1 All references to The Ante-Nicene Fathers are to the American Edition, Christian Literature Co., New York, although sometimes referred to as "The Ante-Nicene Library."
1 Parexein mikroyian, perhaps "causes you ill-feeling." The translation of Serapion's letter with this note is taken from Mr. Armitage Robinson's edition of the gospel.
1 Par!alhm@fqnai is perhaps supported by paralabontej, Mt. xxiv. 27.
2 I know no other instance of stauriskein.
3 cf. Jo xix. 31, where Syr. Pesch. reads: "They say, These bodies shall not remain on the cross, because the sabbath dawneth."
4 The text here is corrupt: for epesanto I have provisionally read epesan te.
5 For autoj wraj we must read authj wraj (cf. Clem., Hom., xx., 16); auth is the equivalent in later Greek literature of ekeinh, as in the modern tongue (cf. Lc. x. 7, 21, and xii. 12; || ekeinh Mt., Mc.)
6 I have ventured to substitute meta, "together with" (cf. Mt. xxvii 66), for kata, "down upon." Dr. Swete, however, keeps kata, and interprets it as "against," i.e., to guard the sepulchre against.
7 I know no other instance of stauriskein.
1 For further explanation of the method followed see 20.
2 see notes to §7, 47, and §52, 36, of the present translation.
6 Mai, Vet. script. nova. collect., iv., 14.
7 cf. Zahn, Forschungen, i., 294 ff.
8 see below, §7, 47, note, and §52, 36, note.
10 see below, foot-notes, passim.
11 The first leaf bears a more pretentious Latin inscription, quoted by Ciasca, p. vi.
12 Can this be a misprint for 95?
14 He does not state, in so many words, that the list is absolutely exhaustive.
15 see, e.g., below, §13, 42, note, and §14, 43, note.
16 see the valuable article of Guidi, Le traduzioni degli Evangelii in arabo e in etiopicodi scienze morali, storiclie e filologiche. Serie Quarta, 1888, Parte Prima-Memorie, pp. 5-38). Some of his results are briefly stated in Scrivener, A Plain Introd, to the Crit. of the N. T., 4th ed., ii., 162.
17 cf. the foot-notes passim, e.g., §13, 14, §14, 24.
18 see below, note to Subscription.
19 see a glaring case in §52, II.
20 The references to the readings of the Diatessaron in Ibn-at-Tayyib's own commentary on the gospels (see next note) are remarkably impersonal for one who had made or was to make a translation of it.
21 A specially important part of the general question is this, What are the mutual relations of the following: (1) a supposed version of at least Matthew and John made from the Syriac by Ibn-at-Tayyib, mentioned by Ibn-al-'Assai in the Preface to his scholarly recension of the gospels (MS. numbered Or. 3382 in Brit. Mus., folio 384b) and used by him in determining his text; (2) the gospel text interwoven with the commentary of Ibn-at-Tayyib on the gospels, a commentary which De Slane says the author wrote in Syriac and then translated into Arabic; (3) our present work. Of MSS. testifying to No. I we have some dating from the time of Ibn-al-'Assal himself; of No. 2 we have, in addition to others, an eleventh-century MS. in Paris, described by De Slane (catalogue No. 85) as being "un volume despareille du MS. original de 1'ouvrage"; of No. 3 we have of course the Vatican and Borgian MSS. What is the mutual relation of these texts; were any two of them identical? The Brit. Mus. MS. of the second has many points of contact with the third, but is dated 1805 A.D. Does the older Paris MS. stand more or less closely related? Did Ibn-at-Tayyib himself really translate any or all of these texts, or did he simply select or edit them? Space does not permit us to point out, far less to discuss, the various possibilities.
22 The text is given below in full at its proper place.
23 Prof. Gottheil, indeed, announced in 1892 in the Journal of Biblical Literature (vol. xi., pt. i., p. 71) that he had been privately informed of the existence of a complete copy of the Syriac Diatessaron. Unfortunately, however, as he has kindly informed me, he has reluctantly come to the conclusion that the MS. in question, which is not yet accessible, is "nothing more than the commentary of Isho'dad " mentioned in the text. A similar rumor lately circulated probably originated simply in the pamphlet of Goussen mentioned in the next note. S. Baumer, on the other hand, in his article, "Tatians Diatessaron, seine bisher. Lit, u, die Reconstruction des Textes nach einer neuentdeckten Handschrift" (Lrterarischer Handweiser, 1890, 153-169) which the present writer has not been able to see, perhaps refers simply to the Borgian MS.
24 Attention was called to these by Profs. Isaac H. Hall and R. J. H. Gottheil (Journ. of Bibl. Lit., X., 153 ff.: xi., 68 ff); then by Prof. J. R. Harris(Contemp. Rev., Aug., 1895, p. 271 ff, and, more fully, Fragments of the Can. of Fphr. Syr. on the Diatess., London, 1895) and by Goussen (Studia Theologica, fisc. i., Lips., 1895).
25 Prof. Harris promises an edition of this Harnack, Gesch commentary.
26 Harris, Fragments, p. 14, where the Syriac text is quoted.
27 Bib. Or., ii., I 59 f. Most of them are repeated again by Bar Hebr[ae]us (d. 1286), although some confusion is produced by his interweaving some phrases from Eusebius of C[ae]sarea. (Bib. Or., i., 57 f., and a longer quotation in English in Contemp. Rev., Aug., 1895, p. 274 f.)
28 Lagarde's statement (Nachrichten von der Konigl. Gesellsch. der Wiss., etc., zu Gottingen, 1891, No. 4, p. 153) that a ms. had been discovered, appears to have been unfounded. Prof. Rahlfs of Gottingen kindly tells me that he believes this is so.
29 Migne, Patrol. gr[ae]c., tom. lxxxiii., col. 369, 372.
30 Published at Venice in 1836.
31 The two Armenian MSS. are dated A.D. 1195.
32 Evangelii Coacordantis Expositio,facta a S. Ephraemo(Ven., 1876).
33 Forschungen zur Geschichte des neutestaneatlichen Kanons, I. Theil
34 6 Edited by Ernestus Ranke, Marb. and Lips., 1868.
35 For other forms of the Diatessaron, of no critical importance, see S. Hemphill, The Diatessaron of Tatian. (London, 1888), Appendix D and the refs. There.
36 Further references, chiefly repetitions in one form or another of the statements we have quoted, may be found in a convenient form in Harnack, Gesch. d. altchrist, Lit. bis
37 cf: the words of Aphraates, senior contemporary of Ephraem: "As it is written in the beginning of the Gospel of our Vivifier": In the beginning was the Word. (Patro.
38 Nachrichten von der Konigl. Gescllsch. der Wiss., etc., March 17, 1886, No. 4, p. 151 ff.
39 see notes to §a, x, and §4, 29.
41 The Armenian version of Ephraem is supposed to date from the fifth century.
42 Mai, Script. ver. nov. Coll., x., 191.
43 Overbeck, S. Ephraemi, etc., Opera Selecta, p. 220, lines 3-5g.
44 Phillips, Doct. Add., p. 36, 15-17 [E. Tr. p. 34].
45 Moesinger, Evang. Concord., etc., p. xi.
46 The latest discussion of the question whether this really was Tatian is Mr. Rendel Harris's article. in the Contemp. Rev., Aug., 1895.
47 Best ed. by Eduard Schwartz, in Text und Untersuchnngen, IV. Band, Heft x.
48 "Tatian's Diatessaron and the Analysis of the Pentateuch," Journ. of Bibl. Lit., vol ix., 1890, pt. ii., 201-215.
49 The refs., except where the foot-notes indicate otherwise, are to the verses of the English or Greek Bible. The numbers of the Arabic verse refs. (which follow the Vulgate and therefore in one or two passages differ from the English numbers by one) may, however, have been occasionally retained through oversight. It is only the name of the gospel that can possibly be ancient.
50 It may be mentioned that it has been found very convenient to mark these figures on the margin of the Arabic text. An English index (that given here, or that in Hill's volume) can then be used for the Arabic text also.
51 e.g., §8, 10. For a list of suggested emendations see at end of Index.
54 The MS. here has Tabib, but the name is correctly given in the Subscription (q.v.).
55 i.e., simply He began with.
56 The vowel signs as printed by Ciasca imply some such construction as And he said as a beginning: The Gospel, etc. But the vocalisation is of course not authoritative, and a comparison with the preface in the Vatican MS. suggests the rendering given above. The word translated Beginning in the two Introductory Notes is the very word (whichever spelling be adopted) used by Ibn-at-Tayyib himself in his comments on Mk. i. (at least according to the Brit. Mus. MS.), although not in the gospel text prefixed to the Comments as it now stands, or indeed in any MS. Arabic gospel in the Brit. Mus. This would seem to militate against our theory of the original form of this much-debated passage in the Introductory Notes, as indicated by the use of small type for the later inserted phrases; and the difficulty appears at first to be increased by the following words in Ibn-at-Tayyib's comments on Mk. i. (Brit. Mus. MS., fol. 190a), and some say that the Greek citation and in the Diatessaron, which Tatianus the pupil of Justianus the philosopher wrote, the quotation is not written, "Isaiah," but, "as it is written in the prophet". This is a remarkable statement about the Diatessaron. But the sentence is hardly grammatical. Perhaps the words printed in italics originally formed a complete sentence by themselves, possibly on the margin. If this conjecture be correct we might emend, e.g., by restoring them to the margin, and repeating the last three words or some equivalent phrase in the text. It would be interesting to know how the Paris MS. reads. see below, p. 138 (Suggested Emendations).
57 Ciasca does not state whether the word John occurs here in the Borgian ITS. or not.
58 The vowel signs as printed by Ciasca imply some such construction as And he said as a beginning: The Gospel, etc. But the vocalisation is of course not authoritative, and a comparison with the preface in the Vatican MS. suggests the rendering given above. The word translated Beginning in the two Introductory Notes is the very word (whichever spelling be adopted) used by Ibn-at-Tayyib himself in his comments on Mk. i. (at least according to the Brit. Mus. MS.), although not in the gospel text prefixed to the Comments as it now stands, or indeed in any MS. Arabic gospel in the Brit. Mus. This would seem to militate against our theory of the original form of this much-debated passage in the Introductory Notes, as indicated by the use of small type for the later inserted phrases; and the difficulty appears at first to be increased by the following words in Ibn-at-Tayyib's comments on Mk. i. (Brit. Mus. MS., fol. 190a), and some say that the Greek citation and in the Diatessaron, which Tatianus the pupil of Justianus the philosopher wrote, the quotation is not written, "Isaiah," but, "as it is written in the prophet". This is a remarkable statement about the Diatessaron. But the sentence is hardly grammatical. Perhaps the words printed in italics originally formed a complete sentence by themselves, possibly on the margin. If this conjecture be correct we might emend, e.g., by restoring them to the margin, and repeating the last three words or some equivalent phrase in the text. It would be interesting to know how the Paris MS. reads. see below, p. 138 (Suggested Emendations).
59 Ciasca does not state whether the word John occurs here in the Borgian ITS. or not.
1 Purify their souls. Cf. 2 Peter i. 18. Sons of lawlessness. Cf. Pastor Herm. Vis. iii. 6.
2 Mountain. Cf. 2 Peter i. 18.
3 The righteous. Cf. 2 Peter i. 1; iii. 19. What manner of. Cf. 2 Peter iii. 11. Encourage. Cf. Pastor Herm. Vis. iii. 3.
4 Blasphemers. Cf. 2 Peter ii. 12; Pastor Herm. Sim. viii. 6; ix. 18. Fire. Cf. 2 Peter iii. 7.
5 Mire. Cf. 2 Peter ii. 22. Pervert righteousness. Cf. Pastor Herm. Sim viii. 6. Cf. Titus i. 14.
6 Cf. Jude 7 Defilement Cf 2 Peter ii. 10, 14, 17, 20, and Jude 8 Cf Pastor Herm Sim vi 5
7 Darlkness Cf 2 Peter ii. 17, Worms. Cf. Isaiah lxvi. 24 and Mark ix. 48.
8 Restless worms. Cf. Isaiah lxvi. 24 and Mark ix. 48. Cf. Esdras, Ante-Nicene Llb., vol. xiii., p. 572; Pastor Herm. Sim. ix. 19; viii. 6.
9 Slandered. Cf. 2 Peter ii. 2 and Jude, vv. 8, 10.
10 False witnesses. Cf. Hermas. Mand. viii. 5.
11 The rich. etc. Cf. 2 Peter ii. 14. Cf. Pastor Herm. Vis. iii. 9; Sim. ix. 20; Sim. i. 8. and Mand. viii. 5. Commandment. Cf. 2 Peter ii. 21; iii. 2
12 Defiled. 2 Peter ii. 10. Cf. Rom. i. 26 ff.; Jude 8
13 Way of God 2 Peter ii. 2. Pastor Herm. Vis. iii. 7; viii. 6; ix. 19, 22.
14 The part of the quotation between square brackets is assigned by Harnack to Clement himself and not to the Apocalypse.
15 Cf. Esdras, Ante-Nice Lib., vol. viii., p. 573.
16 Borg. MS. inerts all above the line, after these. The meaning ought then to be, these things, namely, all the sayings.
17 The Arab. might mean set them apart; but the Syriac is against this.
19 For order cf. (in part Sin. Syriac.)
21 So also in Syriac versions and the quotation of Isho'dad from Ephraem (Harris, Fragments, p. 34), but not the Armenian version.
22 The Arabic sides with the Peshitta and Ibn-at-Tayyib's Commentary, against the remarkable reading of Sin, supported by Isho'dad, as in last note (Syriac text), and the Armenian in Hill, p. 336. see now also The Guardian, Dec. 18, 1895.
23 cf. Peshitta, etc. (not Cur.): cf. also Gildemeister, op. cit., p. 29, on Lk. 9, 20.
26 On the original Diatessaron reading, honey and milk of the mountains, or, milk and honey of the mountains, which latter Ibn-at-Tayyib cites in his Commentary (folio 44b, 45a) as a reading, but without any allusion to the Diatessaron, see, e. j., now Harris, Fragments of the Com. of Ephr. Syr. upon the Diat. (London, 1895), p. 17 f.
27 The translator uses invariably an Arabic word (name of a sect) meaning Separatists.
28 Lit. Zindiks, a name given to Persian dualists and others.
29 Grammar requires this rendering, but solecisms in this kind of word are very common, and in this work (e.g., §48, 21) the jussive particle is sometimes omitted. We should therefore probably render let him give, let him do, etc.
30 Grammar requires this rendering, but solecisms in this kind of word are very common, and in this work (e.g., §48, 21) the jussive particle is sometimes omitted. We should therefore probably render let him give, let him do, etc.
31 cf. Peshitta, where the word has its special meaning, soldiers,
32 Our translator constantly uses this Arabic word (which we render haply, or, can it be? or, perhaps, etc.) to represent the Syriac word used in this place. The latter is used in various ways, and need not be interrogative, as our translator renders it (cf. especially §17, 6).
34 The Vat. MS. here gives the genealogy (Lk. 3, 23-38), of which we shall quote only the last words: the son of Adam; who (was) from God. If this were not the reading of the Peshitta (against Sin.) and Ibn-at-Tayyib's Commentary, one might explain from as a corruption of the Arabic son of, the words being very similar. On the Borg. MS. see §55, 17, note.
36 For the statement of Isho'dad (see above, Introduction, 10), "And straightway, as the Diatessaron testifieth, light shone forth, " etc., see Harris, Fragments, etc., p. 43 f.
76 44 Mk. 1, 13b.; Mt. 4, 2a.; Lk. 4, 2b.
40 Lit. backbiter, a different word from that used above in §4, 43, 47.
41 Lit. backbiter, a different word from that used above in §4, 43, 47.
42 Lit. backbiter, a different word from that used above in §4, 43, 47.
45 The Arabic word used throughout this work means Stones.
46 Lit. the (cf. Note to §1, 40).
47 Arabic Qatna; at §5, 32, Qatina, following the Syriac form.
48 Lit. the (cf. Note to §1, 40).
49 The reading of Cur. and Sin. is not known ; but cf. Moesingser, p. 53, and Isho'dad quoted in Harris, Fragments, etc., p. 46.
50 Perhaps a comma should be inserted after sign.
51 If the text does not contain a misprint the word for by is wanting in both MSS. It should doubtless be restored as in §7, 3.
52 Evil-doers could easily be an Arabic copyist's corruption of captives; but the word used here for forgiveness could hardly spring from an Arabic release (in Ibn-at-Tayyib's Commentary, where the thing seems to have happened, a different word is used). In Syriac, however, they are the same ; while the first pair contain the same consonants.
55 Borg. MS. has but. The Arabic expressions are very similar.
56 Borg. MS. has he did this, he enclosed, on which see §38, 43, note (end). Either reading could spring from the other, within the Arabic.
57 The verb may be active as well as passive, but does not agree in gender with amazement. Mistakes in gender are, however, very common transcriptional errors.
59 Plural. In the Peshitta it is two individuals in verse 25. In Sin. the first is an individual and the second is ambiguous. In Cur. both are plurall.
61 The ordinary word for apostle.
63 So Ciasca's printed text. The Vat. MS., however, probably represents a past tense.
65 cf. consonants of Syriac text.
66 Borg. MS., that God is truly, or, assuming a very common grammatical inaccuracy, that God is true or truth, the reading in Ibn-at-Tayyib's Commentary.
68 Lit. the life of eternity; here and everywhere except §21, 40.
69 i.e., alighteth-and-stayeth.
215 40 Lk. 4, 31b.; <ref type=br target='Lk 4:32'>Lk. 4, 32.
74 Perhaps we might here render learning; but see §28, 17, note.
75 So in the Arabic. It is, however, simply a misinterpretation of the expression in the Syriac versions for at the place of toll (cf. Ibn-at-Tayyib's Commentary).
78 This may represent a Syriac as.
79 see above, note to §6, 46, which applies, although the Arabic words are different.
80 Lit. son-of-the-roofs, a Syriac expression (cf. §24, 31, note).
81 This is the end of verse 1 in the Greet.
82 This word may be either a singular or a plural.
83 This word ordinarily means to forge lies against; but our translator uses it regularly as here.
8 24 Lk. 5, 26a.; Mt. 9, 8b.; Lk. 5, 26c.; Mk. 2, 12c.
87 The Arabic word, which occurs here in many of the Arabic versions, could also be read bridegroom. The Syriac word for marriage chamber is also used in the sense of marriage feast.
88 Syr. In Arab. it means what?
89 This may be simply a misinterpretation of the ordinary Syriac reading, which in all probability agrees with the masculine reading found in the Text. Rec. of the Greek.
90 Is it possible that the Arabic word after known is not meant simply to introduce the quotation, but is to be taken in the adverbial sense, how representing the Syriac what that is?
92 Lit. other. The definite article is a mistake of the translator.
93 Here, at the end of leaf 17 of Vat. MS., is a note by a later hand: "Here a leaf is missing." This first lacuna extends from §7, 47 to §8, 17.
94 An easy clerical error for And so he regarded (cf. Peshitta).
96 The Arabic word strictly means young man.
99 The Arab. might also mean, And he shall preach (the good tidings) to the peoples in his name (cf. §22 p 47, note).
100 This phrase, in this case adopted from the Syriac, really means, in Arab., morning found him.
101 It must be remembered that we have here only one MS. The Arabic words for Galilee and for mountain are very similar. The words that he might pray have therefore probably made their way here by some error from §8, 9, above.
102 So (with the Peshitta) by transposing two letters. The Arabic text as it stands can hardly be translated. Almost may be simply a corruption of the Arabic word were.
103 The syntax of the Arabic is ambiguous. The alternative followed above, which seems the most natural, is that which agrees most nearly with the Peshitta.
105 This is the meaning of the Arabic word, as it is the primary meaning of the Syriac; but in this work a number of words meaning approach are used (and generally translated) in the sense of touch. The commonest word so used is that in §12, 13 (cf. also §12, 35).
106 So Vat. MS., followed by Ciasca (cf. Sin.). Borg. MS. has he that was betraying or was a traitor (cf. Peshitta).
107 This word, the ordinary meaning of which is expel, is freely used by our translator in the sense of persecute.
95 35 Lk. 6, 22a.; Mt. 5, 11b.
108 Or, let (cf. §4, 20, note).
117 54 Mt. 5, 25a.; Lk. 12, 58a.
111 The text is rather uncertain.
112 The text is probably corrupt. Vat. MS. has on margin, i.e. caused her.
113 The adj. is in the superlative.
114 A literal reproduction of the Greek, like that in Syr. versions.
139 10 Mt. 5, 42.; Lk. 6, 30b.
145 15 Mt. 5, 46.; Lk. 6, 32b.
118 Or, to be given back as much by.
119 Our translator is continually using this word (cf. §9, 23) where the context and the originals require then or therefore. We shall only occasionally reproduce the peculiarity.
121 The Arabic text makes Matthew begin here.
122 The text as printed reads, That thy will may be (done) ; but it is to be explained as a (very common grammatical) transcriptional error. The Cur., however, has and.
123 Lit. unto the age of the ages.
124 Or, folly; and so in following verse.
128 Or, your souls; or, your lives.
129 Lit. falleth (cf. Syriac).
130 The word means to contend successfully, but is used throughout by our translator in the sense of condemn.
131 This is the reading adopted by Ciasca in his Latin version. The diacritical points in the Arabic text, as he has printed it (perhaps a misprint), give second person plural passive instead of third plural active.
132 cf. Lk. 8, 18b. Our translator uses the same word in §50, 5=Lk. 23, 8b; and in both cases it represents the same word in the Syrica versions.
134 The Arabic might also be rendered, What father of you whom his son asketh for bread, will (think you) give him a stone? But as the Peshitta preserves the confused construction of the Greek, it is probably better to render as above.
135 There is nothing about striving. The verb is walaga, which means enter (cf. §11, 48).
235 35 Mt. 7, 16a.; Lk. 6, 44.
137 The verbs might be singular active, but not plural as in Syriac versions (cf., however, §38, 43, note, end). In the Borg. MS. the nouns are in the accusative.
138 i.e., so as to be unable to walk.
143 cf., e.g., at §17, 19, §23, 16, where the same Arabic and Syriac word is used; cf. also the ambiguity of the Greek (R.V. has left).
31 32 Mk. 4, 36a.; Lk. 8, 22b.
32 33 Mk. 4, 36c.; Mt. 8, 24a.; Lk. 8, 23c.
36 35 Lk. 8, 24b.; Mk. 4, 39b.
146 The last clause belongs in the Greek to verse 41.
41 39 Lk. 8, 27a.; Mk. 5, 2b.ref type=br target='Lk 8:27'>Lk. 8, 27c.</ref>
45 42 Mk. 5, 4b, 5a.; Mt. 8, 28b.; Mk. 5, 5b.
79 20 Mk. 5, 33b.; Lk. 8, 47c.
89 30 Mk. 5, 42b.; Lk. 8, 55b.
152 Lit. went forward to (cf. §8, 17, note).
153 Lit. cast away (cf. meanings of Syriac word).
103 42 Mt. 10, 1a.; Lk. 9, 1b.
154 §34, 40, shows that this Arabic form may be so translated.
112 50 Mt. 10, 10c.; Mk. 6, 9a.
115 53 Mt. 10, 12.; Mt. 10, 13.
116 54 Mt. 10, 14a.; Mk. 6, 11b.
155 The word is occasionally used in this sense, but ordinarily means sound, unhurt.
156 From this point down to Mt. 10, 27a, is assigned by Vat. MS. to Mark.
157 Borg. ms. reads, but what are granted ye shall speak, and ye shall be given in, etc., and there seems to be a trace of this reading in Ciasca's text.
134 12 Mt. 10, 27a.; Lk. 12, 3b.
135 13 Lk. 12, 4a.; Lk. 10, 28b.
160 Perhaps this Arabic word is a copyist's error for that used a few lines further down in Lk. 12, 5, the Arabic words being very similar; but see note on §1, 14.
162 The Vat. MS., like the Brit. Mus. text of Ibn-at-Tayyib's Commentary, omits for a farthing, retaining in a bond. The two phrases are simply different explanations of the same Syriac consonants. These are really the naturalised Greek word rendered farthing in Eng. version; but they also form a Syriac word meaning bond.
158 29 Mt. 10, 42a.; Mk. 9, 41b.
168 Lit. And his disciples told John, as in the Greek, etc.
170 39 Mt. 11, 2a.; Lk. 7, 19.
169 A different word from that used in the preceding verse. It is either an Arabic copyist's error for the word for deaf used in Ibn-at-Tayyib's Commentary, or a careless blunder.
170 Syriac. In Arabic the word ordinarily means believed.
186 5 Lk. 16, 16.; Mt. 11, 12b.
203 21 Mk. 3, 26b.; Mt. 12, 26b.
204 22 Lk. 11, 18b.; Mt. 12, 27.
173 The word used in the Syriac versions (Pesh. and Cur.) means garments as well as utensils, and the Arabic translator has chosen the wrong meaning (cf. §42, 44).
174 6 Certain derivatives from the same root signify bind, but hardly this word.
175 The two Arab. MSS. differ in this word, but the meaning is about the same. Perhaps both are corrupt.
227 40 Mt. 16, 3.; Mt. 16, 4.195
178 A comparison with the Syriac text recommends this rendering.
179 Lit. sunk, a word the choice of which is explained by the Syriac.
182 The meaning is not apparent.
184 The first letter of the word has been lost.
185 Lit. that, as often in this work.
187 The word as printed by Ciasca perhaps means gifts, but by dropping a point from the second letter we get the post-classical word given in the text above.
189 The word translated devil in preceding verse.
190 This is an Arabic clerical error for forces. The Syriac word for power means also military forces, which was apparently rendered in Arabic army, a word that differs from race only in diacritical points.
191 cf. Pesh. and A.V. margin.
192 Lit. that (cf. above, §1, 50, note).
193 Or, his life; or, his soul.
194 This rendering assumes that tower is treated as feminine.
43 47 Lk. 14, 30.; Lk. 14, 31.
63 13 Mr. 12, 46a.; Lk. 8, 19a.
64 14 Mt. 12, 46c; Lk. 8, 19b.
200 The Arabic printed text gives no sense. A simple change in the diacritical points of one letter gives the reading of the Syriac versions, which is adopted here.
201 cf. Peshitta (against Cur. and Sin.).
98 46 Lk. 8, 13b.; Mt. 13, 21c.
202 see above, §1, 40, note 2.
203 Or, is seduced (cf. §25, 1-7, note).
101 47 Mt. 13, 22a; Mk. 4, 19b
102 48 Lk. 8, 15.; Mt. 13, 23b.
205 Lit. fatteneth, as in Peshitta.
119 10 Mk. 4, 30b.; Lk. 13, 19a.
120 11 Mt. 13, 31c.; Mk. 4, 31b.
121 12 Mt. 13, 32b.; Mk. 4, 32b.
125 16 Mt. 13, 34a.; Mk. 4, 33b.
126 17 Mt. 13, 34b.; Mt. 13, 35.
207 The word (if not a corruption of that used in the Brit. Mus. text of Ibn-at-Tayyib's Commentary, and in §43, 46 where, however, according to Ciasca's foot-note, it was not the word first written by the scribe) is Syriac. Perhaps it means the ends of the earth (see P. Smith, Thes. Syr.). Still a third word is used in §47, 42.
156 42 Mt. 13, 57.; Lk. 4, 23.
213 Of the Syriac versions Cur. and Sin. are wanting. Pesh, has Aramaean.
171 1 Mt. 14, 1.; Lk. 9, 7b.; Mk. 6, 14b.
215 There can be little doubt that this is the meaning of the Arabic. There is nothing like it in the Peshitta; the Curetonian is of course lacking; but the phrase in the Sinaitic is very similar.
174 3 Lk. 9, 8a.; Mt. 16, 14b.
216 Here begins verse 8a in Greek.
217 Perhaps appointment (cf. Moesinger, p. 165; but Isho'dad [Harris, Fragments, p. 65] and the Brit. Mus. text of Ibn-at-Tayyib's Commentary have the ordinary reading).
193 19 Mk. 6, 29.; Mt. 14, 12b.
196 21 Mt. 14, 13a.; Jo. 6, 1b.
220 A misunderstanding at slavish reproduction of the Syriac. The Brit. Mus. text of Ibn-at-Tayyib's Commentary has of Galilee, Tiberias.
198 22 Mk. 6, 33a.; Jo. 6, 2b.
221 cf. Syriac versions and margin of R. V.
202 25 Jo. 6, 5a.; Mk. 6, 34b.
223 cf. the addition in the Sinaitic Syriac.
209 30 Mt. 14, 17a.; Jo. 6, 5b.
224 Probably a mistaken rendering of the ordinary Syriac reading.
221 41 Mt. 14, 20a.; Jo. 6, 12.
244 12 Mk. 6, 54a.; Mk. 6, 51b.
228 Strictly used of severe chronic disease.
229 cf. §12, 13, and note to §8, 17.
231 Or, revived, i.e., made to live.
236 Represents a mistaken vocalisation of the Peshitta.
237 Lit. equity; see above, §3, 53, note.
238 i.e., therefore (see note, §9, 21).
247 Or, custom, tradition; and so wherever the word occurs.
75 23 Mt. 15, 4a.; Mk. 7, 10b.
249 The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.
250 The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.
251 The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.
252 Here begins verse 9 in Greek.
253 The Syriac word for injure also means reject, deny.
255 The Arabic word is here used with a Syriac meaning.
97 38 Mk. 7, 17a.; Mt. 15, 15.
256 This clause in the Peshitta is not very clear, and the Arabic version fails to get from it the meaning of the Greek.
107 46 Mt. 15, 21a.; Mk. 7, 24b.
260 Lit. six hours (cf. Syr.).
261 For the form cf. below, §34, 40.
266 So in the Arabic, contrary to the usual practice of this writer (cf. §6, 19).
268 This phrase does not occur in the Syriac versions (Cur. wanting), but is obviously a Syriac construction.
269 Or, baptism. The phrase almost exactly reproduces the Syriac versions.
270 Or, baptism. The phrase almost exactly reproduces the Syriac versions.
273 Borg. MS. reads his person.
274 Borg. MS. reads his person.
276 So Ciasca's Arabic text. Borg. MS. has If I, and instead of and so, etc., simply a witness which is not true, etc.; but its text of the next sentence is quite corrupt.
279 Were it not also in Ibn-at-Tayyib's Commentary (Brit. Mus. text) we should assume now to be a corruption of an original Arabic reading, for a season (cf. Syr.).
280 This word (often used by our translator) means in Syriac (transposed) believe, think, hope (cf. §8, 8, note).
281 This word (often used by our translator) means in Syriac (transposed) believe, think, hope (cf. §8, 8, note).
250 4 Mt. 15, 30b.; Mt. 15, 31.
282 Arabic Magadu, as in Peshitta.
284 The change of a single letter in the Arabic would turn not even into except; but Ibn-at-Tayyib's Commentary (Brit. Mus. text) also has not even.
285 Lit. What. see note to §7, 38.
20 24 Mk. 8, 21a.; Mt. 16, 11.
289 Lit. one, probably representing Syriac idiom (cf. Sinaitic?).
290 The Peshitta also omits on him.
292 Or, his disciples being alone. There is no such clause in the Syriac versions (Pesh., Sin.).
293 The Arabic, which reappears in Ibn-at-Tayyib's Commentary (Brit. Mus. text), and seems to represent the consonantal text of the Peshita, is awkward. §23, 34 (Arabic), shows, however, that the rendering given in the text is the meaning intended by the translator.
294 Same Arabic word in both places. see note to §5, 11.
295 The word is freely used in this work in the post-classical sense of about to.
46 42 Mk. 8, 32a.; Mt. 16, 22.
296 The Arabic might perhaps be construed and to speak, depending on began in §23, 40; but the clause agrees with the Sinaitic of Mark, as does the following.
50 45 Mk. 8, 34a.; Lk. 9, 23b.
302 Or, become white. In the Pesh. the verb is transitive. In Sin. the clause is omitted.
81 20 Mk. 9, 11a.; Mt. 17, 10b.
303 This rendering assumes that the diacritical point is due to a clerical error. The text as printed can hardly be translated without forcing.
304 This Arabic word repeatedly represents a Syriac ran (cf. §53, 11). A different word is so used in §26, 21.
305 The Syriac word used in the Peshitta is here translated just as it was translated in §1, 79 (see note); but the Greek shows that in the present passage the Syriac word means go about (cf. Cur.).
94 30 Lk. 9, 38a.; Mt. 17, 14b.; Lk. 9, 38b.
95 31 Lk. 9, 39a.; Mt. 17, 15b.
306 Lit. The son-of-the-roof, a Syriac phrase meaning a demon of lunacy.
307 A word used in Arabic of the devil producing insanity; but here it reproduces the Peshitta.
308 Lit. becometh light; but a comparison with the Peshitta suggests that we should change one diacritical point and read withereth, as in Ibn-at-Tayyib's Commentary. An equally easy emendation would be wasteth.
100 33 Mt. 17, 15c.; Lk. 9, 39a.
309 In Syriac, but not in Arabic, the word means deaf or dumb, according to the context.
310 Ciasca's Arabic follows Vat. MS. in inserting a that (pronoun) after thee.
311 Doubtless alternative renderings of the same Syriac word (demon).
113 43 Mk. 9, 27a.; Lk. 9, 42b.
114 44 Mt. 17, 18a.; Lk. 9, 43a.
312 Lit. between themselves and him.
121 49 Mk. 9, 31a.; Lk. 9, 44a.
314 Borg. MS. omits among them.
137 11 Lk. 9, 48.; Mk. 9, 37b.
316 In the present work this word frequently means synagogue.
318 i.e., experiences that test one; or, seductions. The word is variously used.