 26 λήσταρχος 33 το
κατέρχεσθαι de Christo 6 11 27 30 λῃστήριον 33 τὸ
κατηφής 15 18 λίθοι, διαφανεῖς 24 20
κατιέναι: κατιὼν ὁ λόγος 17 28 λιπαρής 2 17
κατοικεῖν, ἔν τινι de Deo 27 5 λιτανεία 31 17
κάτοπτρον 17 15 λόγιον : τὰ λ. TOD κυρίου 3 15
κατορθοῦσθαι 31 4 λογισμός mens 12 3
καύσων 7 14 λόγος: τὸ τοῦ Δ. 116 178 λόγον διδόναι
κεκολασμένος modestus 14 13 ὑπέρ τινος 35 4 6X. [ἠρώτηται] περὶ τοῦ
κενοδοξία 921 104 πατρῴου X. 6 9
κεφάλαιον, τῶν δογμάτων 67 TOK. adv. λύειν, τὴν ἄγνοιαν 4 18

lo 347 λυμαίνεσθαι med. 10 7 pass. 19 τό
κηρύγματα, ἀγγελικά 4 12 λυσσᾷν 19 τὸ
κινδυνεύει 2 21 λύτρωσις 20 15 29 5
κληρονόμος adj. 27 16 λωποδυσία 33 4
κλῆρος 32 7
κληροῦν 32 8 μαγεύειν, Tov πατέρα 31 18
κλύδων : ὁ κ. τοῦ κόσμου 27 τὸ μάθημα: τὰ πρὸς τὴν ζωὴν μ. 6 23
κοινωνεῖν pauperibus dare 115 24 17 μαθηματικῶς 13 28
κοινωνία liberalitas 10 19,35 24 23 μαθητικός: μ. ἄγειν σχολήν 8 26
κόλαξ 19 μακαρίζεσθαι 12 34
κορυφαιότατος 6 22 μακάριος: ὁ μ. Πέτρος 17 2
κοσμεῖν, τὴν ψυχήν 17 15 μακαριστός 18 22
κοσμικός: ἡ κ. περιουσία 12 τ κ. ἔρωτες μακροθυμεῖν 29 25

12 24 μανιώδης 19 21
κόσμος ornamentum 4 6 Μάρθα, Μαρία 8 23, 27
κουφίζεσθαι: ναῦς κ. 26 τὸ Μάρκος: τὸ εὐαγγέλιον τὸ κατὰ Μ. 5 20
Κράτητες homines C. similes 9 21 Ματθαῖος 10 30

κρείττων, ὑπάρχειν τῆς κτήσεως 1228 τὰ μεγαλεῖος: τὸ μ. 3 32
κρείττονα 10 τς ἐλπὶς κρειττόνων 28 τὸ μεγαλειότης 37 7

κρηπίς, ζωῆς 6 27 μεγαλύνεσθαι 25 178
κρίσις 1g ἡ δικαία 10 32 μεθορμίζεσθαι 7 23

κριτήριον 11 21 μεθύων, Tats ἐπιθυμίαις 14 τι
κρυπτός: ὁ κ. πατήρ 20 3 μειζόνως 33 8

κτᾶσθαι, θεόν 6 26 μεταβολή 2 5

κτήματα, ἐστὶ κτητὰ ὄντα 11 8 μεταίτης ὁ. gen. 9 13
κτητέον 21 τὸ μέταλλον 18 6

κτητός 118 13 20 μεταφέρειν 14 25

κτίσις, ἡ καινή de Christo 9 24 μεταχείρισις 11 22

κυβερνήτης 20 17 31 7 μετοχετεύειν 2 1

02 CLEMENT OF ALEXANDRIA.

μετρεῖσθαι, πρός τι 27 32

μὴ οὐκ nisi 91x cum infin. 10 τῇ

μιαιφονώτατος 33 13

μονή 24 25

μόνιμος 2 τὸ

μῦθος 821

μυσταγωγεῖν 3 τὸ

μυστήριον 213 ἀνεκλάλητα μ. 237 13° τὰ
τῆς ἀγάπης μ. 27 23

μυστική, σοφία 5 25

μύωψ 19 20

Μωσῆς Uys

ναυλοχεῖν 7 23
νεοτήσιος 7 τὰ

νεύειν, κάτω 13 3
νεῦμα 20 17

νεωλκεῖν, ἑαυτόν 27 τὸ
νεωστί 16 2

νήπια infantes 23 26
νηπιότης 4 22

νηστεία 35 16
νικηφόρος 4 10
νοητός, πλοῦτος 15 24 ν. κτήματα 17 τὸ
νόμιμος: αἱ ν. ἐντολαί 7 9

νομοθεσία, ἣ τοῦ Inood 7 531:

νόσημα 24 ψυχικὰ ν. 17 τι

νοῦς, ὁ κεκρυμμένος 5 27

νύκτωρ 33 4

ξενιτεία 27 17

ὀβολός: τέσσαρες ὁ. 17 7

ὄγκος 2 2

οἰκειότης, ἡ σαρκική 18 5

οἰκείωσις 6 31 25 11

οἰκονομεῖσθαι : τὰ οἰκονομούμενα 12 τι

οἰκονομία 27 τ7

ὀλιγωρεῖν 3 5

ὁλόκληρος 19 x

ὁμοίωσις, θεοῦ 27 15

ὁμονοεῖν 18 5 19 τι

ὀνειροπόλημα 19 18

ὁπλίζεσθαι 3417 metaph. 26 16

ὄργανον 11 τι, 14

ὀρέγειν, φῶς 36 τὸ
νων 19 τὸ

ὀρέγεσθαι, τῶν πλειό-

ὄρεξις 10 9

ὁρίζειν 12 30 24 23

ὅρμος 20 τὸ

ὅρος: ἐπὶ τῷ αὐτῷ ὅ. 17 31
οὐδενία, τῶν μελῶν 14 6
οὐσία, ἣ φανερά 15 5

παγκτησία 19 5:

παίγνιον, χρόνου 24 31

παιδαγωγία 7 29

παιδεύειν 6 τὶ

παίδευμα 18 54

παιδευτήριον 26 2

mais: θεὸς 1. 26 τὸ

παλιγγενεσία 36 2

πανήγυρις 24 27

παντάπασιν 29 ς

παραβολικῶς 15 32

παράγγελμα: τὸ π. τῆς ζωῆς 8 18

παράδειγμα 36 2

παραδύεσθαι 12 22 21 29

παραιτεῖσθαι c. acc. rei 1132 3116 absol.
34 15 ἃ

παρακαταθήκη 33 16

παρακατατίθεσθαι 32 13 33 17

παρακεῖσθαι suppetere 11 τὸ

παράκλητος 19 34

παραμετρεῖσθαι 19 28

παραμυθεῖσθαι 26 26

παραπολλύναι 10 2

Tapappew: τὰ παραρρέοντα 28 6

παραταράσσεσθαι 8 24

παραφυλακή 32 20

παρεγγυᾷν 9 25

πάρεργον, σεισμοῦ 24 53:

παροδεύεσθαι 22 4

πάροδος, ἡ εἰς κόσμον 26 τ

παροίχεσθαι: τὰ παρῳχημένα 80 τ

παρορᾶσθαι 22 ς

παρρησία: π. ἄγειν 7 20
20 29

παρρησιάζεσθαι 81 8, 13

πᾶς: ἐκ παντός omnino 21 rr

Πάτμος 32 4

μετὰ παρρησίας

πατρίς 918 ἡ ἄνω 4 τι
πατρῷος, λόγος 6 9
Παῦλος 28 14

medav 13 4

INDEX OF GREEK WORDS. 63

πεῖραν, θανάτου λαμβάνειν 18 22

πέπανος : φρόνημα π. 7 15

πεπεισμένος absol. 14 12 6. infin, 27 2

περιάγειν 19 25 -εσθαι 15 20

περιάπτειν 1 7

περιβάλλεσθαι med., περιβολήν 330 δόξαν
Sor pass. σχῆμα περιβεβλημένον 25 30

περίβλητος 13 20

περιγίνεσθαι 3 22

περιγράφειν 12 30

περιδεής 15 27

περιέλκεσθαι uewari 8 24

περιέπειν 23 7

περιέχεσθαι ὁ. gen. 16 4

περικεῖσθαι, προσηγορίαν 27 7

περικόπτειν 23 π. ἑαυτόν 6. gen, 12 7

περιλαμβάνειν amplecti 35 9

περιμένειν ὁ. infin, 24 12, 21
29 25

περιουσία 12 34 diuitiae 110 ἡ κοσμικὴ
mw. 121

περιπετής ὁ. dat, 29 3

ὃ. ace. pers.

περιπίπτειν ὁ. dat. pers. 25 18

περίστασις, ἀκούσιος 29 2

περιτειχίζεσθαι 26 τι

περιφέρειν 12 29

περιφρόνησις 10 4

Πέτρος 173 199

πιέζειν, λογισμόν 12 3

πίστις: πρὸ τῆς π. ante quam credidit
20 21

πλείων: τὸ 7. βλέπειν 13 3

πλήρωμα 28 26 π. νόμου Χριστός 7 32

πλησιόχωρος: τὰ π. 82 5

ποιεῖσθαι, πᾶν ἑαυτοῦ 23 Ὁ

πολιός : τὴν γνώμην πολιώτερος 7 17

πολιτεία 218 80 11

πολυέλεος 29 24

πολυκτήμων 20 7

πολυπραγμονεῖν 3 τ

πολυπραγμοσύνη 8 29

πολύσπλαγχνος 29 24

πολυτελής 33 3

πολύχους 20 5

πολυχρήματος 15 14 16 4

πόμα, ἀθανασίας 18 22

πρεσβεύειν 31 17

πρεσβύτερος: φρόνημα π. τοῦ χρόνου

7 15
32 17
πρεσβύτης 34 5

mw. τι ἄγειν 21 24 = ἐπίσκοπος

προαγαπᾶσθαι 21 23

προαίρεσις, ἀγαθή 8 20 προαιρέσει 36 6

Mpoapaprdver: Ta προημαρτημένα 18 25
30 ς

προαπαντᾷν 36 τὸ

προβάλλεσθαι abicere 17 28

προγίνεσθαι: τὰ προγεγενημένα 29 28

προδεικνύναι 3 τὸ

πρόδηλος, πλοῦτος 15 22

προειδέναι 6 13

προΐεσθαι dare 25 21

προκαθέζεσθαι, ἐκκλησίας 33 17

προκαταλαμβάνειν 34 8

προκεῖσθαι 19 20 209

προκρίνειν, τί Twos 16 5

πρόξενος, θανάτου 20 29

προορίζεσθαι med, 21 34

προπαιδεία 7 30

προπίπτειν 37 τ

προπονεῖν: τὰ προπεπονημένα 9 5

πρόρριζα 9 28 22 22

πρός : ὁ 1. αἵματος 17 27 2134 ἀδελφοὶ
οἱ π. αἵματος 19 30

προσαγορεύειν ὃ 5

προσαγωγή, ἡ τῆς ἐλπίδος 4 τό

προσανατιθέναι 2 2

προσαποδιδόναι 30 17

προσβολή, λῃστῶν 26 21

προσδεῖ, ζωῆς 7 19

προσδιαλέγεσθαι 8 5 21 32

προσεθίζεσθαι 33 6

προσεκπλήσσειν 1 13

προσεπιτείνειν 10 3

προσέχειν THY γνώμην 20 20

προσηγορία 27 7

προσήλυτος 21 35

προσθήκη 10 35

προσίεσθαι 36 17

προσκαθέζεσθαι, τῇ χάριτι 8 30

προσοχή 30 τῷ

προσποιεῖσθαι 1 5

πρόσταγμα 26 22

προστετηκέναι 8 30

προστιθέναι 8 16, 31

προσυπισχνεῖσθαι pass, 22 9

64 CLEMENT OF ALEXANDRIA,

προσφθείρεσθαι c. dat. 33 2 στάδιον 49

προτιμᾷν 31 20 36 22 στρατιά 36 τὸ

προτρέπεσθαι, τινὰ εἴς τι 9 τ στρατιωτικόν 84 9

πρόφασις 26 x στύφειν absol. metaph. 31 8

προφήτης: ὁ π. προφητῶν 6 15 συγκεντεῖσθαι telis confodi 22 3
προφητικός 6 τό συγκροτεῖν, λῃστήριον 33 τὸ

προχείρως 224 94 συγχωρεῖν ὁ. acc. 11 23 absol. 17 τ
προχωρεῖν 7 31 συζῆν 10 10 80 14

πρύτανις 20 x συκοφαντεῖσθαι, χρήματα 34 2

πρωτεῖα, TA 22 15 συλλογή, κακίας 14 21

πταίειν: Ta ἐπταισμένα 28 31 συμβάλλειν, τὸν λόγον interpretari 17 5
πταῖσμα 36 5 -εσθαι 4 14

πτοία 9 8 συμμετρεῖσθαι 2 18

πτῶσις 2 6 συμπάθεια 9 8

πῦρ ἐπὶ πῦρ meroxerevew 1 τό συμπαθής: τὸ εἰς ἡμᾶς σ. θεοῦ 27 9.70 -ῶς
πυροῦσθαι 30 15 26 27

πύρωσις 19 25 συμπολιτεύεσθαι, θεῷ 20 32

συμφέρεσθαι 18 4
συμφωνία 5 23

ῥέπειν 20 7
συνάγεσθαι 27 2x

ῥήσεις, τῶν λόγων 35 τό
ῥητά, τά 4 21 συναγωνίζεσθαι 35 16
3

ῥυθμίζειν, τὴν ψυχήν 17 15 συναδικεῖν 18 9

συναίρεσθαι 2 g
συνειδέναι, ἑαυτοῖς 15 35

σαλεύειν ad ancoram consistere 7 22 συνειδός, τό 4 10
oddmyé, ἐσχάτη 48 συνεπάγειν 33 5
Σαμαρείτης 22 5 συνεπιπνεῖν 16 τό
σαρκικός 18 ς συνέχειν secum habere 32 τὸ -εσθαι con-
σάρκινος 1d11 -ws 5 25 13 30 stare 27 ax
σαρκίον 26 7 συνήγορος 19 34
σαφηνισμός 20 5 συνήθης 31 18
σεισμός 24 31 συνθήκη 28 4
σημαίνεσθαι 9 26 σύνθημα tessera 20 18
σημεῖον, 76 crux Christi 7 7 σύνοικος 2d x
σκαιῶς 13 29 συνουσία, THs μετανοίας 1013 σ. μακρά
σκαφίδιον 15 30 25 7
σκεπάζειν, γυμνόν 10 27 τὰ ἐσκεπασμένα σύντονος: προστάγματα σ. 26 23

ὁ. dat. 61 σύντροφος: ἐπιθυμίαι σ. 124 τὰ σ. 182
σκίρτημα, νεοτήσιον 7 14 πάθη σ. 311
σκυλεύεσθαι 20 22 συνωφελεῖν 12 τὸ
σμάραγδος 24 29 συσκευάζεσθαι 22 7
σοβαρός 31 5 συσταλῆναι contrahi 16 17
σοφία 1612 θεία 525 νεκρά 9 20 σφαλερός 24 -ῶς 7 22
σπαθᾷν 10 τι σφραγίς baptisma 293 331
σπέρμα, τῆς ζωῆς 9 το τὸ σ. de Christi- σχῆμα 25 30 265

anis 27 15,21 σ. τοῦ Καὶν 289 σχολή, μαθητική 8.27 ἡ εἰς λόγους 9 20

σπλάγχνον 22 27 2810 31 το τὰ σ. ἀνοι-
γνύναι 25 26 ταμίας, ζωῆς αἰωνίου 6 20

INDEX OF GREEK WORDS. 65

ταμιεύεσθαι 28 6

τάξις: ἡ τ. τῆς ζωῆς 15 18

τελευτᾷν mori 82 4

τέλος: τὸ τ. αὐτὸ τῆς σωτηρίας 36

τετρωμέναι, ψυχαί 22 26

τεχνικός, -@s 11 τὸ

τὴν ἄλλως 9 xx

τῆξις 31 13

τοῦτο μὲν... τοῦτο δέ 2 το, τὸ

τρισάσμενος 20 7

πρόπαιον 36 3

τρόπος : ὅνπερ τρόπον ἔχει
τὸν αὐτὸν τ. 14 27

3 22

κατὰ τρόπον rite

κατὰ

15 14

τροφεύς 18 21

τροφή 44 οἰκεία τ. πυρός 24 30 τροφαί
3 28

τρυφή, ἡ ἐνταῦθα 36 2x
τύραννος 24 31: 32 3
τῦφος 2x

ὕβρισμα, τυράννου 24 31

ὑγεία 22 28 31 1x

ὕλη materia 11 10 12 2
128

ὑπεῖναι: τὰ ὑπόντα πάθη 9 28

ἡ ὑ. τῆς κακίας

ὑπεράγαν : 7 ὑ. ἐπιθυμία 9 8

ὑπερασπάζεσθαι 7 25

ὑπερβάλλειν : ἡ ὑπερβάλλουσα τῆς φρονή-
σεως ὑπερβολή 5 32

ὑπερεπιθυμεῖν 10 τῷ

ὑπερηφανεῖν 27 13

ὑπερκόσμιος 18 14

ὑπέρλαμπρος 7 12

ὑπέρογκα, τά 8 τό

ὑπερόπτως 25 27

ὑπερουράνιος: ὑ. διανοίας βάθος 62 ὑ. ma-
δεύματα 18 23 v. ἄμπελος 28 το

ὑπεροψία 10 3

ὑπερσπουδάζειν 8 8

ὑπερφρονεῖν 1 τό

ὑπέχειν, τὰ wra 36 τ-

ὑπηρέτης ἀδικίας de pecunia 11 16

ὑπηρετικός: τὰ ὑ. 12 7 τὰ ὑ. σκαφίδια
15 30

ὑποβάλλεσθαι, καθάπερ ὕλη τις 11 τὸ

ὑπογράφειν, ἐλπίδα τινί 21 13

ὑπόθεσις, ἡ τοῦ εὐαγγελίου 6 x2

ὑποκεῖσθαι 1g

ὑποκύπτειν, Tals ἐντολαῖς 20 14
ὑπολείπειν 2 28

ὑπόνοια 20 5

ὑποπίπτειν 3 12

ὑποσημαίνειν 4 8

ὑποφέρεσθαι 29 4

ὑστερεῖν ὁ. gen. carere 10 29 11 τὸ
ὑψοῦσθαι 2 4

φαιδρός 36 8

φαινόμενον, τό 925 214
φειδόμενον, ws (Segaar φειδομένως) 24 15
φέρε 21 τὸ.

φθάνειν ὁ. infin. 30 20
φιλαλήθως kal φιλαδέλφως 3 τὸ
φιλανθρωπία, ἡ τοῦ θεοῦ 3 33
φιλανθρωπότερος 2 7

Pir0dwpla 24 20

φιλοκέρδεια 3 13 19 14
φίλτατοι, οἱ 17 24

φλέγεσθαι 19 20

φλεγμαίνειν 12 3

φορεῖν 13 7

φορτίον 2 2

φράζειν: φράσον absol, 18 3x
φρυάσσεσθαι 8 16

φυλακτήριον 32 20
φυλάσσεσθαι, μνήμῃ 32 3
φωτίζειν 213 baptizare 32 τὸ

χαρίζεσθαι: τὰ ἀχάριστα 1 4
πάντα 2 27 δεομένοις 4 17
918 absol. 16 x8

χαυνοῦν 1 ττ

χορηγός adj. ζωῆς αἰωνίου 15 6 θανάτου
20 28

χρεία 3314 ratio pecuniae utendae 10 34
ai x. quae opus sunt 11 τ ὁ. gen. opus
est 30 14

χρήματά ἐστι χρήσιμα ὄντα 11 8

χρῆσις, ἡ ἀμείνων 11 24

χωρεῖν 6. ace, 8 14

χωρίον in libro 24 τὸ

τῷ κόσμῳ
πτωχοῖς

ψευδομάρτυς 80 17
ψευδώνυμος 14 .8

66 CLEMENT OF ALEXANDRIA.

ψῆφος 18 27 ὠκύμορος 20 2
ψιλός 22 22 ὦν : ὁ ὄντως wy Kal τὰ ὄντα δωρούμενος
ψυχικός: τὰ ψ. πάθη 11 28 YY. νοσήματα 6 28
17 τὸ ὠνεῖσθαι 24 24
ὥρα: πρὸ wpas 33 x
ὠδίνειν 12 23 ws ἄν c. partic. ut qui 15 26

CAMBRIDGE: PRINTED BY J. AND ©. F. CLAY, AT THE UNIVERSITY PRESS.

wz
Pex TS AND STUDIES

CONTRIBUTIONS TO
BIBLICAL AND PATRISTIC LITERATURE

EDITED BY

J. ARMITAGE ROBINSON D.D.

HON. PH.D. GOTTINGEN HON. D.D. HALLE
NORRISIAN PROFESSOR OF DIVINITY

VOL. V

No. 3. THE HYMN’ OF THE: SOUL.

CAMBRIDGE
AT THE UNIVERSITY PRESS
1897

Φιοπῦοι : C. J. CLAY anv SONS,
CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,
AVE MARIA LANE.

Glasgotv: 263, ARGYLE STREET.

Leipsig: F. A. BROCKHAUS.
few Work: THE MACMILLAN COMPANY.
Bombay: E. SEYMOUR HALE.

THE HYMN OF THE SOUL

CONTAINED IN

THE SYRIAC ACTS OF ST THOMAS

RE-EDITED

WITH AN ENGLISH TRANSLATION

ANTHONY ASHLEY BEVAN M.A

FELLOW OF TRINITY COLLEGE CAMBRIDGE

LORD ALMONER’S READER IN ARABIC

CAMBRIDGE
AT THE UNIVERSITY PRESS
1897

Man horet oft im fernen Wald

Von obenher ein dumpfes Liuten,

Doch niemand weiss, von wann es hallt,
Und kaum die Sage kann es deuten.
Von der verlornen Kirche soll

Der Klang erténen mit den Winden ;
Einst war der Pfad von Wallern voll,
Nun weiss ihn keiner mehr zu finden.

Lupwia UHLAND.

PREFACE.

THE Poem which forms the subject of this monograph was
first published and translated by the late William Wright, Pro-
fessor of Arabic in the University of Cambridge, in his Apocryphal
Acts of the Apostles (2 vols. London, 1871). Since then the Syriac
text has been re-edited in the third volume of the Acta Martyrum
et Sanctorum (Paris, 1892), and two German translations, with
copious explanatory remarks, have appeared—that of Karl Macke
in the Theologische Quartalschrift (Tiibingen) for 1874, pp. 3—
70, and that of Lipsius in his work Die apokryphen Apostel-
geschichten wnd Apostellegenden vol. i. (Brunswick, 1883) pp.
292. 300, vol. ii. pt. 11. (1884) p. 422.

As Prof. Wright’s book has for several years been out of
print, it seemed all the more desirable to re-publish the poem
in a convenient form. If the piece were an integral part of the
Apocryphal Acts, there might be some objection to thus detach-
ing it from the context in which it stands; but, as a matter of
fact, it is an independent composition and may therefore be treated
separately. When we consider its antiquity and its highly ori-
ginal character, it must appear extraordinary that it should
hitherto have attracted so little attention among theologians ; if I
succeed in exciting any further interest in this master-piece of
religious poetry, the main object of my work will have been
attained. At the same time I venture to hope that I have been
able to contribute something fresh towards the elucidation of the
text, in particular towards the comprehension of the metre, which
is necessarily of great importance in textual criticism. Since the
first editor, Prof. Wright, is universally acknowledged to have
been one of the highest authorities in the department of Syriac
literature, it may seem presumptuous, in a pupil of his, to think
of supplementing, or modifying, the conclusions at which he
arrived. I may therefore be allowed to state explicitly that the

vi PREFACE.

cases in which my interpretation differs from Prof. Wright’s are
few indeed as compared with those in which I have found his
guidance invaluable. The first translator of so singular a docu-
ment, however learned and however careful he may be, can
scarcely hope to produce a perfect version, and Prof. Wright, as
may be seen from his notes, was far from making such a claim.
If I have ventured to explain some passages in a different
manner, this has been chiefly in consequence of the fact that I
was able to avail myself of various suggestions offered by other
scholars who, during the last twenty-six years, have made a
special study of the text. The most important of these contribu-
tions are due to Prof. Noldeke; some of them appeared in his
review of Prof. Wright’s book (Zeitschrift der deutschen morgen-
liindischen Gesellschaft for 1871, pp. 670—679), others he privately
communicated to Lipsius, in whose work (mentioned above) they
are cited, others again I have received from him directly, either
by word of mouth or in writing, together with his permission to
publish them. For this great kindness I beg here to offer him
my sincerest thanks. At the same time I desire to express my
gratitude to the Editor of this Series, Prof. J. Armitage Robinson,
for several suggestions which I have gladly adopted.

In order to insure the accuracy of the text I have, of course,
examined for myself the MS in the British Museum. The only
mistake worth mentioning which I have been able to detect in
Prof. Wright’s edition, occurs in verse 71a; here Prof. Wright’s
conjecture is really the reading of the MS.

It need hardly be said that in the Introduction I have not
attempted to give anything like a systematic analysis of the poet’s
theology, but have confined myself to indicating some of its more
important features. The character of my work being mainly
philological, I must leave the task of historical exposition to
be completed by persons who possess a very much wider know-
ledge of the science of comparative religion.

A. A. BEVAN.

Trinity CoLLEGE,
Nov. 1897.

CONTENTS.

PAGE

INTRODUCTION 1
ΤΈΧΤ AND TRANSLATION 9
32

ΝΌΟΤΕΒ

INTRODUCTION

THE text here edited is based upon a single manuscript, Brit.
Mus. Add. 14645, bearing the date A. Gr, 1247 (= A.D. 986) and
containing a collection of Lives of Saints. For a full description,
see Wright’s Catalogue of the Syriac Manuscripts in the British
Museum, No. DecccLu (pp. 1111—1116). Foremost in the col-
lection are placed the Acts of St Thomas, or, as the Syriac heading
calls them, “The Acts of Judas Thomas the Apostle,’ which
occupy 49 leaves. The Poem begins on fol. 30 ὃ, and is introduced
in the following manner. The Apostle, we are told, in the course
of his journeys through India, was arrested and cast into prison by
order of a king named Mazdai. In the prison he offers up a
prayer, at the conclusion of which we read— And whilst he was
praying, all those who were in the prison saw that he was praying
and begged of him to pray for them too. And when he had prayed
and sat down, Judas began to chant this hymn. The Hymn of
Judas Thomas the Apostle in the country of the Indians.” Here
follows the Poem, with the subscription—*“ The Hymn of Judas
Thomas the Apostle, which he spake in the prison, is ended.” But
the Poem itself contains not the remotest allusion to the circum-
stances described in the preceding narrative, nor is there anything
in the remainder of the narrative to indicate that the narrator
was acquainted with the Poem. The question therefore arises,
Was the Poem composed by the author of the Acts or was it
derived from some other source ?

This is not the place to discuss the origin and history of the
Acts of St Thomas, for which the reader may refer to Lipsius,
Die apokryphen Apostelgeschichten und Apostellegenden vol. i.
pp. 225—347, vol. ii. pt. 11. pp. 423—425, and to Harnack, Die

B. ἘΠ 5: 1

9 INTRODUCTION.

Chronologie der altchristlichen Litteratur bis Eusebius vol. 1.
(Leipsic, 1897) pp. 545—549. Here it is enough to say that
these Acts are extant both in Syriac and in Greek}, but it is still
disputed in which language they were originally composed. In
the Greek Acts of St Thomas the Poem with which we are con-
cerned is absent, nor is any trace of it to be found in the Berlin
MS of the Syriac text (Sachau Collection, No. 222)—see the Acta
Martyrum et Sanctorum vol. 111. (Paris, 1892) p. 110 note. Hence
the controversy as to the original language of the Acts does not
in any way affect the Poem, for even those who believe the Acts
to have been first composed in Greek admit that the Poem is not
a translation but a purely Syriac work. This, as Néldeke pointed
out in 1871, is evident from the style and, in particular, from the
metrical character of the piece. In these respects it differs greatly
from the other hymns and prayers which the Acts contain. Both
external and internal evidence therefore lead us to the conclusion
that the Poem was borrowed from some extraneous source and
inserted—at what period we cannot say—ainto the Acts. Happily
it is not of any great importance to decide how it found its way
into this context; the question which interests us is how it
originated. We are here entirely dependent on internal evi-
dence; for, as every Syriac scholar must see at once that the piece
is much older than the 10th century, the date affixed to the MS
tells us nothing which we might not have safely assumed.

The considerations of which we have to take account, in con-
ducting this inquiry, may be briefly summed up as follows.
Obscure as many passages undoubtedly are, the general drift of
the Poem is quite clear, and cannot be better described than in the
words of Néldeke—“ We have here an ancient Gnostic hymn
relating to the Soul, which is sent from its heavenly home to the
earth®, and there forgets both its origin and its mission until it is

1 Kdited by Max Bonnet, Acta Thomae (Leipsic, 1883).

2 My friend Mr F. C. Burkitt informs me that after a very careful search he
was unable to discover any part of the Poem among the fragments of the Syriac
Acts of St Thomas in the Library of the Convent on Mount Sinai.

3 The choice of ‘‘Kgypt” as the type of this world, the abode of evil and
particularly of ‘‘slavery”’ (couplet 44), is no doubt ultimately based upon the Old
Testament. Ndéldeke points out that a similar metaphorical use of “‘ Egypt” is

INTRODUCTION. 3

aroused by a revelation from on high ; thereupon it performs the
task assigned to it and returns to the upper regions, where it
is reunited to the heavenly robe, its ideal counterpart, and enters
the presence of the highest celestial Powers.” But if the general
Gnostic character of the Poem seems evident, the precise nature of
the Gnosticism, the date and the authorship are by no means
so easy to determine. The difficulty of answering these questions
is due mainly to the extreme meagreness of our information
respecting the history of Syriac literature at the period when
Gnosticism flourished, namely from the 2nd century to the begin-
ning of the 4th. Though there is clear proof that Gnosticism
exercised a powerful influence in Syria at that time, not only have
the writings of the Syrian Gnostics almost entirely perished—
which was merely what we might have expected—but the writings
of their orthodox opponents have, with few and small exceptions,
perished likewise. The ages of Justin Martyr, of Irenaeus, and of
Origen are practically a blank in Syriac literature; the oldest
Syriac writer of whom we possess any considerable remains is
Aphraates, in the first half of the 4th century’. Thus the problem
before us is one which does not admit of anything like a final solu-
tion. Yet there are not wanting indications which, though uncer-
tain if considered separately, may enable us at least to form a
plausible hypothesis.

Of the Gnostic sects which existed in the Syriac-speaking
lands by far the most important were the Bardesanists and the
Manichaeans”. These two schools had, it is true, some features in

ascribed to the Naasseni and the Peratae—see Hippolytus, The Refutation of All
Heresies Bk. v. chaps. 2 and 11.

1 In the discussions which have lately taken place respecting the origin of the
Péshitta version, this important fact seems to me to have been too frequently over-
looked. Where scarcely any evidence exists, it is futile to bring forward ‘“ argu-
ments from silence.”’

2 On Bardesanes, see Merx, Bardesanes von Edessa (Halle, 1863) and Hort, Art.
‘“ Bardaisan” in the Dictionary of Christian Biography vol. i. (1877). Perhaps the
best general account of Manichaeism is that by Spiegel in his Hranische Alterthwms-
kunde vol. ii. (Leipsic, 1873) pp. 195—232; Kessler’s Mani (Berlin, 1889) con-
tains much valuable material on the subject, but should be used with great caution
—see the review by Néldeke in the Zeitschrift der deutschen morgenlindischen
Gesellschaft for 1889, pp. 535—549, and the note in the same periodical for 1890,
p. 399.

1—2

4, INTRODUCTION.

common, for which reason Ephraim Syrus speaks of Bardesanes as
“the teacher of Mani’!; but they nevertheless differed profoundly,
and, if we may trust the testimony of the Arabic writer An-Nadim,
the founder of Manichaeism himself published refutations of the
Bardesanists*. It is therefore natural, in the case of a Gnostic
document composed in Syriac, to begin by inquiring whether
it can, with any probability, be ascribed to either of these sects.

That this Poem is not a Manichaean product hardly needs to
be stated. The most prominent idea in it, namely that the Soul
is “sent” from heaven to earth in order to perform a divine
mission, 1s quite contrary to the principles of Manichaeism; for
according to the Manichaean view the conjunction of the soul with
the body is the result of a “mixture” of the elements of Light and
of Darkness, which took place before the world was fashioned’.

Of the religious teaching of Bardesanes (A.D. 154—222) very
little can be known with certainty. His writings have all been
lost, and the celebrated Dialogue on Fate‘ (or “the Book of the
Laws of the Countries”), which was composed by his disciple
Philip’, is mainly devoted to proving the theory of human free-
will, to the almost total exclusion of religion properly so called.
So scanty is the evidence on this subject that in recent years some
have even doubted whether Bardesanes can rightly be described
as a Gnostic’. But though we have no trustworthy account of his

1 srs93 mst am -- its 5. Ephraemi Syri..... Opera

selecta, ed. Overbeck (Oxford, 1865) p. 63.

2 G. Fliigel, Mani (Leipsic, 1862) pp. 73, 102, where Mani’s “ refutation of the
Daisanites (i.e. Bardesanists) on the subject of the Soul of Life” is mentioned.

3 It may however be worth while to point out that the passage in which the
victory of the soul over the power of evil is symbolised by the prince ‘‘ charming”
the serpent to sleep (couplets 58, 59) bears a curious resemblance to the Manichaean
myth described by Titus of Bostra (ed. De Lagarde, Bk. i. chap. 17)--- Θεασαμένη yap
ἡ ὕλη THY ἀποσταλεῖσαν δύναμιν, προσεκίσσησε μὲν ws ἐρασθεῖσα, ὁρμῇ δὲ πλείονι λαβοῦσα
ταύτην κατέπιε καὶ ἐδέθη τρόπον τινὰ ὥσπερ θηρίον. κέχρηνται γὰρ καὶ τῷδε τῷ ὑπο-
δείγματι, ὡς δι Erwdns τῆς ἀποσταλείσης δυνάμεως ἐκοιμίσθη. Instead of ‘‘ the Hyle,”’
the parallel passage in the Fihrist of An-Nadim (G. Fliigel, Mani pp. 54, 87) has
‘*the Primal Devil,” which is doubtless a more faithful representation of the
Manichaean idea.

4 Edited by Cureton in his Spicilegiwm Syriacum (London, 1855).

5 See Wright, A Short History of Syriac Literature (London, 1894) p. 30.

6 See F. Nau, Une Biographie inédite de Bardesane l’Astrologue (Paris, 1897).

INTRODUCTION. 5

theological system as a whole, it is impossible to deny, first, that
he was regarded by the orthodox as a dangerous heretic, and,
secondly, that some at least of the heresies ascribed to him are
such as other Gnostics are known to have taught. Thus our prin-
cipal authority on the question, Ephraim Syrus’, who lived about a
century and a half after Bardesanes, writes—* The woe which our
Lord uttered came upon Bardaisain, who taught that there are
Seven Essences (7thyé), and whom the iron of truth cut off and left
to himself”?. ‘These last words imply that Bardesanes was, if not
formally excommunicated by the ecclesiastical authorities, at least
considered as one outside the pale of the orthodox Church.
Kphraim’s accusations against Bardesanes fall under three prin-
cipal heads—(1) that he denied the resurrection and regarded the
separation of the soul from the body as a blessing*, (2) that
he held the theory of a divine “ Mother” who in conjunction with
“the Father of Life ” gave birth to a being called “the Son of the
Living "ἡ, (3) that he believed in a number of lesser “gods,” that
is to say, eternal beings subordinate to the supreme God’.

Now it is remarkable that these three “heresies” all appear
distinctly in the Poem before us. There can be no doubt that the
Egyptian garb, which the prince puts on as a disguise and casts
away as soon as his mission is accomplished, represents the human
body. The emphatic declaration that the “filthy and unclean
garb” is “left im their country” conveys an unmistakable meaning ;
it would be difticult, in an allegorical piece, to deny a material
resurrection more absolutely. The true clothing of the soul,
according to the poet, is the ideal form which it left behind in
heaven and will reassume after death. As for the Father of Life,

1 To the usual references in the writings of Ephraim add Comm. in Epp. Pauli
(on the apocryphal Third Epistle to the Corinthians), Armenian version, Venice
1836, translated into Latin by the Mechitarists, Venice 1893; a translation of this
section, by Prof. Hiibschmann, is given in Zahn’s Geschichte des newtestamentlichen
Kanons, 1890, vol. ii. pp. 595 seq.

2 5, Ephraemi Syri Opera omnia (Roman ed.) vol. ii. p. 550,

3 This is the accusation most frequently and most vehemently urged—see
S. Ephraemi Syri Carmina Nisibena, ed. Bickell (Leipsic, 1866), hymns xlvi and li.

4 Roman ed. vol. ii. p. 557. Whether Hort be right in identifying the “ Mother”
with the Holy Ghost, who, in the passage immediately following, is represented as

giving birth to two daughters, I do not venture to determine.
5 Tbid. pp. 443, 554, 558.

0 INTRODUCTION.

the Mother, and the Son of the Living, they here figure as the
Father “the King of kings,” the Mother “the Queen of the East,”
and the Brother “the next in rank.” Finally the “lesser gods”
appear as the “kings” (couplet 38), who obey the command of the
King of kings. In addition to these ideas we here find others
which are not expressly ascribed to Bardesanes but are nevertheless
perfectly consistent with what we know of him. Thus the Platonic
doctrine of reminiscence (ἀνάμνησις), Which is expressed with such
distinctness in the Poem (couplets 11, 55—57), can hardly have
been unknown to Bardesanes, who, according to Epiphanius, was
skilled in Greek as well as in Syriac*; moreover the Dialogue
written by a disciple of Bardesanes, to which I have already
referred, is so obviously modelled on the Platonic dialogues as to
imply that the works of Plato were read in the circle to which the
author belonged.

The foregoing considerations do not indeed suffice to prove
that this Poem is a Bardesanist work, but they render it at least
highly probable. Whether we have any reason to believe that it
was composed by Bardesanes himself—as Néldeke suggested,
with some hesitation, in the year 1871—is a much more diff-
cult question. Ephraim Syrus (Roman ed. vol. 11. pp. 553, 554)
speaks of the hymns (madhrdshe) of Bardesanes, and mentions, in
particular, a collection of 150 songs (zémiratha), after the number
of the pieces in the Psalter. In another homily (¢bid. pp. 557, 558)
Ephraim professes to give a few short quotations from Bardesanes,
which appear to be in the five-syllable metre, But since Sozomen
and Theodoret speak of Harmonius, the son of Bardesanes, as
a writer of hymns, it has been supposed by Hort that Ephraim
may have fallen into the mistake of ascribing the works of the son
to his more celebrated father. The Poem now under discussion
contains nothing, so far as I am able to see, which might not

1 Corpus Haeresiologicum, ed. Oehler, vol. ii. pt. ii. p. 144.

° Macke, in the Theologische Quartalschrift for 1874, p. 51, endeavours to prove
that one of the citations in question, consisting of two lines, is in the six-syllable
metre; but to me this seems very doubtful. There is however no reason to assume

that the five-syllable metre was the only one used by Bardesanes, for Ephraim
(Roman ed. vol. ii. p. 554) expressly describes him as having introduced ‘‘ measures”

(<hsaxas), and it is by no means impossible that all these citations are

taken from the same poem.

INTRODUCTION. Ἷ

be attributed with equal probability to either. With regard to the
important question of the date, Néldeke has remarked that the
mention of the “ Parthians” (couplet 38 a), as the ruling race in
the East, decidedly favours the hypothesis that the piece was com-
posed before the overthrow of the Parthian dynasty in A.D. 224;
he also observes that the allusion to Maishan as a great centre of
trade (couplets 18, 70) points in the same direction.

Whatever may be the ultimate verdict of scholars as to the
exact date and authorship of this composition, it will always
deserve careful study on account of the light which it throws upon
one of the most remarkable phases in the religious history of man-
kind. Gnosticism is here displayed to us not as it appeared to its
enemies, not as a tissue of fantastic speculations, but as it was in
reality, at least to some of its adherents, a new religion. Though
the religious conceptions of the author are, in some respects, very
closely akin to those of the early Christians, he nowhere refers
directly to the New Testament, nor does he even allude to the his-
torical facts on which Christianity is founded'. Yet he does not
speak doubtfully, as one feeling after truth; his convictions, such
as they are, respecting the realities of the unseen world, rest upon
what he believes to be a direct revelation, symbolised by the
living letter “ which the King sealed with his right hand.” Until
this state of mind is understood, the nature of Oriental Gnosticism
and of the struggle which it long maintained, against Paganism on
the one side and traditional Christianity on the other, must remain
a mystery.

The Metre.

At the first appearance of the Poem Nildeke remarked that it
was written in verses containing, as a rule, six syllables each.
This is undoubtedly the case; but no one, so far as I am aware,
has hitherto pointed out that the verses are arranged in couplets.
A glance at the English translation will show that, while the first
line of a couplet is often closely connected in sense with what
follows, there is always a pause, though sometimes a slight pause

1 See the very interesting remarks on this subject by Harnack, Die Chronologie
der altchristlichen Litteratur bis Eusebius vol. i. p. 546.

ὃ INTRODUCTION,

only, at the end of each second line. The only passages in which
this arrangement appears to be abandoned are couplets 25, 68 and
71. The first of these passages is admittedly unintelligible; in the
second, sense can be obtained only by altering the text. Accord-
ingly Wright proposes to read e’aXQ (for αν) but the assump-
tion of a lacuna suffices to account for the syntactical difficulty.

With regard to the number of syllables in each line, it 1s
impossible, in consequence of the uncertainty of the text, to give
accurate statistics. Moreover Syriac verse-writers allow them-
selves great license in the insertion and suppression of vowels. But
it will be found, on inspection, that in this Poem about 70 per
cent. of the lines consist of 6 syllables or, at least, may be made to
consist of 6 syllables by assuming some ordinary license’. In a con-
siderable number of cases (about 18 per cent.) a line seems to
consist of 7 syllables, and in some others (about 9 per cent.) of 5.
By assuming unusual licenses of pronunciation the list of excep-
tions may, of course, be reduced, but even then some cases remain
in which the normal number of 6 syllables cannot be obtained
without some change of the text, although there is no other sign
of corruption—see 18 b, 246, 27 b, 316, 356, 49b, 76a, 84a, 86,
956 (7 syllables) and 2la, 24a, 29a, 47 a, 54a, 79a, 816, 89 α,
100 a (5 syllables). It will be observed that where there is one
syllable too many the line is generally the second in the couplet,
where there is one syllable too few the line is generally the first.
The only lines which, at first sight, seem to have 8 syllables are
67 a and 1046; one line (77 a) seems to have only 4. It is there-
fore possible that the poet was guided rather by his ear than by
a strict metrical rule in determining the exact length of each half
of a couplet.

1 By an ordinary license I mean, for example, the shortening of a‘iréthan to
‘ethan (65 a), of enndn to non (80a), and the lengthening of madhnéha to
madheneha (3 a), of réshim to aréshim (55 a), ete.

TEXT

(Asterisks indicate a supposed lacuna.)

nal. fax ποτ aA

ape dus ohaalas taxa
wharXsa <thassa
sac si alanis
ah win κ5
WATIZ wma arat
etX. dusn Wiha 0
risan al arm. tac
rlulsa om ταν οο
«λον τό πανὶ <i
als δῶῶπ am τέϑοπ
τδιϑὶ Aso warm
asic wizaioa

pro dup (ϑὸσ rahahaa

(In the Translation, dots indicate that the Syriac teat is corrupt

σι

or unintelligrble.)

When I was a little child,

And dwelling in my kingdom in my Father’s house,
And in the wealth and the glories

Of my nurturers had my pleasure,

From the East, our home,

My parents, having equipped me, sent me forth.
And of the wealth of our treasury

They had already tied up for me a load,

Large it was, yet light,

So that I might bear it unaided—

Gold of ....

And silver of Gazzak the great,

And rubies of India,

And agates (7) from the land of Kushan (?),

SYRIAC HYMN OF THE SOUL.
waits ‘aasiwa !
rose wo τόλιϊολη
‘dhs! wasleea

al moras ᾿ς ΘΟ ΑΘ
τόδϊταοιπ avalla

Gani αστπτο οὐαο Ass
Mintda» οτος. ayaa

maldu is wales smashaa
οἷς aX hash . το

τα» πόδιν, to) “ caadisdia |
τόξο. AXD caducs oop
MoM det omatre

ate ets cnazalh

wi cals mrahia

«Τὸν ee Re)

ramh ~—haalas Thats |
dds wis Sats |

DATA patch τς. πα

8’ MS . θῖνα

12? MS ἀχοδιο» tha 15° MS δια»

16. MS dws

9° MS τόδιαφεωνλ

SYRIAC HYMN OF THE SOUL.

And they girded me with adamant

Which can crush iron.

And they took off from me the bright robe,

Which in their love they had wrought for me,

And my purple toga,

Which was measured (and) woven to my stature.

And they made a compact with me,

9
is

And wrote it in my heart that it should not be forgotten :

“Tf thou goest down into Egypt,

And bringest the one pearl,

Which is in the midst of the sea

Hard by the loud-breathing serpent,
(Then) shalt thou put on thy bright robe
And thy toga, which is laid over it,

And with thy Brother, our next in rank,
Thou shalt be heir in our kingdom.”

I quitted the East (and) went down,

There being with me two messengers,

14 SYRIAC HYMN OF THE SOUL.
isa lion stars
Gant ad jar Kira

pu anand djas
rots IX δα KO.
Aas sind dulsna
AQ castars diva
tesa aX ul dds
ani aim aalna
sas hal Heth

Hat τονοσ τι 2MATAw
Ay) JNA WAY AL
«ἄλλον τό what gah cais3a
δος πῶσ haam ποτα
sam οὖδας sare αὐϑλ
Mirts 15 ἌΘΩΝ, zal
dats ah asia 059
προ ποτές realh\
gaia Whew ala x Ἂς
alas 5 mdgasa

haha oi ahiav was Stas

SYRIAC HYMN OF THE SOUL.

For the way was dangerous and difficult,
And I was very young to tread it.

I passed the borders of Maishan,

The meeting-place of the merchants of the Kast,
And I reached the land of Babel

And entered the walls of ....

I went down into Egypt,

And my companions parted from me.

I betook me straight to the serpent,

Hard by his dwelling I abode,

(Waiting) till he should slumber and sleep,
And I could take my pearl from him.

And when I was single and alone,

A stranger to those with whom I dwelt,
One of my race, a free-born man,

From among the Easterns, I beheld there—
A youth fair and well favoured

* * *
* # * *
* * and he came and attached himself to me,
And I made him my intimate,

A comrade with whom I shared my merchandise,

16 SYRIAC HYMN OF THE SOUL.
a πο (9 «ἢ δνῖοον
maams7 . aman 0530
διχὰν ς amzaal κῶν
dade jal at aotazs rls
hat ἀξολ cuawrs
als saul smuataia
alli oa Wairoa
amis 15 guam ks Ὁ οὖν ἃ
a omalars ἀπὰς ολλυο
—amdlaaca samshe av
arc cals ton gush
« omlsr ealsal dulda
chuaXttal mduska
watan sms mals
o_dmmatala Ktoawa
whoms cdhirs dhaaz
ἌΣ ΣΝ, α pecals λα
als arya azXy sms’
« διαδλϑαῷ 1tadea
Wass wihh sales
aki aria cals

rac αὐϑίίαὶ Jaa

SYRIAC HYMN OF THE SOUL. 17

I warned him against the Egyptians

And against consorting with the unclean ;

And I put on a garb like theirs,

Lest they should insult (?) me because T had come from afar,
To take away the pearl,

And (lest) they should arouse the serpent against me.
But in some way or other

They perceived that I was not their countryman ;
So they dealt with me treacherously,

Moreover they gave me their food to eat.

I forgot that I was a son of kings,

And I served their king ;

And I forgot the pearl,

For which my parents had sent me,

And by reason of the burden of their...

I lay in a deep sleep.

But all these things that befel me

My parents perceived and were grieved for me;
And a proclamation was made in our kingdom,
That all should speed to our gate,

Kings and princes of Parthia

And all the nobles of the East.
B, HS. 2

18 SYRIAC HYMN OF THE SOUL,
amar als athoa
«αϑδιχ τό lta inn
chide al ashaa
wiht cas mar "57! baa
alsa win si eas —
rag jis aed
path ee (0
mis pigmas . 15 νὰ
mous (2 jaca | παρ᾽
asa oe dW Xia
dur’ alse tor rahe’
dala sal whores ots
dui seal costo
ata οἷς olan
δυσὶ ἀπ» ἴδ πδντ
seas. τ τῶν wmradio
hal tha zalday
aoa’ wee ails tamon
pete eS Gai a0
rama —_haalas nan.

10? MS wastzay 43° MS qa

SYRIAC HYMN OF THE SOUL. 19

So they wove a plan on my behalf,

That I might not be left in Egypt,

And they wrote to me a letter,

And every noble signed his name thereto:
“From thy Father, the King of kings,

And thy Mother, the mistress of the East,
And from thy Brother, our next in rank,

To thee our son, who art in Egypt, greeting!
Up and arise from thy sleep,

And listen to the words of our letter!

Call to mind that thou art a son of kings!
See the slavery—whom thou servest!
Remember the pearl

For which thou didst speed to Egypt!

Think of thy bright robe,

And remember thy glorious toga,

Which thou shalt put on as thine adornment,
When thy name hath been read out in the list of the valiant,

And with thy Brother, our...

Thou shalt be... in our kingdom.”

20 SYRIAC HYMN OF THE SOUL,
em Sater odttora
commis cusuas <alsor
Ass wiS πάσα =
AQDIOI MID Wasia
iz. διαξοπθ δι to
heta ilar also
Naren daaza hota
chica ol ham misa
comsy ἃ Asla miaol
what oo sada dai
mhazia chlor
data ᾿ mmdhsal |) ae dstia
joaxy απὶοπ ac Asa
phadew shttars coalso
mae cals tox dams
Mrn&A mLA whatrcva
πόδιν, yal arcs
διυϊπδις τ΄ piel coals 5
cal Kaik BS Ne .35 dstLa

mMJnawa τλ.. nN we ΕΣ

5 τῶν (sic) MS 54° MS εὐ dual

Ξ0

SYRIAC HYMN OF THE SOUL. vA |

And my letter (was) a letter

Which the King sealed with his right hand,
(To keep it) from the wicked ones, the children of Babel,
And from the savage demons οὗ...

It flew in the likeness of an eagle,

The king of all birds;

It flew and alighted beside me,

And became all speech.

At its voice and the sound of its rustling,

I started and arose from my sleep.

I took it up and kissed it,

And loosed its seal (2), (and) read ;

And according to what was traced on my heart
Were the words of my letter written.

I remembered that I was a son of kings,

And my free soul longed for its natural state.
I remembered the pearl,

For which I had been sent to Egypt,

And I began to charm him,

The terrible loud-breathing serpent.

22 SYRIAC HYMN OF THE SOUL.

mhasrca mami 59

dpa} RIK amals |) usw ALT
paths msaza 60

esis halo ἀξοτόπο
πόδιν poal mahal sa 61

aoe dual ans halsa
πτέξνο ce wamzaala ὁ:

amides mhoaia hale
evden οδωπίσξοὶ coh wih 63

mois ods cima
2 ftad Fan whttorla 64

heared SMetat> atts
" wohtaar | class ee 65

<qoam al mtmais sah
- αὐλοῦ | ages! 66

MATAD MIAs> «alto
mhasimcsa miasa 67

wanaln shas.ot pean

59° MS amals Kar 63° MS weak

65° MS dfn 66" MS orig. τώ tawn

SYRIAC HYMN OF THE SOUL. 23
I hushed him to sleep and lulled him into slumber,
For my Father’s name I named over him,
And the name of our next in rank,
And of my Mother, the queen of the East;
And I snatched away the pearl,
And turned to go back to my Father’s house.
And their filthy and unclean garb
I stripped off, and left it in their country,
And I took my way straight to come
To the light of our home, the East.
And my letter, my awakener,
I found before me on the road,
And as with its voice it had awakened me.

(So) too with its light it was leading me

Shone before me with its form,
And with its voice and its guidance

It also encouraged me to speed,

24 SYRIAC HYMN OF THE SOUL.
* x % * 68
aN WW “mrassa |
Nazim omadtas. δια ϑ 69
alsacl Anal hoaz
τε ιϑὶ pzazal dl =a 70
MILA —deairvsall
Mode “sar mtassi γι
*% x a *
duam halen "sdumrla | 72
mals ‘mor! wavalla
ptan whi (59 73
MAWL wndw eal
a AMIDA tarts 74
pizacas cals . amiizca
camav dh dam πον. wisa 75
ape dus mhoar shajarcn
cmhlaow πα uals = 16
wl “ess! τόσας sdutscal

68” MS maassa
file «Ὁ 13.5.97 (sic)—the 1 is quite distinct in the MS
72% MS wduiola marg. whasmiya 72 MS caps
73° MS gata Why 76° MS das

--
σι

SYRIAC HYMN OF THE SOUL. 25
* # * +
And with his (?) love was drawing me on.
I weut forth, passed by
I left Babel on my left hand,
And reached Maishan the great,
The haven of the merchants,
That sitteth on the shore of the sea
* * * ¥
And my bright robe, which I had stripped off,
And the toga wherein it was wrapped,
From the heights of Hyrcania (?)
My parents sent thither,
By the hand of their treasurers,
Who in their faithfulness could be trusted therewith.
And because I remembered not its fashion—
For in my childhood I had left it in my Father’s house—
On a sudden, as I faced it,

The garment seemed to me like a mirror of myself.

20 SYRIAC HYMN OF THE SOUL.
dure ‘alaas | mia
dlask cs “ulaal!’ maw aca
PMALTALD pls ETAT
ADI τόπο piv Dah πθα
cial acl ara
Reps pA MAsdur’ als
a OI ata τόπος αὐτό pth
« am-> jury also χὰ awn
aX 193 2 MAIS
- AMD wthaxca ailsaX\
hha om T sda |
hs or τόν Maton
rlatasa ποτ
mahdahaa τσποτοο
MIAK διχυῖθ aariwa
Mish mata am AX
wamiInn Acasa
peas cadsiz Sas
wala wisaa coal a
Wea nm calas mia

γ7γα MS Naas 77> MS Naa

89. MS adel (sic) the @ being a later addition.

=
“τ

SYRIAC HYMN OF THE SOUL. 27

I saw it all in my whole self,

Moreover I faced my whole self in (facing) it,
For we were two in distinction

And yet again one in one likeness.

And the treasurers also,

Who brought it to me, I saw in like manner,
That they were twain (yet) one likeness,

For one kingly sign was graven on them,

Of his hands that restored to me (?)

My treasure and my wealth by means of them,
My bright embroidered robe,

Which > “foarte be cogs with glorious colours ;
With gold and with beryls,

And rubies and agates (?)

And sardonyxes varied in colour,

It also was made ready in its home on high (2).
And with stones of adamant

All its seams were fastened ;

And the image of the King of kings

Was depicted in full all over it,

28 SYRIAC HYMN OF THE SOUL.

liam, Sata | vera |

τάδ διθξο mamata pah
calass sah darwa

pe Rt “Raa | what
allzazal 3 wa

Wada hos ee
dhasaz mds As

waht ‘modes! ἊΣ. τ
WRAL PW MIX aM

aD 2MADMIS wast masz
as dsam χὰ 15 Kid Aca
Rasy wmalsad ava whDWADN
uals mardisa

-λοδιχ τὸ ahal clas
Gaapadet caw Jsa

ἀχλοχ τέσ ΝΣ πε thm
tac δι aes al aKa
malaawa axial Loins
odlasa dLradwa

hahah or αὐλῶν πὶ pars

87¢ MS Aka 88 MS waste

90° MS easdvanasa

ΟἹ

SYRIAC HYMN OF THE SOUL. 29

And like the sapphire-stone also

Were its manifold hues.

Again I saw that all over it

The motions of knowledge were stirring,

And as if to speak

T saw it also making itself ready.

I heard the sound of its tones,

Which it uttered to those who brought it down (0)
Saying, “I

Whom they reared for him (?) in the presence of my father,
And I also perceived in myself

That my stature was growing according to his labours.”
And in its kingly motions

It was spreading itself out towards me,

And in the hands of its givers

It hastened that I might take it.

And me too my love urged on

That I should run to meet it and receive it,

And I stretched forth and received it,

With the beauty of its colours I adorned myself.

SYRIAC HYMN OF THE SOUL.
πόθον steed aXabla
halls “oial cols |

gulraea a> ὀιχϑλ
rhsiwa τάξας aid
m\ haXwa ποῖ has
εἶπε. “aly! aos cash
emaizoaal daass

fax οχοδισ τι am Aca
~mayawar <athoa
Abode smaisial jax
ahs Masa ad ones
-gaam mthaalas masa
remain eiasa

pears ml smasla Jaa
Dah waghls arahera

ἮΝ διχ τ mms alsa <b
sdurt tsa εἰ

τένοοδυτε palsal oss

103

104

105

97° MS qalal mia 99> MS aN

100

103

104

SYRIAC HYMN OF THE SOUL.

And my toga of brilliant colours

I cast around me, in its whole breadth.

I clothed myself therewith, and ascended

To the gate of salutation and homage ;

I bowed my head, and did homage

To the Majesty of my Father who had sent it to me,
For I had done his commandments,

And he too had done what he promised,

And at the gate of his princes

I mingled with his nobles;

For he rejoiced in me and received me,

And I was with him in his kingdom,

And with the voice of

All his servants glorify him.

And he promised that also to the gate

Of the King of kings I should speed with him,
And bringing my gift and my pearl

I should appear with him before our King.

NOTES.

0
2b sarsa lit. “caused to rest,” hence “made to enjoy,” cf. the

00
use of rtsaad “rest” for “enjoyment.”

ρ 0
3a The word Wes “home,” derived from the Assyrian
matu “land,” occurs thrice in this poem, but is very rare in other

Syriac writings.
36 anay lit. “ gave me provision (xa) for the journey.”

4b Wright supposed taare to be a mistake for οὐ πολι
“they took abundantly” (lit. “they made abundant”). Noldeke
suggests that Yaar is here the longer form of jas. In Syriac
$24 usually means “perhaps,” but, like the Jewish Aramaic
35, it may also mean “already,” and thus sometimes corresponds
in meaning to the Arabic oi, Compare the Mandaitic WWAD or

INISY “already” (Noldeke, Manddische Grammatik p. 202).

6a If the MS reading be correct, we must render “gold of
the land of the upper ones.” In the Syriac translation of 1 Mace.
iii. 87, vii 1 WoL WALI “ the upper lands” are the moun-
tainous regions of Media and Persia, as contrasted with the low-
lying plains of Babylonia. Perhaps reali dus may be a poetical
variation of the same phrase. Néldeke proposes to read @vap
realy “the land of the Geli”—see the Dialogue on Fate in
Cureton’s Spicilegium Syriacum, p. x» of the Syriac text, last line,
Ρ. 19 of the English translation. The Geli (οἱ Γῆλοι) were a
people who inhabited the district now called Gilan, on the south-

western shore of the Caspian.

NOTES. 33

6b Gazzak or Ganzak, the Tafaxa of Strabo, the pr or
pry. of the Talmud, now called Takht-i-Sulaiman, was a locality
in Atropaténé (Adharbaijan) containing a famous Zoroastrian
temple—see Nildeke’s Tabari (Leyden, 1879) p. 100 note 1, and
Georg Hoffmann’s Ausziige aus syrischen Akten persischer Mér-
tyrer (Leipsic, 1880) pp. 250—253.

7b “Agates”—so Wright, cf. couplet 836. But elsewhere
the word ahaha seems to mean some kind of textile fabric.
On εχ dus Wright remarks, “ Perhaps ἰδ 58 Adshan, in Persia,
N. of Ispahan. In Cureton’s Spicil. Syr., p. cas, the Saiz are
mentioned as a Bactrian tribe.” Noldeke identifies the maize
with the people called lags in Tabari (ed. De Goeje, 1. 820 1. 1)
and thinks that these are here meant by the poet.

9a Instead of kSha-san1 other parts of the poem have

edhsont (couplets 14a, 46 a, 82 a)—in 72 the scribe carelessly
writes =deteala for vducia, and the correction shasmila
appears in the margin. In 82a we find a similar correction.
Thus it would seem that everywhere τό δι σῶν is the original
form, and πόδια σον a scribe’s emendation. This view is con-
firmed by the fact that πόδι τῶν, used substantivally, is peculiar
to this poem, whereas τόδνδ σῦν occurs elsewhere, though only

in the abstract sense of “ brightness.”

10a Ναὶ “toga” is throughout the poem construed as
a masculine noun.

12a Wright suggests that for ς τα “and if...” we should
read ς τσ “saying, If...” But it is also possible that one or
more couplets have fallen out before 12a, and I have therefore

retained the reading of the MS.
12b casdstha, for cadiecha, is a conjecture of Néldeke’s,
accepted by Wright. The word mdaaX ἀξ “ pearl,” as Néldeke
B. H. S. 3

94 SYRIAC HYMN OF THE SOUL.

has observed, may have been pronounced margénitha (or maregh-
nitha) by the poet, not marganitha (as in ordinary Syriac).
136 It is unnecessary to assume, with Lipsius, that the text
0
is here corrupt; Ws» prop. “round about” occurs again, in 21 6,
>
with the vaguer sense of “near.” ema “loud-breathing” (so
Wright)—this use of a participial form as an epithet is very rare
in Syriac (see Noldeke’s Syrische Grammatik § 282, second para-
graph). The verb as means not only “to breathe” but also “to
suck” and “to smell.” Payne Smith, in his Thesaurus (s.v. Bas,
am) translates Mosse Mods by “serpens venenum spirans.”
146 “Which is laid over it” (so Noldeke). Wright's trans-
lation “with which (thou art) contented” would require the

insertion of dar’, as Wright himself admits. For the sense,
cf. 72 Ὁ.

16a x properly means “to throw away, cast forth” (in
Jewish Aramaic AW is “to shed” tears), and hence it is applied
to setting an object on fire (cf. the Hebr. UNI mows The
meaning “to leave,” which we find here, is very rare. For the

use of the reflexive form, see 37), 45 b.

16 b waar (also written Masaaza, S. Lphraemi Syri
Opera omnia, Roman ed. vol. i. p. 415 D) is the Persian parwanak
“messenger,” “courier,” which the Arabs have borrowed in the
form Ss.

18a Maishan (Gr. Meonvn, Arab. Maisan) is a district near
the mouth of the Euphrates and Tigris. During the Parthian
supremacy Maishan formed a separate, though more or less de-
pendent, kingdom (see Néldeke’s Tabart p. 18, note 5).

190 No place called Xa> tw is known to have existed, yet
the name occurs thrice in the poem (19 b, 506, 69a). The men-
tion of city-walls (shire), as well as the fact that X\a=t is

NOTES. 35

coupled with Maishan and Babel, makes it impossible to suppose
that the poet is alluding to some obscure village, and we are
therefore forced to assume either that he called some well-known
city by a name of his own devising, or else that the text is corrupt.
The latter hypothesis is decidedly the more probable. Ndéldeke,
in 1871, suggested that we should read Aseya> Borsippa, which
is graphically very plausible; but Borsippa lay immediately to
the south-west of Babylon, whereas the context here requires a
place on the way from Babylon to Egypt. Accordingly Noldeke
is now disposed to prefer Mabbogh (Syr. Naas, Arab. on)
i.e. Hierapolis in Northern Syria. The objection, urged by Wright,
that Mabbdgh is too far to the North, does not seem to be con-
clusive, for although it was possible to travel from Babylonia to
Egypt by a more southern route, the northern route was the

easier and probably the more usual one.

21b τόνασ τ “dwelling” is the Persian aspanzh or aspany
(mod. Pers. sipanj), which properly means “a lodging-place for
travellers.” The Syriac word should probably be pronounced

ashpazza.

236 I have here adopted the interpretation of Lipsius (“den
Mitgenossen meines Aufenthalts”); Wright translates “to my
family.”

25b What sax59 ἘΞ means it is impossible to say. Wright

translates, though with great hesitation, “a son of oil-sellers,”

nN By: vy
pronouncing msaxsa t>; Lipsius, on the other hand, proposes
° n vy
τό» χΞ 19 “a son of anointing” and compares the phrase 23
MMA in Zech. iv. 14. But the dislocation of the metre shows
2 et ae

that there is here a lacuna, and conjectures are therefore hopeless.

29b If the MS reading be correct, amataxs els (Pael)

would seem to mean “lest they should disgrace (insult) me.” But

36 SYRIAC HYMN OF THE SOUL.

perhaps Noldeke is right in reading wats (Aphel, from the
root t&3), ie. “lest they should recognise me, that I...” tar
is originally “to scrutinize,’ and hence in ordinary Syriac (e.g.
Land, Anecdota Syriaca vol. 1. 67 1. 20, 68 1. 1) means “to re-
pudiate”; but in Jewish Aramaic and in the Christian Palestinian
dialect it means “to recognise ” (Hebr. 937).

3la_ Instead of aar>0 we should expect waa τύπτέϑα
(Noldeke).

35a —_amasial, would mean “their troubles, vexations.”
Noldeke suggests —_ocaaar\, “their foods,” Gr. τροφαί.

40b Both syntax and metre require 21% (as Noldeke emends)
instead of Ma=tat; the mistake is easily explained by Aaa
aID>TAT in 38 b.

43a ἊΣ (from the root 383) would mean “shrink,” and we
are therefore justified in reading 143, with Noldeke.

43a A comparison with 15a, 42a and 60a seems to prove
that Masts oS is nearly equivalent in meaning to ith
“next in rank.” The word, as Wright observes, should pro-
perly be spelt with AQ instead of &, for in the Syriac translation
of Eusebius’ Theophania (ed. Lee, Bk. 1. ὃ 19 L 4) we find
MATA oS, apparently meaning “rulers” or “chiefs.” This
term is not known to occur elsewhere, and its origin is altogether
obscure.

48b casas “with him” can hardly be right. The analogy
of 155 would lead us to expect dats “heir,” but as this word
could not easily be changed into mas it is perhaps more
probable that the poet wrote Wasax “a dweller”—cf. 10.

53a With CORLL ἢ As “the sound of its rustling” (so
Wright), a rendering which Lipsius regards as doubtful, compare
the Péshittaé 1 Kings xviii. 41 λον τσ αν τς rio
=owa7 yipn Dip.

NOTES. 37

54b The emendation caadraa\ , for the strange form «οὐδ,
is accepted by Néldeke.

56b. “And my free soul (lit. my freedom) longed for its
natural state (lit. its nature)”—the verb xa, properly “to

miss” something which one has lost (Arab. #85), is here used

0 ΡΥ

as in Ephraim’s Carmina Nisibena ed. Bickell p. 10 1. 9 hae
Υ͂ n 0 0 0 A TIA

Im . rnd Wo asdwan “Lo mine ears long for the voice

of my vine-dressers!” Wright translates “my noble birth asserted

its nature.”

57b The reading Ath, as compared with AA
in the parallel passage (45 δ), seems to be confirmed by 34 ὁ.

59b For the Ethpeel tarde, in the sense “to mention,”

see the examples given in Payne Smith’s Thesaurus.

66b The text is here quite unintelligible.

68a The first line of this couplet seems to have contained
some masculine noun to which the form +N, in the second line,
refers. We should therefore probably read ea=ass50 with masc.

suffix.

72b Since MX aA, is masculine (see note on 10a), we must

read ca>x, with Noldeke.

73a This line is doubtless corrupt in the MS. That two
places should be named would be very strange, for we can hardly
suppose that the poet meant to represent the “robe” as having
been preserved in one locality and the “toga” in another. Thus
Wright’s rendering “from Ramtha and Réken” presents a serious
difficulty, quite apart from the fact that the two names cannot
be identified. I have ventured to read κε ΤΟ wast 2 “from
the heights of Hyreania.” The Old Persian name of Hyrcania,

38 SYRIAC HYMN OF THE SOUL.

which occurs in an inscription of Darius I (Spiegel, Die altper-
sischen Keilinschriften 2nd ed. p. 22), was Warkana, of which the
modern form Gurgdn (Arab. Jurjan) is merely a phonetic cor-
ruption. It is important to observe that according to Strabo
(Bk. xvi. chap. 1. § 16) the Parthian kings were accustomed to
spend a part of the year in Hyrcania, and the Sasanians also
appear to have had a royal residence in that district (see Néldeke’s
Tabari p. 77). Being moreover a high mountain region Hyrcania
might naturally be chosen by the poet as the type of the heavenly

home.

76a “Faced”—both here and in 776 Wright translates
“received,” in accordance with the use of the verb in the Péshitta,
Luke xv. 27 (alaow’= αὐτὸν ἀπέλαβεν). But the usual mean-
ing of Aso is “to face,’ “to go to meet” (Arab. Ssh, and
this seems to be more appropriate here, since it is not till 96a

that the prince actually “receives” the garment.

766 Unless we assume, against all analogy, that rzaa\
is here construed as feminine, we have either to substitute fax
for &san, or else to read a\ basms Szaal dorwsal “I
seemed to myself like the mirror of the garment.” The former
alternative gives the better sense, for the idea seems to be that
the robe (conceived as a rational being) was aware that the prince

did not recognise it, and therefore made itself like him.

77a Read alaas, and in the next line alaal, with
Noldeke.

8la The construction of this clause is not clear; we should
expect ad 2185 acon amazes, as Néldeke proposes to
read. Or perhaps, as Wright suggests, we should substitute «1%

or alAe~ for «21H, and render “ whose hands restored.”

NOTES. 39
S2h It is ditticult to believe that Wap e is right here, as
the use of the same verb in 82 ὦ and 82 6 would be very awkward.

Possibly rhs os is a mistake for 999 τὰ (Aphel) “ shining.”
83a It seems probable that here a fresh clause begins.

84a Whether Maants is a mistake for MAAN tM, or
merely another pronunciation of the same word, cannot be

determined.

846 The word Arr “also” presumably refers back to 6 a—
8 b, where gold, rubies, agates and adamant are mentioned as part
of the equipment of the prince.

87a _ Read bee for Ara (Wright).

906 Instead of the meaningless madwwaasa Wright suggests
oasis, which I suppose to be a misprint for casdrssa,

91q@ This verse and the three following are extremely obscure.
In the first place, it is not clear whether the speech uttered by
the “robe” ends at 91b or at 92b; whichever view we adopt,
some difficulties arise. The phrase [WaaS 2] WaSs wt “the
active in deeds” (Wright) is very suspicious. Since eden
is elsewhere treated as feminine, we should expect ὄνων, and
for the same reason we should expect τσν, 19» in 92b, if the

robe is still speaking.

91b Instead of ala Noldeke proposes «Ax “whom they
reared in the presence of my father,” or perhaps “for they reared
me, ete.” But as the preceding words are so doubtful I have

not ventured to change the text.

92b To whom does the suffix in sealsaX refer ἢ Possibly
the idea may be that the “labours” performed by the prince in

Egypt produced a corresponding effect upon the robe which he
had left behind him.

40 SYRIAC HYMN OF THE SOUL.

93b “Spreading itself out,” lit. “pouring itself.” Wright
translates οὗναλ by “over me,” but this is scarcely favoured by

the context.

99b Read als, with Wright. In the last few verses of the
poem the “ Father” seems, at. first sight, to be distinguished from
the “ King of kings,” whereas in 41 α they are identical. On the
assumption that the text is correct, the only way out of the
difficulty is to suppose, with Néldeke, that in 996 the “ Majesty ”
(lit. “brightness”) of the Father denotes a person distinct from
the Father himself, and that the “ Majesty” is the subject of the
verbs in 102@ and 104a. In the Mandaitic writings, the very
same word (ziwa@) is applied to a particular order of heavenly
beings. Whether the “ Majesty” of the Father is identical with
the “next in rank,” as Néldeke suggests, seems less certain.

101lq@ wmatAw@a “his princes” is derived, as Niéldeke has
shown in his 7abari p. 501, from the Persian waspur lit. “son of
a house,” 1.6. a member of one of the seven great families (called

by the Arabic historians ahlu-l-buyitdat).

102 ὦ ahs “me”—this use of bu, though common in the
Jewish Targums, is extremely rare in Syriac. But it is not to
be regarded as a mere Hebraism, for in a Palmyrene inscription
(De Vogiié, Syrie Centrale (Paris, 1868—1877) No. 15, p. 17) we
read $9995 mY NI MN “he brought the legions hither.”

103a@ For etmatax, which Wright gave up as hopeless,
Lipsius proposes to read esata “with the voice of the Spirit”;
but it would be a less violent change to read πάρα στ “with

the voice of praise (d0€a).”

CAMBRIDGE; PRINTED BY J. AND C. F, CLAY, AT THE UNIVERSITY PRESS.

VK
ΠΠ Toe > PU DIES

CONTRIBUTIONS TO
BIBLICAL AND PATRISTIC LITERATURE

EDITED BY
vais

V4
J. ARMITAGE ROBINSON D.D.

HON. PH.D. GOTTINGEN HON. D.D. HALLE
CANON OF WESTMINSTER

VOL. V.

No. 4. CODEX PURPUREUS PETROPOLITANUS (N)

CAMBRIDGE
AT THE UNIVERSITY PRESS
1899

London: C. J. CLAY AND SONS,

CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,.
AVE MARIA LANE.

Glasgow: 2683, ARGYLE STREET.

Leipsig: F. A. BROCKHAUS.
few Work: THE MACMILLAN COMPANY.
Bombav: E. SEYMOUR HALE.

ΠΕ ἢ ΡΊΓΕΕΙΤΙΒ
PE TROPOLRIPANUS

THE TEXT OF CODEX N OF THE GOSPELS EDITED
WITH AN INTRODUCTION
AND AN APPENDIX

H. 5. CRONIN MA.

DEAN OF TRINITY HALL CAMBRIDGE

CAMBRIDGE
AT THE UNIVERSITY PRESS
1899

Cambridge ᾿ "
PRINTED BY J. & C. F. CLAY,
AT THE UNIVERSITY PRESS.

DEDICATED BY PERMISSION
TO HIS HOLINESS

ANTONIUS
METROPOLITAN OF ST PETERSBURG
HONORARY DOCTOR OF LAWS
OF THE UNIVERSITY OF CAMBRIDGE

TABLE OF CONTENTS.

INTRODUCTION
I. History of the Manuscript
II. Reconstruction and Description of the Manuscript
III. Examination of the Character of the Text
TEXT .

APPENDIX .

PAGES
xili—Ixiv
ΧΙ]

XXIV

xlii
Il)!

105—108

PREFACE.

HE collation of the fragments of the Purple manuscript

recently discovered at Sarumsahly was undertaken at the
instance of the Regius Professor of Divinity at Cambridge. I
visited St Petersburg for this purpose in the Easter Vacation of
1897, and again in the Long Vacation of the same year, as I
had been unable in the limited amount of time at my disposal
to complete my collation during my earlier visit.

I have found it necessary to limit the scope of my Intro-
duction. The first chapter is occupied with a discussion of the
history of the manuscript and its several portions, so far as this
can be ascertained from the very fragmentary notices we possess
concerning any of its portions, or can be deduced from notes and
indications in the manuscript itself. I have endeavoured to
distinguish carefully between these two grounds for any con-
clusion, though I consider the evidence for the date and extent
of the first collection (p. xvi),. derived from internal sources, and
the evidence for the second dismemberment, founded on a com-
parison of notes in the manuscript with a note in the Codex
Beratinus (p. xviii), quite as satisfactory as an express tradition
would have been.

The second chapter deals at first with the evidence available
for a conjectural reconstruction of the manuscript. The argument
here is straightforward, except when the position of the κεφάλαια
of St Luke has to be determined (p. xxvii). I believe the manu-
script to be somewhat earlier in date than the Codex Rossanensis
(=), which is placed by von Gebhardt late in the sixth century,
and to have been written in Constantinople (p. xxxix).

Χ PREFACE.

The third chapter contains a discussion of the relation between
the texts of N and =. I consider that there is little doubt that
both MSS. were copied from the same original. The differences
are neither numerous (p. xliii) nor difficult to explain (p. xliv).
Those which present most difficulty can be attributed with con-
siderable confidence to a mistake of the scribe of N (p. xlvi).
The discovery of the fragment at Sarumsahly supplies us with
the text of more than half the last two Gospels in the recension
which for the first two is represented by Σ΄. I have concluded
this chapter with a few examples which illustrate on the one
hand the very mixed character of the text, on the other its
agreements with the best uncials. In this last part I have
considered it sufficient to use Tischendorf’s apparatus.

Perhaps some explanation is needed of the form in which the
text itself appears. A photographic reproduction of the whole
was, in the circumstances, out of the question. The difference
in usefulness between a plain printed text and an edition in
uncial types, such as Duchesne’s edition of the Patmos leaves, is
not material. With the concurrence therefore of those to whom
I was responsible, I decided for the plain printed text. The
spelling of the original is retained but not its abbreviations
(pp. Xxxvi, xxxvil). JI am myself responsible for the collation of
the St Petersburg and London leaves—in both cases from the
original—and for the collation of the Vienna leaves from the
reproduction of them in von Hartel and Wickhoff’s edition of
the Vienna Genesis. The existence of this reproduction, easily
accessible to scholars, accounts for the omission of a facsimile
in my own edition. For the correction of the proofs of the
Vatican leaves I am indebted to the kindness of Mr N. M*Lean
of Christ’s College. For the Patmos leaves the Abbé Duchesne
has allowed me to reprint his transcription®. The variants of &
are reproduced at the foot of each page of the text. For the
insertion of this apparatus I have availed myself of the permission
of Professors Harnack and von Gebhardt to use their edition of Σ.

1 Of N in the first two Gospels only 91 leaves out of 219 survive.
2 The collation of Pat. 4 r. and 8 y. has been verified by photographs which
were taken during a visit to Patmos by Mr T. C. Fitzpatrick of Christ’s College.

PREFACE. ΧΙ

At the end of the text in an appendix will be found ἃ
collation of Belsheim’s edition of the Codex Imperatricis Theodorae
(2°), which, I believe, will be found useful.

To Dr J. Armitage Robinson and Dr Rendel Harris I am
indebted for much help and encouragement given me from the
very outset of the work. Mr F. C. Burkitt and Mr J. D. C.
White, both of Trinity College, have also helped me with criti-
cisms and advice. I have to thank Sir R. N. O’Conor, the British
Ambassador at Constantinople (formerly at St Petersburg), Mr
F. G. Kenyon, of the British Museum, Mr T. W. Allen, Fellow
and Tutor of Queen’s College, Oxford, Mr Stavrides of Con-
stantinople and Dr von Tiefenau, of the Imperial Library at
Vienna, for their kind aid in obtaining or giving me information.
To the managers of the Hort Fund I am indebted for a grant
towards my expenses and to the members of the Russian
Archeological Institute at Constantinople for a copy of their
pamphlet on the manuscript.

But my thanks are due especially to Monsieur A. F. Bytchkoff,
Librarian of the Imperial Library at St Petersburg, and his son
Monsieur V. A. Bytchkoff, not only four permission to collate and
publish the collation of the manuscript, but for the kindness
which has been shewn to me by them in common with my other
Russian friends on many occasions. Of their kindness, as well as
of that which I have experienced at the hands of English
residents at St Petersburg, I shall always retain most grateful
recollections.

May, 1899.

CORRIGENDA.

p. 34 in Me ix 25 read επετιμησεν for επετιμισεν
p. 40 in Me xii 15 read céws for εἰδως
add to apparatus xii 16 om eorw &
» in Me xiv 31 read pe .v.arofavw for μ.. .v. ἀποθανιν
p. 77 in Jn i 27 add eyw before aétos
p. 107 in iv. 3 for | ra read 5 ta
γ. 9 for λεγεων read λεγων] λεγεων
iyi 15 enead Ὅπε τὸ le
Pe torial mead ies, 2
PONE γδ8} exile)
» im xiii. 28 read om αὐτῆς 1°

39)

” ”

CHAPTER I.

HISTORY OF THE MANUSCRIPT.

Recent History of the St Petersburg Codex.

Rumours of the existence of a purple manuscript of the
Gospels in the neighbourhood of the Cappadocian Caesarea have
been current for some years. In 1883 such a manuscript was seen
at Sarumsahly by Professor Demetriades of the Propaganda. In
1886 a notice of it written by him appeared in the ᾿κκλησιαστικὴ
᾿Αλήθεια,, and in the same year at the suggestion of Professor
Giovannopoli negociations for its purchase were begun by Dean
Burgon through the Rev. W. H. Simcox and Mr H. 1). Grissell’.
Though these negociations soon came to an end, others were
opened by the American and English missionaries in the neigh-
bourhood. With a similar object one of the leaves of the Codex
was sent by the owners to Constantinople, where it was seen by
Dr Rendel Harris and photographed by Dr Albert Long of the
Robert College. In 1896 by the courtesy of the Foreign Office
some information concerning it was sent to the Universities of
Oxford and Cambridge, together with a statement that it had been
purchased by the Emperor of Russia.

The purchase of the manuscript was due to the members of
the Russian Archeological Institute at Constantinople*, who had

1 Ἔκ. "AX. 1886, p. 412. My authority is the pamphlet mentioned in note 3.

2 Mr Grissell’s letter to the Times May 11, 1896.

3 T wish to acknowledge at once and fully my indebtedness, both for facts and
for many pertinent suggestions, to a pamphlet published by the members of that
Institute during the short stay of the manuscript at Constantinople. Much of my

Cc. C

XIV HISTORY OF THE MANUSCRIPT.

learnt of its existence through M. Smirnoff. Aided both by the
generosity of their Sovereign and the interest of the Imperial
Ambassador at Constantinople, they were able to carry through
the difficult negociations necessary for its acquisition. It now
rests in the Imperial Library at St Petersburg, where by the
courtesy of the Librarian M. Bytchkoff, and of his son, the Keeper
of the Manuscripts, I was able to examine and collate 10}.

Identity of the Newly Discovered Manuscript with Codex N
of the Gospels.

As soon as the first particulars in regard to the new discovery
reached England, the conjecture was hazarded that it was a part
of the manuscript known as N of the Gospels”. I am reserving
for another place an account of the reasons which justify
the conjecture, as well as a detailed description of both the
St Petersburg portion and the other fragments of N. For
the present purpose it will suffice to say that the conjecture is
without doubt correct and that the discovery adds 182 leaves
to the 45 already known and edited’®.

own work was done before I was able to read this pamphlet, and I have been com-
pelled to dissent from some of its conclusions; but I have found it invaluable both
in testing and in carrying forward my own results. The pamphlet—BHoBb
πα ΘΗΝ ΠΥΡΠΥΡΟΒΕΗΓ KOeKCh eBaHTetis#f—was originally published
separately: it now occupies pp. 138—172 of the first volume of the Proceedings of
the Institute.

1 The price paid for the codex was £1000 (Turkish). The negociations were
carried on through M. Levitsky, the Russian consul at Konieh. The peasants
crowded round his carriage when he left Sarumsahly, to obtain a last opportunity
of paying reverence to the sacred treasure he was taking with him.

2 See Dr J. Armitage Robinson’s letter to the Times, April 27, 1896, in which
he also mentions a surmise of the late Dr Hort, that the rest of N would some
day be found and that not far from Kphesus.

3 See pp. xxiv, xxxii ff. The ms consisted originally of 49 numbered quires, con-
taining 466 leaves. Of the 45 leaves known before 1896, thirty-three from quires
tn’ 16’ κ' and x’ are at Patmos and contain Me vi 53—vii 4, vii 20—vili 32, ix 1—x 48,
xi 7—xii 19, xiv 25—xv 23; six from quire 6’ are at Rome and contain Mt xix 6—
13, xx 6—22, xx 29—xxi19; four from quires vy’ and us” are at London and con-
tain Mt xxvi 57—65, xxvii 26—34, Jn xiv 2—10 and xv 15—22; and two from
quire \7’ are at Vienna and contain Le xxiv 183—21, 839—49. The Roman, London
and Vienna leaves are known to have been in their present localities at the dates

HISTORY OF THE MANUSCRIPT. XV

Summary of the Earlier History of the Manuscript.

The recovery of the St Petersburg portion of Codex N is
important not only because it gives us a considerable addition
to the text, but also because it supplies materials wherewith to
reconstruct the history of the manuscript. It will be convenient
at once to give a brief sketch of the results of such a reconstruc-
tion. The codex was written probably at Constantinople and
certainly before the end of the first quarter of the seventh century’,
Like other volumes of its class it was for a time the property of a
wealthy, perhaps imperial, personage or was counted among the
ornaments of a splendid church. At a later period however it
was torn in pieces: half its leaves were either scattered or
destroyed; and among them those now at Rome, London and
Vienna. The other half comprised the newly recovered portion
of the codex, the portion now at Patmos, and a few leaves since
lost. There is evidence which will be given later for assigning
its destruction to a date in or near the twelfth century. Its
destroyers may have been Crusaders.

There is also evidence to show that the second half of the
manuscript, which remained in the Kast, was itself again broken
up. One part of it, containing roughly speaking what is left of
the Gospel according to St Mark, was permanently separated from
the rest, and is now at Patmos; another, containing, again, roughly
speaking what is left of the Gospel according to St John, was
seen last century at Ephesus; the third, containing the remainder,
if not actually in the same place as the latter, was never far
removed, Out of these last two parts was put together appa-
rently in 1820 the collection which has recently been discovered.
Since its formation however four leaves have been lost. Between
1820 and 1847 it found its way from Ephesus to Sarumsahly.
The story of its purchase at this place by the Russian govern-
ment has been given already.

1594, 1631 and 1670 respectively. Probably they were there earlier. Tradition
assigns a much earlier date for the arrival of the Roman leaves. The discovery of
the Patmos fragments is recent.

1 T am inclined to place the date at least half a century earlier.

Xvi HISTORY OF THE MANUSCRIPT.

The First Collection after the Dismemberment.

On folios 9, 66, 109, 147 of the codex at St Petersburg, in the
right hand bottom corner of the verso stand the words opouv ».
This numbering by fifties establishes the fact of the existence of a
collection of larger bulk and of earlier date than that which we
now possess, and at the same time throws some light both on
the extent and the date of that earlier collection. Folios 1—10 of
the codex contain a portion of the Gospel according to St Mark
and are bound out of their original order. If they were in their
proper place as quire uf’ (the gathering is signed), we should
have—as an examination of the table on pp. xxx, xxxi will shew—
between the beginning of the codex and the first owouv ν forty-
eight leaves. These together with two leaves known to have been
in existence in 1820' make up the number fifty, and that without
counting either the Roman leaves in quire θ΄ or the London
leaves in quire ty’. Between the first ομου ν and the second we
have in the codex sixteen leaves. If we add to these one which
has been lost since 1820, and the leaves now at Patmos, we
again make the number fifty. Between the second ομου v and
the third we have in the codex forty-nine leaves; and between
the third and fourth thirty-eight. Of the twelve leaves, lost from
this last batch of fifty, one has been lost since 1820.

An examination of these figures shews that the number of
leaves surviving in or near Asia Minor in 1820 corresponds in two
batches exactly, in another very closely, with the numbers which
they contained at the date of the collection. It is fair to argue
from this correspondence that we have in the portions now at
St Petersburg and at Patmos taken together the bulk of the
leaves originally contained in the collection—that is to say, 215?
out of some 240—and that the Roman and London leaves were
never a part of it, but were lost before it was made.

With regard to the inclusion of the Vienna leaves in this
collection it is difficult to speak with certainty. They come
between the third owov v and the fourth; when the manuscript
was complete, there were in this part of it fifty-eight leaves, of

1 See p. xx.
* In 1820 the number was 219, see p. xx.

HISTORY OF THE MANUSCRIPT. xvil

which fifty survived at the time of the collection. Was the loss
of eight due to the loss of separate leaves scattered throughout
the quires, or to the loss of the quaternion Ay’! in which the Vienna
leaves are found ?

The date of the collection is fixed by the date of the hand-
writing in which the notes are made. It is, of course, precarious
to argue from the shape of a few letters written in a cramped
position, but there seems no reasonable cause to doubt the
accuracy of the dating of the hand given by the scholars of the
Russian Institute, who assign it to the ΧΙ ΧΠῚ century®. I
have shewn several English scholars a tracing of the script and
they are sufficiently confident also in assigning it to the twelfth
century, though it may in their opinion be either late eleventh
or early thirteenth.

This would push back the date of the destruction of the
manuscript to the period of the earlier imroads of the Turks on
Asia Minor and of the first Crusades’.

I am at issue however with the Russian scholars in regard to
the extent of the collection, which they maintain was of much
greater size than I have represented it as being. Their arguments
are as follows :—

In the original condition of the manuscript there were 169
leaves between the beginning and the first ouov v, and 116 between
the first and second: of these 285 leaves 97, or, if the Roman and
London leaves‘ are included, 105, now remain. If, as is quite

1 This quire was not a part of the second collection. Quire df’ is numbered a,
quire λθ' of the manuscript is quire β of this collection. See p. xix.

2 Proceedings, p. 157.

3 It is interesting here to note that the destruction of the Codex Beratinus (see
p. Xvili) is ascribed to the Franks of Campania (see Batiffol, Manuscrits grecs de
Bérat d’ Albanie (Paris 1886), pp. 18, 122, 123), that is to say, the Western Christ-
ians. The Vatican leaves are connected with the Crusaders by the tradition (see
p- xxii) which claims them as a gift of the Queen of Cyprus to Innocent VIII. This
Queen was descended from Guy de Lusignan, who was a Crusader.

4 They hold that these leaves as wellas those at Vienna were of the collection.
I make the numbers 165, 110 and 275 respectively. The larger numbers are based
on the assumption that the quires were all quinions, which in all probability was
not the case. See p. xxv. The 97 leaves include the 33 at Patmos, but not
the three lost since 1820. The number 115 (Proceedings, p. 160) must be a
misprint.

XVill HISTORY OF THE MANUSCRIPT.

possible, one or more of these lost leaves was marked with opov 7»,
we should have a collection considerably larger than I have
suggested as probable. This view is indeed quite tenable, but
against it we may urge that the numbers of leaves still remaining
in the three batches of fifty in 1820 were 50, 50 and 49 respec-
tively, and that there is no trace of the words ομου v on the
surviving leaves of quires ς΄ and “ζ΄, where on this theory we
might have expected them!.

The Second Dismemberment of the Manuscript.

The first piece of evidence on this point with which we have to
deal is a note in the Codex Beratinus*, This is a manuscript of
about the same date as N and the Codex Rossanensis (&)*. It is
written on purple vellum in silver characters, and accordingly
presents a similar appearance though it offers a different text. It
has been edited by M. Batiffol, who assigns the note in question to
a hand of last century. The note is as follows: ἀλλὰ καὶ τὸ evay-

/ la) if N \ δ] A ΙΑ / > \ ,
γέλιον τοῦ Θεολόγου τὸ γραφὲν ἐν τῇ Ιάτμῳ, λυτά εἰσι τὰ τούτου
γράμματα, καθὼς τοῦτο ἑώρακα οἰκείοις ἐμοῦ ὀφθαλμοῖς ἐν τῇ
"Ed¢éow. The writer of the note, it is clear, had seen at Ephesus
a manuscript which on account of its appearance he was led
to compare with the manuscript at Belgrade in Epirus with
which he was familiar. There is a close resemblance between
the latter manuscript and N, and while a portion of N was found
some while since at Patmos, a larger portion still has just been
brought to light in Asia Minor. It is highly probable therefore that
it was N, or a part of N, that was seen last century at Ephesus by

1 See pp. 157—160 of the Proceedings of the Institute. From the remaining
notes in the same hand, λιπαζονται on folios 18 and 26 and λείπει τετραδιον on folio
34, I find it impossible to draw any conclusion. The manuscript was at one time
in a state of great confusion.

2 Batiffol, l.c., pp. 18, 19, 123.

3 Like these two mss it has been mutilated. Its symbolis @. Φ and = contain
only the first two Gospels. Σ is a purple ms of probably the late sixth century, and
is preserved at Rossano in Calabria. Its text, which is almost identical with N, has
been published by von Gebhardt (7. und U. τ. 4). The miniatures have been

published by the same author in conjunction with Prof. Harnack (see p. xli, note 5)
and quite recently by Dr Arthur Haseloff (Cod. Purp. Ross. Leipzig, 1898).

HISTORY OF THE MANUSCRIPT. ΧΙΧ

the writer of the note. We have next to ask how much of the
manuscript was seen by the writer of this note. It may have
been the first collection, or it may have been a part of it. The
following considerations would point to the latter conclusion. On
folios 112, 124, 131, 139, 146, 156 and 166, at the foot of the recto
on the left, stand the letters a, y, 6, ε, ζ, ἡ, @ respectively?, On
folio 174 stands a symbol like a T. The letters have been placed
either on the first leaves of gatherings or on the first leaves which
at the time of this numbering still survived. They show that
the portion of the manuscript in which they occur once existed
as a separate collection. As this collection contains what is still
left of the Gospel according to St John, and practically that alone,
it is perhaps to it that the writer of the note in Codex ® refers.
The exact words which he uses—to εὐαγγέλιον τοῦ Θεολόγου---
would be quite appropriate’®.

The sequence of the letters used in numbering the quires
shews that A’, containing the Vienna leaves, μδ΄, we’ and ps’,
containing the London leaves, were lost before this collection was
made. The date of it is not later than the eighteenth century,
the date assigned to the note in ®, nor, I think, earlier than the
twelfth century collection’.

The Second Collection.

This Johannine collection however was not permanently
separated, nor did it wander far from the rest of the surviving

1 There is a tenth-century cursive lectionary at Kirkenjee near Ephesus, round
which a tradition still lingers that it proceeded from the pen of StJohn. If sucha
connexion is implied in the note in ®, the tradition may have been passed on to it
from N, when N was carried inland. At all events allusion to this later manuscript
is excluded by the nature of the writing.

2 Τὸ is safe to assert that originally 8 stood on a folio which came before
folio 118 in quire λθ΄. It is to be noticed that ’ is omitted. The meaning of T is
hard to determine; it may be an iota of a peculiar shape, or it may stand for
τέλος.

3 The collection contains all the leaves from μου v 3° onwards.

4 This latter assertion is probable though not beyond dispute. If, as I think,
the Vienna leaves were not in the first collection, the assertion is justified. Other-
wise it may be questioned though it is always the more possible solution of the
problem. The shape of the ε is against an earlier date, though all that was said
on p. xvii about the palaeographical evidence applies here with redoubled force.
No argument can be founded on the size of the leaves.

ΧΧ HISTORY OF THE MANUSCRIPT.

leaves of the manuscript. For after the loss of the leaves now
at Patmos', and some others, the two parts came together once
again’, This second collection is practically that which was dis-
covered at Sarumsahly. Its date is probably the year 1820, the
number which is written in Turkish numerals on the inside of
the cover in which it is bound*. It was numbered throughout by
pages, the first fifty-two in Turkish, and after that in Western
numerals: I can suggest no reason for this change of symbols;
there is no indication of a change of hand. This numbering
however reveals the fact that four leaves have been lost since it
was made‘, The authors of the Russian pamphlet ascribe this
loss to the cupidity of its custodian’.

At the other end of the volume, also on the cover, is a note
signed and dated, which gives all that is further known of the history
of the codex, until negociations were entered into for its purchase.
It is the attestation of Gerasimos, then Archdeacon of Caesarea and
now, according to M. Levedes, metropolitan of Angora, that in
1847 he saw the codex at Sarumsahly and that no one knew its
date or origin. The note is as follows :—

> \ \ Ὁ Ἂ > , / > v4 \ iY δ / ’
αὐτὸ TO ἱερὸν εὐαγγέλιον πότε ἐγράφη Kal πότε εὑρέθη ἀγνο-
a € lel , ο \ \
οὔσιν ἅπαντες οἱ κάτοικοι τῆς χώρας Σαρμησακλή. ὅμως κατὰ TO
«
awl’ ἐλθὼν ἐγὼ ὁ ἐν ἱεροδιακόνοις ἐλάχιστος Ἰἱϊεράσιμος Μουτα-
/ Ni /
λάστιος εἰς τὴν χώραν ταύτην Kal θεωρήσας THY ἀρχαιότητα
a ς a / , δ \ / \ Noe or, A
τῆς ἱερᾶς βίβλου σημειώνω κἂν τὸν χρόνον καὶ TO ἔτος καθ᾽ ὃ
᾽ a \ / ς / / > , , ς
ἀγνοεῖται παρὰ πάντων ἡ χρονολογία αωμζ΄ ὀκτωβρίου κδ΄. ὁ
ἴω /
Tov ἁγίου Καισαρείας ἀρχιδιάκονος Ἰεράσιμος.

1 Whether this took place before or after the separation of the Johannine collec-
tion we cannot say.

5. It should be remembered here that the Patmos leaves correspond roughly
speaking to the Gospel according to St Mark.

9. The numerals are followed by a note probably Turkish, though written in Greek
characters which I cannot get deciphered.

4 These leaves stood between folios 40 and 41, 43 and 46, 57 and 58, and 137
and 138 of the St Petersburg portion of the codex.

> The losses of the manuscript were due either to looting (as with the Beratinus,
and perhaps the Rossanensis), or to accident; or, again, to bribery of its guardian
from time to time. Some leaves were disposed of as gifts to persons of eminence,
in order to secure their goodwill. They were intended to be used as amulets. I
am told that during its stay at Sarumsahly the manuscript was credited with heal-
ing powers.

HISTORY OF THE MANUSCRIPT. ER

This note is followed by another in a different hand giving
further information about the writer of the first.

νῦν τοῦ αὐτοῦ δηλ: τοῦ ἁγίου Ναζιανζοῦ ἱεροδιάκονος Tepa-
σιμος. ἀπὸ ᾿Ιννζέσα ἔτους 1860 μηνὸς σεπτεμβρίου".

History of the other fragments of the Manuscript.

There are unhappily few indications of the history of the other
fragments of the manuscript after their separation from the portion
which has been recently recovered.

The Patmos fragments were discovered at Patmos in 1864
by M. Sakkelion, the librarian of the monastery of St John the
Divine. Holding that they were part of the same manuscript
with the purple leaves at Rome, London and Vienna, he considered
that the latter had been stolen from the monastery at Patmos’.
This view, which was possible so long as the Patmos leaves
formed the bulk of the leaves known, is rendered improbable by
the discovery of a considerably larger portion of the manuscript on
the mainland, and is hardly consistent with the words of the Abbé
Duchesne, who writes ‘M. Sakkelion les a retrouvés au fond
dun coffre rempli de vieux papiers*’ They were collated for
Tischendorf by M. Sakkelion. They were also transcribed and
edited by M. Duchesne in 1876. I have availed myself of the
Abbe’s permission to use his transcription for the text of the Patmos
fragments in this edition’, It is No. ξζ΄ in the Patmos Library.

The Roman leaves are mentioned in the Inventario of the
Vatican Library, which was written between 1594 and 1600.

1 The only other notes in the manuscript are the signature ‘ Μεθόδιος ἀρχιδιά-

kovos,’ written with a hard point in the same place and by the side of this last note,
and an Arabic note on the verso of folio 120.
2 ri δ᾽ ἄλλο ὑπονοεῖν παρέχεται ἐκ τούτου εἰ μὴ ὅτι TH τοῦ βιβλιοφύλακος ἀγαθῇ
πίστει καταχρώμενοι οἱ κατὰ καιρὸν ἐπισκεπτόμενοι τὴν μονὴν ξένοι περιηγηταὶ ἀπέ-
κοπτον λεληθότως τὰ φύλλα τοῦ λαμπροῦ τούτου τεύχους εἰς μαρτύριον τῆς ἐπισκέψεως
αὐτῶν ; Πατμιακὴ Βιβλιοθήκη, p. 51.

Ὁ Duchesne, Archives des missions scientifiques et littéraires, Parisiis, a. 1876,
ser. lil, vol. 3, pp. 386—419.

4 A summary of the differences of the two transcriptions will be found on
pp. xliii, xliv.

ΧΧῚ HISTORY OF THE MANUSCRIPT.

This is the earliest date at which their presence is ascertained
There is a tradition that they were a gift to Pope Innocent VIII.
from the Queen of Cyprus. This is true of another manuscript,
Vat. 1208, which is kept in the same case. Innocent was pope
from 1484 to 1492; Catherine de Comaro, Queen of Cyprus, sold
the island to Venice in 1487". They were described by Bianchini
in 17487, collated for Scholz by Gaetanus Marinus, and edited
with the Vienna and London leaves by Tischendorf in 1846%.
They were edited again in facsimile in 1887 by Cardinal Cozza
Luzi, to commemorate the jubilee of Pope Leo XIII4 The
number 200 is written on the verso of the fifth leaf. This portion
of the manuscript is called 1 by Scholz. It is No. 3875 in the
Vatican Library.

Of the London leaves nothing is known except that they
formed part of the original Cotton coliection now in the British
Museum, and were therefore in England early in the seventeenth
century: Sir Robert Bruce Cotton died in 1631. They are
bound with another vellum leaf in which is framed a small piece
of papyrus. The papyrus however gives no clue to the history of
the leaves and as a matter of fact has nothing to do with them.
They were collated in 1715 by Wetstein, and copied by Scrivener
in 1845. Tischendorf’s edition of them appeared in 1846°. They
were called I by Wetstein. Their press mark is Mus. Brit.
Cotton. Titus C. xv.

The two leaves at Vienna were in the Imperial collection
certainly in 1670, as mention is made of them by Lambecius’.
They were at that time bound up with the Vienna Genesis, of

1 The Russian pamphlet (p. 163) states that some leaves are in the Kykko
monastery in Cyprus. From enquiries kindly made for me on the spot I gather
this is not the case.

2 Bianchini, Evang. quadr. Romae a. 1748, pars 1, vol. 2, p. di?—diii*.

3 Tischendorf, Mon. Sacra inedita Lips. a. 1848 proll. § 3, pp. 10—12, text.
pp. 11- 80, facsimilia tab. ii, num. 2, 3, 4.

4 Pergamene Purpuree Vaticane di Evangeliario. Romae, 1887.

5 Tischendorf, l.c.

ὁ Thompson and Warner, Catalogue of Ancient MSS. (Greek) in British Museum,
p. 22.

7 Lambecius, Commentariorum de aug. bibliotheca Caesar. Vindob. ed. alt.
opera et studio Adami Franc. Kollarii. Vindobonae, vol. (lib.) 3 (a. 1776) coll.
30—-32.

HISTORY OF THE MANUSCRIPT. Xxill

which they were wrongly supposed to be a part. There is no
mention either of them or of the Vienna Genesis in the catalogue
published by Tengnagel in 1609; but they may both have
reached the Imperial library through the Fugger collection
which was acquired in 1656 They were copied by Treschow in
1773°. Their variants were given by Alter®. They were edited
by Tischendorf in 18464, and again in facsimile in 1895 by
Ritter von Hartel and Wickhoff in their magnificent edition of
the Vienna Genesis®.

1 An Italian note in the Vienna Genesis and two scholia, also in Italian, on
pages 1 and 2 would point to Italy as at one time the home of that manuscript.
The dialect of the first note would point with still greater precision to Lombardy or
Veglia. The two Vienna leaves of the Gospels may also at that time, as later, have
been bound with the Vienna Genesis, but except that they were subsequently found
together there is no evidence of this. (Die Wiener Genesis herausgegeben von Wil-
helm Ritter von Hartel und Franz Wickhoff. Vienna, 1895, p. 99.) In a letter
which I have just received from Dr von Tiefenau of the Imperial Library, he tells
me that he does not think this manuscript was part of the Fugger collection.

2 Hermann Treschow, Tentamen descriptionis cod. vet. aliquot Graec. N. F.
Havinae a. 1773, pp. 124, 127.

3 Franciscus Carolus Alter, Nov. Test. ad cod. Vind. Graece expressum 1787,
vol. 1, pp. 999—1001.

4 Tischendorf, l.c.

5 The dates at which the leaves reached Western libraries taken by them-
selves would point to a later date, perhaps the fall of Constantinople, for the first
disruption of the manuscript. The palaeographical evidence however given on
page xvii appears to me conclusive for the twelfth century, a date with which these
other facts are quite consistent.

CHAPTER. I.

RECONSTRUCTION AND DESCRIPTION OF THE MANUSCRIPT.

Identity of Source of the Different Groups of Leaves.

In the preceding investigation the identity of source of the
scattered fragments with which we have been dealing has been
provisionally assumed. It is capable of easy and complete proof.
Such a conclusion is almost made necessary by the external
resemblance which exists between the various portions of the
manuscript: they are all written on purple vellum in silver (or
occasionally gold) letters: on each page there are two columns of
sixteen lines: the columns are of the same measurements: more-
over, the leaves hitherto discovered all come from different
portions of the Gospels. This evidence, strong in itself, receives
confirmation from the following facts. On an examination of the
printed text, as it is given on p. 22, it will be seen that folio 181
of the St Petersburg portion exactly fills the gap between the
third and fourth of the Roman leaves—the word azroxpiOes being
divided between Rom 8 and Pet 181 and the word πορευομενων
between Pet 181 and Rom 4. Similarly on p. 29 it will be
seen that the first of the Patmos leaves takes up the text of
St Mark’s Gospel from the word at which folio 10 of the
St Petersburg portion leaves off. It is to be noticed also that
the probable amount of text between Pet 117 and the first of
the Vienna leaves, and between the fourth of the London leaves
and Pet 156 is such as would occupy three and two leaves
respectively of a similar size to those in the manuscript’.

1 This calculation is made from the Textus Receptus. It should be noticed

that the London and Vienna leaves are on this showing all conjugates, and that
the Roman leaves are all from the same gathering.

RECONSTRUCTION AND DESCRIPTION OF THE MANUSCRIPT. χΧχν

Reconstruction of the Manuscript.

We now proceed to an attempt to reconstruct the manuscript.
It consisted certainly of 49 numbered quires, of which Nos. 14, 23,
and 49 were ternions, Nos. 27 (or 28), 30, 37, 38, 42 and 48 were
quaternions, while the rest were quinions. There were also
gatherings (one or two or more) at the beginning of the manu-
script outside the numbering. These contained certainly the lists
of the κεφάλαια of St Matthew: probably also the Eusebian
canons (the sections are given in the margin of the text), and the
letter to Carpianus. They may also have contained miniatures,
but of the existence of these there is no evidence. The analogy
of the Codex Rossanensis'—a manuscript closely resembling N—
removes all difficulty which might seem to be raised by the
supposition of gatherings outside the numbering. There is evidence
of the existence of lists of κεφάλαια": their natural and usual

1 Von Gebhardt (Codex Rossanensis, Texte und Untersuchungen τ 4, proleg. ΧΙ,
Note 11) writes: ‘Fol. 10* ist mit A bezeichnet, fol 205 mit B, und so fort. Eine
Unregelmiissigkeit findet sich, ausser den angefiihrten, nur in der 12. Lage, aus
welcher vor der Beschreibung ein Blatt ausgeschnitten wurde. Die letzte, mit IH
bezeichnete Lage besteht jetzt nur noch aus 8 Blittern (fol. 181—188).’ The last
part of this note removes any difficulty which might be felt owing to the irregu-
larity of the quires. There are quires of unequal size also in the Codex Impera-
tricis Theodorae (209), itself a purple manuscript. Against the suggestion made in
the pamphlet of the Russian Institute (p. 155), that the missing leaves of the quires
contained miniatures which have since been cut out, is the fact that, though the
subjects are often taken from the scenes of the Passion (where in N some of the
gaps occur), miniatures are regularly found at the beginning of a Gospel and not in
the middle of the text. It is easy to account for the irregularity of the gatherings
in question, not only by the accidental spoiling and destruction of a leaf, but by
intention ; for if, as is here the case, each Gospel is to begin with a new quire, a
quire of smaller size may be at times all that is necessary to complete the Gospel
which precedes. The signatures are in the upper right-hand corner of the recto.

2 The evidence for this statement consists in the survival of three tiny frag-
ments of the sixth folio of quire xy’. They measure respectively in millimetres 38
by 49 (to 51), 46 by 15, and 41 by 28 (to 30), and are used to patch folios 73, 64
and 2. The first contains

[ξ΄ πΊερι των de[ka λεπρων]

[ξα΄ πΊερι του κριίτου της αδικιας]

[ξβ΄ πΊερι του φα[ρισαιου και]
του τελω[νου]

XXV1 RECONSTRUCTION AND DESCRIPTION

place is at the beginning of the several Gospels to which they
belong’: moreover in the case of the present manuscript, while
it fits in better with the arrangement of quires 16’, κγ΄ and Xr’
to have the κεφάλαια of each Gospel in the normal place?, there
is no room for those of St Matthew’s Gospel in quire a’, as the
three leaves which precede Pet 44 are occupied, and that com-
pletely, by the text of Mt i 1—24. A quire therefore contain-
ing besides other things the κεφάλαια of St Matthew must have
stood before quire a’.

It would be tedious to enter in each case into the various
reasons which suggested the table of reconstruction which follows.
They were, briefly, the existence on certain pages of the quire-
signatures: the arrangement of conjugate leaves still united ; and
a comparison of the number of words contained in a leaf of the
manuscript with the approximate space (calculated from the
Textus Receptus or, when available, the Codex Rossanensis) which
had to be filled. It will be noticed that the text of each Gospel
begins with the first page of a fresh quire. The κεφάλαια of
St Mark and St John occupied one folio each, namely, the sixth

The second
[ξγ΄ περι ἐεπερωτησαντος Tov]
πλουσιου
[5δ περι του τυ[φλου]
The third
oS” περι τοῖυ πασχα]
of’ περι τωΐν φιλονεικησαντων Tis]
μιξζίων)
on’ περι της εξαιτησεως TOU
σατανα]

They are all from the same column of the same page, the opposite side of which
was blank. They contain portions of the κεφάλαια of St Luke (see p. xxvii). The
writing is in letters half the size of the uncials of the text. The Greek numerals
which mark in each case the number of the κεφάλαιον stand in the margin.

In addition to these there is preserved, also as a patch, a small portion of
the leaf preceding folio 11, with a few letters on it from verses 19 and 24 of
the sixth chapter of St Matthew’s Gospel—[@ncav]pous [em rns] yns and κατα
[φρονησΊει «οὐ. There are also two patches with no writing on them, the one
measuring 45 by 38 mm., the other 45 (to 63) by 38. The writing materials
are in every case the same with those of the manuscript.

1 The κεφάλαια in Σ, & and 2P¢ stand at the beginning of the Gospels to which
they belong.

2 See p. xxviii, note 2,

OF THE MANUSCRIPT. XXVli

folio of quire 6’, and the eighth of quire An’: those of St Luke
occupied the verso of the fifth and the recto of the sixth of quire
κγ΄. In its complete condition the manuscript contained in its
forty-nine quires 446 leaves; of these 227 still remain; among
those which are lost are four leaves containing κεφάλαια.

I have had the advantage of testing my results throughout by
the work of the Russian scholars to whom I have referred. Our
results agree except in three particulars. To one of these, the
number of leaves in a quire, I have already made allusion’. A
second is the arrangement of quires κβ΄ and xy’, where the task
of reconstruction, which elsewhere is on the whole straightforward,
presents some difficulty. The gap between Pat 25 and Pat 26 is
one of eleven leaves: Pat 26 is therefore the second leaf of quire
κβ΄, and not the first?. In agreement with this is the fact that
the first folio of quire xy’ is undoubtedly Pet 180, which has
on it the signature of the gathering*. The second, third and
fourth folios of this quire were taken up with the text of St
Mark, which may have extended to the fifth, though it did not
in any case occupy more than a few lines of its recto. Then
followed the κεφάλαια of St Luke. The first of the fragments‘
which contain a part of them has a broad margin at its top.
One side is blank. The first κεφάλαιον on the fragment is
κεφάλαιον ξ΄. The sixtieth κεφάλαιον stood therefore at the
head of a column. There is room in this column for the remain-
ing twenty-four κεφάλαια, ξ΄ to πγ΄, and all the κεφάλαια of
St Luke would occupy four columns—the column in question and
the three preceding it’. If therefore this column was the second

1 See p. xxv, note 1.
2 Their arrangement of these quires is
Kp’ Pog P., Pog Poo Psp Ps Pro Pos = 180

‘

KY -- = == = = =

making quire xy’ a quinion.

’ This leaf is bound with the true verso in the place of the recto: the signature,
which is far from distinct, is in the upper right-hand corner of the present verso.

4 See p. xxv, note 2.

5 This is quite clear on a calculation of the space which the κεφάλαια might be
expected to occupy, founded on an examination of the fragments of the κεφάλαια
which survive. The space each κεφάλαιον would occupy can be determined with
sufficient accuracy from what we know of other manuscripts.

XXV1l1 RECONSTRUCTION AND DESCRIPTION

column of the recto of a folio, there would be room for all the
κεφάλαια of St Luke on the two columns of the page to which it
belonged together with the two columns of the verso of the folio
which preceded it? The Gospel of St Mark ended certainly on
the recto of the fifth folio if not on the verso of the fourth’®.
There is little doubt that the κεφάλαια of St Luke occupied
the verso of folio 5 and the recto of folio 6 of quire κγ΄, the
verso of the latter leaf being left blank before the beginning
of the Gospel following.

A third point of difference—the position of the κεφάλαια---
has already been dealt with’.

1 Tf it was the first column of the recto, the κεφάλαια would extend to one
column of the recto of the preceding leaf: if it was a column of the verso,
one side of it could not be blank.

2 Folio 1 of quire xy ends with Mc xv 42. Me xy 42—xvi 20 occupy 55 lines of
the T.R. as given by Scrivener, or rather less than three leaves of N. > contains as
far as xvi 14; the rest is lost. There can be no doubt that N contained the last
twelve verses of the second Gospel. There is some reason to think that N omitted
Mt xii 47 and Le ix 56 but contained Mt xvii 21.

3 The reasons given on p. xxvi for placing them at the beginning of the Gospel
appear to me sufficient; but it is worth while to notice, as arising from the
investigation of the arrangement of quire xy’, that their position at the end would
involve an uneven number of leaves (or a spare leaf unaccounted for) in quire μθ΄
certainly, and probably in quires ιδ΄ and λη΄: that is to say, in quire μθ΄ six leaves
for the text and one for the κεφάλαια of St John; in quire 7’ seven leaves
for the text and two for the κεφάλαια of St Luke. It seems likely that, as with
St Luke, so with the other Gospels, the page which preceded the beginning of
a Gospel was left blank.

OF THE MANUSCRIPT. XX1X

The Table of Reconstruction.

In the following table the leaves of the St Petersburg portion
of the manuscript are indicated by figures alone: the leaves at
Patmos, Rome, London and Vienna, by P, R, L and V respectively,
with figures attached. A short horizontal stroke indicates a
missing leaf of the text: a similar stroke within square brackets
a missing leaf which contained κεφάλαια. The Greek numerals
in the left hand margin indicate the numbers of the quires:
those of which the signatures are still extant are printed
in capitals. The column on the right contains a statement
(sometimes approximate only) of the place at which the text
contained in the quire began. One or more quires preceded a’
and contained the κεφάλαια of St Matthew and other matter.

ΧΧΧ

TABLE
Sn
is Is
19... 90
27 28
35 36
41 AD
Te
3
— P,
Pio Pay
Py, Pog
0
50 6]
= 66

OF RECONSTRUCTION.

29
37

22
90

Mt11l
Iv 10?
wat ΠΤ

Ix 3l

x 38

ΧΙ 46
xiv 15
XVI 23
EGG
xxi 19
ΧΧΙΙ 13?
xxv 7?
XxvI 43?
XXVII 52*
Me 1

Im 9 (2)
v 20

γι 53
ἘΧΟῚ

x 29

λγ 79

ΔΑ’ 89

μ ἘΝ
MA’ 131*
μβ'

MI”

146™ 1472

TABLE OF RECONSTRUCTION.

167

1744

66°

176

67
64

ΠΥ]

178

182 —
77 78
87 88
917 —
104 —
110 111
Es

122 123
130» —
— he
145

164 155
104 165
173

XXX1

Vil 33 (?)
Ix 49

XI 6

ΧΙ 29
xXIv 12
XVI 23
XVIII 43
xx 40 (ἢ)
XXII 49
XXII 50§
Jn
rr 14

v 10

vi 49

vit 50

Ix 32

xI 41?
XIII 22?
XvI 15
XVII 36

ΧΧ 1Ὁ

The following notes occur on the folios indicated by the letters affixed :

b λιπαΐζονται
h Arabic note

Βα in k ὃ le

£ ouou v

oy Ρθ

* At the end of this quire stood the κεφάλαια of Mark.
+ At the end of this quire stood the κεφάλαια of Luke.

+ One of these quires was a quaternion.

§ At the end of this quire stood the κεφάλαια of John.

1 omou Ρν

τὴ ¢

ΧΧΧΙΙ RECONSTRUCTION AND DESCRIPTION

Extent and Contents of the Recovered Portions of the Tect.

Out of the 462 leaves on which originally the text was written
227 have been recovered. The following table will show at a
glance the distribution of these leaves.

Matt. Mark Luke John
Original number in Gospel 135 84 141 102 = 462
Recovered before 1896 8 33 2 2= 45
5 in 1896 ei 39 11 71 61 = 182
Total τι τον ee 47 44 73 63 = 227
Proportion recovered to
contents of Gospel ... 948 ‘524 518 628 -491

Before 1896 only 45 leaves, about one-tenth of the original
number, were recovered. The leaves recovered in 1896 come
chiefly from the Gospels of St Luke and St John. This is the
more satisfactory, because, as the recent discovery tends to bring
out more clearly, we have in codex Σ a text practically identical
with that of N: and of = we have the first two Gospels almost
complete, but nothing else.

Though the particular portions recovered and the contents of
each leaf can be ascertained from the printed text which follows,
it will be convenient to give that information at once in a tabular
form. Where several leaves are consecutive, their contents are
grouped together.

ST MATTHEW.

1 34 -romoev—il 7 npwdns Pet 44

ii 20 -pevov—ili 4 axpides Pet 45

vi 25 δυνασθε- vii 15 προσεχε- Pet 11—13
villi 1 avrov—23 ov σισ- Pet 14—16
Vili 31 ayeAnv—x 28 ψυχὴν και Pet 17—25
xi 4 -ποκριθεις--χὶὶ 40 τρις npe- Pet 26—33
xlli 4 κατεφαγεν.-- 37 εἰς adev- Pet 34—37
xiii 41 τοὺς ayyeXous—xiv 6 yevopevov Pet 38—40
xiv 31 -ro avrov—xv 14 τυφλων Pet 41—42

xv 31 κωφους--98 τετρακισχιλει- Pet 43

OF THE MANUSCRIPT. XXX

XViil 5 ovopati—25 ἀποδοθηναι Pet 46—48

xix 6 εἰσιν---13 mpoonre- Vat 1

xx 6 avrots τι---χχὶ 19 και 1° *Vat 2—6 Pet 181
XXV1 57 -repo.—65 διερ- Lond 1

XXxVil 26 τὸν de W—34 και yev- Lond 2

* Pet 181 contains xx 22 -κριθεις ---29 εκπορευο-

ST MARK.
v 20 ova—vii 4 κρατειν *Pet 1—10 Pat 1
Vil 20 exropevopevov—vili 32 λογον Pat 2—7
ix 1 -row apnv—x 43 αλλ os Pat 8—19
ΧΙ 7 avrw—xii 19 adeAdos 1° Rate20—25
Xiv 25 Neyo υμιν-- χν 23 εδιδουν av- Pat 26—oo
Xv 33 evarns—42 yevoperns Pet 180

* Pat 1 contains vi 53 ynv—vii 4 xparew

ST LUKE.
ii 23 γεγραπται---ἶν 3 και εἰπεν Pet 49—56
iv 19 evvavrov—26 της σιδω- Pet 57
iv 36 eyevero—42 οἱ οχλοι Pet 58
V 12 pe καθαρισαι---39. και πι- Pet 59—61
ix 8 twov—20 o δὲ em Pet 66—67
ix 28 καὶ mapadkaBov—35 axovere Pet 68
ix 58 κλιναι--κ 4 βαλλαντιον Pet 62
x 12 -pov eorai—34 αὐτου και Pet 63—65
xi 14 -AaAnoev—23 κατ ἐμου Pet 179
ΧΙ 12 εἰπειν---20 θησαυριζων εαυ- Pet 182
ΧΙ 29 -puferOe—xvili 31 mapado- Pet 69—97
xix 17 -σιαν exov—xx 30 atexvos καὶ € Pet 98—104.
xxi 22 -pau εκδικησεως---ΧΧῚΪ 49 αὐτὸν To Pet 105—111
xxii 57 avrov Aeywv—xxili 41 empakapepor Pet 112—117
xxlv 13 -χουσαν---2] ταυτὴν Vind 1
Xxiv 39 mvevpa—49 υμις Se κα- Vind 2

SE JOEN:
121 ov—40 ἡμεραν Pet 118—119
116 -vac κατα---ἶἰ 14 οφιν ev Pet 120—123
111 22 pera tavra—29 εκει- Pet 124
iv 4 -μενην συχαρ---ν 2 exovoa Pet 125—130
v 10 eorw—19 και εἰπεν Pet 131
V 26 -κεν exeww—vi 30 ἐστιν yeypappe- Pet 132—137
vi 39 αλλα---49 ὑυμων ε- Pet 138

vi 57 -σει δὶ ewe—ix 32 ndvvaro Pet 139—155

ΧΧΧΙΝ RECONSTRUCTION AND DESCRIPTION

xiv 2 μοναι πολλαι---Ἰ0 autos Lond 3
xv 15 -λος ovk—22 νυν δε Lond 4
xvi 15 δια rovro—xxi 20 ο ts ακολου- Pet 156—178

The Arrangement of the Leaves of the St Petersburg Portion.

It will be apparent from an examination of the above table
that there is some confusion in the present arrangement of the
surviving leaves of the manuscript which are preserved at St
Petersburg. Pet 1—10 (quire :f’) which contain part of St
Mark’s Gospel should follow Pet 181 and be followed by Pet 180.
These two leaves instead of standing at the end of the volume
should come together with quire cf’ between Pet 48 and 49.
Pet 44 and 45 are also out of their place—they contain a part of
the second and third chapters of St Matthew and should stand first
of the extant leaves of the manuscript. The remaining leaves are,
with two exceptions, in their right order: Pet 66, 67 and 68
should follow Pet 61; and between Pet 68 and 69 should come
Pet 62—65, together with two leaves now bound at the end of
the manuscript, Pet 179 and 182.

The Binding of the St Petersburg Fragment.

The manuscript at St Petersburg is bound in green velveteen
with silver ornaments. These silver ornaments are, according to
an authority whom I consulted at St Petersburg, probably of the
last century and of Levantine origin. The arrangement on each
side of the volume is the same, and consists of a central medallion
with four corner-pieces. On the front the central medallion repre-
sents the Crucifixion: on the Saviour’s right stands the Virgin,
and on His left St John. Jerusalem is depicted in the back-
ground: beyond it the sun and moon are seen in the heavens.
At the foot of the cross is a chalice, a skull and cross-bones.
Upon the cross is the superscription I.N.B.I. The four corner-
pieces represent four saints, each of whom has a book in his hand,
with a legend giving some of the letters of his name. They are
intended apparently for David, Solomon, Isaiah and Jeremiah.

OF THE MANUSCRIPT. XXXV

David occupies the upper left-hand corner of the design with
Solomon in a similar position on the right. Isaiah and Jeremiah
are below David and Solomon respectively.

The medallion on the back of the volume represents the visit
of the three women to the empty Tomb. The women stand on
the left, the angel opposite to them on the right. The angel’s
stole is crossed. In the background behind the angel rises
Calvary with the three crosses. In the centre above all, is the
Risen Lord with a banner in His hand. The representation is
traditional. The four corner-pieces in this case represent the four
evangelists, each of whom carries a book and pen. At the top, on
the left, is St John with the eagle, on the right St Matthew with
the angel. St Mark with the lion is below St John. St Luke is
represented with an ox.

General Description of the Manuscript.

With the exception of certain particulars to which special
attention is drawn our further description of the manuscript will
refer to the whole, and not to one or other only of its several
fragments’. The manuscript is written on vellum of such extreme
fineness that not only does the writing in some cases shew
through, but it is very difficult to detect, even with a glass, which
is the rough and which the smooth side of the skin. The vellum
has been stained purple, and in many leaves still retains the rich,
deep colour which it had when it was new. The material used for
writing is as a rule silver. Gold is used in the abbreviations of

1 It is fair however to say that it is impossible to form any idea of the original
beauty of the manuscript without seeing the portion of it preserved at St Peters-
burg. The leaves at London, Vienna, and, as I understand, Patmos and Rome, are
comparatively torn and faded, Of those at St Petersburg the majority are in
good condition, and many are excellently preserved. The leaves on the outside
of a quire have naturally suffered most. The leaves most deteriorated are 1—10,
11—16, 44, 45, 173—182. I have noted 41—43, 46—48, and 139—165 as excellent.
No. 112, which has a on it and would form the first leaf of the Johannine collection
(see p. xix), shows no marks of any especial exposure.

* Gold is also used in Mt xiii 27 (xe), Le ii 40 (wv), iv 1 (avs αγιου), xii 47 (κυ),
Jn ii 12 (μ of μετα), vii 39 (αγιον extra ser. litt.), xix 5 (o πίλατος extra ser. litt.).
Silver is used in Le iii 38 (θυ), xiii 13 (@v extra ser. litt.), Jn vi 27 (rnp extra ser.
litt.). In Le xii 36, κε (gold) is corrected by the addition of a small silver y. In Mt

XXXVI RECONSTRUCTION AND DESCRIPTION

The size given for the leaves at Patmos is 33°3 by 26 em., for
those at Vienna 29 by 26°5, for those at Rome and London 33°3
by 28°5 (Cozza Luzi gives 33 by 27) and 32°3 by 26°8, respectively.
Some of the leaves at St Petersburg measure 31°6 by 26, but
some are slightly smaller. What the original size of the leaf was,
it is now impossible to say. In one instance the upper margin is
5-2 cm. wide, and on folio 173 the fact that the letters προς
have been cut away bears witness to an additional 2 cm. on one
side. Perhaps 34 by 29 cm. would not be wide of the mark.

There are two columns on a page, each measuring 23°2 by
10°3, with a space between them of 19cm. There are sixteen
lines in a column and 10 to 12 letters in each line. For the
guidance of the scribe 32 horizontal lines have been drawn, which
extend from one side of the writing on each page to the other.
They are 7 mm. apart. The writing occupies each alternate space
beginning with the second. The longer letters and the capitals
extend above or below it. The capitals which fall at or near the
beginning of a section project from the rest of the column about
one οἴη. They are about twice the size of the other letters. In
the side-margins stand the Ammonian sections with the numbers
of the Eusebian canons, and in the upper or lower margins the
τίτλοι, which, with the exception of the numbers, are written in
gold. Three small fragments of the list of τίτλοι which preceded
St Luke’s Gospel have been preserved?.

The writing is continuous, in the sense that the words are not
necessarily separated from each other by a break. The beginning

xiii 51 (κε) the κ is in silver by mistake, the ε in gold, and the word is followed by a
space for one letter, there is no erasure. See p. xlvi of the Introduction and
pp. 9, 12, 14, and 53 of the printed text.

1 These capitals have been represented in the printed text where they occur,
whether at the beginning of a sentence or of a word. Where, however, in the
manuscript they fall in the middle of a word, they have been transferred to its
beginning. This is the case in Mt xii 14 Φαρισαιοι (p), xii 39 Αποκριθεις (x), xxi 15
Idovres (τὴ, xxvi 60 ὕστερον (τ). Me xiv 44 Δεδωκει (δ 2°), xv 7 Λεγομενος (y), XV
12, xv 14 Πιλατος (τ) bis, xv 20 Héayouow (ξ). Le x 1 Απεστιλεν (A), Xvili 29 Avrots
(τ), xxii 20 ΠΠοτηριον (0 2°), xxiii 33 Απηλθον, xxiv 46 Eure (1). Jn iv17 Απεκριθη
(0), also xvi 31, xvii 1 EAadnoev (A 2°), ΧΥΠῚ 37 Eurev (7). The capitals at the
beginning of the chapters do not represent capitals in the manuscript itself.

2 See p. xxv, note 2.

OF THE MANUSCRIPT. XXXVI1

of each section is marked not only by a capital, but where circum-
stances allow by a space such as would contain a few letters.
These spaces occur at the end of a line’. Breaks in the sense are
also marked in the middle of a line by a small space and, as a
rule, a single point which is level with the top, the bottom, or
the middle of the writing. In a few cases a double point is used.
There is no trace of the semicolon, I believe, or of the comma,
The syllable-divider is common. As a rule we find a single point
above v, and two points above 1% The marks ‘ and” are rare.
A curious feature of the manuscript is a single poimt which
stands above a letter, and is used apparently as breathing,
accent, syllable-divider, or it may be for other purposes*. It is
possible that the materials employed in writing determined the
shape of this mark.

The manuscript presents the usual abbreviations. It has
seemed quite unnecessary to represent these in the text.

A short stroke above the letter to represent ν is common, as
is also the abbreviation for και".

The words eos, πατὴρ, σους, χρίιστος, κυρίος, υἱος, πνευμα,
ανθρωπος, ovpavos, with their cases, are almost invariably abbre-
viated. We have also τὴν and δαδ for ἐσραὴηὴλ and δαυιδ, and ine
or τλὴμ (Aw In Mt 11 1) for cepovcadynu’®. We have also the word
in full.

We find moreover the following grouping of letters :

tf, ἦς, Wes, Ke and he in προόσεθετο (and mpotepov), προφητης
(and προβατα), προς (and εμπροσθεν, προσκυνηται), πρωτον and
πράκτωρ, respectively.

P in TeTpapyns. Hp for πατήρ.

~ IN εἐμαυτον, Tavta and autos.

m, 7°, 7° and ἀπ΄ in ποίησον, amo, πολλαὶς and ἀπέχει
respectively.

NH, 8, HN, Ny, N, Nd, ΝΗ, HA, ΜῊ, NN and HH in εθνη (and στενῆς,

There is not always a stop at the end of a section.

In some cases the two points have become a single straight line.

In the text the stops are represented but no accent or syllable-divider.
The abbreviation for -a: is not found.

evn occurs in Le ii 41 for εἰς ιερουσαλημ.

XXXVi11 RECONSTRUCTION AND DESCRIPTION

εκεινη, yevnoeTat, διακονησαι, vepov npEato, αμποιξον ἡμῖν), οινο-
motns (and νομου), την (and απολλυμενην, nV Lwavyny), ἑωαννοῦ,
οδυνωμενοι, τωαννην (and φωνην, εἐλεημοσυνην, πεφυτευμενην),
ιωαννην, εἰρηνην, μνημειον, μαννα and μαγδαληνη, respectively.

MI, M4, MC, EM, M, δ and ἃ in pos, μη (and μηνας, εβδομη-
κοντα, μηδε, αμην, διχοτομησει), οφθαλμος (and μοσχος), ερημω
(and ημας), μου, κοσμον, and δαιμονία (and ὠμοσεν), respectively.

λ in δακτυλω (Mt xii 28).
τ' in tpatiov.
A! in παιδίον.

The cases of itacism are numerous, but they are of the
ordinary kind. The most frequent are the substitutions of « for
et, of ev for ε, of ae for ε, of ε for as, of w for ov, and ov for o.
v is found several times for οἱ, as well as ἢ for ε and om for o,
and vice versa. χοροι is found for yorpot. In addition to the
itacisms the following instances of spelling deserve notice: eu
βηθλεεμ, εν παραβολαις, ewstpocbev: ενκαθετους, πανπληθει,
συνπνυγι, συνχάαρηται, συνχρωνται: PAKKOUS, εκθρος, εξηλθατε,
παραλημφθησεται, τεσσερα, τεσσεράκοντα, εκαθερισθησαν, ουθε-
vos, διγνυεις, ἀραφος : απεκατεσταθη, ἀνεωξεν, nvewEev: γομμο-
pas, γομορροις : βηθσαειδα, βηδσαῖδα, PnP caida, βησθεσδα, βηθ-
σφαγη: καφαρναουμ (but also καπερναουμ): σίλωαμ, σίλωαν. This
list may be increased by adding to it the obvious blunders of
the scribe recorded in the footnotes to the pages where they
occur.

In the text the usual height of the lettersis 7 mm. At the
end of a line they occasionally decrease somewhat in size, but
without any tendency to become oval or rectangular; and at the
beginning of a section they are nearly twice the normal measure-
ments. The letters p and y project below the line, while @ and
y project both below and above. The letters are without ex-
ception free from any sign of slanting, and, with the exceptions
noted above, of a regular size. ε, 6, 0, and c, moreover, are round,
and ἢ, M, N, and m, are square. The horizontal stroke of A is
thin; but it broadens towards the extremities, which project
beyond the two down-strokes of the letter. A similar thickening
is seen in the horizontal stroke of r, ε, mt and τ, and in the curved

OF THE MANUSCRIPT. XX X1X

lines of ε and c. The horizontal line of ε is somewhat above the
centre of the letter, and extends completely across it; that of
9 divides the letter into two equal parts, but does not extend
beyond the circle. ὦ isnearly closed. The upper bow of 8 is much
smaller than the lower: both bows are united at the centre of
the vertical stroke. The upper part of the bow of p is joined to
the top of the vertical stroke but does not project beyond it on
the left. The vertical stroke of k is not joined to the rest of
the letter, the upper stroke of which is thinner (though broad-
ening at the top) than the lower. The left-hand stroke of A,
and the upper part of the loop of a, join the right-hand stroke
at a distance of one-third from its upper extremity: the lower
part of the loop of a joins it at the same distance from the
bottom. The left hand stroke of y is thickened at the end; so
also are both ends of the stroke which crosses from left to right
in y, this stroke being moreover at times somewhat curved. 3 is
made without lifting the pen, and is by no means as uniform in
shape as the other letters. In z the horizontal strokes are broad-
ened at the outer ends, and the upper stroke projects on the left
beyond the rest of the letter. I do not give a facsimile because
such an excellent reproduction of the Vienna leaves is accessible
in the edition of the Vienna Genesis, to which I have already
made repeated allusion.

Date and Provenance of the Manuscript.

With regard to the date of the manuscript von Gebhardt
says :—

‘Das Alter dieser Handschrift ist sehr verschieden geschatzt
worden. Horne hielt sie fiir das alteste neutestamentliche Manu-
script (Ende des 4. oder Anfang des 5 Jahrh.); Scholz dachte
an das 7. oder 8. Jahrhundert; Casley wiederum schrieb ihr ein
hdheres Alter zu als dem Codex Cottonianus der Genesis (saec. V.);
Tischendorf endlich entschied sich fiir den Ausgang des 6., spiites-
tens Anfang des 7. Jahrhunderts (Mon. sacra inedita sive reliquiae
etc. Prolegom. p. 12)!’

i δὲ Ὁ. xxi; τὶς 12:

xl RECONSTRUCTION AND DESCRIPTION

There is nothing, I think, in the above description of the
letters taken separately to prevent the handwriting being a book-
hand of the sixth, and even somewhat early sixth century. When
it is examined in a reduced photographic facsimile it is seen to
bear a close resemblance to that of the Wiener Dioscorides}, and
that without making any allowance for the difference in material.
Moreover the handwriting appears firmer and less worn than
that of the Codex Rossanensis, and is therefore if anything pro-
bably somewhat earlier2. Further, there is nothing whatever in
any of the abbreviations which have been mentioned above to
prevent the adoption of this date ; nor is the fact that occasionally
an accent or breathing is inserted by the original scribe to be
regarded as strong evidence against it.

We are confronted however in this manuscript with the
same problem as is presented by the Codex Guelferbytanus (P),
the Codex Zacynthius (2), the Codex Rossanensis (~), and the
Codex Beratinus (Ὁ). In all these manuscripts there are ad-
ditions either in the margin or at the beginning of a Gospel in
a hand of a somewhat different character and apparently later
date. In the case of N we have three fragments of the list of
the κεφάλαια of the third Gospel and (in the margin of the
leaves) the section-numbers and the τίτλοι. The hand in which
they are written differs to some extent from that which is found
in the text. The letters are barely half the size of the letters of
the text. ἢ, Μ, ν, 7, have lost none of their squareness, but e, 6, 0
and c are inclined to be oval. The shape of ὦ is also very slightly
different. The other letters present no remarkable variation, and
in no case do any of the letters lose their upright appearance.
It is possible to deal with this difference in the hands, which must

1 This manuscript is generally assigned to the first quarter of the sixth century.
The evidence, which is given at length in Gardthausen (Griechische Palaeographie,
p- 150), turns on the identification of the ᾿Ιουλίανα, whose portrait is given in the
manuscript, with the daughter of Flavius Anicius Olybrius and Placidia who lived
at that date.

2 This manuscript von Gebhardt assigns to the sixth century (ἰ.6. p. xxvi), The
discussion of the date occupies pp. xxi—xxxi. An examination of the facsimile of
one page of = recently published by Haseloff confirms me in this opinion of the
priority of N. The writing in Σ is irregular; there is a slight loss of squareness
and roundness in the square and round letters respectively and a slight tendency
of all the letters to slant. The shape of w in & is also in favour of a later date.

OF THE MANUSCRIPT. xli

be of the same date, in two ways. Either the date of the writing
in the text must be brought down to the apparently later date of
the writing in the margin, or the appearance of greater lateness
may be explained by the cramped position in which the notes are
written, or by a lack of care in writing them arising from a notion
of the scribe that their contents were less important. The latter
explanation is the one adopted by Tregelles!, von Gebhardt? and
Batiffol® as the explanation of the similar problem in the manu-
scripts they have edited, and it is made all the more probable by
recent discoveries of papyrus-uncial. The upright nature of the
writing is strongly in favour of the earlier date.

The corrections of the manuscript are (with perhaps one
exception‘) by the same hand as the text.

Of the provenance of the manuscript there is no tradition.
I am inclined to suggest Constantinople. The magnificence of
the manuscript and the character of the text are in favour of
this assumption, and so, though less obviously, is the fact that
most of the surviving leaves were in Western Asia Minor a
century or so ago. The two other purple manuscripts, moreover,
x and Φ, can also be connected with the same locality; the
former by the close relations which are known to have existed
between Calabria and Constantinople; the latter by the tradition
which by a strange irony ascribes its authorship to John Chryso-
stom’. The close connexion in text between N and Σ᾽ makes it
highly probable that they both came from the same locality.

1 Tregelles, Cod. Zac. %. London, 1861. Preface, p. ii.

2 7:6. p. ἘΣΎ. ΞΕ 15. palo.

4 Mt xxvii 33 ερμηνευομενον.

5 Von Gebhardt and Harnack, Hvangeliorum Codex Graecus Purpureus Rossa-
nensis, pp. Vii, vili; von Gebhardt, l.c. p. xxxii. The Greek use was only discon-
tinued in the Cathedral at Rossano in 1416. Batiffol, l.c. pp. 17 ff., 122. Compare
also Gardthausen, l.c. p. 42. Chrysostom (Homil. in Joh. xaxaiii, T. viii, p. 188
ed. Montfaucon) says of the owners of such manuscripts, “καὶ ἡ πᾶσα αὐτῶν σπουδὴ
περὶ τῶν ὑμένων τῆς λεπτότητος, Kal TO τῶν γραμμάτων κάλλος, οὐ περὶ THY ἀνάγνωσιν ....
Τοσαύτη τῆς κενοδοξίας ἐπίδειξις. Οὐδενὸς γὰρ ἀκούω φιλοτιμουμένου, ὅτι οἷδε τὰ
ἐγκείμενα, ἀλλ᾽ ὅτι χρυσοῖς ἔχει γράμμασιν ἐγγεγραμμένον. Jerome calls the manu-
scripts ‘libros—in membranis purpureis auro argentoque descriptos—onera magis
exarata quam codices,’

ΟΗΑΡΤΈΕΗΝ Ui.

EXAMINATION OF THE CHARACTER OF THE TEXT.

The relation between N and Σ.

THE text of the manuscript bears a close affinity with the text
of the Codex Rossanensis (3), itself a purple manuscript of the
sixth century, containing the first two Gospels. This affinity of
text was pointed out by Professor von Gebhardt at a time when it
was only possible to compare 41 leaves of N with corresponding
portions of Σ. The following words express his verdict on the
question :—

‘Aus dieser grossen Zahl iibereinstimmender Lesarten (a list of
readings peculiar to the two manuscripts had preceded this state-
ment) ergiebt sich, dass die beiden Purpurcodices ihrer gemein-
samen Quelle sehr nahe stehen, und nichts steht der Annahme
entgegen, dass sie unmittelbar aus derselben Vorlage abgeschrie-
ben sind. Denn die Abweichungen zwischen beiden sind meist
ganz unerheblich und erkliren sich theils aus Fliichtigkeit oder
Willkiir der Schreiber, theils aus der Eimwirkung paralleler
Stellen; sehr selten, und vielleicht nur da, wo in einer der beiden
Handschriften corrigirt ist, hegt eme Nothigung vor, zur Erkla-
rung der Varianten eine zweite Quelle zu Hilfe zu nehmen.’

In a footnote, moreover, he adds after a brief statement of the
more difficult discrepancies : ‘Jedenfalls wird es nicht leicht zwei
andere Evangelienhandschriften geben, die so selten von einander
abweichen und so auffallend mit einander iibereinstimmen, wie >

und Ν᾿.

1 Von Gebhardt, 1.6. pp. xlviii and xlix.

I am requested by the editors of the Codex Rossanensis to draw attention to the
preface in which they state the reasons which prevented a revision of their first
collation of the manuscript. The collation was made with Theile’s tenth (stereo-
typed) edition of the N.T,

EXAMINATION OF THE CHARACTER OF THE TEXT. xlili

The discovery of fifty additional leaves of N from the Gospels
of St Matthew and St Mark puts us in a still better position to
form a judgment on this question. It appeared to me that the
most satisfactory way to bring out the few points of difference
between them, was to avail myself of Professor von Gebhardt’s
kind permission to print the variants of Σ at the foot of the text
of N. I have not as a rule noticed either itacisms or other
differences of spelling, but with this exception, I believe that the
apparatus will be found to be a complete record of the variations
between the two manuscripts, so far as they are at present
capable of comparison’.

The total number of differences of reading registered amounts
to 151 (56 Mt+95 Mc). There are also corrections in one or
other manuscript or in both which amount to 63 (46 +17). These
however may be left for subsequent consideration. Of the 151
differences mentioned above 9 (2+ 7) may be neglected as obvious
blunders of one scribe or the other?, and 44 (22 -- 22) as in
themselves of no importance. This latter class consists either of
itacisms or of differences of spelling. There remain therefore for
consideration 93 (30 + 63)—or practically one for every page of N
recovered—together with five cases in which the reading of one
manuscript or the other is open to doubt’.

11 find that the reading of Σ (om. ἐστιν) in Mc xii 16 has not been given a place
in my footnotes. It has been taken account of however in the calculations which
follow. Readings such as Me viii 29 are counted as two.

2 They are Mt ix 2 N, ix 13 (cf. however ‘omnis autem substantia consumitur’
the reading of k in Mc ix 49) 2, Me vii 33 N, ix 3 N, ix 17 N, ix 32 N, x 15 (διον) N,
xiv 36 (το eyw) Σ, xiv 64.N.

3 These cases are Mt xx 23, xx 26, Mc viii 4, x 15 (ο] os 2), xv 36. In Me viii
4, x 15 the reading of M. Sakkelion, as given by Tischendorf, agrees with =: the
reading given in the text is improbable in itself, and is unsupported by any other
manuscript. In Mt xx 23, xx 26 N is torn: = agrees with the best uncials against
N and the T.R. In Mc xy 36 Σ is torn: N agrees with the best uncials against =
and the T.R.

The collation of the Patmos leaves of N supplied to Tischendorf by Sakkelion
differs from the edition of the Abbé Duchesne in the places here to be mentioned.
I take the latter’s text as printed on pp. 29—44 as the standard and cite the
variants which I gather from Tischendorf’s apparatus. In the places marked with
an asterisk the reading of Tischendorf is not quite certain. I have indicated agree-
ment with > by placing its symbol after the reading.

vi 56 κρασπεδου] pr του = viii 4 rovros] τουτοὺς = 21 edevyev]+ av-

xliv EXAMINATION OF THE CHARACTER OF THE TEXT.

Out of the 93 cases, N agrees with the Textus Receptus against
Σ in 44 (15 + 29)—in 20 (6- 14) of these = stands alone, in 16
(6+ 10) with but a few manuscripts. agrees with the Textus
Receptus against N in 45 (15 + 30)—-in 18 (5+13) of these N
stands alone, in 14 (6 +8) with but a few manuscripts. The cases
in which N and & differ from each other and also from the T.R.
are Mc v 36 (where there is much confusion of reading), vill 25
(most MSS om αὐτου), xiv 36 (where N reading tovto To ποτήριον
stands with D. 1. 209 against most Mss), and xiv 40 (where there
is much confusion). In other words, where the manuscripts differ,
it is possible in almost every case to assign the difference either
to the aberration of the scribe or to the influence of a reading
already popular?.

τοις & 30 rouvrov] avrov* = ix 13 utrum ἡθελησαν (Σ) an ηθελον legi velit
dubium 18 ξηραινεταιΐ 23 το εἰ δυνη Σ] OM. TO ΧΙ συμπορευονται] pr. και Σ

14 προς εμε] προς me* Σ 15 ὁ" εαν] os εαν Σ x1 18 ov yap καιρος] ov yap nv

Katpos = 18 οἱ γραμματεις και οἱ ἀρχίερεις Σ] Lectio cod. N dubia id. εξε-
πλησσοντο Σ] Lectio cod. N dubia xii 7 προς eaurous 2] + οτιΐ 16 εστιν]
om.* > χὶν 32 γεθσημανει 14, προσευχωμαι] προσευξωμαι Σ 44 συσσημον]
+avros* Σ 53 αὐτων] αὐτω Σ 54 συνκαθημενος Kat θερμενομενος μετα των
υπηρετων Σ] συνκαθημενος μετὰ των ὑπήρετων και θερμαινομενοςῦ 65 nuw χριστε τις
εστιν ο TETAS σε >] om.* id. ραπισμασιν Σ Xv 7 στασιαστων] συστασιαστων >.
The divisions of lines in Duchesne’s edition favour Tischendorf’s reading in x 1,
xi 13, xiv 65; they favour his own in ix 13 (ηθελησαν)ὴ, x 14, xiv 44, xiv 65
(most strongly), xv 17; in vi 56, vili 21, viii 30, ix 23, x 15, xii 16, they throw no
light on the question ; in xiv 53 αὐτῷ comes at the end of a line.

Of these readings, so far as the question immediately before us is concerned,
19 deserve consideration. If Tischendorf’s readings are correct they strengthen
the case for a common origin of the mss. Ten cases of difference of reading are
removed and probably four others, while five differences of reading may be intro-
duced, none of which are certain, and four of which from the way the evidence
is given are highly improbable. There are 48 differences in the 33 Patmos leaves
according to Duchesne, as against 44 in the other 43 leaves which survive of the
two Gospels.

1 > stands alone in Mt ii 2, vii 5, viii 23, ix 18, x 5, xxi 13 (γεγραπται ort),
Mc v 387, vi 25, vi 31 (bis), viii 29 (bis), x 24, x 36, xi 32, xii 1, xii 4, xii 14, xii 15,
xv 19—with but few mss in Mt x 10, x 14, xii 22, xiii 27 (τω ovxodeororn), xviii 10
(του ev τοις ovpavois), xx 13, Mc v 29, v 40, vi 33, vi 36, vii 34, ix 28 (αυτον),
xiv 32 (ews av), xiv 36 (αλλ ort), xiv 43 (om. evfews), xv 41. The other instances of
agreement of N and T.R. against = are Mt ix 23, xii 38, xviii 6, Me ix 45 (σοι
ἐστιν), xiv 35 (bis), xiv 72, xv 40, where except in Mc ix 45, xiv 35 (em προσωπον),
xiv 72, and xv 40, the reading of > is that of the best uncials.

N stands alone in Mt viii 32, ix 36, xii 19, xiii 26, χχὶ 11, Mc vi 56, viii 16, viii

EXAMINATION OF THE CHARACTER OF THE. TEXT. xlv

An examination of the differences also brings out the fact
that, while they are alterations which a scribe would be easily
tempted to introduce into a manuscript, they are not in them-
selves of much importance. They are either assimilations (18 +
28 = 46) to a phrase which (a) has been used recently (8 + 2 = 5),
or (b) is familiar (9 + 8=17), or they betray (c) the influence of
the parallels (6 +18 = 24), or else they consist of (d) the omission
or addition of a word which the context makes unimportant
(5+13=18), or (e) a slight change in a word (2+4=6) sometimes
dictated by the context. 8 (2+ 6) are due to a change of order’.

Of the remaining 15 cases, in 5 the reading is doubtful;
the difference is not serious either in these or in six others.
There are four which present some difficulty, but even these are
capable of explanation’.

21, viii 30,x 1 (bis, ηλθεν, om. καὶ), x 4, x1 13 (om. yy), xii 16, xiv 32 (προσευχωμαι),
xiv 53, xiv 65 (ραπτισμασιν)ὴ, xv 14—with but few mss in Mt viii 20, ix 9, xiii 51,
xv 4, xvili 19, xxi 13 (εποιησαται avtov), Me vi 23, viii 20, ix 45 (om. την), x 7, xiv 44
(om. avrows), xiv 49, xiv 50 (om. παντες), xv 84. The other instances of agreement
of = with the T.R. against N are Mt viii 1, ix 26, x 4, xiii 56, Me vi 37, ix 9,
ix 38, ix 42, xi 23, xii 2, xiv 43 (om. των), xiv 65 (ελαβον), xv 7, where except in
Mt ix 26, xiii 56, Mc ix 38, and xiv 43, the reading of N is in agreement with the
best uncials.

1 (a) Mt vii 5, x 10, xii 22; Me xiv 72, xv 14.

(b) Mt viii 1, viii 23, x 4, xiii 51, xiii 56, xviii lOb, xviii 10. xxill, xxi 13;
Me v 387, v 40, vi 33, x 36, xi 23, xii 15, xiv 35a, xiv 40.

(c) Mt ix 18 (?), ix 23, ix 36, x 14(?), xv 4, xxi 18 Ὁ; Mc viii 16, viii 20, viii 29
(bis), x la, x 4, x 7, xi 32, xii 2, xiv 35b, xiv 36a, xiv 43, xiv 49, xiv 50 (?), xv 19,
xy 34, xv 40, xv 41, also vi 25.

(d) The article Mt viii 32, xii 19, also xviii l0b; Me vi 31b, vi 56b, ix 38,
ix 45c, xiv 43b: a pronoun Mtx 5, xii 88, xviii 6, also ix 18; Me v 29, viii 21,
xiv 44b, also ix 42, χ 4,x 7; in Mc xii 4 we have αὑτοὺς N, avrov =: a particle
Mcexl1d και, xiv 32 αν, also Mc xi 23 yap and Mt xviii 19 δε, xxi 11, xxi 13 οτι;
in Me vi 25 and ix 9 N has και, Σ δε.

(6) Mt xiii 26 (neut. plur. with a singular verb =, plural N alone), xiii 27 (dat.
after mpoce\Oovres > alone with h); Mc ix 42 (homoioteleuton Σ), xiv 36, xiv 53
(Tisch. agrees with 2), xiv 65 (ελαβον N, εβαλον >).

The instances of transposition are Mt ii 2, ix 9, also xii 22, xiii 51, xiii 56; Me
v 36, vi 31a, viii 25, ix 45a, x 24, xv 19, also v 87.

* The instances of doubtful reading are Me viii 30, ix 28}, xi 13b, xii 16,
χὶν 32b. The cases which present no difficulty are Mt viii 20, ix 26, Me vi 23,
vi 36, vi 37, xiv 65a. The remainder are Mt xx 13 (συνεφωνησας μοι N ef. syrvet,
συνεφωνησα σοι Σ ef. syr*™); Me vii 34 (εστεναξεν N, aveorevatey Σ, ovvoy is the
word before, οἵ. vili 12) xii 1 (kat ὠκοδομησεν mupyov N, = om. alone, probably
by homoioteleuton), xii 14 (η ov N, Σ om. alone. Note 7 ov δωμεν ἡ μὴ δωμεν).

σ 6

xlvi EXAMINATION OF THE CHARACTER OF THE TEXT.

The Corrections of the two MSS.

We now come to a consideration of those instances in which
some alteration has been made in the readings of one manuscript
or the other by a second hand. Of these I have noted sixty-three.
Twenty-seven are quite unimportant, and seven more are cases of
itacism. Of the remaining twenty-nine, in seventeen cases the
first readings of the MSS agree— > being altered ten times, and
N six, while in one case (Mt xxvi 60) both first readings have
been altered but so that the second readings are still in agree-
ment’. There are eight cases—four in each manuscript—in which,
though the first hands disagree, the second hands have brought
about conformity’. There are left four cases to be considered.
The first can be dismissed at once. The more I look at the
evidence for the reading in Mt x 15, the more convinced I am
that the reading of N is εσταῖ" yn: σοδομων and not εσται τη"
σοδομων. If by any chance, and I regard it as quite remote, τῇ
is right as the reading of the first hand, it may be explained as a
ship. The other three Mt ix 27, xi 27 and xii 28 all hang together.
They are interesting both as being unique readings, and being the
most difficult to explain of the discrepancies between the text of
N and that of Σ.

T am inclined to think that certainly in Mt xi 27 and xii 28
and quite probably in ix 27 the intentions of the first hands were
in agreement. My reason for thinking so turns on the fact that
the words of the manuscript which are written in gold were
inserted subsequently to the completion of a page (or it may be
a leaf or quire) of the silver writing*’. At the time of writing a

1 These are Mt xi 24, xii 3, xiii 27 (ra), xix 9(?), xxi 1, xxi 5, xxi 15, xxvi
60 (δε), Mc x 1, x 16 where Σ is altered, and Mt ix 9, xi 22, xviii 10, xxvii 33, Me
ix 23, x 19 where N is altered. For a discussion of the corrections see p. Ix.

2 These are Mt x 19, xii 20, xviii 21, Me vi 3 where © is altered and Mt xii 15,
xill 27 (δε), xv 32, xviil 8 where N is altered. These, with the exception of
Me vi 8, are corrections of obvious mistakes, which are without any or with only

the slightest attestation. In Me vi 3 = reads ore...xrwv..o. perhaps for o Tov
TEKTOVOS US.

3 This method indeed would be the natural one to adopt. Some direct evidence
is given on p. xlvii. In Mt xiii 51, moreover, a space has been left for two gold
letters (ke). « has been written (by mistake) in silver and e only has been inserted
(see p. xxxv, note 2). The space allowed for πῆρ seems to be 34 ems., for vs 25 cms,

EXAMINATION OF THE CHARACTER OF THE TEXT, xlvii

space was left of the size required for the reception of the word
to be inserted. It will be remembered that the gold writing is
practically confined to the sacred names, which are (almost without
exception) always written in that material. The space allowed for
each name I have ascertained to be to all intents and purposes
uniform on each occasion of its occurrence—m7np a word of three
letters occupying a space perceptibly greater than vs a word of two.

Now in the passages in question N reads in Mt xi 27 ovdes
ἐπιγινώσκει TOV TPA εἰ μὴ οὕς OVOE TOV UP τις ἐπιγινώσκει EL μὴ O
πὴρ (with no other Ms)!; in Mt xii 28 ev δακτυλω Od (again with
no other Ms, but with the parallel Le xi 20); and in ix 27 κε ve
6a5 (with no other MS but in accordance with a familiar phrase).
The readings in = in the corresponding passages are ovdecs
ETUYLUMOKEL TOV UV εἰ μὴ O THP οὐδε TOV TPA TLS επιγινωσκεῖι EL μὴ
o us (with the T. R.); ev we Ov (again with the T. R.); and w ue
@v (with no other Ms). The parallel passage to Mt xi 27 is
Le x 22 where a similar variation occurs in N but with U and 3.
It was in the second collation of this passage that the fact which
I have mentioned above first attracted my attention. It is quite
clear that the gold letters have been inserted subsequently. They
have, however, not been inserted in the place intended for them—
the three letters of 7np are cramped into a space intended for two,
and the two letters of vs are spread over a space intended for
three*. In Mt xi 27 it is less obvious, but it is not less certain,
that a similar mistake has been made, and that the intention of
the first hand was to give a reading in conformity to = and all
other manuscripts‘. As for Mt xu 28 the ordinary reading 7vi θῦ

i T may draw attention to the following extract from Tischendorf ad locum :—
Trint 233 (postquam scripsit: Nemo cognoscit filium nisi pater etc. addiditque: Sic et
Mt posuit et Le similiter et Mc (memoria fefellit) idem ipsum; Ioh enim praeteriit
loc. hune, pergit): Hi autem qui peritiores apostolis volunt esse sic describunt ;
Nemo cognovit patrem nisi filius, nec filium nisi pater et cui voluerit fil. revelare.
At eodem ordine ipse [rimt 122.234 ef e Marcos®*; idem est ap Clem” Tust™ et®P
Maret 4.25 Epiphere (sedater alter. ord. tenet) al.

2 a reads only quis est pater nisi filius—the rest of the verse being lost. ὃ isa
codex argenteus.

3 T regret that I cannot reproduce the evidence in facsimile.

4 It is less obvious because in three out of the four cases the word in question
stands at the end of a line, the fourth case is decisive especially as it is joined to
the partial testimony of the other three and the clear witness of the parallel.

xlvill EXAMINATION OF THE CHARACTER OF THE TEXT.

would require a space of five letters. I have indicated at the foot
of p. 14 the manner in which the words of the actual reading
δακτύυλω Od are written; not only the word @v which might have
been left out originally by accident but the of δακτύλω is
written above the line. It is in this manner that we should
expect the words to be written if they were inserted in the space
left for the shorter reading. I maintain therefore and, I think,
with considerable shew of truth that the evidence points to the
shorter reading πρὸ @6v—which is the reading of 2—as the reading
of the exemplar and to the insertion in error from memory of
δακτύλω Ov under the influence of the parallel.

Of the third case Mt ix 27 I am somewhat less confident.
The readings both of N and > in this passage are unique, but the
evidence would suggest that tv we 6a5 was the reading of their
common exemplar. The gold-writing in > is confined to the first
three lines of the first page of a gospel. As the sacred names are
not written in gold, this manuscript offers less occasion than N
for an unimportant and accidental change in them, though such
an explanation of the unique reading w we 646 is not absolutely
excluded; the scribe of Σ may have diverged from the reading of
the exemplar in reading ἐν, and the reading of N xe may be right
or both may be wrong*. As however both manuscripts have a
reading longer than the ordinary, it is fair to assume that their
exemplar had a longer reading also, and if the choice is a choice
between the reading of N and the reading of = the peculiar
opportunity for error afforded by the method adopted by the
scribe of N in writing in the sacred names would lead us to prefer
the testimony of the other manuscript. In any case, however,
under the circumstances a difference of reading in this passage
between the two manuscripts would not be serious evidence for a
different original.

1 §axrvAw Ov is as far as I can ascertain by experiment by far the most familiar
version of the passage. The letters daxrvA are crowded. 0 is in gold.

2 See von Gebhardt l.c. p. xx.

3 Ke we 5a5 occurs in Mt xv 22, xx 30, xxvi 81. This may have been the reading
of the exemplar but it is, of course, quite likely that instead of comparing the
passage carefully with the exemplar the scribe trusted to his memory which here
played him false. The inference from the use of silver in the κ of κε in Mt xiii 51,
is that the exemplar from which N was copied was not a purple codex of the exact
style of N.

EXAMINATION OF THE CHARACTER OF THE TEXT. xlix

Readings attested by N and & alone.

We have now to examine the instances in which the two
manuscripts agree together either against all other manuscripts
or against a very large majority. Of the first class there are 63
(20 + 43) instances, of which the following is a list,

Mt ii 4 και τους γραμματεις

1 22 amedOew exes

vii 11 πονῆροι ὑπαρχοντες: cf. Le xi 13

vill 4 dwpov σου

Vill 9 mopevov: cf. Le vii 8 (Ὁ X 209)

vill 10 axovoas Se ravta: cf. Le vii 9

ix 4 Wor de: cf. Le v 22 επιγνοὺυς de

X 7 ἡγγικεν ef vpas: cf. Le x 9

X 11 εξελθητε εκειθεν : ὁ donec exeatis inde: cf. Me vi 10 (cf. Le ix 4
εκειθεν εξερχεσθε)

ΧΙ 10 εἐχων την χειρα: cf. Me iii 1

ΧΙ 35 προφερει: cf. Le vi 45

Xill 29 eqn avrows: cf. Neyer avtois 1) it#

xiv 5 emidn: exer B*

Xv 31 κωφους akxovovras καὶ λαλουντας

XVill 16 axovon σου: cf. σου axovon LA 33 vv

ΧΥΠῚ 17 καταφρονησει: cf. 1 Cor xi 22

xvill 17 εσται

xix 7 ενετίλατο ἡμιν

XX 31 ov de οχλοι επετιμησαν: ff! syre™ etsch (Me, Le ἐπετιμων)

xxl 8 ex τῶν Sevdpov: cf. Mc xi 8 ex των aypov

ΧΧΥΪ 60 οὐκ nupov

Mc v ¢

2
ν 22 παρα τους modas: cf. Le viii 41

TOV ιησουν.: ef, Le vill 4] Tapa τους ποδας ἰτἡσου

Vv 26 πολλα sine και: q

ν 31 και λεγουσιν: cf. οἱ de μαθηται αὐτου λεγουσιν αὐτω 1) Qre jteodd

ν 33 τὸ yeyovos: cf. v 14

v 34 πορευου: cf. Le viii 48

vi 35 mpoondOov...deyovres: cf. Mt xiv 15

vi 47 οψιας (& οψειας) de: cf. Mt xiv 23

vi 50 per αὑτῶν o moous: cf. Mt xiv 27 ἐλαλησεν αὐτοῖς ὁ moos (codd,
multi)

vi 51 ev eavtois εκ περισσου

V1 53. προσορμισθησαν exer

11 give the spelling of N. I have not as a rule considered it necessary for
my purpose to do more than employ the apparatus and method of Tischendorf.

| EKXAMINATION OF THE CHARACTER OF THE TEXT.

Me vii 1 ot ελθοντες : a Ὁ f gui venerant, q qui veniebant
Vii 29 εἰπεν αὐτὴ o ιησους: gl: cf. Mt xv 28 0 moous ειπεν αὐτὴ
Vill 3 eyAvOnoovra
Vill 7 εἰπεν παραθειναι avtos: cop coram ilis
viii 13 καταλιπων : cf. Mt xvi 4
Vili 18 ovr voere pro καὶ ov pynpovevere: cf. viii 17
Vill 23 ἐπηρωτησεν
vill 32 ἐλαλει Tov Aoyov
ix 3 λευκαναι ovTas
1X 5 avt@ pro Tw woov
ix 13 dn εληλυθεν: cf. Mt xvii 12: dy ηλθεν C 1 209
ix 19 Aeyer avtw: g! q
ix 21 τὸν πατερα αὐτου o moous: cf. τ. 7. a. ὁ ιήσους λεγων QE
ix 21 yeyover
ix 28 ελθοντα pro εἰσελθοντα: al pauc
ix 33 yevapevos
xX 5 επετρεψεν: cf. x 4, Mt xix 8
x 30 καὶ matepas καὶ μητερας: al®i4 (73 238 cop p. x. 7.)
x1 26 0 ev ovpava
ΧΙ 31 o δὲ ελογιζοντο: it (exc. k) vg. cf. Mt xxi 25, Le xx 5
x1 32 ws προφητην (om. οντως): cf. Mt xxi 26
ΧΙ 1 Aeyew avrow ev παραβολαις
ΧΙ 7 ἰδόντες avrov: al pauc c: cf. Mt xxi 38, Le xx 14
ΧΙ 27 yeypamte yap: k: cf. Mt xxvi 31
Xiv 36 πλην add: cf. Mt xxvi 39, Le xxii 42
xiv 46 avr@ pro em αὑτὸν
Xiv 54 συνκαθημενος καὶ Oeppevopevos peta Tov umnpetov!
xiv 70 δηλοῖ pro ομοιαζει: cf. Mt xxvi 73
xv 2 o δε moous αποκριθεις: al pauc
xv 21 om. παραγοντα: cf. Le xxiii 26
xv 38 καὶ wWov To καταπετασμα: cf. Mt xxvii 51
xv 41 διηκονουν sine avto

In the following instances N and & agree together but with
few other manuscripts:

Mt ii 3 πασα ἡ tepocodvpa: Ζ al Eus
vi 32 ravra yap παντα: A al it® vg al: cf. Le xii 30
vil 3 τὴν δὲ Soxov τὴν ev τω cw οφθαλμω: N* 235 Chr: cf. Le vi 41
villi 10 rows ακολουθουσιν avtw: C 13 28 33 235 435 bse Chr verss?lur ;
cf. Le vii 9
vill 13 amo τῆς wpas exewns: C A 33 alt it? sah
villi 13 αὐτὸν (pro τὸν maida) vyevovta: & 33: cf. Le vii 10

1 Tisch. gives the ordinary reading.

EXAMINATION OF THE CHARACTER OF THE TEXT. li

Mt ix 4 ειπεν avros: TD al’ it? sah syr*h: cf. Mc ii 8

ix 9 εκειθεν o moouvs: D 124 cop it® vg Eus

ix 28 εἰσελθοντι be: δὲ

ix 36 0 wmoous εσπλανχνισθη: G al it? syr?:
nonnulli)

x 25 επεκαλεσαντο: N* 4 59

xi 24 πλην Aeyw υμιν sine ore: N* ete 33 Ir

ΧΙ 9 εκειθεν o ιησους: C E G al 105 syr

ΧΙ 17 ὑπο noaov: ΟΣ Chr

ΧΙ 23 Aeyovres: U al pauc

cf. Me vi 34 (codd.

ΧΙ 35 τα movnpa: LUA alplus 20 Chr: οὗ Le vi 45
xiii 13 λαλω avros: Ὁ 1 13 33 124 346 ys 416 itvler ve syreu etch

Chr

xiii 31 ἐλαλησεν: Ὁ L¥ 1 13 124 346 itr! syru

xiii 49 του awvos Touvrov: pauci
ΧΙ] 52 o Se ἰησους ειἰπεν: C U al syrP™s
xiii 56 παρ nuw: A al Chr

Xiv 6 γενεσίων δὲ γενομενων: C Καὶ al’ Chr Vv pl

xv 13 εἰπεν avtos: A al pauc

ΧΥΠῚ 18 ἀμὴν yap: 157 syr?

Xvili 19 του ev τοις ovpavos: V al pauc Chr
xvili 20 οπου: δὲν Or Eus

xix 9 yapov: C¥ I A I 1 13 33 124 346 al: cf. Le xvi 18

xx 10 καὶ oc πρωτοι: ds itPler vg
xx 21 ἡ de Neyer: M (B sah ἡ δε εἰπεν)
xx 30 κυριε ιησου vie david: 124

xxi 7 εκαθισεν : I al (Κ al εκαθησεν): cf. Me xi 7

xxi 13 εποιησαται avrov: al’: cf. Me xi 17 (T.R.)
xxvi 59 ολον to συνεδριον: 28 al” fere ite! yg al Or: cf. Me xiv 55

xxvi 60 δυο τινες: 157 al pauc: οἵ. Me xiv 57
ΧΧΥΙ 29 εθηκαν: Κα A ΠῚ 69 124 4112
XXVii 33 γολγοθαν : 4132: cf. Mc xv 22

Vv 21 προς avrov: D 13 28 69 346 Qve
Υ 27 εἰς τον oxAov : 13 28 69 124 346

ν 28 edeye yap ev eavtn: D Καὶ ΠῚ 33 209 2” 105 arm: cf. Mt ix 21

vi 9 ἐνδεδυσθαι : L al? fere
vi 13 eOeparevovro: H al pauc: f g? sanabantur

vi 14 a δυζναμεις evepyovoew: KAI 33 al plus! it? syre: cf Mt

xiv 2

vi 16 add. απο των νεκρων : C al! fere Or: cf. Mt xiv 2

Vi 23 ews ἡμισυ : LA

vi 45 add. αὐτὸν post προαγιν: ἢ @ 1 13 28 69 2Pe 4116 fere Or ef.

Mt xiv 22

EXAMINATION OF THE CHARACTER OF THE TEXT.

Me vi 56 διεσωζοντο: 1 69: cf. Mt xiv 36 διεσωθησαν

Vii 23 exmopevovra: GK A 28 y®er alalia

Vil 32 ras χειρας: N* A 33 a: cf. Mt xix 13, Mc v 38, vi 5, viii 23, 25

Vill 7 αὐτὰ evAoynoas: Μ W® 1 69 411 it (exc. q) vg syrvt

vill 10 opn (3 opia): Det 28 syrsi@: cf. Mt xv 39

vill 24 Neyer: D 13 69 346 al pauc

Vill 28 ἀαλλοι δὲ ηλιαν: D 13 69 346 2ve cr itt copte: cf. Mt xvi 14, Le
ix 19

villi 29 και arroxpiers: A 33 al? it®

ix 7 eyeveto δε: 2°V

ix 12 mpwros: N° Der Agr pser

ix 13 ort ἡλιας: ΜΠ 1 28 69 alvlus20 it? cop arm aeth: cf. Mt

xvii 12

ix 13 dn εληλυθεν : pauci: cf. Mt xvii 12

ix 21 ad ov: 13 124 346

ix 21 ἐκ παιδοθεν : 11.118

x 6 εἐποιησεν avtous o eos και ειἰπεν: D 13 28 69 124 346 csr Qre ald 100
vg®: cf. Mt xix 4, 5

x 24 rexvia: A 1 al’? Clem

x 27 rovro αδυνατον : C3 D al! it? syrst arm: cf. Mt xix 26

x 42 οἱ μεγαλοι Sine avtwy: 1 al! fere: cf. Mt xx 25

ΧΙ 13 εἰ μη φυλλα μονον: C? 33 69 124 2Ρ9 108 aeth, Or: cf. Mt xxi 19

x1 15 epyovrat παλιν: 49°" ys alevy fere! ited: cf. xi 27

ΧΙ 15 ras τραπεζας των κολλυβιστων εξεχεεν (Σ εξεχεσεν text): 13 28 69
124 346 2P¢ arm: cf. Jn 11 15

xi 21 εἕξηρανθη: 1) L A 1 33 4110 Or: cf. Mt xxi 19

xi 32 φοβουμεθα: D? 13 28 69 124 Qe csr oser ald arin aeth iteodd ygcodd
cop syrP: cf. Mt xxi 26

ΧΙ 1 ἀνθρωπος εφυτευσεν ἀμπελωνα: 433 (ανθρωπος τις ed. ap.: 13 69
346 2Pe sah syr®*): cf. Le xx 9

xii 2 δουλον τω καιρω: Καὶ Π al’ syrseh

ΧΗ 6 λέγων sine ore: L A 1 33 al® it? sah: cf. Mt xxi 37

xii 7 om. ort: D 1 28 2P¢ it vg sah aeth: cf. Mt xxi 38, Le xx 14

xii 14 add. εἰπε ovy ημιν : ΟἿΣ D al! fere itedd arm syr?: cf. Mt xxii 17

xii 15 add. ὑποκριται: F G 1 18 28 69 QPe 8418. itcod syrP arm: cf.
Mt xxii 18

xiv 32 add. ἀπελθων post ews: M al plus! aeth (U al! av ἀαπελθων):
cf. Mt xxvi 36

xiv 44 amayayere avrov: D 13 157 2P¢ 411 it? vg? cop syrs etP

xiv 45 τω ιησου pro avt@: 28 al pauc: cf. Mt xxvi 49, Le xxii 47

xiv 50 rore οἱ μαθηται (= text ore): 18 69 124 346 al pauc 108 vg
sah syr? arm: cf. Mt xxvi 56

xiv 58 αλλον ayiporotoy δια τριων ἡμερων: 106

xiv 64 add. παντες post nxovoare: G 1 124 2P¢ ct 4110 fere sah arm

xiv 64 add. αὐτου post της βλασφημίας: 1) G 1 al!? ited yg?

EXAMINATION OF THE CHARACTER OF THE TEXT. lia

Me xiv 64 δοκει pro φαινεται: D 28 2P°: cf. Mt xxvi 66
xiv 71 om. τουτον : Det Καὶ alé: cf. Mt xxvi 72
xv 1 amnyayov pro απηνεγκαν: CD G1 124 2Pe al5 Or: cf. Mt xxvii 2

The evidence then which we have before us is as follows :—
We have two manuscripts ditfering from each other in the 91
aves for which they co-exist in 93 readings ἃ 1
leaves for which they t in 93 readings at the most! which
require notice. These differences can without exception all be
ascribed to one or other of the various causes which are recognised
as leading to error in transcription. The corrections also afford
important testimony of interdependence. The manuscripts more-
over agree against all other manuscripts in 63 instances, and stand
together with very few others in 84 more. '

If we take this evidence in connexion with the fact that both
manuscripts are purple manuscripts and that the workshops from
which such éditions de luxe would issue would necessarily be
limited in number, it is most difficult not to believe that both
proceeded from the same workshop and were copied from the
same original.

The alternative of course presents itself that one manuscript
was copied directly from the other. It is not, however, at all
probable in itself that a manuscript of the nature of either N
or = would be used as a copy, and the occurrence of certain
words in each manuscript which do not appear in the other may
fairly be urged as a direct argument against such a supposition®.

1 See p. xliii ff.

* N has Mt ix 18 σου after τὴν χειρα, x 5 avros after παραγγειλας, xv 4 σου after
THY μήτερα, XVili 19 de after παλιν, xxi 11 om after edNeyov, Me vi 31 o before
epxomevor, Vill 20 καὶ before τοὺς emra, ix 42 τουτων after των μικρων, Χ 4 αὐτὴν after
amo\voa, Xii 1 καὶ wKodounoev mupyor, xii 14 ἡ ov, xii 16 εστιν, xiv 40 παλιν after
καθευδοντας, xiv 43 evdews, xiv 49 των προῴφητων, xiv 72 dis after φωνησε, xv 40 καὶ
before papia—all of which words are omitted by =. ou the other hand has
Mt viii 32 rov before κρήμνου, ix 36 εσκυλμενοι καὶ εριμμενοι, xii 19 ταῖς before
πλατειαις, Xii 38 αὐτω after amexpiOnoar, xvili 10 ros before ovpavos, xxi 13 ore after
γεγραπται. Me v 29 αὑτῆς after rns μαστιγος, vi 56 τοῦ before κρασπεδου, viii 21
autos after ελεγεν, ix 38 0 before wavvys, ix 45 τὴν before yeevvay, x 1 καὶ before
συμπορευονταιΐ, x 7 αὐτου after τὸν marepa, x 36 τησοὺς after o de, xi 13 ἣν before
kacpos*, Xi 23 yap after αμην, xiv 32 ay after ews, xiv 35 emt προσωπον after erecer,
xiv 43 των before ypauparewr, xiv 44 avros after συσσημον, xiv 50 παντες before

epuyov—all of which words are wanting in N. ‘The asterisk indicates a doubt as to
the exact reading of N (see p. xliii, note 3).

liv EXAMINATION OF THE CHARACTER OF THE TEXT.

I do not think much ean be deduced from the corrections made in
either manuscript’.

The Value of the Newly-discovered Codex.

At first sight the effect of the investigation just concluded
would appear to be to detract from the value of either N or &.
We could indeed in any case have congratulated ourselves that
no fresh factor which might have made the problems of textual
criticism even more complicated had appeared; but that would
have been in itself but a small satisfaction. Fortunately, however,
the new codex, while it leaves the general outlines of the problems
untouched, supplies interesting information on certain of their
details.

The Codex Rossanensis gives us the text of the recension it
represents for the Gospels of St Matthew and St Mark. N,
besides giving us enough of those two Gospels to establish the
identity of its text with that of =, gives us in addition more than
half of the Gospels of St Luke and St John in what we may also
fairly claim to be the text of that recension*®. On an examination
of the portions of these two gospels which have been recovered we
find the following readings peculiar to N*.

1 It is worth while to note that the number of mistakes made by each scribe on
the assumption that both copied from the same exemplar and did not coincide in
any of their mistakes would be roughly speaking one in every two leaves of N, or
one in every 36 or 37 lines of Scrivener’s edition of the Textus Receptus. Taking
into consideration both the nature of the manuscripts and the character of the
alterations this is a high degree of accuracy.

2 Previously to 1896 we had only two leaves of St Luke and two of St John.

3 The readings peculiar to N in the first two Gospels are the following :—

Mt vili 32 κατα κρημνου
ix 27 κυριε we david
ix 36 om. ησαν εσκυλμενοι και εριμμενοι
xii 19 εν πλατειαις
xii 28 ev δακτυλω θεου
xiii 26 εφανησαν
xxi 11 eXeyov ore

Me vi 56 κρασπεδου sine του
viii 16 ελογιζοντο
viii 21 ελεγεν sine auras ἢ
viii 30 περι τουτουΐ

EXAMINATION OF THE CHARACTER OF THE TEXT. lv

Le ii 44 εν τὴ συνοδια avrov ewa

iv 1 ὑπὸ του mvevparos: ac vg*l* a spiritu: cf. Mt iv 1

iv 22 ουχι wos ovtos εστιν wwonp

iv 39 διηκονει avrw: cf. Mc i 13

V 27 emt Tw τελονιω

ix 18 καταμονας προσευχομενον

ix 32 om. noav βεβαρημενοι ὑπνω

ix 34 δου vededn φωτινη: cf. Mt xvii 5

x1 19 avrou vpwv εσονται κριται: cf. Mt xii 27 (T.R.)

Xill 3 πάντες ὁμοῖος ὡσαυτως

xiii 18 edeyev δὲ αὐτοις

xill 27 και αποκριθεις ερει

xiv 23 0 οἰκος sine μου

XV 6 τοὺς yirovas αὐτου

xv 10 yapa ywera ev ovpave

Xvi 8 εἰσιν post φρονιμωτεροι

Xv1 26 pera€v vpov και nuov

XVli 2 ev tn Oadacon: cf. Mt xviii 6 ev τω πελαγει τῆς θαλασσης

Xvil 30 ἡ nyepa ev ἢ

XVill 5 pe υποπιαζη

XVill 8 εν τάχει ποιήσει τὴν εκδικησιν αὐτῶν

XVili 11 0 ουν φαρισαιος: ἃ Ὁ ο ἔ ff2ilq stans ἐέαψιιο pharisaeus

XVilil 18 καὶ ἐεπηρωτησεν avtov τις: G 1 13 69 346 avtov εἰς:
it vg go syr™ eteetT arm aeth ewm quidam

XIX 36 πορευομενου δὲ αὐτου ηδη: cf. xix 37

xix 43 παραβαλουσιν

xx 4 add. ποθεν nv: cf. Mt xxi 25

xx 4 εξ ovpavov sine nv: cf. Mt xxi 25

xx 5 οἱ de διελογισοντο (y8* διελογιζοντο cf. Mt xxi 25) προς
αληλους: cf. xx 14

xx 10 ev tw xpovw pro ev Kaipo

Mc x 1 ηλθεν: cf. Mt xix 1
Xx 1 συμπορευονται sine καιΐ
x 4 απολυσαι αὐτην: cf. Mt xix 7 (BCE Ε G H etc.)
xi 13 ov yap Katpos cuKwy™
xii 16 τινος ἐστιν ἡ ικωνὴ
xiv 82 προσευχωμαιΐ
xiv 53 συνερχοντε auTwy πᾶαντες οἱ apxepers™
xiv 65 pamricpacw™
xv 14 deve

I have indicated with an asterisk where the reading of N is doubtful, see p. xliii,

note 3.
The following reading may also be noted: Le x 22 οὐδεὶς γινωσκει τις ἐστιν ὁ

πατὴρ εἰ μὴ ο VLOS και TLS ἐστιν ο Los εἰ μὴ ο πατηρ: U ab.

lvi EXAMINATION OF THE CHARACTER OF THE TEXT.

Le xx 14 οι yewpyou ειπον: cf. Mt xxi 38, Me ΧΙ 7

xx 15 ποιήσει sine avros: cf. Me xii 9

xx 16 exd@oe: cf. Mt xxi 41 εκδωσεται

xx 16 add. yewpyous post αλλοις: cf. Mt xxi 41

xx 19 τὸν oxAov pro τὸν daov: cf. Mt xxi 46 τοὺς οχλους,
Me xii 12

xx 20 εἰναι δικαιους

xx 22 add. εἰπε ovr nav: cf. Mt xxii 17 (NBC etc.), Me xii 14
(codd. nonnulli)

xx 23 εἰπε αὐτοις pro προς αὐτους : cf. Mc xii 15

xx 25 καὶ αποκριθεις o imoovs pro o δε: cf. Me xii 17 (codd.
nonnull)

xx 27 μὴ εἰναι αναστασιν: οἵ, Mt xxii 23

ΧΧῚ 27 ἐπὶ των νεῴφελων του ovpavov pro ev νεφελη: cf. Mt xxiv 30

xxi 31 add. rore ante γινωσκεται

Xxil 6 καὶ amo Tore εζητι: cf. Mt xxvi 16

xxli 12 και exewos διξει υμιν avayaov

ΧΧΙ 14 ore δὲ ἐγένετο

ΧΧΙ 34 o δε εφη pro εἰπεν: cf. Mt xxvi 34

xxii 39 εἰς To opos των ελαιων Kata TO εθος

xxii 40 emt τω ToT@

xxill 6 add. yadyAaas (sic) post axoveas: codd. multi γαλιλαιαν

xxiii 17 συνηθιαν: cf. b secundum consuetudinem: cf. Jn xviii 39

ΧΧΙΙ 31 τι αν γενῆται

1.27 add. avros υμας βαπτισει ev πνευματι αγιω και πυρει: EF α
8115 fere εκεινος κιτιλ.: cf. Mt ii 11, Le ii 16

11 11 ovdus λαμβανει pro ov AapBavere: cf. 11 32

iv 51 add. δου ante ou δουλοι αὐτου

v 14 και Neyer (pro εἰπεν) αὐτω

v 30 am εμαυτου ποιειν

v 44 την δοξαν τὴν mapa του povoyevous θεου: cf. i 18

vi 10 τὸν apiOpov avdpes ws πεντακισχιλιοι: cf. Mt xiv 21

vi 12 ta περισσευσανταὰ τῶν κλασματων (codd. pler. κλασματα):
ef. Mt xiv 20, Le ix 17

vi 23 καὶ adda δὲ ηλθον πλοιαρια

vi 70 απεκριθὴ ο ἰησους και evrev: ὃὲ ἀπεκριθὴ ιησους και εἰπεν

vil 1 περιπατει pet avtwv o ιήησους: cf. vi 66

vii 26 add. ἡμων post οἱ apyovtes

vil 48 ἡ εκ των φαρισαιων επιστευσαν εἰς avTov

villi 22 add. πρὸς eavrovs post eAeyov οὐν οἱ ιουδαιοι: cf. vii. 35

vill 23 add. o τησους post καὶ edeyev avTows

Vili 27 edeyev (pro εἰπεν) avrous

Vill 45 ov πιστευετε με pro μοι

ix 9 ὁμοῖος αὐτου (pro avt@) εστιν

EXAMINATION OF THE CHARACTER OF THE TEXT. lvil

Jn ix 15 παλιν δὲ ηρωτησαν avtov
ix 22 eav τις avrov χριστον opodoynon
ix 31 «μαρτωλων οὐκ axover ὁ θεὸς
ix 32 εἰ μὴ nv ovtos παρα θεου ο ἀνθρωπος: cf. i 6
Xiv 9 amexpiOn pro Aeyer: a respondit
xv 18 εἰ ὁ Koopos μισει vpas
Xv 18 εἐμισησεν pro μεμισῆκεν
xvi 19 περι τουτου ζήητειτε προς αλληλοὺυς pro per αλληλων
Xvi 94 ev τω ovopate μου οὐδεν
XVi 26 οτι ἐρωτήσω Tov πατέρα sine eyo
Xvli 8 εδωκα (pro ded@xa) avtous
Xvii 12 καὶ ovs εδωκας μοι
XVili 3 pera λαμπαδων καὶ paver
Xvili 16 os ἣν γνώριμος pro γνωστος
Xvill 24 om. δεδεμενον
XVili 33 0 πίλατος παλιν
xix 1 τὸν ἤσουν o πίλατος
ΧΙΧ 4 επιγνωτε
xix 20 add. ex ante των ιουδαιων : xi 19, 45
xix 41 add. o maovs post ὁπου εσταυρωθη: xix 20
xix 41 ev @ ovdes mwmore ετεθη: Le xix 30
xxi 10 add. ovy post λεγει

These readings, for the most part, present the features which
would be expected from our previous knowledge of the recension.
They are either slight alterations which would easily suggest them-
selves to the scribe and which do not affect the sense, or they are
assimilations to the language of parallel or kindred passages. The
influence of the parallel passages makes itself felt even in the
treatment of the Gospel according to St John. The surviving
leaves of the Gospel afford but few passages in which we could
expect to trace its effect, but to it may be attributed not only the
peculiar readings in 1 27, vi 10, vi 12, xix 41 but the following
readings which have the support of other Mss :—

Jn i 26 βαπτιζω vpas: cf. Le iii 16, Mt iii 11 (codd. nonnulli), Mei 8
xix 6 σταυρωσον avrov: cf. Mc xv 14 (ef. Le xxiii 21)
xx 18 amayyeAXovoa: cf. Mt xxviii 8, Le xxiv 9

vil EXAMINATION OF THE CHARACTER OF THE TEXT.

Character of the Teat.

For the mixed character of the text of N it is enough to quote
von Gebhardt’s verdict on the text of Σ. After a list of passages
in which © agrees almost without discrimination with the text of
Mss of widely different class he proceeds to say—‘Fiir die
Reinheit des Textes des Codex Rossanensis ist, wie schon bemerkt,
das Ergebniss kein giinstiges'” It only remains therefore to
illustrate this verdict by quotations from the gospels of St Luke
and St John, and thus to supplement his list of readings of the
same recension from the gospels of St Matthew and St Mark®.
Following his example 1 indicate here agreements with δὲ, C, 1), A,
the Ferrar group’, and the cursives 1, 33, 157.

δ Le xiv 14 ανταποδοθησεται Se (T.R. yap): δ 1 69 124 157 346

it? arm aeth

XVili 5 κοπους: N*E*GR 1 69 131 209 246 (cf. xi 7, Mt xxvi 10,
Me xiv 6)

Jn vi 42 πως ουν ovros Neyer: ®& 103

vii 12 nv περι αὐτου : SD 33 249 254 iteod syr™ et? eth™ arm

vii 28 0 unoovs ev τὼ tepw διδασκων : ND 1 69 254 105 syrsP eth”
arm aeth

ΧΥΙ 6 ernpnoav: ὃὰ 99

xvili 20 add. καὶ ante απεκριθη: S*

ΧΥΠ 36 7 εμὴ βασιλεια : NDsUPP 124

xix 16 οἱ de mapadaBovtes τον moovv : &* λαβοντες αὐτὸν

xix 38 ηλθον ovy ca npav: &* 105 sah syr®™ arm7h

xx 16 στραφεισα δε: δὲ Π5 ited sah cop

C Le ix 81 edeyov δε: C*D 4119 it? syrsP et? (N? om. de)
xx 3 add. o ιησους ante εἰπεν: C 1308" etlat it? vgeodd gyrseh
xx 5 add. ἡμῖν post ερει : ΟἿ itt vgceodd copedd syreu etutr ethr (cf.
Mt xxi 25)
xx 10 ev τω: CQ al pauc

1 He adds however (1.6. p. xlv): ‘Zugleich aber lernen wir, und das ist eine fiir
die Geschichte des Textes nicht unwichtige Thatsache, in > eine Handschrift
kennen, welche uns in den Stand setzt, eine nicht unerhebliche Zahl von Lesarten,
die, obschon zum Theil durch alte Versionen bezeugt, in ihrem griechischen Wortlaut
bisher nur in viel jiingeren Urkunden nachgewiesen waren, bis ins 6. Jahrhundert
hinauf zu verfolgen.’

2 1.6. p. xlii—xliv.

3 T have conformed to Gregory’s practice and have reserved the symbol Φ
for the Codex Beratinus. Von Gebhardt (l.c. p. xxxvii note) designates by this
symbol the ancestor of the Ferrar group. See p. xlix, note,

EXAMINATION OF THE CHARACTER OF THE TEXT. ΙΧ

[9, Le xxii 16 om. ore: Οὐ DX
Jn xvii 12 εδωκας: C

D! Le ii 25 om. δου; Ὁ ΒΥ. aeth

A J

ii 43 amepewev: DX 1 33 al

xi 20 add. eyw post εἰ de: D al® ited cop aeth

xiii 31 (re pro Beka: D al’ sah syr

xv 17 add. wd post eyo de: DRU 1 13 124 346 itvle vg cop syr™
etsh ethr arm aeth

xvi 27 add. aBpaap post marep: DX vg (cf. xvi 30)

xvili 17 add. yap post αμην: 1) 11P¢

xxi 24 ev στοματι: DR all?

ἘΧῚ 16 ‘om: ore; (CFD.

Vv 19 amexpi6n: D 33, 47% 4]8

vi 18 ἡ δὲ pro ἡ re: De it® vg syr“ cop aeth

vi 30 ov moves: D 10} vg σοι (tu) rovers

viii 14 add. o ante ujoovs: D 69 al

vili 49 add. o ante moous: DIT? 69 346 csr

ix 6 add. αὐτου post ἐπὶ τοὺς οφθαλμους: D sah aeth

ix 12 add. avras post λεγει: Ὁ 13 69 346 ited γροοά syrseh etht
arm aeth

XVii 6 To ovopa σου: D it vg

Xvli 9 edwxas pro δεδωκας: D

xviii 11 edwxev pro ded@xev: DA al pauc

xix 15 οἱ δὲ expavyagov: DseppK YIT ws

i 26 add. vpas post βαπτιζω: A c&T it? vg cop arm syr?
xvili 11 εδωκεν pro ded@xev: DA al pauc

Ferrar group.
Le ii 26 πριν ἡ ιδειν: ΚΠ 69 124 2P¢ 4110 fere

Afi

ix 1] ra περι της βασιλειας: MU 13 33 69 4130 fere

ix 17 εφαγον παντες Kau ἐεχορτασθησαν: 13 69 124 242 346 ce it?
vg syr etsch (cf. Mt xiv 20, Mc. vi 42)

ix 18 add. αὐτου post μαθηται: MU 1 13 69 4139 fere it? sah cop
syr et"? arm aeth

XVili 25 εὐκοπώτερον sine yap: ΠῈ 69 131 al pauc syr*%h arm
aeth

xix 21 add. ad fin. καὶ cuvayers οθεν ov διεσκορπισας : UA 13 69
262 346 al! (cf. Mt xxv 24)

xxii 25 κατακυριευουσιν: UX 13 69 124 al! (cf. Mt xx 25, Me x 42)

ii 18 om. ovy: 3 33 69 346 al it? cop arm syr!™

iv 41 add. εἰς avrov post επιστευσαν: A 13 69 al pauc ited syrseh
et? eth arm aeth

vill 33 add. ot covdaroe post ἀπεκριθησαν avrw: XA 13 33 69 124
al pauc 105 syr? οὐδ armeodd

1 Cf, Jn vii 12, 28, xviii 36 under δὲ,

Ix EXAMINATION OF THE CHARACTER OF THE TEXT.

Jn xv 15 add. αὐτου post o κυριος: 69 157 28
xv 16 μενει: A 33 69 al!?
xvii 7 παρα σοι: X 69 al
XVili 16 exivos pro o addos: 13 69 124 157 4110 ited yg? cop aeth
xix 15 add. λεγοντες post expavyagov: U barb’ 13 69 124 al
xx 20 την πλευραν sine αὐτου: 1 13 2P¢ 108 vg
1 Le xiii 4 om. τους ανθρωπους: 1 al plus’ vg?
xxi 32 om. ote post αμὴν Aeyo υμιν: 1 11 127 248 gsr
Jn vili 21 add. καὶ οὐκ evpyoere pe post ζητησετε pe: 1 22 209 al
plus! cop syr?
ix 15 add. eromoey και post πηλον: G 1 22 2re
33 Le ii 33 καὶ ἢ μητὴρ Sine αὐτου: 33
xvi 7 add. καθισας tayews ante γραψον: 33 36°
Jn ili 27 0 ιωαννης: M 33 al pauc
ν 28 της φωνῆς του viov του Oeov pro της φωνὴης αὐτου: 33
157 Jn vi 1 om. της γαλιλαιας : 157 8P° al pauc

Agreements with the Texts of the Better Uncials.

In the following instances, however, N is found in agreement
with one or more of the better uncials against the majority of
manuscripts.

Le ii 3 περιχωρον sine τὴν : ΑΒ],
ix 16 mwapadewa pro παρατιθεναι: SBCX 1
xiv 10 epe pro amn: NBLX
xiv 34 eav δε και To atas: NBDLX
xvi 4 εκ τῆς οικονομιας: NBD 1 69 124 346
Xvi 6 ta γραμματα: SBDL
Xvi 9 εκλιπη: N* eteP-B*¥DLRII 1
xvii 7 add. avrw post ep: NBDLX
xvll 12 ὑπηντησαν pro απηντησαν: ®L 1 13 69 157 209 346
xvii 24 ἡ αστραπὴ αστραπτουσα: NBLXY 1 69 106 157
xix 23 pov to αργυριον: RABL 33 157
xix 27 add. avrovs post κατασφαξαται: NBFLR 33 157
xix 45 πωλουντας sine ev avta: NBCL 1 69
xx 14 om. devre: ABKMQII 1 209 al plus”
xx 24 o de pro ἀποκριθεντες δε: NBL 33
xx 27 λεγοντες prO αντιλεγοντες: NBCDL 1 33 209
xxii 12 κακει: NLX
xxii 48, 44 om. N@ABRT 13* 69 124
xxiii 11] καὶ o npwdns: NLTX 13 69
ΧΧΙ 27 a sine και: ABC*DLX 33

EXAMINATION OF THE CHARACTER OF THE TEXT. Ixi

xxiv 18 ονοματι: SBLX

xxiv 47 ap£apevor: NBC*LX 33

i 27 om. avros eotw ante o οπισω: NBC*LT? 1 33

i 27 om. os ἐμπροσθεν μου yeyovey ante ov οὐκ eye: SBC*LT?
1 13 33

i 27 ov ovk epee eyo: BT?PX 13 69

ii 11 apyny sine τὴν: ABLT>A 1 33

iii 2 δυναται ravta ta σημια: RABLT? 33

iii 4 vexodnpos sine ο: BE*GL

iii 23 add. o ante wavvns: B 44°"

iv 9 γυναικος σαμαριτιδὸος ovans: RABC*LT? 33

iv 14 add. eyw ante doc 2°: NDMT® 33 69

iv 20 mpookuvew de: SNABC*DL 33

iv 36 0 σπειρων sine και: BCLT*U 1 33

iv 46 εν cava pro es την κι: B (ef. 1 1)

iv 46 ην de pro καὶ nv: NDLT? 33

iv 51 ὑπηντησαν pro απηντησαν: RBCDKL 1 v

iv 51 om. καὶ απηγγείλαν: BL

iv 52 εἰπὸν ovy pro και εἰπον: ΒΟ 55

v 27 κρισιν sine και: NABL 33

ν 28 axovowow pro ακουσονται: NLA 33. (B 157 ακουσουσιν)

v 36 δεδωκεν : NBLI 1 33 69 157 2P°

v 36 a row sine eyo: SNABDL 1 33

v 38 ev vaw μενοντα: NBL 1 33 124

vi 2 ηκολουθει δὲ pro ca ἡκολ.: NBDL 1 33 69 124 ve

vi 2 εθεωρουν pro ewpov: BDL (A 13 εθεωρων)

vi 5 φιλιππον sine τον: NBDLA 33

vi 7 o φιλιππος: SL

vi 7 εκαστος sine avrev: NABLII 13 33 69

vi 9 παιδαριον sine ev: SBDLi* 1 69 157

vi 17 ovr pro οὐκ: NBDL 33 69 124 254

vi 17 προς αὐτοὺς εληλυθει 0 ιησους: B

vi 21 eyevero τὸ πλοιον: ABGL 1 33 69 124 2re

vi 23 ex τῆς τιβεριαδος: B 127

vi 24 πλοιαρια pro πλοια: NcBDL 33 69 124

vi 29 πιστευητε pro πιστευσητε: NABLT 1 33 2P°

vi 71 παραδιδοναι avrov: BCDL 69 124

vii 23 add. o ante avOparos: B 33

vii 34 add. με post ευρησετε: BIrxX 1 Bre

vii 41 οἱ de (pro αλλοι 2°) ελεγον : BLTX 1 33

vil 43 eyevero ev τω οχλω: NSBDLTX 33 124 157

vii 46 ἐλαλησεν ovtas avOpwros: N°BLTX 33

vii 52 εκ τῆς γαλιλαιας προφητης: BLTX

viii 19 αν ηδιτε: BLTX 1 33

Vili 23 καὶ edeyey avras: SNBDLTX 13 69 346

lx EXAMINATION OF THE CHARACTER OF THE TEXT.

Jn vili 38 a ewpaxa..... a: S*BCDX 69 346
ix 6 αὐτου tov πηλον: RBL 1 33
ix 9 om. de post αλλοι 2°: BCLX 33 124
ix 10 add. πως ovy ante ηνεωχθησαν: NCDLX 157
ix 11 ἀαπελθων ovy pro απελθων δε: NBL 1 33 124 157 2Pe (DX
αἀπηλθον ovr)
ix 16 οὐκ ἐστιν ovros παρα θεου ο ανθρωπος: SNBDLX 157
ix 18 nv τυῴφλος: NBL 157
ix 28 add. οἱ de ante ελοιδορησαν: NSDL 1 33 157 2°
ix 28 μαθητης ει: NAB 1 33
ix 30 ev τουτω yap To θαυμαστον: NBL
xvi 15 add. υμιν post εἰπον: NL
Xvi 29 λεγουσιν sine αὐτω: N* et? BCFD*ATm 1 2Pe
Xvii 4 τελιωσας pro ετελειωσα: NABCLII 1 33 246
XVili 34 amo ceavtov pro ap εαὐτου: NBC*L
xix 3 εδιδοσαν pro εδιδουν: NBLX 1
xix 7 kata Tov νομὸν sine ἡμων: RBDserrLA
xix 10 ἀπολυσε σε και εξουσιαν eyo σταυρωσε σε: NABE*
xix 20 ρωμαιστι ελληνιστι: N*BLX 33
xix 34 εξηλθεν evdus: SBLXY 33
xxi 14 rows μαθηταις Sine αὐτου: NABCL 1 33 157

Corrections of the Manuscript.

The corrections in the manuscript which are worthy of notice
are few in number.

We have:

Mt ix 9 τον is added before MarOeov with no other Ms.

xi 22 τυρω και σιδωνι is corrected obviously in error to ore yn σοδομων, a
reading unsupported by any other Ms.

xviii 10 ev ovpavos is added after οὐ ayyedo. αὐτων with most Mss. B
reads ev τω ovpava.

xxvi 60 οὐκ nupov is added after Ψψευδομαρτυρων προσελθοντων probably
with the intention of bringing the reading of the manuscript into
conformity with the majority of Mss. SBC*L omit.

χχνὶ 33 λεγομενον 2° is changed to ερμηνευομενον. λεγόμενος is the
reading of &* et? BL ; λεγομενον of some thirty MSS ; μεθερμηνευο-
μενος (or -ov) has slight attestation ; epunvevopevoy has none.

Me ix 23 πιστευσαι is added after δυνη with many uncials. S*BCLA omit.

x 19 μὴ αποστερησὴς (apparently) is added with SB?L and most uncials
against B*¥K ΔΗΣ.

Le iii 24 του ιακωβ is added perhaps from Mt i 16 after won 1°.

EXAMINATION OF THE CHARACTER OF THE TEXT. [Χ11]

Le ii 26 The first hand has wony (NBL), Sa (NBL) in accordance with the
spelling of the best uncials; the order, however, is different. Note
σεμει (N), σεμεειν (XBL), where a difference in spelling is easy. In
the margin is added τοῦ ἑωανναν του ρησα with the best Mss.

iii 32 του βοοοζ is added after του ὠβηδ.

ili 33 του αμιναδαβ tov apap του apve is the reading of N, του ἀρνι being
cancelled. The T.R. reads rov αμιναδαβ tov apap with ΝᾺ B reads
Tov adue Tov apvee With SL. Tisch** reads both rou apap and του
apvet.

ili 35 rou εβερ is added with all mss after rou φαλεκ.

iv 23 and elsewhere καφαρναουμ (SBD) is changed into καπερναουμ.

v 19 ποιας (all uncials) is changed into πὼς (some cursives).

ix 31 δὲ (ΟΠ) al) is cancelled after ἐλεγον with most Mss.

xx 24 τινος exer (B, most uncials) is changed into οἱ de εδιξαν και εἰ τινος
(SCL etc. οἱ δὲ εδειξαν (δὲ αὐτω) και εἰπεν : the reading is however
attested exactly by no other Ms).

xxiv 13 exarov (&! etc. Or) is cancelled with BL and most Mss.

Jn i 27 0 omuw (SBC*LT?) is erased and in its stead are substituted the
words autos ἐστιν o orice, the reading of most Mss.

id. os eum poo bev μου γεγονεν OV OUK εἰμει (most MSS) is read in the place of
ou οὐκ ewer (NBC*LT?).

iv 27 rw Noy is added after ἐπὶ τουτω without any known authority.

iv 53 0 uous, which is inserted between the lines, was omitted originally
with &* foss basm.

vi 27 o πατὴρ is added in conformity with the reading of all mss.

vil 39 ayov is added with L and many uncials. δὲ omits.

vii 50 προς avrovus is the reading of S* which alone has no addition of any
kind. N? agrees with ΚΥΔΠ. S°BL reads 0 eAdwv πρὸς αὐτὸν
προτερον.

viii 41 τὸν Oeov is added in accordance with the reading of all mss.

Vili 42 eyw yap is changed into eyw yap δια τὴν αληθειαν, but without any
authority.

xix 5 o πίλατος is added after αὐτοῖς on very slight authority.

xx 10, which was omitted, has been supplied in accordance with the
reading of all Mss.

An examination of the foregoing lists shews clearly that the
value of neither N nor = can consist primarily in the importance
of the readings which they support. It is true that the recension
which they represent is found to give its attestation to a con-
siderable number of readings found only in the best manuscripts ;
it is true also that this recension is for some readings the only
witness, and the only Greek witness of any antiquity for others,

lxiv EXAMINATION OF THE CHARACTER OF THE TEXT.

which have been known to us hitherto through a version or
through a late Greek exemplar. The readings, however, thus
attested are not of much importance, nor do they as a rule
commend themselves as authentic. The value of the recension
must rather be sought elsewhere, in the light it throws on the
history of the text. A fair number of ancient readings still
survive, which have been rejected by later uncials and cursives ;
a few have been deliberately rejected by the corrector in favour of
readings which subsequently became popular. This illustrates at
once the resistance offered by the ancient text, and one way in
which that resistance was overcome and the better readings
removed from circulation. The divergencies, moreover, from that
original standard—especially the unique readings of the recension
—illustrate the mental tendencies which led to the reproduction
of the later text. While some alterations are obviously due to
carelessness, many may be traced to a desire for smoothness and
conformity. One is tempted to go further and to wonder whether
the lack of right judgment, which could prefer these qualities to
the vigour and incisiveness of the original writing, did not mani-
fest itself in all things and ought not to be reckoned among the
causes of the anxiety which in the sphere of morals and doctrine
earlier owners of such manuscripts occasioned St Chrysostom and
St Jerome.

CODICIS PURPUREI PETROPOLITANI

QUAKE SUPERSUNT.

SECUNDUM MATTHAEUM.

Desunt folia tria ab initio evangeli.
Incipit codea ad i 24.

ποίησεν ὡς προσεταξεν avTw oO ἀγγέλος κυρίου καὶ Trape- Pet 44
λαβεν THY γυναίκα αὐτου *KaL οὐκ εγινωσκεν αὑτὴν εως ov
ETEKE TOV υἱον AUTNS TOY πρωτοτοκον καὶ εκάλεσε TO OVOMA
αυτου ιησουν

II. Tov δὲ ἑησου γεννηθεντος εν βηθλεεμ της ιουδαίιας ev
ἡμεραῖς npwdoov του βασίλεως δου payot απο ανατολων παρε-
γένοντο εἰς ἑερουσαλημ ἤλεγοντες που εστιν Oo τεχθεις βασιίλευς
των ιουδαιων" ἰδομεν Yap αὐτου τον ἀστερᾶ εν TH ανατολὴ και
ἤλθομεν προσκυνησαι avTw ϑακουσας δὲ η.. δὴς ο βασιλευς
εταραχθὴη Kal πᾶσα ἡ ἱεροσολυμα μετ αὐτου “καὶ συναγαγων
TAVTAS τοὺς ἀρχίερεις καὶ TOUS γραμματεῖς του λαου επυν-
θανετο Tap avTwy που ο χρίστος yevvatat "Ox be εἰπὸν avTw
eu βηθλεεμ τῆς Lovdatas ouTws yap γεγραπται δια του προ-
φητου: ὅκαι συ βηθλεεμ' yn ιουδα' ουδαμως ἐλαχίστη εἰ εν
τοῖς ἡγεμόσιν LoVvda εκ σου yap εξελευσεται ἡγουμενος οστίς
ποιμανεῖ τον λαον μου τον Lapanr* ’Tore npwdns ||

Desunt folia duo usque ad ii 20.

pevou εἰς ynv topanr τεθνηκασιν yap ou ἕητουντες τὴν WuYX.. Pet 45
του παιδιου ἼΟ δὲ εγερθεις παρέλαβεν TO παίδιον καὶ την

iil ιεροσολυμα Σ 2 τον agrepa αὐτου =

1—2

Pet 11

Pet 12

4, TEXT OF CODEX N. Mt ii—vi

μητερα αὐτου καὶ ηλθεν εἰς ynv ἰσραηλ' Ξακουσας δὲ oTt
ἀαρχέλαος βασίλευει THS ιουδαιας αντὶ ἡρωδου του πατρος
αὐτου: εφοβηθὴ απέελθειν εκει' χρηματισθεις δὲ κατ ovap
ανεχωρησεν εἰς TA μερὴ τῆς γαλιλαιας" και εἐλθων κατω-
κησεν εἰς πολιν λεγομενην ναζαρεθ ὁπως πληρωθὴ το ρηθεν
δια των προφητων' οτι ναζωραιος κληθησεται |

TIT. Ev ταῖς ἡμεραις exewais παραγείνεται wwavyns o
βαπτιστῆς κηρυσσων εν τὴ Epnuw τῆς ιουδαιας *KaL λεγων
μετανοειτε ἡγγικεν yap ἡ βασίλεια των ουρανων" °Outos
yap eotw o ρηθεις vo ἡσαιου Tov προφητου AEyovTos φωνὴ
βοωντος εν TN Eepnuw ETOLMAaTATE THY οδον κυρίου ευθειας ποιεῖτε
Tas τριβους αυτου" ‘Autos δὲ ο wwavyns εἰχεν TO ενδυμα
αὐτου απὸ τρίχων καμήλου καὶ ζωνην δερματινην περι τὴν
οσφυν αὐτου" ἡ δὲ τροφη αὑτοῦ ny ακρίδες ||

Desunt folia quattuor decem usque ad vi 24.

δυνασθε θεω δουλευειν Kar μαμωνα" Δία TOUTO λέγω υμιν
μη μεριμνατε τὴ ψυχὴ ὑμῶν τι φαγητε' καὶ TL πίητε" μηδε
τω σωματι ὑμῶν τι εἐνδυσησθε ovxXEL ἡ Ψυχὴ πλιον εστιν τῆς
τροφὴς και TO σωμα Tov ενδυματος εμβλεψ"... ... τὰ TETEWA
T.. ουρανου οτι ov σπιρουσιν οὐδε θεριζουσιν ovde συναγουσιν
εἰς αποθηκας καὶ ο πατὴρ ὑμων ο οὐυρανίος τρεφει AUTA* οὐχ
vps μαλλον διαφερετε αὑτων. “Tis δε εξ υμων μεριμνων
δυναται προσθειναι | ... THY NALKL.. αὐτου πηχὺυν eva ὅκαι περι
ενδυματος TL μεριμνατε; KaTapabeTe Ta κρινα του aypov πὼς
αυξανει" ov κοπίια ov.. νηθει ϑλεγω .. υμιν OTL ουδε σολομων
εν πασὴ τὴ δοξη αὐτου περιεβαλετο ὡς εν τουτων' εἰ δὲ
τον χορτον TOV aypouv' σήμερον οντα και avpLoV εἰς κλιβανον.
βαλλομενον o θεος ουτως αμφιεννυσιν ov πολλω μαλλον ὑμᾶς
ολυγοπιστοι Ἵμη ovy μεριμνησητε λέγοντες τί φαγωμεν ἢ TL
πίωμεν ἡ τι περιβαλομεθα ϑταυτα yap Tavta τα εθνη || επι-
ζητει" ode yap ο πατὴρ vuwY ο ovpavios oTL χρηζετε τουτων
ἀπαντων βζητιτε Se πρωτον την βασιλείαν Tov θεου καὶ την

vi 81 περιβαλομεθα] o in w eadem manu mutatum

vi3l φαγομεν ἡ τι πιομεν Z

Mt vi-vili TEXT OF CODEX N. 5

δικαιωσυνην αὐτου και Tavta TavtTa προστεθησεται υμιν “pn
ουν μεριμνησητε εἰς THY αὔριον ἢ Yap αὐὑριον μεριμνησὴ τὰ
EQUTNS ἀρκετὸν TH ἡμέρα ἡ KAKA aUTNS*

VIL Μη κρινετε wa μὴ κριθητε *ev ὦ yap κρίματι κρίνετε
κριθησεσθε καὶ εν w μετρω μετριτε αντιμετρηθησεται υμιν
Τὶ Se βλεπὶς το καρφος το εν] .. οφθαλμω του αδελῴου σου"
τὴν δὲ δοκον τὴν εν τω Tw οφθαλμω ov κατανοεῖς “ἡ πως EPELS
τω adeddw cou: αφες εκβαλω To Kaphos εκ του οφθαλμου σου
καὶ ἰδου ἡ δοκος εν τω οφθαλμω σου. "υποκριτα εκβαλε
mpwtov τὴν δοκον εκ Tov οφθαλμου σου Kat τοτε διαβλεψὶς
εκβαλειν το Kaphos ex Tov οφθαλμου του αδεέλῴφου σου. “Μη
δωτε TO αγίον τοις κυσείν μηδε βαλητε τους μαργαριτας υμων
εμπροσθεν των χοίρων μηποτε καταπατηΐσουσιν auTous εν Pet 18
τοις ποσίν αὑτων καὶ στραφεντες ρηξουσιν υμας. 7 AutuTe
και δοθησεται υὑμιν ζητιτε καὶ εὑρήσετε KPOVETE καὶ ανοιγη-
σεται υὑμιν ὅπας yap ο αἰτῶν AapBaver καὶ o ἕητων ευρισκει"
καὶ τω κρουοντι ανοιγησεται" ἕη τίς ἐστιν εξ ὑυμων avOpwrros
ον εαν αὐἰτησὴ ουιϊος αὑτου αρτον μὴ λιθον επιδωσει αὐτω και
εαν ἔχθυν αἰτησει μὴ οφιν ἐπιδωσει αυὐτω" “eu ovy Ups πονήηροι
uTapxovtes οἰδατε δοματα ἀγαθα διδοναι τοῖς τεκνοίς VOY
πόσω μαλλον o πατὴρ | ὑμων o εν τοῖς ουρανοίς δωσει ayaba
τοις ALTOVOLVY AUTOV 2Tlavta ovy oca εαν θέλητε Wa ποι-
ουσιν ὑμῖν ot ἀνθρωποι ovTwS καὶ υὑμίς TTOLELTE αὐτοῖς OUTOS
yap €oTW ο νομος καὶ ot προφηται" 1 σελθατε δια τῆς
στενης TUANS OTL πλατια ἡ TUAN καὶ ευρυχωρος ἡ οδος ἢ
απαγουσα εἰς τὴν αἀπωλείαν. καὶ πολλοι εἰσιν OL εἰσερχόμενοι
δὲ αυτης" “te στενὴ ἡ πυλὴ Kat τεθλιμμενὴ ἡ οδος ἡ απαγουσα
εἰς THY ἕωην Kal ολιγοι εἰσιν οἱ εὑρίσκοντες αὑτὴν ὕπροσεχε ||

Desunt folia duo usque ad viii 1.

αὐτου απο Tov opous ἠκολουθησαν avTw οχλοῖι πολλοι" ΞΚ αι Pet 14
ἰδον λεπρος προσελθων προσεκυνει αὑὐτω λεγων᾽ KUpLE εαν
θέλεις δυνασαι με καθαρισαι' ἵκαι εκτινας τὴν χείρα ἡψατο

Υἱ 4 ages] σ supra lineam eadem manu scriptum

vil 5 εκ Tov οφθαλμου 2°] ro ev Tw οφθαλμω = vilil avrov] avrw 2
2 θελης =

Pet 15

Pet 16

6 TEXT OF CODEX N. Mt viii

auTou ο inaous λεγων θέλω καθαρισθητι Kat ευθεως exal.....

..TOU ἢ λει. Και Neyer av.. ο τήσους ορα μηδ.νι εὐπῆὴς
adda ὑπαγε σεαυτον δειξον τω ἱερεῖ καὶ προσένεγκε TO δωρον
σου ο προσεταξεν μωυσὴς εἰς μαρτυρίον avTOLS δξσεέλθοντι
δε αὐτω εἰς καπερναουμ προσ᾽..... αὐτω ....0VTAaPXOS .. ρα-
καλων ουτον ὅκαι λεγων κυριε ο παῖς μου βεβληται εν TN οἰκία
παραλυτικος δινως βασανιζομενος" Και Neves avTw ο τησους
eyo ελθων θεραπεύυσω avTov: ὅκαι ἀποκριθεὶς ο εκατονταρχος
εφη κυριε οὐκ εἰμι LKaVOS Wa μου ὑπο THY στεγὴν εἰσέλθης
αλλα μονον εἰπε λογω Kat ιαθησεται ο παις μου" *KaL yap eyo
ανθρωπος εἰμι ὑπο εξουσιαν ἐχων UT ἐμαυτον στρατιωτας" Καὶ
λεγω TOUTW πορευου καὶ πορευεται' καὶ ἄλλω || ερχου και
EPXETAL καὶ τω δουλω μου ποίησον τοῦτο καὶ ποιει" 10 A κου-
σας δε TavTa ο wnaous εθαυμασεν Kat εὐπεν τοις ακολουθουσιν
avTo αμην λέγω υὑμιν ουδὲ εν τω ἰσραὴλ τοσαυτὴν πίστιν
nupov Aeyw δὲ υμιν ott πολλοι απο ανατολων Kat δυσμων
ηξουσι Kat ανακλιθησοντε μετα αβρααμ' καὶ toaak καὶ ακωβ
ev Tn βασίλεια των ουρανων “ot δε vio της βασιλειας εκβλη-
θησονται εἰς το σκοτος το εξἕωτερον exes εσται o κλαυθμος
καὶ [ ο βρυγμὸς των οδοντων' Kae eurev ο ἥσους τω
EKATOVTAPXN ὕπαγε καὶ ὡς ἐπιστευσας γενηθήτω σοι Kat ιαθη
0 Tals αὐτου απο TNS ὠρᾶς εκεινῆς" Καὶ νποστρεψας o
εκατονταρχος ELS TOV οἰκὸν αὑτου εν αὑτὴ τὴ ὡρα ηυρεν AUTOV
υγιενοντα" “Kau ehOwv o τἡσους εἰς THY οἰκιαν πετροῦυ ιδεν
τὴν πενθεραν avtov βεβλημενὴν καὶ πυρεσσουσαν και ἡψατο
TNS χείρος auTns καὶ αφηκεν αὑτὴν o πύυρετος καὶ ἡγερθη και
διηκονει αὐτων 6Owvas δὲ yevo||wevns προσηνεγκαν avTw
δαιμονιζομενους πολλους Kat εξεβαλεν Ta πνευματα oyw Kat
TavTas τοὺς κακῶς exovtas εθεραπευσεν “otras TANPwOn TO
ρηθεν δια noaiov Tov προφητου AeyovTos autos τας ασθενιας
ἡμων ἔλαβεν Kat τας νοσους εβαστασεν'" Ἰδδων δὲ 0 τἡσοὺυς
πολλοὺς OYAOUS περι αὐὑτον ἐκέλευσεν απέλθειν εἰς το περᾶν"
Kau προσελθων εἰς γραμματεὺς εὐπεν auTw διδασκαλε ἀκολου-
θησω σοι οπου εαν ἀπερχὴ “και | NEyEL aVTW O τἡσοὺυς αἱ
αλωπηκαις φωλεους εχουσιν καὶ τὰ πετινα του ουρανου κατα-
σκηνωώσεις o δε υἱος του ανθρωπου οὐκ EXEL που THY κεφαλὴν

viii 15 αὐτων] sic ex errore scribae

Mt viii-ix TEXT OF CODEX N. {

κλιναι 1Krepos δὲ τῶν μαθητων αὐτου εἰπεν avTw κυρίιε
ἐπίστρεψον μοι πρωτον amedOew Kat θαψαι Tov πατερα μου
50. δὲ wnoous εἰπεν avTw avTw ἀκολουθεῖ μοι καὶ αφες Tous
vexpous θαψαι tovs eavTwy vexpous Kar euBavtTt avtT@
εἰς TO TAOLOY ἠκολουθησαν avTw οἱ μαθηται avToU. και δου

ota ||
Deest folium usque ad vii 31.

ἀγέλην των xolpwv' “Kat εἰπεν αὑτοῖς ὑπαγετε" οἱ Se εξελ-
θοντες ἀπηλθον εἰς την ἀγέλην των χοίρων" καὶ LOoV ὠὡρμησεν
Taca ἡ ἀγελὴ κατὰ κρημνου εἰς τὴν θαλασσαν Kat ἀπεθανον
εν τοῖς ὑυδασειν" οι δὲ βοσκοντες εφυγον καὶ απέλθοντες εἰς
τὴν πολιν απηγγίλαν παντὰ καὶ Ta τῶν δαιμονιζομενων"
και ἰδου πασα ἡ πολις εξηλθεν εἰς συναντησιν τω τσοὺ και
LOOVTES αὑὐτον παρεκάλεσαν oTws μεταβὴ απὸ τῶν οριων

auto:
IX. Καὶ eu|Bas evs το πλοῖον διεπερασεν καὶ ηἡλθεν εἰς
τὴν ἰδιαν πολιν" ΞΚαι wou προσεφερον avtw παραλυτικον

ἐπι κλινης βεβλημενον' καὶ LOwY ο σους την πίστιν αὐτων"
εὐπεν τω παραλυτικω" θαρσει τεκνον αφεοντε Tov αἱ ἀμαρτίαι
σου ὅκαι ἰδου τινες των γραμματεων εὐπον εν EaUTOLS OUTOS
βλασφημει" Ἰδὼν δὲ 0 ἡσους τας ενθυμησεις avT@Y εἰπεν
αὐτοῖς wate vais ενθυμισθε πονηρα εν ταῖς καρδιαῖς υμων ὅτι
yap εστιν εὐκοπώτερον εἰπεῖν αἴ φεοντε σοι aL ἀμαρτίαι ἡ εἰπεῖν
εγίρε και περίπατι" Siva de εἰδητε οτι εξουσιαν EXEL O ULOS του
ανθρωπου emt THS γης αφιεναι αμαρτιας" TOTE λέγει τω παρα-
λυτικω" εγερθεις αρον σου THY κλινὴν καὶ υπαγε εἰς TOV οἶκον
σου ἴκαι εγερθεις ἀπηλθεν εἰς Tov οἰκον αὐτου ϑιδοντες δὲ οἱ
οχλοι εθαυμασαν καὶ εδοξασαν τον θεον tov δοντα εξουσιαν
τοιαυτην τοίς ανθρωποις "Και παραγων εκειθεν o τἡσους
ἐδὲεν avOpwrov καθημενον ent το τελωνιον | Ματθεον λεγομενον
και λεγει aUTW ακολουθει μοι καὶ αναστας ἠκολουθησεν αὐτω
Kae eyeveTo αὐτου ανακιμενου ev TH οἰκία καὶ ἰδου πολλοι

viii 22 avrw bis scriptum posteriore loco erasum ix 2 σου αι amapriac
σου] sic ex errore scribae 9 Ματθεον] τον praem extra seriem litterarum
viii 20 κλινη Σ 28 εμβαινοντος αὐτου Σ 82 κατα Tov Kpnuvov =

ix 2 σου 19] σοι = 9 0 tnoous εκειθεν ἃ

Pet 17

Pet 18

Pet 19

Pet 20

8 TEXT OF CODEX N. Mt ix

TEAWVAL καὶ ἀμαρτῶλοι EMOOVTES TUVAVEKWTO TW (σου και TOLS
μαθηταῖς avtov “Kau LoovTes οἱ φαρισαῖιοι εἰπὸν τοις μαθηταῖς
αὐτου διατι μετα τῶν τελωνων καὶ ἁμαρτωλῶν εσθιει ο διδασ-
καλος υμων 2Q de ἑησους akovoas εὐπεν αὐτοῖς OV χρείαν
EYOUTW οἱ ἰσχύοντες LaTPOU' αλλ OL κακως εἴχοντες “'πορευ-
θεντες δὲ μαθετε τι εστιν ἔλεος θέλω καὶ ov θυσιαν ov yap
mrOov καλεσαι δικαίους ἀλλα ἀμαρτωλους" “Tote προσ-
ερχονται avTw οἱ μαθηται LwavYOU λέγοντες διατί ἡμίς καὶ οἱ
φαρίσαιοι νηστευομεν πολλα ot δὲ μαθηται σου ov νηστευουσιν
Ἰδζαι εὐπεν αὐτοῖς 0 ἴσους μὴ δυναντε οὐ υἱοι του νυμῴωνος
πενθειν eb οσον μετ αὑὐτων εστιν ο νυμφιος ἐλευσοντε δὲ ἡμεραι
οταν ἀπαρθὴ απ αὑτων ο νυμῴιος καὶ τοτε νηστευ)σουσιν
Bovders δὲ επιίβαλλει επιβαλλει επιβλημα pakKovs ayva-
gov emt ιματίω παλαίω ερι yap TO πληρωμα αὐτου απὸ TOU
ἐματιου και χιρον σχίσμα γινεται ἥουδε βαλλουσιν οινον νεον
εἰς ἀσκους παλαίους εἰ δὲ μηγε ρηγνυνται OL ATKOL καὶ O OLVOS
EKYELTAL καὶ OL ὥσκοι «πολουνται" aha βαλλουσιν οινον veov
εἰς GOKOUS καίνους Kal ἀμῴφοτεροι συντηρουνται" 8Tavta
auTOV λαλουντος αὑτοῖς ἰδου apywy εἰσελθων TPOTEKUVEL AUTH
λεγων ote ἡ θυ γατὴρ μου apTe ετελευτησεν" ἄλλα Ew επιθες
τὴν χειρα σου ἐπ αὑτὴν καὶ ζἕησεται “Kat εγερθεις ο τησους
ηκολουθησεν avTw@ Kat or μαθηταῖι avTov. Kas δου γυνὴ
αἰμορροουσα δωδεκα ετὴ προσέλθουσα οπισθεν ἡψατο του κρασ-
πεδου του ιματιου αὐτου: ἥ'ἴελεγε yap εν εαυὐτὴ εαν μονον
ἀψομαι Tov ιματιου αὐτου σωθησομαιν 50 de τησοὺυς στρα-
φεις Kat Lowy αὐτὴν εὐπεν θαρσει θυγατηρ ἡ πίστις σου σεσωκεν
σε καὶ ἐεσωθὴη ἡ γυνὴ απὸ της wpas exer | και ἔλθων ο τἡσους
εἰς τὴν οἰκίαν TOV ἄρχοντος καὶ ἰδων TOUS αὐλητὰς καὶ τον
οχλον θορυβουμενον Neyer “'ἀναχωρειτε ov yap ἀπεθανεν TO
κορασιον αλλα καθευδει" καὶ κατεγέλων αὐτου “ote δὲ εξε-
βληθὴη ο οχλος εἰσέλθων εἐκρατησεν τῆς χείρος αὑτῆς Και
nyepOn το κορασιον και εξηλθεν ἡ φημη avTys εἰς OANY THY γὴν
ἐκείνην" Και παραγοντι εκιθεν Tw ησου ηκολουθησαν avTw

ix 16 επιβαλλει 1° erasum 21 αψομαι] o in ὦ mutatum 22 exer}
sic ex errore scribae

ix 13 edeov = id. και ουσιαν Z 18 τὴν χειρα ew αὑτὴν = 28 ελεγεν J
20. η φημὴ αὐτὴ Σ

Mt ix-—x TEXT OF CODEX N. 9

δυο τυφλοι κραζοντες Kat λέγοντες EAENTOY ἡμᾶς κυρίε VLE
δαυιδ || 8 σεέλθοντι Se avtw εἰς THY οἰκίαν προσηλθον avTw
οἱ τυφλοι' Και Neyer αὑτοῖς ο τἡσους πίστευετε οτι Suvape
TOUTO ποίησε λεγουσιν AUTW Val κυρίε “Tote ἥψατο των
οφθαλμων αὐτων λεγων κατα THY πίστιν ὑμων γενηθητω υμιν
Kar ηνεωχθησαν αὐτων ot οφθαλμοι και ενεβριμησατο αυτοις
ο τἡσους λεγων ορατε μηδις γινωσκετω' οι δὲ εξελθοντες
διεφημίσαν avTov ev ολὴ TH YN EKEWN ἥαυτων de εξερχομενων
Lov προσηνεγκαν avtw | avOpwrov κωφον Saipmovifopevov:
ὅδ και εκβληθεντος του δαιμονίου edadnoev 0 κωφος Kat εθαυ-
μασαν οἱ οχλοι λέγοντες OVdETTOTE εφανὴη ουτῶς EV τω ἰσραηλ"
4O. δὲ φαρίσαίοι ἔλεγον ev τω ἄρχοντί τῶν δαιμονίων εκ-
Barrer Ta δαιμονία" “Kae mepinyey 0 σοὺς τας πολις
πασας καὶ Tas κωμας διδασκων εν Tals συναγωγαις αὐὑτων"
Kal κηρυσσων To εὐαγγελίον τῆς βασιλείας καὶ θεραπευων
πασαν νοσον Kat πᾶσαν μαλακιαν ὅδιδων || de Tous οχλοὺυς oO
ἴσους εσπλανχνισθὴ περὶ avTwY oT’ noav ws προβατα μὴ
εχοντα ποιμενα" Tore Neyer Tors μαθηταῖς αὐτου o μεν
θερισμος modus οἱ δὲ εργαται oduyou δεηθετε ουν Tov κυριου
του θερισμου omws εκβαλὴ εργατας εἰς Tov θερισμον αὐτου"
X. Καὶ προσκαλεσαμενος τους δωδεκα μαθητας avtov'
εδωκεν autos εξουσιαν πνευμάτων αἀκαθαρτων wate εκβαλλειν
avta και θεραπευειν πάσαν νοσον Kat πᾶσαν μαλακίαν" | *Tov
de δωδεκα αποστολων τὰ OVOMATA εστιν ταυτα' πρῶτος σίμων
ο λεγομενος πετρος καὶ avdpeas ο ἀδελῴφος αντου" LaKwBos ο
του ζεβεδεου καὶ ιωαννης o ἀδελῴφος αὐτου ὕφιλιίππος καὶ
βαρθολομεος θωμας καὶ ματθεος ο τελωνης" LtaxwBos ο τοῦ
αλῴεου και λεββεος ο ἐπικληθεὶς θαδδεος" ᾿σιμων" 0 καναναίος
καὶ ιουδας LoKapLwTNS ὁ καὶ Trapadouvs avuToV" δουτους
Tous δωδεκα απεστίλεν ο τἡσους παραγγίλας αὐτοῖς λέγων εἰς
οἶδον εθνων μη ἀπέλθητε καὶ εἰς πολιν σαμαριτων μὴ εἰσέλθητε
ὀπορευεσθε δὲ μαλλον προς Ta προβατα Ta απολωλοτα οἰκου
ἰσραηλ' Ἰπορεύομενοι δὲ κηρυσσετε λέγοντες OTL Ἡγγίκεν eh
υμᾶς ἡ βασίλεια των ουρανων δϑΑσθενουντας θεραπευετε

x7 των] ὦ ex o factum

ix 27 cnoov we δαυιδ = 30. ησαν] noay εσκυλμενοι Kat εριμμενοι &
x4 κανανιτὴς = παραγγειλας Neywr δὲ

Pet 21

Pet 22

Pet 23

Pet 24

Pet 25

10 TEXT OF CODEX N. Mt x

vexpous eyipete λεπρους καθαριζετε δαιμονεια εκβαλλετε" δω-
ραιαν edaBete δωραιαν δοτε ϑμηὴ κτησησθε χρυσον' μηδε
ἀργυρον' μηδὲ χαλκον εἰς τας ζωνας vuwv “un πηρᾶν εἰς
οδον' μηδὲ δυο χιτωνας: μηδὲ υποδηματα' μητε ραβδους
αἀξιος yap ο epyatns τῆς Tpopys αὕὔτου εστιν'" uKis nv ὃ
av πολιν ἡ Kwpny εἰσέλθητε εξετασατε τις εν αὑτὴ ἀξίος ἐστιν
κακει μινατε ews av εξελθητε εκειθεν" 2 σερχομενοι δε εἰς
την οἰκίαν αἀσπασασθε αὐτην' 3και εαν μεν ἡ ἢ οἰκια αἀξιω
ελθατω ἡ εἰρηνὴ ὑμων ἐπ᾿ αὑτὴν cay δὲ μὴ ἡ ἀξια ἡ εἰρηνὴ
υμων προς ὑμᾶς επιστραφητω 4 Kae os av μη δεξηται υμας
μηδε ακουσὴ Tous Aoyous υμων εξερχομενοι || τῆς οἰκίας ἡ τῆς
πολεως εκεινῆς εκτιναξετε τον κονίορτον των ποδων υμῶων"
Baunv Neyo ὑμῖν ἀνεκτοτερον εἐσται" YN* σοδομων καὶ γομμοραᾶς
ἐν NEPA κρίσεως ἡ TH TONEL εκεινή 6 TOou eyw ἀποστέλλω
υμας ws προβατα ev μεσω λυκων γίνεσθε ουν φρονιμοι ὡς οἱ
οφεις" καὶ AKEPALOL WS al περιστεραυ" “TI poceyete δὲ απὸ
τῶν ανθρωπων παραδωσωσιν yap ὑμᾶς εἰς συνεδρια καὶ εν
Tals συναγωγαῖς avT@y μαστιγωσουσιν | ὑμᾶς Bau ee ἡγε-
μονας de Kar βασιλεις ἀχθησεσθε evexev εἐμου εἰς papTupLoV
αὐυτοις καὶ τοις εθνεσιν “Oray δὲ παραδωσουσιν ὑμᾶς μὴ
μεριμνήσητε πως ἡ TL λαλησητε δοθησεταῖ yap υμιν εν EKELVN
τὴ wpa τι λαλησετε' *ov yap υμις ETTE OL λαάλουντες adda TO
πνευμα TOV παῖρος ὑυμων TO λαλουν εν ὑμιν “Tapadwoe δε
adeAdos aderpov εἰς θανατον καὶ πατὴρ τεκνον' καὶ εἐπανα-
στήσοντε TEKVA ETL yovets καὶ θανατωσουσιν αὐτοὺς “και
ἐσεσίίθθε μισουμενοι ὑπο παντῶων δια το ονομᾶα μου" oO δε υπο-
μίνας εἰς τέλος OVTOS σωθησεται" 2Orav δὲ διωκουσιν ὑμᾶς
εν τὴ πολι ταυτὴ φεύγετε εἰς THY ἀλλην" ἀμὴν yap λέγω υμιν
ov μη τεέλεσητε TAS TrOAELS του ἰσραὴλ EWS εαν ελθη ο υἱος
του avOpwrrov: 4Ovk εστιν μαθητης ὑπερ τον διδασκαλον"
ovde δουλος ὑπερ τον κυριον αὐτου" ™apKeTov τω μαθητὴ Wa
yevntat ὡς o διδασκαλος αὐτου και ὁ Δουλος os ο κυριος
αὐτου εἰ τον οἰκοδεσποτην Βεελζεβουλ | ἐπεκαλέσαντο πόσω

x15 εσται" yn* σοδομων] dubium utrum ectTal: ΓΗ COAOMWN an

€CTAl τη: COAOMON parte sinistra litterae T erasa. lLectio prior preferenda
25 os] oin w eadem manu mutatum

x10 μητε vrodnuara Σ 18 επιστραφετω = 14 οσοι αν μὴ δεξονται vas
μηδε ἀκουσωσιν = 19 υμιν sub lineam additum Σὲ id. λαλησετε] λαλησητε =

Mt x-xi TEXT OF CODEX N. 11

μαλλον TOUS οἰκιακους aUTOU. Μὴ ovv φοβηθητε avtous
οὐδὲν yap εστιν κεκαλυμμενον ὁ οὐκ αποκαλυφθησεται' καὶ
κρυπτον ὁ ov γνωσθησεται" 7Q λέγω vuw εν TH σκοτία
εὐπατε EV τω φωτι και O εἰς TO OVS ἀκουετε κηρυξατε ETL των
δωματων": και μὴ φοβηθητε απὸ των aToKTEevovT@Y TO σωμα"
τὴν δὲ ψυχὴν μὴ δυναμενων αποκτιναι" φοβηθητε δὲ μαλλον
τον δυνάμενον καὶ ψυχὴν και

Desunt folia duo usque ad xi 4.

ποκριθεις ο ἴσους εὐπὲεν avTows πορευθεντες ἀπαγγίλατε Pet 26
ἑωαννὴ a ἀκουετε καὶ βλεπετε: ὄτυφλοι αναβλεπουσιν Kat
χώλοι περίπατουσιν' λεπροι καθαριζοντε καὶ κωφοι ακουουσιν"
VEKPOL EYLPOVTE καὶ TTWYOL ευαγγελιζοντε ὅκαι μακαριος εστιν
os εαν pn σκανδαλισθὴ εν εμοι' ἴτουτων δὲ πορευομενων
Ηρξατο ο wnaous λεγειν τοὺς οχλοις περί ωαννου τι εξηλθατε
εἰς τὴν ἐρῆμον θεασασθε καλαμον ὑπο ave“ou σαλευομενον"
ϑαλλα τι εξηλθατε ιδειν | ανθρωπὸον εν μαλακοῖς ιματιοις
ημφιεσμενον ἰδου οἱ Ta μαλακα φορουντες εν τοῖς οἰκοις των
βασιλειων εἰσιν “adda τι εξηλθατε ιδειν προφητην vat
λεγω vty καὶ περίσσοτερον προφητου" θυτος yap εστιν
περι ov γεγραπται' ἰδου eyw αποστελλω τὸν ayyedov μου
προ προσώπου σου os κατασκεύασει THY οδον σου εμπροσθεν
σου" UA unv λέγω vy οὐκ EYNYEPTaL εν γεννητοῖς γυναίκων
μιζων wwavvov του βαπτίιστου ο δε μικροτερος εν TH βασίλεια
των ουραΐνων μιζων αὐτου εστιν ΑπΟ δὲ των ἡμερων Pet 27
ἰωαννου tov βαπτιστου ews apts ἡ βασίλεια των ουρανων
βιαξζεται καὶ βιασται αρπαζουσιν αὐτὴν ἥπαντες yap οἱ
προφηται καὶ ο νομὸς EWS ἰωαννου προεφητευσαν Meat εἰ
θελετε δεξασθε autos ἔστιν ηλίας ο μέλλων ερχεσθαι 150
εχων WTA ἀκούειν akoveTw “tive SE ομοιωσω THY γενεαν
ταυτὴν' omola εστιν παίδιοις καθημενοις εν ayopats Kat
προσφωνουσιν τοῖς ετεροις αὑτων “Kat λεγουσιν | ηυλησαμεν
UY Kat οὐκ ορχησασθε εθρηνησαμεν vu καὶ οὐκ εκοψασθε"
ἰδϑῆχθεν yap wwavyns μὴητε ἐσθιων μητε πίνων καὶ λεγουσιν

xi 7 σαλευομενον} ον supra lineam eadem manu scriptum

X28 αποκτεννοντων Σ χὶ ὅ codex καθαριζῶνται Σ

Pet 28

Pet 29

12 TEXT OF CODEX N. Mt xi-xu

δαιμονιον exer’ “ndOev ὁ vios του avOpwirov εσθιων Kat
πινων' καὶ λεγουσιν Ldoov avOpwros φαγος καὶ οινοποτης
τελωνων φίλος καὶ αμαρτωλων καὶ εδικαιωθὴ ἡ σοφια απὸ
τῶν τεκνων αὑτῆς" ΠΟΤΕ ἡρξατο o ιἡσους ονείδιζειν Tas
TOANELS EV ALS εγεένοντὸ αὐ πλείσται δυναμεις αὐτου OTL OU
μετενοησαν' “ovllac σοὶ χοραζιν ουαι σοι βηθσαιδα οτι εἰ εν
τυρω καὶ σίδωνι εγενοντο aL δυναμεις aL γενομεναν εν ὑμιν
TANAL AV εν CAKKW καὶ σποδω μετενοησαν ἥπλην λεγω υμιν
OTL YN σοδομων AVEKTOTEPOY εστῶι εν NMEPA κρίσεως ἡ ULV
ϑκαι συ καπερναουμ' ἡ EWS του ουρανου υὑψωθεισα ews adou
καταβιβασθηση Οτι εἰ εν σοδομοις eyevovTo at δυναμεις
al γενομεναι εν TOL ἐμεναν av μέχρι TNS σήμερον “'πλην λεγω
υμιν yn σοδομων αἀνεκτοτερον | exTat εν ἡμερὰ κρίσεως N σοι"
Ey εκείνω τω καίρω αποκρίιθεις ο τησους εἰπεν εξομολογουμαι
σοι TATEP KUPLE του ουρανου και τῆς γῆς OTL ἀπεκρυψας TaUTA
απὸ σοφων καὶ συνετων' καὶ aTreKaduWas auTa νηπίοις “ναι Oo
πατὴρ OTL OUTWS εγενετο EVOOKLA ἐμπροσθεν σου" ” Tlavra
μοι παρεδοθὴ vio Tov TaTpos pov: Kal ουδεις επυγινωσκει
TOV TATEPA EL μὴ O VLOS οὐδε TOV VLOY τις επιγινωσκει EL μὴ
0 πατὴρ Kat wm εαν βουλεται o vos amoKaAdva: *deu||TE
προς μὲ TAVTES OL KOTLWYTES καὶ πεφορτίσμενοι καγω ανα-
Tavow vuas ™apate Tov ζυγον μου eh vuas καὶ μαθετε απ
€“OU OTL πρᾶος εἰμι καὶ TaTLVOS TH καρδια καὶ εὑρήσετε
αναπαύυσιν ταις Ψψυχαις ὑυμων *o yap ζυγος μου χρηστος Kat
To φορτιον μου eXadpov εστιν"

XII. Ev εκείνω τω καίρω επορευθὴ ο wnaovs τοις σαβ-
βασιν δια των σποριμων οἱ δὲ μαθηται αὐτου επινασαν καὶ
ηρξἕαντο τιίλλιν oTaxvas καὶ εσθιειν. ὅοι Se φαρισαίοι ἰδοντες
εἰπὸν avTw ἰδου | ot μαθηται σου ποίιουσιν o οὐκ εξεστιν
ποιεῖν ev σαββατω' *o δὲ εὐπεὲν αὐτοῖς οὐκ aveyvwTE TL
ἐποίησεν δαυιδ OTE επινῶσεν καὶ OL μετ AUTOV πως εἰσηλθεν
εἰς τον olKoV Tov θεου και τους apTous της προθεσεως εφαγεν'"
ous οὐκ εξἕον nv avtTw φαγεῖν οὐδὲ τοις μετ αὑτοῦ εἰ μὴ τοῖς

x1 22 οτι yn σοδομων] ἴῃ rasura vocum τύυρω και σιδωνι scriptum

xi 22 πλὴν Aeyw ὑμιν τυρω Kat σιδωνι Σ 28 εμενον Σὶ 24 οτι in
margine additum post ὑμιν > 27 Tov υἱον εἰ μὴ O πατὴρ οὐδε τον πατερᾶ τις
επιγινωσκει εἰ μὴ ουιος Σ : vide prolege xii 8. avros in margine additum
post erwacey =

Mt xii TEXT OF CODEX N. 13

Lepevolv Lovols 5H οὐκ ἀνέγνωτε εν τω νφνόμω OTL τοῖς
σαββασιν οἱ ιερεις εν To tepw TO σαββατον βεβηλουσιν Kat
αναιτιοι εἰσιν" ὅλεγω Se υμίῖν οτι Tou || cepov μιζων εστιν ὠδε" Pet 80
ὕει δὲ εγνωκιτε TL eat ἔλεος θέλω Kat ov θυσιαν ovK av
KATEOLKATATE TOUS αναιϊτίους ®KUpLOS yap εστιν του σαββατου
0 vos του ανθρωπου 9Καὶ μεταβας εεκειθεν ο ησους ηλθεν
εἰς τὴν συναγωγὴν αὑὐτων" και ἰδου ἀανθρωπος nv εκεί ἐχὼν
τὴν χείρα ξηραν' καὶ ἐπηρωτησαν avtov λέγοντες εἰ εξεστιν
τοις σαββασειν θεραπευειν wa κατηγορησωσιν αὐτου 20)
Se evrev αὑτοῖς τίς εσται cE υμων avOpwros os εἕει προβατον
εν καὶ εαν ενπεσὴ τοῦτο] τοις σαββασειν εἰς βοθυνον ovyet
KpaTnoel αὐτο Kat eyeper’ ἤποσω ουν διαφερει ανθρωπος προ-
βατου wate εξεστιν τοις σαββασειν καλως ποίειν 8Tote
eyes TW avOpwrw εκτινον σου τὴν χείρα καὶ εξετινεν καὶ
απεκατεσταθὴ υγίης ws ἡ αλλη: οι δε Φαρισαίιοι συν-
βουλιον ἔλαβον Kat αὑτου εξελθοντες οσπως αὑὐτον απολεσωσιν"
%o δὲ ἑησους γνους ἀνεχώρησεν εκειθεν Kae ηκολουθησαν
avTw οχλοι καὶ εθεραπευσεν αὐτους παντας “και ἐπετίμησεν
αὐτοῖς wa μὴ || φαναιρον αὑτον ποιησωσιν ἥοπως πληρωθὴ Pet 81
To ρηθεν ὑπο ἡσαίου του προφητου AeyovTos “dou o παῖς μου
ον ἠρετησα O ἀγαάπητος pou εἰς ον εὐδοκησεν ἡ Ψυχὴ pov"
θησω To πνευμα μου eT αὑτον καὶ κρισιν τοῖς εθνεσιν aTray-
γέλει Mouk ερίσει οὐδὲ κραυγασει' οὐδὲ αἀκουσει τις εν
πλατείαις τὴν φωνὴν αὐτου “Kadapwov συντετρίμμενον OU
κατεαξει καὶ λινον τυφομενον ov σβεσει ews av exBady εἰς
νικος THY κρισιν “Kat τω ονομᾶτι αὐτου εθνη | ελπιουσιν'"
=Tote προσηνεχθὴ αὐτω δαιμονιζομενος τυῴλος καὶ κωφος
Kat εθεραπευσεν avTOV wate τον τυῴλον καὶ κωφον και λαλιν
και βλεπιν" ὅϑκαι εξισταντο παντες OL οχλοι λέγοντες μητι OUVTOS
ἐστιν ουιος δαυιδ. ἼΟ, de φαρισαιοι ἀκουσαντες εὐπὸν OUTOS
οὐκ εκβαλλει τα δαιμονία εἰ μὴ εν τω βεελζεβουλ ἀρχοντι των
δαιμονιων" ὄΊδως δὲ 0 enaous τας ενθυμησεις αὐτων εἰπεν αὐτοῖς

xii 9 εεκειθεν ex errore scribae 15 οχλοι] codex Οχ]λοι λοι

ad finem lineae extra seriem litterarum eadem manu additum et TroA ad initium
sequentis

xli 6 μειΐζον Z 7 ελεὸν = 15 οχλοι πολλοι Σ 19 ταις πλατειαις δὶ
20 εκβαλὴη] ‘vocis huius in margine suppletae ultimam syllabam bibliopegus
abscisit’ = 22 τον kwpov και Tupov =

Pet 32

Pet 33

14 TEXT OF CODEX N. Mt xii

maca βασιλεια μερισθεισα καθ eavtTns ερημουΐται καὶ Taca
πολις ἡ οἰκια μερισθεισα καθ eavTns ov σταθησεται" “και εἰ O
σατανᾶς Tov σάταναν εκβαλλει εφ eavTov εμερισθὴ πως ουν
σταθησεται ἡ βασίλεια αὐτου και εἰ εγω εν βεελζεβουλ,
εκβαλλω Ta δαιμονία" ot viot υμων εν τίνει exBadovow δια
TOUTO aUTOL ὑμων εσοντε κριται" Bev δὲ εν δακτύλω θεου εγω
εκβαλλω τα δαιμονια apa εφθασεν eh vas ἡ βασίλεια Tov
θεου ®n πως δυναταῖι τις εἰσελθεῖν εἰς την οἰκιαν του ἰσχύυρου
και τὰ σκευὴ αὐτου apTracat | εαν μὴ πρωτον δησὴ τον ἰσχυρον
καὶ TOTE τὴν οἰκιαν αὐτου διαρπασει" “oO μὴ WY μετ ἐμοῦ κατ
εἐμου ἐστιν Kal O μὴ συνάγων μετ εμου σκορπίζει" 1 Δία
τουτο λέγω υὑμιν πᾶσα apapTia Kat βλασφημία αφεθησεται
τοις ἀανθρωποις ἡ δε Tov πνευματος βλασφημία οὐκ αφεθησεται
τοις ανθρωποις" “Kat os εαν εὐπὴ λογον κατὰ TOV υἱου TOU
ανθρωπου αφεθησεται avtw* os ὃ αν εἰπὴ κατα του πνευμᾶτος
του aylou οὐκ αφεθησεται αυὐτω OUTE εν τούτω TW ALWVEL OUTE
εν τω μέλλοντι ὅη ποίησατε || το δενδρον καλον καὶ τον καρπον
αὐτου καλὸν ἡ ποίησατε To δενδρον σαπρον καὶ τον καρπον
αὐτου σαπρον' εκ yap του καρπου To δενδρον γινωσκεταί"
γεννήματα εχιδνων πως δυνασθε αἀγαθα λαλεῖν πονηροι οντες
εκ. yap του περίσσευ....ς τῆς καρδιας TO στομα Δ. λει'
%Q ἀγαθος ανθρωπος ex του ἀγαθου θησαυμου εκβαλλει Ta
αγαθα' καὶ o πονηρος ἀνθρωπος εκ του πονηρου θησαυρου
προφερει Ta πονηρα" %Aeyw δὲ υμιν OTL παν ρημα apyov
0 εαν λαλησωσιν οὐ ἀνθρωποι | aTodwowow περι αὐτου
λο... EV ἡμερὰα ... σεως “ex ... «ων λογων ... δικαιωθηση
... εκ τῶν AO... σου καταδικασθηση: 8Tote απεκριθησαν
τίνες TOV γραμματεων καὶ φαρισεων λεγοντες διδασκαλε
θέλομεν απο cov σημίιον ιδειν' *o δὲ Αποκριθεις εἰπεν
αὑτοῖς γενεὰ πονηρα καὶ μυχαᾶλις σημιον επιζητει καὶ σημιον
ov δοθησεται αὐτὴ εἰ μὴ TO ONMELOY ἰωνα TOV προφητου “ωσπερ
yap nv wwvas εν TN κοίλεια του κήτους τρις ηἡμεὶ}

Desunt folia duo usque ad xiii 4.

ω OY
ΧΙ 28 δακτυλω θεου] codex AdAKTYA

xli 26 eavrov] ‘o in rasura scriptum’ > 28 εἰ de ev πνευματι θεου =
36 αποδωσουσιν = 88 απεκριθησαν avTw Σ

Mt ΧΗ TEXT OF CODEX N. 15

κατεφαγεν avta: ‘adda δὲ ἐπεσεν emt Ta πετρωδὴ οπου Pet 34

OUK elye γὴν πολλὴν" καὶ ευθεως εξανετίλεν δια το μὴ εχιν
βαθος yns “ηλιου δε ανατίλαντος εκαυματισθὴ καὶ δια TO μὴ
exw ριζαν εξηρανθη" ‘adda δὲ εἐπεσεν emt τας axavOas κ..
.veBnoav .. .... θαι καὶ απ.... ξἕαν αὑὐτα" ὃ.... δε ἐπεσ.. . πὶ
τὴν γη. ... καλὴν κα. ...00U καρπον o μεν εκατον o δε εξη-
κοντα o δὲ τριάκοντα 50 ἔχων WTA AKOVELY αἀκουετω" Kae
προσελθόντες ot paOntar|..... αὐτῷ ..... .V Tapa......
AGN Gus. 9 Oe ame. τς εἰπε. τὺ νὴ. OGTaL
...Val Ta μυστηρ.α THs βασίλειας των ουρανων εκείνοις δὲ
ov δεδοται" ἸΌστις yap exer δοθησεται avTw Kat .ερισευ-
θησεται" οστις δὲ οὐκ exer καὶ ὁ exe apOnoeTat am αὐτου
δία tovto eu παραβολαις λαλω αὑτοῖς οτι βλέποντες OV
βλεπουσιν' καὶ ἀκουοντες οὐκ αἀκουουσιν οὐδὲ συνιουσιν “Kat
αναπληρουται αὑτοῖς ἡ προφητια ἡσαιου ἡ λεγουσα || axon
aKOVONTE καὶ οὐ μὴ συνὴτε καὶ βλέποντες βλεψητε καὶ ου
μὴ ἰδητε Ῥεπαχυνθὴ yap ἡ καρδια του λαου τουτοῦυ και τοῖς
wow βαρεως nKovoav καὶ τοὺς οφθαλμοὺυς avT@y εκαμμυσαν'
μήποτε ἰδωσιν τοῖς οφθαλμοις καὶ τοῖς ὠσιν ἀκουσωσιν και
«ἢ καρδια συνωσι καὶ ἐπ. στρεψουσι καὶ ..comaL αυτ...
6Tuwv δὲ μ...ριον οὐ οφθ.. μοι ote βλεπουσι καὶ Ta ὠτα
υμων OTL ακουουσιν" VAunv yap Neyo υμιν oTL πολλοι
προφηται kav δικαιοι εἶπ. υμησαν ....v a βλεπε.. αἱ οὐκ
ιδαν ... «κουσαι. ..OVETE και... ηκουσαν 18....« «ον ακου...ε
ἐν παραβολ.ν Tov σπίρο..ος" Ἔπαντ.. akovovTos Tov λογον
της βασιλείας καὶ μὴ συνι.. τος ερχε... ὁ TOVNpOS καὶ αρπαζει
TO ἐσπάρμενον εν TH καρδια αὐτου oUTOS ἐστιν ο Tapa τὴν
οδον σπαρις" ὍΟ de ἐπὶ Ta πετρωδὴ σπαρίς oUTOS εστιν O
Tov λογον akovwy καὶ ευὐθυς μετα χαρας λαμβανων αυτον'
“oun exer δε || pilav εν εαυὐτω αλλα προσκαιίρος εστιν' γενο-
pevns δὲ θλίψεως ἡ διωγμου δια τον λογον evOus σκανδαλι-
ζεται" “Ὁ δε εἰς Tas ἀκανθας σπαρίς ουὅτος εστιν oO τον λογον
ακουων' καὶ ἡ μεριμνα TOV αἰωνος τουτου καὶ ἡ aTraTn του
πλουτου συνπνίγι TOV λογο. καὶ ἀκαρπος .. νεται" 5 de
επί TH. -αλὴν γὴν O..pls οὑτος ἐστιν ὁ τον λόγον αἀκουων
καὶ συνίων os δὴ καρποφορεῖ καὶ ποίει O μεν εκατον' oO δὲ

ΧΙ 14 βλεψετε Σ 20 εὐθεως Σ

Pet 35

Pet 36

Pet 37

Pet 38

16 TEXT OF CODEX N. Mt xii

eEnxovta o δε] τριακοντα" 4ArAnY παραβολὴν παρεθηκεν
αὑτοῖς λεγων ομοιωθὴ ἡ βασίλεια τῶν ουρανων ανθρωπω
σπιραντι καλον σπερμα εν τω ayYpw αὐτου *ev δὲ τω κα-
θευδιν τους ανθρωποὺυς ηλθεν αὐτου o εκθρος Kat επεσπίρεν
ζιζανια ava μεσον του σίτου και ἀπηλθεν “ote δε εβλαστησεν
ο χορτος Kal καρπον εποίήησεν' τοτε εφανησαν Kat τα ζιζανια
7 [Ipocenovtes δε ot δουλοι του οἰκοδεσποτου εὐπὸν αὐτω κυριε
ουχει καλὸν σπερμα εσπιρας εν τω TW aypw ποθεν || ουν εχει
ζιζανια' 30 δὲ εφη αὐτοις εχθρος ἀνθρωπος τουτο εποιήσεν'"
ot δε δουλοι εἶπαν avtw Oedis ουν απέλθοντες συλλεξωμεν
αὐταὶ 30 δὲ edn avTows ov μήποτε σύυλλεγοντες Ta ζιζανια
εκριζωσητε αμα avTos ........ ...TE συναυξανεσθαι ἀμφο-
Tepa μέχρι του θερισμου" καὶ εν καιρω tov θερισμου ερω
τοις θερισταις συλλεξατε πρωτον Ta ζιζανια καὶ δησατε avTa
εἰς δεσμας προς το KaTaKavoat avta τον δε σιτον συναγώγετε
εἰς THV ἀπὸ ΠῚ ἽΑΔλλην παραβολὴν ἐλαλησεν aVTOLS
λεγων ομοια ἐστιν ἡ βασίλεια των ουρανων KOKKW σινάπεως
ον λαβων avOpwros εσπιρεν εν TW aYpw αὐτου 0 μικροτερον
μεν ἐστιν παντων των σπερμάτων οταν δε αυξηθη μιζων των
λαχανὼων εστιν καὶ γινεταν δενδρον ὠστε ἔλθειν τα πετινα
του ουρανου και κατασκήηνουν EV τοις κλαδοις αὐτου" 38 AXAnV
παραβολὴν εἐλαλησεν αὐτοῖς ομοια ἐστίν ἡ βασιλεία των ου-
ρανων Cun nv λαβουσα γυνὴ εκρυψεν εἰς adeu|
Deest folium usque ad xii 41.

τους ἀγγέλους αὐτου Kat συλλεξουσιν εκ τῆς βασιλειας
αὐτου παντα Ta σκανδαλα καὶ τοὺς ποιουντας THY ἀνομίαν
και βαλουσιν avTous εἰς τὴν κάμινον του πυρος “EKEL ETTAL O
κλαυθμος Kato βρυγμος των οδοντων' ἥτοτε οἱ δικαιοι εκλαμ-
ψουσιν ὡς o ἡλίος εν TH βασιλεία του πατρος αὑτῶν O ἔχων
ὠτα AKOVELY AKOVETW “Tladw opota ἐστιν ἡ βασίλεια των
ουρανων θησαυρω κεκρυμμενω εν aypw ov εὑρων ἀνθρωπος
εκρυψεν Kat | απὸ τῆς χαρᾶς αὑτου ὑπαγι καὶ παντὰ οσα EXEL
TWAEL καὶ ἀγοραζει τον aypoy εκειίνον" “Tladwv ομοια ἐστιν

xiii 20 χορτος] eadem manu scriptum in rasura vocis ἐχθρὸς ex errore
scriptae 27 δεῖ extra seriem litterarum eadem manu scriptum

xii 25 εχθρος = 26 εφανη Σ 27 τω οικοδεσποτη Σ id. τα in margine

ε
additum Σ 28 evroy = 30 “συλλαξατε codex’ >

Mt xiii—xiv _ TEXT OF CODEX N. 17

ῃ βασίλεια των ovpavev ἀνθρωπὼω εμπορω ζἕητουντι καλους
μαργαριτας “os evpwyv eva πολυτιμον μαργαρίτην ἀπέλθων
πέπρακεν TAVTA OTA εἰχεν καὶ ἡγορᾶσεν αὕυτον'" ΤΠΊΤαλιν
ομοια εστιν ἡ βασιλεία των ουρανων σαγηνὴ βληθεισὴ εἰς
τὴν θαλασσαν καὶ εκ παντὸς Yyevous συναγαγουσὴ “nv οτε
εἐπληρωθὴ αναβιβασαντες ἐπι Tov alytadov καὶ καθισαντες Pet 39
συνελεξἕαν Ta καλα εἰς ayyn τα δε σαπρα εξω εβαλον “outas
εσται εν τὴ συντελεία του αἰωνος τουτου εξελευσονταῖι OL ἀγγέλοι
καὶ αφοριουσιν τοὺς Tovnpous εκ μεσου τῶν δικαίων και
βαλουσιν avtous εἰς τὴν κάμινον του πῦύρος εκει EGTAaL O
κλαυθμος καὶ ο βρυγμος των οδοντων" Λέγε αὐτοῖς o
σους συνηκατε TaVTa ταύυτα λέγουσιν avTw ναι κυριε ἴο δε
inaous elev αὑτοῖς δια τουτοὸ πᾶς γραμματεὺς | μαθητευθεις
Tn βασίλεια των ουρανων" ομοίος ἐστιν ἀνθρωπω οἰκοδεσποτη
οστις exBarrEL εκ του θησαυρου αὐτου καινα και παλαια" ὅδκαι
EYEVETO OTE ετέλεσεν O LNTOUS τας παραβολας ταυτας μετὴρεν
εκειθεν" “Kae ελθων εἰς τὴν πατριδα αὐτου εδιδασκεν av-
TOUS εν τὴ συναγωγὴ αὐτων" ὠστε εκπλησσεσθαι αὐτοὺς και
λεγιν ποθεν τουτω ἡ copia αὐτὴ και αι δυναμεις ™ovy ovTos

ἐστιν ο TOU TEKTOVOS VLOS οὐχ ἡ μητηρ avTOU λεγεται μαριαμ᾽
Kat οἱ αδελφοι avTou ιακωβος και Lwonh Kal σιμωὼν και Lovdas Pet 40
Skat at αδελφαι αὐτου ovyYEl Tacal παρ ἡμῖν εἰσιν ποθεν ουν
τουτω TavtTa ταῦτα “Kat εσκανδαλιζοντο εν avTw* O δε
σους εἰπεν AUTOLS οὐκ ἐστιν TPOPNTNS ατιμος εἰ μὴ EV TH
TATPLOEL αὐτου KAL εν TH OLKELA αὐτου *KaL οὐκ ETTOLNTEV εκεί
Suvapets πολλας δια THY ἀπιστίαν αὑὐτων

XIV. Ev exewwm τω καίρω ἤκουσεν npwdns ο τετραρχῆς τὴν
ἀκοὴν σου ὅκαι εἰπε τοις παίσιν αὐτου ου τος ἐστιν LwavYns
ο βαπτιστὴης avtos ἡγερθὴ απὸ των νεκρων Kat δια TovTo at
Suvapers ενεργουσειν εν avTw Ὁ yap npwdns κρατησας τον
twavynyv εδησεν avtov καὶ εθετο εν φυλακὴ δια ηρωδιαδα τὴν
γυναίκα φιλιππου Tov ἀαδελφου αὐτου “ἔλεγεν yap avTw ο

twavyns οὐκ εἕεστιν σοὶ exXEeLY αὐτὴν" Και θελων autor
atoxtivat εφοβηθὴ Tov οχλον επιδὴ ws προφητην avTov
εὐχον" ‘Teverewy δὲ γενομενων ||

xiv 1 τετραρχης] p 1° supra lineam additum

xlii 48 ayy Σ 51 ravra παντὰα Σ ὄδέεκπλησεσθαι Σ δῦ ravta παντα Σ

xiv 5 ‘post εφοβηθὴη voces αὑτον ἀποκτειναι ex errore repetitae, sed punctis

Cc. 2

Pet 41

Pet 42

18 TEXT OF CODEX N. Mt xiv—xv

Desunt folia tria usque ad xiv 31.

TO αὐτου καὶ λεγει αὐτῶ ολυγοπίστε εἰς TL εδιστασας
"Kat εμβαντων αὐτων εἰς To πλοίον εκοπᾶσεν O ἄνεμὸς “ot
δὲ ev τω TAOLW προσεκυνῆήσαν αὐτῶ λεγοντες αἀληθως θεου
vios et “Kav διαπεράσαντες ηλθον ems τὴν γὴν γενησᾶαρετ
Kau ἐπύγνοντες avt.. ob avopes του τοπου εκίνου απεστίλαν
εἰς ὁλην τὴν περίχωρον εκεινην καὶ προσηνεγκαν AVTW παντᾶς
TOUS κακως εἐχοντας και παρεκάλουν αὑτον Wa μονον ἀψοντε
του κρασπεδου του ιματίιου | αὐτου καὶ οσοι ἡψαντο διεσω-
θησαν"

XV. Tote προσερχοντε τω τσοὺ οὐ aro ιεροσολυμων
γραμματεῖς καὶ φαρισαιοι" λέγοντες "διατί οὐ μαθηται σου
παραβαινουσι τὴν παραδοσιν των πρεσβυτερων' ov yap νιπ-
τοντε τὰς χείρας avT@Y οταν apTov εσθιωσιν' 380 δε
αποκριθεις εἰπεν αὐτοῖς διατὶ καὶ vpls παραβαινετε THY εν-
τολὴν του θεου δια τὴν παραδοσιν ὑμων" 40 yap θεος ενετίλατο
λεγων. τίμα τον TaTEpa σοὺ καὶ τὴν μητερῶ σου" καὶ oO
κακολογων || πατερὰ ἡ pntepa θανατω τελευτάτω ὅὕυμις Se
NeyeTe? ος av εὐπὴ τω πᾶτρι ἢ TH μήῆτρι δωρον' ὁ εαν εξ
ἐμου ὠφεληθης" καὶ ov μὴ τιμήσει τὸν πατερα αὐτου ἡ τὴν
μητερα αὐτου" και ἠκυρωσατε THY εντόλην του θεου δια την
παραδοσιν ὑμων Τυποκριται κάλως προεφητευσεν περι υμων
ἡσαιας λεγων ϑεγγιζι μοι ο λαος ουτος τω TTOMATL αὐτῶν καὶ
τοῖς χίλεσιν με τιμα ἡ δε καρδια AUTWY πορρὼω ἀπέχει aT ἐμου"
ϑματην δε σεβοντε με διδασκοντες διδασκαλίας ἐντάλματα αν-
θρωπων “Kat προσκαλείσαμενος Tov οχλον εἰπεν αὑτοῖς
akoveTe καὶ συνίετε" “Mov TO εἰσερχόμενον εἰς TO TTOMA κοινοῦ
τον ἄνθρωπον ANAA TO εκπορεύυομενον EK TOV στομᾶτος Τοῦτο
κοινοι τον avOpwrrov “Tore προσέλθοντες οὐ μαθηται αὐτου
εἰπὸν αὑτω" οἰδας OTL OL φαρίισαιοι ακουσαντες TOY λογον
εσκανδαλισθησαν" BO δὲ αποκριθεις εὐπεν αὐτοῖς πᾶσα

xiv 8ὅ αυτ..7 membrana lacerata

superpositis improbatae sunt; τὸν οχλον, in ipso textu omissum, in margine
legeretur nisi vocem οχλοὸν bibliopegus abscidisset’ = xv 3 ἐντολὴν] ‘inter
evr et od rasura trium litterarum’ 2 4 om gov 2° 2 8 εγγιζι] εγγιζει
‘correctio obscura in fine; videtur εἰ ex o factum’ Σ

Mt xv-xviii TEXT OF CODEX N. 19

φυτια nv οὐκ εφυτευσεν ο πατήρ fou ο ovpavios εκριζωθησεται"
αφετε avtous* βΟ δηγοι εἰσιν τυφλοι τυφλων ||

Desunt folia duo usque ad xv 31.

κωῴφους akovoytas Kat λαλουντας" κυλλοὺυς UYLELS* καὶ Yo-
λους περυπατουντας" Kat τυφλους βλεποντας καὶ εδοξασαν
τον θεον ἰσραηλ' 30. δὲ τησους προσκαλεσαμενος Tous
μαθητας avtov εἶπεν σπλαγχνιζομαι emt τον οχλον OTL ἡδη
ἡμέραι τρίς προσμενουσιν μοι καὶ οὐκ εχουσιν τι φαγωσιν και
απολυσαι avtous νηστίς ov θέλω μηποτε εκλυθωσιν εν τὴ οδω"
5 ,Καὶ λέγουσιν avtw οἱ μαθηται αὐτου ποθεν ἡμιν ev ερημία
ἄρτοι TOTOUTOL' ὠσὶ τε χορτασαι οχλον τοσούτον" ay
Nevyel AVTOLS O LNTOUS ποσοὺυς apToUS ἔχετε οἱ δὲ ELTTOV ETA
Kat ολίγα ἐχθυδεια ™ Kat ExENEVTEV τοῖς οχλοις αναπεσιν ETL
τὴν γὴν" “Kat λαβων tovs eta ἀρτοὺς καὶ Tous ἰχθυας
ευχαριστησας εκλασεν καὶ εδωκεν τοῖς μαθηταῖς αὐτου" οἱ Se
μαθηται τω οχλω “Kat εφαγον πᾶντες και ἐχορτασθησαν Kat
ἡρᾶν TO περίσευον των κλασματων: eTTAa σπυρίδας πληρεις"
So. δὲ ἐσθίοντες noav τετρακίσχίλει ||

Desunt folia octo usque ad xviii 5.

ονομῶτι μου ewe δεχεται" °Os ὃ av σκανδαλισὴη eva των
μικρων τουτων των πιστευοντων εἰς Ewe συμφερει αὐτω Wa
κρεμασθὴ μυλος oviKos ἐπὶ τον τράχηλον αὐτου: καὶ κατα-
ποντισθὴ ev τω πελαγι τῆς θαλασσης 7Ovat τω κοσμω
απὸ τῶν σκανδαλων" αναγκὴ yap ελθειν τα σκανδαλα πλην
ovat τω avOpwrw εκείνω δὲ ov το σκανδαλον ερχεταῖι Ser δὲ ἡ
χεὶρ σου H ο πους σου σκανδαλειζι σε εκκοψον αὐτὰ Kat
βαλε απο σου καλον σοι εστιν εἰσ᾽ελθιν εἰς THY ζωην χωλον
n κυλλον ἡ δυο χείρας ἡ δυο ποδὰς eyovta βληθηναι εἰς TO
πυρ' το atwviov' Και ev οφθαλμος σου σκανδαλίζει σε εἕελε
αυτον και βαλε απὸ σου" καλον σοι ἐστιν μονοφθαλμον εἰς τὴν
ζωην εἰσέλθειν ἡ δυο οφθαλμους eyovta βληθηναι εἰς τὴν
γεεννᾶαν τοῦ πυρος" “Opate μὴ καταφρονησητε evos τῶν

xv 82 οχλον inter lineas scriptum Xvili 8 εἰσελθιν εἰ5] ελθιν εἰς parvis
litt. extra seriem litt. seriptum

XVill 6 περι Tov τράχηλον Σ

Pet 43

Pet 46

Pet 47

Pet 48

Vat 1

20 TEXT OF CODEX Ν. Mt xvili-xix

μιίκρων TOVTM@Y EYW yap ὑμιν OTL OL ἄγγελοι aUTwWY" εν
ουρανοις δια παντος βλεπουσιν TO TpoTwWTOY του TaTpOS μου
του || εν oupavors ἴηλθεν yap ο υἱος του ἀανθρωπου σωσαι TO
απολωλος 2T, ὕμιν δοκεῖ εαν yevntat τινι ἀνθρώπω εκατον
προ.. τα και πλανηθη .ν EE avTwY ουχεῖ αφεις Ta ενενηκοντα
ἐννεα: emt Ta opn πορεύυθεις ζητι το πλανώμενον “KaL εαν
γενηται ευριν AUTO ἀμὴν λεγω υμιν" OTL χαίρει ET AVTW μαλλον
N ἐπι τοῖς ἐνενήκοντα ἐννεῶ τοῖς μὴ πεπλανήημενοις" “OUTS ουκ
εστιν θέλημα εμπροσθεν του TaTpos μου Tov εν ουρανοις Wa
ἀποληται εν των μικρὼν τουτων' Peay | de ἁαμαρτησὴ εἰς GEO
αδελῴφος σου ὑπαγε καὶ ἔλεγξον avtov μεταξυ σου και αὐτου
μονου" εαν cov ακουσὴ εκερδησας τον αδελῴφον σου 6 Hay
δὲ μη ακουση cov παράλαβε μετα σεαυτου" eTL eva ἡ δυο wa
emt στόματος δυο μαρτυρων ἡ τρίων σταθη παν ρημα “eav δε
παρακουσὴ AUTWY ELTE τὴ EKKANTLA εαν δε καὶ της εκκλησιας
καταφρονησει: εσται cot ὠσπερ o εθνικος καὶ Oo τελωνης"
δ μην yap λέγω υμῖίν οσα εαν δησητε ems της γης εσται]
δεδεμενα εν τω OVPAVW και OTA εαν λύυσητε ETL τῆς YNS εσται
λελυμενα EV τῶ ουρανω Tladw δὲ λέγω vuLY oTL εαν δυο
υμων συμφωνησουσιν ETL τῆς γῆς περὶ πᾶντος πράγματος OV
εαν ALTNTOVTE γενησεται αὑτοῖς Tapa τοῦ πᾶατρος μου TOU εν
τοις ουρανοις “orrou yap εἰσιν δυο ἡ τρις συνηγμενοι εἰς TO ἐμὸν
ονομα EKEL εἰμι εν μέσω αὑτῶν "Tote προσελθων αὐτω o
πετρος εἶπεν KUPLE TOTAKELS ἀμαρτῆήσει εἰς ἐμε O ἀδελῴφος μου
καὶ αἰφησω αὐτω ews εἐπτάακις “Evel αὐτὼ O LNTOUS OV λέγω
σοι EWS ETTAKLS αλλ εως εβδομηκοντακις ἐπτα" °8 Ata τοῦτο
ομοιωθη ἡ βασιλεια των ουρανων avOpwrw βασιλεῖ" os ηθε-
λησεν συναραι Aoyov μετα τῶν δουλων αὐτου" “apEapevouv Se
αὐτου συναιριν προσηνεχθὴ avtTw εἰς οφίλετης μυριων τα-
λαντων “pn εχοντος δὲ avTov ἀποδουναι εκέλευσεν aVTOV ὁ
κυριος auTOU πραθηναι και την γυναίκα αὐτου Kal TA TEKVA καὶ
TavTa ooa εὐχεν καὶ αποδοθηναι ||

Desunt folia duo usque ad xix 0.

εἰσιν Ovo adda σαρξ pla o ovy o θεος συνεζευξεν ανθρωπος

xviii 10 εν ovpavas 1° parvis litteris inter lineas scriptum

xviii 10 om εν ovpavois 1° 2 [ἅ. Tov ev Tots ovpavors δ 19 παλιν Aeyw =
21 «kein margine additum = id. αμαρτηση =

Mt xix—xx TEXT OF CODEX N. 21

μη χωριζετω" Ἴλεγουσιν avTw TL oVY μωυσῆὴς EVETLNATO NELLY
dovvat βιβλίον aTooTaciov καὶ ἀπολυσαι αὑτήν" δ Aeyet
αὑτοῖς OTL μωυσης προς THY σκληροκαρδιαν ὑμων επετρεψεν
υμιν ἀπολυσαι Tas γυναίκας ὑυμων απ ἀρχῆς δὲ ov γέγονεν
ουτως" ϑλεγω δὲ υμιν οτέ ος αν ἀπολυσὴ τὴν γυναίκα
αὐτου μὴ ETL πορνία ποίει αὑτὴν μοιχευθηναι καὶ ὁ απο-
λελυμενὴην γαμων μοίχαται ἢ λεϊγουσιν avTw οἱ μαθηταῖι αὐτου
εἰ ουτως εστίν ἡ αἰτια του ἀανθρωπου μετὰ τῆς γυναίκος OV
cumpeper γαμησαι 1Q δὲ εὐπεν αὑτοῖς ov παντες χωρουσιν
Tov Noyov TovToV aAX οἷς δεδοται" Mero yap εὐυνουχοῖι oLTLVES
εκ κοίλειας μητρος EyevYNOnTAaY ουτως" καὶ εἰσιν ευνουχοῖ οἱὐ-
τίνες ευνουχίισθησαν ὑπὸ τῶν ἀνθρωπων' καὶ εἰσιν εὐυνουχοίι
οὐτινες εὐνουχίσαν εαὑτοὺς δια την βασίλειαν των ουρανων'"
o δυνάμενος χωριν χωρειτω “rote προσηνεὶ

Desunt folia tria usque ad xx 6.

αὑτοῖς TL WOE EOTHKATE OANY τὴν ἡμέραν αἀργοι' ἴλεγουσιν
αὐτῶ OTL οὐδεὶς ἡμᾶς εμισθωσατο" eyes αὑτοῖς" vimaryerte
καὶ υμις εἰς τον αμπεέλωνα καὶ o εαἂν ἡ δικαιον λημψεσθε
SOwuas δὲ γενομενῆς' λεγε ο κυρίος του αμπέλωνος τω επίι-
TpoTw αὐτου κάλεσον τοὺς εργατας καὶ aTrodos αὑτοῖς τον
μισθον" apEapmevos απὸ των ἐσχάτων EWS των πρωτων" Και
ἔλθοντες οἱ περὶ τὴν ενδεκατὴν wpav ἔλαβον ava δηναριον |
Ἰθέλθοντες δὲ καὶ οὐ TPWTOL εἐνομίσαν OTL πλείον λήημψοντε Kat
ἔλαβον καὶ avtot To ava δηναριον' ἵλαβοντες δὲ εγογγυζον
κατα TOU οἰκοδεσποτου λεγοντες OTL OUTOL οἱ ἐσχατοι μίαν
wpay ἐποίησαν καὶ ἰσους ἡμιν avTOUS εποίησας τοις βαστα-
σασει To βαρος τῆς ἡμερᾶς καὶ τον καυσωνα" BO δὲ
αποκριθεις ELEY EVL αὑτῶν ETEPE οὐκ ἀδικω σε" οὐχει δηναρίου
συνεφωνησας μοι; “apov το cov καὶ ὑπαγε' θελω δὲ τουτω τω
εσχατω || δουναι ὡς καὶ σοι" ny οὐκ εἐξεστιν μοι ποίησαι ο θέλω
εν τοῖς ἐμοῖς" ἡ οοφθαλμος σου Tovnpos ἐστιν οτί Eyw ἀγαθος
εἰμεν ἴουτως ETOVTE OL εσχατοι TPWTOL καὶ OL TPWTOL ETYATOL
πολλοι yap εἰσιν KANTOL OLYyOL de εκλεκτοι" “Kat αναβαινων
0 inaous εἰς ἱερόλυμα παρέλαβεν Tovs δωδεκα μαθητας κατ
ἰδειαν εν TH οδω καὶ εὐπὲν αὑτοῖς *idov αναβαινομεν εἰς

xix 9 over αὐτὴν μοιχευθηναι) καὶ yaunon αλλὴν μοιχαται (haee omnia in
rasura) 2 xx 7 apredwva μου (vide Prolegom p. lili) Σ 13 συνεφωνησα σοι Σ

Vat 2

Vat 3

Pet 181

Vat 4

22 TEXT OF CODEX N. Mt xx-xxi

ἱεροσολυμα καὶ o vos του avOpwrov παραδοθησεται τοῖς
ἀαρχιερευσειν καὶ ραμματευσιν | KaL κατακρινουσιν αυτον
θανατω “Kat παραδωσουσιν avtov τοις εθνεσιν' εἰς TO εμ-
πεξαι' καὶ μαστιγωσαι καὶ σταυρωσαι καὶ TH τριτὴ ἡμερᾶα
εγερθησεται" “Tote προσηλθεν αὐτὼ ἡ μητὴρ τῶν υἱων
ζεβεδαιου μετα των υἱων αὐτῆς προσκυνουσα καὶ aLTOVTa τι
παρ αυτου" 1Q δὲ εὐπεν αὐτὴ τι θελεις" ἡ δὲ λεγει αὐτω
εὐπε wa καθισωσιν ουτοι ot δυο υἱοι pou εἰς εκ δεξιων σου καὶ
εἰς εξ ευὐωνυμων σου εν TH βασίλεια σου" “Ξαποίκριθεις de oO
σους εὐπεν οὐκ οἰδατε τι αὐἰτισθε δυνασθε πιειν το ποτηρίον O
eyo μέλλω πίνειν" ἡ TO βαπτισμα o eyw βαπτιζομαι βαπτι-
σθηναι: λεγουσιν avtw δυναμεθα' “και Neyer αὑτοῖς TO μεν
ποτηριίον μου πίεσθε και το βαπτισμαο ... βαπτιζο... βαπτι-
σϑ.... θε; τὸ δὲ ....cau ex Se.... MOU Kal €...@VUMM. ὦ
COTW €... COVLAL? Gi. 2.5 NTO. ..% ὕπο TO. . 2.219 oe
ΤΠ PE TEs Cre ΛΗ, ee
. POTKANE...€VOS AV.... ELTEV* ... ATE OTL OL ...OVTES τῶν ... WV
KATA....€VOUVTW ... ὧν" καὶ OL ...aAOL κατε... σιαζουσιν ... ων"
οὐ, OU..... εστῶϊ EV .....AN OF EG. 0605 VY Uswe :: ΕΠ
1+. QL ὑμων Stakovos “Kat os εαν θελὴ εν ULV ELVal πρῶτος
εσταιῖ υμων δουλος" *OQomep o vios του ανθρωπου οὐκ ηλθε
διακονηθηναι adrra διακονησαι καὶ Sovvat τὴν ψυχὴν αὐτου
λυτρον avTL πολλων Kat εκπορευομενων avTwv aro
ἱερύχω ηκολουθησεν avTw@ οχλος πολυς" Και δου δυο
τυφλοι καθημενοι Tapa THY οδον ἀκουσαντες OTL νήσους παραγι"
εκραξαν λέγοντες ἐλεησον ἡμᾶς κυριε LNooU vie δαυιδ' “ou δὲ
οχλοι επετιμησαν AUTOLS La σιωπησουσιν" οὐ δε μιζων εκραζον
λέγοντες ἐλεῆσον ἡμᾶς Kuple υἱε δαυιδ' “KaL στὰς ο "σους
εφωνησεν avtTous και εἰπεν τι θέλετε ποιήσω υμιν' ϑ'λεγουσιν
avTw κυριε wa avoryOwow ἡμων οἱ οφθαλμοι Ξ'σπλαγχνισίθεις
Se 0 wnoovs ἡψατοὸ των οφθαλμων αὐτων' καὶ ευθεως ave-
βλεψαν avtwv ov οφθαλμοι και ἠκολουθησαν αυτω"

XXI. Καὶ ote ἡγγίσαν εἰς ἱεροσολυμα καὶ ηλθον εἰς βηθ-
σφαγὴ προς το ορος των ελαίων τοτε ἀπεστίλεν O ἰἤσους δυο
μαθητας *Aeywv αὐτοις πορευθητε εἰς τίν κωμὴν THY ἀπεναντι

xx 21 δυο] ‘6 videtur erasum; voluitne woe absque dvo?’ Σὲ 23 om μου
3° = 26 om δὲ = xxil βηθφαγὴ (‘post 6 rasura unius litterae, cf
Me 11, 1’) =

Mt xxi-xxvi TEXT OF CODEX N. 23

υμων και evOews ευρησετε ονον δεδεμενην Kal πωλον μετ αὑτῆς
λυσαντες ayayeTe μοι' ὅκαι εαν TLS υμίν ELTTN TL EPELTE OTL O
Kuptos αὐτων || χρείαν exert εὐθεως δὲ ἀποστέλλει avTous*
ἽΤουτο de ολον γεγονεν tva πληρωθὴη TO ρηθεν δια Tov προφητου
λέγοντος Γείπατε τὴ θυγατρι σίιων" δου ο βασίλευς σου ερχεται
σοι Tpavs Kat επιβεβηκως ἐπι ονον καὶ ETL πωλον υἱον υπο-
ζυγιου" ®TlopevOevtes Se ov μαθηται καὶ ποίησαντες καθως
προσεταξεν αὐτοῖς ο Lnoous Τηγαγον τὴν ονον καὶ τὸν πῶλον"
καὶ ἐπεθηκαν ἐπάνω αὑτων Ta ἱματια αὑτῶν καὶ εκαθισεν
ἐπάνω | avtwv' ὃο δὲ πλίστος οχλος ἐστρωσαν εαὐτων τὰ
ματιὰ εν τὴ οδω αλλοι δὲ εκοπτον κλαδους εκ των δενδρων
καὶ ἐστρωννυον εν TH οδω θ0ι. de οχλοι οὐ προάγοντες καὶ
ot ἀκολουθουντες εκραζον λέγοντες WoavVA TW υἱω δαυιδ ευλο-
γήμενος ο ερχομενος εν OVOMATL κυρίου ὠσαννα εν τοῖς υψισ-
τοι" Kav εἰσελθοντος avtou εἰς ἱεροσολυμα εσισθη πασα ἢ
TONS λεγουσα τίς εστιν OUTOS* πον δὲ οχλοι ἔλεγον OTL
ουτος ἐστιν ἰἡσους ο προϊφητης ο ἀπὸ ναζαρετ της γαλιίλαιας"
“Kas εἰσηλθεν o Ψἡσοὺυς εἰς To vepov του θεου και εξεβαλεν
παντας τους πωλουντας καὶ ἀγοραζοντας εν TW LEPW και TAS
τραπεζας των κολλυβιστων κατεστρεψεν καὶ Tas καθεδρας των
πωλουντων Tas περίστερας" “KaL λεγει αὑτοῖς γεγραπται oO
οἰκος μου οἰκος προσεύχης κληθησεται Ys δὲ εποιησαται
avTov σπηλαιον ληστων' “Kat προσηλθον avTw χωλοι Kat
τυφλοι εν τω Lepw Kat εθεραπευσεν | αυτους" Ἰσίδοντες δὲ οὐ
ἀρχίερεις καὶ OL γραμματεῖς Ta θαυμασία a ἐποίησεν καὶ TOUS
παιδας τους κραζοντας εν τω ἰερω καὶ AEYOVTAS ὠὡσαννα τῶ VLO
david ηγανακτησαν “Kat εὐπὸν αὑτω ακουεῖς τί OUTOL λεγουσιν"
o δε ησους λεγει AUTOLS ναι ουδεποτε ἀνεγνωτε OTL EK TTOMATOS
νηπίων Kat θηλαζοντων κατηρτίσω αἰνον" Kat καταλίπων
autous εξἕηλθεν cEw της πολεως εἰς βηθανιαν και ηυλισθη εκει"
1δηγρωίας Ae ἐπανάγων εἰς την πολιν επεινασεν" “Kat ||

Desunt folia ut videtur triginta duo usque ad xxvi 57.

Tepot συνηχθησαν: “o δὲ πετρος ἨἩκολουθει αὐτὼ απὸ
μακροθεν' ews THs αὐλῆς του αἀρχίερεως" καὶ εἰσελθων ecw
εκαθητο μετὰ των ὑπήρετων ἰδειν TO τέλος 90, δὲ ap-

ΧΧῚ ὅ em 2° erasum Σ 8 εκ] ε videtur ex κ factum > 11 οἵη οτι Σ
18 γεγραπται ort Sid. αὑτον ἐποιήσατε D 15 και τοὺς παιδας κραζοντας
(‘das in ras scrip. Codex τοὺς κραζοντας sed τοὺς punctis superpositis im-
probatum’) =

Vat 5

Vat 6

Lond 1

Lond 2

24 TEXT OF CODEX N. Mt xxvi-xxvil

χίερεις Kal ob πρεσβυτεροι καὶ ολον TO συνεδριον εζητουν
ψευδομαρτυριαν κατα του imoov οπωὼως avtov θανατωσουσιν'"
“Kal οὐκ ηἡυρον πολλων Ψψευδομαρτυρων προσεέλθοντων'
Ὑστερον δὲ προσέλθοντες δυο τινες ψευδομαρτυρες “evtrov
ουτος εφὴ δυναμε καταλύυσαι τον ναον του θεου και δια | τριων
ἡμέρων οἰκοδομησαι αὑτον “Kal avacTas oO ἀρχίερευς εὐπεν
αὐτω οὐδὲν αποκρινηὴ TL OUTOL σου καταμαρτυρουσιν' “o δὲ
σους ἐσιωπα' καὶ αποκριθεις ο ἀρχιερεὺς εὐπεν avTw εἕορ-
κιζω σε Kata του θεου του CwvTos ινα ἡμιν εἰπῆς εἰ σὺ εἰ O
χρίστος o υἱος του θεου του ζωντος' “eyes avTw oO τἡσοῦυς
συ εὐπᾶς πλὴν Neyo Tuw ἀπαρτι οψεσθε τον υἱον του
av@pwrov εκαθημενον ex δεξιων της δυνάμεως καὶ ερχομενον
ἐπὶ των νεφέλων του ovpavou: ὥτοτε ο ἀρχίερεὺς διερὶ

Desunt folia quattuor usque ad xxvii 20.

Tov δὲ inoovy φραγελλωσας παρεδωκεν αὑτοῖς Wa otav-
ρωθη “Tote οὐ στρατίωται Tov ἤγεμονος παρῶώλαβοντες
TOV LNTOUY εἰς TO TPALTWPLOV συνηγαγον ἐπ αὑτον ολὴν τὴν
σπιραν ἔκαι exdvoavtes avtoy περίιεθηκαν avTw χλαμυδα
κοκκινὴην “Kat πλεξαντες στεφανον cE ἀπανθων εθηκαν emt
τὴν κεφαλὴν αὐτου καὶ καλαμον εν τὴ δεξια αὑτου; Kat γο-
νυπετησαντες ἐμπροσθεν avToU ενεπαιζον aVTw λέγοντες" YatpeE
ο βασίλευς των ιουδαιων' Kas εμπτυσανΐτες εἰς avtov
ἔλαβον τον κάλαμον καὶ ετυπτον εἰς THY κεφαλὴν αὐτου" “και
ote ἐνεπεξαν avtw εξεδυσαν αὑὐτον THY χλαμυδα' καὶ ενεδυσαν
QUTOV TA ἱματια αὑυτου" Καὶ απηγαγον αὐὑτον εἰς To oTav-
ρωσαι: ϑεξερχομενοι δὲ ηυρον ἀνθρωπὸον κυρηνεον ονοματι
σιμονα τουτον nyyapevoay wa apn Tov σταῦυρον αὕτου"
Kae ελθοντες εἰς τοπὸν λεγόμενον γολγοθαν ο εστιν λεγο-
μενον κρανίου τοπος “Kéwxav αὐτω πίειν οἕος μετα χολης
μεμύγμενον καὶ γεὺ]

Desunt folia septem usque ad finem evangelit secundum
Matthaeum.

xxvi 60 5, m. addit οὐκ nupov post προσελθοντων litteris vs vocis verepov in υκ
mutatis ΧΧΥΪ 88 λεγομενον 2° in ερμηνευομενον mutatum litteris epun extra
seriem litterarum additis

xxvi 59 omws in rasura scriptum> id. θανατωσωσιν (ava et wow in rasura) >
60 πολλων]- δὲ in margine additum > id. προσελθοντων ov nupoy (omnia
haec excepta syllaba προσ in rasura) = 64 καθημενον =

SECUNDUM MARCUM.

Desunt folia viginti ab initio evangelii usque ad v 20.

οσα εποίησεν AUTW O (σους καὶ TrayTes εθαυμαζον'" 1K ae Pet 1
διαπερασαντος Tov (σου εν τω πλοίω παλιν εἰς TO περαν
συνηχθὴ οχλος πολὺς προς avTov καὶ ἣν Tapa τὴν θαλασσαν'
Kal LOOU EPYETAL εἰς των αρχισυναγωγων ονομαᾶτι LAELPOS καὶ
LOWY τον LNTOUY πίπτει Tapa τοὺς ποδας αὐτου και παρεκαλει
αὑτον πολλα λεγων OTL TO θυγατριον μου εσχατως .... Wa
ελθ.. .πειθης .... Tas χειρας ὁοσπως σωθὴ καὶ ζησεται Kat
ἀπηλθεν eT αὐτου καὶ ἠκολουθει avtTw οχλος πολὺς Kat
συνεθλιβον αυτον Και γυνὴ τις ουσα εν ρυσει αἰματος

eTn δω.. κα πολλα ...0UTA UTO .... ὧν LATPOV ... ..«ανησ΄...

. .ap αὑτῆς παντα καὶ un..v ὠφεληθεισα αλλα μαλλον εἰς TO
χίρον ελθουσα “Ἰακουσασα περι Tov σου ελθουσα εἰς τον
οχλον οπισθεν ἡψατο Tov ἱματιου αὑτου" “ἔλεγε yap εν EaUTN
OTL καν των ἱματίων αὐτου ἁψομε σωθησομε' και εὐυθεως
εξηρανθὴ ἡ πηγὴ του αἰματος αὐτῆς Kat εγνω Tw || σωματι OTL Pet 2
ἰατε aTTO της μασστίγος Kat εὐθεως ο inaous επίγνους εν
eauTw την εξ αὐτου δυναμιν εξελθουσαν: επιστραφεῖς εν Tw
οχλω ἔλεγεν τίς μου ἡψατο των ἱματιων' “Kal λεγουσιν αὐτω
οὐ μαθηται αὐτου" βλεπεις Tov οχλον συνθλιβοντα σε Kat
λεγείς τίς μου ἡψατο “Kat περιεβλεπετο ἰδειν τὴν TOUTO ποιη-

v 23ff membrana lacerata 29 pacoryos] σ 1° bis scriptum ex errore
scribae

V28 αψωμαι = 29 τῆς μαστιγος auTns δὶ

Pet 3

Pet 4

26 TEXT OF CODEX N. Mk v-vi

σασαν ὅδη de γυνὴ φοβηθεισα και τρεμουσα NdvELa TO γεγονος ET
αὐτὴ ηλθεν καὶ προσέπεσεν αὑτω καὶ ELTEV AUTW πᾶσαν τὴν
α ληθειαν" *o δὲ εἰπεν αὐτὴ θυγατερ ἡ πίστις σου σεσωκεν σε
Topevov εἰς εἰρηνην καὶ εἰσθει vyins απὸ THS μαστίγος σου"
Ὅτι αὐτου λαλουντος ερχονται απὸ Tov αρχισυναγωγου λε-
γοντες ott ἢ Ouyatnp σου ἀπεθανεν τι σκυλλεις τον διδασ-
κῶλον" QO) δὲ τἡσους ἀκουσας ευθεως τον λογον λαλουμενον"
eyes τω αρχισυναγωγω: μη φοβου μονον πίστευε και ουκ
αῴφηκεν ovdeva avtw συνακολουθησαι εἰ μὴ πετρον' καὶ ιακω-
βον και twavyny τον || αδελῴφον taxwBov: και ερχεται εἰς τον
οἰκον του αρχισυναγωγου" καὶ θεωρι θορυβον Kat κλαίοντας καὶ
αλαλαζοντας πολλα" καὶ εἰσελθων Reyer avTots τι θορυβισθαι
και κλαιεται" “TO παιδιον οὐκ ἀπεθανεν adda καθευδει Kat
κατεγέλων αὐτου" “o δε exBarov παντας παραλαμβανει τον
TATEPA του παιδιου καὶ τὴν μήητερα καὶ τοὺς μετ AUTOU Kat
εἰσπορευεται OTTOU NV το παιδιον ανακιμενον και κρατησας τῆς
χειρος του παιδιου λεγει avTN ταλιθα κουμ" ο εσ΄τιν μεθηρμη-
VEVOMEVOY TO κορασιον σοι λέγω εγειρε ἥκαι ευὐθεως ἀανεστη TO
Kopaclov καὶ περίεπατι nv yap ετων δωδεκα καὶ εἕξεστησαν
ἐκστάσει μεγαλὴ “Kat διεστίλατο aUTOLS πολλα LVAa μηδεις γνω
τουτο και εἰπεν δοθηναι αὐτὴ φαγιν'

VI. Και εξηλθεν εκιθεν καὶ ηλθεν εἰς τὴν πατριδα αὐτου
και ακολουθουσιν avtT@ ot μαθηται αὐτου καὶ γενομενου σαβ-
βατου: *npEato ev τὴ συναγωγὴ διδασκειν' καὶ πολλοι akov-
σαντες εξεπλησίσοντο λέγοντες ποθεν τουτω TaUTAa* και τις ἢ
copia ἡ δοθεισα αὐτω και at δυναμεις τοιαυται δια των χείρων
αὐτου γινονται' ὅουχ οὐὑτος εστιν O τεκτων' 0 ὕἱος μαρίας
aderdos δε ιακωβου Kat won καὶ Lovda καὶ σιμωνος" καὶ οὐκ
εἰσιν at aderdat αὐτου woe προς Nuas και εσκανδαλιζοντο εν
auto’ 4Hreyev δὲ αὑτοῖς 0 σους OTL οὐκ ἐστιν προφητῆης
ατιμος εἰ μὴ εν TH πατρίιδει AUTOV. Kal εν τοις συγγενευσειν
αὐτου Kal εν τὴ οἰκεία αὐτου" | και οὐκ εδυνατο εκει ουδεμιαν
δυναμιν ποίησαι εἰ μὴ OALYOLS ἀρρωστοις επείθεις Tas χείρας
εθεραπευσεν ὄκαι εθαυμαζεν δια την απιστιαν αὐτων" Και

γΥ 41 μεθηρμηνευομενον] ἡ 1° ἴῃ ε mutatum

v 90 τον λογον evdews D 87 avTw ovdeva Σ 40 κατακειμενον Σ
vi 3 τεκτων" ο] ‘inter τε et κτων rasura trium vel quattuor litterarum, itemque
post κτων duarum fere litterarum; post o erasum σ᾽ =

Mk vi TEXT OF CODEX N. 27

περίηγεν τας Kamas κυκλω διδασκων Και προσκαλιται
tous δωδεκα καὶ ἡρξατο αὑτους «αποστελλειν δυο δυο Kat εδιδου
αὐτοῖς εξουσιαν των πνευμάτων των αἀκαθαρτων' ὅκαι παρ-
ἡγγίλεν αὑτοῖς wa μηδὲν ερωσιν εἰς οδον εἰ μὴ ραβδον μονον
μὴ πηραν" μὴ αἀρτον' μὴ εἰς THY ζωνην || χαλκον adda’ υπο-
δεδεμενους σανδαλεία καὶ μὴ ενδεδυσθαι δυο χιτωνας Kae
ἔλεγεν αὑτοῖς οπου εαν εἰσέλθητε ELS οἰκίαν EKEL MEVETE EWS
av εξελθητε εκιθεν 1Kae οσοι εαν μὴ δεξονται vas poe
ακουσωσιν ὑμων εκπορευομενοι εκειθεν εκτιναξατε TOY χουν τον
UTOKAT@ τῶν ποδων ὑμων ELS μαρτυρίον AVTOLS ἀμὴν λεγω υμιν
ἀνεκτότερον εἐσται TOSOMOLS ἡ γομορροῖς εν NMEPA κρίσεως ἢ TH

monet | εκεινὴ" Καὶ εξέλθοντες exnpvocov wa ™wetavon-
σουσιν' Kat δαιμονία ToAXa εξεβαλλον: Kat nrLpov €dXaLw
πολλοὺς appwatous Kat εθεραπευοντο 4Kat nkovoev o

βασίλευς npwdns pavepov yap eyeveTo TO ονομα αὐτου" καὶ
ἔλεγεν oTt Lwavyns ο βαπτιζων ex νεκρων nyepOn Kat δια τουτο
au Supers ενεργουσειν εν αὐτω" ἸδΆλλοι δὲ ἔλεγον ott ἡλίας
ἐστιν: αλλοι δὲ ἔλεγον oTL προφητὴης εστιν ὡς εἰς των προ-
φητων" || “axovoas de ο ἡρωδὴης εἰπεν ott ον eyw απεκεφαλισα
L@avynv ovTos εστιν' auTos ἡγερθὴ απὸ των vexpwv: “Autos
yap 0 ἡρωδης αποστίλας εκρατησεν τον LwavYnV καὶ εδησεν
autov εν φυλακὴ δια ηρωδιαδα τὴν γυναικα φιλίππου του
αδελῴφου αὐτου οτι αὑτὴν εγαμησεν" 15 KXevyev yap ο ιωαννὴς
τω ἡρωδὴ OTL οὐκ εξἕεστιν TOL EYELY τὴν γυναίκα του ἀαδελῴφου
σου. ἡ de ηρωδιας eviyev avtTw καὶ ηθέλεν avTOV aTroKTLVaL.
καὶ οὐκ ἡδυνατο ™o yap | ἡρωδης εφοβιτο τον twavyny ἰδως
auToV ἀνδρα δικαιον καὶ αγιον καὶ συνετηρει αὐτον" καὶ ακου-
σας αὐτου πολλα εποίει καὶ NOEWS αὐτου ἤκουεν Kae
yevomevns ἡμερας εὐκαιρου οτε Npwdyns τοῖς γενεσίοις αὐτου
διπνον ἐποίει TOLS μεγίστασιν αὐτου καὶ τοις χιλειαρχοις καὶ
τοῖς πρωτοῖς THS γαλιλαίας και εἰσελθουσης της θυγατρος
AUTNS τῆς ἡρωδιαδος καὶ ορχησαμενὴης καὶ ἀρεσασῆς τω ἡρωδὴ
και τοῖς συνανακιμενοῖς εἰπεν ο βασίλευς τω κορασίω αἰτὴσε
με ο εαν θέλεις και δωσω σοι ™KaL ὠμοσεν αὑτὴ OTL O EaV με

Υἱ 14 dupes] sic ex errore scribae

Vi9 υποδεδημενοὺυς = 22 θελης =

Pet 5

Pet 6

Pet 7

Pet 8

Pet 9

298 TEXT OF CODEX Ν. Mk vi

aiTnon δωσω col ews ἡμίσυ της βασιλείας μου" “n δε εξελ-
θουσα evrev τὴ pNTpL αὑτῆς TL αἰτήσωμε ἡ OE εὐπεὲν τὴν
κεφαλὴν twavvov του βαπτίιστου ™Kat εἰσέλθουσα ευὐθυς μετα
σπουδης προς τον βασίλεα' ἡτησατο λεγουσα' θέλω wa δος
μοι εξἕξαυτης επι πιίνακει τὴν κεφαλὴν ιωαννου του βαπτιστου"
SKal περίλυπος γενομενος ο βασίλευς δια τοὺς ορκους | καὶ
Tous συνανακιμενους οὐκ ηθέλησεν αθετησαι avTnv * Kar ευθεως
αποστίλας ο βασίλευς σπεκουλατορα εἐπεταξεν ενεχθηναι την
κεφαλὴν αυτου" 80 δὲ απελθων απεκεφαλισεν avTov εν TH
φυλακὴ καὶ ἡνεγκεν τὴν κεφαλὴν avTOU ETL TLVaKEL Και
εδωκεν αὑτὴν TW κορασίω καὶ TO κοράσιον εδωκεν αὑτὴν TH
μητρι auTns Kat ἀκουσαντες οἱ μαθηται αὐτου ηλθον καὶ
ραν το πτωμα αὐτου καὶ εθηκαν αὐτο εν μνημιω" Kat
συναγονΐται ol ATOTTONOL προς τον ἤσουν καὶ ἀπηγγίλαν avT@
πάντα οσα εποιῆησαν Kat οσα εδιδαξαν'" δ Κἂν evmev autos
δευτε UMLS AUTOL κατ LOLAY εἰς ἐρῆμον τοπὸν καὶ ἀναπαύεσθαι
ολίγον" Noav yap οὐ ἐρχόμενον καὶ OL UTTayoVTES πολλοι καὶ
ουδὲ φαγειν ευκαιρουν Και ἀπηλθον εἰς epnuov τόπον εν
τω TAOLW KAT ἰδιαν" ὅκαι LOOV AUTOUS υὑπαγοντας Kal ἐπεγνω-
σαν avtTous πολλοι καὶ πεζηὴ ATO πασων τῶν πολεων' συνε-
Spapov exer καὶ προῆλθον | αὑτοῖς Kat συνηλθον προς αὑτον'
“Kar εξελθων ο tnoous ιδὲεν οχλον πολυν καὶ εσπλανχνισθὴη
ἐπ᾿ AUTOLS OTL NoaY ὡς προβατα μὴ EXOVTA ποιμενα" καὶ ἡρξατο
διδασκειν avToUS πολλα Kat dn wpas πολλῆς γενομενῆς
προσηλθον avtw ot μαθηται αὐτου λεγοντες OTL ερῆμος εστιν
0 τοπος" και ἡδὴ wpa πολλὴ απολυσον avToOUS ινα ἀπέλθοντες
εἰς τους KUKAW AYPOUS καὶ κωμας ἀγορασώωσειν εαὐυτοῖς ἀρτους"
τί yap φαγουσιν οὐκ εχουσιν “o δε] αποκριθεις εὐπεν αὐτοῖς
δοτε αὐτοῖς vis φαγειν' καὶ λέγουσιν avTw ἀπέλθοντες ayopa-
σωμεν διακοσίων δηναρίων apTovs και δωσωμεν autos φαγειν"
80 δὲ λεγε αὐτοῖς ποσους ApTOUS EXETE ὑπάγετε και εἰδετε καὶ
γνοντες λεγουσιν aUTwW πέντε καὶ δυο ἰχθυας ™KaL επεταξεν
AUTOLS ανακλιναν TAVTAS συμποσίια συμποσια ETL TW χλωρω
χοόορτω “και ἀνεπεσαν Tpacial πρασίαι ava εκατον καὶ ava
πεντήηκοντα' Ἅκαι λαβων τοὺς πεντε ἀρτοὺς Kat τους | δυο

vi 25 aitynons = 25 εἰισελθουσα de Σ 31 avroe υμεις Σ id. σαν
yap ερχομενοι & 33 προσηλθον Z 80 eavrous = 87 δωμεν =

Mk vi-vii TEXT OF CODEX N. 29

wyOvas ἀναβλεψας εἰς τον ουρᾶανον εὐλογησεν καὶ κατεκλασεν
Tous ἀρτοὺυς καὶ εδιδου τοις μαθηταῖς avTov wa παραθωσιν
αὑτοῖς Kat Tous δυο ἰχθυας ἐμερισεν πᾶσιν “Kat εφαγον παντες
Kat εχορτασθησαν “Kat npav κλασματων δωδεκα κοφινους
πληρεῖις καὶ ato των χθυων “Kat noav οὐ φωώγοντες τους
ἄρτους πεντακισχείλιοι avdpes “Και evdews ηναγκασεν Tous
μαθητας αὐτου εμβηναι εἰς TO πλοίον καὶ προαγιν || aVTOV εἰς Pet 10
TO περᾶν προς βηθσαιδαν: ews αὑτος απολυσὴηὴ Tov οχλον
“Kav αποταξαμενος αὐτοῖς ἀπηλθεν εἰς To ορος προσευξασθαι"
“Orpias Se γενομενης nv To πλοιον εν μέσω της θαλασσης και
αὑτος μονος ἐπι τῆς γης ἥκαι ιδεν avTovs βασανιζομενους εν τω
ἐλαυνιν" ἣν yap ο ἄνεμος εναντίος αὑτοῖς καὶ περί τεταρτὴν
φυλακὴν TNS VUKTOS ερχεται προς αὑτοὺς περίπατων επί τῆς
θαλασσης" Kat ἡθελεν παρελθεῖν avtous “ou δε | ἐἰδοντες avTov
περίπατουντα emt τῆς θαλασσὴης εδοξαν φαντασμα εἰναι Kat
ἀνεκραξαν ™travtes yap auTov Lov Kat εταραχθησαν και evOews
ἐλαλησεν μετ αὑτων ο (σους καὶ λέγει αὑτοῖς θαρσητε eyo
εἰμι μη φοβισθε Και aveBn προς avtous εἰς TO πλοῖον και
εκοπᾶσεν ο ἄνεμος" καὶ λιαν εν EaUTOLS εκ περίσσου εξισταντο
και εθαυμαζον “ov yap συνηκαν emt τοῖς apToLs* ἣν yap αὐτῶν
nN καρδια πεπωρωμενὴ Kat διαπεράσαντες ηλθον ere τὴν ||
γὴν γενησαρεθ καὶ προσορμίσθησαν εκει" 4 Kae εξελθοντων Pat 1
auT@V εκ TOU πλοίου εὐθεως εἐπύγνοντες aUTOV ™7rEpLdpapmovTES
ολὴν THY περίχωρον εκεινὴην ἡρξαντο ETL τοις KPaBaTTOLS TOUS
KAKWS EXOVTAS περίφερειν οπου NKOVOY OTL εκεὶ εστιν ™KaL
οπου ἂν εἰσεπορεύετο εἰς κωμας ἡ TTOAELS ἢ AYpoUS εν ταῖς
ayopats ετίθουν τους ἀσθενουντας καὶ παρεκάλουν avuTov wa
καν κρασπεδου του ἐματιου AUTOU ἀψονται καὶ OTOL ἂν ἡπτοντο
αὐτου διεσωζοντο |

VII. Καὶ συνάγονται προς avtov οἱ φαρίισαιοι Kau τινες
των γραμματεων ov ἔλθοντες απὸ ἱεροσολυμων *KaL LOoVTES
τινας των μαθητων αὐτου κοιναῖς χερσιν TOUT εστιν ανύπτοις
ἐσθιοντας Tous aptous ἐμεμψαντο ὅοι γαρ' φαρισαίοι Kat
TAVTES OL ιουδαιοι εαν μὴ πυγμὴ νίψονται Tas χείρας χείρας
οὐκ εσθιουσιν κρατουντες THY παράδοσιν των πρεσβυτερων

vi53 γεννήσαρετ Σ 56 καν] ‘inter κ et αν erasum p’= id. κρασπεδου]

pr του = Vid νιψωνται =

Pat 2

Pat 3

Pat 4

30 TEXT OF CODEX N. Mk vii

‘kat απὸ ayopas εαν pn Batticovtat οὐκ εσθιουσιν Kat adra
TOAAG εστιν a παρέλαβον κρατειν ||

Desunt folia duo usque ad vii 20.

εκπορεύυομενον εκεινο κοινοὶ Tov avOpwrrov' “ecwUev yap εκ TNS
καρδιας Tov ανθρωπων ov διαλογίισμοι ob KaKOL εκπορευονται"
μοιχείαν" πορνείαν" φονοι κλοπαι' πλεονεξιαι πονηρίαι Soros
ἀσελγεια" οφθαλμος πονηρος" βλασφημεια υπερηφανεια αφρο-
συνη ἥπαντα TavTa Ta πονηρὰ εἐσωθεν εκπορευονται καὶ κοινοί
τον avOpwrov = Kau εκειθεν αναστας ἀπηλθεν εἰς Ta μεθορια
τυρου Kat σιδωνος καὶ εἰσελθων εἰς οἰκίαν ovdeva ηθελεν |
yvovat καὶ οὐκ ηδυνηθὴ λαθειν ™aKovoaca yap γυνὴ περι
auTou ns εὐχεν το θυγατριον αὑτῆς πνευμα ἀκαθαρτον εἐλθουσα
προσέπεσεν προς τοὺς Todas αὐτου “nv δὲ ἡ γυνὴ ἐλληνις
συραφοινικισσα TW γενει" καὶ NpwWTA avTOY Wa TO δαιμονιίον
exBarn ex της θυγατρος avTns: 7*O δὲ wnoous εὐπεν ααυτη"
αφες πρωτον χορτασθηναι Ta τεκνα" οὐ yap καλον εστιν λαβειν
τον ἄρτον των τεκνὼν Kat βαλεῖν τοις κυναριοίς" *y de απε-
κριθη Kat λέγει avTw || ναι KUPLE καὶ Yap τὰ κυναρεια ὑποκάτω
της τραπεζης εσθειει απὸ των Ψψιχείων των παιδιων'" Kae
εἰπεν αὑτὴ O LNTOUS δια TOUTOV TOV λογον UTaye εξεληλυθεν TO
δαιμονιον ex τῆς Ouyatpos cov ™Kkat απεέλθουσα εἰς τον οἰκον
auTns evpev το δαιμονιον εξεληλυθος" καὶ τὴν θυγατερα βεβλη-
μενὴν ἐπι τῆς κλινης Kat παλιν εξελθων εκ των ορίων
τυρου καὶ σιδωνος ηλθεν προς την θάλασσαν τῆς γαλιίλαιας
ava μεσον τῶν ορίων δεκαπο λεως “Kat φερουσιν avtw κωφον
μογγίλαλον και παρακαλουσιν avTov wa ἐπιθη αὐτω Tas χείρας
Skat απολαβομενος αὑτον απὸ του οχλου κατ ιδειαν εβαλεν
Tous δαστύυλους AUTOU εἰς τα WTA αὐτου και πτυσὰας ἡψατο τῆς
γλωσσης αὐτου *xar avaBreWas εἰς Tov ουρανον εστεναξεν'"
Kat Neyer avTw εφφαθα ο εστιν διανουχθητι" και ευθεως διηνοι-
χθησαν αὐτου at akoat Kat ἐλυθὴ ο δεσμος της γλωσσης αὐτου
Kat ἔλαχεν ορθως ὅὅκαι διϊεστίλωτο αὐτοῖς wa μηδενι εὐπωσιν
οσον δε αὑτος αὑτοῖς διεστέλλετο AUTOL μαλλον περίσσοτερον
εκηρυσσον * Kat ὑπερπερίσως εξεπλήησσοντο Λεγοντες καλως

vii 27 aavrn ex errore scribae 35 αἱ axoa in rasura litterarum οἱ οφθαλ

vii 24 εδυνηθη = 30 εξεληλυθως Σ 33 δακτυλους Σ 34 ανεστεναξεν Σ

Mk vii-viii TEXT OF CODEX N. 31

TAVTAa πεποίηκεν καὶ TOUS κωφοὺυς ποίει AKOVELY καὶ τους
αλαλους λαλιν

VIII. Ev εκειναῖς ταῖς nuepats παλιν πολλου οχλοῦυ οντος
καὶ μὴ εἐχοντῶν TL φαγωσιν προσκαλεσάμενος τους μαθητας
Aeyel αὑτοῖς Σσπλαγχνίζομε ἐπὶ TOV οχλον OTL NON ἡμέραι τρις
προσμενουσιν μοι καὶ οὐκ eywow τι φαγωσιν" ὅκαι εαν atro-
λυσω avTOUS VHOTELS εἰς οἰκον aUTwY εγλυθησονται εν TH οδω
τίνες yap αὐτῶν μακροθεν ἠκασιν' και ἀπεκρίθησαν avTw οἱ
μαθηται avtov ποθεν τουτοις δυνησεται Tis wde χωρτασαι
ἄρτων eT ἐρημίας" ὅκαι ETNPWTA aAUTOUS ποσοὺυς EYETE ἄρτους
οἱ δε εὐπαν ἐπτα" Καὶ παρηγγίλεν τω οχλω ἀναπεσεῖν επί
TNS γῆς Kat λαβων τους ETTA αρτους ευχαρίιστησας εκλασεν και
edidov τοις μαθηταῖς αὐτου wa παϊραθωσειν και παρεθηκαν τω
οχλω "Kal Evyov ὑχθυδεια ολύγα καὶ αὑτὰ εὐλογησας εὐπεν
παραθειναι αὐτοῖς ἕεφαγον δὲ καὶ εχορτασθησαν καὶ npav
περισσευματα κλασματων εἐπτὰα σπυρίδας *noav δὲ οἱ φα-
γοντες ὡς τετρακισχείλιοι καὶ ἁπέλυσεν αὐτοὺς "αι εμβας
ευθεως εἰς το πλοιον μετα των μαθητων αὐτου ηλθεν εἰς Ta OPH
δαλμανουθα “Kat Βξηλθον ot φαρισαιίοι καὶ np~avto συν-
ζἕητειν avtw ἕζητουντες Tap αὐτου σημίον atro Tov ουρανου |
πίιραζοντες autor" “Kat αναστεναξας τω πνευματι αὐτου
λεγε τί ἢ γενεὰ αὐτὴ σημίον επίιζητι' ἀμὴν λεγω υμιν'" εἰ
δοθησεται TH yevea ταυτὴ σημίον “Kat καταλίπων αὑτους
εμβας παλιν εἰς To πλοίον' ἀπηλθεν εἰς TO περαν' ''και
επεέλαθοντο λαβεῖν ἀρτους" καὶ εὐ μὴ Eva ἄρτον οὐκ εἰχον μεθ
εαυτων εν τω πλοιω" ἸΣῚΚ ἂν διεστέλλετο αὑτοῖς λεγων ορατε
βλέπετε απὸ THs ζυμης τῶν φαρίσεων καὶ τῆς ζυμης ἡρωδου

Pat 5

“Kau edoyifovto προς αλληλοὺυς || NeyovTes oT’ ἀρτοὺς οὐκ Pat 6

εχομεν" “Kal yvous 0 tnoous Aeyer αὐτοῖς TL διαλογίζεσθε οτι
ἄρτους οὐκ εχετε' οὕπω VOELTE οὐδὲ TUVELETE’ πεπωρωμενὴν
ἔχετε την καρδιαν υμων' ϑοφθαλμους εχοντες ov βλεπετε Kat
WTA EYOVTES οὐκ ἀκούετε" OUTTW νοεῖτε OTE TOUS πεντε ἀρτους
εκλασα εἰς TOUS πεντακισχιλείους: ποσοὺυς κοφίνους πληρεις
κλασμάτων ἡρατε' λεγουσιν αὐτω δωδεκα' ~Ore δὲ καὶ

viii 17 καρδιαν vuwy] ὑμων bis scriptum, 1° erasum est

viii εχουσιν Σ 4 τουτοὺυς = 10 ορια Σ 10 διελογιΐοντο =

20 omxka 2

Pat 7

Pat 8

32 TEXT OF CODEX N. Mk viii—ix

TOUS επτα εἰς TOUS TETPAKLOXLAELOUS ποσων σπυ ριδων πληρω-
ματα κλασματων npaTte: οἱ δὲ εἰπὸν ἐπτα και ἔλεγεν πως OUT@
συνειετε" ΞΚαι ερχεταῖι εἰς βηθσαιδα" καὶ φερουσιν αὐτω
τυφλον και παρακαλουσιν avTOY LYa αὐτου αΨψηται" 3 Kae
ἐπίλαβομενος της χείρος του τυφλου εξηγαγεν avtTov εξἕω τῆς
KOUNS καὶ πτυσας εἰς TA ομματα αὕὑτου επιθεὶς Tas χείρας
αυτω επηρωτῆησεν avTOV εἰ τι βλεπει" “'καὶι Αναβλεψας Neyer
βλεπω tous avOpwrovs ott ws δενδρα opw περιπατουνταφς"
evra παλιν || ἐπεθηκεν Tas χείρας αὐτου emt Tous οφθαλμους
αὐτου Kal εποίησεν avTov avaBde Wat Kat απεκατεσταθη Kat
ενεβλέεψεν τηλαύυγως ἀπαντας" “και ATrETTLNEY AUTOV εἰς OLKOV
αὐτου λεγων unde εἰς THY κωμην εἰσελθης μηδε εὐπὴῆς τινι εν TN
KOLN "Kau eEndOev o uncous καὶ ov μαθηται αὑτοῦ εἰς Tas
K@pas καίσαρίας της φιλιππου Kar ev Tn οδω ἐπηρωτα Tous
μαθητας αὐτου λεγων αὐτοῖς TLVa με λεγουσιν οἱ ἀνθρωποι εἰναι
80, de απεκριθησαν" twavyny | τον βαπτιστην αλλοι δε ἡλίιαν
αλλοι δὲ Eva τῶν προφητων'" Και avtos λέγει αὐτοῖς υμίς
δε τινα με λέγετε εἰναι" Kau αποκριθεις ο πετρος λέγει aVT@
συ εἰ 0 χρίστος και επετιμὴσεν αὐτοῖς Wa μηδενι λεγωσιν
περι τουτου' και ἡρξατο διδασκιν avTovs οτι det TOY υἱον TOU
ανθρωπου πολλα Trade: Kat «ποδοκιμασθηναι" ὑπὸ των πρεσ-
βυτερων Kat ἀαρχίερεων καὶ γραμματεων καὶ αποκτανθηναῖι Kat
μετα τρις ἡμερας ανάστηναι ™KaL παρρησια ελαλει τον λογον ||

Deest foliwm usque ad ix 1.

τοῖς ἀμὴν λέγω UpLLY OTL εἰσιν τινες τῶν WHE ETTNKOTMY OLTLVES
ov μὴ yevoovtat θανατου ews αν ἰδωσιν τὴν βασίλειαν του θεου
ἐληλυθυειαν ev δυναμει" ἥκαι μεθ ἡμερας εξ παραλαμβανει o
σους τον πετρον καὶ τον LaKwBoV καὶ LwavYnY καὶ αναφερει
avTous εἰς opos ὑψηλον κατ ἰδιαν μονους" καὶ μετεμορφωθη
εμπροσθεν αὐτων ὅκαι Ta ιματια αὐτου ἐγένοντο στίλβοντα
λευκα δειαν ws χίων ola γναφεὺυς ἐπὶ τῆς γῆς ov δυναται
λευκαναι ουτως και whOn avTols NALAS συν μωυσει καὶ ησαν
συλλαλουντες TW τἡσου ὅκ αι αποκρίιθεις o πετρος Reyer
avTw ραββει Kadov εστιν ἡμᾶς woe εἰναι καὶ ποιησωμεν

viii 21 eXeyev]+avras = 25 avTov τας xepas = 29 o πετρος Neyer]
σιμων πετρος εἰπεν D 30 περι τουτου] περι αὐτου = ix3 δειαν] λιαν Σ'

Mk ix TEXT OF CODEX N. 33

σκηνᾶς τρις συ μίαν Kal μωυσει μιαν καὶ NLA μιαν Sov yap
noes TL λαλησει Hoav yap εκφοβοι' ἴεγενετο δὲ νεφελὴ επι-
σκιαζουσα autos καὶ ηλθεν φωνὴ εκ της νεφελης" OVTOS εστιν
0 vlos μου ο ἀγαπῆτος αὐτου αἀκουετε: ὅκαι εξαπινα περι-
Brea!

εαὐτων" ϑκαι καταβαινοντων avTwY απο τοὺ opous διεστίλατο

μενοι" οὐκετι οὐδενα εἰδον εἰ μὴ τον LnoovY μονον μεθ Pat 9

αὑτοῖς wa μηδενει διηγησοντε a LOov εἰ μὴ οταν Oo VLOS TOU
ανθρωπου εκ νεκρων avacTn’ “Kat tov λόγον εκρατησαν
προς eavtous συνζητουντες τί ἐστίν TO εκ νεκρὼν αναστηναι"
"Kas ἐπηρώτων avtov λέγοντες OTL λεγουσιν οἱ γραμματεῖς OTL
ἡλίαν Sec edOew πρωτον'" 50. δὲ αποκρίιθεις evrev avTots
ἡλίας μὲν ἐλθων πρωτος αποκαθιστα | παντα καὶ πως γεγραπ-
ται emt τον υἱον του ανθρωπου ινα πολλα παθὴ και εξουθενηθη:
Bara λέγω vw oTL ἡλίας NON ἐληλυθεν: καὶ ἐποίησαν αὐτω
οσα ἠθέλησαν καθως γεγραπται eT αὑτον" “Kae ελθων
προς Tous μαθητας Lev οχλον πολὺυν περι αὑτοὺς καὶ γραμ-
ματεις συνζητουντας αὑτοῖς “Kar εὐθεως πᾶς ο οχλος Lav
autov εξεθαμβηθη: καὶ προστρέχοντες ἡσπαζοντο αὐὑτον" “Kat
ἐπηρώτησεν τοὺς γραμματεις" TL συνζήητιτε προς αὐτοὺυς και
αποϊκριθεις εἰς εκ του οχλου εἰπεν διδασκαλε ἡνεγκα τον υἱον Pat 10
μου προς σε εχοντα πνευμὰ aadov “Kal ὁπου ἂν avTOV κατα-
AaBn: ρησσει avTov καὶ αφριζει καὶ τριζι τους οδοντας αὐτου
καὶ ξηρενεται; καὶ εἰπὸν τοις μαθηταῖς σου" twa αὐτο εκ-
βαλωσιν καὶ οὐκ ἰισχυσαν" 90. δὲ αποκριθεις Neyer avTw
@ YEVEA ATTLOTOS EWS ποτε προς ὑμᾶς ἐσομαι" Ews ποτε ἀνεξομαι
υμων φερετε AUTOV προς με' “και ἡνεγκαν AUTOV προς aUTOV
Kat ἰδων avTov ευθεως το | πνευμα εσπαραξεν αυὑτον καὶ πεσων
ἐπι τῆς γης εκυλίετο αφριζων'" "Kae ἐπηρώτησεν Tov πατερα
αὐτου ο ἰηἡσοὺυς πόσος χρονος ἐστιν αφ OV TOUTO γεγονει αὐτω
o δὲ evmev εκ παιδοθεν' “Kat πολλακεις AUTOV καὶ εἰς πὺυρ
εβαλεν καὶ εἰς υδατα WWa απολεσὴ αὐτον' αλλ εἰ τι δυνασαι
βοηθησον nuw σπλαγχνισθεις eb ἡμας' 50) δὲ inoous εἰπεν
avTw το εἰ δυνη' Tavta δυνατα Tw πίιστευοντι' “kat ευὐθεως

ix 17 ααλον sic 28. δυνὴ] πιστευσαι in margine scriptum eadem manu

ix 9 καταβαινοντων de = 11 ernpwrow Σ 17 σπνευμα ααλον]
πνευμα adadov text. In margine ‘littera a vocis πνευμὰ erasa; videtur volu-
isse πνευμα Nadov’ Σὶ

ol 3

Pat 11

Pat 12

Pat 13

34 TEXT OF CODEX N. Mk ix

κραξας ο πατὴρ Tov παιδιου peta δακρυΐων ἔλεγεν: πιστεύω
κυριε βοηθει μου τη απιστια' ϑιδων δὲ ο τησοὺς οτι επισυν-
τρέχει οχλος ἐπετιμισεν τω πνευματι τω ἀκαθάρτω λεγων αὐτῶ
το πνευμα TO ἀλαλον καὶ κωφον" εγω σοι επίτασσω εξελθε cE
αὐτου καὶ μήκετι εἰσελθὴης εἰς avTov “Kat κραξἕαν και πολλα
σπαραξαν avtov εξἕηλθεν Kat εγενετο Wael VEKPOS WOTE πολλους
λεγεῖν oTe ἀπεθανεν" ΤΟ δε unoous Kpatnoas avtov τῆς χει-
ρος ηἡγιρεν AUTOV καὶ ἀνεστη" 8 Καὶ ελθοντα autor εἰς οἰκον
ot μαθηται αὐτου | επηρωτων avTov κατ ἰδιαν OTL ἡμεῖς οὐκ
nouvnOnuev ἐκβαλεῖν αὐτο ™Kat εἰπεν αὑτοῖς TOUTO TO γενος εν
ουδενει δυναται εξελθειν εἰ μη εν προσευχὴ και νηστίια Kae
εκειθεν εξελθοντες παρεπορευοντο δια τῆς γαλιλαίας καὶ οὐκ
ηθέλεν wa τις γνω *edidacKev yap Tous μαθητας avTouv Kat
ἔλεγεν αὑτοῖς OTL O υἱος του ἀνθρώπου παραδιδοται εἰς χείρας
ανθρωπων καὶ αποκτενουσιν avtov καὶ ἀποκτανθεις TH TPLTN
ἡμερα αναστησεται “or Se ηνΐγνοουν To ρημα καὶ εφοβουντο
αυτον εἐπερωτησαι" 8 Καὶ ηλθεν εἰς καπερναουμ καὶ εν τὴ
OLKLA γενώμενος ἐπηρωτα αὑτοὺς TL EV TH οδω προς εαὐυτοὺυς
διελογιζεσθε: “ou δε ἐεσιωπουν προς αλληλους yap διελεχθησαν
εν TN οδω τις μιζων' Kae καθισας εφωνησεν Tous δωδεκα
και Neyer avToLs εἰ τίς θέλει πρωτος εἰναι εἐσταῖ παντων ETXATOS
Kal TaVT@Y διάκονος *Kat λαβὼν παιδίον εστησεν avTo ev
μεσω AUTMV και εναγκαλισαμεῖνος αὑτὸ εἰπεν αὑτοῖς" “os εαν εν
τῶν τοιουτων παίδιων δεξηται ἐπι TW ονοματι μου εμε δεχεται
Kaz os εαν eue δεξηται οὐκ ewe δεχητε αλλα τον «ποστιλαντα
με = ®*Atrexpi0n δε avtw ιωαννης λεγων διδασκαλε εἰδαμεν τινα
εν τω ονοματι σου εκβαλλοντα δαιμονία OS ουκ ἀκολουθεῖ ἡμῖν
και εκωλυσαμεν AUTOV OTL ουκ ακολουθει ημιν'" 0. δὲ ησους
εὐπεν μη KWAVETE AUTOV" OVOELS Yap ἐστιν OS ποιησειῖ δυναμιν ETL
Tw ol|vowate μου Kat δυνησεται Tayv KakoNoynoe με" “os yap:
ουκ ἐστιν καθ υμων ὑπερ υμων εστιν'" “Og yap av ποτιση
υμας TOTHPLOY VOATOS EV ονοματι OTL χρίστου εστε ἀμὴν λέγω
υμιν ov μὴ απολεσὴ τον μίσθον αὐτου; “και os αν σκανδαλισὴη

ix 87 Post δεξηται rasura litterae, ut videtur, ὃ

ix 28 emnpwrovy = id. αὐτο] avrov = 82 ηγνοοὺυν Σ 81 δεχητε)
δέχεται Σ 88 ιωαννὴ9] pr o =

Mk ix-x TEXT OF CODEX N. 35

EVA των μίκρων τουτων των πίστευοντων εἰς Ee’ καλον εστιν
avT@ μαλλον εἰ περίκιτε λιθος μυλικος περὶ τον τραχήλον
avtov και βεβληται εἰς THY θαλασσαν “Kaw eav σκανδα-
Aen oe n yelp σου αποίκοψον αὐτὴν καλον σοι εστιν κυλλον
εἰς τὴν Conv εἰσέλθειν ἡ τας δυο χείρας exovTa ἀπελθεῖν εἰς
τὴν γεενναν εἰς TO πὺυρ τὸ αζβεστον Ἄοπου ο σκωληξ aUTwY OV
τέλευτα καὶ τὸ πυρ ov σβεννυτε' “KaL εαν ο πους σου σκανδα-
λειζὴ σε ἀποκοψον avTov καλον εστιν σοι εἰσέλθειν εἰς τὴν
ζωην χωλον ἡ τοὺς δυο ποδας exovta βληθηναι εἰς γεενναν εἰς
To Tup To αἀσβεστον “omrov ο σκωληἕ avTwY ov τελευτα KAL TO
mup ov σβεννυται: “xat eav 0 οφθαλμος σου || σκανδαλιζὴ σε Pat 14
exBare avTov καλον σοι εστιν μονοφθαλμον εἰσελθειν εἰς «τὴν
βασίλειαν του θεου ἡ δυο οφθαλμους exovta βληθηναι εἰς τὴν
γέενναν του πυρος" όπου ο σκωληξἕ avtwy ov τεέλευτα και
To πὺυρ ov σβεννυται: “mas yap πυρι αλισθησεται καὶ πᾶσα
θυσια αλι αλισθησεται" Καλον to αλας εαν δε το adas
avanXov γενηται εν τινι AUTO APTUGETAL ἔχετε EV EaUTOLS adas
Kal εἰρηνευεται εν αλαηλοις" .

X. Κακιθεν avactas ηλθεν εἰς | Ta opia τῆς ιουδαιας
δια Tov περαν του ιορδανου" συμπορευονται παλιν OXAOL προς
αυτον: καὶ ὡς ιωθει παλιν εδιδασκεν αὐυτους" ΞΚαὶ προσ-
ἔλθοντες ov φαρισαίοι ἐπηρωτησαν avtov εἰ εἕεστιν ἀνδρι γυ-
ναίκα ἀπολυσαι πιραζοντες αὐὑτον" 0 δὲ αποκριθεις εἰπεν
QUTOLS TL υμιν ενετύλατο μωυσῆς “οι δὲ εὐπον μωυσῆς ἐπέτρεψεν
βιβλιον «ποστασιου γραψαι καὶ ἀπολυσαι αὑτὴν" 5Και
ἀποκριθεὶς ο σους εἰπεὲεν αὐτοῖς προς τὴν || σκληροκαρδιαν Pat 15
υμων εἐπετρεψεν ὑμῖν τὴν εντόλην ταὐυτην' “Samo δὲ ἀρχῆς
κτίσεως αρσεν καὶ θηλυ εποίησεν αὑτοὺς ο Geos καὶ εἰπεν
7evexev TovTov Kataduper αἀνθρωπὸος τὸν Tatepa καὶ τὴν
μητερα και προσκολληθησεται TH γυναίκει αὐτου ὅκαι εσονται
οἱ δυο εἰς σαρκα μίαν: wate οὐκετι εἰσιν δυο adda μια σαρξ'
80 οὐν ο θεος συνεζευξἕεν ανθρωπος μη χωριζετω:" Kae ev
τὴ οἰκία πᾶλιν ob μαθηται αὐτου περι τουτου εἐπερωτησαν

ix 42 om τουτων = 45 σοι εστιν Σ id. δυο] “δ᾽ super 7 scrip-
tum’ = id. yeevvay] pr τὴν > x 1 Kae εκειθεν = id. dev]
epxerar Σ id. dia Tov περαν] om δια (ante τοῦ rasura trium litterarum) =
id. συμπορευονται] pr και Σ 4 om αὑτὴν = 7 τον πατερα] αὐτου Σ

10 επηρωτησαν =

3—2

Pat 16

Pat 17

36 TEXT OF CODEX N. Mk x

αυτον" "Kae λέγει αὐτοῖς | os εαν απολυσὴ τὴν γυναικα
αὐτου Kal yaunon αλλὴν μοιχαται" eT αὐτὴν" Kat cay γυνὴ
απολυσὴ Tov ἀνδρα avTns Kat γαμηθη adrdo μουιχαται" 8 Kae
προσεφερον avTw mraidia wa anta adtwv: ot δὲ μαθηται
ἐπετίμων τοῖς προσφερουσιν Midwv δὲ ο tnaous ηγανακτησεν
Kat εὐπεν αὑτοῖς αφετε Ta παίδια ερχεσθαι προς εμε μη κωλυ-
ETE AUTA των Yap τοιουτῶν εστιν ἡ βασίλεια του θεου' αμην
λέγω υμιν" ο' εαν μη δεξηται την βασίλειαν του θεου ws διον
ov μὴ εἰσελθη εἰς auTny: “Kat εναγκαλισαμενος avta τιθις Tas
χείρας ET αὑτὰ κατηλογι avTa* “Kae εκπορευομενου αὐτου
εἰς οδον προσδραμων εἰς καὶ γονυπετησας AUTOY ETNPwWTA αὕὔτον
διδασκαλε ayabe τι ποίησω wa Conv αἰωνιον κληρονομήσω 80
δὲ ἰηἡσοὺυς εὐπεν avT@ τι με λεγεὶς αγαθον ovders ἀγαθος εἰ μὴ
εἰς 0 θεος “tas evTorXas οἰδας μὴ μοιχευσης" μὴ φονευσης μὴ
κλεψῆς" pn Ψευδομαρτυρησης μὴ αποστερησὴῆς τίμα | τον
πατερα cov καὶ THY μητερα σου ™o δε αποκριθεις εὐπεν avT@
διδασκαλε tavta παντα εφυλαξαμην εκ νεοτητος μου" τί ETL
υστερω 1Q δὲ ησους εμββλεψας αὐτω ἡγαπησεν avTov Kat
εὐπεν AUT εἰ θέλεις TEALOS εἰναι EV σοι VOTEPEL ὑπαγε OTA EYELS
πωλησον καὶ δος πτωχοῖς καὶ εξεις θησαυρον εν ovpavw Kat
δευρο ακολουθει μοι apas τον σταυρον'" 50. δὲ στυγνασας
eT TO λογω αἀπηλθεν λυπουμενος" NY yap EX@V κτηματα
πολ] λα: Kat περιβλεψάμενος ο wnoous λέγει τοις μαθηταῖς
αὐτου πως δυσκολως ol τα χρήματα εχοντες εἰς THY βασιλειαν
του θεου εισελευσονται" “ou δε μαθηται εθαμβουντο ert τοις
λογοῖς αὐτου" Ο de ησους παλιν αποκριθεις Neyer avTols
TEKVLA πῶς δυσκολον εστιν τοὺς πεποιθοτας ETL χρημασιν εἰς
την βασιλειαν του θεου εισελθειν: Ξευκοπωτερον ἐστιν καμήῆλον
δια Tpuparias ραφιδος εἰσελθιν ἡ πλουσίον εἰς THY βασιλειαν
του θεου εἰσελίθειν' οι. δὲ περίσως εξεπλησοντο λεγοντες προς
eauTous καὶ τις δυναται σωθηναι: ἴεμβλεψας δὲ αὑτοῖς o
σους λεγει' Tapa avOpwrois TovTo ἀδυνατον αλλ ov Tapa
θεω παντα yap Suvata εστιν Tapa Tw θεω" *HpEato de o

x19 μη arocrepnons τιμα] στερησὴς τιμα in margine scriptum eadem manu

x14 per 15 o] os = id. d.ov] παιδιον = 10 κατηλογι]
nudoyer (inter αὐτὰ et ηυλογει rasura trium litterarum) > 19 om μὴ
amoorepnons Σ 24 αποκριθεις παλιν 2B

Mk x TEXT OF CODEX N. 37

πετρος λέγειν αὐτω" ἰδου ἡμεῖς αφηκαμεν' TavTa καὶ ἠκολου-
θησαμεν σοι "Kat ἀποκριθεὶς ο unoous εἰπεν' ἀμὴν Neyo
υμιν" ουδις ἐστιν os αφηκεν οἰκίαν ἡ αδελῴφους ἡ αδελῴφας 7
TATEPA ἡ μητερα' HN γυναίκα ἢ τεκνα" ἢ ἀγρους ενεκεν εμου
Kat eve||Kev του εὐαγγελίου “eav μὴ λαβὴ εκατονταπλασίιονα
νυν εν τω καίρω τουτω" οἰκίας" καὶ ἀαδελῴφους καὶ αδελφας"
και TATEPAS καὶ μητερας" καὶ TEKVA καὶ aypous. μετὰ διωγμων
καὶ εν τω αἰωνι τω ερχομενω ζωην αἰωνιον πολλοι δὲ ἐσοντε
TPWTOL ETVYATOL KAL οἱ ἐσχατοι πρωτοι" 9 Ή σαν δε εν Τὴ οδω
αναβαινοντες εἰς ἱεροσολυμα καὶ NY προάγων auTOUS ο “σους
kat εθαμβουντο καὶ ακολουθουντες εφοβουντο" Και παρα-
λαβὼν παλιν τους | δωδεκα npEato autos λεγειν Ta μελλοντα
avT@ συμβαινειν ὅοτι ἰδου αναβαινομεν εἰς ἱιεροσολυμα καὶ Oo
vios του ανθρωπου παραδοθησεταῖι τοις ἀαρχιερευσειν καὶ γραμ-
ματευσιν καὶ κατακρίινουσιν αὑτον θανατω και παραδωσουσειν
αυτον τοῖς εθνεσιν ™“xat εμπαιξουσιν αὐτω" καὶ μαστιγωσου-
σιν καὶ εμπτυσουσιν AUT@ καὶ αποκτενουσειν αὑτον καὶ τὴ
τρίτη NEPA αναστησεταῖι" % Kat προσπορευοντε αὑτω ιακω-
Bos και ιωϊαννὴς υἱοι' ζεβεδαιου λεγοντες διδασκαλε θελομεν
Wa ὁ εαν σε αἰτησωμεν ποιησῆς HELV %®Q δὲ εὐπεν αὐτοῖς
τί θελετε ποίησαι με υμιν" ἴοι Se εἰπὸν avT@ δος ἡμῖν La εἰς
ex δεξιων σου Kat εἰς εξ εὐωνυμων σου καθισωμεν εν TH δοξη
σου" 80. δὲ inocous εὐπεν αὑτοῖς" οὐκ οἰδατε TL αἰτισθε
δυνασθε πιεῖν το ποτηρίον ὁ eyw πίνω ἡ το βαπτίισμα Oo εγὼ
βαπτιζομαι βαπτισθηναι “ou δὲ εἶπον avtw δυναμεθα" ο δε
σους εὐπεν αὑτοῖς TO μεν | ποτηρίον O Eyw πίνω πίεσθε και TO
βαπτισμα o eyw βαπτιζομε βαπτισθησεσθε' το δε καθισαι εκ
δεξίων μου και εξ ευωνυμων οὐκ εστιν ἐμὸν Sovvatt αλλ οἷς
ἡτοίμασται “Kat ἀκούσαντες οἱ δεκα ἡρξἕαντο ἀγανακτιν περι
ιακωβου καὶ ἰωαννου “Ὁ δείησους προσκαλεσαμενος αὐτοὺς
Neyer αὐτοῖς οἰδατε oTL οἱ δοκουντες ἀρχείν των εθνων κατα-
κυριευουσιν αὐτων' καὶ οἱ μεγαλοι κατεξουσιαζουσιν αὐτων'"
Souy ουτως δε εσταῖι εν vty" αλλ ος ||

Desunt folia duo usque ad xi 7.

x 84 eumrucovow] Inter 7 et v rasura litterae ὁ

x 30 διωγμὸν Σ 36 ο δε inoous Σ

Pat 18

Pat 19

Pat 20

Pat 21

Pat 22

38 TEXT OF CODEX N. Mk xi

avT® Ta ιματια αὑτῶν Kat εκαθισεν eT avTw ὅπολλοι δε TA
ἐματια αὑτῶν εστρωσαν εν TH οδω αλλοι Se στυβαδας εκοπτον
ex των δενδρων καὶ εστρωννυον εν τὴ οδω" *Kae ov προ-
ἄγοντες Kat ot ακολουθουντες expafov λέγοντες Waoavva evdo-
YNMEVOS O ἐερχομενος EV ονοματι κυρίου ““ευλογημενη ἡ EPKOMEVN
βασιλεια εν ονοματι κυρίου του TaTpos ἡμῶν δαυιδ woavva εν
τοις ὑψίστοις" 1Kae εἰσῆλθεν εἰς ἱιεροσολυμα ο τἡσοὺυς Kat
εἰς το Lepov και | περιβλεψάμενος παντα οψιας nbn ovens τῆς
wpas εξηλθεν εἰς βηθανιαν peta των δωδεκα" 15 Καὶ τὴ
εἐπαυριον εξελθοντων. αὐτων απο βηθανιας επινασεν “Kat ἰδων
συκὴην ato μακροθεν εχουσαν φυλλα' ηλθεν εἰ apa τι ευρησει
εν avTn Kat ἔλθων em αυτην οὐδεν ευρεν εἰ μη φυλλα μονον" OU
yap καιρος συκων" “Kat ἀποκριθεὶς evmev αὐτὴ" μήκετι
εκ Gov εἰς τον αἰωνα' μήδεις καρπὸν φαγοι: καὶ NKOVOY οὐ
μαθηται αὐτου" || Ἰ5ζαι epyovtar παλιν εἰς ιεροσολυμα" καὶ
εἰσέλθων ο wnoous εἰς TO ιερον' npEato εκβαλλιν τοὺς πω-
λουντας Kat τους ayopalovTas εν TW Lepw καὶ τὰς τραπεζας των
κολλυβιστων εἕεχεεν καὶ τας καθεδρας των πωλουντων TAS
περίστερας κατεστρεψεν “Kat οὐκ ἠφιεν wa τίς διενεγκη"
σκευος δια Tov Lepov “Kat εδιδασκεν λεγων αὐτοῖς OU γε-
γρώπται OTL ο οἰκος μου οἰκος προσευχῆς κληθησεται πᾶσιν
τοις εθνεσιν' υμις δὲ εποίησατε | avTov σπηλαιον ληστων
Kat ἡκουσαν οἱ γραμματεῖς καὶ ov ἀρχίερεις καὶ εζητουν πως
auTov απολεσωσειν' εφοβουντο yap avtov οτι πᾶς ὁ οχλος
εξεπλήσσετο emt TH διδαχὴ avTov' Kae ote owe eyeveTo
εξεπορεύετο εἕω τῆς πολεως “KaL TPWEL παραπορευομενοι LOO
τὴν συκὴν εξηραμενὴην εκ ριζων * Kat αναμνησθεις ο πετρος
Neyer avTw ραββι we ἡ συκὴ nv KaTnpacw eEnpavOn: 3 Καὶ
αποκριθεις ο iaoous eyes αὐτοῖς εχετε || πίστιν θεου “αμην
λεγω ὑμιν OTL OS αν εὐπὴ τῶ Opes τουτω ἀρθητι και βληθητι
εἰς την θαλασσαν Kat μη διακριθὴ εν TH καρδια αὐτου adda
πιστευσὴη OTL O λάλει γεινεται εσταν αὐτῶ O cay εὐπη" “δια
TOUTO Aeyw υμιν παντὰα oca cay προσεύυχομενοι αὐτισθε

xi8 εστρωσαν] Inter ε et σ rasura litterae ¢ 10 κυριου in rasura
duarum vel trium litterarum auro scriptarum argento scriptum

xi 18 apa] ‘syllaba pa supra lineam scripta’ = id. katpos] pr nv =
15 εἕεχεσεν (‘fort. εξεχεεν codex vide Prolegom. p. liv’) = 28 αμην] ἘΎαρ =

Mk xi-xii TEXT OF CODEX N. 39

πίστευετε OTL λαμβανετε και ETTAL VELL" *Kat οταν στη-
κητῶν προσεύυχομενοι adleTE εἰ TL EXETE KATA τίνος Wa καὶ ὁ
πατὴρ ὑμῶν ο εν τοῖς ουρανοίς APY υμιν τὰ παραπτώματα υὑμων
ev δὲ vss οὐκ αἰ φιετε οὐδὲ ο πατὴρ Uw) ο εν ουρανω αφησει
τὰ παραπτωματα υὑμων" “Kat ερχονται παλιν εἰς Lepoco-
AuUpa καὶ εν τω LEPW περίπατουντος αὐτου; ερχοντε προς
αυτον οἱ ἀρχίερεις και OL γραμματεις Kal οὐ πρεσβυτεροι" “και
λεγουσιν αὐτω εν ποία εξουσια ταυτα ποιεῖς καὶ τίς TOL τὴν
εξουσιαν ταυτὴν εδωκεν LYa TaUTAa ποιεις" 00 δὲ τησους
ἀποκριθεὶς εὐπεν αὐτοῖς ETEPWTNTW ὑμᾶς καγω EVA λογον καὶ
αποκρίιθητε μοι καὶ Epw υμιν εν Trova εἴξουσια TavTa ποίω “το
βαπτισμα ιωαννου εξ ουρανου ἣν ἡ εξ ανθρωπων αποκριθηται
μοι" ὅοι δὲ ἐλογίζοντο προς εαὐτοὺυς λεγοντες cay εἰπωμεν εἕ
oupavou ερει διατί ovy οὐκ επιστευσαται αὐτω" “adr εἰπωμεν
εξ ανθρωπων φοβουμεθα τον οχλον πᾶντες yap εἶχον τον
ωαννὴν ὡς προφητην' “Kat αἀποκρίιθεντες τω “σου λεγουσιν
οὐκ οὐδαμεν'" Καὶ ο τησους λεγεί αὑτοῖς ovde eyw Neyo υμιν
εν Tova εξουσια ταυτα ποιω

XII. Και npEato λεγειν αὑτοῖς εν παραβολαις | avOpwzros
εφυτευσεν αμπελωνα καὶ περίεθηκεν avTw φραγμον καὶ ὡρυξεν
υποληνίον" καὶ ὠκοδομησεν πυργον" καὶ εξεδοτο AUTOY γεωργοῖς
Kal απεδημησεν και απεστίλεν προς TOUS γεωργους δουλον τω
καίρω Wa Tapa των γεωργων λαβὴ απο τ.. καρπωὼν του ap-
πεέλωνος" ὅον d€ λαβοντες avTov εδιραν καὶ ἀπεστίλαν κενον"
‘kal παλιν «πεστίλεν προς αὐτους αλλον δουλον" κακινον λιθο-
βολησαντες εκεφαλαίωσαν καὶ απεστίλαν ητιμωμενον || ὕκαι
παλιν αλλον απεστίλεν κακινον ATEKTLVAV* καὶ πολλους αλλους"
Tous μεν δεροντες Tous δὲ ἀποκτενοντες" ὅετί ουν ενώ υἱον EX@V
ayaTNTOV αὐτου απεστίλεν καὶ αὑὐτον προς αὐυτοὺυς εσχατον
λεγων εντραπήσοντε Tov ὑἱον pout “eKewor δὲ οὐ γεωργοί
LOOVTES αὐτον εὐπὸν προς εαὐτοὺυς OUTOS εστιν ὁ κληρονομος
δευτε αποκτινωμεν αὑτον καὶ ἡμῶν εσται ἡ κληρονομία ὅκαι
λαβοντες avtov atrextivav' καὶ εξεβαλον αὐτον e&w Tov | αμ-
πέλωνος ὅτι ουν ποιήσει ο KUPLOS του ἀαμπεχωνος" εἐλευσεται καὶ
ἀπολέσει τοὺς yewpyous εκεινους" καὶ δωσει Tov ἀμπέλωνα

xi 28 mons Σ 82 εἰχον] εχουσιν δ ΧΙ 1 om καὶ ὠκοδομησεν

πυργον Σ 2 του καρπου Σ 4 προς avrov & 7 αποκτεινομεν &

Pat 23

Pat 24

Pat 25

Pat 26

4.0 TEXT OF CODEX N. Mk xii-xiv

αλλοις" Youde τὴν γραφην TavTnv ἀνέγνωτε ALOov ov απεδοκι-
μασαν οἱ οἰκοδομουντες ovtos eyevnOn εἰς κεφαλὴν γωνίας
“qrapa κυρίου eyeveTo αὐτὴ καὶ εστιν θαυμαστὴ εν οφθαλμοις
ἡμῶν" 3Και εζἕητουν avtov κρατησαι καὶ εφοβηθησαν τον
οχλον εγνωσαν yap OTL προς avTOUS THY παραβολὴν εἰπεν Kat
αφεν τες avtov «πηλθον" “Kat «ποστελουσιν προς avToy τινας
τῶν φαρίσεων καὶ των ἡρωδιανων Wa αὑτον ἀαγρευσωσιν Oyo
4Ou δὲ eXOovtes λεγουσιν αὐτω" διδασκαλε οἰδαμεν οτι αληθης
εἰ" καὶ οὐ MEAL σοι περι OVdEVOS OV yap βλεπεις εἰς προσωπον
ανθρωπων arr ἐπ αληθειας τὴν odov του θεου διδασκεις" εὐπε
ουν ἡμιν' εἕεστιν κηνσον καίσαρι Sovvat ἡ ov δωμεν ἡ μὴ
δωμεν" 50. δὲ εἰδως αὐτων τὴν UTOKpLoW εὐπεν αὐτοῖς TL

με πιραζετε υποκρίται φερετοι μοι δηναρίον wa wow “ou be

NVEYKAV καὶ NEYEL αὑτοῖς τινος ETTLY ἡ ἰκων αὐτὴ και ἡ ἐπιγραφὴ
οὐ δὲ εὐπον αὐτω καισαρος" Kat αποκριθεις ο ιησους εὐπεν
αὐτοῖς ἀποδοτε τα καίσαρος κεσαρει" καὶ Ta του θεου τω θεω
Kat εθαυμασαν ἐπ᾿ αὐτω" ®Kau ερχοντε σαδδουκαίοι προς
QUTOV οὐτινες λεγουσιν αναστᾶασιν μὴ εἰναι καὶ ἐπηρωτησαν
avTov λέγοντες "ὃ διδασκαλε μωυσὴης εγραψεν ἡμίν OTL εαν τινος
αδελφος ||

Desunt folia undecim usque ad xiv 25.

λέγω υμιν OTL OVKETL OV μὴ πίω EK τοῦ γεινηματος της ἀμπέλου

EWS τῆς NMEPAS EKELVNS οταν aUTO πίνω καινον .. .n βασιλεια
... θεου ὌΚαι υ.. σαντες εξηλθον εἰς .. opos των ελ.. ων
και λεγε. ..TOLS O σους OTL ... τες σκανδαλ.. θησεσθαι εν

ἐμοι εν TN VUKTL ταυτὴ" γεγρῶπτε yap παταξω τον ποιίμενα καὶ
διασκορπισθησονται Ta προβατα “adda μετὰ TO εγερθηναι με

προαξω υμας εἰς ..ν γαλιλαιαν ™. .επετρος Ed. ουτω και
εἰ παντες σκανδαλισθησοντε) αλλ οὐκ eyo ° Kat λέγει avT@
0 ησους ἀμὴν AEYW σοι OTL σὺ σημερον εν TH VUKTL ταυτὴ πρίν
n δις ἀλεκτορα φωνησαι τρις «παρνησὴ μὲ 0 δὲ πετρος
εκ περίσ υ ἔλεγεν μα..ον cay Sen μ.. .ου. αποθανιν σοι ov μὴ
σε απαρνησομε' woavTws δὲ καὶ πᾶντες ἔλεγον 5 Kae
ερχονται εἰς χωρίον OV TO OVOMA γεσσημανει" Καὶ λεγ.. τοις

xii 18 αποστελλουσι Σὶ 14 om 7 ov Σ 15 ὁ de erdws] evdws de Σ

xiv 26 γενήματος 2

Mk xiv TEXT OF CODEX N. 41

μαθ....ς αὐτου καθ... τε woe €.. . TEM wv προσευχωμαι" * Kat
πα. αλαμβανει TOV .€TPOV και . ak@Bov Kat | L@aVYNHV μεθ eauTou Pat 27
Kat npEato εκθαμβεισθε καὶ αδημονειν" 4Kau reyes αὐτοῖς
περίλυπος eoTW ἡ Ψυχὴ μου ... θανατου" ....aTe woe Ka.
.pnyoperte Kat προέλθων pik... Enecev er. ... yns Kat
mpo.nuyeto wa ε. duvatov εστιν TapehOn απ αὐτου ἡ wpa"
Bea ἔλεγεν aBBa o πατὴρ TavtTa δυνατὰ σοι παρενεγκε TOUTO
TO ποτηρίον am e“ou πλὴν αλλ OV TL EYH θελω adda TL συ'
"Kat epyeTar καὶ εὑρ..κει avtous Kabevdovtas Kat eyes τω
TeTp@ σίμων κα θευδεις" οὐκ ἰσχυσας μιαν ὡρᾶν γρηγορησαιυ"
Sypnyopete καὶ προσεύχεσθε wa μη εἰσέλθητε εἰς πιρασμον'
To pev πνευμα προθυμον ἡ δὲ σαρξ acbevns Kat παλιν
απέλθων π΄... ηυξατο τον av... λογον εἰπὼν “Kat ὑποστρεψας
eupev αὐτοὺς καθευδοντας παλιν: ἡσαν yap οἱ οφθαλμοι avtwv
καταβαρυνομενομενοι καὶ οὐκ ηδισαν τι αὐτ. .«-οκριθωσ..
“Kavu εἐρχεται To τρίτον καὶ hE. El αὐτοῖς κα. εὐδεται TO . οὐπον

και αναπαυεσθαι" || «πεχει ηλθεν ἡ wpa Ldov παραδιδοτε ο υἱος Pat 28
του ανθρωπου" εἰς χίρας των «μαρτωλων' “εγίρεσθε ayopev
ἰδου ο παραδιδους μὲ ηἠγγικεν'" “Kae εὐθεως eT’ αὐτου
λάλουντος παραγίνεται ιουδας εἰς των δωδεκα καὶ μετ αὐτου
οχλος πολὺς μετα μαχαιρων καὶ ξυλων Tapa τῶν ἀρχίερεων
Kal γραμματεων καὶ τῶν πρεσβυτερων" “Ae δωκε δὲ ὁ
παραδιδους aUTOV συσσημον AEywV" ον εαν φίλησω AUTOS εστιν'"
κρατησαται αὑτον καὶ aTrayayeTe avTov acharws “Kau
ελθων εὐθεως προσελθων Tw inaov Aeyet avTw | paBBu paBBu
Kat κατεφίλησεν avtov' “ou de ἐπεβαλον avTwm Tas xeElpas
αὐτῶν καὶ εἐκρατησαν avToV' 7 Kus δὲ τίς των παρεστηκότων
σπασαμενος τὴν μαχαίραν εἐπαίσεν τον δουλον του ἀρχίερεως
και αφιλεν αὐτου το WTLOV" 5Και ἀποκριθεὶς 0 ιησους εὐπεν
αὐτοῖς ws emt ληστὴν εξηλθατε μετα μαχαίρων καὶ ξυλων
συλλαβιν pe “καθ ἡμεραν ἡμὴν προς vas ev TW LEPw δι-
δασκων καὶ οὐκ ExpaTnaaTe με αλλ Wa πληρωθωσιν at ypapat

των προφητων “Tote οὐ μαθηται αφεντες avtTov εφυγον

xiv 82 ews]+av Σ id. προσευξωμαι Σ 35 προελθων errecev | προσελθων
εἐπεσεν ἐπι προσωπον D 36 τὸ ποτήριον TovTo δ id. ov To eyw θελω αλλ οτὶ
συ Σ 40 om παλιν Σ 48 om ευὐθεως = id. γραμματεων] pr των δ
44 συσσημον7- αὐτοις = id. αν = 49 om των προφητων = 50 τοτε]
ore text. (in margine ‘fort. rore codex; vide Prolegom. p. liv’) Σ id. epuyor]

pr παντες =

Pat 29

Pat 30

Pat 31

42 TEXT OF CODEX N. Mk xiv

eat εἰς || Tus νεανίσκος ἠκολουθησεν avtw περιβεβλημενος
σινδονα emt γυμνου Kal κρατουσιν αὑτον οἱ νεανίσκοι" ἴο δὲε
καταλίπων τὴν σιίινδονα γυμνος εφυγεν aT αὐτων' 8 Kae
ἀπήγαγον τὸν ἤσουν προς τον ἀρχίερεα καὶ TUVEPYOVTE αὑτων
TAVTES οἱ ἀρχίερεις καὶ ol πρεσβυτεροι καὶ OL γραμματεῖς"
Και ὁ πετρος απο μακροθεν ηκολουθησεν AVTW EWS εσω εἰς
την αὐλην του ἀρχίερεως Kal NV συνκαθημενος καὶ θερμενομενος
μετα των UTNPETWY προς TO has: Ou δὲ ἀρχίερεις Kat ολον
τὸ συν εδριον εζητουν κατα του τἡσου μαρτυριαν εἰς το θανα-
τωσαι AVTOV’ καὶ οὐχ εὑυὑρισκον ὄπολλοι yap ἐψευδομαρτυρουν
KAT αὐτου καὶ LoaL αἱ μαρτυρίαι οὐκ ησαν *Kae tevats
avactavTes εψευδομαρτυρουν κατ αὑτοῦ λεγοντες *BoTL Nts
NKOVOAMEV AVTOV λεγοντος OTL εγω καταλυσω τον νᾶον TOUTOV
τον χιροποιητον' καὶ ἀλλον αχιροποίητον δια τρίων ἡμερων
οἰκοδομησω ™ Kat ovde ουτως LON NY ἡ μαρτυρια αὐτων Kae
AVATTAS ὁ APXLEPEUS εἰς μεσον ἐπηρωτησεν τον τἡσουν || λεγων"
οὐκ αποκρινὴ οὐδὲν TL OUVTOL σου καταμαρτυρουσιν' “o be
ἐσιωπα καὶ οὐδὲν ἀπεκρίνατο IlaXw o apytepevs ἐπηρωτα
@UTOV καὶ λεγει AUTW GU εἰ O YPLOTOS ο VLOS του ευὐλογητου"
®Q δὲ ἰησοὺυς εἰπὲν eyw ever’ καὶ οψεσθαι τον υἱον του av-
θρωπου εκ δεξιων καθημενον της δυναμεως καὶ ερχομενον μετα
των νεφελων του ουρανου" SQ de ἀρχίερευς διαρηξας τους
χιτωνᾶς αὐτου λεγει' TL ETL χρίιαν ἐχομὲεν μαρτυρων “'ηκου-
σαται παντες τῆς βλασφημιας αὐτου τι υμιν δοκει | Ou δε
TAVTES κατεκριναν avTOV εἰναι ἐνχον θανατου" δ Kae np-
ἕαντο τινες εμπτυειν AUTW καὶ περικαλυπτιν TO προσωπον
αὐτου καὶ κολαφιζειν avTov καὶ λεγειν avTw προφητευσον
NEW χριστε τις ETTLY O TETAS GE Kal OL UTTNPETAL ραπτίσμασιν
αυτον ελαβον “Kat οντος του πέτρου εν TH αὐλὴ κατω
EPXETAL μία των παιδισκων του ἀρχίερεως και ἰδουσα τον
meTpov θερμενομενον εμβλεψασα avTw reyes καὶ συ μετα TOU
ναζαρηνου ἡσου ἡσθα" ||"o δὲ npynoato λεγων οὐκ οἰδα οὐδε
ἐπίσταμαι συ τι λεγις Καὶ εξηλθεν εἕω εἰς το προαύλιον
καὶ αἀλεκτωρ εφωνησεν “Kal ἡ παιδισκὴ ἰδουσα αὐτον παλιν
ηρξατο λεγειν τοις παρεστηκοσιν oTL οὐτος εξ αὐτων εστιν'
0 δὲ παλιν ἠρνήσατο καὶ META μίκρον παλιν οἱ παρεστωτες

xiv ὅϑ αὐτω Σ 04 ενοχον δὶ 0ὅ ραπισμασιν αὐτον εβαλλον =

Mk xiv—xv TEXT OF CODEX N. 43

ἔλεγον Tw TeTpw adnOws εἕ avT@Y εἰ Kal yap γαλιίλαίος εἰ καὶ
ἢ Narva σου δηλοι “0 de np~aTo αναθεματιζειν Kat ομνυειν OTL
οὐκ οἰδα Tov avOpwrrov ov λέγεται και ex δευτερου adexTap |
εφωνησεν'" Καὶ ἀανεμνησθὴ o πετρος το pnua o εἰπεν avTw
0 ἴήσους oTL πρίν adeKTwpa φωνὴσε Sis απαρνησὴ με τρίς"
Kat επιβαλων εκλαιεν"

XV. Καὶ ευθεως ere To πρωιν συμβουλειον ποιησαντες οἱ
ἀρχίερεις μετὰ των πρεσβυτερὼων καὶ γραμματεων καὶ ολον TO

συνεδριον δησαντες Tov (ἤσουν Απηγαγον καὶ παρεδωκαν
τω πίιλατω" Και επηρωτησεν αὑτον ὁ πίλατος σὺ εἰ O
βασιλευς των ιουδαιων" O δε σους αποκριθεις εὐπεν αὐτω

συ reyes ὅκαι κατηγορουν || αὐτου οἱ ἀαρχίερεις πολλα' AUTOS Pat 82
d€ οὐδὲν απεκρινατο" 40 δὲ πίλατος παλιν επηρωτησεν
aUTOV λεγων οὐκ αποκρινὴ οὐδὲν εἰδὲ ποσὰ σου καταμαρτυ-
ρουσειν °o δὲ σους ovKeTL οὐδὲν atrexpLOn: wate θαυμαζειν
τον πίλατον: κατα δὲ εορτὴν αἀπέλυεν αὑτοῖς eva δεσμιον
ΟνΊτερ ἡτουντο' “nv δὲ o Aeyopevos βαραββας μετα των
στασιαστων δεδεμενος OLTLVES εν TH στάσει φονον πεποιηκισαν"
®xat αναβοησας ο οχλος npEato αἰτισθαι καθως αει εποίει |
αὐτοῖς ὅο δὲ πίλατος απεκριθὴ αὐτοῖς λεγων θέλετε aTTOAVTw
υμιν Tov βασίλεα των ιουδαιων" MeytvwoKev yap οτι δια φθονον
TAPEOOKELTAY AUTOV OL ἀρχιερείς" πῶς de αρχίερεις ανεσίσαν
Tov οχλον ινὰ μαλλον Tov βαραββαν απολυσὴ autos: Yo δε
Πώλατος αποκριθεις παλιν εὐπεν αὑτοῖς TL ουν θελεται ποίιησω
ον Reyetar βασίλεα των ιουδαίων' “or de παλιν εκραξαν
σταυρωσον auTtov: “o δὲ Πλατοὸς Neyer αὐτοῖς TL yap κακον
ἐποίησεν ov δε περίσσοτερως || εκραξαν σταυρωσον avTOV 150 Pat 33
de πίλατος βουλομενος TW OYAW TO LKAVOY ποίησαι ἀπέλυσεν
autos Tov BapaBBav καὶ παρεδωκεν Tov tncovy φραγελλωσας
wa σταυρωθὴη “Ov δε στρατίωται aTrnyayov avTov ecw τῆς
aUANS 0 εστιν πραιτωρίον καὶ συνκαλουσιν ολὴν τὴν σπίραν
Vat ενδυουσιν αὐτον πορφυραν Kat περιτιθεασειν αὐτω πλε-
ἕαντες ακανθινον στεφανον. “Kat ἡρξαντο ασπαζεσθαι avtov
Kat λεγείν χαίρε ο βασίλευς των Lovdatwv: καὶ ετυπτον αὐτου |
την κεφαλὴν καλαμω" καὶ ενεπτυον auvT@ καὶ τίθεντες Ta

xiv 72 om ds Σ xv 7 συνστασιαστων Σ 10 παρεδωκισαν Σ

14 Never] eheyer 2 19 τὴν κεφαλὴν αὐτου Σ

Pet 180

44, TEXT OF CODEX N. Mk xv

γονατα προσεκυνουν avTw "Kat ote ενεπεξαν avtw εξε-
δυσαν avtov τὴν πορφυραν και ενεδυσαν αὑτὸν Ta ἱματία Ta
wera καὶ Εξαγουσιν avtov wa σταυρωσουσιν avtov ™ Kat
αγγαρευουσιν τινα σίμωνα κυρηνεον ἐρχόμενον ato arypou τον
πατερα αλεξανδρου καὶ ρουφου wa apn Tov σταυρον avTov'
5 Καὶ φερουσιν avtov emt τον γονγοθαν τοπὸν o εστιν μεθερ-
μηνευομενος κρανίου τοπος Kae εδιδουν av||

Deest folium usque ad versum 33 eiusdem capitis.

evaTns’ “kat TN wpa Tn ενατὴ aveBonoev ο Lnoous φωνὴ μεγαλη
Neyov' λων ἐλων Aapa caBayOaver o εστι μεθερμηνευομενον"
o Qeos μου o θεος μου εἰς TL μὲ εγκατέλυπες *KAL τινες των
παρεστηκοτων ἀκούσαντες ἔλεγον δου λίαν φωνει" 36 Apa-
μων Se εἰς Kat γεμίσας σπογγον οξους περιθεις καλάμω εποτίιζεν
auTov Neywv' αφεται ἐδωμεν εἰ ερχεται ἡλίας καθελειν αυτον
OQ δὲ uncovs apes φωνὴν μεγαλην εξεπνευσεν Kas vou
To καταπετάσμα Tov vaov εσχισθὴη | evs δυο απὸ avwbev ews
Kato ™idav δὲ ο κεντυρίιων O παρεστηκως εἕ εναντίας
αὐτου ott ovtws κραξας εξεπνευσεν' εὐπεν ἀληθως ο ἀνθρωπος
ουτος υἱος nv θεου ὍΗ σαν δὲ καὶ γυναῖκες atro μακροθεν
θεωρουσαι εν ais nv καὶ μαρια ἡ μαγδαληνὴ καὶ papia ἢ
ιακωβου του μίκρου καὶ ἰωσὴ μητὴηρ' καὶ “᾿σαλωμη al Kal
οτε ἢν εν TH γαλιλαια ἠκολουθουν avTwW καὶ διηκονουν καὶ
αλλαι πολλαι at συναναβασαι avTw εἰς ιεροσολυμα “Kat

non οψιας γενομενης ||

Desunt folia tria usque ad finem evangelir.

xv 84 eBonoev 2 86 περιθεις [τε καλαμω] (membrana lacerata periit) =
40 nv papa ἡ μαγδαληνὴ = 41 ηκολουθησαν =

SECUNDUM LUCAM.

Desunt folia undecim ab initio evangelit usque ad ii 28.

YEYPaTTAL EV νομω KUPLOV OTL πᾶν αἀρσεν διανυγων μήτραν Pet 49
aylov τω κυρίω κληθησεται. “Kat Tov Sovvat θυσιαν κατα TO
εἰρημενον εν vow κυρίου ζευγος τρυγονων ἡ δυο νεοσσους
TEPLOTEPWV *Kat nv av@pwiros ev ἱερουσαλημ' ὦ ονομα
συμεων. καὶ o ἀνθρωπος ovtos δικαιος Kat evraBns προσ-
δεχομενος παρακλησιν Tov ἰσραὴλ καὶ πνευμα αγίον ἣν ἐπ
avuTov ™Kat NV αὐτω κεχρηματίσμενον ὑπὸ TOV πνευματος TOU
αγίου μη wew θανατον πριν ἡ We Tov χριστον κυρίου και
λθεν εν τω πνευματι εἰς TO LEPpOY | και εν τω εἰσαγαγιν τοὺς
γονεῖς TO παίδιον LNOOUY του ποίησαι aUTOUS κατα το ειθισμενον
του νομου περι αὐτου και auTos εδεἕατο αὐτο εἰς τας ayKaXas
αὐτου καὶ evdoynoe Tov θεον καὶ εἰπεν. ὄἜνυν ἀπολύεις τον
δουλον σου δεσποτα κατα TO ρῆμα cou εν εἰρηνὴ ™oTL ιδον
οὐ οφθαλμοι μου το σωτηριίον σου ὅο ἡτοίμασας κατα προσωπον
πάντων των λαὼν “dws εἰς αἀποκαλυψιν εθνων και δοξἕαν λαου
σου ἰσραὴλ" Kai ἣν ο ἰωσηφ καὶ ἢ μητὴρ θαυμαζοντες
emt τοις λαλουμεϊνοις περι αὐτου “KaL εὐλογησεν aUTOUS συμεων Pet 50
και εἰπεν προς μαριαμ THY μητερα αὐτου LOOV OUTOS κεῖται εἰς
πτωσιν καὶ αναστασιν πολλων EV τω ἰσραηλ" Kal εἰς σημειον
αντιίλεγομενον “Kat σου δὲ αὑτὴης την ψυχὴν διελευσεται
ρομφαια' ows αν αποκαλυφθωσιν εκ πολλων καρδιων δια-
λογίσμοι. *Kat nv avva προφητις θυγατὴρ φανουὴλ εκ
φυλὴης ασὴρ avtn προβεβηκυια εν nuepats πολλαῖς. ζησασα
μετα ἀνδρος eTn ETTA ἅπὸ τῆς παρθενειας auTNs: Ἵκαι αὐτὴ
xnpa ews ετῶν | ογδοηκοντα τεσσαρων' ἡ οὐκ αφιστατο απὸ

Pet 51

Pet 52

46 TEXT OF CODEX N. Lk 1-11

του Lepou νηστείαις Kat δεησεσι λατρευουσα VUKTA καὶ ἡμεραν"
%Kar αὐτὴ τὴ wpa επίστασα αἀνθωμολογειτο τω θεω Kat
ἔλαλει περὶ avTov Tract τοῖς προσδεχομενοις λυτρωσιν εν
ιερουσαλημ 9ζκα, ws ετέλεσαν πᾶντὰα KaTa Tov νομον
κυρίου ὑπεστρεψαν εἰς THY γαλιλαιαν εἰς τὴν πολιν εαυτων
ναζαρετ' “To δὲ matdvov ηυξανε Kat εκραταίουτο πνευματι
πληρουμενον σοφίας καὶ χαρις θεου nv em αὐτο “Kae
ἐπορεύοντο οἱ γονεῖς αὐτου KAT ETOS εἰερουσαλὴμ TH EOPTN TOU
πασχα" “Kae οτε eyeveto ετων δωδεκα avaBavtov αὐτων
εἰς Lepovoadnp Kata το εθος της εορτῆης ἧκαι τελιωσαντων τας
ἡμερας" εν τω ὑποστρεφιν AVTOUS απεμείνεν LNTOUS O παῖς εν
ἱιεροσολυμοις καὶ οὐκ εγνω Lwonh καὶ ἢ μητὴρ αὐτου" “vopt-
σαντες δὲ εν TH συνοδια αὐτον εἰναι λθον ἡμερας οδον Kat
ave€ntovy αὑτον εν τοις συγγενευσι καὶ τοῖς γνωστοις" “και
μη ευροντες αὑτον ὑπεστρεψαν εἰς tepovoadnp ζἕητουντες av-
τον “Kae eyeveto μ.}0 nuepas τρεῖς evpov avTov ev Tw ἰερω
καθεζομενον ἐμμεσω τῶν διδασκαλων Kat AKOVOYTA aUTwY. και
ETEPWTWYTA AUTOUS “Kéiotavto δὲ παᾶντες ot ἀκούοντες
αὐτου ἐπι TN TUVETEL καὶ ταῖς αποκρίισεσιν ..... “Kat ἰδοντες
αὑτον εξεπλαγησαν. καὶ πρὸς αὑτον ἡ MNTHP αὕτου εἰπεν"
τέκνον TL εποίασας ἡμὶν OUTWS: δου ο πατὴρ σοὺ καὶ eyo
οδυνωμενοι εζητουμεν σε “Kau εὐπεν προς αὑτοῦυς" τι οτίι
eCnTELTE μὲ οὐκ NOELTE OTL EV τοίς του πατρος μου δει εἰναι
με; Kal AUTOL OV συνηκαν To pnua Oo ἔλαλησεν aUTOLS* Sian
κατεβὴ μετ αὐτων' Kar ηλθεν εἰς ναζαρατ' καὶ ην ὑποτασσο-
μενος AUTOLS: καὶ ἡ μητὴρ αὕὔτου διετηρει παντὰα Ta ρηματα
ταῦτα εν TH καρδια αὐυτης" και τἡσοὺυς προεκοπτεν σοφία καὶ
ἡλικία καὶ YapiTL παρα θεω καὶ ανθρωποις"

IIT. Ep eres wevtexaidexatw τῆς ἡγεμονίας τιβερίιου και-
TAPOS ἡγεμονευοντος ποντιου πίλατου τῆς ιουδαιας" καὶ τετραρ-
χουντος τῆς γαλίλαιας ἡρωδου φιλίππου Se | του αδελῴφου
αὐτου τετραρχουντος τῆς ἱτουραίας καὶ τραχωνιτίδος χωρας
Kat λυσανιου *THS σαβιλινης τετραρχουντος" επί ἀρχίερεως
avva καὶ καιαφα εγενετο ρημα θεου ἐπι twavynv tov ζαχαριου
viov εν τὴ ερήμω Και ηλθεν εἰς πασαν περίχωρον Tov
ἰορδανου κηρυσσων βαπτισμα μετανοίας εἰς αφεσιν ἀμαρτίων.
405 γεγραπται εν βιβλω λογων ἡσαίου του προφητου λεγοντος

iii 2 τῆς σαβιλινὴς ex errore scribae

Lk i TEXT OF CODEX N. 47

φωνη βοωντος εν τὴ ερημω ETOLMATATAL τὴν οδον κυριου ευθειας
| 5

moe... ...|| ὕτριβους αὐτου πασα φαραγξ' πληρωθησεται" Kat
παν opos καὶ βουνος ταπεινωθησονται καὶ εσται τα σκολια
εἰς ευὐθειαν καὶ at τραχείαι εἰς οδους λείας και οψεται πασα
σαρξ' To σωτηρίον Tov θεου" 7EXeyev ουν τοῖς ........+. VOUS
οχλοις βαπτισθηναι υπ avtou: γεννηματα εχιδνων τις υπεδειξεν
υμιν φυγιν απὸ της μελλουσὴης οργης" ὅποιησαται ovy καρπους
ἀξιους της μετανοίας Kat μη αρξησθε λεγειν εν εαὑτοις πατερα
ἔχομεν τὸν ...... .... | yap vv ote δυναται o θεος εκ των
λιθων τουτων εγειραι Texva τω αβρααμ °Hdn δὲ καὶ ἢ
akin προς τὴν ριζαν των δενδρων κείται' παν ovy δενδρον
μὴ ποιουν καρπον καλον εκκοπτεται καὶ εἰς πυρ βαλλεται:"
“Kat επηρωτων avtov οἱ οχλοι λέγοντες TL ποιησωμεν"
πΑποκριίθεις δὲ ἔλεγεν αὑτοῖς o ἐχὼν δυο χίτωνας μεταδοτω
τω μὴ εχοντι καί O ἔχων βρωματα ομοιως ποιείτω" 2 HAOov
Se kat τέλωναι βαπτισθηναι καὶ Extrov προς avTov bu\SacKare
TL ποιησωμεν" 130. δὲ evrev προς avTous μηδὲν πλεον Tapa
TO διατεταγμενον ὑμῖν πρασσετε Δ πηρωτων δὲ avTov Kat
TTPATEVOMEVOL λέγοντες καὶ NMELS TL TOLNTWMEV* καὶ εὐπεν προς
αὑτοὺς μηδενα διασεισητε μηδε συκοφαντησητε και αρκεισθαι
τοις οψονειοις vw" Ἰσροσδοκωντος δὲ του λαου και δια-
λογιζομενων παντων εν Tals καρδιαῖς aUTwWY περι του LwaVvYOU
μήποτε AUTOS εἰὴ O χρίστος Ἰα πεκρινᾶτο ο Lwavyns πᾶσιν
λεγων" εγω μεν | υδατι βαπτιζω vuas: epyetas δε ο ἰσχυροτερος
μου OU OUK εἰμι LKAVOS AUTAL τον ἱμαντα των υποδηματων αὐτου
autos υμας βαπτισει εν πνευματι aYLw Kal πυρι" You το
πτυον εν TH χείρι avTov και διακαθαριει THY ἀλωνα αὑυτου"
καὶ συναξει Tov σιτὸον εἰς THY αἀποθηκην αὐτου το δε ἀχυρον
κατακαυσει πυρὶ ἀσβεστω: STIo\Aa μὲν ovy καὶ eTepa
παρακαλων ευὐηγγελιζετο Tov λαον'" 90 de npwdns ο τετραρ-
χὴῆς ἐλεγχόμενος UT αὐτου περι ἡρωδιαδος τῆς || γυναίκος του
αδελῴου αὐτου και περί TAVT@Y WY ἐποίησεν TOVYNPwY O ἡρωδης
Ξογγροσεθηκεν Kal TOUTO ETL πᾶσιν" καὶ κατεκλισεν τον ιωαννὴν
ev τη φυλακὴ 1Kyeveto δὲ ev τω βαπτισθηναι ἁπαντα τον
λαον Kat inoov βαπτισθεντὸος Kat προσευχομενου" ἀνεωχθηναι
τον ουρανον “και καταβηναι TO πνευμα TO ayLoy σωματικω
ELOEL WOEL περίστεραν ET αὑτον" καὶ φωνην εξ ουρανου γενεσθαι
λεγουσαν' gu εἰ ο νιος μου O ayaTyTOs εν σοὶ εὐδοκησα

Pet 53

Pet 54

Pet 55

Pet 56

Pet 57

48 TEXT OF CODEX N. Lk ii—iv

Kat avtos nv | o moovs woe ετων τριάκοντα ἀρχόμενος ὡς
ἐνομίζετο *uios Tov won του ηλι Tov ματθαν Tov λευι του
μελχι Tov ιωαννα Tov twonh ὅτου ματταθιου του apuws του
ναουμ του εσλιμ' Tov ναγγαι *Tov μααθ του ματταθιου του
σεμεει του ιωσηφ Tov ιουδα του ζοροβαβελ του σαλαθιηλ του
νηρι ὅτου μελχι του adds του κωσαμ του ἐλμαδαμ του np “TOU
twon Tou ἐλιεζερ του Lwpip || του ματθαν του λευι ὅτου συμεων
του Lovda του ἰωσηφ του twava Tov ελιακιμ ὅτου μέλεα TOU
μαιναν του ματθαν του ναθαν του δαβιδ ὅτου ιεσσαι του wd
του σάλμων του ναασσων ὅτου αμιναδαβ του αραμ Tov αρνι
του ἐσρωμ του φαρες Tov ιουδα “Tov ἰακωβ Tov ἰσαακ Tov
αβρααμ του θαρρα του vaywp “tov σερουχ του payav Tov
φαλεκ του cara “tov καιναν | του αρφαξαδ του σημ του vweE
του λαμεχ του μαθουσαλα Tov evwy Tov ιαρεὃ του μελελεηλ
του Kawav ὅϑτου evws του σηθ Tov αδαμ του θεου.

IV. ἴησους δε πληρης πνευματος αἀγιου ὑπεστρεψεν απο
του lopobavouv καὶ ἤγετο ὑπο του πνευμαᾶατος εἰς τὴν ερῆμον
ἤημερας τεσσεράκοντα πειραζομενος uTo του διαβολου καὶ οὐκ
εφαγεν οὐδεν εν ταῖς ἡμεραίς εκειναις" Και συντελεσθεισων
aUT@Y ὑστερον επινασεν ὅκαι εὐπεν ||

Desunt folia duo usque ad iv 19.

ενιαυτον κυρίου δεκτον και mTvEas To βιβλιον atrodcus τω
ὑυπηρετη εκαθισεν καὶ παντων εν TH συναγογὴ ot οφθαλμοι
σαν ατενιζοντες avTw* ἸΉρξατο δὲ λεγιν προς αὑτοὺς ott
σημερον πεπλήρωται ἡ γραφὴ ταῦυτὴ εν TOLS ὠσιν υὑμων'" 5 (0 .)
TavTes εμαρτυρουν avtw καὶ εθαυμαζον emt τοῖς λογοις τῆς
χάριτος τοις EKTTOPEVOMEVOLS EK του στόματος αὑυτου" καὶ ἔλεγον
ουχι υἱος ουτος ἐστιν Lwond “και ELTTEY προς AUTOVS παντῶς
ἐρετε μοι την | παραβολὴν ταύτην vatpe θεραπευσον σεαυτον"
οσα ἠκουσαμεν γενομενα εν καπερναουμ' ποίησον καὶ ὧδε εν

TN πατρίδι σου" “Eumev δε ἀμὴν λεγω υὑμίν OTL OVdELS προ-

iii 24 ιωσηφ 1°] του ιακωβ parvis litteris inter lineas additum 26 σεμεει
in rasura p. Mm. wonx id. wong] in rasura p.m. σεμει id. covda]
p.m. wda In summa pagina parvis litteris tov wavvay τοῦ pyoa additum
32 τοὺ ὠβηδ] του Booog parvis litteris inter lineas additum 33 Tov apye
punctis deletum 35 tov φαλεκ] του εβερ parvis litteris inter lineas additum
iv 20 cvvayoyn] o in ὦ mutatum 21 ravrn ex errore scribae 28 καπερ-

ναουμ] πε in rasura litterarum da

Lk iv—-v TEXT OF CODEX Ν. 49

φητης δεκτος ect ev TH πατρίδι avTov' Ear adnevas Se
Aey@ υμὲιν πολλαι χηραι σαν εν ταῖς ἡμεραίς ἡλίου EV TW
ἐσραὴλ, οτε εκλεισθὴ ο ovpavos emt ETN τρία καὶ μηνας εξ' ὡς
Εγένετο λίμος μεγας ETL πᾶσαν τὴν γὴν" “Kat προς οὐδεμίαν
αὐτων εἐπεμφθὴ ηλίας εἰ pn εἰς σαρεφθα της σιδω ||

Deest folium usque ad iv 36.

eyeveto θαμβος emi παντας Kat συνελαλουν προς αλληλους
λέγοντες τίς ο λογος ουτος οτί εν εξουσια καὶ δυναμει εἐπίτασσει
τοις ἀκαθαρτοις πνευμασι καὶ εξερχονται: “Kat εξεπορευετο

NXOS περι αὐτου" εἰς TAVTA τόπον τῆς περιχωρου" 8A vacTas
Se απο της συναγωγῆς εἰσηλθεν εἰς THY οἰκίαν σίμωνος TevOEpa
δὲ του σίμωνος nv συνεχομενηὴ πυρετω μεγάλω Kae npo-

τησαν AVTOV περὶ αὑτῆς" ™KaL ETLOTAS ἐπάνω αὑτῆς επετιμη-
σεν τω TupeTw | καὶ αφηκεν αὐὑτην' παραχρημα Se αναστασα
Sunxover αὐτω" “ Avvovtos Se του ἡλίου παντες οσοι εἰχον acbe-
νουντας VOTOLS ποικίλαις ἡγᾶγον αὑτοὺς προς αὐὑτον" o δὲ εν
εκάστω AUTWY τας χείρας επίθεις εθεραπευσεν αὑτους" “εξηρχετο
δὲ καὶ δαιμονία ato πολλων κραζοντα καὶ λεγοντα OTL σὺ εἰ
0 XplaTos Oo υἱος του θεου καὶ επιτίμων οὐκ εἰα aUTa λαλειν
OTL ἡδείισαν τον χρίστον aVTOY εἰναι “Tevouwevns δὲ ἡμερας
εξελθων επορευθὴ εἰς ἐρημον τόπον Kat οἱ οχλοι ||

Desunt folia duo usque ad v 12.

με καθαρίσαι “Kat extwas τὴν χείρα ἡψατο αὐτου εἰπὼν θέλω
καθαρισθητι καὶ ευὐθεως ἡ λεπρα ἀπηλθεν am avTov “Kat avTOS
παρηγγίλεν αὑὐτω μηδενι evTrewy' adda απεέλθων SevEov σεαυτον
τω LEPEL καὶ προσενεγκε περὶ του καθαρισμου σου καθως προσ-
εταξεν μωυσὴς εἰς μαρτυριον avToLs* τ Δίηρχετο δὲ μαλλλον
0 λογος περι αὑτου και συνηρχοντο οχλοι πολλοι AKOVELY καὶ
θεραπευεσθε ut αὐτου atro τῶν ἀσθενιων αὐτων" 16 Autos
de nv ὑπο | χωρων εν Tals ερημοίς καὶ προσευχομενος" "Kae
EYEVETO EV μία των NMEpwY Kat αὑτὸς ἣν διδασκων καὶ ησαν
καθημενοι φαριίσαιοι Kat νομοδιδασκαλοι οἱ σαν εληλυθοτες
EK TAONS κωμὴς τῆς γαλαιας και ιουδαίας και ιερουσαλὴμ Kat
δυναμις κυρίου nv εἰς το ιασθαι avTous Kae wou avdpes

v 15 μαλλλον ex errore scribae 17 yadaias] 85. m. correxit γαλιλαιας

οἱ 4

Pet 58

Pet 59

Pet 00

Pet 61

Pet 66

50 TEXT OF CODEX N. Lk v-ix

φεροντες ert κλίνης avOpwrroy os HY παραλέλυμενος Kat εζητουν
avTov εἰσενεγκεῖν Kat θειναι ενωπίον αὐτου" “Kat μὴ ευροντες
ποίας εἰσενεγκωσιν || avtov δια τον οχλον αναβαντες emt TO
δωμα δια των κεραμων' καθηκαν avtoy συν τω κλινιδιω εἰς
TO μεσον εμπροσθεν του τἡσου Kae wWov την πίστιν αὐτῶν
εὐπὲν avTw ανθρωπε αφεωνται σοι at ἀμαρτιαι σου" Kae
ἡρξαντο διαλογίζεσθαι o1 γραμματεῖς Kat or φαρισαίοι λεγοντες
τις ἐστιν ουτος OS Aare βλασφημίιας τις δυνατα αφιεναι apap-
τίας εἰ μὴ μονος ο θεὸς *Enruyvous δε 0 σους τους διαλο-
γίσμους avtwv: αποκριίθεις εὐπεν προς auTous τι διαλογιζξεσθε
εν Tals καρδιαῖς ὑυμων ὅτι ἐστιν εὐκοπώτερον εἰπεῖν αφεωνται

ur Awa δε evdnte

σοι AL ἀμαρτιαι" ἡ εἰπεῖν EYELPE καὶ TEPLTTATE
ote εξουσιαν eyes ο υἱος του ανθρωπου emt τῆς γης αφιεναι
ἀμαρτιας εὐπεν τω παραλυτίκω TOL λεγω EYELPE καὶ apas TO
κλινιδιον σου πορευου εἰς TOY οἰκον σου =Kat παραχρημα
ἀναστὰς ενώπιον αὑτῶν apas ed o κατεκείτο ἀπηλθεν εἰς τον
οἰκον avtov δοξαζων τον θεον “Kat εκστασις || ἐλαβεν atraytas
καὶ εδοξαζον τον θεον καὶ ἐπλησθησαν φοβου λεγοντες oTt
ἰδομεν παραδοξα σημερον Και peta tavta εξηλθεν καὶ
εθεασατο τέλωνην" ονοματι eve καθημενον επί τω τελονίω
καὶ εὐπεν αὐτω ἀκολουθεῖ μοι *KaL KATANITOV παντὰα αναστας
ηἠκολουθησεν avTw Καὶ εποίησεν δοχὴν μεγάλην λευις
QUTW εν TH OLKLA αὐτου Kal HV οχλος πολὺυς τέλωνων καὶ ἀμαρ-
τώλων οἱ NOAV μετ AVTMY κατακειμενοι" Kaz εγογγυζον | οἱ
γραμματεῖς avTwyv καὶ οἱ φαρισαιοι προς τους μαθητας αὐτου
λεγοντες διατί μετα τέλωνων και ἁμαρτωλῶν εσθιετε καὶ TLVETE
Kae αποκριθεις 0 inoous εἰπεν προς αὑτους OV χρίαν εχουσιν
‘OL υγίαίνοντες ἰατρου αλλ οἱ κακως εχοντες “ovK εἐληλυθα
Kadecat δικαίους ἀλλα ἀμαρτωλους εἰς μετανοιαν" 8.0), δὲ
εὐπαν προς avTov: διατι οἱ μαθηται wwavvou νηστευουσιν πυκνα
καὶ δεησεις ποιουνται" ομοίως καὶ οἱ τῶν φαρισαίων οἱ dE σοι
εσθιουσι" και Tre ||

Desunt folia vigintt tria usque ad ix 8.

τίνων OTL LWAVYNS EYNYEPTAL EK VEKPWV" ὑπὸ τινῶν δὲ OTL NALAS
epavn ἀλλων δὲ ote προφητὴης εἰς των ἀρχαίων ἀνεστη" και

vV19 ποιας7 85. m. correxit πὼς 20 εκστασις] στασις infra lineam scriptum

Lk ix TEXT OF CODEX N. 51

εὐπεν NPwSNS LwavYNnY εγω απεκεφαλιίσα' τις δὲ εστιν ουτος περι
ov eyo akovw τοιαυτα καὶ εζητει ἰδειν avTOV Kae υπο-
στρεψαντες οὐ ἀποστολοι διηγήσαντο αὐὑτω" oca εποιήσαν'
Καὶ παραλαβων avtovs ὑπεχώρησεν κατ ιἰδείαν εἰς τόπον
ἐρῆμον πολεως καλουμενης βηδσαιδα You δὲ οχλοι γνοντες
ηἠκολουθησαν avtw καὶ dSeEapevos | avTous ἐλάλει αὑτοῖς τα
περι της βασίλειας του θεου Kat τους χρίαν ἐχοντας θεραπείας
lato" 5Ηῃ δὲ ἡμερα npEato κλινειν' Προσέλθοντες δε οἱ
δωδεκα εἰπὸν aUTw ἀπολυσον τον οχλον Wa ἀπέλθοντες εἰς TAS
κυκλω κωμας καὶ TOUS αγρους καταλυσωσιν και ευρωσειν επι-
σιτισμον OTL WOE εν EPNUW TOTTW εσμεν. πεν δὲ προς
αὐτοὺς δοτε αὐτοῖς vis φαγειν" ot δὲ εἰπὸν οὐκ εἰσιν ἡμῖν
mALOV εἰ μὴ πεντε apTor καὶ δυο ἰχθυες εἰ μητι πορευθεντες
ἡμίις" ὡγορασωμεν εἰς παντα Tov Naov τουτον βρωματα: “noav
yap woe avdpes πεντακισχειλιοι" Εὐπεν δὲ προς τους μαθη-
τας QUTOU κατακλινατε aAUTOUS κλισίας ava πεντηκοντα και
ἐποίησαν OUTS καὶ αἀνεκλιναν παντας" ’AaBwv δὲ τους
πεντε apTous καὶ Tous δυο ἐχθυας αναβλεψας εἰς τον ουρανον
εὐλογησεν αὑτοὺς καὶ κατεκλασεν καὶ εδιδου τοις μαθηταῖς
παραθειναι τω οχλω" “KaL εφαγον πᾶντες καὶ εχορτασθη σαν
καὶ ἡρθὴ To περισσευσαν αὑτοῖς κλασματων κωφινοι δωδεκα'
Kat eyeveTo εν TW εἰναι AUTOV καταμονας προσευχόμενον συνη-
σαν avTw οἱ μαθηται avToU' καὶ ἐεπηρωτησεν αὐτοὺς λεγων τίνα
με λεγουσιν οἱ οχλοι εἰναι" “ou δὲ “ποκριθεντες εὐποὸν twavyny
tov βαπτιστὴν αλλοι δὲ ηλίαν αλλοι δὲ oTL προφητῆς τίς των
ἀρχαίων ἀνεστη Kurrev δὲ αὑτοῖς ups δὲ τινά με λεγετε
εἰναι Αποκριθεις Se σιμων πετρος εἰπεν τον χρίστον του
θεου o δε ert ||

Deest folium usque ad ix 28.

Pet 67

Kat TaparaBwv TeTpov Kat twavyny Kat takwPBov' aveBn εἰς Pet 68

To opos προσευξασθαι' “Kat eyeveTo ev τω προσεύχεσθαι
@UTOV TO εἰδος του προσωποὺυ αὑτοῦ ετερον καὶ ο ιματισ-
μος αὐτου λευκος εξαστραπτων “Kat ἰδου avdpes δυο συν-
ἐλάλουν αὐτω oLTLVES ησαν μωυσὴς καὶ ἡλίας “ot οφθεντες
εν δοξη ἔλεγον δὲ τὴν εξοδον αὐτου nv μέλλεν πληρουν εν

ix 15 ανεκλιναν] p. m. ανεκλινας 81 de deletum est

4—2

Pet 62

Pet 63

52 TEXT OF CODEX N. Lk ix-—x

vepovaannpL 50. δὲ πετρος Kat οἱ συν avTw διαγρηγορησαν-
τειαγρηγορήσαντες δὲ δον τὴν δοξαν αὐτου" Kat τους | δυο
avépas τους συνεστωτας αὐτω" Kav ἐγένετο ev τω διαχωρι-
ἕεσθαι avtovs απ αὑτου elev ὁ TETPOS προς τον τἤσουν επι-
στατα καλον εστιν ἡμᾶς WOE εἰναι καὶ ποίησωμεν σκηνας τρις
μιαν σοι καὶ play μωύσει: καὶ play ηλία μὴ εἰδως ὁ λεγι
“rauta δε AUTOU λεγοντος ἰδου νεφέλη φωτινὴ ETETKLATEV AUTOUS
εφοβηθησαν δε εν τω εκεινους εἰσέλθειν εἰς τὴν νεφέλην “και
φωνὴ εγενετὸ ex τῆς νεφέλης λεγουσα OVTOS ἐστιν O υἱὸς μου
0 ἀγαπητος αὐτου ακουετε ||

Desunt folia tria usque ad ix 58.

Krwat “eurrev δὲ προς ετερον ἀκολουθεῖ μοι ο SE εἰπεν" KUpLE
ἐπίτρεέψον μοι απέλθοντι πρωτον θαψαι tov πατερα pou"
80 πτεν δὲ avTw ο σους αφες Tous νεκρους θαψαι τους εαυτων
νεκρους συ δὲ απέλθων διαγγέλλε την βασίλειαν του θεου
δι ευτεν δὲ Kau ετερος ακολουθησω σοι κυριε πρωτον δε επι-
τρεψον μοι «ποταξασθαι τοῖς εἰς TOY οἶκον μου" Huey δὲ
0 ἴησους προς avTov: οὐδεις ἐπιβαλὼν THY χείρα avTOUV ET
apotpov καὶ βλεπων εἰς Ta οπίσω εὐυθετος εστιν εἰς THY βασι-
λείαν | Tov θεου

X. Meta δὲ ta.ta ανεδιξε' ο κυριος καὶ ετερους εβδο-

μηκοντα' Kal Απεστίλεν αὐτους ava δυο πρὸ προσωπου
aUTOU εἰς πασαν πολιν καὶ TOTTOY οὐ μέλλεν aUTOS ερχεσθαι"
Ξέλεγεν Ουν προς avtous ο μεν θερισμος πολὺς οἱ δὲ εργατε
ολιγοι" δεηθητε ovy του κυριου του θερισμου omws εκβαλη
epyatas εἰς τον θερισμον αὐτου" βγσπαγετε δου eyw απο-
στέλλω υμας ὡς αρνας εν μεσω UK" 4Mn βασταΐζετε
βαλλαντιον ||

Deest foliwm usque ad x 12.

pov εσται ἡ TH πόλει EKELYN BOvar cor χωραζιν ovat σοι
βηθσαειδα' οτι εἰ ev τυρω καὶ σιδωνει εγενοντο" at δυναμεις"
al γενομεναι εν υμιν παλαι αν εν σακκὼω καὶ σποδω καθημενοι
μετενοησαν ἥπλην τυρω καὶ σιδωνει ἀνεκτότερον εσταιί EV TH

ix 82 διαγρηγορησαντειαΎρηγορη ]σαντεΞ] δε]ιδον] litterae uncis inclusae erasae

ey
sunt litterael° in émutata x13 codex evovro 14 rasura litt. λε post πλὴν

Lk x TEXT OF CODEX Ν. 53
κρίσει ἡ υὑυμιν' Και συ καπερναουμ' ἡ ews Tov ovpavou
υψωθεισα ews adov καταβιβασθηση 109. αἀκουων υμων εμου
akover καὶ ο ἀθετων ὑμας εμε αθετει" ο δὲ ewe αθετων αθετει
τον αποστίλαντα Me" ΤΥ πεστρεψαν | de ot εβδομηκοντα
μετα χαρᾶς λεγοντες KUpLE καὶ τὰ δαιμονία υποτασσεταῖ ἡμίν
εν τω OVOMATL σου" 18 πτεν δε αὐτοῖς εθεωρουν τον σατανᾶν
ὡς ἀστραπὴν εκ του ουρανου πεσοντα ἥιδου διδωμει ὑμὶν THY
εξουσιαν του Tati ἐπάνω οφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν
τὴν δυναμιν του exOpov καὶ ουθεν υμᾶς ov μη αδικηση" “πλην
εν TOUTW μὴ χαίρετε OTL TA πνευματα ὑμῖν ὑποτασσεται" χαυ-
pete δε OTL Ta ονοματα υὑμῶὼν εγραφη εν τοῖς || οὐρανοῖς 2 Ky
αὐτὴ τὴ wpa ηἡγαλλιασατο oO σους TW πνευματι καὶ ELTTEV
εξομολογουμαι σοι TaTep κυρίε του ουρανου καὶ τῆς γῆς OTL
απεκρυύψας TavTa απὸ σοφων καὶ συνετων καὶ απεκαλυψας
αυτα νηπίοις" Val O πατὴρ OTL OUTS εγενετο EVdOKLA ἐμπροσθεν
σου" “Kat στραφεὶς προς τους μαθητας εἰπεν" Ilavta μοι
παρεδοθὴ ὑπο του πατρος μου" καὶ οὐδεὶς γινωσκει τις εστιν
O πατὴρ εἰ μὴ O VLOS και TLS ἐστίν O υἱος εἰ μὴ O πατὴρ καὶ
@ eav βουληται ο υἱος ἀποκα λυψαι" Kai στραφεις προς
Tous μαθητας κατ ιδειαν εὐπεν μακαρίοι οὐ οφθαλμοι οι βλε-
ποντες a βλέπετε *Eyw yap υμιν OTL TOOL προῴφηται καὶ
βασίλεις ηθελησαν ιδιν a υμις βλέπετε καὶ οὐκ ιδαν' καὶ
ακουσαι @ AKOVETE καὶ OVK ἠκουσαν" > Kae ἐδου vopt..¢ τις"
ανεστὴ εκπιραζων avTov Kat λεγων διδασκαλε TL ποίησας ζωὴν
αἰωνιον κληρονομησω" *o δὲ εἶπεν προς αὑτον εν TW VOMw TL
γεγρᾶπται Tas αναγινωσκείς 7Q δὲ αποκριθεις || εἰπε.
.«γαπησις κυρίον τον θεον σου εξ odns τῆς καρδιας σου" καὶ
εξ odns τῆς ψυχῆς σου" καὶ cE ολης της ἰσχύος σου και εξ
ολὴης της διανοίας σου" καὶ τον πλησίον Gov ws εαὐτον “ξείπεν
δὲ avtw ορθως απεκριθης τουτο ποίει καὶ ζηση" ἐς 0} ΝΞ
θέλων δικαίουν εαὐτον' εὐπεν πρὸς τον ἤσουν καὶ TLS εστιν
μου πλησιον ϑυπολαβων δε ο τησους εὐπεν" Ανθρωπος τις"
κατεβαινεν ἀπὸ ιερουσαλημ' εἰς LEPLYwW καὶ λησταιῖς περίεπε-
σεν" οἱ καὶ εκδυσαντες αὑτὸν καὶ πληγας επίθεντες απηλθον]
αφεντες εἰμηθανὴ τυγχανοντα" “Kata συγκυρίαν Se ιερεὺυς τις
κατεβαινεν εν Tn οδω εκεινη" καὶ LOWY αὐτον αντυπαρηλθεν

x 22 vide prolegg.

Pet 64

Pet 65

Pet 179

Pet 182

54 TEXT OF CODEX N. Lk x-xii

2ouorws δὲ καὶ AEULTNS γενομενος κατα τὸν ToTTOV ἔλθων καὶ
Lowy αντύπαρηλθεν: ϑσαμαριτις δὲ τις οδευων ηλθεν κατ avTOV
καὶ Lowy avTov εσπλαγχνισθη “Kar προσελθων κατεδησεν τὰ
τραυματα αὐτου επίχεων ἐλαιον Kat OLVOV" ἐπιβιβασας δὲ avTOV
ETL τὸ LOLOY KTNVOS NYayEV avTOV εἰς πανδοχίον και εἐπεμεληθη
αὐτου" Kat ||

Desunt folia tria usque ad xi 14,

Nadnoev o κωφος Kat εθαυμασαν ot οχλοι" 6Tuves δὲ €&
αὐυτων evtrov ev βεελζεβουλ' apyovTe των δαιμονίων" εκβαλλει
Ta δαιμονια" 6 Hrepou δε πιραζοντες σημίον παρ avtou εἷζη-
τουν εἕ ουρανου 7 Autos δὲ Lows αυὐτων Ta διανοηματα €.. εν
autos π..α βασίλεια eh ..uTnv μερισθεισα ερημουται" Kat
OLKOS emt οἰκον πιπτι" “ew δὲ καὶ ο σατανᾶς eh εαυὔὅτον διεμε-
ρισθη: πως σταθησεται ἡ βασίλεια αὐτου" oT λέγετε εν βεελ-
ζεβουλ exBarew pe τα δαιϊμο.ια" ει de εγω εν. εελζεβουλ,
εκβαλλω Ta δαιμονία; οἱ υἱοί ὑμων εν τίνει ExBadovow: δια
TOUTO GUTOL ὑμων εσονται KpLTaL εἰ δὲ Eyw εν SakTUAW θεου
εκβαλλω Ta δαιμονια apa εφθασεν eh ὑμᾶς n βασιλεία Tov
θεου “oTav οἰσχυρος καθωπλισμενος φυλασει THY εαυτου aVANV
εν εἰρηνὴ ἐστιν Ta ὑπαρχοντῶ αὐτου; ἤεπαν δε ο ἐσχυροτερος
αὐτου" εἐπεέλθων viknon avtTov την πανοπλίαν αὐτου αἱρεῖ ε ἢ
εἐπεποιθει καὶ Ta σκύλα αὐτου διαδιδωσιν 30 μὴ ὧν μετ εμοῦυ
κατ εμου ||

Desunt folia sex usque ad xu 12.

€lTTELV" ’Kumev δὲ τίς avTw εκ Tov οχλου διδασκαλε εὐπε
τω ADEAPW μου" μερισασθαι μετ ἐμου την κληρονομίαν" “0
δὲ εἰπεν αυτω ανθρωπε τις με κατεστησεν δικαστὴν ἡ μεριστὴν
ep υμας 1 πεν δὲ προς avtous opate καὶ φυλάσσεσθε απο
πασῆὴς πλεονεξειας OTL οὐκ εν τω περίσευειν τινι ἡ ζωη αὐτου
εστιν EK των ὑπαρχοντῶν αὕυτου" Huey Oe παραβολην
προς auTouvs λεγων'" Ανθρωπου τινος πλουσίου εὐφορησεν
ῃ χώρα “και διελογίζετο | εν EavTW λεγὼν TL ποίησω OTL οὐκ
ἔχω που συνάξω TOUS καρπους μου" 18 Kae εὐπεν TOVTO ποι-
now καθελω μου tas amoOnkas καὶ μιζονας οἰκοδομήσω καὶ
συναξω εκει TavTa τὰ γενηματα μου καὶ Ta ἀγαθα μου και
epw τὴ ψυχὴ μου ψυχὴ exels πολλα ἄγαθα αποκειμενα εἰς

xi 20 υμας] vin ἡ mutatum

Lk xii TEXT OF CODEX N. 55

€TN πολλα" αναπαυου" gaye: πιε evppatyou ” Kurrev δὲ auto
o Geos αφρων ταυτὴ TH VUKTL THY Ψυχὴν σου απαιτουσιν απὸ
σου a δε ἡτοιμασας τινι εσταῖ ουτως ο θησαυριζων εαὖ ||

Deest folium usque ad xii 29.

ρίιζεσθε" ™ravta yap παντα Ta εθνη επιζητει" ὑμων de ο πατήρ Pet 69

owdev' οτέ χρηζετε τουτων ἀπαντων Ἵπλην ζητιτε THY βασι-
λείαν του θεου καὶ TavTa TavTa προστεθήσεται υμιν" Μη
φοβου το μικρον ποίμνιον oTL εὐδοκησεν ὁ πατὴρ ὑμῶν δουναι
υμιν τὴν βασιλειαν" δ ]Ἰ] λησαται Ta ὑπάρχοντα υὑμῶων και
δοτε ελεημοσυνὴν Ilounoate εαυὑτοις βαλλαντία μη παλαι-
ουμενα θησαυρὸν ἀανεγλύπτον εν τοῖς ουρανοίς" OTTOU κλεπτῆης
οὐκ εγ γιζει" ουδὲ ons διαφθειρει" “omrov yap εστιν ο θησαυρος
υμων καὶ ἡ καρδια υὑμων εσται δ στωσαν αἱ οσφυες υμων
περιεζωσμεναι" καὶ οἱ λοίχνοι καίομενοι" “Kat Ups ομοίοι
ἀνθρωποις προσδεχομενοίς τον κεν εαὐτων ποτε αναλυσὴ εκ
των γάμων twa ελθοντος καὶ κρουσαντος εὐθεως ανοιξωσιν
auT@ *7Maxaptot οὐ δουλοι exivor ovs ελθων o κυριος
ευρησει γρηγορουντας ἀμὴν eyo υμιν oTL περιζωσεται καὶ
ανακλιίνει αὐ͵τους Kat παρέλθων διακονησι αὐτοῖς" “Kal εαν
eXOn ev Tn δευτερα φυλακὴ καὶ εν τὴ τριτὴ φυλακὴ EXON KaL
ευρη ουτως μακαρίοι εἰσιν οἱ δουλοι εκινοι" ®Touto δὲ γινω-
OKETAL OTL εἰ NON O οἰκοδεσποτης ποία WPA O κλεπτῆης EPXETAL
εγρηγορησεν av καὶ οὐκ av αφηκεν διορυγηναι Tov olKoY αὐτου
“Kae vais ουν γινεσθαι ετοιμοι OTL wpa ov δοκυιται O ULOS του
av@pwirov ερχεται" πεν δὲ αὐτῶ o TeTpOS KUPLE προς
ἡμᾶς THY THY παραβολὴν ταύτην λεγεις | ἡ καὶ προς παντας"
®eymrev δὲ O κυριος τις apa εστιν ὁ πίστος οἰκονόμος Oo
φρονιμος ον καταστήσει ὁ κυρίος ἐπὶ της θεραπιᾶς αὐτου του
δουναι εν καίρω το σιτομετριον" “ wakaptos ο δουλος EKLVOS ον
ελθων ο κυρίος αὐτου ευρησει ποιουντα οὑτως “αληθως eyo
υμιν OTL ETL TATW τοις ὑυπαρχουσιν αὐτου καταστησει αὕὔτον"
Ray Se εὐπὴ ο δουλος exivos εν TH καρδια εαὐτου χρονίζει oO
κυριος μου ερχεσθαι" καὶ ἀρξηται τυπτιν τους παιδας καὶ Tas
παιδισκας" αἰσίθιειν τε καὶ πινιν καὶ μεθυ. κεσθαι' “ηξει o
Kuplos του δουλου εκινου εν ἡμέρα ἡ οὐ προσδὸ καὶ εν WPA ἢ

xii 806 κεν] xe aureis litteris scriptum: ν argento scriptum et charact. minore
41 τὴν bis scriptum 46 προσδὸ ex errore scribae

Pet 70

Pet 71

Pet 72

Pet 73

56 TEXT OF CODEX N. Lk xii-xiii

ov γινωσκεῖ καὶ διχοτομησὴ αὑτον' καὶ TO μερος αὐτου META
των ἀπίστων Onon: ΤΈκινος δὲ 0 δουλος ο γνους το θέλημα
του κυρίου εαὐτοῦυ καὶ μὴ ετοιμασας μηδὲ ποίησας προς TO
θέλημα αὐτου δαρησεται πολλας “o δὲ μὴ γνους ποίησᾶς δὲ
αξια πληγων δαρησεται ολίγας παντὶ δὲ εδοθὴ πολυ πολυ
ζητηθησεται παρ αὐτου καὶ w παρεθεντο πολυ περισίσοτερον
αἰτησουσιν avtov “πυρ ηλθον βαλειν ere τὴν ynv καὶ TL θέλω
εἰ dn ανηφθὴ ὄβαπτισμα δὲ exo βαπτισθηναι καὶ πως
συνεχομε ews οτου τελεσθη “SoKiTaL οτι εἰρηνὴην παρεγενόμην
δουναι εν TH YN" OVXEL λέγω ὑμιν αλλ ἡ διαμερίσμον “ecovTaL
yap απο του νυν πεντε εν οἰκω EVL διαμεμερισμενοι" τρις ETL
δυσιν καὶ δυο επι τρισιν Ῥδιαμερισθησεται πατὴρ ETL VIW καὶ
υιος ἐπὶ πατρι' μητὴρ επι θυγατρι' καὶ θυγατὴρ ἐπι μητρι
mevOepa emt THY νυμῴφην εαυΐτης" καὶ νυμφη ETL την πενθεραν

auTns λεγε δὲ καὶ τοὺς oYAOLS οταν LONTE νεφέλην ava-
τελλουσαν απο δυσμων εὐθεως λεγεται OTL ομ..ος ερχετα.
..b γίνεται OV..S και οταν .. τον πνεο... .«γεται OT. ... σὼν

€OTAL καὶ γίνεται “UTTOKPLTaL τὸ προσωπον TOU ουρανοῦυ Kat
τῆς γῆς οἰδατε δοκιμαζειν Tov δὲ καιρον τουτον πὼς ov δοκι-
μαζεται" ὅτι δε Kat ah eavTwy ov κρινεται TO δικαιον" δος
yap ὑπαγίς μετα του αντιδικου σου | ET ἄρχοντα εν TH οδω
δος ε. γασιαν απηλλαχθαι απ αὐτου μηποτε κατασυρὴ σε προς
Tov κρίτην καὶ O κριτῆς GE παραδω τω πράκτωρει καὶ O
mpaxtwp σε Bary εἰς φυλακὴν ™Aeyw σοι ov μὴ εξελθης εκιθεν
€ws οὐ Kal TO εἐσχατον λεπτον .. οδως

XIII... pnoav δε twats εν avtw Tw καίρω ἀπαγγέλλοντες
AUTO περι των γαλιλαίων ὧν TO αἰμὰα πίλατος εμίξεν μετὰ
τῶν θυσιων αὐτων ΞΚαὶ αποκριθεις ο τησους .. πεν αὑτοῖς
δοκιται οτί οἱ γαλιίλαι[οι ovTOL....TWAOL TA.. ...TAS TOUS
γαλιλαίους εγενοντο οτι τοιαυτὰα πεπονθασιν" *ovxXEL λέγω υμιν
αλλ εαν μὴ μετανοητε πᾶντες ομοίος ὠσαυτως απολισθε
4H εκινοι οὐ δεκα καὶ οκτω Ed ovs εἐπεσεν O πύργος εν τῶ
σίλωαμ Kal -πεκτίνεν αὐτοὺς" δοκιτε OTL OUTOL οφίλεται εγε-
VOVTO Tapa TravTas τοὺς κατοικουντας εν ἱερουσαλημ' ὕἔουχι
λέγω vuw αλλ eav μὴ peTavonTe πᾶντες ομοίως αἀπολισθαι:
®EXeyev δε ταυτὴην τὴν παραβολὴν συκὴν εἰχεὲν τίς EV TO
αμπέλωνει αὐτου πεφυτευμενὴην καὶ ἡλθεν ἕητων καρπον εν
QUTN Kal οὐχ εὑρεν" 7Kurev δὲ προς τον αμπελουργον ἰδου

Lk ΧΙ TEXT OF CODEX X. 57

τρία ETN ερχομε ζητων καρπον EV TH GUKN ..... ... ... εὑρίσκω
εκκοψον αὑτὴν ἱνατί Kal THY γὴν καταργίι" 80 δε αποκρι-
θεις eyes αὐτω" KUpLEe αφες αὑτὴν και TOUT. .. ετος ... OTOU

σκάψω περι αὑτὴν Kat βαλω κοπρία ὅκαν μεν ποιησὴη καρπον
εἰ Se μηγε εἰς το ...... .«..|reus αὐτὴν ὉῊν δὲ διδασκ..
εν μια των ... αγωγων εν τοις σαββασιν'" και ov γυνὴ πνευ-
μα exovoa ἀσθενιας etn δεκα καὶ οκτω" Kal NY συνκυπτουσα
καὶ μὴ δυναμενὴ ανακυψαῖι εἰς το παντελες" “ιδων δὲ αὑτὴν
οἰήσους προσεφ... σεν καὶ εὐπεν AUTN* γυναι «πολελυσαι τῆς
acbevias σου “Kat ἐπεθηκεν αὐτὴ Tas χειρας και παραχρημα
ανωρθωθὴ Kat εδοξαζεν τον θεον MArroxpiOers δὲ 0 ἀρχι-
συναγωγος ἀγανακτων ott τω σαββατω εθεραπευσεν ο ιἡσους
ἔλεγεν τω οχλω" εἕ ἡμεραι εἰσιν εν aus Ou εργαζεσθε εν ταυταῖς
ουν epyouevor θεραπευεσθε καὶ μὴ τὴ ἡμερα του σαββατου'
ἸσΑ πεκριθὴ ovv ο ἰἡσοὺυς καὶ εὐπὲεν AVTW ὑυὑποκριτὰα εκᾶστος
υμων τω σαββατω ov λυει τον βουν avTov ἡ τον ονον aTro τῆς
φατνὴης καὶ ἀπαγαγὼν ποτιζει" “tavtny de θυγατερα αβρααμ'
ουσαν nv εδησεν ο catavas ἰδου δεκα καὶ οκτω ETN οὐκ εδει
λυθηναι απο του δεσμου TovTov TH nuEpa του σαββατου
"Kav tavta λέγοντος αὐτου κατησχύνοντο πᾶαντες οἱ αν) τικει-
μενοι αυὐτω" καὶ πᾶς ο οχλος εχαιρεν ETL πᾶσιν τοῖς ενδοξοις
τοις γινομενοις UT αὑὔτου" 18 ὕλεγεν δε αὐτοῖς τίνει ομοία
ἐστιν ἡ βασίλεια των ουρανων ἡ τινι ομοιώσω avTny "Ὅμοια
εστι κοκκω σινάπεως ον λαβων ἀνθρωπος εβαλεν εἰς κηπον
eauTou και ηυξησεν και εγενετο εἰς δενδρον μεγα καὶ τὰ πετινᾶ
του ουρανου κατεσκηνωσεν εν τοῖς κλαδοις αὐτου ΤΠΠ]αλιν
εἰπεν τινὶ ομοιώσω τὴν βασίλειαν του θεου Ἴ᾿ομοια ἐστιν ζυμη
ἣν λαβουσα γυνὴ | expuirev εἰς ἀλευρου σατὰ TPLa EWS OU
εζυμωθη ολον 5 Καὶ διεπορεύετο κατα πόλις καὶ κωμας
διδασκων καὶ πορίαν ποιουμενος εἰς ἱερουσαλημ > Kutrev δὲ
τις aUT@ κυριε εἰ OALYOL οἱ σωζομενοι oO δὲ εὐπεν πρὸς αὐτοὺς
4aywoviterOe εἰσελθειν δια της στενης πυλὴς OTL TOANOL λεγω
υμιν ζητησουσιν εἰσέλθειν καὶ οὐκ ἰσχυσωσιν" >Ad ov αν
eyepOn ο οικοδεσποτης καὶ αποκλισὴ τὴν θυραν καὶ ἀρξησθε
εἕω εσταναι καὶ κρουειν τὴν θυραν λεγοντες κυριε || κυριε
ανοιξον ἡμειν" καὶ ἀποκριθεὶς Epes ὑμῖν οὐκ oda ὑμας ποθεν

μῆς τιν
xiii 18 codex yu

Pet 74

Pet 75

Pet 76

Pet 77

Pet 78

58 TEXT OF CODEX N. Lk xiii—xiv

eotat' “rote ἀρξησθαι eye" ehayomwev ενωπίον σου καὶ επι-
ομεν καὶ εν ταις TAAaTLALS ἡμῶν εδιδαξας" Kae αποκριθεις
ἐρει" λέγω υμιν οὐκ οιἰδα ὑμας ποθεν εστε ἀπόστητε aT εμου
TAVTES εργαται᾿ της αδικειας" εκεί ἐστε ο κλαυθμος καὶ oO
βρυγμος των οδοντων Οταν οψησθαι αβρααμ καὶ ἰσαακ
και ιακωβ" καὶ παντας τους προφητας εν TH βασίλεια του θεου
υμας δε εκβαλλομείνους εἕω “Kar nEovoly απο ανατολωὼν Kat
δυσμων" Kat βορρα καὶ νωτου Kat ανακληθησονται ev TH βασι-
λεία Tov θεου" και δου Evow εἐσχατοι οὐ ἐσονται πρωτοι"
καὶ εἰσιν TPWTOL OL εἐσονται εσχατοι" εν αὐτὴ TH NMEpa
προσηλθον τινες φαρισαίοι λεγοντες avTw εξἕελθε καὶ πορευου
evtevOev ott ηρωδης Ente σε αποκτίιναυ" ®Kae αποκριθεις
εὐπεν αὑτοῖς πορευθεντες ELTAaTE τὴ αλωπήκει ταυτὴ LOOU εκ-
βαλλω δαιμονία Kat tacets επιτεΐλω σήμερον καὶ αὔριον Kat
τὴ τριτὴ τέλείουμε “ANY SEL μὲ σημερον καὶ avpLOV καὶ τὴ
eXomevn πορευεσθαι" οτι οὐκ ἐνδεχεται προφητην ἀποόλεσθε εξω
ἱιερουσαλημ'" δ ]ερουσαλημ' ἱερουσαλημ" ἡ αποκτινουσα TOUS
προφητας καὶ λιθοβολουσα Tovs ἀπεσταλμενους προς αὐτὴν
ποσακεὶς ἠθέλησα επισυναξαι Ta τεκνα σου ον τρόπον ορνύς
την €aUTNS νοσσιαν ὑπὸ Tas πτερυγας καὶ οὐκ ηἠθελησαται
ἐδίδου αφιεται ὑμὶν ο OLKOS ὑυμων ερημος λεγω SE ὑμῖν OTL OU
pn | με ιδητε ews av ἡξει οτε εἰπητε EVAOYNMEVOS ο ερχομενος εν
ονοματι κυρίου

XIV. Και eyeveto εν τω ελθειν avTov εἰς οἰκον τίνος των
ἀρχοντων των φαρισαίων σαββατου φαγιν aptov καὶ avTot
σαν παρατηρουμενοι avTov *Kat ἰδου avOpwros τις' ἢν υδρω-
πίκος ἐνπροσθεν αὐτου" 5Και αἀποκριθεις 0 tnoous εἰπε προς
TOUS νομικοὺυς καὶ φαρισαίους λεγων' εἰ εἕεστι τω σαββατω
θεραπευειν" οὐ δε novxacay ‘kat εἐπίλαβομενος ἰασατο avToV
Kat ἀπέλυσεν || "Kat ἀποκριθεὶς προς auTous εἰπεν τινος ὑμων
vios ἡ βους εἰς φρεαρ ενπεσιται καὶ οὐκ ευὐθεως ανασπασὴη
avTov ev TH ἡμέρα του σαββατου" και οὐκ ἰσχυσαν ἀνταπο-
κριθηναι αὐτω προς ταυτα" ἴελεγεν Se Προς τους κεκλη-
μενους παραβολὴν ἐπεχων Tas Tas πρωτοκλίσιας εξελεγοντο
λεγων πρὸς autouvs: ὅοταν κληθης ὑπὸ τινος εἰς γάμους μὴ
KATAKALONS εἰς τὴν πρωτοκλισειαν' μηποτε εντίμωτερος TOU ἢ
κεκλήμενος UT auToU και EXOwY ο σε και avToV | καλεσας ερι
σοι δος τουτω τοπον καὶ τοτε apEN μετα εσχυνὴς τον ETYaTOV

Lk xiv TEXT OF CODEX N. 59

τόπον κατέχειν" adr οταν κληθης TopevOers αναπεσε εἰς TOV
εσχατον τόπον ἐνῶ οταν EXON ο κεκληκως σε EpL σοι φίλε προσ-
αναβηθει avwtepov τοτε εστε cou δοξα ενωπίον παντων τῶν
συνανακειμενὼν σοι" “Ore πᾶς ο ὑψων εαυτον ταπεινω-
θησεται" καὶ ο ταπίνων εαὐτον ὑψωθησεται" = ὕλεγεν δὲ
καὶ τω κεκλήκοτι αὐτον' οτῶν ποίης ἀριστον ἡ δεῖπνον μη ||
φωνεῖ τοὺς φιλοὺυς σου" μηδὲ τοὺς ἀαδελῴους σου; μηδὲ Tous
συγγενείς σου" nde γιτονᾶς πλουσίους" μηποτε και aUTOL σε
αντικαλεσούυσειν καὶ γενηται TOL ανταποδωμα “adr οταν ToLNS
δοχην καλει πτωχους; αναπιρους: χωλους τυφλους MKaL μα-
καρίος EON OTL οὐκ ἐχουσιν ανταποδουναι σοι ανταποδοθησεται
ὃε σοι εν τὴ ἀναστάσει των δικαιων'" ἸδΑκουσας δε τίς των
συνανακιμενων TAUTA εὐπὲν AUTW μακαρίος os φαγεται apToV
ev Tn βασιλεία | του θεου 60 δὲ εὐπὲεν avtw ἀανθρωπος τις
ἐποίησεν διπνον μεγα καὶ εκάλεσεν πολλοὺυς και aTrETTLNEV
Tov δουλον αὐτου TH Wpa ToU διπνου εἰπιν τοὺς KEKANMEVOLS
ερχεσθε οτι ἡδη ετοιμα ἐστιν πανταὶ “Kav ἡρξαντο απο μίας

παραιτισθαι παντες O πρωτος εἶπεν αὐτω aypov nyopaca
καὶ exw αναγκὴν εξελθειν καὶ ἰδειν avTov ερωτω σε EXE με
παρητημενον" “Kat O erepos evtrev Cevyn βοων nyopaca

TEVTE καὶ TOPEVOMAL OOKLMATAL αὐτὰ EPWTW σε EXE ME παρη-]
τημενον" “Kat Ktepos evrrev γυναίκα εγημα" καὶ δια TOUTO ουὅ
δυναμε ελθειν: “Kat Tapayevapevos ο δουλος ExWos ὡπηγγίλεν
τω KUPLW QAUTOU ταυτα" Tote οργισθεις 0 οἰκοδεσποτὴς εἰπεν
Tw dovkw avTouv: εξελθε ταχεως εἰς τας πλατιᾶας καὶ ρυμας
τῆς πολεως" καὶ TOUS TTWYOUS καὶ αναπιρους" καὶ χωλους Kat
τυφλους εἰσάγαγε woe Και εὐπεὲεν o δουλος κυρίε γεγονεν
ως εἐπεταξας καὶ ETL τόπος εστιν" ™ Kat ELTTEV 0 KUPLOS προς τον
δουλον" εξελθε εἰς Tas | Tas οδους καὶ φραγμους καὶ avayKacov
εἰσελθεῖν iva γεμισθὴ o οικος" 4 λέγω yap υμιν οτι ovdets
των ανδρων εκινων των κεκλημενων γευσηταῖ μου του διπνου"
ὌΣυνεπορεύυοντο d€ αὐτω οχλοι πολλοί" καὶ στραφεις εὐπεν
προς αὐτους" “εἰ τις ἐερχεται προς ME KAL OU μίσει τον TaTEpa
αὐτου καὶ τὴν μητερα" καὶ τὴν γυναίκα" καὶ τὰ TEKVA καὶ TOUS
αδελῴους: καὶ Tas ἀδελῴφας ετί de καὶ THY EaVTOU ψυχην'" ουὅ
δυναταν μου εἰναι μαθητης || “Kat οστις ov βασταζει τον
σταυρὸν EavTOU καὶ ερχεταί οπίσω jou οὐ δυναταῖι εἰναι μου

xiv 20 τας 1" erasum

Pet 79

Pet 80

Pet 81

Pet 82

Pet 83

60 TEXT OF CODEX N. Lk xiv—xv

μαθητης" 5 ς yap εξ υμων θέλων πυργον οἰκοδομησε" οὐυχεῖι
mpwtov καθεισας ψηφιζει τὴν δαπανὴν εἰ eyel Ta εἰς ἀπαρ-
τισμον ϑινα μήποτε θεντος αὑτου θεμέλιον καὶ μὴ ἰσχυοντος
εκτέλεσαν πᾶντες ol θεωρουντες ἀρξονται avtTw εμπεζειν
®XeyovTes oTL ovTos ὁ ἄνθρωπος npEaTo οἰκοδομιν καὶ ovK
εἰσχυσεν εκτέλεσαι" ὅἴη τις βασίλευς πορευομενος συνβαλειν
eTepw βασίλει συνβαλειν εἰς πολεμον" ουχει καθεισας πρῶτον
βουλευεται εἰ δυνατος εστιν εν δεκα χιλειασιν «παντησαι TW
μετα εἰκοσι χιλειαδων ἐρχομένω em avTov' εἰ δὲ μὴγε ETL
αὐτου πορρω οντος πρεσβιαν αποστίλας ερωτα τὰ προς εἰρηνὴν
82Outws ovy πᾶς εξ υμων' os οὐκ αποτασσεται πᾶσιν τοῖς
εαυτου ὑπαρχουσιν ov δυναται μου evar μαθητης" 4 K λον
To adas εαἂν δὲ καὶ TO adas μωρανθὴ ev τίνει αρτυθησεται"
ὅθρυτε εἰς γην" OUTE εἰς κοπρίαν ευθετον εστιν' εἕω βαλλουσιν
αὑτὸ 0 ἐχὼν ὠΪτα αἀκουειν ἀκουετω"

XV. Ησαν δε εγγιζοντες avtw TavTes οὐ τέλωναι καὶ οἱ
αμαρτωλοι akovety αὐτου" "Kat διεγογγυζον ot φαρισαιοι Kat
οἱ γραμματεῖς λεγοντες" OTL OUTOS ἁαμαρτωλους προσδέχεται καὶ
συναισθειει autos ’Kumrev δὲ προς αὑτους την παραβολὴν
ταυτην λεγων" ὅτις ἀνθρωπος εξ υμων εἐχων εκατον προβατα
Kal ἀπολεσας εν €€ αυὐτων OV καταλείπει TA ενενηκοντα ἐννεῶ
εν TN EPNUW KAL TOPEVETE ἐπὶ TO ἀποόλωλος EWS οὐ ευρὴ AUTO"
ὅκαι evpwov | επιτιθησειν emt TOUS ὠμοὺυς αὐτου χαιρων ὅκαι
ἔλθων εἰς τον οἰκον συνκαάλειτε TOUS φίλους καὶ τοὺς γίτονας
auTou λεγων aAUTOLS συγχαρήητε μοι OTL ευρον TO προβατον μου
TO ATOAWAOS' λεγω υὑμιν" OTL ουτως χαρὰ εσταῖ EV TW ουρανω
ETL EVL ALAPTWAW μετανοουντι ἡ ETL ενενηκοντῶ εννεαᾶ δικαίοις"
OLTLVES OU χρίαν εἐχουσιν μετανυας" 8Ὴ τις yuvn δραχμας
εχουσα δεκα εαν «πολεσὴ δραχμὴν μίαν" ουὐχει artes λυχνον
Kat σαροι τὴν οἰκιαν καὶ ἕητει επιϊμελως εως οτου ευρη και
eupovoa συγκαλεῖ τας φίλας καὶ Tas γιτονας λεγουσα συν-
χαρηται μοι" oTL ευρον τὴν δραχμὴν nv aTwreca* “YovTws eyo
υμιν Yapa γινεται εν ουρανω ενωπίον των ἀγγέλων Tov θεου
ETL EVL ALAPTWOAW μετανοουντιυ" UKurev de avOpwiros τις
εὐχεν δυο υἱους" “Kat εὐπεν 0 VEWTEPOS AVTWY TW πατρι TATEP
dos μοι το εἐπιβαλλος της οὐσίας Kat δειειλεν αὑτοῖς Tov βιον
“Kal MET OV πολλὰς ἡμερας συναγαγὼν aTTAaVTA ο νεώτερος

xiv 81 συνβαλειν bis scriptum xv 12 v pepos supra επιβαλλος τῆς scriptum

Lk xv TEXT OF CODEX N. 61

vios ἀπεδημησεν | εἰς χωραν paKpav: κακει διεσκορπίσεν τὴν
ουσιαν avtov fwv acwtws ““δαπανησαντος δὲ αὐτου TavtTa
εγένετο λίμος ἰσχυρος κατὰ την χωραν εκινην" καὶ αὑτὸς ἡρξατο
υστερισθαι" και TIopevOers εκολληθὴ eve των πολίτων τῆς
χώρας exivns καὶ ἔπεμψεν avTov εἰς TOUS aypous αὐτου βοσκειν
χοίρους “Kat επεθυμει γεμισε την κοιλίαν αὐτου απὸ των
κερατίων wy ἡσθιον ov χοροι Kat οὑδεις εδιδου avT@ εις εαὐτον
Se ἐλθων εἰπεν πωσοι μίσθειοι του πατρος μου || περισσευουσιν Pet 84
ἄρτων eyw δὲ woe λίμω ἀπολλυμαι BavacTas πορευσομε προς
TOV TATEPA μου καὶ ἐερω αὑτω TATEP ἡμαρτον εἰς τον ουρανον
Kal ενωπίον σου “Kat ouKETL εἰμι aELos κληθηναι VLOS σου ποι-
σον με WS EVA τῶν μισθιων σου ™KaL ἀναστὰς HOEY προς τον
πατερα αὑυτου" Ere δὲ αὐτου μακραν ἀπέχοντος δὲν αὐτὸν
0 πατὴρ avTov και εσπλαγχνισθὴ καὶ δραμων επεπεσεν επί
TOV τράχηλον αὐτου Kat κατεφίλησεν avToOV" "Herev δὲ
αὐτῶ ο υἱος πατερ ἡμαρτον εἰς τον ov\pavoY καὶ ενωπίον σου"
και οὐκετι εἰμει αξιος κληθηναι υἱος σου" ΞΕ πεν δὲ ο πατὴρ
προς τοὺς δουλους αὐτου εξενεγκατε στολὴν τὴν πρωτὴν Kat
ἐνδυσατε αὐτον" καὶ δοτε δακτυλίον εἰς THY χείρα αὐτου" καὶ
υποδηματα εἰς τοὺς ποδας ™KaL ενεγκοντες TOV μοσχον τον
σίτευτον θυσατε καὶ φαγοντες εὐφρανθωμεν *oTL ουτος ο υἱος
μου νεκρος nv Kat ἀνεζησεν" καὶ ὡπολώλως HY καὶ ηυρεθη" καὶ
ηρξαντο ευφρενεσθαι" * nv de ο υιος Αὐυτου ο πρεσβυτερος εν
αγρω || Kal ws ερχομενος ἡγγίσεν τὴ οἰκεία HKOVTEY συμφωνιας Pet 85
καὶ χορων" και προσκαλεσάμενος Eva τῶν παίδων εἐπυνθανετο
TO τι av ein TavTa “o δε εὐπεν αὐτω OTL O αδελῴφος σου ἠκει"
καὶ εθυσεν ο πατὴρ σου τον μοσχον τον σίτευτον OTL υὑγίενοντα
αυτον απεέλαβεν" “ωργισθη δὲ Kat οὐκ ηθελεν εἰσελθειν' O
ουν πατὴρ αὐτου εξέλθων Trapexade avTor *O de αποκρι-
Geis εὐπεν τω πατρι αὐτου LOov τοσαυτα ETH δουλευω σοι καὶ
ουδεποτε εἐντόλην σοῦ παρηλθον καὶ εμοι οὐδέποτε εδωκας |
epupov wa peta τῶν φίλων μου εὐφρανθω “ore δε ο υἱὸς σου
ουτος ο καταφαγων σου τον βιον μετα των πορνων ηλθεν
εθυσας avTw τον μοσχον τον σιίτευτον" 1Q δὲ εὐπὲν αὐτω
τεκνον OU πάντοτε MET EMOU El’ καὶ πᾶντα Ta εμα σα εστιν'
2eudpavOnvar δὲ καὶ χαρηναι εδει" OTL ὁ aden hos σου ouToS
vexpos nv καὶ avetnoev καὶ aTw@@dwS HY καὶ NHUpEOn:

92 correxit 8, m, ἀπολωλως

Pet 86

Pet 87

Pet 88

62 TEXT OF CODEX N. Lk xvi

XVI. Eneyev δε καὶ προς τους μαθητας αὐτου" ανθρωπος
τις NV πλούσιος OS εὐχεν οἰκονομον καὶ ουτος διεβληθη αυτω ||
ws διασκορπιζων Ta ὑπαρχοντὰ αὐτου" και φωνησας avTov
εἶπεν AUTW' TL TOUTO AKOUW περὶ σου aTrodos τον λογον τῆς
οἰκονομίας" σου" ov yap δυνησὴ ETL οἰκονομεῖν" ®Eurrev δὲ
εν EAUTW ο οἰκονομος τί ποιήσω OTL O κυρίος μου αφερειτε την
οἰκονομίαν aT ἐμου' σκαπτιν οὐκ ἰσχύω επετιν αἰσχύυνομε
4eyvov τι ποιήσω wa οταν μετασταθω εκ τῆς οἰκονομίας
δεξονται με εἰς TOUS OLKOUS εαὐυτων" ὅΚ αι προσκαλεσάμενος
eva εκᾶαστον των χρεοφίλετων | του κυρίου εαὐὑτου ἔλεγεν TH
πρωτω ποσον οφίλεις τω κυρίω μου ὅο δε εἰπεν εκατον βατους
ἔλεου: καὶ εὐπεν αὐτω δεξε σου Ta γραμματα καὶ καθισας
ταάχεως γραψον πεντήκοντα" ΤΈπιτα etepw εὐπεν" av δε
ποσον οφίλεις ο δὲ εὐπεν EKATOV KOPOUS σίτου καὶ λέγει AUTO
δεξε σου Ta γραμματα" καὶ καθισας Taxews γραψον oySonKovTa’
8K ae εἐπηνεσεν 0 κυριος τον οἰκονομον της adLKELAS OTL φρονιμως
εποιησεν" OTL OL VLOL του αἰωνος τουτου φρονιμωτεροι εἰσιν ὑπερ
τους || υἱους του φωτος εἰς τὴν γενεαν τὴν εαὐτων" ᾿καγω VELL
λεγω ποίησατε EaVTOLS φίλους EX του μαμωνα τῆς αδικειας" Wa
οταν εκλιπὴη δεξἕωνται υὑμας εἰς τας αἰωνίους σκηνας" vO
πιστος εν ἐλαχίστω καὶ EV TONAW πίστος ἐστιν καὶ O εν
ελαχίστω αδικος" καὶ εν TOAAW αδικος εστιν' VEL OUV εν TH
αδικω μαμωνα πίστοι οὐκ εγενεσθε' το αληθινον Tis vw
πίιστευσει και εἰ εν τω αλλοτρίω πίστοι οὐκ εγενεσθε TO
υμετερον τις υὑμιν δωσει ᾿ϑθυδεις οἰκετῆης δυναται δυσιν
κυριοις δουλευειν' εἰ Yap TOV Eva μισησει καὶ TOV Ετερον
ἀγαπήσει" ἡ evos avOeEeTat Kat του ετερου καταφρονησαι" ov

δυνασθαι θεω δουλευειν καὶ μαμωνα" ΜΉ κουον δὲ TavTa
παντα και οἱ φαρισαιοι φίλαργυροι ὑπάρχοντες και εξεμυκτη-
ριζον αυτον" Ἰδζαν evmev αὐτοῖς vais εσται ot δικαίουντες

eavtous ενωπίον τῶν avOpwrrav o Se Geos γινωσκει τας καρδιας
υμων" ott το εν ἄἀνθρωποῖις ὑψηλον βδελυγμα ενωπιον του
θεου || 160. νομὸς καὶ οὐ προφηται EWS LwWavVYOU απὸ TOTE ἢ
βασίλεια του θεου ευαγγελειζετε καὶ πᾶς εἰς avTnyv βιαζεται
“EKuxot@tepov δὲ ἐστιν τὸν ουρᾶνον καὶ τὴν γὴν παρελθειν
ἢ TOV νομου μίαν κερεαν πεσειν" 8Tlas o απολυων τὴν

“ ε
xvil3 codex καταφρονησαι

Lk xvi-xvii TEXT OF CODEX N. 63

γυναίκα €avTOU Kal γάμων ετεραν μοιχευει" καὶ πᾶς oO απο-
λελυμενὴν πὸ ἀνδρος γαμων μοιχεύει" 9 Ανθρωπος δε τις
nv πλουσιίιος και ενεδιδυσκετο Troppupav καὶ βυσσον evdpe-
νομενος καθ nuecpav λαμπρως "“πτωϊχος δὲ Tis ἣν ονομαᾶτι
λαζαρος" os εβεβλητο προς τον πυλωνα αὐτου εἰλκωμενος "και
εἐπιθυμων χορτασθηναι απο των Ψψιίχειων τῶν πιίπτοντων aTro
τῆς τραπεΐζης του πλουσιου. αλλα καὶ OL κυνες ερχομενοι
απελιχον Ta ἕλκη αὐτου: εγενετο de ἀποθανιν τον πτωχον
Kat απενεχθηναι αὑτον ὑπὸ τῶν ἀγγγέλων εἰς τον KONTTOV
αβρααμ' απεθανεν δὲ Kat 0 πλουσίος καὶ εταφὴ “και εν τω
adn ἐπαρᾶς Tous οφθαλμους αὐτου ὑπαρχων εν βασανοιῖς opa
τον αβρααμ απο μακροθεν || και λαξαρον εν τοῖς κολποιῖς αὐτου"
και avTos φωνησας evmev πᾶτερ aBpaap edenoov μὲ Kat
πεμψον Nalapov' wa Barn to akpov tov δακτυλου avTou
υδατος Kal καταψυχὴ THY γλωσσαν μου" OTL οδυνωμαι εν TH
φλογει ταυτη" “evtrev δε Αβρααμ τεκνον μνησθητι ott απε-
λαβες ta ἀαἀγαθα σου εν τὴ ζωὴ cov: Kat λαζαρος" ομοιως Ta
κακα" νυν δε δὲ παρακαλείται συ δε οδυνασε “Kat ETL πασιν
TOUTOLS μεταξυ ὑυμων KAL μων: χάσμα μεγα εστηρικταιί οπῶως
ot θέλοντες διαβηναι | ενθεν προς ὑμᾶς μη Suvovtar μηδε οἱ
εκιθεν πρὸς ἡμᾶς διαπερωσιν'" πεν δὲ ερωτω ουν σε
πατερ αβρααμ' wa πεμψης avTov εἰς τον οἰκον τοῦ πᾶατρος
μου" “eywm yap πεντε αδελῴφους οπως διαμαρτυρηται αὑτοῖς
wa μὴ και avTot ἐλθωσιν εἰς τον τόπον τουτον τῆς βασανου"
*Aeyer δὲ αὐτω" αβρααμ' exwor μωυσεα καὶ Tous προφητας
ακουσατωσαν avtwv: *o Oe εἰπεν' ovxer πατὴρ αβραμ' adr
εαν TLS ATO νεκρων πορευθὴ προς aUTOUS μετανοησουσιν" *ELTrEV
δὲ auto || εἰ μωυσεως καὶ Tov προφητων οὐκ ακουουσιν" οὐδε
εαν τίς εκ νεκρων αναστὴ πισθησονται"

XVII. Επεν δὲ προς τοὺς μαθητας αἀνενδεκτον εστιν
του μὴ ελθιν τα σκανδαλα' ovat δε δι ov ερχεται" "λυσιτέλες
αὐτω εἰ μυλος OVLKOS περίκειται περὶ τὸν τραχῆλον αὐτου
Kat ερρίπτε ev Tn θαλασσὴ ἡ Wa σκανδαλισὴ EVA τῶν μίκρων
τουτων Προσέχετε eavTows εαν apapTn εἰς σε ὁ ἀδελῴος
σου ἐπιτίμησον αὐτω" Kal εαν μετανοηση | ἄφες αὐτω" ‘Kae
εαν ETTAKELS τῆς ἡμερᾶς ἀμαρτησὴ εἰς σε Kal ETTAKELS TNS

. [ - .
25 τεκνον littera τ supra yu et ¢ inter lineas secripta

Pet 89

Pet 90

Pet 91

Fet 92

64 TEXT OF CODEX N. Lk xvii

ἡμερας επιστρεψὴ λεγων μετανοω αφησις avT@ Και εἰπον
οἱ ὡποστολοι τω κυρίω προσθες ημιν πίστιν δεύπεν δε ο LNTOUS
εἰ ἔχεται πίστιν ὡς KOKKOV σινάπεως ἐλεγεται AV TH συκαμίνω
TavTn εκριζωθητι και φυτευθητι ev τη ϑαλασση και υπηκου-
σεν av υμιν' ἴτις be εξ υὑμων δουλον χων αροτριωντῶ
ἢ ποιμενοντὰ os εἰσέλθοντι Ex του aypouv ερει avTw ευΐθεωῳς
παρελθων αναπεσαι" “add ovyet Ept αυτω ετοιμαᾶσον τι διπνήσω
Kat περιζωσαμενος διακονι μοι ews αν φαγω Kal πίω καὶ META
ταυτα φαγεσαι Kat πίεσαι συ “wn χαριν exer τω δουλω EKLVH
oTt ἐποίησεν Ta διαταχθεντα ov δοκω: YouTws καὶ Ups οταν
ποιησητε παντὰα Ta διαταχθεντα υὑμιν λεγεται δούυλοι ἀχρίοι
ἐσμεν" OTL O οφίλομεν ποίησε πεποίιηκαμεν "Kae eyeveto
εν Tw πορεύεσθαι avToV εἰς ιερουσαλὴμ Kat avTos διήρχετο δια
μεσου σαμαριίας Kat γαλιίλαιας “Kat εἰσερχομενου avTOU εἰς
TWA κωμὴν ὑπηντησαν avTw δεκα λεπροι ἀνδρες OL ἐστησαν
πορρωθεν “Kat αὐτοί npav φωνὴν λεγοντες σου eTLoTATA
ἔλεησον ἡμᾶς Meat evdwv εἰπεν αὑτοῖς πορευθεντες επιδιξατε
EAUTOUS τοις ιερευσειν' καὶ EYEVETO εν TW ὑπάγειν AUTOUS
εκαθερισθησαν' “es δὲ εξ avtwy towy ote ἰαθη υὑπεστρεψεν
μετα φωνης peyadys δοξαζων τον θεον “Kar ἐπεσεν ἐπι προσ-
πον Tapa τοὺς Todas αὐτου || ευχαρίστων αὐτω καὶ AUTOS
nv σαμαριτης" ἸΤΑποκριθεις δὲ ο τἡσοὺυς εὐπεν' οὐυχεῖι" οἱ
δεκα εκαθερισθησαν' ot δὲ evvea που ουχ ευρεθησαν υπο-
στρεψαντες δουναι δοξἕαν τω θεω εἰ μὴ ο αἀλλογενης OUTOS
Kal ELTTEV AVTW AVATTAS πορευου" ἢ πίστις σου TETWKEV σε"
Ὁ ὑπερωτηθεις δὲ ὑπο των φαρισαίων ποτε EepyeTar ἡ βασιλεια
του θεου απεκριθὴη αὐτοῖς καὶ εἰπεν' οὐκ ερχεται ἡ βασιλεια
του θεου μετα παρατηρησεως" “ovde ἐερουσιν δου woe ἡ ἰδου εκει
ἰδου yap ἡ βασίλεια του θεου | evTos υμων εστιν' Ξ πεν
de mpos Tous μαθητας εἐλευσονται ἡμεραι ote επιθυμησηται
μίαν των ἡμερων του υἱου του ανθρωπου ιδειν καὶ οὐκ over Oat:
Kavu epovow vw ἰδου woe ἡ δου εκεί ο χρίστος μὴ πιστευση-
ται" μηδε απελθητε" μηδε διωξηται" 4Oomep yap n ἀστραπὴ
αστραπτουσα" εἰ τῆς UT ουρᾶνον εἰς THY UT ουρανον λαμπει
OUTWS εστᾶι καὶ Oo υἱος του ανθρωπου εν τὴ Ἡμερα αυτου"
*>TIpwrov oe dec avtoy πολλα παθεῖν και aTrodoKimacOnvat απὸ

xvli 6 edeyerar]+rasura litterarum ac

Lk xvii-xvill TEXT OF CODEX Ν. 65

τῆς γενεᾶς TauTns || "και καθως eyeveTo ev ταῖς ἡμεραίς vee Pet 93
OUTWS εστε καὶ εν TALS ἡμεραίς του υἱου του ανθρωπου" * na Gov"
emuvov' εγάμουν εξεγαμιζοντο αχριὶ ns ἡμερᾶς εἰσηλθεν vwe

εἰς τὴν κιβωτον Kat ηλθεν ο κατακλυσμος καὶ «πωώλεσεν ἀπαν-

τας" %Ouwowws καὶ ws eyeveTo εν Tals NuEpats λωτ' ἡσθιον
emivov nyopatov: ἐπωλουν" εφυτευον ὠκοδομουν' ἡ δὲ nuepa
εξἕξηλθεν λωτ απὸ σοδομων εβρεξε mup καὶ θιον am ουρανοῦυ

Kal ἀπώλεσεν ἁπαντας κατα Ta αὑτὰ εσταῖι ἡ ἡμερα εν ἢ O

vios | του ἀανθρωπου αποκαλυπτεται" Ky exwn Tn nmepa

oS €oTal ETL του δωματος καὶ TA σκευὴ aUTOU εν τη οἰκεία

μὴ καταβατω αἀραι avTa* καὶ ὁ εν TW αγρω ομοιως μη επι-
στρεψατω εἰς TA οπίισω" = Μνημονευεται τῆς γυναικος NWT

SOs εαν Entnon τὴν Ψυχὴν αὐτου σωσαι αἀπολεσει αὐτὴν"

Kal OS εαν ἀπολέσει αὑτὴν ζωογονησει αὐτὴν" Λέγω vp
ταυτὴ TN νυκτι" δυο ἐσονται ἐπὶ κλίνης μιᾶς εἰς παραλημφθη-
σεται καὶ o ετερος αφεθησεται: δυο ecovtat αληθουσαῖι Pet 94
ἐπι TO αὑτὸ μία παραλημφθησεται καὶ ἡ ετερα αφεθησεται"
Kae ἀποκριθεντες λεγουσιν avTw@ ποὺ κυρίε ο δε εἰπεν AUTOLS
οπου TO σωμα εκει συναχθησονταῖι OL ἀετοι"

XVIII. ἔλεγεν δε και παρωβολην αὑτοῖς προς το διν παν-
TOTE προσευχεσθαι aVTOVS καὶ μὴ εγκακιν *deyor Κριτης
τίς" ἣν εν TLVEL TrOAEL τὸν θεον μὴ φοβουμενος" Kat avOpwrrov
μὴ εντρεπομενος" *ynpa OE τις NV εν τὴ TONEL εκίνὴ καὶ Ἤρχετο
προς | avTov λεγουσα εκδικησον με απὸ του αντιδικου μου “και
οὐκ ηἡθεέλεν ETL χρονον" Mera δε tavta εἰπεν εν εαὐτω εἰ
καὶ Tov θεον ov φοβουμαι καὶ avOpwrov οὐκ εντρεπομαι" ὕδια
γε TO παρεχεῖν μοι κοποὺυς τὴν χηραν ταυτὴν εκδικησω αὑτὴν
La μὴ εἰς τέλος ερχομενὴ με υποπιαΐζη" SKutrev de ο κυρίος
ακουσαται TL ο KpLTNS τῆς αἀδικείας Reyer 70 δὲ θεος ov μὴ
Toman τὴν εκδικησιν των εκλεκτῶν αὐτου των βοωντων προς
αυτον nmepas || και νυκτος Kat μακροθυμων em αὑτοῖς Svat NEyw Pet 95
υμιν OTL EV τάχει ποιήσει THY εκδικησιν αὐτων" πλὴν O VLOS
του ἀανθρωπου ελθων apa ευρησει τὴν πίστιν ἐπὶ τῆς γῆς"
*Euev δὲ καὶ προς τινας τους πεποιθοτας eh εαυτοῖς οτι εἰσιν
duxatot καὶ εξουδενωντας Tovs λούπους THY παραβολὴν ταυτην
ἸΑνθρωποι δυο ἀανεβησαν εἰς TO τερον προσευξασθαι" o εἰς
φαρισαιος Kat o ετερος τελωνῆης 10 ovy φαρισαιος σταθεις
προς Eavtov ταυτα προσηύχετο οθεος ευχαρίστω σοι OTL οὐκ

Ο. 9

Pet 90

Pet 97

66 TEXT OF CODEX N. Lk xviii

εἰμεν WOTTEP OL NOLTTOL τῶν avOpwrav αρπαγες" αδικοι" μουχοι"
ἢ καὶ ὡς oUTOS ο τέλωνης βνηστευω δις του σαββατου απο-
SexaT@ TavTa οσὰ κτωμαι" “Kat o τέλωνης μαάκροθεν εστως
ουκ ἠἡθελεν οὐδὲ τους οφθαλμους εἰς τον ουρανον εἐπαραι" αλλ:
ετυπτεν εἰς TO στηθος auToU λεγων ο θεος ἐλασθητι μοι τω
αμαρτωλω" 4 Aeyw ὑμῖν κατεβὴ ovTos δεδικαίωμενος εἰς
τον OLKOV αὑτοῦ ἡ Yap EKLVOS* OTL πᾶς ο ὑψων εαὐτον ταπίινω-
θησεῖται o δε ταπινων εαὐτον ὑψωθησεται" 5 TI pocepepov
de avtw και τα Bpedy wa avtwy αἀπτηταῖι ἰδοντες Se οὐ μαθηται
επετιμησαν AUTOLS* 6Q δὲ wnoovs προσκαλεσαμενος αὐτὰ
evTrev αφεται Ta παιδια ερχεσθαι προς με καὶ μὴ κωλυετε avTA
τῶν yap τοιουτων εστιν ἡ βασίλεια του θεου αμην yap eyo
vv os εαν μὴ δεξηται: την βασίλειαν του θεου ws παιδιον
ov μὴ εισελθη εἰς αυτην'" δ Καὶ ἐπηρώτησεν αὑτον τίς ἀρχῶν
ANeyou' διδασκαλε ayabe τι ποιησας ἕωην | αἰωνιον κληρονο-
μησω: 19 πεν δε aUT@ ο τἡσους TL με λεγεις ayabov: οὐυδεις
ἄγαθος εἰ μὴ εἰς ο θεος ™ Tas εντολας οἰδας" μὴ μοιχευσης μὴ
φονευσης μὴ Kress: μὴ Ψψευδομαρτυρης" Tia τον πατερα
σου καὶ τὴν μετερα σου 30 δε εἰπεν παντα TavTa εφυλαξαμην
€K VEOTNTOS μου" “ακουσας Ae ταυτα ο ιἡσοὺυς εἰπεν avTo:
€Tl εν σοι λιπειὶι TAVYTA οσὰα EVELS πώλησον και δος πτωχοῖς
και εξἕξεις Onoavpov εν ovpavw καὶ δευρο ἀκολουθεῖ μοι *o δε
ἄκουσας ταύυτα περίλυπος εγενετο || NY yap πλουσιος σφοδρα:
41dmv δὲ avTov ὁ Lnoovs περίλυπον γεναμενον" εἴπεν TOS
δυσκολως OL TA χρήματα εχοντες εἰσελευσονται εἰς THY βασι-
λείαν του θεου “Ῥευκοπωτερον εστι καμῆλον δια τρυμαλειας
ραφιδος εἰσέλθειν ἡ πλουσιον εἰς την βασίλειαν του θεου εισελ-
θειν *Seutrov δὲ ot axovoavtes και τις δυναται σωθηναι" Ἴο δε
εἰπεν Ta advvata Tapa ἀνθρωποις δυνατα εστιν Tapa τω θεω
ΒΕ πεν δὲ ο πετρὸς Loov nus adnk.mev TayTa και. κολου-
θησα. εν σοι | 30 δε εὐπεν Αὐυτοις ἀμὴν Ney@ υμιν" OTL ουδεις
εστιν OS ἀφῆκεν οἰκίαν" ἡ γονεῖς" ἡ αδελῴους" ἡ γυναίκα ἡ TEKVA
evexey τῆς βασιίλειας του θεου “os ov μὴ απολαβὴ πολλα-
TAATLOVA EV τω KALPW TOUTW καὶ EV τω ALWYL TW ερχομενω
Conv atwvioy κληρονομήσει" Παραλαβὼν δὲ τους dwdexa
εἰπεν προς αὐτοὺς Loov αναβαινομεν εἰς ἱεροσολυμα καὶ τελε-
σθησεται TavTa Ta γεγραμμενα δια των προφητων τω VIM
του ανθρωπου “παραδοὶ

Lk xix TEXT OF CODEX N. 67

Desunt folia tria usque ad xix 17.

σίιαν eywv ἐπάνω δεκα πολεων" “Kar ηλθεν O δευτερος Pet 98
λεγων" κυρίε ἡ μνᾶς cou εποίησε TevTE μνᾶς “evTev δὲ καὶ
TOUT@ καὶ συ γίνου ἐπάνω πεντε πολεων' “καὶ ετερος ηλθεν
λεγων κυρίε ἰδου ἡ μνᾶς σου NY εἰχον αποκίμενὴν εν σου-
δαρίω “᾿εφοβουμὴην yap σε ott ἀνθρωπος avaTnpos εἰ" ερεις
o οὐκ εθηκας" καὶ θεριζεις ο οὐκ εσπειρας" καὶ συναγεις οθεν
ov διεσκορπισας" Aeyel AUT EK TOU στοματος σου κρίνω
ae Trovnpe δουλε HOELS OTL Eyw avOpwrros avaTnpos | εἰμει" aLpaV
o οὐκ εθηκα Kat θεριζων o οὐκ εσπιρα" καὶ cvvaywv οθεν ov
διεσκορπίσα" “και διατι οὐκ εδωκας μου TO ἀργυριον μου ETL
τραπεΐζαν καὶ eyo ἔλθων συν ToKw av εἐπραξα avTo: “Kat τοις
παρεστωσιν ELTTEV' APATE AT αὐτου" THY μναν καὶ δοτε τω TAS
δεκα pvas εχοντι' *Kat εἰπὸν αὐτω κυριε exer Sexa μνας"
*Aeyo yap vu οτέ παντί τω εχοντι δοθησεται' απο Se του
μὴ εχοντοὸς καὶ o exer apOnoeTat at αὐτου *TIAnv τους
εχθρους μου εκίνους τους μη || θέλησαντας pe βασιλευσαι et Pet 99
avtTous ayayetat woe καὶ κατασφαξαται αὐτοὺς εμπροσθεν
μου" ἜΚαι εὐπὼν tavta emopeveto εμπροσθεν αναβαίνων
εἰς ιεροσολυμα’ “Kat eyeveto ὡς ἡγγίσεν εἰς βηθφαγὴ Kat
βηθανιαν' προς To opos το καλουμενον ἐλαίων απεστίλεν δυο
Tov μαθητων αὐτου Ῥευπων ὑπαγεταῖ εἰς τὴν KATEVAYTL κωμὴν
εν ἡ εἰσπορευομενοι ευρησεταί πῶλον δεδεμενον eh ον ουδεις
πώποτε avOpwrav εκαθισεν λυσαντες αὑτον ayaryeTaL μοι"
και | εαν τις vas ερωτα διατι λυετε ουτως ερειτε AUVTW OTL O
KUplos αὐτου χρίιαν εχει" ® Ασπελθοντες δὲ οἱ απεσταλμενοι
evpov καθως εἰπεν autos *AvovTwY Se αὑτων τον πωλον" εἰπὸν
οἱ κυρίοι αὐτου προς αὑτους" TL AVETE τον πῶλον “ou SE εὐπον
OTL O κυριος αὐτου χρίαν evel’ και ἡγᾶγον αὑτον προς τον
ἰσουν καὶ επιρίψαντες εαὐτων Ta ἱματία ETL TOV πῶλον
ἐπεβιβασαν τον ἰησουν “πορευομενου δὲ avtov dn ὑπεστρων-
νυον Ta ματιὰ εαὐτων εν TH οδω" “eyyifovTos Se αὐτου η)δὴ Pet 100
προς TH καταβασει" Tov ορους των ἐλαίων npEavTO aTray το
πληθος των μαθητων χαίροντες αἰνεῖν τον θεον φωνὴ μεγαλη
περι πάσων ὧν δον δυνάμεων ὄλεγοντες εὐλογήημενος ὁ ερχο-

xix 21 εἰ] Ρ. m. ee 28. ov To apyuptoy μου] sic

Pet 101

Pet 102

68 TEXT OF CODEX N. Lk xix—xx

μενος βασίλευς εν ονοματι κυρίου eLpnvn εν ovpavw Kat δοξα
εν υψίστοις Καὶ τινες των φαρισαίων amo tov οχλου
εὐπὸν προς αὐτον' διδασκαλε επιτίμησον τοῖς μαθηταῖς σου
“Kae ἀποκριθεὶς εὐπεν αὐτοῖς ἀμὴν λέγω ὑμῖν οτι εαν οὔτοι
σιωπησουσιν οἱ λιθοι κεκραξονται" “Kat ws | ἡγγίσεν ἰδων την
πολιν εκλαυσεν ET αὑτὴ “EYwV" OTL εἰ ἔγνως καὶ συ καὶ γε
εν TN ἡμέρα σου' ταυτὴ Ta προς εἰρηνὴν σου" νυν de εκρυβη
απὸ οφθαλμων cov: ὅοτι ἡξουσιν ἡμεραᾶι emt σε καὶ παραβα-
λουσιν οἱ ἐεχθροι σου Yapaka σοι" καὶ περικυκλωσουσιν σε καὶ
συνεξουσι σε παντοθεν' “και εδαφιουσι σε καὶ Ta TEKVA σου
εν σοι" καὶ οὐκ αφησουσιν εν σοι λιθον ert λιθω" ανθ wy ουκ
εγνως TOV καιρον TNS ἐπισκοπῆς σου" “Kat εἰσέλθων εἰς To
ἐερον ἡρξατο εκβαλλειν || τους πωλουντας καὶ ὠὡγοραζοντας “λε-
γῶν αὐτοῖς YEYPATTAL OTL ο OLKOS μου OLKOS προσευχῆς εστιν ὑμίς
δὲ AUTOV εἐποιησαται σπηλαιον ληστων" “Kat nv διδασκων
καθημεραν ev TW Lepw* οἱ δε ἀρχίερεις Kat OL γραμματεῖς εζητουν
QUTOV ἀποόλεσαι καὶ Ol TPWTOL TOV λαου “KaL οὐχ εὑρισκον TO
Tl ποιησωσιν ο λαος yap aTras εξεκρεματο αὐτου ακουων'"
XX. Καὶ eyeveto εν μία των nuepov εκινων διδασκοντος
Tov λαὸν εν τω Lepw καὶ εὐαγγελιζομενου επεστησαν" οἱ |
ἀρχίερεις καὶ οἱ γραμματεις συν τοῖς πρεσβυτεροις *KaL εὐπον
προς avTov λέγοντες εἰπε ἡμίν εν ποία εξουσια ταῦτα ποίεις
ἢ τις ἐστιν ο δους σοι τὴν εξουσιαν ταυτην'" ϑΑποκριθεις
δὲ ο σους εἰπεν προς αὑτοὺς ερωτήσω ὑμᾶς καγω Eva λογον
και εἰπαται μοι το βαπτισμα TO ιωαννου ποθεν nv εἕ ουρανου
ἢ εξ ανθρωπων ὕοι δε διελογίσοντο προς ἀληλοὺυς λέγοντες εαν
εἰπωμεν εἕ ovpavou eper ἡμῖν διατι ουν οὐκ επιστευσαται αὐτῶ
Seav δὲ εὐπωμεν εξ ανθρωπων tas 0 λαος καταλιθασει ἡμᾶς

7
πεπίσμενος Yap εστιν LwaVvYnY προφητὴν εἰναι" Καὶ απε-
κριθησαν pn evdevar ποθεν" 8Και o τσοὺς εὐπεν αὐτοῖς
οὐδὲ εγω λεγω υμιν ev Tova εἐξουσια TavTa ποιω" Ηρξα

ὃε προς Tov λαον eye THV παραβολὴν tavtTnv: avOpwros
εφυτευσεν αμπέλωνα" καὶ εξεδοτο avTov γεωργοῖς καὶ απεδη-
Noe χρονους LtKavous “KaL εν τω YPOVW ἀπεστιλεν προς τους
γεωργους δουλον ἐνὰα ATO του καρπου του ἀμπέλωνος δωσιν αὐτω"
Ox δὲ γεωργοι δίίραντες αὑτον εξαπεστίλαν κενον" “Kat προσεθ-
€TO πεμψαῖι ετερον δουλον οἱ δε KAKELVOY διραντες καὶ ἀτιμάσαντες

xx Ὁ. ηρξα] sic ex errore scribae

Lk xx TEXT OF CODEX N. 69

εξαπεστίλαν καινον" “Kae προσεθετο πεμψαι τρίτον οἱ Se
Kal τουτον τραυματίσαντες εξεβαλον πεν δὲ 0 KUpLos
TOU αμπεέλωνος TL ποίησω πεμψω τον υἱον μου τον αγαπητον
ἰσως τουτον ἰδοντες εντραπησονται" 4TSovres Se avtov οἱ
γεωργοι εὐπὸν προς EavTOUS λέγοντες OUTOS ἐστίν ὁ KANPOVOLOS
αποκτίνωμεν αὑτὸν Wa ἡμῶν γενηται || ἡ κληρονομία και
εκβαλοντες avtov εἕω του αμπέλωνος απεκτίναν TL OVY ποιήσει
0 κυρίος του ἀμπέλωνος ᾿δελευσεται καὶ «πωλεσει TOUS γεωργους
TOUTOUS καὶ TOV ἀαἀμπέλωνα εκδωσει αλλοις γεωργοῖς Ακου-
σαντες δὲ evtrov μὴ yevouto: Yo δε εμβλεψας αυτοις εἰπεν τί ουν
εστιν τὸ γεγράμμενον τουτο' λιθον ον ἀπεδοκίμασαν οἱ οἰκο-
δομουντες οὐτος εγενηθη εἰς κεφαλὴν γωνίας" “tras o πεσων
ἐπ᾿ exivov τον λιθον συνθλασθησεται" eb ον ὃ αν πεσὴ λικμήσει
αυτον" Και εζητησαν οἱ ἀρχίερείς καὶ οἱ γραμματεῖς επι-
βαλεῖν ἐπ᾿ αὑτον Tas χείρας εν αὑτὴ TH wpa Kat εφοβηθησαν
τον οχλον" εγνωσαν γὰρ OTL προς αὐτοὺς τὴν παραβολὴν
TAUTNV εὐπεν" “Kae παρατηρήσαντες απεστίλαν ενκαθετους
υποκρινομενους εαὑτους εἰναι δικαίους Wa εἐπίλαβωνται αὐτου
λογον εἰς TO παραδουναι avTov TH ἀρχὴ καὶ TH εξουσια TOU
ηγεμονος" Kat επηρωτησαν avtov λεγοντες διδασκαλε'
οἰδαμεν οτι ορθως λεϊγεις και διδασκεις καὶ οὐ χλαμβανεις προσ-
ὠπον avOpwrou αλλ' ἐπ αληθειας τὴν οδον του θεου διδασκεις
“eure ouv ἡμίν εἕεστιν καίσαρι φορον δουναι" ἡ ov 3 Kara-
vonoas δὲ avT@V THY πανουργίαν εἰπε αὐτοῖς TL με πιραζετε
᾿Ξ επιδειξαται μοι δηναριον τινος EXEL LKOVa καὶ εἐπιγραφην" οἱ
δὲ εἰπὸν καίσαρος *Kae αποκρίθεις o τἡσοὺυς εἰπεν αὕὔτοις
ἀποδοτε τοίνυν τα καίσαρος καίσαρι καὶ Ta Tov θεου τω θεω
Kal οὐκ ἰσχυσαν επίλαβεσθαι αὐτου ρηματος εναντίον του
λαου | καὶ θαυμάσαντες eT’ TH αποκρίσι αὐτου εσυγησαν'
ὙΤΠΠ]ροσεέλθοντες δὲ τινες των σαδδουκαίων οἱ λεγοντες μὴ εἰναί
avactacw ἐπηρωτησαν avTov ™Xeyovtes' διδασκαλε μωυσης
ἔγραψεν nui’ eav Tivos ἀαδελῴος αποθανὴ eXov σγυναικα"
Kat ouTos atekvos «ποθανὴ wa λαβὴ ο αδελῴφος αὐτου τὴν
γυναίκα" καὶ εξαναστηση σπερμα τω αδέλφω avToU' ΞΈ στα
ουν ἀδελφοι noav' καὶ o TpwTos λαβων γυναίκα ἀπέθανεν
ατεκνος ™xat εἰ!

xx 24 τινος exec] s. m. habet οἱ δὲ εδιξαν καὶ εἰ τινος iN rasura VOCUM τινος Exel

Pet 108

Pet 104

Pet 105

Pet 106

Pet 107

70 TEXT OF CODEX N. Lk xxi-xxil

Desunt folia quattuor usque ad xxi 22.

pat εκδικησεως aUTAL εἰσιν του πλησθηναι TaVTA Ta γεγραμ-
μενα 8 Ovas δὲ ταῖς εν γᾶστρι εχουσαῖς Kat ταῖς θηλαζουσαις
εν EKLVALS TALS ἡμεραίς" ἔσται yap ἀαναγκὴ peyadn ere τῆς
γῆς καὶ οργὴ τω Naw τουτω “KaL πεσουνται εν TTOMATL μαχαι-
pas Kat αἰχμαλωτισθησονταῖι εἰς παντα Ta εθνη και Lepovoadnp
εσται πατουμενὴ ὑπο εθνων axpe ov πληρωθωσιν καιροι εθ-
νων" Και εσται σημία ev ἡλίω καὶ σεληνὴ καὶ ἄστροις
καὶ ἐπὶ τῆς γης συνοχὴ εθνων εν ἀπορία ἤχους | θαλασσὴς και
σάλου Ξ'αποψυχωντων των ανθρωπων ato φοβου Kat προσδοκίας
τῶν εἐπερχομενων τὴ οἰκουμενὴ" αὐ yap δυνάμεις των ουρανων
σαλευθησονται" Kat tote οψονται Tov voy του avOpwrrov
ερχομενον ἐπὶ των νεφελων Tov ουρανου μετα δυναμεως Kat
δοξης πολλης δΑρχομενων δὲ τουτων γίνεσθαι ανακυψατε
Kat eTapatat Tas κεφαλας υμων" διοτι εγγιζει ἡ «πολυτρωσις
υμων" Kae εὐπεν παραβολὴν avtois εἰδετε τὴν συκὴν καὶ
παντα ta Sevdpa: “ortav προβαλουσιν dn βλεποντες ad
EAUTWY γινωσκεται OTL NON εγγυς TO θερος ἐστιν" OUTWS καὶ UMLS
οταν LONTE TAUTA YLVOMEVA TOTE γινωσκεται OTL EYYUS ἐστιν ἢ
βασιλεια Tov θεου 2A μὴν λέγω υμιν ov μὴ παρελθη ἡ γενεὰ
αὐυτη EWS αν TAaYTA γενηται ὅο ουρανος καὶ ἡ Yn παρελεύσονται
ot δὲ Noryou μου ov μη παρελθωσιν'" TI poceyetas δὲ εαυτοὺς
μηποτε βαρυθωσιν ὑμων at καρδιαι εν κρεπαλὴ καὶ μεθὴ Kat
μερίμναις βιωτικαις καὶ εφνειδιον' επιστη eb υμᾶς ἡ ἡμέρα
εκινη" ἕως παγις yap εἐπελευσεται ETL παντας τοὺς καθημενους
επὶ προσωπον πασῆς τῆς γῆς δδΑφψρυπνιτε ovv εν παντί
καίρω δεομενοι wa καταξιωθηται εκφυγιν παντα ταῦτα Ta
μέλλοντα γινεσθαι καὶ σταθηναι εμπροσθεν του υἱου Tov
ανθρωπου “Hy δὲ τας ἡμερᾶς ev Tw vepw διδασκων τας δε
vuKtas εξερχομενους ηυλιζετο εἰς TO OPOS TO καλουμενον ἐλαιων"
SKal Tas ο Naos ορθριζεν προς αυτον εν τω LEpw ἀκούειν || αυτου"

XXII. Hyyifev δὲ ἡ coptn των αζυμων ἡ λεγομενὴ πασχα"
και εζητουν οἱ APYLEPELS καὶ OL γραμματεῖς TO πὼς αἀνέλωσιν
autov' εφοβουντο yap Tov λαον ®KuondOev de σατανᾶς εἰς
Lovday TOV ETLKANOUMEVOY LaKAapLwTHY οντα EK του αριθμου των
δωδεκα' ‘kat απεέλθων συνελαλησεν τοις αρχίιερευσειν και
γραμματευσειν καὶ στρατηγοις TO πῶς αὑτον Tapadw avToLS

Lk xxii TEXT OF CODEX N. {{|

"kat exapnoav' καὶ συνεθεντο αὐτω ἀργυριον δουναι ὅκαι απὸ
τοτε εζητι εὐκαιρίαν του παραδουναι avTOY αὐτοῖς ατερ οχλου"
ἴηλθεν Se H ἡμερα των αζυμων εν ἡ εδει θυεσθαι το πασχα:
δκαι ἀπεστίλεν πετρον καὶ ιωαννὴν εὐπὼν πορεύυθεντες ετοι-
μασαται Huw To πασχα wa φαγωμεν °Ou δὲ εὐποὸν avTw
που θέλεις ετοιμασωμεν 3ο δὲ evmev αὐτοῖς ἰδου εἰσελθοντων
υμων εἰς THY πολιν συναντήσει υμιν ανθρωπος κεραμίον υδατος
βασταΐζων ακολουθησαται avTw εἰς τὴν οἰκείαν οὐ εαν εἰσπο-
ρευεται και ερειτε τω οἰκοδεσποτη τῆς οἰκίας. λεῖΐϊγει ο δι-
δασκαλος που εστιν TO καταλυμα οπου TO πασχᾶ μετὰ τῶν
μαθητων μου φαγω “Kat exewos διξει vuw αναγαίον peya
εστρωμενον κακεῖ ετοιμασατε' “απέλθοντες δὲ ηυρον Kalas
ELPNKEV AUTOLS καὶ ἡτοίμασαν TO πασχαχα'" 0 τε δὲ ἐγένετο
ῃ wpa aveTrecey Kat οἱ δωδεκα ἀποστολοι συν αὐτω" 16 Kae
εὐπεν προς auTous εἐπιθυμια ἐπεθυμησα τουτο TO πασχα φαγειν
μεθ υμων προ του με παθειν' 16 Aey@ yap υμιν OUKETL OV μὴ
φαγω εἕ αὐτου ews οτου πληρωθὴ ev τὴ βασίλεια Tov θεου
“Kau δεξαμενος ποτηρίον ευὐχαρίιστησας εὐπεν' λαβεται τουτο
και διαμερίσαται cavTous eyo yap υμιν OTL OV μὴ πίω EK TOU
γενήματος τῆς αμπέλου ews oTov ἡ βασίλεια του θεου ελθη"
“kat NaBwv αρτον ευὐχαριστησας εκλασεν καὶ εδωκεν αὑτοῖς
λεγων" TOUTO εστίν TO σώμα MoU TO ὑπερ ULV διδομενον TOUTO
TOLELTAL ELS τὴν ἐμὴν αναμνησιν" ““ωσαυτως καὶ TO ΤΠοτηρίον
μετα το διπνησαι λεγων || τουτο TO ποτήριον ἡ καινὴ διαθηκὴ εν
τω αἰμαᾶτι μου TO ὑπερ υμων εκχυνομενον' ™ ANY ἰδου ἢ χείρ
του παραδιδοντος με μετ EmoU ETL της τραπεζὴης και O μεν υἱος
του ἀανθρωπου πορεύεται κατα TO ὠὡρίσμενον πλὴν οὐαᾶι τω
ἀνθρώπω εκινω δὲ ov παραδιδοτε Και αὐτοῖ npEavto συν-
ζητιν προς eavTous To τις apa etn εἕ avTwY O τουτο μελλων
πρασσειν'" 4Eyeveto δε καὶ φιλονικεία εν αὐτοῖς" TO τίς
αὑτῶν δοκεῖ εἰναι μιζων 0 δὲ evmev αὑτοῖς οἱ Bacirers
tov | εθνων κατακυριευουσιν avt@v καὶ οἱ εξουσιαζοντες αυὐτων
εὐεργεται καλουνται ἔυμις de οὐχ ουτως" αλλ ο μιζων εν υμιν
γενεσθω ws ο νεωτερος καί 0 ἤγουμενος ὡς ο διακονων" ἥτις yap
μιζων ο avakimevos n 0 διακονων οὐχεῖ ὁ ανακίμενος eyw Se
εἰμει εν μεσω ὑμων ὡς ὁ διακονων ἔδυμις δὲ εσταῖ ov διαμεμενὴη-

xxii 13 πασχαχα] χα bis scriptum ad finem columnae et ad init sequentis

Pet 108

Pet 109

Pet 110

Pet 111

Pet 112

ἼὩ TEXT OF CODEX Ν. Lk xxii

KOTES MET EMOU εν TOLS TLPaTpoLS μου" ™Kayw διατιθεμαι υμιν
καθως διεθετο μοι ο πατὴρ μου βασιλειαν wa eo||OeveTar Kat
πίινηται μετ εἐμου επι της τραπεζης μου εν TH βασιλεια μου.
Καὶ καθησεσθε emi θρονων κρίνοντες τας δωδεκα φυλας του
ἰσραηλ" ἘΠ πτεν δὲ 0 κυριος σιμων σίμωὼων ιδου ο σατανᾶς
εξετησατο ὑμᾶς του σινίασαι ὡς τον σίτον' “Eyw δὲ εδεηθην
περι σου Wa μὴ εκλυπὴ ἡ πίστις σου" καὶ συ Ilote επι-
στρεψας στηριξον τους ἀδελῴους σου" 80. δὲ εὐπεν avTo
KUPLE μετα TOV ETOLMOS εἰμει καὶ εἰς φυλακὴν Kat εἰς θανατον
πορευεσθαι" *o δὲ | en λεγω σοι πετρε OV μὴ φωνησὴ σημερον
αλεκτωρ᾽ πριν ἢ τρις απαρνηση μή ELOEVaL με" > Kae evmrev
αὐτοῖς οτε απεστίλα vas ατερ BaddavTiov καὶ πηρας Kat
υποδηματων μὴ τινος υστερησαταί" οἱ δε εὐπον ουθενος 36 Εν -
πεν ουν AUTOLS ἀλλα νυν ο χων βαλλαντιον apaTw ομοιως καὶ
πηραν καὶ O MN EXOV πωλῆσει το ἱματίον αὐτου καὶ ayopacn
μαχαιραν'" Λέγω yap υμιν OTL ETL TOVTO TO γεγραμμενον
det τελεσθηναῖι εν εμοι TO καὶ μετα αἰνομων ἐλογισθη καὶ yap Ta
περι εμου τέλος εχει" Ou δὲ εὐπὸν κυριε LOov μαχαιρε δυο
WOE" ο O€ εἰπεν αὐτοῖς LKAVOV ἐστιν" 9 Καὶ εξελθων επορευθη
εἰς TO ορος των EAALWY KATA TO εθος" ηκολουθησαν δὲ avTw Kat
ov μαθηται αυτου" Tevopevos δὲ ἐπὶ TW τόπω εἰπεν AUTOLS
προσευχεσθαι μη εἰσελθιν εἰς πιρασμον “\Kat αὐτὸς απεσ-
πασθη απ avtwv woes λιθου βολὴν Kat θεις τα γονατα προσηυ-
χετο ἥλεγων' πατὴρ εἰ βουλει παρενεγκειν TO ποτηριον τοῦτο
απ ἐμου ] πλην' μὴ το θέλημα μου adda TO σον γενεσθω
“Kat avaotas απὸ τῆς προσευχῆς ἔλθων προς τους μαθητας
EUPEV AVTOUS κοιμουμενους" απὸ τῆς λυπης “Kae εὐπεν
auto TL καθευδεται ἀνασταντες προσευχεσθαι va μὴ εἰσέλθητε
εἰς πιρασμον “Ere αὐτου λαλουντος Lov οχλος καὶ ὁ λεγο-
μενος Lovodas εἰς των δωδεκα προηρχετο" αὑτους" καὶ ἡγγίσεν TH
σου φίλησαι avTov: 80 de ἑησους εὐπεν avTw tovda φιλη-
ματι Tov viov του avOpwrov παραδιδως “ιδοντες δὲ ov περι

αυτον To ||
Deest folium usque ad vers 57.

AUTOV λεγων" γυναι ουκ οἰδα αὐτον" και μετὰ βραχὺ ετερος LOWY

xxii 45 κοιμουμενους] ov 1° deleto, w sec manu supra scriptum

Lk xxii-xxili TEXT OF CODEX Ν. 73

avtov epn και ov εἕ avtwy ev: o δὲ TeTpos εὐπεν ἀνθρωπε οὐκ
eee Και διαστασὴς woes wpas μιας αλλος τις δειισχυρίζετο
λεγων em αληθιας καὶ ovTOS μετ aUTOV HV καὶ yap γαλιλαίος
ἐστιν" “evmev δὲ ο πετρος ἀνθρωπε οὐκ o1da ο Revels? καὶ
παραχρημα eT’ NaXovYTOS αὐτου εφωνησεν ἀλεκτωρ'" Kae
στραφεις o KupLos ενεβλεψεν τω πετρω" καὶ ὑπεμνησθη O TETPOS
του λογου του ιησου ὡς εἰπεν αὐτῶ | OTL πριν ἀλεκτορα φωνησαι
απαρνησὴ με τρις" “Kar εξελθων εξἕω ο πετρος εκλαυσεν πικ-
ρως" Και οὐ avdpes οἱ συνέχοντες τον ἰησουν ενεπωίζον
αὐτῶ δεροντες “kal περικαλύψαντες αὑτον ετυπτον αὐτου TO
TPOTWTOV καὶ ἐπηρώτων αὑτὸν λέγοντες TPOPNTEVGOY TLS ἐστιν
ο παίσας σε' “Kal eTepa πολλα βλασῴφημουντες ἔλεγον εἰς
αυτον Kat ws eyeveto ἡμερα συνηχθη To πρεσβυτερίον του
λαου: apylepers τε καὶ γραμματεῖς καὶ ἡγᾶγον avToV εἰς TO
συνεδριον εαυὐτων λείγοντες “eu σὺ εἰ ὁ χρίστος εὐπε ἡμίιν'
Eurrev δὲ αὑτοῖς εαν vu evrw ov μὴ πιστευσητε" ὅεαν δὲ Kat
ἐρωτήσω ov μὴ αποκριθηται μοι ἡ απολυσητε' “ato του νυν
Eora: ουιος του ανθρωπου καθημενος ex δεξίων THs δυναμεως
του θεου “evrov δὲ παντες συ ουν εἰ ο υἱος του θεου o δὲ προς
auTous εφη" vis λεγεται OTL εγὼ εἰμι "Qc δὲ evtrov τι ETL
χρίαν EXOMEV μαρτυρίας AVTOL Yap NKOVTAMEV απο TOV TTOMATOS
auTou"

XXIII. Kaz avactay array to πληθος αυὐτων nyayov auTov
emt Tov πιίλατον" *npEav\ro δε κατηγοριν αὐτου λέγοντες TOUTOV
εὐρομεν" διαστρεφοντα To εθνος ἡμων καὶ κωλυοντα καίσαρει
φορους διδοναι" Neyovta εαὐτον χριστον βασίλεα εἰναι" 80
ὃε πίλατος ἐπηρωτησεν αὑτον λέγων σὺ εἰ ο βασίλευς των Lov-
δαιων ο δε ἀποκριθεὶς avtw edn ov λεγεις" 40 δε πίλατος εὐπεν
προς Tous ἀρχίερεις Kat τους οχλοὺυς οὐδεν εὑρίσκω aLTLOV
εν τω ανθρωπω τουτω" ὅθι, δε επίσχυον λέγοντες οτί ava-
σείει TOV λαὸν διδασκων καθ ολὴς της Lovdatass αρξἕαμενος απὸ
της || γαλιλαιας ews ὠδε' ἐπίλατος δὲ ἀκουσας γαλγλαιας επη-
ρωτησεν εἰ 0 avOpwrros γαλιλαίος εστιν "Kat ἐπύγνους OTL EK τῆς
εξουσιας ἡρωδου ἐστιν" ἀνέπεμψεν avTov προς ἡρωδὴν ovTa Kat
αυτον εν ἱεροσολυμοῖς EV ταυταῖς ταῖς ἡμεραις" ὅὃο δὲ ἩἨἩρωδὴης

xxiii 4 εἰπεν] rasura litterae o post π' 6 γαλγλαια5] yaX extra seriem
litterarum scriptum; ya ad fin lineae, ἃ ad init sequentis

Pet 113

Pet 114

Pet 115

Pet 116

74 TEXT OF CODEX N. Lk xxiii

Lowy Tov ἡσουν exapyn λείαν ἣν yap θέλων εἕ Lxavou χρονου
ἐδειν αὑτον δια TO ἀκουειν πολλα περι αὐτου KaL ηλπιζεν τι
σημιον LEW UT αὐτου γινομενον' ϑεπήηρωτα δὲ auToV εν λογοις
ἰκανοίς autos δὲ οὐδεν ἀπεκρίνατο avtw: ιστηκεισαν | δὲ οἱ
αἀρχίερεις καὶ OL γραμματεις εὐτονως κατήηγορουντες αὑτοῦ"
UE Eovlevyoas δὲ avtov καὶ ο npwdns συν τοις στρατευμασιν
αὐτου καὶ εμπεξας περιβαλων avtov ἐεἐσθητα λαμπραν ἀνεπεμψεν
avtov πίλατω" “eyevovTo δὲ φίλοι ο TE πίλατος και ο ἡρωδὴης εν
αὐτὴ TN ἡμέρα LET ἀλλήλων προυπήηρχον yap εν εχθρα οντες
προς eavtous* ἥ'πίλατος be συγκαλεσαμενος TOUS ἀρχίερεις καὶ
TOUS apyovTas καὶ Tov λαον Ἄειπεν προς αὑτους προσηνεγκατε
μοι || Tov ανθρωπον τουτον ws «ὡποστρεφοντα Tov λαον Kat ἰδου
εγὼω ενώπίον ὑυμων ανακρινᾶς οὐδεν ευρον εν τω ἀνθρώπω τούτω
αὐτίον WY κατηγορεῖτε κατ αὐτου" αλλ οὔτε Ηρωδὴς ave-
πεμψα yap vuas προς αὐτον' καὶ ἰδου οὐδεν αξιον θανατου
ἐστιν πεπραγμενον εν avTw “παιδευσας ουν αὑτον απολυσω"
ἸΣυνηθιαν Se εὐχεν atrodvew αὑτοῖς eva κατα εορτην᾽ 18 A νε-
κραξαν δὲ παν πληθει λεγοντες" ape τουτον ἀπολυσον δε ἡμῖν
τον BapaBBav: ϑοστις ny δια στασιν τινα γεναμενην | εν TH
πόλει Kat φονον βεβλημενος εἰς φυλακην'" ΤΤαλιν ovy o
πίλατος προσεφωνησεν θελων απολυσαιν Tov tnoovy “ou δὲ
επεφωνουν λεγοντες σταυρωσον σταυρωσον aVTOV ΞΘ de
TPLTOV ELTEV προς αὑτοὺς TL Yap κακον εποιῆσεν OUTOS* οὐδεν
αὐτιον θανατου ευρον εν αὑτω παίδευσας ovy αὑτὸν απολύυσω
Ou δὲ erexwTo φωναῖς μεγαλαις αὐτουμενοῖ αὑτον σταυρωθηναι"
Kal κατίσχυον at Pwval αὐτων καὶ TOV ἀρχίερεων" 4O de
πίλατος εἴπεκρινε yever Oar To αὐτημα avTwv: ™atreducev δὲ TOV
δια στασιν Kat φονον βεβλημενον εἰς τὴν φυλακὴν ον NTOVYTO
τον δὲ imoovy παρεδωκεν τω θεληματι avTor: *Kat ὡς
απηγαγον avtTov εἐπίλαβομενοι σιμωνος τινος κυρηναίου ερχο-
μενου amr aypou ἐπεθηκαν avTw Tov σταυρον φερειν οπίσθεν του
σου ἸΉκολουθει δε avtw πολυ πληθος του λαου" Kat
γυναίκων al ἐκόπτοντο καὶ εθρηνουν avTov ἜΣ τραφις δε
προς avTAas ο τἡσοὺς εὐπεν θυγατερες ἱιερουσαλημ | μὴ κλαίετε
em ewe πλὴν Eh EAUTAS κλαίεται καὶ ETL τὰ TEKVA υὑμων" “OTL
ἰδου EpYOVTAaL NMEpal EV als ερουσιν μακαρίαν αἱ στιραι καὶ aL

ΧΧΙΠ 12. προυπηρχον] χον inter lineas scriptum eadem manu

Lk xxili—xxiv TEXT OF CODEX N. 75

κοιλίαι AL οὐκ εγεννησαν καὶ μᾶστοι oL οὐκ εθηλασαν' *TOTE
ἀρξωνται λεγεῖν τοις ορεσιν Tecate eh ἡμας και τοις βουνοις
καλυψατε μας" “ott εἰ εν τω vypw ξυλω ταῦτα ποιουσιν εν
Tw Enpw τι αν γενηται" Ήσοντο δὲ kat ετεροι δυο Kakoupyot
συν avT@ ανερεθηναι" “και οτε Απηλθον emt τον τόπον
τον καλουμενον κραΐνιον Exel ἐεσταυρωσαν AUTOV' καὶ τοῦς Pet 117
κακουργους" ον pev εκ δεξιων ον δὲ εξ ευωνυμων 4O δὲ
σους ἔλεγεν πάτερ αφες αὑτοῖς ov yap οἰδασιν TL ποιουσιν
Διαμερίζομενοι Se Ta ἐιματια αὐτου εβαλλον κληρους * Kat ἰστη-
Ket ο λαος θεωρων' εξεμυκτηριζον δὲ καὶ οἱ ἀρχοντες συν αὐτοῖς
NeyovTes* ἀλλοὺυς ἐσωσεν σωσατο εαὖὔτον εἰ ουτος εστιν ο χρίστος
ο του θεου εκλεκτος" “ενεπεζον δὲ AUTW και οἱ OTPATLWTAL προσ-
ερχομενοι καὶ οἕος προσφεροντες αὐτω "Kat λέγοντες | εἰ σὺ εἰ
ο βασίλευς των ἐιουδαίων σωσον σεαυτον" Hy δὲ καὶ επι-
γραφὴ γεγραμμενὴ ET AVTW γράμμασιν EXAHVLKOLS καὶ POLMALKOLS
Kat εβραικοις" ovTos εστιν σους o βασίλευς των LovdaLwr’
Kus δὲ των κρεμασθεντων κακουργων" εβλασφημει avTov λεγων'
εἰ TU εἰ O χρίστος σωσον σεαῦτον καὶ ἡμας" ὉΑΛποκριθεις δὲ
O ετερος ἐπετίμα αὑτω λεγων οὐδὲ φοβη au τον θεον OTL EV τω
αὐτω κρίματι εἰ' “και nuts μεν δικαίως aia yap ὧν εἐπραξα-

μεμοι ||
Desunt folia tria usque ad xxiv 13.

χουσαν σταδιοὺυς exatoy εξἕηκοντα απὸ ἱιερουσάλὴημ ἡ ονομα Vind 1
εμμαους" “Kal avTor ὡμίλουν προσ αλληλοὺυς περι πάντων
των συμβεβηκοτων τουτων Ὁ Kau eyeveTo ev τω ομίιλειν
αὐτους Kat συνζητιν" καὶ AUTOS O ιησοὺυς εγγίσας συνεπορευετο
αὐτοῖς “ou δὲ οφθαλμοι avTwy εἐκρατουντο του μὴ επίγνωναι
αὐὑτον" Vevey δὲ προς αυτους" τινες OL AOYOL OUTOL OUS aVTI-
βαλλεται προς αλληλοὺυς περίπατουντες καὶ ἐστε σκυθρωποι"
8 ποκριθεις δε εἰς ονοματι κλεοπας εἰπεν | προς aUTOV" σὺ μονος
TAPOLKELS ἱερουσαλημ' καὶ οὐκ εγνως τῶ γενομενα εν αὑτὴ εν
TALS ἡμεραις ταυταις" “Kae εὐπεν αὑτοῖς ποία" οἱ δὲ εὐπον
αὐυτω τα περι τΙἡσου του ναζωραιου" ος γένετο ἀνὴρ προφητῆης"
δυνατος ev epyw καὶ λόγω εναντίον Tov θεου καὶ παντὸς του
xxiii 41 επραξαμεμοι] sic p. m. litteris o erasis, μὶ 25 inv mutatum = xxiv 13

exarov et punctis impositis et obelis per singulas litteras ductis improbatum
est. Verisimile est puncta quibus improbaret ipsam primam manum posuisse

Vind 2

76 TEXT OF CODEX N. Lk xxiv

λαου ™oTws TE παρεδωκαν αὑτον Ol aPXLEPELS καὶ OL ἀρχοντες
ἡμῶν εἰς κρίμα θανατου καὶ εσταυρωσαν avTov ™ nuts δε ηλπι-
ζομεν oTL αὑτος ἐστιν O μελλων λυτρουσθαι τον ἰσραηλ' αλλα
γε συν πασιν τούτοις τρίτην ταυτην ||

Desunt folia duo usque ad xxiv 39.

πνευμα σαρκα καὶ οστὰ οὐκ ever καθως Ene θεωρειτε εἐχοντα"
“Kat TovTO εἰπὼν εδιξεν αὐτοῖς τας χείρας καὶ τοὺς ποδας"
“Er. δὲ απίστουντωῶν αὐτῶν απὸ τῆς Yapas καὶ θαυμαζοντων
εἶπεν αὑτοῖς eyeTa TL βρωσιμον evOade “ou δὲ ἐπεδωκαν avTw
tyOvos οπτου μερος καὶ απὸ μελισσίου κηριου" “Kat λαβων
ενωπίον αὑτων εφαγεν'" ΜΕ πεν δὲ αὐτοῖς ovToe ob λογοι
μου ους ἐλαλησα προς υμας ETL WY συν υμιν OTL SEL πληρωθηναι
TavTa Ta γεγραμμενα | ev τω νομω μωύυσεως καὶ προφηταῖις
καὶ Ψψαλμοις περὶ ἐμου" tote διηνοιξεν αὐτων Tov vouy τοῦ
ouvievat Tas γραφας" “και Evtrev αὐτοῖς oTt ουτως γεγρα-
πται καὶ ovTws εδει παθειν τον χρίστον καὶ αναστηναι εκ
νεκρὼν TH τρίτὴ ἡμέρα “Kat κηρυχθηνανι ETL τω ονοματι
αὐτου μετανοιαν καὶ αφεσιν ἀμαρτίων εἰς παντὰα Ta εθνη
ἀρξαμενοι απὸ ιερουσάλημ ὅὄυμις δε εσται μαρτυρες τουτων"
“Kau δου εγω «αποστέλλω τὴν ἐπαγγελίαν του πᾶτρος μου
ed υμας υμις δε καὶ

Deest folium usque ad finem evangelir.

xxiv 47 κηρυχθηναι] super litteras κη linea ducta est, quaemadmodum super
xv et similia duci solet. Hoc loco igitur per errorem ducta est

SECUNDUM IOHANNEM.

Desunt folia duo ab initio evangelit usque ad i 21.

ou: “evTroy OVY AUTW TLS εἰ LYa «ποκρίσειν δωμεν τοὺς πεμψασιν Pet 118
ἡμᾶς TL NEYELS περὶ σεαυτου. 3Kbn eyo φωνὴ βοωντος εν
Τὴ ερήημω εὐυθυναται τὴν οδον κυρίου καθως εὐπεν ηἡσαίας ο
προφητὴης “Kai οὐ ἀπεσταάλμενοι noav ex των Φαρισεων
και ἡρωτησαν avTOV καὶ εἰπὸν avTw. TL ovy βαπτιζεις εἰ
συ OUK εἰ ο χρίστος οὐδε ἡλίας ουδὲ ο προφητὴς Α πεκριθη
αὐτοῖς οιωὠαννὴς Aeywv eyw βαπτιζω υμας εν υδατι. μεσος δε
υμων εστηκεν ον UMLS οὐκ οἰδαται Ἴο οπίσω | μου ερχομενος
Ov οὐκ εἰμει αἀξιος La λυσω αὐτου τον ἰμαντὰα του ὑποδηματος
autos υμας βαπτίσει εν πνευμᾶατι αγίω καὶ TUpEL ™TaVTA εν
βηθανια εγενοντο περαν Tov Ltopdavou οπου nv twavyns βαπ-
τιζων. "Tn emauptov βλεπὶ τὸν τσουν ερχομενον προς
auTov καὶ λεγε. ἰδὲ ο ἀμνος Tov θεου ο ερων THY αἀμαρτίαν
του κοσμου. “Outos ἐστιν περὶ ov εγω εἰπὸν οπίσω μου
ερχεται avnp os εἐμπροσθεν μου γέγονεν οτέ TpwTos μου yp ||
Kayo οὐκ εἰδιν avTOV adr wa φαναιρωθὴ τω ἰσραηλ" δια Pet 119
τουτο 7AOov eyw εν τω υδατι βαπτιζων. “Kai εμαρτυρησεν
ωαννὴς λεγων οτί τεθεαμαι TO πνευμα καταβαίνον ὡς Tept-
στεραν εἕ ουρανου Kal εμινεν ἐπ᾿ avTov “Kayw οὐκ εἰδιν αὐτον
αλλ o πεμψας με βαπτειζιν εν υδατι εκείνος μοι evtrev ed
ον av ἰδης TO πνευμα καταβαινον καὶ μενον ET αὑτον oUTOS
εστιν o βαπτιζων ev τω πνεματί τω ἀγίω “KaYw εωρακα Kat
i 27 ο οπισω] 8. m. habet in rasura vocum o ὀπίσω, avros ἐστιν 0 οπισω (ιν o
οπισω extra seriem litterarum) ov οὐκ ewer] litt. ov οὐκ εἰ erasis, 5. m. habet

os εμπροσθεν jou γὙεγονεν ov οὐκ εἰμει (προσθεν μου γεγονεν ov οὐκ εἰ extra seriem
litterarum) 31 edu] 8, m. now 33 εἰδιν] 5. m. now

Pet 120

Pet 121

78 TEXT OF CODEX N. Jn 1: ἢ

μεμαρτυρηκα OTL OUTOS εστιν O VLOS του θεου | Tn emrauptov
παλιν ELOTHKEL O Lwavins καὶ εἰ τῶν μαθητων αὐτου δυο “Kat
εμβλεψας τω τἡσου περίπατουντι λέγει ἐδὲ ο auvos του θεου
7 και ἤκουσαν αὐτοῦ οἱ δυο μαθηται λαλουντος καὶ ἠκολουθησαν
Tw inoov ϑστραφεις δε 0 unoous Kat θεασαμενος αὑτοὺς ακολου-
θουντας eyes αὐτοῖς Te ζητιται οι. δὲ εἰπὸν αὐτω ραββι ο
λεγεταί μεθερμηνευομενον διδασκαλε που pevis “Neyer αὐτοῖς
ερχεσθαι Kat weTat ηλθον ουν καὶ LOoy που μενεῖ καὶ παρ aVT@

εμίιναν THY ἡμεραν ||
Desunt folia duo usque ad ui 6.

VAL KATA TOV καθαρισμον τῶν ιουδαιων χωροῦσαι AVA μετρήητας

δυο ἢ τρις" 7Aeyer αὑτοῖς ὁ σους γεμίσαται Tas υδριας

υδατος καὶ εγεμίσαν avTas ews avw: ὅκαι Reyer Avtots
αντλησαται νυν καὶ φερεται τω ἀαρχιτρικλινω. οἱ SE ἡνεγκαν
°Os de εγευσατο ο ἀρχιτρίκλινος TO ὑδωρ οινον γεγενήμενον καὶ
οὐκ ηδει ποθεν εστιν οἱ δὲ διάκονοι ἡδεισαν OL ηντλήκοτες TO
υδωρ' dave τον νυμφιον ο ἀαρχιτρικλινος “Kat eye AUT Tras
ἀνθρωπος πρωτον τον καλον | οινον τίθησιν Kat οταν μεθυσθω-
σιν τοτε TOV ἐλάσσω. GU τετηρηκας TOV κῶλον OLVOY EWS apTt.
UTavtny ἐποίησεν ἀρχὴν τῶν σημίων O LnaOUS εν Kava τῆς
γαλίλαις καὶ εφανερωσεν τὴν δοξαν αὐτου καὶ επιστευσαν εἰς
αυτον οἱ μαθηται αυτου" “Meta tovto κατεβὴ εἰς καπερ-
ναουμ AUTOS καὶ ἡ μητὴρ αὕτου Kal ol ἀδελῴφοι αὐτου. καὶ οἱ
μαθηται avTov. καὶ EXEL ἐμίιναν οὐ πολλᾶς NMEpAs 1 1Κ αἱ
εγγυς nv TO πασχα τῶν ιουδαιων. Kat ave8n ο τἡσοὺυς
εἰς ιεροσολυμα “Kae nupev || εν τω Lepw TOUS T@AOUYTAS Boas.
Kal προβατα. και TEPLOTEPAS καὶ TOUS κερματιστας καθημενους
Beat ποίησας ws φραγελλίον εκ σχυνίων παντας εξεβαλεν εκ
του ερου Ta Te προβατα καὶ Tovs Boas και των κολλυβιστων
efeyeev TO κερμὰ καὶ Tas τραπεζας ἀνεστρεψεν “Kat τοις τας
περίστερας πωλουσειν ELTEY APATE TaVTA εντευθεν. μη ποιειται
τον OLKOV του TATPOS μου οἶκον εμπορίου. Ἰτ}μνησθησαν δὲ
ot μαθηται αὐτου ote γεγραμμενον ἐστιν o ζηλος του οἰκου
σου καταφαγεται με 18 Απεκρίθησαν ov ιουδαίοι καὶ εἰπαν
AUTM. τι σημίον SuYVUELS ἡμιν OTL ταυτα ποίεις. 19 Α πεκριθη

ii 17 με additum

Jn 1111] TEXT OF CODEX N. 79

ο ἴσους και εἰπεν αὑτοῖς λυσαταῖ TOV ναον τοῦτον Kat εν τρίσιν
ἡμεραις eyep@ αὑτον. “™evrray ovy οἱ ἰιουδαιοι τεσσερεκοντὰ καὶ
εξ ετεσιν ὠκοδομηθὴ ο vaos ovTOS καὶ σὺ εν τρισίν ἡμεραῖς
eyepels αὑτον. “exivos δε ἔλεγε περί του VAOV του σωματος αὐτου
=Ore οὖν ἡγερθὴ εκ νεκρων εμνησθησαν ot μαθηται αὐτου ott
τουτο || ἔλεγεν Kal ἐπίστευσαν TH γραφὴ καὶ TW λογω ὦ εὐπεν Pet 129
ο iaous ϑῷς δὲ nv εν τοις ἱεροσολυμοις εν τω πᾶσχα εν
τὴ εορτὴ πολλοι επίστευσαν εἰς TO ονομα αὐτου θεωρουντες
AUTOU TA σημία A εποίει * Autos δὲ 0 τἡσους οὐκ επίστευεν
εαυτον αὑτοῖς δια TO αὑτον γινωσκιν παντας “και OTL OV χρίαν
εἰχεν Wa TLS μαρτυρησηὴ περι του ἀανθρωπου avTOS yap εγινω-
σκεν τι ἣν εν τω ανθρωπω

Ill. Hy δὲ avOpwros εκ των φαρισαίων νικοδημος ονομα
aUT® ἀρχωὼν τῶν ιουδαίων ἔθυτος ηλθεν προς τον τἡσουν
νυκτος | Kat εὐπεν αὐτω ραββι οιδαμεν ote απο θεου ἐληλυθας
διδασκαλος ovdis yap δυναται ταυτα Ta σημια ποίειν a σὺ
ποίεις εαν μὴ ἢ ὁ θεος μετ αὐτου δΑπεκριθὴ ο τἡσους Kat
επεν AUTO ἀμὴν ἀμὴν λεγω σοι cay μὴ τίς yevvnOn ανωθεν
ov δυναται ιδειν την βασίλειαν του θεου *Aeyet προς avTov
νικοδημος πῶς Suvatat avOpwtros yevynOnvar γερων wv pn
δυναταῖι εἰς τὴν κοίλίαν τῆς μῆτρος αὐτου δευτερον εἰσελθιν Kat
γεννηθηναι" Απεκριθὴ ο tnoous ἀμὴν ἀμὴν λεγω σοι εαν
μὴ || τις γεννηθη εξ υδατος Kat πνευματος ov δυναταῖι εἰσελθειν Pet 123
εἰς τὴν βασίλειαν του θεου ὅτο γεγεννήμενον ex τῆς σαρκος
σαρξ' εστιν. καὶ TO γεγεννήμενον εκ TOU πνευματος πνευμα
εστιν. μη Oavpacns ott εὐπον σοι det vas γεννηθηναι ανωθεν.
8ro πνευμα οπου θέλει TEL καὶ THY φωνὴν αὐτου ακουεις" αλλ
ουκ οἰδας ποθεν ερχεται καὶ που vTayel’ ουτως εστιν πᾶς oO
γεγεννήμενος EK TOU πνεύματος "Απεκριθὴ νικοδημος Kat
εἰπεν aUTw πως δυναται TavTa γενεσθαι: "" Απεκριθὴ ο τἡσους
καὶ εἰπεὲεν AUTW σὺ εἰ ο διδασκαλος του ἰσραὴλ καὶ TaUTA OV
γινωσκεις. π Αμην ἀμὴν λέγω σοι. OTL ο οἰδαμεν λαλουμεν
καὶ ὁ εωρακαμεν μαρτυρουμεν καὶ THY μαρτυρίαν ἡμῶν ουδις
λαμβανει ἴΞει τα εἐπιγία ELTTOV υὑμιν καὶ OV TLOTEVETAL πως εαν
ELT υμιν Ta ἐπουρανια πίστευεται “Kat ουδεις αναβεβηκεν εἰς
τον ουρανον εἰ μὴ 0 εκ TOV oVpavov KaTaBas ο υἱος του
ανθρωπου ο wy εν τω ουρανω. “Kat καθὼς povons υὑψωσεν
τον οφιν ev ||

Pet 124

Pet 125

Pet 126

80 TEXT OF CODEX N. Jn π||

Deest folium usque ad vers 22.

Meta tavta ηλθεν o tnoovs Kat ov μαθηται αὐτου εἰς τὴν
tovdatay ynv Kat exer διετριβεν μετ αὐτων και εβαπτιζεν'"
Hy δὲ καὶ ο twavyns βαπτιζων ev αἰνων εγγυς του σαλειμ"
OTL VOaATA πολλα HY εκεί. καὶ παρεγίνοντο καὶ εβαπτιζοντο
4Ourw yap nv βεβλημενος εἰς την φυλακὴν ο ιωαννῆς.
*Eyeveto ouv ζητησις εκ τῶν μαθητων ιωαννου μετα ιουδαιου
περι καθαρισμου και ηλθον προς τον ἑἰωαννὴν καὶ εἰπαν AVT@
ραββι. os nv μετα σου Tepay του Lopdavovu | w ov μεμαρτυρηκας
woe ουτος βαπτιζει Kal παντες ερχονται προς avToD. ἼΑπε-
κριθηὴ o twavyns καὶ εὐπεν οὐ δυναται avOpwtros λαμβανειν
ovdev εαν μὴ ἡ δεδομενον aUTW EK TOU ουρανου" 8 Αυτοι
UMELS μοι μαρτυρεῖτε OTL εὐπὸν οὐκ εἰμι εγὼ O χρίστος αλλ,
OTL ἀπεσταλμενος εἰμι εἐμπροσθεν εκεινου. 50 εἐχων τὴν
νυμῴφην νυμῴφιος εστιν" o δε φίλος του νυμφιου" ο εστηκως και
ακουων αὐτου. χαρὰ χαίρει δια THY φωνὴν του νυνφιου αὐτὴ
ουν ἡ χαρα ἡ ἐμὴ πεπληρωταῖι “Exe

Deest folium usque ad iv 5.

μενην συχαρ' πλησιον Tov χωρίου ov εδωκεν τακωβ wwond
τω υἱω avTou: ἔην Se εκει πηγὴ του τακωβ O ουν τησους
κεκοπίακως EK τῆς οδοιπορείας εκαθεζετο ουτως ETL TH πήηγη"
@pa ἣν ὡς εκτη" ρχεται γυνὴ ek τῆς σαμαρειας αν-
τλησαι υδωρ eyes αὑτὴ 0 (σοὺς δος μοι πίειν οι yap
μαθηταὶ αὐτου ἀπεληλυθεισαν εἰς τὴν πολιν LWA Tpopas
ayopacwatv *Aeyer ουν αὑτω ἢ γυνὴ ἡ σαμαριτις" Tes
συ ιουδαιος ὧν Tap εμου πίειν aLTELS γυναιϊκος σαμαριτιδος
ουσης. οὐ γαρ συνχρωνται ιουδαιοι σαμαρειταις" 10 A qre-
KpLOn ο wnoovs καὶ εὐπεν αὐτὴ εἰ Noes THY δωρεαν του θεου
και τις EOTLY O λεγων σοι δος μοι πίειν' συ αν ἡτῆσας avToOV
καὶ εδωκεν σοι vowp Cor Neves avT@ ἡ γυνὴ κυρίε οὔτε
ἀντλημα εχεὶς καὶ τὸ φρεαρ εστιν βαθυ' ποθεν ουν exes
To vowp To ἕων “un συ μειζων εἰ του πατρος ἡμων LaKwB* Os
εδωκεν ἡμίν To φρεαρ' καὶ autos εξ αὐτου επίεν καὶ οἱ υἱοι
αὐτου καὶ τα θρεμματα avTov || 8 πεκριθὴ ο τἡσοὺυς Kat
εἰπεν AUTN πᾶς ο πίνων εκ τοῦ υδατος τουτου διψήσει παλιν'
Mog ὃ αν πίη εκ του VOaTOS οὐ Eyw δωσω avTw ov μὴ διψήσει

iii 29 νυνφιου] νυν per compendium extra seriem litterarum scriptum

Jn iv TEXT OF CODEX N. 81

εἰς TOV alwva adda TO υδωρ ο εγω δωσω aUTw γενήσεται εν
avT@ πηγη ὑδατος αλλομενοῦυ εἰς ἕωην αἰωνιον ἸδΛεγεὶ προς
αὑτὸν ἡ γυνὴ κυρίε δος μοι TovTO To ὑδωρ wa μὴ διψω μηδε
ερχομαι evOade ἀαντλειν" Aeyet avTn o σους ὑπαγε φωνη-
σον Tov avdpa σου και edOe ενθαδε' 7 AmexpiOn ἡ γυνὴ Kat
εὐπεν AUTW οὐκ EX avdpa: | Aeyet αὑτὴ o τἡσους καλως
εὐπτας oTt ἀνδρα οὐκ exw ἥἜπεντε yap avédpas εσχες" και νυν ον
EXELS οὐκ ἐστιν σου avnp* τοῦτο ἀληθες εἰρηκας" 19 Λέγει
αὐτὼ ἡ γυνὴ κυριε θεωρω ote προφητης εἰ συ" “ou πατερες
μων EV TW OPEL τουτω προσεκυνησαν και ὑμεῖς λεγετε OTL εν
ἱεροσολυμοις εστιν O TOTTOS οπου προσκυνεῖν δει" ἜΛ ever
αὐτὴ ο σοὺς γυναι πίστευσον μοι OTL ερχεταί WPA OTE οὔτε
εν τω OPEL τουτω" OUTE εν ἱεροσολυμοίς προσκυνησεται τω ||
πατρι ἕυμεις προσκυνεῖτε ὁ οὐκ οἰδατε' ἡμεῖς προσκυνουμεν Pet 127
ο οἰδαμεν OTL ἡ σωτηρία εκ τῶν ἰουδαίων εστιν" αλλ ερχεται
@pa καὶ vuy εστιν' οτε οἱ ἀληθινοι προσκυνηται προσκυνη-
σουσιν τω πατρι εν πνευματι καὶ αληθεια" καὶ yap ο πατὴρ
τοιουτοὺυς ἕητει τους προσκυνουντᾶς αὑτον 4@eos ο θεος και
TOUS προσκυνουντᾶς aUTOV εν πνευμαᾶτι και αληθεια δει προσ-
κυνειν" ~Aeyer αὐτῶ ἢ γυνὴ" οἰδαμεν oT’ μεσσίας ερχεται
ο λεγόμενος χρίστος οταν ἔλθη εκείνος avayyeder μιν | παντα"
ἤὄλεγει αὐτὴ O τἤσους εγω εἰμὶ O λαλων σοι" “Kae ene
τουτω ηλθον οἱ μαθηται αὐτου Kat εθαυμαζον οτι μετα γυναικος
ἐλαλει" οὐδεὶς pevTo επεν τί Enters ἡ TL λαλεὶς μετ αυτης
SAdnkev ουὐν τὴν υὑδριαν αὑτῆς ἡ γυνὴ" καὶ ἀπηλθεν εἰς τὴν
πολιν καὶ Reyer τοις ἀανθρωποις" “Sevte εἰδετε ἀνθρωπον os
εὐπεν [LOL TAVYTA OGM εποιησα' μὴτι OUTOS ἐστίν ὁ χρίστος
δ ξηλθον ουν εκ τῆς πολεως καὶ ἤρχοντο προς αὑτον" ἅν
Se τω μεταξυ' ηρωτουν avTov οἱ μαθηται αὐτου λεγονΐτες ραββι Pet 128
φαγε ®O δὲ εὐπεν αὑτοῖς eyw βρωσιν exw φαγειν nv ὑμεῖς
OUK οἰδατε' ®EXeyov ovv οὐ μαθηται προς αλληλοὺυς μητις
ἡνεγκεν avtw φαγειν" “eyes αὑτοῖς οἡσοὺυς εμον βρωμα εστιν
wa ποίησω To θέλημα του πεμψαντος με και τελειώσω αὐτου
TO epyov “oux ὑμεῖς λέγετε OTL ETL τετρᾶμηνος ἐστιν καὶ O
θερισμος epxetat' ιδου Aeyw υμιν ἐπάρατε Tovs οφθαλμους
υμων καὶ θεασασθε τας χωρας οτι λευκαι εἰσιν προς θερισμον

iv 24 θεος 1°] θεος auro scriptum et erasum, 8. τὴ, habet πνευμα 27 emt
τουτω] - τω Noyw extra seriem litt.

σα. 0

Pet 129

Pet 130

82 TEXT OF CODEX N. Jn iv

non | “Kat o θεριζων μισθον λαμβανει Kat συνάγει καρπον
εἰς Conv αἰωνιον wa ο σπείρων ομου χαιρὴ Kat o θεριζων' “ev
yap τουτω oO λογος εστιν αληθινος OTL αλλος εστιν ο σπίρων καὶ
αλλος ο θεριζων" εγω απεστείλα ὑμας θεριζειν' ο ovy: υμεις
KEKOTTLAKATE ANNOL κεκοπιακασιν KAL ὑμεῖς εἰς τον κοπον AUT@V
εἰσεληλυθατε “ex δὲ τῆς πολεως εκείνηῆς πολλοι ἐπίστευσαν
εἰς AUTOV των σαμαρειτωῶν δια τον λογον τῆς γυναιίκος μαρτυ-
povons OTL εἰπεν μοι παντα || οσα εποιησα" Ὅς ouv ηλθον
προς AUTOV οἱ σαμαρειται' NPwWTOVY αὐτον pELVAL παρ αὑτοις"
καὶ εμινεν exet δυο ἡμερας' “Kat πολλω πλείους επιστευσαν
εἰς αυτον δια τον λογον αὐτου" “TH δε γυναίκι ἔλεγον OTL οὐκετι
δια τὴν σὴν λαλίαν πιστευομεν' αὐτοὶ Yap ακηκοαμεν Kat
οἰδαμεν OTL OVTOS εστιν ἀληθως ο σωτὴρ του κοσμου ο χρίστος
“Mera δὲ τας δυο ἡμερας εξηλθεν εκειθεν καὶ ἀπηλθεν εἰς τὴν
γαλιλαιαν" “Autos yap o τἡσοὺυς εμαρτυρησεν ott προφη-
της | εν TH ἰδια πατρίδι τιμὴν οὐκ exeL* “Ore ovy ηλθεν
εἰς την γαλιίλαιαν εδεξαντο AVTOY OL γαλίλαιοι TAVTA EOpaKOTES
οσα εποίησεν εν ἱεροσολυμοῖς εν TH EOPTH Kal avToL yap ηἡλθον
εἰς τὴν εορτηὴν ΘΉΛλθεν ovy παλιν ο σους εν Kava τῆς
γαλιλαιας οπου ἐποίησεν TO ὑδωρ οινον" Ην δε τις βασι-
λικος οὐ o υἱος ἡσθενι εν καφαρναουμ' “ouvTos ακουσας οτι
σους NKEL εκ τῆς ἰουδαιας εἰς τὴν γαλιλαιαν: ἀπηλθεν προς
QUTOV καὶ ἡρωτα avTov wa καταβὴ καὶ LacnTaL αὐτου || τον
viov μέλλεν yap αποθνησκιν" πεν ουν o tnaovs προς
αὑτον εαν μὴ τἡμεια καὶ τερατὰα ἰδητε OV μὴ πιστευσηται"
9 Λεγεν πρὸς αὑτον ο βασίλικος κυριε καταβηθει πριν ἡ απο-

θανιν το παίδιον μου δ Λεγεὶ AUT@ ο LNTOUS πορευοῦυ ο VLOS
σου ζὴη και επιστευσεν ο ἀνθρωπος τω λογω ὦ ELTEV AUTH O
ησους Kal επορευετο" ἹΉ δὴ d€ αὐτου καταβαινοντος δου

ot δουλοι αὐτου: ὑπηντῆσαν αὐὑτω λέγοντες OTL O υἱος σου CN"
2equleto ουν τὴν @pav Tap avTwV εν ἡ κομψοτερον εσχεν"
εὐπὸν | ουν autw: ote εχθες wpav εβδομην' αφηκεν αὐτον o
πυρετος" ἔδεγνω ovvy ὁ πατήρ αὑτοῦ OTL EV EKLYN TH WEG εν ἢ
ELTEV AUTW O LNTOUS OTL ο υἱος σου bn και ETLOTEVTEV AUTOS
Kat ἢ OLKLA αὐτου ολη" “Touto παλιν δευτερον σημίον
ἐποίησεν ὁ σους ελθων εκ τῆς LovdaLasS εἰς την γαλιλαιαν"

iv 40 καφαρναουμ] 5. τη. καπερναουμ 48 (ημεια] 5. m. habet σημεια
id. τερατα] ra inter lineas seriptum 53 ο ιησοὺυς inter lineas scriptum

πῆ ν TEXT OF CODEX N. 83

V. Mera tavta nv coptn τῶν tovdaiwv καὶ ave ο τἡσους
εἰς ιεροσολυμα: ἔεστιν δε εν TOLS ἱεροσολυμοις ETL TH προβατικη
κολυμβηθρα ἡ επιλεγομενὴ εβραιίστει βησθεσδα πεντε στοᾶς
eyouca ||

Deest folium usque ad vers 10 eiusdem capitis.

εστιν' Kat οὐκ εἕεστι ToL apat Tov κραβαττον σου NOSE
απεκριθὴ avTo.s O ποίησας με vyln εκεινος μοι εὖπεν apov
τον κράβαττον σου καὶ περύπατει 2 Hpwtnoay ουν αὑτον'

τίς ἐστιν ο ἀνθρωπος ο εἰπὼν cot apov τον κραβατον cov Kat
περιπατεῖ" “o δειαθεις οὐκ ἡδει" τίς ἐστιν" 0 yap Lnoous εξενευσεν
οχλου OVTOS εν τω TOTO’ “Meta ταῦτα εὑρίσκει avTov o
σους εν τω LEPW καὶ λέγει AUTW LOOU υγίης γεγονας MNKETL
apapTave wa μὴ χίρον σοι τί γενηται" “απΉΝ θεν ουν οανθρωπος
Kal ανηγγίλεν τοῖς LoVdaLOLS OTL LNTOUS εστιν ὁ ποίησας avTOV
υγιὴ" ’Kae δία τούτο εδιωκον τον (ἡσοὺυν οἱ LoVdaLoL Kat
εζητουν avTov aToKTivat οτί ταυτα ἐποίει εν σαββατω" τό
δὲ ἑἡσους ameKxpivaTo αὑτοῖς o πατὴρ μου ews αρτι εργαζεται
Kayo εργαζομαι δια τουτο ουν μαλλον εζητουν avTov οἱ ιουδαιοι
αποκτειίναι OTL OV μονον ἔλυεν TO σαββατον αλλα καὶ πατερα
ἐδιον ἔλεγεν Tov θεον woov εαὑτον ποίων Tw θεω 9Α πεκριθη
ουν 0 ἰησους Kat ever ||

Deest folium usque ad vers 26 eiusdem capitis.

Kev ἐχεὶν εν εαὐτω" και εξουσιαν εδωκεν AVTW κρίσιν ποιειν'
ote wos ανθρωπου εστιν" ὄμη θαυμαζετε τουτο oTL ερχεται wpa
εν 1 παντες οἱ εν τοις μνημείοις ακουσωσιν της φωνῆης TOU υἱου
του θεου ™Kkat εκπορευσονται οἱ Ta ἀγαθα ποιησαντες εἰς
αναστασιν ἕωης οἱ δὲ Ta φαυλα πραξἕαντες εἰς αναστασιν
κρίσεως" Ov δυναμαι ey at ἐμαυτου ποίειν οὐδεν καθως
AKOUW κρίνω καὶ ἢ κρίσις ἡ ἐμὴ δικαια εστιν" Οτι ov nto
to θέλημα To ἐμὸν ara TO θέλημα | Tov πεμψαντος pe’
“Kay eyo μαρτυρω περι ἐμαυτου ἡ μαρτυρία μου OUK εστιν
αληθης: “addos ἐστιν ο μαρτυρων περὶ ἐμου καὶ οἰδα οτι
αληθης εστιν ἡ μαρτυρία nv μαρτυρεῖ περι εμου ϑϑη wees
απεσταλκαται προς ἰωαννὴν καὶ μεμαρτυρηκεν TH αληθεια'
“eyo δὲ ov παρα' ανθρωπου την μαρτυριαν λαμβανω αλλα

ν 1 ave ex errore scribae 28 θαυμαζετε] Te inter lineas scriptum

6—2

Pet 131

Pet 132

Pet 133

Pet 134

Pet 135

84 TEXT OF CODEX N. Jn γονῇ

ταυτα λεγω Wa vets TwONTE *Exewvos ἣν ὁ λυχνος oO
καίομενος Kat φαινων ὑμεῖς δε ηθέλησαται αγαλλιαθηναῖι || ππρος
ὡραν ev Tw φωτι αὐτου *eyw Se exw THY μαρτυρίαν μιζων του
Lwavvou Ta yap epya a δεδωκεν μοι ο πατὴρ Wa τελιωσω ALTA"
αυτα TA Epya a ποίω μαρτυρεῖ περι ἐμοῦ oTL O πατὴρ με
ἀπεσταλκεν "Kal o πεμψρας ME πατὴρ AUTOS μεμαρτυρηκεν περι
εμου Ουτε φωνὴν avtov πώποτε aknKoaTe: Ουτε εἰδος
αὐτου εορακατε “Kal τον λογον αὐτου οὐκ EXETE εν ὑμιν μενοντα"
OTL ον ATTETTLNEV EKELVOS TOUTW υμεὶς OU πιστευετε" *° Kpavva-
ται tas | ypadhas: οτι ὑμεῖς δοκεῖτε ev αὑταῖς Conv αἰωνιίον
εἐχειν' καὶ EKELVAL εἰσιν AL μαρτυρουσαι περι ἐμου" “KaL ου
θελετε ἐλθειν προς με ινα ἕωην exnTe τ Δοξαν παρα ανθρω-
Tov ov λαμβανω" “adr εγνωκα ὑμᾶς οτι THY ἀγάπην του θεου
ουκ εχεται εν EAUTOLS ϑγω εληλυθα εν τω ονοματι TOU
πατρος μου και OV λαμβανετε με εαν αλλος EXON εν τω ονοματι
τω LoL εκεινον λημψεσθε “πως δυνασθε ὑυμεις πιστευειν δοξαν
παρα αλληλων λαμβανοντες καὶ την δοξαν τὴν παρα || του
μονογενους θεου ov ζητειτε' Pun δοκιτε oTL eyw κατηγορήσω
υμων προς TOV TATEPA ἐστιν O κατηγορων ὑμῶν μωυσῆς εἰς ον
vpels ηἡλπικατε" “EL γὰρ ETLOTEVETE μωυσει επίστευετε AV EMOL*
περι yap εμου exivos εγραψεν “es δὲ τοῖς εκείνου γραμμασιν
OU TLOTEVETE πως TOLS ἐμοῖς ρημασι πιστευσετε'"

VI. Meta tavta αἀπηλθεν ο σους περαν της θαλασσης
τῆς τιβεριαδος ξηκολουθει δὲ avTw οχλος πολὺς οτι εθεωρουν
AUTOU Ta σημεία a ἐποίει ETL τῶν ἀσθενουντων δανηλθεν Δε
εἰς TO ορος O LNTOUS και" εκει εκαθητο μετα των μαθητων avTOU*
Ἢν δὲ eyyus το πασχα ἡ εορτὴ των ιουδαιων ’Ezrapas ουν
tous οφθαλμους ο τησους Kat θεασαμενος οτι TOUS οχλος ερχετε
προς αὑτον λεγεί προς φίλιππον ποθεν αγορασωμεν apTous wa
φαγωσιν ουτοι" ὅτουτο δε ἔλεγεν πειραζων αὑτον autos yap ηἡδει
τι εἐμελλεν ποιειν" ΤΑπεκριθὴ αὐτω o φίλιππος διακοσίων
δηναρίων ἄρτοι οὐκ ἀρκουσιν αὐτοῖς wa εἴκαστος βραχὺ τι
λαβη: ὅλεγει avTw εἰς ex τῶν μαθητων αὐτου avdpeas o
αδελῴος σίμωνος πετρου" ϑεστιν παιδαριον woe ο EXEL πέντε
ἄρτους κριθινους καὶ δυο οψαρια: αλλα TavTa τι εστιν εἰς
τοσουτους ἸΟΈπεν δὲ ο tnoous ποιησαται Tous ανθρωπους
αναπεέσειν" ἣν δὲ χορτος πολὺς εν TW τοπω" ἀνεπεσαν ουν TOV
aptOwov ανδρες ὡς πεντακισχίλιοι: UEXaBev δὲ τους aptous

Jn vi TEXT OF CODEX Ν. 85

ο UNTOUS και EVYAPLTTNTAS εδωκεν τοῖς AVAKELMEVOLS OMOLWS Kat
ex Tov οψαρίων οσον ἡθελον" BOs δὲ ενεπλησθησαν Neyer
τοις μαθηταῖς αὑτου' συναγαγατε Ta περισσευσαντα των κλασ-
ματων wa μὴ τί αποληται" Ξ'σσυνηγαγον ουν καὶ ἐεγεμισαν δωδεκα
Kovipous κλασματων εκ τῶν πεντε ἄρτων τῶν κριθινων a
επεριεσευσεν τοις βεβρωκοσιν' “Ὁ, ovy ἀνθρωποι Loves ὁ
ἐποίησεν σημίον ο LNTOUS EAEYOV' OTL OUTOS εστίν αληθως oO
προφητὴς" ὁ ερχομενος εἰς τον κοσμον' Ἰδ]ῃησους ουν yvous
OTL μέλλουσιν ερχεσθαι καὶ || αρπαζιν avtov wa ποιησουσιν Pet 136
avtov βασίλεα avexwpnoe παλιν εἰς TO ορος αὑτὸς μονος"
®Os de οψία eyeveto κατεβησαν οὐ μαθηταί αὐτου emt τὴν
θαλασσαν: “Kat avaBavtes εἰς TO πλοίον' ἤρχοντο περᾶν τῆς
θαλασσῆης εἰς καφαρναουμ Kat σκοτία NON εγεγονει" καὶ OUT
προς avTous εληλυθει o enoous ὅη δε θάλασσα ἀνεμου μεγαλου
πνεοντος διηγείρετο" 9 υληλακοτες ovy ὡς σταδιοὺυς εἰκοσι
TEVTE N τριάκοντα θεωρουσιν τον LNTOVY περίπατουντα ETL τῆς
θαλασσης καὶ εγγυς του πλοίου γίνομενον καὶ εφοβηθησαν'"
ὍΟ δὲ λεγε αὐτοῖς eyo εἰμι μη φοβεισθε" "'ηθελον ovy λαβειν
αυτον εἰς TO πλοίον' καὶ εὐθεως εγενετο TO πλοίον ETL τῆς γῆς
εἰς NY ὑπη γον" "Tn επαυρίον 0 οχλος ο εστηκως περᾶν τῆς
θαλασσὴς Lov oT’ πλοίαριον AXXO οὐκ NV EKEL εἰ μὴ EV* καὶ OTL
ov συνεισηλθεν τοις μαθηταῖς αὐτου o inaous εἰς TO πλοιον"
adda povot οὐ μαθηταί αὐτου atedOov “και αλλα δὲ ηλθον
πλοιαρια" εκ της τιβεριαδος εγγυς Tov || τόπου οπου εφαγον τον Pet 137
apTov εὐχαριστησαντος του κυρίου" “ote ουὐν ἐδὲν ο οχλος OTL
σους οὐκ εστιν εκεί οὐδὲ οἱ μαθηται αὐτου" ενεβησαν AUTOL εἰς
Ta πλοιαρια καὶ ηλθον εἰς καφαρναουμ' ἕητουντες Tov ἡσουν
και eupovTes αὑτον περᾶν τῆς θαλασσὴς εἰπὸν αὐτω" ραββι
MOTE WOE γεγονας ῬΑ πεκριθὴη αὐτοῖς ὁ imaoous ἀμὴν ἀμὴν
λεγω υμῖν ἕητειτε με οὐχ oTL ἰδετε σημεία αλλ οτι εφαγετε εκ
τῶν ἀρτων καὶ εχορτασθητε' “εργαζεσθε μὴ τὴν βρωσιν την
απολλυμενην" | adda τὴν βρωσιν την μενουσαν εἰς ζωην αἰωνίον
ἣν o vos του ἀανθρωπου υμιν δωσει" τουτον yap ο πατὴρ εσῴφρα-

γίσεν ο θεος" Ἔϑ πον οὐν προς αὑτον TL ποίωμεν LWA εργα-
ζωμεθα τα epya του θεου Ὁ Απεκριθὴ o τἡσοὺυς καὶ εἰπεν
νἱ 18 κονιῴφους ex errore scribae 15 avrov 2° extra ser. litt. parvis litteris

scriptum 27 o πατὴρ parvis litteris et argenteis inter lineas scriptum

Pet 138

Pet 139

86 TEXT OF CODEX N. Jn vi

αὑτοῖς: TOUTO εστιν TO εργον Tov θεου wa πιστευὴτε εἰς OV
απεστείλεν EKLVOS °° σον ουν AUT@* τι OV OV ποιεις σημεῖον
Wa ἰδωμεν καὶ πιστευσωμεν σοι TL εργαζη Qu πάτερες
ἡμων εφαγον To μαννα εν TH ερήμω καθως εστιν γεγραμμε ||

Deest folium usque ad vi 39.

ara ἀαναστησω αὑτὸν εν TH εσχατὴ NMEpa* “Touvto yap
εστιν TO θέλημα Tov TaTpos μου Wwa Tras ο θεωρων τον υἱον Kat
πιστευων εἰς αὑτον EXN ζωην αἰωνίον καὶ αναστήσω αὑτον EY@
εν TN εσχατὴ ἡμερα" ἃ Kyoyyvfov ουν οἱ ἰιουδαίοι περι αὐτου
OTL εὐπὲν EYW εἰμι O apTos ο καταβὰς εκ του ουρανου “Kat
ἔλεγον οὐχ OUTOS εστιν ο υἱος Lwonh οὐχ ἡμεῖς οἰδαμεν τον
TATEPA καὶ τὴν μητερῶ πως ουν OUTOS NEEL OTL EK του ουρανοῦυ
καταβεβηκα" ΒΑ πεκριθη ουν | ο τἡσους" καὶ εὐπεν αὑτοίς"
μὴ γογγυζεται μετ addAnrov: “ovders δυναται ἐλθεῖν προς με"
εαν μὴ ο πατὴρ Oo πεμψας με ελκυσὴη AUTOV καγω αναστησω
aUTOV εν τὴ ἐσχατὴ ἡμερα" ἕεστιν γεγραμμενον εν τοις προφη-
ταις καὶ ἐσονται παντες διδακτοι θεου Ilas 0 axovoas παρα
Tov TaTpos Kat μαθων ερχεται προς pe’ “ovy oTL τον TAaTEpa
εορᾶκεν TLS EL LN O WY Tapa TOU θεου ουτος εωρακεν TOV πατερα
“Aunv ἀμὴν λέγω υμίν ὁ πίστευων εἰς εμε EXEL ζωὴν αἰωνιον
5 γω eer 0 aptos τῆς Cwns “or πατερες UM? εἰ!

Deest folium usque ad vi 57.

σει δὲ ἐμε" SovTos εστίν 0 apTos ο εκ του ουρανου καταβας" ov
καθως εφαγον ot Tatepes υμων το μαννα καὶ ἀπεθανον ο τρωγων
τουτον Tov ἄρτον ζήσει εἰς τον αἰωνα" ™TaUTa επεν εν συναγωγή
διδασκων εν καπερναουμ'" ὍΤΤολλοι ovy αἀκουσαντες εκ τῶν
μαθητων αὐτου εἰπὸν σκλήῆρος εστιν O λογος oUTOS τις δυναται
αὐτου ακουειν'" δ δως δὲ ο τἡσους εν eavT@ οτι γογγυζουσιν
περι TovTov οἱ μαθηταῖι avTov εἰπεν αὑτοῖς τουτο υμας σκανδαλι-
ζει" "eav ουν θεωρηταῖι Tov | voy του ανθρωπου αναβενοντα οπου
ἣν τὸ προτερον" “To πνευμα εστιν TO ζωοποιουν Η σαρξ' ουκ
ὠφελεῖ ουδεν' Ta pnuata a eyo λελαληκα υμιν πνευμα
εστιν Kat ζωὴ εστιν αλλ" εἰσιν εἕ ὑυμων τινες OL OV πιστευουσιν

vi 29 Tov θεου] θεου extra seriem litterarum scriptum 45 θεου extra
seriem litterarum scriptum

Jn vi-vii TEXT OF CODEX N. 87

nodet Tap εἕ ἀρχῆς ο unoous τινες εἰσίν οὐ μὴ πίστευοντες καί
τίς EGTW ο παραδωσων αυτον" ὅσ Καὶ ἔλεγεν δία τουτο εἰρηκα
υμιν οτι ovders δυνατε ελθειν προς με εαν μη ἡ δεδομενον avTw
εκ τοῦ TaTpos μου" “ex τουτου πολλοὶ των μαθητων αὐτου
amn\||Pov εἰς Ta οπίσω καὶ οὐκ ETL μετ AUTOU περιεπατουν'"
“euev ovy 0 ἰἤσους τοις δωδεκα' μὴ καὶ υμις θέλεται υπαγειν
δ᾽ Απεκριθὴ avTw σίμων πετρος KUPLE προς τινα απελευσομεθα"
ρηματα ζωης aiwviov exes’ “Kal ἡμεῖς πεπιστευκαμεν καὶ
εγνωκαμεν oTL σὺ εἰ 0 χρίστος O Vos του θεου του ζωντος
™ Α πεκριθὴ αὐτοῖς ο τησοὺυς και εὐπεν οὐκ EyYw ὑμᾶς τοὺς δωδεκα
εξελεξαμην και εξἕυμων εἰς διαβολος εστιν" “erervyev δὲ τον Lovdav
σίμωνος ἱἰσκαριωτην' OVTOS yap εμεέλλεν παραδιδοναι avToV
εἰς ὧν εκ τῶν δωδεκα"

VII. Καὶ περιεπάτει μετ avtwv ο ἰησους εν TH γαλιλαια"
ov yap nOedev ev TH ἰουδαια περίπατιν oTL εζητουν αὐτον οἱ
ιουδαιοι αποκτιναι" Ἢν de eyyus ἡ εορτὴ τῶν ιουδαίων ἢ
σκηνοπηγίια" *euTov ουν προς avTov οἱ αδελῴφοι αὐτου" μετα-
βηθει evtevOev Kat vTaye εἰς THY ἰουδαιαν Wa καὶ ov μαθηται
σου θεωρησουσιν Ta epya cov a ποιεῖς tovders yap TL εν KPUTTT@
ποίει" καὶ ζητει avTos εν παρρησία εἰναι" || εἰ TavTa ποίεις
φανερωσον ceavTov' τω κοσμω ὕουδε yap οἱ αδελφοι αὐτου
ἐπίστευον εἰς AUTOV ὅλεγει OVY AUTOLS ο LNTOUS ο καίρος O εμος
OUT@ παρεστιν" O δὲ KALPOS O UMETEPOS πάντοτε εστιν ETOLMLOS
ἴρυ OUVATE 0 KOT MOS μισιν ὑμᾶς" EWE OE μισεῖ OTL EY μαρτυρω
περι αὐτου OTL τὰ Epya αὐτου πονηρὰ εστιν *vpes avaBnTeE
εἰς τὴν εορτὴν εγω ouTw αναβενω εἰς τὴν εορτὴην ταύτην OTL
0 ἐμὸς καιρος οὕπω πεπληρωται" *TavTa δε εἰπὼν AUTOS εμινεν
εν TN γαλιλαια" WOs δὲ aveBnoav | οἱ αδελῴοι αὐτου εἰς
τὴν εορτην' ToTE καὶ avTos ἀνεβὴ οὐ φαναίρως αλλ ws εν
κρυπτω" ἴοι ουν vovdatoe εζητουν avTov εν τὴ εορτὴ Kal ἔλεγον
που εστιν εκίνος" και γογγυσμος πολὺυς HY περι aUTOU εν τοῖς
οχλοις" Ox μεν ἔλεγον ott ayabos εστιν αλλοι δὲ ἔλεγον οὔ"
ana πλανα Tov οχλον" “ovders μεντοί παρρησία EhadeL περι
αὐτου δια τον φοβον των ιουδαιων'" ΜΗδὴ δὲ τῆς εορτης
μεσουσὴς aveBn ο τησοὺυς εἰς TO Lvepov καὶ εδιδασκε “Kat εθαυ-
μαζον ov |
μεμαθηκως" 1 Α πεκριθη ουν ο τἡσους Kat εἰπεν αὐτοῖς ἢ εμὴ
διδαχὴ οὐκ ἐστιν ἐμὴ adda του πεμψαντος με" ἴεαν τις BEX

Pet 140

Pet 141

tovdaloe AEyovTES πῶς OUTOS γραμματα οἰδὲν μὴ Pet 142

Pet 143

Pet 144

88 TEXT OF CODEX N. Jn vii

To θέλημα αὐτου Tove yvaoete περί τῆς SLdaxNS TrOTEpoY εκ
του Qeov ect ἢ eyw am εἐμαυτου ado: 80. ad eavTou
λαλων τὴν δοξαν τὴν ἰδιαν Enter o de ζητων την δοξαν Tov
πέμψαντος αὐὑτον" ουτος adANOns εστιν καὶ αδικεία EV αὑτω οὐκ
ἐστιν" “ov μωυσης δεδωκεν υμιν | Tov νομον Kat ovders εἕ υμων
ποίει τὸν νομὸν TL μὲ ENTELTE αποκτιναί" ” AmrexplOn o οχλος
καὶ evTrev Satpoviov exerts τίς oe Enter αποκτειναι" "1 A qre-
KpltOn ο wnoous Kal εἶπεν αὑτοῖς εν εργον εποιήῆσα καὶ TaVTES
θαυμαζετε' dia τουτο μωυσης δεδωκεν ὑμῖν τὴν περιτομὴν οὐχ
OTL εκ του μωσεως εστιν αλλ' εκ των πατερων" καὶ εν σαββατω
περύτεμνετε ἀνθρωπον “εἰ περιτομὴν λαμβανει ο ἀνθρωπος εν
σαββατω wa μη vO ο νοΐμος μωυσεως εμοι χολατε OTL ολον
ἀνθρωπον υγιὴη εποίησα ev σαββατω" “pn κρίνετε κατ oer
αλλα την δικαίαν κρισιν κρίνετε > KXeyov ouy τίνες εκ τῶν
ιεροσολυμιτων" οὐχ οὐτος εστιν ον ζητουσιν αποκτιναι ™KaL
non παρρησια λαλεῖ καὶ οὐδὲν αὐτω λεγουσιν μήποτε αἀληθως
εγνωσαν OL ἄρχοντες μων OTL OUVTOS ἐστιν ὁ χρίστος" “ada
τουτον οἰδαμεν ποθεν εστιν' o δὲ χρίστος οταν ερχετε οὕὐδεις
γινωσκει ποθεν εστιν"] *Kxpakev ouv ο tnoovs εν TW LEPw
διδασκων Kat λεγων Kame οἰδατε καὶ oLdaTe ποθεν Elmer καὶ
am €“avtTou οὐκ ἐληλυθα" adr: ἐστιν ἀληθινος ο πεμψας με ον
vps οὐκ οἰδατε" ϑεγω δὲ o1da AUTOY OTL παρ AUTOU εἰμει KAKELVOS
μὲ απεστιλεν" %Kfntovy ovy avtTov πιάσαι καὶ οὐυδεις επε-
βαλεν ἐπ αὑτον tas χείρας" ott οὕπω edndAVOL ἡ WPA αὐτου
*"\Kix Tov οχλου ov πολλοι επιστευσαν εἰς AUTOV καὶ ἔλεγον ο
χρίστος oTav ελθὴ pNTL πλείονα σημεία ποίησει | WY OUTOS
εποιησεν" “ nKovoay ουν οἱ φαρισαιοι του οχλου γογγυζοντος περι
αὐτου TavTa Kai «απεστίλαν οἱ ἀρχίερεις Kat οἱ φαρισαίοι
UTNPETAS νὰ πιασωσιν αὕυτον δ πεν ovy o τἤσους ετί
μικρον χρονον μεθ υμων εἰμει καὶ ὑπάγω προς τον πεμψαντα
με ἩΖητήσετε με καὶ OVX εὑρήσετε με' καὶ OTTOU εἰμειῖ EYW
vps ov δυνασθε ελθειν'" ὅσ στον ουν οἱ tovdatot προς eavTous
που OUTOS μέλλει πορευεσθαι' OTL ἡμεῖς οὐχ ευρησομεν αὕτον"
μὴ εἰς τὴν διασποραν των | ἔἐλληνων μελλει πορευεσθε καὶ
διδασκιν τοὺς ελληνας “Tis ἐστίν O λογος OUTOS ον εἰπεν"
ζητήσετε μὲ καὶ οὐχ ευρήσετε' καὶ οποῦυ ELpMEL EYW υμίὶς OU

vii 22 pwwoews] p.m. videtur μων voluisse, littera σ in rasura litterae
υ scripta

Jn vii—vill TEXT OF CODEX N. 89

δυνασθε ελθειν' “Ey δὲ τὴ εσχατὴ ἡμερὰα TH peyadn τῆς
εορτης εἰστήῆκει O τἤσους καὶ εκραξεν λεγων' εαν τίς διψα
ερχεσθω προς με και πινετω" ὅο πιστεύων εἰς εμε καθως εὐπεν
ἢ γραφὴ ποταμοι εκ THS κοίλιας αὐτου ρευσωσιν ὑδατος ζωντος
“Touro δὲ εὐπεν περὶ του πνευματος οὐ εμελλον λαμβανειν
ot [[πίστευοντες εἰς AVTOV* οὕπω yap NY πνευμα ἀγίον OTL ἰησους Pet 145
ovdeTT@ εδοξασθη: “πολλοι ovv εκ του οχλου ακουσαντες των
λογων τουτων ἔλεγον ovTOS εστιν ἀληθως ο προφητὴς Ἄλλοι
ἔλεγον OUTOS ἐστίν O χρίστος οἱ δὲ ἔλεγον μὴ Yap εκ τῆς γαλι-
λαιας ο χρίιστος ερχετε' “οὐκ ἡ γραφὴ εἰπεν OTL εκ του σπερ-
ματος δαβιδ καὶ απο βηθλεεμ τῆς κωμὴης οπου nv δαβιδ ο
χρίστος EPYETE ΘΣχίσμα ουν eyeveTo εν TW OXAW δὲ αὑτον'"
πῆ νες de ηθελον εἕ avT@Y πιασε aUTOY αλλ' ουδεις εἐπεβαϊΐλεν ἐπ
autov Tas χείρα “Ἦλθον ουν οἱ υπήρεται προς τους αρχίερεις
και φαρισαιους και ELTTOV AUTOLS EKLVOL OLATL οὐκ NYNYETE AUTOV*
“AmexpiOnoav οἱ ὑπηρεται" ovdeTroTe ἐλαλησεν" οὕτως ανθρωπος
ws ouTos 0 ανθρωπος" “απεκρίθησαν ovy αὐτοῖς ot φαρισαίοι
μὴ και vues πεπλανησθε ἥμη τις εκ των ἀρχοντων ἢ EK τῶν
φαρισαίων επιστευσαν εἰς αὑτον" “αλλ' ο οχλος OUTOS ὁ μὴ
γεινωσκων TOV νομὸν ETTLKATAPATOL εἰσιν" Neyer νυκοδημος
προς avtous ο ἔλθων προς αὐυΪτον νυκτος" εἰς ὧν EE avT@V UN Pet 146
ο νομὸς ἡμῶν κρίνει τον ἀανθρωπον εαν μὴ ἀκουσὴ πρῶτον παρ
QUTOU καὶ γνω TL ποιει" 2AmexplOnoay καὶ εὐπαν avTw μὴ
Kal OU εκ τὴς γαλιλαιας εἰ ερευνησον καὶ LOE OTL EK τῆς γαλι-
λαιας προφητὴς οὐκ εγιίρετε"

VIII. Πάλιν ovv αὑὐτοις ο woovs ελαλησεν αὕὔτοις λε-
yov ey@ eer τὸ φως Tov κοσμου" ο ακολουθων εμοι ov
μὴ περιπατησὴ εν TH σκοτία" αλλ εξει TO φως τῆς ζωης"
ϑ πον ovy avT@ οἱ φαρίσαιοι συ περί σεαυτου μαρτυρις" |
ἢ μαρτυρία σου οὐκ εστιν αληθης" “Απεκριθὴ ο τἡσους
Kal εἰπὲν αὐτοῖς καν eyo μαρτυρω περὶ εμαυτου' adnOns
εστίν ἡ μαρτυρία μου" oTL οἰδα ποθεν ηλθον καὶ που ὑπαγω
ups δὲ οὐκ οἰδατε ποθεν ερχομεὲ ἡ που υπαγω" “ups κατα
τὴν σάρκα κρίνετε" εγω οὐ κρίνω ovdeva “eav δὲ κρίνω eyo
N κρισις ἡ ἐμὴ adnOns εστιν oTL μονος οὐκ εἰμει" αλλ' EY@

vii 39 αγιον] parvis litteris et argenteis extra seriem litterarum scriptum
40 υπηρεται] ἡ ex ε factum est δ0 -τοὺς ο ελθων προς av- parvis litteris
ad finem paginae scriptum vili 12. avros 1° erasum

Pet 147

Pet 148

Pet 149

90 TEXT OF CODEX N. Jn viil

Kat o πεμψας μὲ πατὴρ “Kat ev Tw vow δὲ τω υὑμετερὼω
yeypattat ott δυο ανθρωπωὼων ἡ μαρτυρια adnOns εστιν “eyo
exper || 0 μαρτυρων περι εμαυτου καὶ μαρτυρεῖ περι ἐμοῦ oO
πεμψας μὲ πατὴρ “ἔλεγον ovy avTw ποὺ εστιν O πατὴρ σου
Απεκριθὴ ο wnoous οὐτε ἐμὲ οἰδαται oUTE τον TaTEpa μοὺ εἰ
ἐμὲ NOLTE’ καὶ TOV TATEPA μου ἂν NOLTE ~TavTa Ta ρήματα
εληήλησεν O LNTOUS εν TW γαζοφυλακείω διδασκων εν TW LEPw
Kal οὐδεὶς ἐπίασεν αὐὑτον' OTL οὕπω εληλυθει ἡ WPA αυτου"
*"\Kumrev ουν παλιν αὐτοῖς o tnoous eyw ὑπάγω καὶ ἕζητησετε
με και οὐκ εὑρήσετε με και εν TH ἀμαρτία ὑμων αποθανεισθε'"
Ὅπου εγω ὑπάγω vues ov δυνασΊθε ελθειν: Ξελεγον ουν οἱ
LOVOALOL προς EAUTOUS* μητι ἀποκτενεῖ EAUTOV OTL λεγεὶ OTTOU
eyo uTayw υμις ov duvacbe ελθειν'" Kae ἔλεγεν αὑτοῖς o
σους UMLLS EK τῶν κάτω ETE’ EYW EK των AVM ELMEL υμις EK
TOU κοσμου TOUTOU εστε EYW OUK εἰμει EX του κοσμοὺ TOUTOU'
*“eutroy ovy upuy οτι ἀποθανεισθε εν Tals amapTLals υμων" εαν
yap μὴ πιστεύσητε OTL Eyw Ever ἀποθανισθε εν ταῖς ἁμαρτίαις
υμων" έλεγον ουν AUTW σὺ τις εἰ" Kat εἰπεὲν αὐτοῖς || o
(σους THY ἀρχὴν oTL Kat λάλω υμιν" *TrOAAa EYW περι υμων
λαλιν καὶ κρινιν αλλ O πεμψας μὲ αληθης εστιν' καγω a
ἤκουσα Tap avTOV TaUTa NAAW εἰς τον κοσμον" “οὐκ εγνωσαν
OTL TOV TraTEpa ἔλεγεν αὐυτοίς" δ ΒΕ πεν ουν αὐτοῖς ο tnoous
οταν ὑψωσητε τον viov του αἀνθρωπου tote γνώσεσθε οτι eyo
εἰμει καὶ AT ἐμαυτοῦ ποίω οὐδεν. αλλα καθως εδιδαξεν με O
πατὴρ TavTa λαλω" "και ὁ πεμψας μὲ [ET εμου εστιν OUK
αφηκεν μὲ μονον 0 πατὴρ OTL εγω TA ἀρεστὰ aAVTW ποίω παν-
Tote ὄταυτα αὐτου | λάλουντος πολλοι επιστευσαν εἰς αὐτον"
δ ύλεγεν OVY 0 LNTOUS προς τους πεπιστευκοτας AUTW ιουδαιους"
εαν VILLS μινητε EV TW λογω TW ἐμὼω ἀληθως μαθηταῖι μου εστε
“Kat γνώσεσθε τὴν αληθιαν καὶ ἡ αληθεια ελευθερωσει vpas
ϑαᾳπεκριθησαν avT@ οἱ ιουδαιοι σπερμα αβρααμ εσμεν Kat
ovdever δεδουλευκαμεν πώποτε καὶ πως σὺ Revers OTL ελευθεροι
γενησεσθαι" “4 AmexptOn αὐτοῖς o inoovs ἀμὴν ἀμὴν eyo
υμιν OTL πᾶς ο ποίων την ἀμαρτιαν δουΐλος ἐστιν τῆς apapTLas
59 δὲ δουλος OU μενεῖ εν TN οἰκεία ELS τον αἰωνα" O VLOS pmeEVEL
εἰς TOV αἰωνα “eav ουν ο' υἱος ὑυμας ἐλευθερωση οντως ἐλευθεροι

vill 29 orc] extra seriem litterarum infra scriptum

Jn vill TEXT OF CODEX Ν. 91

εσεσθαι' “oda ote σπερμα αβρααμ εστε' adda ζητιτε pe
αποκτιναι" OTL ὁ λογος ὁ ἐμὸς OV χωρει εν ULV “EYHW a
EWPAKA Tapa TW πᾶτρι μου λαλω" καὶ υμις ουν a EWPAKATE
Tapa τω πατρὶ υμων ποιεῖτε 9 Απεκρίιθησαν καὶ εὐπαν
αὐτὼ o πατὴρ nuov αβρααμ εστιν Aeyet αὑτοῖς o τη-
σους εἰ Texva Tov αβρααμ' ητε Ta epya του αἰβρααμ εποιευτε
αν' “νυν de Entite μὲ αποκτινανί avOpwrov os την αληθειαν
νων λελαληκα HV NKOVTa Tapa Tov θεου" τουτο αβρααμ' ovK
ἐποίησεν ἴυμις TTOLELTE TA EPYa του πᾶτρος υμων Εὐπον
ουν AUTM ἡμῖίς εκ πορνιᾶς οὐ γεγενήμεθα Eva πατερα ἐχομεν
τον θεον'" ®Kumev αὑτοῖς ο moous εἰ o θεος πατὴρ ὑμων
ἣν ἡγάπατε av εμὲ εγω yap ex του θεου εξἕξηλθον καὶ κω" οὐδε
yap απ εμαυτου ἐληλυθα adda εκινος μὲ απεστίλεν' “διατί
την λαλιαν THY ἐμὴν OV γινώσκετε OTL οὐ δυνασθε ακουειν || τον Pet 150
λογον Tov ewov “ums εκ του πατρος του διαβολου εστε καὶ TAS
επιθυμειας του πατρος υμων θελετε ποίειν ExLVvos ανθρωποκτονος
nv απ ἀρχῆς καὶ εν τὴ αληθεια οὐκ εστῆκεν OTL οὐκ εστιν
αληθεια εν avTw oTav λάλει TO Wevdos εκ των ἰδείων λαλεῖ
οτί YrevaTns εστίν καὶ ο πατὴρ αὐτου" Peyw Oe OTL THY αληθειαν
λέγω ov πίστευετε pe’ ὅτις εξ ὑμων ελεγχεῖ ME περὶ apapTLas’
εἰ ἀληθειαν λεγω διατι vps OV πίστευετε μοι' “QO ων ex Tov
θεου Ta pnuata tov θεου ἀκουει" dua | TovTO vps οὐκ aKovETE
oTt εκ Tou θεου ovK εστε' 8 Απεκριθησαν οἱ tovdatoe Kat
ELTOV αὐτῶ" οὐ καλως λεγομὲν ἡμίς OTL σαμαρίτης εἰ συ καὶ
δαιμονίον εχεις" 9 Απεκριθὴ o τήσους eyw δαιμονίον οὐκ exo
adda τίμω τὸν πατερὰ μου καὶ υμις ατιμαζετε μὲ “eyw δὲ οὅ
ζητω την δοξαν μου εστιν ο ζητων Kat κρίνων" 1 Aunv αμην
Neyo υμιν cay TLS τον λογον Tov ἐμὸν τηρήσει θανατον ov μὴ
θεωρηση εἰς Tov αἰωνα" πον ovy avT@ οἱ ιουδαιοι νυν
εγνωκαμεν || ote δαιμονιον exes’ αβρααμ' αἀπεθανεν καὶ οἱ Pet 151
προφηται" καὶ ov eyes εαν τις τον NOYOY μου τηρησὴ οὐ μὴ
γευσηται θανατου εἰς Tov αἰωνα" μη συ μιζων εἰ του TaTpos
ἡμῶν αβρααμ' οστις ἀπεθανεν καὶ οἱ προφηται ἀπεθανον τινα
σεαυτον ποίεις" “4 Απεκριθὴ unoous εαν eyw δοξαζω εμαυτον

viii 41 τὸν θεὸν extra seriem litterarum scriptum: τὸν ad finem lineae,
θεον ad initium sequentis 42 eyw yap] s. m. habet in rasura eyw
yap δια την αληθειαν. Haec verba parvis litteris extra seriem litterarum scripta,
exceptis litteris av, quae magnae sunt et in rasura verbi yap scriptae

Pet 1:

or
bo

Pet 153

92 TEXT OF CODEX N. Jn vili—ix

ἢ δοξα μου ovdev eotiv ἐστιν ὁ πατὴρ μου o δοξαζων με' ον
vps λέγετε oTL θεος ἡμων εστιν και οὐκ εγνωκατε aUTOV Eyw δὲ
οὐδα AUTOV καὶ εαν εὐπὼ OTL οὐκ οἰδα | αὑτον ἐσομε ομοίος υμων
ψευστης" adda οιἰδα αὑτον καὶ τον λογον avTov τηρω" αβρααμ
0 πατὴρ ὑμων ηγαλλίασατο La LON THY ἡμερᾶν THY ἐμὴν Kat
ἐδὲεν καὶ ἐχαρη" 7 Εἰπὸν οὐν οἱ ιουδαιοι προς αὐτον" πεντη-
κοντα ετὴ οὕπω exXELS' καὶ ἀβρααμ εωρακας δ ,πεν ouv
αὐτοῖς ο LNTOUS ἀμὴν ἀμὴν λεγω υμιν' πριν αβρααμ γενεσθε
εγω εἰμει" ἔθηραν ovy λίθους tva βαλουσιν ἐπ αὑτον' σοὺς δε
εκρυβὴ και εξηλθεν εκ του ιερου" καὶ διέλθων δια μεσου αὐτων
επορευΐετο Kal παρηγεν οὐτως"

ΙΧ, Καὶ παράγων wWev avOpwrov tupdov ex yevntns *Kat
ἡρωτησαν avTov oc μαθηται αὐτου λεγοντες ραββι τις ἡμαρτεν
OUTOS ἢ OL γονεις αὐτου tva τυφλος γεννηθη" δΑπεκριθὴη o
σους OUTE OVTOS ἡμαρτεν OUTE OL γονειίς αὐτου αλλ' La φανε-
ρωθη ta epya του θεου εν αὑὐτω" 'εμε δει ἐεργαζεσθε Ta epya
του πεμψαντος μὲ EWS ἡμέρα εστιν' ερχεται VUE OTE ουδεις
δυναται εργαζεσθαι" ἔοταν w εν τω κοσμω φως εἰμει του κοσμου"
ὅταυτα | εὐπων εἐπτυσε χαμε' καὶ ἐποίησεν πῆλον EK TOV πτυ-
σματος καὶ επεχρίσεν αὐτου τον TOV ETL τοὺς οφθαλμους
αὐτου: “Kal εὐπεν aVTw ὑπαγε νύψι εἰς THY κολυμβηθραν του
σιλωαμ" ο EpuNnveveTal «πεσταλμενος" ἀπηλθεν ovy καὶ ενύψατο
Kat ηλθεν βλεπων" ὅοι ovy yiToves Kat ot θιθεωρουντες avTov
TO προτερὸον OTL προσετῆς NV ἔλεγον OVY* OVTOS εστιν Oo καθη-
μενος Kat προσαύτων" ἕαλλοι ἔλεγον OTL OUTOS ἐστιν" ANNOL OTL
ομοιος avTou || εστιν" εκεινος δὲ ἔλεγεν OTL εγώ εἰμι" 1 ὕλεγον
ουν avTw πῶς ουν ηἡνεωχθησαν cov ot οφθαλμοι" "Παπεκριθη
EKLVOS καὶ εὐπεν ἀνθρωπος λεγομενος LNTOUS πηλον ἐποίησεν καὶ
εἐπεχρίσεν μου τοὺς οφθαλμους καὶ εἰπεν μοι ὑπᾶαᾶγε εἰς τὴν
κολυμβηθραν του σίλωαν καὶ vias: απέλθων ovy καὶ νύψα-
μενος ἀνεβλεψα" ευπον ovy αὐτω που εστιν EKLVOS* NEEL αὐτοῖς
οὐκ οιδα" 5. Αγουσιν ουν αὑτον προς Tous φαρίσεους τον ποτε
τυφλον “nv δε σαββατον | οτε τον πηλον εποίησεν ο τἡσοὺυς Kat
avew&ev αὐτου τους οφθαλμους" »Tlanuv δὲ ηρωτησαν avtov
καὶ οὐ φαρισαίοι πως ανεβλεψεν o δὲ εἰπεν αὐτοῖς πηλον
ἐποίησεν καὶ ἐπεθηκεν μοι ἐπὶ τοὺς οφθαλμους και ενυψαμην
Kat βλεπω" “edeyov ουν ex των φαρισαιων τινες οὐκ ἐστιν OUTOS
παρα θεου ο ἀνθρωπος οτι τὸ σάββατον ov τηρει" ἀλλοι ἐλεγον

Jn 1x—xiv TEXT OF CODEX N. 93

mos Svvatat avOpwrros ἀμαρτωλος τοιαυτα σημεια ποίειν Kat
σχίσμα NV εν avToLS ἢ Aeyovow ovv τω τυῴλω παλιν συ
τι Nevers || περί αὐτου οτι ἀνεωξἕξεν σου τοὺς οφθαλμους ο δε
εἰπεν οτί προφητης εστιν' Mov ἐπίστευσαν ουν οἱ ιουδαιοι περι
αὐτου οτι nv τυφλος Kat ἀνεβλεψεν' Ews οτου εφωνησαν TOUS
γονεῖς avTou του αναβλεψαντος “Kat ἡρωτησαν avTous λεγοντες
OUTOS ἐστιν O VLOS υμων OV Ups λεγετε OTL TUPAOS εγεννηθη πως
ovy apt βλεπι Ὁ Α πεκρίθησαν δὲ αὐτοῖς οἱ overs αὐτου
και ELTOV οἰδαμεν OTL OUVTOS ETTLY O υἱος ἡμῶν Kal OTL TUPAOS
εγεννηθη * ws Se νυν βλεπει οὐκ οἰδαμεν | ἡ τις ἡνεωξεν αὐτου
tous οφθαλμους nuts οὐκ οιδαμεν' avTos ηλίκειαν EXEL AVTOV
EPOTNTATAL’ AUTOS περι EaVTOV λαλήσει" ™TAVTA εἰπον OL YOVELS
αὐτου ott εφοβουντο τοὺς ιουδαιίους" ndn yap συνετεθιντο οἱ
LOVOaLOL* LYA εαν τις AUTOV χρίστον ομολογηση αποσυναγωγος
γενηται; ἥ'δια τουτο οἱ γονείς αὐτου εἰπον οτι ηλικείαν EXEL
αυτον ερωτησαται" “Egdovncay ουν ex δευτερου τον avOpa-
πον os ἣν τυφλος Kat εὐπαν avtw: δος δοξἕαν τω || θεω nuts
οἰδαμεν οτι 0 avOpwrros ovTos ἀμαρτωλος εστιν'" © Απεκριθη
ουν EKLVOS καὶ εὐπεν" εἰ ἀμαρτωλος εστιν οὐκ οἰδα" εν οἰδα OTL
τυφλος wy αρτι βλεπω: δ πον ουν avTw παλιν τι ἐποίησε
σοι πως nvewEev σου Tous οφθαλμους “απεκριθη αυτοις εἰπον
υμιν ἡδη καὶ οὐκ NKOVoaTe TL παλιν θέλετε ακουειν' μὴ Kat
υμις θέλεται αὐτου μαθηται γενεσθαι" *ou de ἐλοιδορησαν avTov
καὶ εἰπὸν συ μαθητὴς εἰ εκίνου; nuts δὲ του μωσεως εσμεν
μαθηται ™npts | ovdapev ots μωσει λελάληκεν O θεος τουτον
δὲ οὐκ οἰδαμεν ποθεν εστιν' Ὁ ΑΛπεκριθὴ ο ἀνθρωπος και
εὐπεν αὑτοῖς" EV τουτω γαρ TO θαυμαστον εστιν OTL ὑμίς OUK
οἰδατε ποθεν εστίν καὶ nvewEev μου τους οφθαλμους" *oda-
μεν δε OTL αμαρτωλων οὐκ ἀκούει ο θεος αλλ εαν τις θεοσεβης
ῃ Kat To θέλημα avTOU ποίη TOUTOU αἀκουει" “EK TOU αἰωνος οὐκ
ηκουσθὴ ote nvewEev τις οφθαλμους τυῴλου γεγενημενου εἰ
μὴ nv ovtos παρα θεου ο ἀνθρωπος οὐκ ηἠδυνατο ||

Desunt folia viginti duo usque ad xiv 2.

Pet 154

Pet 155

μοναι πολλαῖι εἰσιν" εἰ δὲ μὴ εἰπὸν αν ὑμῖν πορευομε ετοιμασε Lond 3

τοπον υμίιν" ὅκαι εαν πορευθω και ετοιμάσω τοπον ὑμιν παλιν
ερχομε καὶ παραλημψομε υμᾶς προς εμαυτον Wa οποῦ εἰμι
ey@ Kal ups NTE και OTTOU εγω UTTayw οἰδατε καὶ τὴν οδον

Lond 4

Pet 156

94, TEXT OF CODEX N. Jn xiv—xvi

οἰδατε" *Aeyes avtw θωμας κυριε οὐκ oldapev που ὑπαγις
Kat πως δυνομεθα την οδον εἰδεναι" ®Aeyer avT@ ο Lnoous
eyo eer ἢ 0505 καὶ ἡ adnOia καὶ ἡ ζωὴ ovdis ερχεται προς
TOV TaTepa εἰ μὴ δι ἐμου ἴεν εγνωκείτε | μὲ καὶ τον TaTEpa
μου εγνωκειτε AV καὶ ἀπάρτι γινωσκεται αὑτον' καὶ εορακατε
αὕυτον" SAeyes avtw φίλίππος κυριε διξον ἡμιν τον πατερα
Kal ἀρκεῖ nue ϑΑπεκριθὴ avTw ο ἴσους τοσουτον χρονον
μεθ υμων εἰμει καὶ οὐκ εγνωκας μὲ φιλιππε' ο EwpaKas εμε
εωρᾶκεν TOV TAaTEpa καὶ πως σοι λέγεις διξον ἡμιν τον πατερα
“OU πιστεύεις OTL EYW εν TW πᾶτρι Καὶ ὁ πατήρ εν εμοῖ εστιν'
Ta ρήματα a ἔγω λέγω ὑμῖν ad εμαυτου ov λάλω ο δε πατὴρ
O εν εμοι μενων avTos ||

Desunt folia quattuor usque ad xv 15.

Nos οὐκ oLdEey TL ποίει O KUPLOS αὐτου" ὑμᾶς δὲ εἰρηκα φιλους
OTL TAVTA ὦ ἠκούσα Tapa Tov πατρος μου εγνωρίισα υμιν'
®Ovy ὑμεῖς με εξελεξασθαν αλλ eyw εξελεξαμην ὑμᾶς και
εθηκα υμας wa vs ὑπαγηται καὶ καρπον φερηται καὶ o
καρπος ὑμωὼν μενει" Iva ott av αἰτησηται Tov πατερὰα εν
τω OVOMATL μου Own υμιν “Tavta ἐντέλλομαι vp Lva
ayatrate αλληλους" “er 0 κοσμος μίσει υμας YLYWOKETAL OTL
εμε πρωτον ὑμων εμισησεν" ει Ex του κοσμου NTE | ο κοσμος
av To LoLov εφίλει" οτι δὲ εκ TOV κοσμου οὐκ εσται αλλ eyo
εξελεξαμην vas εκ του κοσμου δια TOUTO μίσει ὑμᾶς ο κοσμος
°° Mpnuovevete Tov λογου ov εγω εὐπον ὑμιν' οὐκ εστιν δουλος
μιζων του κυριου αὐτου Eu cue εδιωξαν καὶ υὑμας διωξου-
σιν" εἰ τον λογον μου ετηρησαν καὶ τον ὑμέτερον τηρησουσιν'"
ἼΑλλα TaVTAa παᾶντα ποιησουσιν υμιν δια TO ονομᾶ μου" OTL
ουκ O.vdacw τον πεμψαντα pe Ξε. μὴ Ηλθον και
ἐλαλησα αὐτοῖς ἀμαρτιαν οὐκ εἰχοσαν νυν δε ||

Desunt folia duo usque ad xvi 15.

Ata τουτο εὐπον ὑμῖν oTl EK τοῦ ἐμου λαμβανει καὶ ἀαναγγέλει
υμιν" “wiKpov καὶ οὐκετιὶ θεωρειτε μὲ καὶ πᾶλιν μικρὸν καὶ
οψεσθε με και OTL ὑπάγω προς τον πατερᾶα “ Kumrov ουν εκ
των μαθητων αὐτου προς αλληλοὺυς TL εστιν τοῦτο O λεγεί
μιν μίκρον Kat ov θεωριτε με καὶ παλιν μικρον καὶ οψεσθαι

xv 22 εἰχοσαν] ca obelis improbatum

Jn xvi-xvil TEXT OF CODEX N. QA

με και OTL ὑπάγω προς τον πατερα' “ἔλεγον OUY τοῦτο TL ἐστιν
ο λεγε TO μίκρον οὐκ οἰδαμεν τι λαλει" 19 γνω ουν ο νήσους
οτι ηθελον aUTOV ερωταν" καὶ ELTEV αὑτοῖς TEPL τουτου ζητειτε
προς AAAHAOVS OTL εἰπὸν μικρὸν καὶ OU θεωρειτε με Kal παλιν
μίκρον καὶ οψεσθαι με' 0 Α μην ἀμὴν λέγω υμιν OTL κλαυ-
σηται καὶ Opnvnontar vps ο δὲ κοσμος χαρησεται" vps δὲ
λυπησεσθε αλλ' ἡ AUTH ὑμῶν εἰς χαραν γενησεται "19 γυνὴ οταν
TUKTL λυπὴν EXEL OTL ηλθεν N WPA αὐτης οταν de yevnon To
παιδιον οὐκ ETL μνημονεύει της θλίψεως Sia THY Yapav oTL
εγεννηθη avOpwrros εἰς τον κοσμον" “καὶ υμις ουν λυπὴν MEV
νυν εἕηται παλιν δὲ οψομαι vuas καὶ χαρηΐσεται ὑμῶν ἡ Pet 157
καρδια και THY Xapav ὑμῶν οὐδεὶς Epes ah υμων'" “και εν εκινὴ
TN NMEpa EME οὐκ ερωτήησεται οὐδεν" ἀμὴν ἀμὴν λεγω ὑμῖν" O
εαν αἰτήσηται τον πατερα μου εν τω ονοματι μου δωσει υμιν'"
4ews APTL οὐκ ETNTATAL EV TW OVOMATL μου OVOEV" αὐτιτε Kat
λημψεσθαι wa ἡ Yapa ὑμων ἡ πεπληρωμενη" »>Tauta ev
παροιμίαις NehaAHKA υμιν' αλλ EPYXETAL WPA OTE οὐκ ETL EV
παροιμίαις NaAnowW υμιν' AANA παρρησία περι του TAaTPOS
ανωγγέλω υμιν “ev εκείινη τὴ ἡμερα εν Tw | ονοματι μου αὐτη-
σεσθαι" Kat ov λέγω υμιν" OTL EPWTNTW τον πατερᾶ περι ὑμων'"
"autos yap ο πατὴρ φίλει υμας oTL vps ewe πεφίληκατε καὶ
πεπιστεύυκατε οτί εγὼ παρα θεου εἕηλθον *eEnAOov παρα Tov
πατρος Kal εἐληλυθα εἰς τον κοσμον' παλιν αφείημει τον κοσμον
και πορευομε προς TOV πάτερα 9 Λεγουσιν ot μαθηται αὐτου
ude νυν παρρησια λαλεις" καὶ παροιμίαν ουδεμίαν λεγεις ἕνυν
οἰδαμεν OTL οἰδας παντα Kal OV YpLaV εχειῖς La τίς σε ερωτα"
εν τουτω πιστεύομεν || oT απὸ θεου εξηλθες" ἽΑ σπεκριθη Pet 158
αὐτοῖς ο ἴσους apTL πίιστευεται ™LdoU ερχεται WPA καὶ νυν
ἔληλυθεν wa σκορπίσθηται εκαστος εἰς Ta ἰδεια Kame μονον
αφητε και οὐκ ELMEL μονος OTL O TATNP μετ εμου ἐστιν “TaUTA
λελαληκα υμῖν Wa εν ἐμοι εἰρηνὴην exNTaL εν τω κοσμω θλιψιν
εχεται" αλλα θαρσειτε εγω νενίκηκα τον κοσμον"

XVII. Ταυτα EXarnoev ο ἴσους καὶ εἐπὴρεν TOUS
οφθαλμους αὐτου εἰς τον ουρανον καὶ εὐπεν πατὴρ εληλυθεν
n wpa δοξασον σου τον υἱον wa καὶ ο vios σου δοξαση σε

xvil7 πατερα inter lineas aureis litteris scriptum 20 λυπησεσθε) On
inter lineas additum. s. m. λυπηθησεσθε voluisse videtur

Pet 159

Pet 160

96 TEXT OF CODEX N. Jn xvil

2xa0ws | edwxas avTw εξουσιαν Taons capKos wa Tray ὁ δεδωκας
auto δωσει avtow ζωην αἰωνιον' *avtn Se εστιν ἢ arwvios Con
Wa γινωσκουσιν σε Tov μονον αληθινον θεον Kat ov απεστίλας
ἤσουν χρίστον teyw σε εδοξασα ETL τῆς YNS TO Epyov τέλιωσας
o δεδωκας μοι wa ποιήσω" και νυν δοξασον με σοι πατὴρ Tapa
σεαύυτω τὴ δοξὴ ἡ ELyov προ του τον κοσμον ELVaL Tapa σοι"
Sehavepwoa το ονομᾶ σοὺ τοις ανθρωποις ους εδωκας μοι εκ TOU
κοσμου σοι σαν και εμοι avTous δεδωκας Kat τον || λογον σου
ετηρησαν ἵνυν εγνωκαν oTL παντὰ oa δεδωκας μοι Tapa σοι
εἰσιν Sots Ta ρηματα a δεδωκας μοι εδωκα αὑτοῖς καὶ avTOL
ἔλαβον καὶ εγνωσαν αληθως οτι Tapa σου εξηλθν και επιστευ-
σαν OTL συ με απεστίλας ϑεγω περι αὑτῶν EPWTW OU περι TOU
κοσμου ερωτω" ἀλλα περι ὧν εδωκας μοι OTL σοι εἰσιν “KaL τὰ
ἐμα TavTa σα εστιν Kal Ta σα ema καὶ δεδοξασμε εν αὑὅτοις"
KGL οὐκ ETL ELMEL EV τω κοσμω KAL OUTOL εν τω κοσμω εἰσιν καὶ
εγω πρὸς σε ερχομε πατὴρ αγιίε τηρῆσον αὑτοὺς | εν TW OVOVO-
ματι σου ους εδωκας μοι Wa wow ev" καθως Nuts’ PoTE ἡμὴν μετ
AUT@V EV TW κοσμω" EYW ETNPOVY AVTOUS εν TW OVOMATL TOU και
ous εδωκας μοι εφυλαξα" και ovders εξ aUTwY ἀπώλετο εἰ μὴ O
υιος τῆς πωλείας wa ἡ γραφὴ πληρωθη" νυν δὲ προς σε
ερχομαι καὶ TAVTA AAAW εν TW κοσμω WA ἐχῶσιν τὴν χαραν
τὴν εμὴην TETANPWMEVHV εν EAUTOLS MEyo δεδωκα αὐτοῖς τον
λογον σου καὶ ο κοσμος ἐμίσησεν αὑτοὺς OTL οὐκ εἰσιν EK TOU
κοσμου Kaas || εγω οὐκ elmer EX του κοσμου YoUK ερώωτω LWA
apns auTouvs εκ TOU κοσμου" αλλ' LVa THPNONS αὑτοὺς εκ TOV
πονηρου" “ex του κοσμου οὐκ εἰσιν; καθως eyw εἰ TOU κοσμου
ovk eer αγιασον avtouvs εν TH ἀληθεια σου" ὁ λογος Oo aos
αληθεια εστιν' ϑκαθως εμε απεστίλας εἰς TOY κοσμον" καγω
απεστιλα avTous εἰς τον κοσμον" “Kat ὑπερ αὑτων εγω αγιαζω
εμαυτον LVA WOW και AVTOL ηγιάσμενοι EV αληθεια ov περι
τουτων δὲ epwrw povov' adda καὶ περὶ τῶν πιστευοντων δια
Tov λογου αὐτων εἰς EME? “UVa πᾶντες EV WoL? καθως συ πατὴρ
εν εμοι KAYO εν σοι" LVA καὶ AUTOL εν ἡμίν εν ὠσιν" ἐνῷ O κοσμος
πιστευση OTL συ με απεστίλας" και eyw THY δοξαν ην εδωκας
μοι εδωκα αὑτοῖς wa wow εν καθως nuls εν εσμεν' “eyw εν
AUTOLS και συ εν ELOL «να WoL TETEALMpEVOL εἰς εν καὶ Wa

xvii 8 εξηλθν sic ex errore scribae 11 ονονοματι sic ex errore scribae

Jn xvii—-xviil TEXT OF CODEX N. 97

γινωσκὴ O κοσμος OTL GU με απεστίλας Kal ηγαπησας avTOUS
καθως ewe nyatnoas: “πατὴρ Ouvs δεδωκας μοι θέλω va οπου
ele ey || καὶ εκινοὶ σιν μετ ἐμου wa θεωρωσιν την δοξἕαν την
ἐμὴν nv εδωκας μοι oTL ἡγάπησας μὲ TPO καταβολὴς κοσμου"
“cratnp δικαίαι καὶ O κοσμος σε οὐκ εγνω" Eyw δὲ σε εγνων και
OUTOL εγνωσαν OTL συ με απεστίλας Κα, εγνωρίσα avtous
TO OVOMA σου Kal γνωρίσω Wa ἢ ayaTN NY ἠγαπῆσας με εν
QUTOLS ἡ Kaw εν aUTOLS:

XVIII. Tavta εἰπων o τἡσοὺυς εξἕξηλθεν συν τοις μαθηταις
αὐτου περᾶν του χειμαρρου των κεδρων οπου NV κῆπος εἰς ον
εἰσηλίθεν autos καὶ ot μαθηται αὐτου ἔηδει δὲ Kat tovdas o
παραδιδους avtov Tov τόπον οτί πολλακεῖὶς συνηχθὴ ο τἡσους
εκεί μετα των μαθητων αὐτου 0. ovy ἑουδας παραλαβων
τὴν σπίιραν καὶ εκ τῶν αρχίερεων καὶ φαρισαίων υὑπηρετας"
ερχεται Exel μετα λαμπαδων καὶ φανων καὶ oTA@Y "“΄Λἡσοὺς OUP
Lows παντα Ta ερχομενα ἐπ᾿ autov: εξελθων εἰπεν αὐτοῖς τινα
ζητιτε "απεκριθησαν αὐτω τιἡσουν τον ναζωραίον' Λέγει
αὐτοῖς O σους εγω εἰμει" LaTHKEL SE καὶ ἰουδας ο παραδιδους
avtov || weT avT@y ως ουν εἰπεν αὐτοῖς eyo exper ἀπηλθον
εἰς TA οπίισω καὶ επεσον χαμαι" "TlaXuv οὐν avtous
emnpaTnoey Tia ζητιτε; ov δὲ εἰπὸν Lnoovy Tov ναζωραιον'"
ϑΑπεκριθὴ 0 τσοὺς εἰπὸν ὑμιν' oTL εγὼ EeLpel’ εἰ OU εμε
ζητιται αφεται τουτοὺυς υπαγειν" ϑινα πληρωθὴ ο λογος ον εὐπεν
oTt ous δεδωκας μοι οὐκ απωλεσα εἕ αὐτων ουδενα" “σιμων ουν
πετρος ἐχὼν μαχαίραν εἰλκυσεν αὑτὴν καὶ εἐπεσεν TOV τοῦ
ἀρχίερεως δουλον καὶ ἀπέκοψεν αὐτου το ὠτίον | To δεξιον" nv δὲ
ονομα τω δούλω μαλχος πεν ovv 0 σους τω πετρω"
βαλε την μαχαιραν εἰς THY θηκην' To ποτηρίον o εδωκεν μοι
ο πατὴρ OV μὴ πίω αὐτο" ἔη ουν σπιρα και ο χιλίαρχος καὶ οἱ
υπήηρεται των tovdatwy συνελαβον τον τἡσουν 15 Καὶ εδησαν
aUTOV καὶ aTrnyayov προς avvay πρῶτον ἣν yap πενθερὸς του
καιαφα" os nv ἀρχίερευς του eviavTou εκίνου “nv δε καιαφας o
συμβουλευσας τοις ιουδαιοις oTL συμῴφερει eva ανθρωπον απο-
λεσθαι υἱἱπερ του λαου: ἸΗκολουθει δὲ τω (σου σίιμων
πετρος και ο αλλος μαθητὴς" ο δὲ μαθητῆς EKLVOS NV γνῶστος τω
ἀρχίερει Kat συνείσηλθεν τω τησοῦυ εἰς τὴν αὕλην TOU ἀρχίερεως
50. δὲ πετρος ἐστηκει προς τὴν θυραν εξω" ξηλθεν ovy ο
μαθητὴς εκινος" os NV γνωρίμος τω ἀρχίερει" καὶ εὐπεν TH θυρωρω

σ. 7

Pet 161

Pet 162

Pet 163

Pet 164

Pet 165

98 TEXT OF CODEX N. Jn xviil

Kal ELONYaYEV TOV πέτρον" τ Λέγει ουν ἡ παιδισκὴ ἡ θυρωρος
τω TETPO μὴ Kal ov εκ των μαθητων εἰ του ανθρωπου ToUTOU
Reyes εκένος οὐκ εἰμει]Ϊ ᾿δ]στηκεισαν δε οἱ δουλοι και ov vTTNpe-
ται ανθρακειαν πεποίηκοτες οτί Wuyos nv Kat εθερμενοντο" nv δὲ
μετ αὑτῶν ὁ πετρος ἐστως καὶ θερμενομενομ “o ουν ἀρχιερεὺς
ηρωτησεν τον ἤσουν περὶ των μαθητων αὐτου καὶ περι τῆς
διδαχης αὐτου" "Kae atrexptOn avtw o inoous eyw παρρησία
λελαληκα TW KOTHA εγω πάντοτε εδιδαξἕα εν συναγωγὴ KaL εν
TW LEPW οπου πᾶντες οἱ ἰουδαιοι συνερχονται καὶ εν κρυπτω
ἐλαλησα ουδεν Ty we εἐπερωϊτας" ἐπερωτηῆσον TOUS ακηκοο-
Tas τι ἐλαλησα αὑτοῖς" LOE ουτοι οἰδασιν a ELTOV εγώ" =Tavta
δε αὐτου ELTOVTOS ELS των UTNPETOV TAPETTHKWS EOWKEV ραπίισμα
τω τσοὺ ELTWY οὕτως ATOKPLYN TW apyLEpEL °3 A πεκριθη
QUT@ ο LNTOVS εἰ KAKWS ἐλάλησα μαρτυρησον περι του κακου"
εἰ δε καλως τι με δερις ἜΑ πεστίλεν ουν αὑτον O αἀννᾶς προς
Καιαφαν τον ἀρχίερεα" Hy δὲ σίμων πετρος εστως καὶ
θερμενομευμενος εὐπὸν ovv avTw μὴ καὶ ov εκ τῶν μαθητων
QUTOU εἰ ἠρνήσατο εἰκινος καὶ εὐπεν οὐκ εἰμει" λεγει εἰς EK των
δουλων του ἀρχίερεως ο συγγενὴς ov ἁπέκοψεν πετρος TO ὠτίον"
οὐκ εγω σε ἰδον εν τω κήπω μετ αὐτου “παλιν ουν ἠρνήσατο O
πετρος καὶ εὐθεως αλεκτωρ εφωνησεν'" δΑγουσιν οὐν τον
ἤσουν απο του καίαφα εἰς το πραιτωριον' nv δὲ TpaLa Kat
avTou οὐκ εἰσηλθον εἰς TO πραιτωρίον wa μὴ μιανθωσιν" adda
φαγωσιν To πασχα" ϑυξελθεν ουν ο πίλατος προς avTOUS
εἕω καὶ εὐπεν' τίνα κατηγορίαν || φερεταν κατὰ Tov ἀνθρωπου
τουτου" “Ῥ᾿απεκριθησαν καὶ εὐπῶν AVTW εἰ μὴ NY OVTOS κακοποίος
OUK αν σοι παρεδωκαμεν aVTOV ‘1 πὴ πεν ουν AUTOLS ο πίλατος
λαβεται avToV υμίς καὶ KATA TOV νομὸν υὑμων κρινώται αὐὑτον"
εὐποὸν δε avTw οἱ ιουδαιοι ἡμῖν οὐκ εἕεστιν aTroKTLVaL οὐυδενα"
ya 0 λογος του Lnoou πληρωθὴη ον επεν σημενων ποίω θανατω
ἡμεέλλεν αποθνησκιν' 8] σηλθεν ovy εἰς TO πραιτωρίον o
πίλατος παλιν καὶ εφωνησεν τον Lnoovy | καὶ εἰπεν AUTW συ
εἰ o βασίλευς των ιτουδαιων" 4 AqrexplvaTo 0 Ψσους απὸ
σεαυτου συ τοῦτο AEYLS ἡ ANAOS σοι ELTTEV περί ἐμου % A qre-
κριθὴ ο πίλατος pHTL εγὼ Lovdatos εἰμει TO εθνος TO σον

ΧΥΪΠΙ 18 θερμενομενομ] supra litteram μ 3° erasam s.m. habet litteram o

inter lineas auro scriptam 20 κοσμα] 5. m, habet w in rasura litterae q
25 θερμενομενιενος} μὲν 2° erasum est

Jn xvili—xix TEXT OF CODEX N. 99

Kal ol ἀρχίερεις παρεδωκαν σε Emote TL εποιησας" “απεκριθὴ ο
σους ἡ βασίλεια ἢ εμὴ οὐκ εστιν EK TOU κοσμοῦυ TOUTOU" εἰ εκ
του κοσμου τούτου nV ἡ Eun βασιλεια" οἱ υπηρεταῖ αν οἱ εμοι
ἡγωνίζοντο wa μὴ παραάδοθω τοῖς ιουδαιοις" νυν δε ἡ βασιλεια ἢ
ἐμὴ ουκ εστιν || εντευθεν" 37 πεν ουὐν AUT@ ο πίλατος ουὐκουν
βασιλευς εἰ συ" ἈΑπεκριθὴ ο tnoous συ λεγεις οτι βασιλευς
εἰμι EW" EYW εἰς TOUTO γεγεννήμαι και εἰς TOUTO εληλυθα εἰς τον
κοσμον ἐνῷ μαρτυρήσω TH αληθια' Tras ο wy εκ τῆς αληθειας
ἄκουεν μου τῆς φωνὴης Aeyes avT@ ο πίλατος τι εστιν
αληθεια Kat τουτοὸ εἰπὼν παλιν εξηλθεν: προς τους LoVdaLOUS καὶ
NEEL αὑτοῖς EY ουδεμιαν aLTLAY ευρίσκω εν AUTO! ἕεστιν Δε
συνηθεια ver iva eva υὑμειν «πολυσω | εν τω πασχα βουλεσθαι
ουν aTro\vow ὑυμιν Tov βασίλεα των ιουδαιων" “ Expavyacav
ουν παντες λέγοντες μὴ τουτον ἄλλα Tov βαραββαν' nv δε o
βαραββας ληστης

XIX. Tote ovy ἔλαβεν τον τἡσουν ο πίλατος Kal εμαστι-
γωσεν: και ot στρατίωται πλεξαντες στεφανον εξ ακανθων
ἐπεθηκαν αὐτου τὴ κεφαλὴ καὶ tmatLov πορφυρουν περιεβαλον
QUTOV καὶ ἤρχοντο προς αὑτον και ἔλεγον χαῖρε ο βασίλευς των
ιουδαιων καὶ εδιδοσαν αυὐτω ραπισματα τξηλθεν ουν παλιν
εξἕω ο πιλαϊϊτος: καὶ Neyer avTos Loe ἄγω υὑμιν avTov εἕω (να
ἐπίγνωτε OTL εν AUTW οὐδεμιαν aLTLAY ευρισκω" δξηλθεν
ουν εξἕω ο πίλατος φορων᾽ τον αἀκανθινον στεφανον καὶ TO
πορφυρουν ιματιον" καὶ λεγει αὐτοῖς LOE 0 avOpwrros ὅοτε ουν
ἐδον AUTOV οἱ ἀρχίερεις KAL OL υὑπηρεταῖ' εκραυγασαν λεγοντες

σταυρωσον σταυρωσον αὑτον" Aeyet αὑτοῖς ο πίλατος λαβε-
ται αὑτον ὑμίς καὶ σταυρωσαται" εγω Yap οὐχ Βυρισκω
εν avTo αἰτίαν: απεκριθησαν αὐτω Οὐ εουδαιοι ημις |

νομον ἐχομεν καὶ κατὰ τὸν νομὸν odiier ἀποθανιν OTL EavTOV
νιον θεου εποιησεν δ0τε ovv ἠκουσεν ὁ πίλατος TOUTOV
τον Noyov μαλλον εφοβηθη ϑκαι εἰσηλθεν εἰς To πραιτωρίον
παλιν καὶ NeyEeL τω (σου ποθεν εἰ συ ο δε ιησους αποκρισιν
OUK εδωκεν AUTW Aeyes ουν AUTW O πίλατος εμοι OV λαλις"
οὐκ oldas ott εξἕξουσιαν exw ἀπολυσε σε Kat εξουσιαν eyo
σταυρωσε σε 1 Ἀπεκριθὴ ο τἡσους οὐκ exerts εξουσιαν ουδε-

xix ὅ πιλατος] sic Ρ. τ. s. m. habet ts in rasura id. avrots] +0 miAaros
parvis litteris et aureis inter lineas scriptum

Pet 166

Pet 167

Pet 108

Pet 169

Pet 170

100 TEXT OF CODEX Ν. Jn xix

μιαν κατ εμοῦυ εἰ μὴ || nv σοι δεδομενον ανωθεν" δια TovTO oO
παραδιδους pe σοι μιζονα ἀμαρτιαν exe’ “ex τουτου εζητι o
πίλατος «πολυσαι AUVTOV Ox δε vovdator εκραυγαζον λέγοντες
εαν τουτον ἀπολυσῆς οὐκ εἰ φίλος του κεσαρος Tras ο βασίλεα
εαυτον ποίων αντίλεγει τω καίσαρε Ὁ ουν πίλατος ακουσας
τουτον τον λόγον nyayev εἕω τον τἡσουν Kat εκαθισεν επι βη-
ματος εἰς τοπὸν λεέγομενον λιθοστρωτον" εβραιστι δε γαββαθα"
ny δὲ παρασκευὴ του πασχα" | wpa NV WoEL εκτη" καὶ NEEL τοὺς
ιουδαιοις Loe 0 βασίλευς υμων" οι δε εκραυγαζον λεγοντες" apov
ἄρον σταυρωσον αὑτον" Λεγει avTols ο πίλατος τον βασίλεα
υμων σταυρωσω" Απεκριθησαν ot ἀρχίερεις οὐκ εχομεν
βασίλεα εἰ μη καισαρα" “Tote ovy παρεδωκεν avToV avToLs Wa
σταυρωθη: πο, δὲ παραλαβοντες τον tnaoovy amnyayov"
Και βασταζων τον σταυρον eavtou εξηλθεν εἰς Tov λεγόμενον
κρανίου τόπον" os λεγεται εβραιστι γολγοθα ἥοπου avTov
ἐσταυρωσαν || Kat μετ αὐτου αλλους δυο" εντευθεν και εντευθεν
μεσον δε τον Ιἡσουν 9]ύγραψεν δε καὶ τιτλον O πίλατος καὶ
εθηκεν emt του σταυρου" nv δὲ γεγράαμμενον σους ο ναζωραίος
ο βασιλευς των ιουδαιων' ™TovToY ovy Tov τίτλον πολλοι
ανεγνωσαν εἰ τῶν LOVOALWY OTL EYYUS NV O τόπος τῆς TOAEWS
που eatavpwOn o inoovs Kal ἣν γεγραμμενον εβραιστι po-
μαιστι' ελληνιστιυ" ἜΒλεγον ουν TW πίλατω OL αἀρχίερεις
τῶν ιουδαίιων μὴ γραφαι o βασίλευς των ιουδαιων αλλ’ OTL
εκινος εἰπεν βασίλευς εἰμεν των ιουδαιων" “απεκριθὴ o πίλατος
o γεγραφα γεγραφα" 80, ovy στρατιωται οτε εσταυρωσαν
τον ιἡσουν ἔλαβον τα ιματια AVTOV καὶ ἐποίησαν τεσσερα μερὴ
εκάστω στρατιωτὴ μερος" και τον χιτωνα" HY δε ο χιτων apados
ex τῶν ανωθεν υφαντος δὲ ολου" “'εὐπον ουν προς αλληλοὺυς μὴ
σχίσωμεν αὐτον' ἀλλὰ λαχομεν περι αὑτοῦ τινος εσται" La ἢ
γραφη πληρωθὴη ἡ λεγουσα διεμερίσαντο Ta ιματία μου EaVTOLS
και emt Tov || ιματίσμον μου εβαλον κληρον Ou μεν ουν
στρατιωται' ταὺυτα εποιησαν' =lornkicav δὲ Tapa τω
oTavpw του σου ἡ μητὴρ αὐτου καὶ ἡ ἀδελφη τῆς μῆτρος
αὐτου μαρια ἡ του κλωπα καὶ μαρία ἡ μαγδαληνὴ "“Ἰἴησοὺυς ουν
ἰδων THY μητερα Kat τον μαθητην παρεστωτα ον nyaTTa λεγει
τὴ μητρι avTov γυναι ἰδὲ ο υἱος σου" “evTa λεγε τω μαθητη
ede ἡ μητὴρ σου am εκεινῆς ουν τῆς wpas ἔλαβεν ο μαθητης
auTny εἰς Ta ἰδεια μετα TOUTO [Sms οἡσοὺυς ott παντα ἡδη

Jn ΣΙΣ- χχ TEXT OF CODEX N. 101

TETEAETTAL LIA τελιωθὴ ἡ γραφὴ Neyer δίψω ™ oKEVOS ovV | EKELTO
οξους μεστον" οἱ be πλησαντες σπογγον οξους καὶ ὑυσώπω περι-
θεντες προσηνεγκαν αὐτου τω στοματι" “ote ουν ἔλαβεν το οξος
0 τησους εἰπεν τετέλεσται καὶ κλινας THY κεφαλὴν παρεδωκεν TO
πνευμα Ov ovy covdaroe wa μὴ μινὴ ETL του σταυρου τα
σωματα ev τω σαββατω επι παρασκευὴ HY’ ἣν yap μεγαλὴ ἢ
ἥμερα του σαββατοῦυ εκινου: ἡρωτησαν τον πίλατον Wa κατεα-
γωσιν αὑὐτων Ta σκελὴ Kat ἀαρθωσιν" ξηλθον Ουν οἱ στρατι-
ὠται καὶ του μεν πρωτου κατε αξἕαν Ta σκελὴ καὶ του αλλου
του συνσταυρωθεντος αὐτω “ere de Tov τησουν ἔλθοντες ὡς ἐδον
avtov on τεθνηκοτα ov κατεαξἕαν αὐτου Ta σκελη" “ard εἰς
των στρατιωτων λογχὴ αὐτου THY πλευραν ενυξεν και εξηλθεν
εὐθυς ana και vdwp* Kat ο εορακως μεμαρτυρηκεν" καὶ αληθινὴη
ἐστιν αὐτου ἡ μαρτυρια' KaKLVOS oLdEV OTL αληθη λέγει LVA καὶ
ums πιστευσητε' “eyeveTo δὲ TavTa wa ἡ γραφὴ πληρωθη
οστουν ov συντριβησεται αὐτου" “Kat παλιν ετερα γραφη λεγει |
οψονταῖι εἰς ον εξεκεντησαν'" * Meta δὲ Tavta ἡρωτησεν τον
πίλατον Lwaond ο απο αριμαθεας ὧν μαθητης του σου κεκρυμ-
μενος δε δια Tov φοβον των ἐουδαιων ἐνα apn TO σωμα του LNTOU
Kau ἐπετρεψεν 0 πίλατος" λθον ουν καὶ Npav TO σωμα του
σου ϑηλθεν δε και νικοδημος ο EAOwY προς τον τἡσοὺυν νυκτος
TO πρῶτον φερων μίγμα σμυρνὴς και adons Wael ALTPAS εκατον
EXaBov ουν το σωμα του τἡσοῦυ Kat εδησαν αὐτο οθονιοις μετα
των ἀαρωματων" καθως || εθος ἐστιν τοις ἐμουδαιοις ενταφιαζειν'
την δὲ εν τῶ TOTW οπου εσταυρωθὴ ο τἡσοὺς κῆπος καί EV τω
KNT@ μνημιον κενον" EV ὦ οὐδεὶς πώποτε ετεθη" “EKEL OV δια
τὴν παρασκευὴν τῶν LoVdaLwY OTL εγγὺυς NY τὸ μνημίον εθηκαν
τον ιηἡσουν

XX. Τὴ δε μια των σαββατων μαρια ἡ μαγδαληνὴ ερχεται
πρωι σκοτίας ETL οὐσὴς εἰς TO μνημίον KaL βλεπει TOV ALOoV
ἡρμενον εκ TOU μνημίου *TPEXEL OVY καὶ EPXETAL πρὸς σιμωνα
πετρον καὶ προς τον αλλον μαθητὴν ov εφίλει o τησοὺυς | Kat
λέγει αὑτοῖς ἡραν TOV KUPLOY EK TOV μνημιίου και οὐκ οἰδαμεν που
εθηκαν autor θξηλθεν ovv o πετρος Kat ο αλλος μαθητης
και ἤρχοντο εἰς TO μνημίον 'ετρεχον δε οἱ δυο ὁμου καὶ ὁ αλλος
μαθητὴς προεδραμεν ταχίον Tov πετρου Kat NOEV πρωτος εἰς TO
μνημίον και παρακυψας βλεπει Ta οθονια κιμενα οὐ μεντοι

xix 28 τετελεσται] τετελεσ in rasura litterarum παν scriptum

Pet 171

Pet 172

Pet 173

Pet 174

Pet 175

102 TEXT OF CODEX N. Jn xx

εἰσηλθεν'" δῇρχεται ovy σιμων πετρος ακολουθων avtT@ Kat
εἰσηλθεν εἰς TO μνημίον Kat θεωρει τα οθονια κιμενα" || ἴκαι TO
σουδαριον ο ἣν ἐπι THS κεφαλῆς αὐτου ov μετα των οθωνιων
κιμενον AANA χωρις εντετυλίγμενον εἰς EVA τοπον" ὅτοτε ουν
εἰσηλθεν καὶ 0 αλλος μαθητὴς ο ἔλθων πρωτος εἰς TO μνημίον
Kal LEV καὶ ἐπίστευσεν SoVdETW γαρ ηἡδείσαν THY γραφην" OTL
δει αὑτον εκ νεκρων αναστηναι" “Mapia δε εἰστηκει προς
To μνημίω eEw κλαίουσα ὡς OV εκλαιεν παρεκυμψεν εἰς TO
μνημιον και θεωρει δυο ayyedous εν λευκοῖς καθεϊζομενους eva
προς TH κεφαλὴ Kal EVA προς τοῖς ποσιν' OTTOU EKLTO TO σωμα
του KUPLOU τησου" 15 Kae λεγουσιν αὐτὴ εκινοι" γυναι τι κλαι-
εἰς" NEYEL αὑτοῖς OTL ρῶν τον κυρίον μου και οὐκ οἰδα που εθηκαν
autor" 4Tavta evrovoa εστραφὴ εἰς Ta οπίσω Kat θεωρει
TOV ἤσουν εστωτωτα και οὐκ NOEL OTL LNTOUS εστι © Λέγει
αὐτὴ ο τἡσους γυναι τι κλεεῖίς τινα ἕητις εκινη δοκουσα OTL O
κηπουρος εστιν" λέγει AUTW κυριε EL συ εβαστασας αυτον" εἰπε
μοι που αὑτον εθηκας Kayw autor || ἀρω ἥλεγει αὐτὴ ο τησοὺυς
μαριαμ' στραφεισα δε εκεινη λέγει aVTW εβραιστι ραββουνει ο
λεγεται διδασκαλε “Neyer αὐτὴ ο LNTOUS μὴ μου απτου" OUTTM
yap avaBeBnka προς τον πατερα μου πορευου δε προς τους
αδελῴφους μου Kal εἰπε aUTOLS αναβαινω προς τον TaTEpa μου
και TaTepa ὑμων" Kat Yeov μου" καὶ θεον υὑμων" Ἰδ]ύρχεται
μαρια ἡ μαγδαληνὴ απαγγελλουσα τοις μαθηταῖς οτι εορακα
τον κυρίον καὶ TaUTA εἶπεν αυτή" "Qvuaons ουν οψίας TH
ἡμερα exwn Tn μία Tov σαββατων καὶ των θυρων κεκλισ-
μενων" ὁπου σαν οἱ μαθηται συνηγμενοι δια τον φοβον των
ιουδαιων" Ηλθεν ο unoovs και εστὴ εἰς TO μεσον και λεγει
αὐτοῖς εἰρηνὴ υμιν" Kat TOUTO εἰπων εδιξεν aUTOLS τας χείρας
αὐτου και την πλευραν 1Kyapnoav ουν .. μαθηται ιδο. τες
τον κυριον

Εὐπεν ovy αὑτοῖς ο ἴσους παλιν expnvn υμιν καθως
amTreoT. NEV μὲ O πατὴρ κάγω πεμπω υμας" και τοῦτο εὐπων"
ενεφυσησεν Kat λεγει auToLs λαβεται πνευμα ayLovy “αν τινων
αφηται tas apapl| * * * * >... αὐτῷ ot ar... μαθηπαι

xx 8 επιστευσεν] σεν infra scriptum 9 αναστηναι] s.m. habet ἀπηλθον
ουν παλιν (2 προς abscissum est) eavrous οἱ μαθητα (sic). Ommes hae voces parvis
litteris et extra seriem litterarum additae 16 διδασκαλε]- spatium duarum
litterarum 20 τὴν πλευραν] in rasura vocum τοὺς modas 23—27 folium
laceratum

Jn xx—xxi TEXT OF CODEX N. 103

€.. AKAMLEV TOV .....V 0 δε εὐπεν .. τοῖς εαν μὴ .. W EV TALS χερσιν
αυτου Tov τοπον τῶν NA.. Kat Badw Tov ..KTUAOY μου ... TOV
τυπον ... nov Kat Ba.. THY χειρα μ.. ELS THY TH.. pay αὐτου
.. μη πιστε... *Kar μεθ, nu.... OKTW Ta... τσᾶν ... δὲ
meena ORTON. ©. 5: SOMES ππ νς Byer cs....1sugeauh 5:
θυρων κεκλ....ενων καὶ ε...ν εἰς TO μεσ... ..b EVEL ELPN..
υμιν" “evta ..yet τῶ θω.. φερε τον ... τύλον σου ... καὶ LOE
πο τ του στ 6 PV ED'S 3 0355s αν BONE ἘΠ ΤΣ NE oe
ee GU eee ace TOS. τού κος ~ = Ἐ Υκα eh Naso π π
ἐποίησ.. . ἴσους ενωπ... Tov μαθ.... αὐτου a o.. .. πεν Pet 176

γεγραμμενα ev τω βιβλίω TovTw: ἵἵταυτα δὲ γεγραπται wa
TLOTEVINTAL OTL LNTOUS ETTLY O χρίστος ουϊος του θεου και LWA
πίστευοντες ζωὴν EXNTAL EV TW OVOMATL aUTOU'

~XXI. Mera tavta epavepwoev eavtov παλιν o inoous τοῖς
μαθηταῖς ete της θαλασσης THs τιβεριαδος Ξεφαναίρωσε δε
ουτως σαν ομου σιμὼων πετρος Kat θωμας ο λεγομενος διδυμος:"
και vabavanr: ο ato Kava τῆς γαλιλαιας" καὶ οἱ του ζεβεδαιου"
Kat αλλοι eK των μαθητων αὐτου δυο' ἔλεγεν αὑτοῖς | σιμων
TETPOS ὑπάγω αλιίευειν NeyouTELY αὑτω ερχομεθα και ἡμίς συν
σοι εξηλθον ovy Kat ενεβησαν εἰς TO πλοίον' και εν εκινὴ τὴ
VUKTL επίασαν ουδεν'" ἽΠρωιας δὲ ηδὴ yevowevns εστὴ o
LNTOUS εἰς τον αὐγίαλον ov μεντοῖ ἡδεισαν o1 μαθηται OTL τησους
ἐστιν" ἔλεγεν αὐτοῖς ο ἰἡσους παίδια μὴ τι προσφαγίιον
εχεται: ἀπεκρίθησαν αὐτω" ov ὋὋ δὲ εἰπεν αὑτοῖς βαλετε
εἰς τα δεξια μερὴ του πλοίου TO δικτυον και ευρησεται" εβαλον
ουν καὶ οὐκ ETL αὐτο ελκυσε || ἰσχυον atro του πληθους τῶν Pet 177
ἐχθυων" 7 Neyer ουν ο μαθητὴς εκινος ον ἤγῶᾶπα ο τσους τω
TETPW O KUPLOS EOTLY* σίμων Ουν πετρος axovaas ott o
Kuplos εστιν Tov ἐπενδυτην διεζωσατο nv yap γυμνος Kat εβαλεν
εαυτον εἰς τὴν θαλασσαν" ὅοι de αλλοι μαθηται τω πλοιαρίω
λθον ov yap σαν μακραν απὸ THs γῆς" αλλ ὡς απὸ THY OV
διακοσίων συροντες To δικτυον των ἐχθυων'" °Os ουν απεβη-
σαν εἰς τὴν ynv βλεπουσιν ανθρακιαν κιμενην καὶ οψαριον
επίκίμενον καὶ ἄρτον" Λέγει ουν αὑτοῖς ο τηἡσους ενεγκατε
απὸ τῶν οψαρίων ων επίασατε νυν" "AveBn ovv σιμων
METPOS καὶ εἰλκυσεν TO δικτυον εἰς THY γὴν μεστον; ἐχθυων
μεγαλων" EKATOV TEVTNKOVTA τρίων' καὶ τοσουτων οντων οὐκ
ἐσχίσθη το δικτυον" "Neyer αὑτοῖς ο unoous δευτε ἀαριστη-

Pet 178

104 TEXT OF CODEX N. Jn xxi

σαται" Ovdeus δὲ ἐτόλμα Tov μαθητων εξετασαι avTov au
τίς εἰ εἰδοτες OTL O.KUPLOS εστιν 5 ρχεται ουν ο Ψἡσους Kat
λαμβανει τον αρτον καὶ διδωσιν αὐτοῖς καὶ TO οψαριον ομοιως"
ἄχρυτο δὲ τρίτον εφαϊναιρωθὴ ο τἡσους τοις μαθηταῖς εγερθεις
EK νεκρων" ὅθ τε ουὐν ἡἠρίστησαν Eyer τω. σιμωνι πέτρω O
LNTOUS σιμων ἰωνα ἀγαπᾶς pe TALOY τουτων AEYEL AUTH Vat
KUpLE συ οιδας OTL φίλω σε' Aeyet αὐτω βοσκε Ta apyia μου
’Aeyes avTw παλιν δευτερον σιμων twva αγῶπας με devel
QUT@ ναι KUpLE GU οἰδας OTL φίλω σε: Aeyet avT@ ο Lnaous
ποιμεναι TA προβατα. μου" Aeyes AUT@ TO τρίτον σιμων
tava φίλεις μὲ edvTNOn ο πετρος OTL ELTEY AUTW TO τρίτον
φιλεις με Kat | Neyer aVTW KUPLE συ οιἰδας TAYTA OV γινωσκεις
οτι φίλω σε Aeyet avt@m ο wnoous βοσκε Ta προβατα μου;
SA μην ἀμὴν NeyYw σοι OTE NS νεωτερος εζωννυες TEAUTOV καὶ
περίεπατις omou ἡθελες: οταν δὲ ynpaons εκτενεις Tas χείρας
σου και αλλος σε ζωσει καὶ οἱσει oTrov ov θελεις ϑτουτο de
εὐπὲν σημενων ποίω θανατω δοξασει Tov θεον Kat TovTO εὐπὼν
eyes αυὐτω ακολουθει μοι ~Emiotpaders δε ο πετρος βλεπει
τον μαθητὴν ον ἡγαπα ο Lnaous ακολου]

Deest folium usque ad finem evangelia.

APPENDIX.

COLLATION OF THE GOSPEL ACCORDING TO
ST MARK IN THE CODEX IMPERATRICIS
THEODORAE.

(Tischendorf 2”°= Gregory 565 = Westcott & Hort 81.)

APPENDIX.

Collation of the Gospel according to St Mark in the Codex
Imperatricis Theodorae.

(Tischendorf 2P¢=Gregory 565= Westcott and Hort 81.)

At the suggestion of Dr Robinson, I employed some hours which I
had to spare in St Petersburg, after the completion of my collation of N,
in collating the text of St Mark’s Gospel as it is given in the well-known
codex of the Empress Theodora. That codex is written with gold ink
on purple vellum and has miniatures. The characters are cursive. It is
ascribed to the ninth (or tenth) century. It was formerly in the
monastery of St John in the Houmish-Khan, and was given to the
Russian emperor by the archimandrite Sylvester in 1829. It is now in
the Imperial Library. As I used Belsheim’s edition (Das Evangelium
des Marcus nach dem griechischen Codex Theodorae Imperatricis purp.
Petropolitanus, Christiania, 1885) for the collation, I am recording only
differences from his printed text. I have not, however, as a rule recorded
itacisms or differences of spelling.

IT. 1 om παλιν 1° | εἰσελθων | om και 2° 6 καθημενοι 8 To
12 ιδωμεν 16 εσθιετε | πινετε 19 εαὐτων] αὐτῶν 21 επιραπτει

ΠῚ. 1 εξηραμενὴν 4 τοις caBBaow] pr ev | αγαθωποιησαι | ἀπολεσαι
1° aWovra pr manaywvrasecman 13 ἀπῆλθον 17 wavvyv 19 ισκαριωθ

APPENDIX. 107

20 ovxov] pr τὸν | οχλος] pr o | wore 23 avrovus 26 ov δυναται bis
scriptum 1° punctis improbatum 28 cay 32 οχλοι | avtwv

IV. 3 εξηλθεν | ra πετρωδὴ 6 exavparicOn 7 es] ἐπι 11 ra
παντα] mavra 16 avroc] ουτοι 19 ἀπαται 26 om τὸν 27 Baora
29 παραδοι 33 om παραβολαις 1° 35 eheyev 37 ra δε κυματα]
και Ta κυματα | εβαλλεν 38 em] ev | προσκεφαλαιου | ἀπολυμεθα pr Man
αἀπολλυμεθα Sec Man 39 επετιμησεν 41 και ἡ θαλασσα

V. 2 αὐτου 4 om και 2° διεσπακεναι 5 και ev τοις opeow |
εν τοις ορεσιν Kat 6 προσεκυνησεν 9 λεγεων 12 εἰσελθωμεν

13 erevtpewer| ἔπεμψεν 16 iWares 23 om ras χειρας 2° 25 ovoa
40 εἰσεπορεύετο 41 εγειρε

VI. 2 axovcartes 3 adeAdos] pr o 4 της αὐτου] τὴ eavTou
6 εθαυμασεν 8 apwow 16 om o 21 yevopevns|+ δὲ 23 ἡ αν]
kav [ηἡμισυ 25 dos 29 avtw 33 Wav 34 ἰδὼν | om καὶ 2°
37 δωσωμεν 45 om τὸ 48 ηθλεν 53 γεννησαρεθ

VII. 2 aprovs] pr τους 9 στησητε 16 ec] 22 ασελγειαι
30 om nv

VILL. 1 npepas 8 To περισσευμα Tov κλασματων 14 εχοντες
17 οὐδὲν pevovevere] ovde pvnuovevere 21 Neyer 24 Neyer 25 εβλεψεν
35 εἰ αν] eav 36 εαὐυτου] pr την 37 ἡ τι] τι yap 38 ταυτὴη] τὴ

IX. 2 eyevero 5 θελεις 8 ἰδὼν 12 αποκαταστήσει

22 και] κε 24 Neyer 25 επισυντρεχει | oxAos] pr o 34 διηνεχθησαν
41 ονοματι] pr ro

X. 2 ἐπερωτων 12 om του 17 wWov τις 25 τρυμμαλιας
32 οἱ διακολουθουντες οἱ δε ακολουθουντες 94 ἐμπτυσωσιν 47 ουιος
Δαυιδ Ιησου] w vs dad 48 expacev

XI. 1 arayayere 7 επιβαλλουσιν | καθιζει 15 εξεχεεν 23 om
yap | γενηται 25 ovpavots 31 npw] ημιν

XII. τοὺς μεν Sepovres τους de αποκτειννοντες] ovs μεν ὃ. ovs δε αποκτεν-
νοντες 7 θεασαμενοι 12 εζητησαν 13 παγιδευσωσιν 14 em-
κεφαλαιον καισαρι 20 απεθανεν]-Ἐ και 21 ὡσαυτως]-Ἐ και 22 και
ελαβον] ελαβεν 23 ev τὴ ουν αναστασει] εν τὴ a. ουν 25 εν τοις
ουρανοις] pr οἱ 28 ακουοντῶων | Wav 29 υμων 38 ὁ δὲ pr man
extra ser litt 40 ληψονται] pr και 43 βαλλοντων

XIII. 5 wmoous] pr o 8 em εθνος 9 ἀρχὴ | υμας 14 eoros
19 ova | τοιαυται 25 πεσουνται 27 των] pr εκ 28 om αὑτῆς

XIV. 3 ναρδου 8 To σωμα μου 9 eav 10 ο Iovdas] om o
12 ἐετομασωμεν]}- σοι 15 υμιν 2°] ημιν 16 κακει] ἐτοιμασαι 18 om
ετοιμασαι 24 τον το 25 γενηματος 27 om ort 29 n
av] Kay 32 epxera 40 παλιν evpev 43 om wy | om των 3°
48 και] o δε 54 Oeppevopevos 60 εἰς To μεσον 61 ερωτησεν
65 παισευσει] παισας σε 66 om Kato 67 εἰ συ] ev 68 ov τι
69 οτι]7- και

XV. 1 εἐποιησαν 12 ον λεγετε] Tov 13 expavyagov 14 expav-

γαζον 15 παρεδοκει] παρεδωκεν 17 χλαμυδα 20 ενεπαιξαν |

108 APPENDIX.

om ra 1° 23 διδουσιν 34 nde (bis) 35 παρεστωτων 36 αφετε

ἰδωμεν] apes ειδωμεν 39 om outros 2° 4] ἰλημ 42 προσσαββατον
45 copa] πτωμα 46 εθηκεν 47 εθεασαντο

XVI. 2 μνηματι] μνημα ere 7 εἰπατε] pr και 8 εξελθουσαι]
akovoavTes 9 προτον] πρωτὴη 14 υστερον]-" δε | ἐγειγερμενον
19 om o 20 σημειων |+ anny

CAMBRIDGE : PRINTED BY J. AND C. F. CLAY, AT THE UNIVERSITY PRESS.

Praxis AN bp STU DINS
CONTRIBUTIONS TO

BIBLICAL AND PATRISTIC LITERATURE

EDITED BY

J. ARMITAGE ROBINSON D.D.

HON. PH.D. GOTTINGEN HON. D.D. HALLE
CANON OF WESTMINSTER

VOLE. ν.

No. 5. CLEMENT OF ALEXANDRIA’S
BIBLICAL TEXT

CAMBRIDGE
AT THE UNIVERSITY PRESS
1899

Zondon: C. J. CLAY anv SONS,

CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,
AVE MARIA LANE. ᾿

Glasgow: 263, ARGYLE STREET.

Deipsig: F. A. BROCKHAUS.
few Work: THE MACMILLAN COMPANY.
Bombay: E. SEYMOUR HALE.

THE BIBLICAL TEXT OF

CLEMENT OF ALEXANDRIA

IN THE FOUR GOSPELS AND THE ACTS OF
THE APOSTLES

COLLECTED AND EDITED
BY

P. MORDAUNT BARNARD M.A.

CHRIST’S COLLEGE CAMBRIDGE

WITH AN INTRODUCTION
BY

"Ὁ BURKILL MA.

TRINITY COLLEGE CAMBRIDGE

CAMBRIDGE
AT THE UNIVERSITY PRESS
1899

¥
age

Cambridge :
PRINTED BY J. AND Cc. F. CLAY,
AT THE UNIVERSITY PRESS.

PREFACE.

‘| og following pages contain an attempt to set before students
in a readily accessible form the text of the Gospels and Acts
used by Clement of Alexandria, as far as it can be recovered from
his extant writings. I hope that the system of indicating variants
will draw attention at once to those of special interest, and will
prevent minor ones from being overlooked. In the notes at the
foot of each page I have called attention to some of the evidence
which may help to throw light on Clement’s readings: in doing
this I have found Resch’s Aussercanonische Paralleltexte (‘Texte
τι. Untersuchungen, vol. x.) of the greatest use.

The text of the Quotations (except the Fragments) is founded
on my own collations of the MSS. I have to thank my friend,
Dr Otto Stahlin, who possesses independent collations of F, M, P,
and L, for very carefully revising this part of the work. I have
not thought it worth while to record all the minor orthographical
variants, but I have nowhere departed from the reading of the
MSS. without noting the fact. The text of the Fragments I have
taken from Zahn’s Forschungen zur Geschichte des nt. Kanons, III.
Theil: the readings of Cod. Berol. Phill. 1665 of the Adumbra-
tiones are taken from Harnack’s Geschichte der altchristlichen
Iitteratur, 1, pp. 306 f.

My best thanks are due to the Editor of this Series and to
Mr F. C. Burkitt for much valuable help and advice: to the latter
I am especially indebted for his kindness in supplying a most
suggestive account of the general character of the text used by
Clement.

P. MORDAUNT BARNARD.

HrapteEy Rectory, NEAR Epsom.
May, 1899.

o
Ε
Φ 4
eee. ῪΣ ! ri) Δ δέ
ad ἿΝ as ἡ \e Φ Ἵ
ὄπ ἢ | 1. ᾿ ri ony >
4 )
hod Bust { Ab
a) Pe

>, ea

Jahan, ae δ
Δ BEL urter. γ)
. eee

3 Sil) he 2 fe ᾿ ᾿ ᾿
a

“ἀπ ήο} τ ΔΗ ‘

INTRODUCTION.

By F. CRAWFORD BURKITT, M.A.

“T REQUEST,” says the Quarterly Reviewer in Dean Burgon’s
Revision Revised, “that the clock of history may be put back
seventeen hundred years. This is A.D. 183, if you please: and—
(indulge me in the supposition !)—you and I are walking in
Alexandria. We have reached the house of one Clemens,
learned Athenian, who has long been a resident here. Let us
step into his library,—he is from home. What a queer place!
See, he has been reading his Bible, which is open at S. Mark x.
Is it not a well-used copy? It must be at least 50 or 60 years
old. Well, but suppose only 30 or 40. It was executed therefore
within fifty years of the death of S. John the Evangelist. Come,
let us transcribe two of the columns (ceAddes) as faithfully as
we possibly can, and be off....We are back in England again.
and the clock has been put right. Now let us sit down and
examine our curiosity at leisure....It proves on inspection to be a
transcript of the 15 verses (ver. 17 to ver. 31) which relate to the
coming of the rich young Ruler to our Lorp.

“We make a surprising discovery...... It is impossible to pro-
duce a fouler exhibition of S. Mark x 17—31 than is contained in
a document full two centuries older than either B or &,—xtself the
property of one of the most famous of the ante-Nicene Fathers.”

Far be it from the present writer to attempt to rival the
lively style or the sweeping adjectives of the late Dean of
Chichester. If we cannot always accept his conclusions, we may
at least acknowledge that his picturesque narrative has put clearly

Vill INTRODUCTION.

and accurately the decisive question. As he himself says (Revision
Revised, p. 329): “The foulness of a text which must have been
penned within 70 or 80 years of the death of the last of the
Evangelists, is a matter of fact—which must be loyally accepted,
and made the best of.’ Mr Barnard has paid a longer and less
hurried visit than Dean Burgon’s flying call. He has copied
out all the marked places in Clement’s Bible as far as the Gospels
and Acts are concerned: we see at a glance what selection of
passages Clement in his somewhat voluminous writings found
occasion to quote, and we can compare for ourselves the text
of these passages with our Greek Mss and the early versions’.

Before actually examining Clement’s quotations, let us for a
moment consider what we might have expected to find. Since
the publication of the Revised Version and Dean Burgon’s strictures
on it, investigations and discoveries have been made which bear
directly on our subject. The general result is quite clear.
Whether δὲ and B are,as Dean Burgon has it, ‘ two false witnesses,’
B at least can no longer be regarded as a mere ‘curiosity’ (Rev.
Revised, pp. 318, 319). There can now be little doubt that this
MS represents in the Gospels with great accuracy the type of
Greek text current in Egypt from the middle of the third century
A.D., though B itself may very well have been written at Caesarea
in the famous library of Pamphilus.

The Egyptian affinities of B have been well illustrated by
three comparatively recent publications.

(i) In Notices et Extraits, xxxiv", M. Amélineau has edited
the Greek columns of a Graeco-Sahidic uncial MS similar to the
Borgian fragments (T). Nothing can be more characteristically
Egyptian than these Graeco-Sahidic texts, written in Upper
Egypt with the Greek and the vernacular version in parallel
columns. Their general agreement with B and the early correctors
of δὲ has long been known?, and Amélineau’s new fragments are
of the same type as their predecessors. Thus in Le x 24

1 Τὸ is but just to the memory of Griesbach to recal the fact that in Symbolae
Criticae ii, pp. 227—620, that great predecessor of Dr Hort collected together all
the N.T. quotations of Clement and Origen. It is from Symbolae Criticae that
Tischendorf’s readings of Clement are excerpted.

2 Thus, for example, Bousset’s brilliant but too hasty generalisations (in Texte
und Untersuchungen, 1894) are mainly founded on this acknowledged fact.

INTRODUCTION. ΙΧ

(“Prophets and kings have desired...to hear what ye hear”)
after ἀκοῦσαι B adds moy—quite wrongly, and quite alone until
Amélineau’s fragment was found to add moy: 1.6. either it has
the same reading as B and has been misread by the editor, or
it presents us with a simple corruption of b’s text. Again, in
Jn viii 57 Amélineau’s fragment sides with &*, the Sahidic and
the Sinai Palimpsest of the Old Syriac, in reading Hath Abraham
seen thee? for Hast thou seen Abraham? Here B, we may remark
in passing, neither reads ἑώρακασ with most documents, nor
éwpaxév σε with N* and its allies; it shews its ‘neutrality’ by
giving us ἑώρακεσ, which is neither the one nor the other’,

(ii) Another interesting example of a very different kind
I owe to the Editor of this Series. Canon Armitage Robinson
writes to me :—

“Herr Wobbermin, who has recently published the early
Liturgical Fragments to which I have referred in the note to
Mt xxvi 27 (p. 29), adds from the same MS a tractate entitled
Περὶ πατρὸς καὶ υἱοῦ. This piece he assigns to Serapion, Bishop
of Thmui, whose name occurs above two of the Prayers which
precede it. I cannot think that any one who reads side by side
with this the work of Serapion adversus Manichaeos, as now
reconstructed almost in its entirety (see Wobbermin, p. 27), will
be inclined to accept the theory of identity of authorship. The
present piece is far inferior in logical power, and wholly different
in rhetorical style. But, anonymous as it must at present remain,

ὰ
1 As a matter of fact B has εορὰκεο, and the spelling with o for w is also

found in Amélineau’s fragment. It has been suggested to me that -κες may have
been a recognised though irregular form of the 2nd pers. sing. But ἑώρακας
(or ἑόρακας) stands without variant in SABC wherever it occurs in the N.T.,
viz. Jn ix 37, xx 29, Ac xxii 13. On the other hand ἑόρακέ τις (with 0 and without Ν)
stands in Jn vi 46 B (sic). We may with some confidence conjecture that the
common ancestor of δὲ and B had here the reading éwpaxé ce, without v ἐφελκυστικόν.
It may be worth while to point out that there is no foundation for the theory that
B itself once read eopaxese. The line of text, as written by the first hand, is

BPAAMEOPAKEC εἰπεῖ

a space of one letter being left blank before εἶπεν to mark the entry of a new
speaker, just as a similar space is left before εἶπαν at the beginning of the verse
four lines above. What may be faintly traced in the photograph at the blank
space is not ε, but the τ of ἐκ δευτέρου (Jn ix 24) on the other side of the leaf,

Χ INTRODUCTION.

it is of considerable interest. It clearly belongs to the period of
Athanasian controversy in which the doctrine of the Holy Spirit
had not yet come to the fore. From a textual point of view
it may suffice to mention two notable readings:

“(1) In the margin of Cod. B at Heb 1 3, as is well known,
we have the following curious note by a scribe who has restored
the original reading of the codex, namely φανερῶν, for which
a corrector had substituted the usual φέρων --- Fool and knave,
can’t you leave the old reading alone and not alter it!’ Iam not
aware that any parallel has been offered for the reading φανερῶν.
But in the piece in question (Wobbermin, p. 29, ll. 21 ff.) we
read: Πᾶν yap τὸ φανερούμενον φῶς ἐστιν: καὶ πάλιν ὁ ἱερὸς
Παῦλος ὁ ἀπόστολος ἐν τῇ πρὸς Ἑβραίους λέγει’ Φανερῶν
δὲ τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ.

“(2) On the next page we read (p. 24,11. 1 [): ἔτι δὲ καὶ
ἐν τῇ ἀποκαλύψει Ἰωάννου γέγραπται: ‘O πρωτότοκος καὶ ὁ
ἔσχατος, κιτιλ. Here Wobbermin merely refers to Apoc 1 8.
But the true reference is to Apoc i 17 and 11 8, in both of which
places we find πρωτότοκος for πρῶτος in Cod. A, and apparently
nowhere else.

“Tt is certainly a matter of great interest to have placed in
our hands an Egyptian tract of the fourth century, which on one
page attests a singular reading of B, and on the next a singular
reading of A.”

So far Canon Robinson. It is worth while to add that B
is not extant for the Apocalypse, and that A in that book is held
to take its place. Very possibly therefore B itself might have
been found to read πρωτότοκος, if these passages had been pre-
served in it.

(iii) The most striking discovery of all remains. In the
Oxyrhynchus papyrus fragment of 5. Matthew, discovered and
edited by Grenfell and Hunt!, we have at last an undoubted
piece of a third-century Gospel ms. The fragment is older,
probably by a century, than any known Ms of any part of the
New Testament, and most fortunately covers a passage where
the variants are extremely well marked (wz. Mt 1 1—20). What,

1 The Oxyrhynchus Papyri, pt. i, pp. 4—7.

INTRODUCTION. ΧΙ

then, does this voice from the dead say? Does it support Burgon,
or Hort ?

The answer is most decided. It sides with δὲ and B. With
ἀξ and B (and of course ‘ Westcott and Hort’) it has Boes for
Booz, Iobed for Obed, Asaph for Asa. Nor is this agreement
confined to the spelling of the names of Jewish Kings, seeing
that it has γένεσις in Mt i 18 (not γέννησις), a reading character-
istic enough of B and Dr Hort to draw forth three pages of Dean
Burgon’s indignation’. Other readings of B similarly attested by
the new fragment are devypatioas for παραδειγματίσαι (ver. 19),
and the omission of ὁ βασιλεὺς in ver. 6 and of yap in ver. 18.
Nor does the papyrus give support to ‘ Western’ texts, any more
than to the ‘Received Text.’ Both in vv. 16 and 18 it rejects the
readings of Codex Bezae and its allies. In one word, it is just
such a document as Dr Hort would have expected it to be.

With the evidence of the Graeco-Sahidic texts, of the Pseudo-
Serapion, of the Oxyrhynchus Papyrus, fresh in our minds, let us
turn back to Clement’s quotations. Should we not be prepared to
find a text like B? We may make large allowances for careless-
ness of quotation on the part of Clement, we may even go on
to assume that his MS may have been faulty or illegible. But at
least we should expect that, where the reading of this manuscript
could be ascertained, it would side with the critical editors.
Other ‘Fathers’ in the East or in the West might use a text
tainted with ‘ Western’ errors, but we should not look for them in
Clement of Alexandria, our earliest witness in the one land which
we think of as preeminently free from ‘ Western’ influences.

Yet the unexpected is what we find. Clement’s quotations
have a fundamentally ‘Western’ character. His allies are not B
and the Coptic Versions, but D and the Old Latin.

In seeking to get a first impression of the character of the
text of a second century author, whose writings are preserved in
single Mss of the 10th or 11th centuries, it is necessary to begin
with well marked variations. In such a case much cannot be
built on variations between πατὴρ and πάτερ, ἀναλύσει and
avarvon. Moreover, we must take no account of variations due
to mere paraphrase on Clement’s part. How necessary this

1 Revision Revised, pp. 119—122.

ΧΙ INTRODUCTION.

warning is may be seen, for example, from his allusion to Mt xi
16, 17 in Paed 1 v 13 (105) [tnfra, p. 15]:—

> , 7 ἐν nr \ ,ὔ r > lel οἱ , Lal
αὖθίς τε παιδίοις ὁμοιοῖ THY βασιλείαν τῶν οὐρανῶν ἐν ἀγοραῖς
καθημένοις “Kal λέγουσιν"
nr /
Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε'
5 / \ 5 » fi
ἐθρηνήσαμεν Kai οὐκ ἐκόψασθε.

Here the first line is merely introductory and is rightly printed
by Mr Barnard in ordinary and not in spaced type. The phrase
containing the well-known variant ἑτέροις (ἑταίροις) is passed
over altogether, while the very application of the parable is
changed in a way legitimate enough in an allusion, but hardly
suggestive of a writer copying out passages from a book. In
Clement the children are lkened to ‘the Kingdom of Heaven,’
but in the Gospel the comparison is with ‘the men of this
generation. It comes to much the same thing, of course; in
fact, it is the Gospel which to me seems the less logically accurate.
But be that as it may, the line from αὖθις to λέγουσιν affords no
secure evidence as to the readings of Clement’s Bible. Yet this
paraphrase can be made to yield no less than three agreements of
Clement with the ‘Received Text’ against the better Mss, viz.
the position of καθημένοις, the omission of the article before
ἀγοραῖς, and the addition of καὶ before λέγουσιν. It is therefore
most important to notice that when we turn from the introductory
paraphrase to the real quotation the position is entirely changed.
There is only one variant here, viz. the presence or absence of
ὑμῖν after ἐθρηνήσαμεν. The temptation to make the clauses
symmetrical has been so strong that nearly all Mss and versions
insert the word. But Clement’s text rejects it in company with
NBDZ 1 al? lat. k f vg and the Bohairic—in other words, with a
small group containing the best ‘Western’ and the best ‘non-
Western’ texts!.

Yet this example hardly touches the main question. It was
only to be expected that Clement would side with the best
Greek and the best Latin when they agreed together. The
really surprising thing is, that when they are divided Clement
sides so often not with the Greek but with the Latin. Examples

1 It is worth remarking that all the Syriac texts insert the pronoun.

INTRODUCTION. ΧΙ

of this are easy enough to find. Thus in Le iii 22, for “Thou art
my Son beloved ; in thee I am well pleased,” Clement, in company
with D and nearly all our best Old Latin authorities, has the
words of Ps 11 7

Thow art my Son beloved; this day have I begotten thee’.
Similarly in Le ix 62 the same group (D Clem lat.vt) has

No one looking back and putting his hand to the plough
is fit for the kingdom of God.

These two examples are quite unambiguous. They are not only
‘Western’ (to use the familiar but imaccurate term for readings
which are at once non-Alewandrian and non-Antiochian), but
‘Western’ of a particular type; for in each instance the Old
Syriac evidence goes with the ordinary text against Clement and
D with its Latin allies. The case of Le ix 62 is especially in-
structive, because of the fulness of the evidence. The Latin
evidence includes two quotations from Cyprian, so that there can
be no doubt of the antiquity of the reading in the West, while
the Syriac attestation for the ordinary reading includes un-
ambiguous references in the Doctrine of Addai, the Acts of
Thomas and 5. Ephraim®. Moreover, the reading of D and
Clement is obviously wrong; and it is companionship in error
which shews real affinity of text. As a working hypothesis, there-
fore, we have good grounds for treating the text used by Clement
as a branch of the ‘ Western’ text not akin to the Old Syriac
Version; in other words, as a text really and geographically
Western.

This preliminary conclusion is of very great importance for
estimating the value of the numerous striking agreements of
Clement with the Old Syriac, especially with the Sinai Palimpsest
(syr.sin). If Clement’s text and the Old Syriac be practically
independent of one another, their agreements mark the confluence
of two separate lines of evidence: the readings thus preserved

1 In Clement ‘beloved’ most probably comes from the parallels (Mt iii 17=
Μοὶ 11). It is not found in D lat.vt. Here as in several other places e deserts
the other Old Latin mss for a more commonplace reading.

2 See Overbeck 127, where the text is certainly independent of syr.vg.

X1V INTRODUCTION.

must be so ancient as on that account alone to challenge
acceptance.

The chief examples of agreement between Clement and syr.
sin are

1. Mt iv 17. The kingdom of heaven is at hand (Clem =
EKus*™ i syr.sin-crt). The same reading is also attested by
Origen, according to WH Introduction § 360.

[Most documents prefix Repent ye, for...]

2. Mt xviii 20. The occurrence of παρ᾽ οἷς in Clement’s
allusion (infra, p. 22) makes it evident that he would have
supported D (g) and syr.sin in reading For there are not two
or three gathered together in my Name, with whom I am not
in the midst of them.

[Most documents (incl. Cypr” and syr.crt.) read οὗ for οὐ
and ἐκεῖ εἰμὶ for παρ᾽ ois οὐκ εἰμί. It may be pointed out that a
somewhat similar suppression of παρὰ is to be found at Mt vin 10.
In the verse before us παρ᾽ οἷς...ἐν μέσῳ αὐτῶν is sufficiently
awkward Greek to provoke emendation, but it can be naturally
explained as a rather crude attempt to imitate Semitic idiom. ]

3. Le xiv 20. I have married a wife and I cannot come
(Clem = lat.vt, syr.vt omits ‘and’, while D substitutes διό).
[Most documents add therefore (διὰ τοῦτο) to ‘and.’ ]

4. Le xvii 4 If syr.sin by rendering ‘and these seven times
he turn unto thee’ really implies καὶ τὸ ἑπτάκις with the article,
as seems not unlikely, the combination D Clem syr.sin (with
syr.crt and the Latins neutral) is really stronger than any accumu-
lation of Greek Mss unsupported by the older versions.

[Most documents omit τὸ before ἑπτάκις.]

5. Le xx 34. From the three passages placed together on
p. 50 it is evident that Clement read beget and are begotten as
well as marry and are given in marriage, thus agreeing with
a Tren and syr.sin-crt. D and some Latin Mss have are
begotten and beget, the best Latin (incl. Cyp?/, and 6) omitting
marry and are given in marriage.

[Most documents omit beget and are begotten altogether. ]

INTRODUCTION, XV

6. Jn viii 34. He that committeth sin is a slave (not adding
of sin). The omission of τῆς ἁμαρτίας is supported by D ὁ
Cyp” as well as Clem and syr.sin. The shorter reading here
is all the more noteworthy, as it could not have come from
homeeoteleuton ; and it probably preserves the original text’.

The reader will note that in none of these readings is Clement
found quite alone with the Old Syriac. There is always some
secondary attestation’.

When the readings attested by Clement have no Syriac
support there is, as a rule, less to be said for them. One of the
most striking is the addition of καὶ ἀγρούς at the end of Mc x 22,
which is supported by the Latins b and k, but by no Greek ΜΒ.
Whether the words should be restored to 5. Mark or not, the
agreement of Clement with the leading Ms of the African Latin
and a good representative of the ‘European’ texts suggests that
their absence from Cod. D is the result of correction. A some-
what similar instance is to be found in Jn xv 1, where D with τὸ
καρποφόρον seems to stand half-way between Clement’s τὸ καρπο-
φοροῦν and the τὸ καρπὸν φέρον of most documents.

With regard to the curious recasting of Mt xxii 27, where
Clement sides with D and Irenaeus, it may be remarked that
οἵτινες (after τάφοις κεκονιαμένοις) is omitted by δὲ ἢ, and that
the construction of the clauses is changed in syr.sin (cf. also
Aphraates®™). It is evident therefore that here, as in many
other passages, there was much confusion and alteration of the
phraseology in early times, and that the smooth uniformity of our

1 Comp. Jn xi 25, where Cyp*!” and syr.sin agree in reading I am the Resurrec-
tion, without adding ‘and the Life.’

2 I have not included the reading ἄριστον for ἄρτον in Le xiv 15 among the
agreements between Clement and the Old Syriac. It is true that the Old Syriac
reading shdrdithd definitely implies ἄριστον in the underlying Greek, but it is not
likely that this was the reading of Clement!**, The better ms (P) of the Paedagogus
reads ἄρτον: ἄριστον is only supported by F, and in a mediaeval ms it was much
more probable that ἄρτον should be changed into ἄριστον than vice versa. Although
ἄριστον is found in none of the early uncials it is supported by the later uncials and
by nine cursives out of ten. It is certainly curious to find it supported by syr.vt
(not syr.vg); but the distribution of the evidence makes it probable that the
corruption occurred independently in the ancient Greek text underlying syr.vt and
in some popular Constantinopolitan exemplar which has infected the later mss.

XV1 INTRODUCTION.

Greek Mss—including B—is a sign not of unbroken tradition,
but of the surgical aid of an editor.

Among the most interesting of Clement’s quotations is that of
Le xxiv 41—44. Clement (Paed 11 1 15), in the course of a dis-
cussion upon the food and cooking suitable for Christian people,
says: “| Have ye aught to eat here? said the Lord unto the dis-
ciples after the resurrection. “ And they, as having been taught
by Him to practise frugality, gave Him a piece of a broiled fish.
9. And having eaten before them * He said to them (quoth Luke)
what He did say.”

Mr Barnard (p. 50, note) remarks that Clement’s text under-
lies the renderings in b ff and q; but may we not go further and
claim it as the text which best explains the origin of all the
variants in this much altered passage!? In any case, the natural
desire to round off ver. 43 with a finite verb, and begin a new
sentence or paragraph with ver. 44, supplies a reason for change.
It would be difficult to regard the Vulgate text of Le xxiv 43 as a
direct corruption of the ordinary Greek ®.

I should not be inclined to lay much stress upon the agree-
ment of Clement with the ‘Received Text’ in Jn xvii 24—26,
except so far as it discredits the eccentric reading of D in this
passage. The main variants (apart from the singular κἀκεῖνοι
for καὶ οὗτοι in ver. 25) are in the opening words of ver. 24,
where Clement reads Πάτερ, ods ἔδωκάς μοι, for Πατήρ, ὃ δέδωκάς
μοι. We cannot expect light upon the appropriate vocative for
πατήρ from the 10th century Ms of Clement; and ἔδωκας for
δέδωκας has here very little attestation. The real variant is
between ὃ and οὕς. For ὃ Tischendorf quotes NBD and the
Bohairic: for ods we have all other Mss and versions, including
the Latin and the Sahidic. In spite of this imposing array there

1 The African Latin text of Le xxiv 41—44 (i.e. e and the text underlying c)
only differs from that of Clement by reading λαβὼν for φαγών. I need scarcely
remind my readers that accepit...et dixit is characteristically ‘ African’ for accipiens
.. .dixit (οἵ, Old-Latin Biblical Texts ii, p. 6111).

2 Compare the variations in ἔλαβεν and ἔφαγεν in Le vi4. Dr Hort in his note
Le xxiv 43 rightly considers that Clement’s text did not contain the allusion to the
honey-comb. Dean Burgon held the opposite opinion; but his argument would
prove that Clement’s Bible had references to ‘bulbs,’ ‘herbs,’ ‘cheese,’ and
τραγήματα.

INTRODUCTION. xvii

is much to be said for the reading of NBD, seeing that with
κἀκεῖνοι following in the same sentence there was more reason to
change ὃ into ods than vice versa. It is therefore reassuring
to find that syr.sin clearly supports 6, a fact all the more note-
worthy, as syr.sin shews its independence of the ordinary tradition
by beginning ver. 24 with ‘and, and throwing back ‘Father’
into the preceding verse. The length and general accuracy of
Clement’s citation of this passage (see Mr Barnard’s Note, p. 61)
might lead some to build on it more than it can legitimately
be made to bear.

It must also not be forgotten that there are a few instances in
the Gospels where Clement’s text supports the great uncials and
the critical editors against the ‘Western’ documents and the
Antiochian text. Thus he reads ἐπέσπειρεν for ἔσπειρεν in
Mt xiii 25, and ὁ μονογενὴς θεὸς in Jn i 18. Yet even here the
‘Western’ evidence is not really united; in the former example
the Syriac versions cannot safely be cited for either reading,
while in Jn 1 18 there is much to suggest that the earliest form
of the Old Syriac attested μονογενὴς (or ὁ μονογενὴς) alone,
without θεὸς or vids. It will also be noticed that Clement sides
with δὲ 33 and the Bohairic against &*BC by inserting the article
before μονογενὴς θεός.

On the whole, Clement’s quotations from the Acts are less
predominantly ‘Western, but it would be rash to argue from
the evidence for the Acts to the Gospels, or vice versa. Till the
roll dropped out of use and the large vellum codex took its place,
the Acts must always have circulated separately from the book of
the Gospels. It may be well also to remind ourselves of the
lamentable lack even now of Old Syriac evidence for the text
of the Acts: with our imperfect knowledge it is safer simply
to suspend judgement. It is, however, clear that Clement opposes
the well-known ‘ Western’ readings in Ac xv 28, 29, just as a
stray quotation in Aphraates™ shews us that the Old Syriac
opposes the ‘ Western’ reading in Ac ix 26.

What, then, is the general lesson that we are to draw from the
study of the Biblical quotations of Clement of Alexandria? My
own impressions are quite clear. In the first place, they cut off
the only channel by which we might have thought to connect

XVill INTRODUCTION.

the ‘non-Western’ text, as an organic whole, with apostolic times.
With Clement’s evidence before us we must recognise that the
earliest texts of the Gospels are fundamentally ‘Western’ in
every country of which we have knowledge, even in Egypt. If
we have any real trust in antiquity, any real belief in the con-
tinuity of Christian tradition, we must be prepared to admit
many ‘ Western’ readings as authentic, as alone having a historical
claim to originality. Let us come out of the land of Egypt,
which speaks (as Clement’s quotations shew) with such doubtful
authority, and let us see whether the agreement of East and
West, of Edessa and Carthage, will not give us a surer basis upon
which to establish our text of the Gospels.

In the second place, I am sure that the earliest ‘Western’
readings will be found no whit inferior to those of Cod. B. I do
not believe that to follow Western authorities, with a due allow-
ance of caution, is to murder the text’. The discoveries of quite
recent times have changed the conditions of the problem. Fifty
years ago the best ‘ Western’ documents were inaccessible. Our
knowledge of the earliest non-Alexandrian texts of the Gospels
was even more limited than our present knowledge of the earliest
non-Alexandrian texts of the Pauline Epistles; ie. it consisted
of the quotations of Tertullian and Cyprian,—-nothing more.
‘Western’ readings meant those of Codex Bezae and the Latin
Mss ab andc. These documents often go wrong together: they
by no means always give us the texts current in Western Europe
in their earliest form. The African Latin was unknown, except
so far as it was covered by chance quotations from 8. Cyprian,
and the very existence of a Syriac Version older than the official
Peshitta was a conjecture.

How different is the case now! By the publication of Cod.
Bobiensis (4) enough of the version used by 8. Cyprian is before
us in a continuous text to enable us to judge of its critical
affinities, while with regard to early Syriac evidence the difference
is that between darkness and daylight. Not to speak of the
fragments of Tatian’s Diatessaron preserved in 8. Ephraim or
the quotations of Aphraates, we have an excellent text of the

* See Cic. De Off. ii 88, as quoted by Dr Salmon on his Thoughts on Textual
Criticism, p. 90.

INTRODUCTION. ΧΙΧ

four Gospels nearly complete in the Sinai Palimpsest, while
Cureton’s MS (a far inferior text, but the only form of the
version known to Dr Hort) serves to tell us something of the limits
of variation in Syriac-speaking communities. These authorities
are all ‘Western, 1.6. they do not attest certain well-defined
Alexandrian readings, such as ἠπόρει in Mec vi 20 and the well-
known interpolation in Mt xxvii 49. But in many other instances
they actually form the bulk of the attestation for Dr Hort’s own
text. That text is sometimes in agreement with the oldest
Syriac, sometimes with the oldest Latin: the question at issue
is what right we have to reject the oldest Syriac and the oldest
Latin when they agree.

The strain of text represented in Greek Mss by & and B
can be traced in Egypt as far back as the middle of the 8rd
century, but Clement shews that even in Egypt the earliest
evidence gives it little support. Why then should we be tied
down to Βεεζεβούλ, or ᾿Ιωάνης ἡ Why should we omit without
cause in Mt v 22, or and the bride in Mt xxv 1? Does it not
lighten the ‘Synoptic Problem’ to leave out Jn xii 8 and Mt xxi
44? Let us trust the earliest texts we can get—Clement’s among
them—and see whether the result does not justify the venture.

Hs Ce bURKIED

Easter, 1899.

"
ὁ.
”

THE QUOTATIONS OF

CLEMENT OF ALEXANDRIA

FROM
THE FOUR GOSPELS
AND

THE ACTS OF THE APOSTLES

NOTE.

It is presumed that the reader will have Tischendorf’s Editio octava critica
maior open before him.

Words printed in spaced type probably formed part of Clement’s biblical
text. .
ὕδατος A study of the textual evidence for words thus marked may throw

considerable light on the character of the text used by Clement.

μηδεὶς Words are thus marked (i) when variants of any lesser interest
exist, (ii) when Clement’s quotation differs from all known texts, but the
difference is probably not of much textual interest.

ποιήσατε ἑαυτοῖς Words are thus marked (1) when there is a difference of

order supported by other evidence, (ii) when Clement’s order differs from
all known texts.

λ This sign indicates an omission of considerable textual importance,

, This sign indicates an omission of slight textual importance.

=Leii8 References are thus given to parallel passages, when it is doubtful
to which passage Clement’s quotation or allusion should be referred.

[Strom 1 xv 71 (359).] Passages to which reference is thus made contain allu-
sions which throw little or no light on the text used by Clement.

Tiscu. Under this heading are given corrections to be made in Tischendorf’s
references to Clement.

On the mss. of Clement’s Works see Texts and Studies Vol. v No. 2, Jntro-
duction. The following summary may be useful for reference :—
PROTREPTICUS and PaEDAGoGUS. Where extant P (Paris. Gr. 451) is the
ultimate authority, though there is a possibility that F (Medic. Laur. Pl.
vc. 24: it does not contain the Protr) may have an independent value :
where P is wanting (Paed 1 i—x and beginning of xi) the text must be
based on F and M (Mutinensis Gr. 126); but it must be borne in mind
that M is a very faithful copy of P, while F (if a copy of P) has undergone
considerable alteration.

Stromata, Excerpta, and Ectogar. L (Medic. Laur. Pl. v ο. 3)

I have collated the Quotations from the Gospels and Acts in all these Mss.

The symbol v denotes the Hditio Princeps of Clement published by Petrus
Victorius, Florence, 1550.

CLEMENT OF ALEXANDRIA’S QUOTATIONS FROM
ST MATTHEW.

117 Ἔν δὲ τῷ κατὰ Ματθαῖον εὐαγγελίῳ ἡ ἀπὸ “ABpadp γενεαλογία μέχρι Μαρίας τῆς μητρὸς
τοῦ κυρίου περαιοῦται" Τίνονται γὰρ, φησὶν, ἀπὸ ᾿Αβραὰμ ἕως Δαβὶδ γενεαὶ εδ΄,
καὶ ἀπὸ Δαβὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ ιδ΄, καὶ ἀπὸ τῆς
μετοικεσίας Βαβυλῶνος ἕως τοῦ χριστοῦ ὁμοίως ἄλλαι γενεαὶ ιδ΄. ΒΟ τ
xxi 147 (409).

ii 2 [Strom 1 xv 71 (359) ; Exe ex Theod 88 74, 75 (986).]

iii 7 [Protr i 4 (4); Strom rv xvi 100 (608).] See on xxiii 33.

111 9 =Le iii 8 Awards yap ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ ᾿Αβραάμ.
Protr i 4 (4).

10 --Τιο 119... ἀλλὰ τὴν ἀξίνην τὴν ἑαυτοῦ πρὸς τὰς ῥίζας τῆς κακίας προσαγαγών. QDS 829
(952).

11 f. =Leiiil6f. Ὁ ᾿᾽Τωάννης φησὶν ὅτι ᾿Εγὼ μὲν ὑμᾶς ὕδατι βαπτίζω" ἔρχεται δέ μου ὁ ὀπίσω]

ὁ βαπτίζων ὑμᾶς ἐν πνεύματι καὶ πυρί ..τὸ γὰρ πτύον ἐν τῇ χειρὶ αὐτοῦ τοῦ διακαθᾶραι

τὴν ἅλω, καὶ συνάξει τὸν σῖτον εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ
ἀσβέστῳ. Eel Proph ὃ 25 (995).
12 =Le iii 17...tva...dcaxprOGpev...rdv ἀχυρμιῶν καὶ els τὴν πατρῴαν ἀποθήκην σωρευθῶμενϑ.
τὸ γὰρ πτύον ἐν τῇ χειρὶ τοῦ κυρίου... Paed 1 ix 83 (147, 148).
iv 1 =Le iv 1 [Strom 1 ix 44 (842).]
4 —Le iv 4 Οὐ γὰρ ἐπ᾽ ἄρτῳ , ζήσεται ὁ δίκαιος. Paed 11 i 7 (167).
Οὐ γὰρ ἐπ’ ἄρτῳ μόνῳ ζήσεται ὁ δίκαιος, ἀλλ᾽ ἐν TO ῥήματι, κυρίου. Paed
πὶ vii 40 (277).
10 Φῶς ἡμῖν ἐξ οὐρανοῦ τοῖς ἐν σκότει κατορωρυγμένοις καὶ ἐν λ σκιᾷ θανάτου κατακεκλεισμένοις
ἐξέλαμψεν. Protr xi 114 (88).
[Strom vit vii 43 (856). ]

1 ὁ ὀπίσω Lv οἵη ὁ edd 2 σωρευθῶμεν M ἀποσωρευθῶμεν F sed ἀπὸ sec. man. punctis
notatur (hiat P) 3 ὁ δίκαιος] om ὁ F*

ΤΊΒΟΙΤ. III v. 11, 1. 4 Clemee! %5]+(sed potius a Le pendet)

iii 10 Cp. syr.sin (Mt) ‘‘ The axe has reached the roots of the trees.” [D®"is missing, but
lat. vt (exe k) has ad radices arborum: k has ad radicem malorum. F. C. B.]
With this cp. Paed τι vi 51 (199) δεινὸς yap ἀεὶ τὰς ῥίζας τῶν ἁμαρτημάτων ἐκκόπτειν.
11 f. This quotation follows Le rather more closely than Mt.

iv 4 Note δίκαιος twice used for ἄνθρωπος. ἐν for ἐπὶ is found in CD in Mt and D in Le.
Dbg in Mt, and most documents in Le, omit ἐκπορευομένῳ διὰ στόματος.
Syr.sin-crt in Mt have κυρίου for θεοῦ [ = Deut viii 3].

16 This loose paraphrase perhaps supports the omission of χώρᾳ καὶ by ack syr.crt
fom. καὶ D (bg')].

1—2

4 CLEMENT OF ALEXANDRIA’S

iv 17 Ἤγγικεν α ἡ βασιλεία τῶν οὐρανῶν. Protr ix 87 (72).
19 [Paed 111 xi 52 (285). ]
v 3 Μακάριοι δὲ καὶ of πτωχοὶ εἴτε πνεύματι εἴτε περιουσίᾳ διὰ δικαιοσύνην δηλονότι. Strom
Iv vi 26 (575).
Οὗτός ἐστιν ὁ μακαριζόμενος ὑπὸ τοῦ κυρίου Kal πτωχὸς τῷ πνεύματι καλούμενος, κληρο-
νόμος ἕτοιμος οὐρανοῦ βασιλείας. QDS § 10 (944).
Διὸ καὶ προσέθηκεν ὁ Ματθαῖος: Μακάριοι οἱ πτωχοί: πῶς; Τῷ πνεύματι. QDS
§ 17 (945).
See also on Le vi 20.
4 Ὅθεν εἰκότως Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. οἱ yap
μετανοήσαντες ἐφ᾽ οἷς κακῶς προβεβιώκασιν εἰς τὴν κλῆσιν παρέσονται" τοῦτο γάρ
ἐστι τὸ παρακληθῆναι. Strom tv vi 37 (580).
Μακάριοι, φησὶν, of πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι THY γῆν. Strom ΤΥ vi
80 (579).
6 Μακάριοι τῷ ὄντι κατὰ τὴν γραφὴν οἱ πεινῶντες καὶ διψῶντες τὴν ἀλήθειαν, ὅτι
πλησθήσονται τροφῆς aidiov. Strom vy xi 70 (088).
Μακάριοι yap of πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην τοῦ θεοῦ, οὗτοι γὰρ Kal
ἐμπλησθήσονται. Hcl Proph 8 14 (992).
Μακάριοι of πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην τοῦ θεοῦ. QDS 817 (945).
[Strom 1i 7 (319); τν vi 25 (575).]
7 Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. Strom tv vi 38 (580).

7 etc. ᾿Ελεᾶτε!, φησὶν ὁ κύριος, iva ἐλεηθῆτε" ἀφίετε, ἵνα ἀφεθῇ ὑμῖν" ὡς ποιεῖτε, οὕτως ποιη-
θήσεται ὑμῖν" ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν" ὡς κρίνετε, οὕτως κριθήσεσθε' ὡς
χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν" ᾧ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν.
Strom τὰ xvili 91 (470).

8 Μακάριοι of καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. Strom τι xi 50
(455) ; Hac ex Theod § 11 (970).
Oi καθαροὶ δὲ τῇ καρδίᾳ τὸν θεὸν ὄψονται. Strom vi 7 (647).

1 ἐλεεῖτε Dind.

iv 17 [ὅτι ἤγγικεν for μετανοεῖτε ἤγγικεν γὰρ is read by Kus*™*8 ἢ syr.sin(-ert). Syr.crt
does not express ὅτι. F.C. B.]

v 4,5 Tischendorf concludes from the order in which Clement discusses these verses that
he found pak. of πραεῖς before μακ. of πενθοῦντες as in D 33 ak vg syr.crt. This
argument is hardly safe; in Strom rv vi 25, 26 (575) Clement quotes in the
order vy. 10, 6, 3.

6 The insertion of τοῦ θεοῦ is perhaps due to a reminiscence of passages in the
Romans, e.g. x 8. The variants for χορτασθήσονται are probably from Le i 53
πεινῶντας ἐνέπλησεν ἀγαθῶν.

7 The passage from (476) is quoted with one variant from Clement of Rome 1 xiii 2,
where it is introduced by the words μάλιστα μεμνημένοι τῶν λόγων τοῦ κυρίου
Ἰησοῦ, os ἐλάλησεν διδάσκων ἐπιείκειαν Kai μακροθυμίαν: οὕτως yap εἶπεν" ᾿Ελεᾶτε
xré. Cp. Resch Agrapha, pp. 90 f.; in the Aussercanonische Paralleltexte on
this passage of Mt he further quotes the first clause from Prochorus Acta
Toannis ed. Zahn p. 73.

8 τῇ καρδίᾳ 8 times, τὴν καρδίαν 5 times; the latter reading is perhaps partly due to
confusion between « adseript and ν.

[The accusative was gradually ousting the dative, wherever it could. Datives dis-
appear more and more, till in the modern language they are lost entirely. The
reasons for this are well discussed in Karl Dieterich’s Untersuchungen zur
Geschichte der griechischen Sprache (1898) Byzantinisches Archiv, heft 1
pp. 149 ff. J. A. R.]

QUOTATIONS FROM ST MATTHEW. 5

Μακαρίους εἶπεν rods καθαροὺς τὴν καρδίαν, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. Stromtv vi
39 (581).

Kadapos τῇ καρδίᾳ. Strom vu iii 13 (835) ; iii 19 (839) ; x 56 (865); x 57 (865).

... va καθαρὸς τῇ καρδίᾳ γενόμενος ἴδῃς τὸν θεόν. (DS 8 19 (946).

Καθαρὸς τὴν καρδίαν. Strom v vi 40 (009) ; νι xii 102 (791); xiv 108 (794); QDS
810 (944).

[ Ayvol ras καρδίας. Paed 111 xi 79 (300). ]

Kai οὕτω μακαρίζεται ὁ ἔχων τὴν τοιαύτην καρδίαν, ὅτι ὄψεται τὸν θεόν. Valentinus
apud Clem Strom 11 xx 114 (489).

Hoe enim impossibile est, ut quisque non mundo corde uideat deum. Adumbr in
epist Judae vy. 24; Zahn Forsch iii 86 (1008).

v9 Makdpcor οἱ εἰρηνοποιοί. Strom1i7 (319); 1v vi 40 (581).

10, 9 Μακάριοι, φησὶν, οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτοὶ υἱοὶ θεοῦ
κληθήσονται" ἢ Ws τινες τῶν μετατιθέντων τὰ εὐαγγέλια: Μακάριοι, φησὶν,
οἱ δεδιωγμένοι ὑπὸ τῆς δικαιοσύνης, ὅτι αὐτοὶ ἔσονται τέλειοι" καί: Μακάριοι οἱ
δεδιωγμένοι ἕνεκα ἐμοῦ, ὅτι ἕξουσι τόπον ὅπου οὐ διωχθήσονται. Strom iv vi 41
(581, 582).

10 Μακάριοι of δεδιωγμένοι ἕνεκεν δικαιοσύνης. Strom iv vi 25 (575).
See on Le vi 20.
13 Οὔκουν οὐ πᾶσιν εἴρηται" Ὑμεῖς ἐστὲ οἱ ἅλες τῆς γῆς. Strom viii 41 (340).

Τὸ γὰρ ἅλας τῆς γῆς ἡμεῖς. Paed 111 xi 82 (302).
14, 13 ...ods ὁ λόγος φῶς τοῦ κόσμου καὶ ἅλας τῆς γῆς καλεῖ. QDS 8 36 (955).
14 Ὑμεῖς ἐστὲ τὸ φῶς τοῦ κόσμου. Exc ex Theod 8 9 (969).
᾿Αλλὰ γὰρ ἡ ἡμετέρα πίστις φῶς οὖσα τοῦ κόσμου ἐλέγχει τὴν ἀπιστίαν. Strom Iv xi
80 (599).
15 =Le viii 16=Le xi 88 Οὐδεὶς ἅπτει λύχνον καὶ ὑπὸ τὸν μόδιον τίθησιν ἀλλ᾽ ἐπὶ τῆς
λυχνίας φαίνειν τοῖς τῆς ἑστιάσεως τῆς αὐτῆς κατηξιωμένοις. Strom τὶ 12 (323).
16 Καὶ ὁ μὲν κύριος, Ta ἀγαθὰ ὑμῶν ἔργα λαμψάτω, ἔφη. Strom 11 iv 36 (527).
Λαμψάτω γάρ σου τὰ ἔργα. Strom tv Χχνὶ 171 (042).
Διὰ τοῦτο εἴρηκεν: Λαμψάτω τὸ φῶς ὑμῶν" ἔμπροσθεν τῶν ἀνθρώπων. Exe ex
Theod ὃ 3 (967).
Διὰ τοῦτο ὁ σωτὴρ λέγει Λαμψάτω τὸ φῶς ὑμῶν. Hae ex Theod § 41 (979).
17 Ὃ δὲ κύριος οὐ καταλύειν τὸν νόμον ἀφικνεῖται, ἀλλὰ πληρῶσαι. Strom ut vi 46 (532).
18 =Le xvil7 Καὶ μυρίας ἂν ἔχοιμί σοι γραφὰς παραφέρειν ὧν οὐδὲ κεραία παρελεύσεται
μία μὴ οὐχὶ ἐπιτελὴς γενομένη. Protr ix 82 (68).

1 legendum uidetur ὑπὲρ ὑμῶν Lv ἡμῶν Dind.

In (1008) there is perhaps rather a reference to Hebr xii 14.

10, 9 In (581) Clement has confused these two verses; ὅτι αὐτοὶ---κληθήσονται belongs to
vy. 9. [Perhaps the blessing on the peace-makers had slipped into the next
verse in Clement’s MS. F.C. B.] The expression ὡς τινες τῶν μετατιθέντων τὰ
εὐαγγέλια probably refers to writers of Apocryphal Gospels.

13 Perhaps the reading οἱ ἅλες has arisen from a confusion between the neuter singular
ἅλας and the accusative plural of ἅλς.

15 Cp. Me iy 21 ΤῊ Le viii 16. [In Mt syr.sin-ert have ‘and no man lighteth a lamp...”
HI C.B;

18 A Latin translation of the fragment preserved in Macarius Chrysocephalus is given
in the Catena on Le xvi 17 edited by Corderius, and is printed by Potter,
p. 1013. See Zahn loc. cit.

6 CLEMENT OF ALEXANDRIA’S

Οὐ μὴ οὖν παρέλθῃ ἀπὸ τοῦ νόμου οὔτε τὸ ἰῶτα οὔτε ἣ Kepaia. Fragm apud Macarium
Chrysoceph orat XIII in Matth; Zahn Forsch iii 52 (1020).
v 19 Οὗτος μέγιστος 4, φησὶν, ἐν TH βασιλείᾳ , ὃς ἂν ποιῇ Kal διδάσκῃ. Stromu

xix 97 (480).

γραμματέων καὶ Φαρισαίων, ovK εἰσελεύσεσθε εἰς τὴν βασιλείαν τοῦ
θεοῦ. Strom ut iv 33 (526).

«σώζεται ὁ γνωστικὸς πλέον τῶν γραμματέων καὶ Φαρισαίων συνιείς τε Kal ἐνεργῶν.
Strom vi xv 115 (798).

͵ , , lol ie ᾽ 4 ‘ , ᾿ lal e , - an
...TOTE ἀκούσονται τῆς γραφῆς Hav μὴ πλεονάσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν

γραμματέων καὶ Φαρισαίων... οὐκ ἔσεσθε βασιλικοί. Strom vi xvili 164 (825).
22 Hi δὲ ὁ μωρὸν εἰπὼν τὸν ἀδελφὸν ἔνοχος εἰς κρίσιν, τί περὶ τοῦ μωρολογοῦντος ἀπο-
φανούμεθα! ; Paed τι vi 50 (198).

25 Πάλιν δ᾽ αὖ φησίν" "lobe εὐνοῶν τῷ ἀντιδίκῳ cov ταχὺ ἕως ὅτου εἶ ἐν TH ὁδῷ

δὲ τῷ ὑπηρέτῃ τῆς ἀρχῆς τοῦ διαβόλου. Strom iv xiv 95 (605, 606).

[QDS 8 40 (958).]

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