tres DINLOGUES OF ATHANASIUS AND ZACCHAEUS AND OF TIMOTHY AND AQUILA CONVBEARE HENRY FROWDE, M.A. © PUBLISHER TO THE UNIVERSITY OF OXFORD LONDON, EDINBURGH, AND NEW YORK Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library httos://archive.org/details/dialoguesofathan0Ocony - i ἀμ. ‘> we fe Sart oS nyse Patn€ ΜΕ to ον τῆλε: ge a Y x γι cor pal “argulecasTe ve Na τιμῶ ΟΣ ὀποι» δ axe) fr: es 3 ‘EN re >> ate aa Woy Bat aioe : 3 ἐν ἢ waa οὐδε δ τί μετ sprog marisa ax Ἢ SDs ae Lighten Daaaone bars ae 8h ade Kai yaitongs Ἴω Lyne erie ake δὲς ex iohes4 - «δ᾽ χα ὑποίνδ αὐ τὶ ἐν γολλϊασό on miT A : κα ἐρέουσϑ ferent αἰοιυξὴ ape ἢ web Rad οὐ fers λφνμέοσ, πον» δ΄ βοῶ Ba arpecop hg «Καὶ ἐλλουταμίοισ ἀϑο δ΄ πτο een αὐ » ocx «Te Cea oda ss δ τὶ mabr le pnp Fad BSn 8) Seite = Kabny ore xubmlopadcsl ἃ i ᾿ς meee ay dlndng 17429555 ‘poaiorhh Ἂς Ram Hy ap sXe dacen δὲ ὅν Tn T Ini yesons aAaGie πὸ " ΩΝ ν elroy f ere cats id ἀκοῦν 7 ἐουδεῖ. eee » ᾿ς χα πθ τς μῶν μοϊροῤ δι fener ‘ Sa On ee bai, re ὩΣ na alma peamlalepaor cape ob Gi pu Saenod τ 4 > enue = jouhee punt τῷ πεῖς Gad aterm yy paper SP + a eee ook fs ; O97 SN wan oe ῴταυ TP vi PA Svel ndore pad tou 5. Sere HU ESF γῶν πὶ poe 9a k . Ν hg / > \ ᾷ 7. oH, ee oop FSi 45. 5 μϑὼ τ Ge Ἐ OY pam pas sone a een PS Yen wie 2 a κι ῳ ἂν δὰ FS ws Koh εὖ tatu nied ony Ὁ sr Be dae τοῦδ οὶ ν precy aso Nana ata ried Fai ti bare ξέϊον' εἰ ποι, Rae >?! Are Ἔν στ ἄρνα Feed deh ποιῶ. ρον ἘΔ ΑΝ ahi Nanas δ᾽ ene ΘΔ: eee ay 0 Sema : alg g HAM Ei ee ox he oped y 09 0 2h reife’ ere 4 206? ἔπι: ries οὐ 45 “ποτε Pres δ aouc ROVE νεῖν μὲ ἀοὼ φῷ Pe eins z “Sree VF ποϑεύμοε pus degra ἐξ $y PA big ioe nigra gees? eros: “miners wy νεῖ το νὰν ὁ σὐδωνμεκξ : THE DIALOGUE OF ATHANASIUS AND ZACCHAEUS Anecdoty Oxoniensin THE DIALOGUES OF ΕΝ ΘΙ AND ZACCHAEGS AND OF PIMORMYCAND AQOUAL A EDITED WITH PROLEGOMENA AND FACSIMILES BY FRED. C. CONYBEARE, M.A. FORMERLY FELLOW OF UNIVERSITY COLLEGE, OXFORD Orford AT THE CLARENDON PRESS 1898 Le er ᾿- Oxford PRINTED AT THE CLARENDON PRESS BY HORACE HART, M.A. PRINTER TO THE UNIVERSITY PRANGISCO, ERD CHE DD BADELAN STUDIORUM PARTICIPI D. Di AUCTOR CONTENTS PROLEGOMENA . Ξ : : 4 3 Exencuus Locorum £ SS. Script. LaupatoruM DiaALoGuE oF ATHANASIUS AND ZACCHAEUS - APPENDIX. DiaLocue or ΤΙΜΟΤΗΥ anp AQuiLa FacsIMILEs PAGE ix-lvii Iviii-lix 1-64 65-104 PROLE GO M EN A: I. THE TEXTUAL SOURCES. THE two anti-Jewish dialogues entitled Athanasius and Zacchaeus, and Timothy and Aquila are here edited for the first time. The former of them, to which for the sake of brevity I shall allude to as AZ, is taken from a MS. belonging to the Royal library of Vienna, thus described by Petrus Lambecius in his Commentaria de Bibliotheca Caesarea Vindobonensi, lib. v. p. 283: ‘Codex Theolog. Gr. 248 est membranaceus antiquus et eleganter quidem, sed minutissime et valde abbreviate exaratus in quarto, con- statque nunc foliis 373, et ab Augerio Busbeckio, ut ipse solita propriae manus inscriptione testatur, olim fuit comparatus Constantinopoli. Continetur in eo Syxtagmatis opusculorum miscellaneorum de variis Haeresibus et contra varias Haereses tomus secundus.’ The first tome of the Syztagma is codex 247 of the same collection. It is similar in form. The dialogue here edited begins on fol. 38 r° (81 of an older numeration crossed out) and ends on fol. 48 r° of codex 248. It begins in the middle of the page, leaving no interval after the end of the preceding piece; but it ends abruptly with the fifth line of fol. 48 r°, of which the rest is left blank. The writer was aware that the end of the piece was missing, and left room for it to be filled in. In the top right hand corner of fol. 47 r° is written in the first hand a A over anu, thus 4; and this is the old numeration of the quaternion. For the other contents of the codex I refer my readers to Lambecius’ Commentaria. I edit the text from a photographic facsimile made in Vienna ; one plate of which is given as a specimen of the writing, which cannot be later than the twelfth century. ~*~ x Prolegomena In preparing the Greek text I have collated the old Armenian version in the edition of the Armenian Paralipomena of Athanasius, which is now being printed, partly at my expense, at the press of the Mekhitarists in Venice. It is one of the seventeen tracts, genuine or spurious of Athanasius, which—as the colophon of the Armenian MSS. assures us—were rendered from Greek into Armenian by the ‘first translators.’ The seventeen treatises comprised in this early version were the following :— 1. On the Holy Spirit, I and IT. 2. Against the Arians. 3. On the Holy Trinity and the Incarnation of the Word. 4. To Epiktemon, Bishop of Corinth. 5. To Philadelphus the bishop. ; 6. To Libéos (? Liberius), Bishop of Rome. 4. About the Holy Trinity. 8. Against all heresies. g. About the blasphemers of the Holy Ghost. 10. Controversy with Arius, about the Divinity of the Word. 11. Second Treatise to the same, about the Holy Spirit. 12. Against Zacchaeus the Jew, about the Divinity of the Son. 13. Concerning the Mystery (i.e: Sacrament) of Baptism. / 14. Concerning Virginity. “75. On the Passion and Resurrection of the Lord. 16. Prayers. At the end of this list is the notice already referred to. In the same MS. follows a second list of contents, as follows :— 1. About the Incarnation of God the Word. 2. To Jovianus the Emperor about the Faith. 3. Against Paul of Samosata, that God is One. 4. On the text ‘ My soul is troubled.’ 5. Concerning the Epiphany of the Word. And then this notice :— “Conclusion of the five discourses of 5. Athanasius, translated in a later age by Stephanos, Bishop of Siuniq.’ This Stephanos flourished in the first half of the eighth century. The ‘first translators,’ who composed the version of the seventeen treatises, were the band of The Textual Sources xi workers whom Sahak and Mesrop gathered round themselves in the closing years of the fourth and first half of the fifth century. Already therefore in that age the dialogue with Zacchaeus had found its way into the MSS. of Athanasius. The beginning of the dialogue is missing in the best San Lazzaro codex of Athanasius, and is printed from another copy in a Djarruntir (= Sylva), N°. 19 of the Mekhitarist collection. From the same Sj/va other missing pages of the continuous MS. are supplied. The title in the Armenian runs thus : ‘Of 5. Athanasius Archbishop of Alexandria and of Zacchaeus a Jew, Questions and Answers and the give-and-take of discussion.’ Then the dialogue itself is preceded by a row of dots, indicating that something is left out. Probably these dots are reproduced from the Greek codex which the translator used. They do not appear in the Greek MS. Where the Djarruntir has a serious variant, I have given it in English at the foot of the page. One important reading, however, in § 121, I have only noticed and discussed in § vi of these prolegomena. The Armenian supplies more than one lacuna in the Greek, and in particular the very interesting conclusion of the dialogue. Otherwise it does not notably differ from it, except that the influence of the Armenian vulgate on the translator has led him to conceal in his version some of the peculiarities of the LXX citations which characterize the Greek text. In one passage also in § 9 the adaptation of the text to later dogmatic positions was carried a step further in the Greek text used by the translator, than it has gone in the corresponding passage of our Greek text. The dialogue of Timothy and Aquila, to which I shall refer as TA, is taken from a codex in the Vatican, No. 47 of the codices Graeci Pii PP. II, described on p. 164 of Signor Enrico Stevenson’s catalogue, Rome, 1888, as ‘membr. in 16, saec. XII, fol. 153. The greater part of the volume, apart from the dialogue, consists of grammatical matter taken from Dionysius Thrax and Theodosius of Alexandria. This fills foll. 2-66. Angelo Mai, p. ix of tom. ix of his Spicilegium Romanum, Romae, 1843, gives an account of this dialogue, which he read, but did not publish. Profs A. C. M°Giffert, on p. 17 of his edition (New York, 1889) of a Greek ‘ Dialogue between a Christian and a Jew,’ recapitu- xii Prolegomena lates Mai’s notice. He errs, however, in supposing that the codex is in Patmos. Mai, indeed, in his Nova Bibliotheca, vi. ii. p. 537, pub- lishes a thirteenth century catalogue of the codices of Patmos, which mentions a codex of it as being then in that monastery. But it is no longer there to-day, nor can I trace the Patmos copy in any European library. The Vatican copy is well written and so legible that I have been able to transcribe it from photographs. There are few compendia, and those of an archaic kind. In the lower margin of two folios, 87 v° and go v°, is written in a much later hand this: eyo διάκονος βαρθολομεος, and under that the word μερεδι, followed by what seems to be ᾳ date, but it is not decipherable. On fol. 88 v° the word μερεδι, with the same symbol, recurs in the lower margin. ἢ The dialogue was copied by an ignorant scribe, who confuses o with ω, ἡ With εἰ ἀπ ει, ε with a, ὦ with ov. The accents are constantly wrong, and the text is full of corruptions. The iota subscript is wholly absent. I have only corrected obvious errors, without trying to restore broken grammar, which no doubt characterized the work in its original form. Of the style of writing the reader can judge from the facsimile appended. Unfortunately a late hand has drawn a pen through all the numerals making them hard to read. The same hand has tried to efface the title of the Dialogue. Because of its extreme prolixity, which deterred Angelo Mai from printing it, I have relegated TA to the obscurity of an Appendix. Yet it is more interesting than AZ in respect of its citations of the New Testament, of the new information it contains about Aquila, and of the light it throws on the sources of Epiphanius’ treatise De Mensuris et Ponderibus. I therefore begin my examination of the contents of the two dialogues with a study of these points. II. THE NEW TESTAMENT CITATIONS IN TA. The longest of the gospel citations in TA is contained in fol. 121 v° and 122r°(p.g3), and covers the same ground as Mat. 21} 10 and: 213°! ; the narrative of these first sixteen verses being merely glanced at. In the immediate context which precedes, the predictions of the The New Testament Citations in TA xiii loss of Jerusalem to the Jews and of its inheritance by Gentiles have been mooted by the Christian interlocutor, who in fol. 120° declares that the Lord had stood in judgement with his people, with its rulers and elders; that he had investigated and judged; and had passed a sentence of condemnation which events had verified (Is. 3). The Jew then asks the question, ‘ What did he say when he was in the judgement ', what sentence of condemnation did he pass, what was the upshot of the judgement? For we see him whom you regard as Jesus con- demning, condemned to the cross. How then could he condemn?’ The Christian then repeats a number of prophecies from Isaiah as things which ‘he said to them in the judgement, and which had all been fulfilled. The Jew replies that Jesus had not recited any of these prophecies when he was being judged before Pilate, but had kept silence. And the Christian disregarding the objection or tacitly admitting it, proceeds to declare that Isaiah himself had borne witness to the parable which Jesus spake, and forthwith he cites Is. 5'~. Once more the Jew retorts: ‘But neither was this parable spoken by Jesus when he was being tried.’ And the retort forces on the Christian a more exact retrospect of the gospel history. I reprint it in such a way as to show its relation to the canonical texts. The triple tradition is printed in capitals, matter peculiar to Matthew’s Gospel in thick type, other matter in ordinary type. An overline indicates matter coinmon with Mark, an underline what is common with Luke. The matter common with John’s Gospel or with other sources is indicated in the notes. 0 XploTLavos ELTEV" OT αἱ ἀπαντῆσαι! αὐτῶ οἱ παιδες των εβραιων KpalovTes Seay: 2 TO woavva ev Tw εἰισελθει» auToy εἰς ΤΟΙ vaov, ToTEe EkUKAWoaY~ avrov ΟἹ APXIEPEIS καὶ οἱ πρεσβυτεροι tov Aaov λέγοντες οὐκ ἀκούεις τι OUTOL σου καταμαρτυρουσιν ; ο δε ιήσους etme: ναι: γεγραπται yap εκ στοματος νηπιὼν καὶ θηλαζοντων κατηρτισω awov. τοτε εἰπε} αὐτοῖς την LLAPABOAnp tavrqy, ἡνπερ τοτε ἡσαιας προεῖπεν λεγων. ΑΝΘΡΩΠΟΟ τις E®YTEYCEN AMITEAQNA ‘ κρίσις equally means ‘trial’ in this passage. 2 John το", xiv Prolegomena και ὠκοδομησεν AUTH TELXOS καὶ πυργον καὶ ἐποιήσεν εν αὐτώ λήνον καὶ υποληνιον KAI EZEAOTO AYTON ΓΕΩΡΓΟΙΟ KAI ΑΠΕΔΗΜΗΟΘΕΝ. καὶ eyevero εν to KAIP@ των καρπων, ATIECTEIAEN ὁ κυριος τοῦ ἀμπελωνος τοὺς AOYAous αὐτοῦ λαβειν ἀπὸ τῶν ΚΑΡΙΠΩΡ' οἱ δε yewpyor λαβοντες τοὺς Souhous ekelvous ον μὲν υβρισαν ον Se ΕΔΕΙΡαν και απεστειλαν κενοὺς" o δε κυριος του αμπελωνος ἐκεινοῦ απεστειλεν addous AOYAous’ ομοιως δεῖ κακεινοὺς ον μεν αἀπεκτειναν ov ὃε ετραυματισαν καὶ απεστειλαν καὶ αὐτοὺς κενοὺς. ὑστερον δε παντων ἀπεστειλεν τὸν υἱὸν αὐτου Tov povoyern λέγων ENTPAITHCONTAI TON YION MOY: ΟἹ AE ΓΕΩΡΓΟΙ ιδοντες αὐτὸν epxouevor εἰπαν, OYTOC ECTIN αληθωὼς O KAHPONOMOC. Seine ATIOKTEINQMEN AYTON Kau ἐσται nov H KAHPONOMIa KAI EZeBAAo AYTON EZQ TOY AMIIEAQNOC καὶ ATTEKTEINON. οταν οὖν ελθη O KYPIOC TOY AMITIEAQNOC TI TIOIHCEL tors ΓΕΏΡΓΟοις εκεινοις ; Kakous κακως ΑΠΟ- AECEI αὐτοὺς KAI ANCE TON AMITEAQNA AAAOIC γεωργοις. apa ἐγένετο TavTa ἢ οὐ; ισταμενος γὰρ εν TH κρίσει τοῦτο καὶ μόνον εἰπεν. ιδου αφιεται ο OLKOS υμων ερημος. That the above is something more than a composite text interwoven of canonical material is certain for several reasons. Firstly, original matter is present which is not found in canonical sources. Secondly, certain sayings of Jesus also found in the Gospels are here found in a different context to that in which the Gospels present them. Thirdly, many peculiarities of TA are inexplicable by the theory of its being any sort of harmony of the Gospels. These reasons I will illustrate in order. Firstly, our excerpt begins with a mention of ‘the children of the Jews.’ They met Jesus, so we read, crying Hosanna as he went into the temple. Now in the Acts of Pilate, form A, ch. 1, 3 we have this: ' For ἱστάμενος cp, Mat. 27} and Acts 265, The New Testament Citations in TA XV οἱ παῖδες τῶν ἑβραίων κλάδους κατεῖχον καὶ ἔκραζον, and in ch. 1, 4: οἱ μὲν παῖδες τῶν ἑβραίων ἑβραϊστὶ ἔκραζον. It is certain therefore that the A. P. and the citations of our dialogue go back to some form of Gospel other than canonical Matthew. For he has not kept the full expression οἱ παῖδες τῶν ἑβραίων, but only preserves the detritus of it in his ch. 21 15,16: ‘But when the chief priests and the scribes saw the wonderful things which he did, and ¢he children (τοὺς παῖδας) that were crying in the temple and saying, Hosanna to the Son of David, they were moved with indignation, and said unto him, Hearest thou what these are saying? And Jesus saith unto them, Yea: did ye never read, Out of the mouth of babes and sucklings thou hast perfected praise (Ps. 8?) ?’ Why is this mention of ‘babes and sucklings’ put into the mouth of Jesus? Obviously because the Aramaic phrase ‘the children of the Hebrews, which simply means ‘the Hebrews’ or ‘the Hebrew race,’ occurring in a version of an Aramaic original, was misunderstood by some Greek editor of that version, and taken to mean little Jewish children, ‘babes and sucklings.’ Thus we can detect three stages of text: first, that in which the Aramaism occurred by itself and was rightly understood to mean the Jewish people or crowd; second, that in which it was misunderstood, and by consequence the reference to babes and sucklings introduced by way of an apposite rejoinder to the high priests and e/ders: third, that in which, through blending with an alternative text and perhaps to avoid a solecism, τῶν ἑβραίων was dropped out and τοὺς παῖδας in the objective case alone retained. Of these three stages of text the A. P. perhaps reflects the first, our dialogue the second, canonical Matthew the third. The form of Gospel from which the dialogue originally drew its description of Christ’s entry into Jerusalem is further exampled in fol. 84.v°, p. 71, where we read: ὅτι δὲ τὰ νήπια, λέγω δὴ οἱ παῖδες τῶν ἑβραίων ἀπάντησιν αὐτῷ ἐποιήσαντο μετὰ κλάδων ἐλαιῶν λέγοντες τὸ ὧσαννά, δαυὶδ λέγει ἐν τῷ ὀγδόῳ ψαλμῷ Κύριε ὁ κύριος ἡμῶν... ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἷνον. ἐκαθέσθη δὲ ἐπὶ πώλουυι The phrases ἀπάντησαν αὐτῷ and ἀπάντησιν αὐτῷ ἐποιήσαντο recall John 1215: ἔλαβον τὰ βάϊα τῶν φοινίκων, καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον' ὥσαννά. So ἐπὶ πώλου recalls Mark 117 and Luke 19%°; and κλάδων recalls Mat. 21° ἄλλοι δὲ ἔκοπτον κλάδους. But the words ἐλαιῶν and οἱ παῖδες xvi Prolegomena τῶν ἑβραίων by their presence negate the hypothesis of the dialogist having used a harmony of the canonical gospels. A somewhat similar text is found in the B recension of A. P. ch. i. 3, 4; and must there also be regarded as derived from some extra-canonical source. Another example of original, but non-canonical, material is supplied in the Aramaism: καὶ ἐγένετο ἐν τῷ καιρῷ τῶν καρπῶν, ἀπέστειλεν ὁ κύριος... This cannot be derived from Mark’s text, which is καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ... .. nor from Matthew: ὅτε δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν, ἀπέστειλεν . .., nor from Luke’s: καὶ καιρῷ ἀπέστειλεν πρὸς τοὺς γεωργούς... .. Yet it has an original air, in so far as it is an Aramaism, frequent in Luke, and not unknown in the other two Synoptics. That a Greek writer, so purblind as the author of this dialogue, should have woven together out of the three evangelists so respectable a literary whole as this parable, and in so doing have aptly introduced an Aramaism only found in versions of Aramaic originals is extremely improbable. Secondly a document woven out of the canonical Gospels would not change the context of famous sayings of or about the Lord in the way in which the Gospel used by the author of our dialogue must have done. Thus (i) the words οὐκ ἀκούεις τί οὗτοί σου καταμαρτυροῦσιν remind us equally of Mat. 26° (=Mark 14°"), ‘The High-priest arose ... and said, Dost thou answer nothing? What are these witnessing against thee?’ and of Mat. 27!°, where Pilate after hearing the accusations ‘ of the High-priests and elders, says to Jesus: ‘Dost thou not hear how many things they bear witness to against thee?’ Lastly the words ἀκούεις τί οὗτοι, instead of ἀκούεις πόσα, are found in the same context in Mat. 21%. Would a mere harmonizer of Mat. οι and of the corresponding sections of Mark and Luke have gone out of his way to bring in καταμαρτυροῦσιν from a different context ? (ii) The words of the dialogue (fol. 121 v°), τότε εἶπεν αὐτοῖς τὴν Tapa- βολήν, indicate that in the form of Gospel used by the author, Jesus uttered this parable immediately after citing against the Jews Ps. 8%. In canonical Matthew however 21!"~** intervene, and the manner in which the parable is at last introduced in verse 33, ἄλλην παραβολὴν ἀκούσατε, is very abrupt. Thus it is impossible that TA should have used canonical Matthew. That Mr. F. P. Badham has detected a docu- mentary suture in Matthew, extending from verse 17 to 32 of this chapter, The New Testament Citations in TA xvii gives some colour to-the supposition that one of the documents here used up in canonical Matthew passed without break from verse 16 to verse 33, and that this was the sort of document which was in the hands of the original author of TA. (iii) But the most conclusive objection to the view that the dialogue is based on the canonical gospels lies in the terse declaration that the only words uttered by Jesus as he stood in his trial in the presence of Pilate were these (addressed of course to his accusers): ‘Behold your house is left desolate.’ As in the gospel of Peter', the trials before the Sanhedrim and before Pilate must have been run into one in the gospel used by the dialogist ; but in the canonical gospels neither before Pilate nor before the Sanhedrim does Jesus make use of these famous words. He uses them only in Mat. 23** (= Luke 1538), as part of the eloquent apostrophe to Jerusalem. Here then the dialogue is in flat contradiction both of the synoptics and of the fourth gospel. How can it possibly be based on them ? Thirdly the parable of the husbandmen in the dialogue can with difficulty be regarded as a harmony of Matthew, Mark and Luke. If we compare it with Dr. Abbot’s Synopticon, p. 82, in which the common tradition of Matthew, Mark and Luke is picked out in red type, we observe that, with the insignificant exception of the words πρὸς τοὺς γεωργούς in Mat. 215, the dialogist’s form of the parable includes every syllable and letter of the triple tradition. I attempt no explanation of this. But it is a result difficult to achieve ina harmony ; and I question whether any one, on whom was imposed the task of rapidly compiling a harmony of the three Synoptic forms of this parable, would arrive at the same result by his conscious effort. The way in which the parable in TA blends words and features disjoined in the Synoptic forms is also remarkable. At first sight it would seem as if the phrase λῆνον καὶ ὑπολήνιον were a mere combination of Matthew with Mark. Not so when we turn to the early Greek lexicographers, like Pollux 10, 130, and observe that the combination was normal, so that, if you had a wine-fabric to sell, you advertised it as a Anvos καὶ ὑπολήνιον, and not as one or the other separately. It 1 See below, Ὁ. xxv. [IV. 12] b xviii Prolegomena would seem as if Matthew and Mark had picked out separate halves of a composite phrase which stood in their common original. Similarly Mat. 21°° uses the balanced phrase ὃν μὲν... ὃν δέ of the first set of servants sent by the master, Mark uses it after the second servant has been sent and beheaded. The dialogist’s form uses it in reference both to the first and second set of emissaries. The use of ἐκείνους after δούλους and of ἐκείνου after ἀμπελῶνος must also be primary. No mere harmonizer would have inserted a word so often and so characteristically used in parables by canonical Matthew!. Still less would a harmonizer have substituted ὕβρισαν for ἀτιμάζω of Mark 124 and Luke 20!'. If he diverged from Matthew—whom on the whole he followed—in order to import into his harmony something of theirs, why did he not keep to ἀτιμάζων Then again with what singular literary skill has the har- monizer, if he be such, added ἀληθῶς in: Mat. 21°°? What harmonizer too, merely working on Mat. 211°,'° and the allied verses of Mark and Luke, would have imported into his narrative the picturesque word ἐκύκλωσαν, only once so used in the N. T., in John τοῦ Why in Mark 12! (= Mat. 21°) should a harmonizer go back to Isaiah 5᾽ 1 for τεῖχος, where Matthew and Mark have used φραγμόν, equally taken from Isaiah? Why should he adopt the formula γέγραπται, where his source Mat. 211° had οὐδέποτε ἀνέγνωτε ἢ There are readings too in the dialogist’s form of the parable which are so archaic as to have vanished from all the Greek MSS. of Matthew. Such is πάντων in Mat. 2157, preserved only in the old Syriac (Syr*™). Such is the addition τὸν μονογενῆ in the same verse. The old Latin codices and the Latin Irenaeus alone add wzcum or unigenitum in this passage. And the addition ἐρχόμενον in Mark τοῦ, though only found in minuscules, in Syr? c.* vel™S and Arm, is a very old reading, if, as is likely, Tatian had it. For the Diatessaron-commentary of Ephrem (p. 176) is as follows :—‘So then he sent (the son) to silence them. But whew they saw the son that he was (Arm. Vulg. zs) comzng, they say. The words italicized represent matter common to the Armenian vulgate and the Armenian version of the Commentary. It would seem that Ephrem at least read ἐρχόμενον, if the Diatessaron on which he was commenting did 1 Cp. Mat, 12*", 1355. 145455, 18%, 1877, 25, 214° (in this very parable), 227, 22", &c. The New Testament Citations 1n TA xix not; but on this point there is no certainty, for the addition may be due to the influence of the Armenian vulgate. The parable of the dialogue does not owe its peculiar form to the use of Tatian’s Diatessaron in a Greek form by the author of the dialogue. Such a view is decisively rebutted by the joint evidence of the com- mentary of Ephrem and of the Arabic text. They prove that Tatian introduced the parable in quite a different context and used another perspective of events than that which the dialogue has. Thus the parable comes in § 33 of Mr. Hope Hogg’s translation of the Arabic (=p. 176 of Armenian edition of Ephrem’s commentary); the story of the triumphal entry into Jerusalem comes in § 39 of the same Arabic (=p. 190 of the Armenian Ephrem). These two sources also prove that Tatian followed Matthew’s text in using ἄλλην παραβολήν : for the Arabic begins thus: ‘Hear another parable’; the Armenian Ephrem: ‘yet another parable.’ Tatian also followed Luke, who sends three successive missions to the husbandmen, instead of the two of Matthew. The next gospel citation which merits attention is the famous text Mat. τ The dialogue presents no less than three forms of it :— (i) fol. 93 1°, p. 76: ἰακὼβ ἐγέννησεν τὸν ἰωσήφ, τὸν ἄνδρα μαρίας" 5» ἴον »] , >) ny ε , , ye Ν. 5 / ‘ μι ΄" Ν ἐξ ἧς ἐγεννήθη ἰησοῦς ὁ λεγόμενος χριστός, καὶ ἰωσὴφ ἐγέννησεν τὸν ἰησοῦν τὸν λεγόμενον χριστόν. (ii) fol. 93 v°, p. 76: Ἰακὼβ δὲ τὸν ἰωσήφ, © μνηστευθεῖσα papia’ ἐξ ἧς ἐγεννήθη ἰησοῦς ὁ λεγόμενος χριστός. (iii) fol. 115. r°, p. 88: ἰακὼβ δὲ ἐγέννησεν τὸν ἰωσὴφ τὸν μνηστευσά- ε ε 6 μενον μαριάμ, ἐξ ἧς ἐγεννήθη 6 χριστὸς ὁ vids τοῦ θεοῦ. Of these three the first (i) must be regarded as that which the original author of the dialogue read in his form of Matthew's gospel on the following grounds. A. The context proves it. The Christian has declared that Jesus ἐκ τοῦ ἀβραὰμ κατάγεται κατὰ σάρκα, and the Jew has asked to be told ras γενέσεις αὐτοῦ. Forthwith the Christian rallies him thus: ‘Your own lips have reported that you have read both old and new testament, and yet you do not know this, i.e. Jesus’ pedigree. With a slight tincture of malice the Jew answers: ‘I own indeed that there is a pedigree in the old; yes, and for that matter in the new b 2 Xx Prolegomena as well; it is in the gospel according to Matthew, and this is what it contains, namely: Facob begat Foseph, the husband of Mary; out of whom was begotten Fesus, he that was called Christ. And Foseph begat Fesus that was called Christ; [him] about whom is now our discussion, it says, he begat out of Mary. The Jew has already, fol. 77 v°, p. 66, asked the Christian for a list of the books handed down to him, in what he calls his new testament, for says he to his opponent: ‘Just as you pretend to confute me out of the inspired book. so I intend to confute you out of your own testament.’ His appeal to Matthew 17°, is clearly in part-fulfilment of this intention. Unless copies of Matthew had actually contained this form of text, no Christian writer would have introduced the Jewish interlocutor in his dialogue appealing to it. Nor in the original form of the dialogue does the Christian inter- locutor seem to have found fault with the Jew for his citation. His answer merely implies that, if the Jew continued his citation of Matthew, he would state the full truth, ὀρθῶς καὶ κατὰ τάξιν μέλλεις λέγειν : and he adds, after the citation of Ps. 74°, these significant words: ‘ For although you may choose to conceal a thing sometimes, we are well aware of it!’ Then he runs over the whole pedigree (but giving Matt. 11° in the second form), and after that adds that at which the Jew had stopped short, that which he chose to conceal. It is this verse, Matt. 11°: ‘ Now the birth of Jesus was in this wise. For his mother Mary having been betrothed to Joseph, before they came together, she was found pregnant by the holy spirit.’ This, says the Christian, is the statement which Matthew, after he has recited all the steps of the pedigree, is careful to add to them, ἐπάγει λέγων. And subsequently in fol. 95 1°, p. 77, the Christian 1 Tt is near to hand to suppose that in the text of Matthew, with which the writer was familiar, the verses 18-25 of ch. i were not yet included or that their presence was still challenged. Such a form of Matthew Cerinthus had according to Epiphanius. 1 add the temperate judgement of Dr. Swete on this point (The Apostles’ Creed, 1894, p. 51): ‘It is precarious to place faith in Epiphanius’ statements, especially when they concern the wrong-doings of heretics, but if we may trust him here, the Cerinthian Gospel must have differed from our own by the absence not only of c. i, 18-25, but of a part of c. i. 16. Now it is remarkable that this verse exists in a variety of forms which suggests some early disturbance of the text. . . . These facts involve the ending of verse 16 in some uncertainty, and lend plausibility to the idea that the verse did not originally contain the words which assert the virginity of the Lord’s mother.’ The above was written before the publication of Syrsin, The New Testament Citations in TA xxi sums up his philosophy of the matter, for which he finds support in the miracle of the bush which burned, but was not consumed. It is this. Both Joseph and Mary were virgins in respect of the birth of their child. It was a case καὶ τοῦ καὶ τῆς παρθενίας. B. This form (i) best accounts for the variants which we find in existing sources. The reading of the great mass of Greek MSS. was derived from it by the simple omission of the words καὶ ἰωσὴφ ἐγέννησεν τὸν ἰησοῦν τὸν λεγόμενον xpiotdv 1. These words may have dropped out through homoioteleuton, or because they seemed superfluous after the words ἐξ ἧς ἐγεννήθη ἰησοῦς 6 λεγόμενος χριστός : which were added in the original pedigree, as the Jew is careful to explain, in order to make it clear that it was out of Mary and not out of any previous wife, that Joseph begat Jesus. It also supplied the last five words to the modified reading found in codd. 13, 69, 346, and in some of the old Latin codices which is as follows: ᾧ μνηστευθεῖσα παρθένος μαριὰμ ἐγέννησεν ἰησοῦν τὸν λεγόμενον χριστόν. Lastly, the memory of this form (1) survives in the Sinaitic Syriac text: ‘Jacob begat Joseph. Joseph, to whom was espoused Mary the virgin, begat Jesus, who is called Messiah.’ And this latter seems to be the parent text of the Greek codd. 13, 69, and 346 above mentioned and of the old Latin readings. C. The second form (ii) is a mere conflation of the reading of codd. 13, 69, 346 with the common reading. As such, it cannot ever have stood in any copy of the N. T., but is a mere bit of botching due to a reviser of our dialogue, who did not object to form (i) from the lips of the Jew, yet could not suffer it from the lips of the Christian. It is a crude bit of botching, for it lacks grammar and has no finite verb. If the reviser had given more thought to it, he might have written ἐμνηστεύϑη instead of μνηστευθεῖσα, and then he would have very nearly blundered into the Curetonian recension of the text, which is this: ‘ Jacob begat Joseph, him to whom was espoused Mary the virgin (ov a virgin), she who bare Jesus the Messiah.’ D. The third form (iii) caps the pedigree of Jesus, once more repeated 1 Prof. Sanday (in the Academy, Jan. 19, 1895) writes thus: ‘I distinguished between the genealogy as a document with an independent existence anterior to our Gospel, and the same as incorporated in his text by the Evangelist. In its first state I can well believe it probable that the list ended ἰωσὴφ δὲ ἐγέννησεν ἰησοῦν τὸν [λεγόμενον xpiordy.’ xxii Prolegomena in full by the Christian in order to prove that Jesus is ὁ ἐκ σπέρματος aBpadp καὶ davld τὸ κατὰ σάρκα. After finishing the pedigree, the Christian remarks, αὕτη ἡ κατὰ σάρκα αὐτοῦ yeveadoyia’ τὴν δὲ κατὰ πνεῦμα τίς διηγή- σεται; Here the dialogue, before it was tampered with, must have contained the Jew’s form of Mat. 11°. If not, why should a form (iii) have been foisted in, which can never have existed at all except in the imagination of some scribe? At the same time it must be an early correction, for it is unlikely that a scribe who already read in his New Testament one or the other of the current forms of the text, would not have effected his meiosis by simply transcribing one or the other of them. These newer readings of the text had not widely established themselves or he would have availed himself of one of them as his substitute. Perhaps the Church had already rejected (i), without having as yet fixed upon a substitute for it. Perhaps there is a reminiscence of the form (i) of Mat. 11° in Ignatius, ad Magn. xiii: ὑποτάγητε τῷ ἐπισκόπῳ καὶ ἀλλήλοις, ὡς ἰησοῦς χριστὸς τῷ πατρὶ κατὰ odpxa’. And even in the fourth-century Fathers we still meet with occasional references to the σαρκικὸς πατήρ of Jesus. The reading followed by the dialogue in Mat. 11%, ἰησοῦ instead of ἰησοῦ χριστοῦ or χριστοῦ ἰησοῦ or χριστοῦ, is only found in codex 74 and Max; yet as opposed to the main drift of later Christian thought (which was to believe that Jesus received the Christhood in the Virgin’s conception of him and not at the baptism in the Jordan) it is probably very old, like other Adoptionist readings. In fol. 80 r°, p. 68, we read: περὶ yap τοῦ υἱοῦ τούτου, καθὼς τὰ ὑπομνή- ματα αὐτοῦ περιέχουσιν, (ἐν λαὐτοῖς λέγεται εὐαγγελίοις, εὑρίσκομεν * πόθεν ἐστίν, καὶ τοὺς γονεῖς αὐτοῦ σὺν αὐτῷ, καὶ πῶς θεός ἐστιν οὗτος; This reminds us of Mat. 13. 5 (= Mark 6°), Jo. 7"; but it seems to be an extra-canonical citation. Like Justin Martyr the writer calls the gospels ὑπομνήματα. In fol. 87 τὸ, p. 72, the dialogue cites Ps. 68°° under the /emma: περὶ τοῦ ποτισθῆναι αὐτὸν ὄξος καὶ χολήν. In fol. 136 τὸ the same 1 581} is again 1 Bishop Lightfoot brackets the words κατὰ σάρκα, because the Armenian version omits them. Had he been a little more familiar with Armenian versions he would have known what value to attach to their unsupported omissions. Ὁ This should be read and not εὑρίσκωμεν, The MS. regularly confuses ὦ and o, 5 Perhaps the last five words ought not to be reckoned to the citation, The New Testament Citations tn TA xxiii cited, and then the Gospel narrative supplied in which it was verified. The following is the passage : καὶ ἔδωκαν εἰς TO βρῶμα pov χολήν, kal εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. καὶ βλέπομεν αὐτὰ πληρωθέντα ἐπὶ τὸν ἰησοῦν" pH yap ὁ δαυὶδ ὑπέμεινέν τι τούτων ; ἀλλὰ οὐδὲ ἄλλος τις, εἰ μὴ ὁ ἰησοῦς μόνος. κρεμάμενος γὰρ ἐπὶ τοῦ σταυροῦ εἶπεν" διψῶ. καὶ πλήσαντες σπόγγον ὄξους μετὰ χολῆς μεμιγμένον περιθέντες καλάμῳ ἐπότισαν αὐτόν. Here the words σπόγγον... μεμιγμένον seem to underlie the old Latin codex C at John το": ‘hysopo admiscentes spongiam ergo plenam aceto cum felle permixtum (526) componentes obtulerunt.’ However, corre- sponding words come in Mat. 27°4. It is impossible to decide whether the dialogue here harmonizes Matthew and Mark with John, or whether it gives us a glimpse of an early text independent of them. The Georgian version of John rg*° involves the following : kal πλήσαντες σπόγγον ὄξους μετὰ ὑσσώπου καὶ περιθέντες καλάμῳ προσήνεγκαν κιτιλ. So also Nonnus 1150, In fol. 133 r°, p. 100, we have a passage answering to Mat. 27 as follows: αὐτοῦ δὲ σταυρωθέντος ὁ ἥλιος ἐσκοτίσθη, καὶ ἐγένετο σκότος ἐπὶ πᾶσαν τὴν γῆν, ἀπὸ ὥρας ἕκτης ἕως ὥρας ἐνάτης" καὶ πάλιν ἐγένετο φῶς καθὰ γέγραπται ἐν τῷ ἡσαίᾳ. ... πάλι» τε τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη μέσον" τὰ ὄρη ἐσαλεύθησαν καὶ αἱ πέτραι ἐρράγησων καὶ τὰ μνήματα ἠνεῴχθησαν, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἀνέστησαν καὶ εἰσῆλθαν εἰς τὴν ἁγίαν πόλιν, καὶ ἐνεφανίσθησαν πολλοῖς. : The author here cites a form of gospel in which the words καὶ πάλιν ἐγένετο φῶς occurred in the passage corresponding to Mat. 27%”. The language is almost the same as in the Dialogue of Athanasius and Zacchaeus, § 36, and recalls the Peter Gospel there quoted. The old Latin cod. Bobb. & actually preserves this form of text, only in Mark 164: ‘Subito autem ad horam tertiam tenebrae diei factae sunt per totum orbem terrae et descenderunt de coelis angeli et surgente in claritate uiuo deo simul ascenderunt cum eo et continuo lux facta est.’ Where we should perhaps read ‘surgentes ... uiui def! The Armenian Tatian also witnesses to them. Nor are the words τὰ ὄρη ἐσαλεύθησαν instead of ἡ γῆ ἐσείσθη of Mat. 27°! fortuitous, for Tatian must have had them in his 51-53 * But cp. fol. 87 v°: ἀνέστη μετὰ ἰσχύος καὶ δυνάμεως καὶ δόξης. Contrast the drooping figure supported by angels of the Peter Gospel. xxiv Prolegomena harmony, and they probably belonged to the ancient text of Matthew which he used. This is evidenced by a passage in Ephrem’s Commen- tary on the Diatessaron (Arm. edition, p. 234), which runs thus :— ‘ The sun was darkened ... the spirit rent the vail.... At the cruci- fixion of him creation suffered. The sun covered his face, that it might not behold him as long as he remained on the cross, it shut up its light in itself, in order to die with all else. And so for the three hours it was darkened and then again it was light, by way of proclaiming about its Lord that on the third day he will rise from hell. And the mountains were shaken, the graves opened and the vail was rent; and there was gricf and lamentation as if for the destruction of the temple which was (#9) 1S τ τ ἢ ‘And in order to show that he was departed, he called his witnesses to his departure, the just who came forth from their tombs.’ The variants éppaynoay and μέσον are not found in codices of Matthew, but μέσον comes in the Acta Pilati, c. xi. The lengthy account (fol. 133 v°) of the risen saints visiting the holy city must be taken from some ancient apocryph. The writer evidently regarded this narrative as equally important with the parts of Matthew which it follows ; for he appeals to prophecy in order to establish the visit to hell with its imagery of brazen gates and iron bars. The answer of the risen saints, ἡμᾶς δὲ ἐλυτρώσατο καὶ ἀνέστησεν σὺν αὐτῷ, recalls the reading of the cod. Bobb. in Mark 16!: ‘in claritate uiui dei simad ascenderunt cum eo. Just below in my notes (p. 101) I signalize more than one coincidence with the Peter Gospel. The most striking of them is contained in the Jew’s question, fol. 134 r°: καὶ ris ὁ ἐν λύπῃ γενόμενος τότε ; to which the Christian replies: πρὸς ἡμέραν μίαν ὁ πιστὸς λαός, ἅμα τοῖς αὐτοῦ μαθηταῖς. So in the P. E. 26, 27, we read: ἐγὼ δὲ μετὰ τῶν ἑταίρων pov ἐλυπούμην.... πενθοῦντες kal κλαίοντες νυκτὸς Kal ἡμέρας ἕως τοῦ σαββάτου. And again, P. E. 59, ἡμεῖς δὲ οἱ δώδεκα μαθηταὶ τοῦ κυρίου ἐκλαίομεν καὶ ἐλυπούμεθα. Then the Magdalen and her friends receive the good news of the resurrection (ἀνάστασιν, cp. P. E. 56 ἀνέστη καὶ ἀπῆλθεν, where the Synoptics have ἠγέρθη). The Appendix of Mark keeps the memory of a similar narrative. In fol. 135 1°, p. 102, is another very unmistakable coincidence with P.E. 25: τότε οἱ Ἰουδαῖοι. . . yrovtes οἷυν" κακὸν ἑαυτοῖς ἐποίησαν, ἤρξαντο The History of Aquila and Hadrian in TA XXV κόπτεσθαι καὶ λέγειν οὐαί κιτ.λ. The phrase κόπτεσθαι κόπετον often occurs in the LXX, especially in Zachariah 1215, The mention also of the nails with which they pierced the Lord’s hands and feet recalls P. E. 21: καὶ τότε ἀπέσπασαν τοὺς ἥλους ἀπὸ τῶν χειρῶν τοῦ κυρίου. The attribution in fol. 8gr° to the prophetess Anna of the words ὑψώσει κέρας χριστοῦ may be due to loose citation of Luke. At first sight the text in fol. 112 r°, p. 87, ἔκραζον ἔα κιτιλ. seems due to loose citation, Mat. 855 and Mark 174 and Lu. 4° being combined ; but this hypothesis is not tenable, since nearly the same form of citation occurs in Eusebius, Tertullian, and the Old Latin, which sources Tischendorf cites, remarking of Eusebius ‘varia miscet.’ Here, therefore, the dialogue again reflects some old and lost and perhaps early Western form of text. I have noticed the verbal agreements of TA with the Peter Gospel. In the Judgement and Passion scenes there is also the same perspective of events. The same stress is laid on Pilate’s innocence in fol. 82 r°, where Jesus is betrayed to Pilate and to Herod, but Pilate washes his hands, after handing over Jesus in bonds to Herod (fol. 85 v°). Pilate washes his hands (fol. 87 v°) in accordance with the prophecy in Ps. 72'° : 7 washed my hands in innocency and I was scourged every day. So in P.E. 1 it is indicated that Pilate alone washed his hands, but not the judges, that is the Jewish elders, and in P. E. 46 Pilate is made to say ἐγὼ καθαρεύω Tod αἵματος. Then in TA (fol. 136 v°) the cup of gall and vinegar is wholly subordinated to the prophecy in Ps. 687%. Jesus drinks it before He utters the words ἐλοεῖ κιτ.λ., and not afterwards, as in the Synoptic Gospels. In the latter it was a soothing draught that was given; in P. E. and TA it appears to be a cup of poison administered by the Jews to achieve the death of Jesus!. 11. THE HISTORY OF AQUILA AND HADRIAN IN ΤΑ. The following passages in the dialogue TA seem at first sight to be extracts from the tract of Epiphanius’ De Mensuris et Ponderibus, viz :- Fol. 77 r° and v°, p. 66 (the enumeration of the books of the O. T.) 4 See the remarks of Prof. Theod. Zahn on this point in his work, Das Evangelium des Petros, Exlangen, 1893, p. 31. xxvi Prolegomena corresponds to De Mens. § 4, pp. 161, 162, and § 17, p. 174 of Petavius’ edition. Foll. 115 v°-118 ν᾿, pp. 90 and gi (the history of the translation of the LXX and of Aquila) correspond to De Mens. §§ 9-15, pp. 166-171, and to the second half of § 13, p. 161. The language is largely the same, and nearly all the peculiar features of Epiphanius’ narrative recur in the dialogue. Yet on com- parison the latter is seen to be drawn not direct from Epiphanius, but from some source which he and TA used in common. (i) Thus in fol. 77 the books of the O. T. are given in a different order. Here Joshua, Judges and Ruth, Paralipomena and Kings form the second, but in Epiphanius the third, pentateuch; Job, Psalms, Proverbs, Ecclesiastes and Canticles the third, but in Epiphanius the second. (ii) Also in the dialogue it is Deuteronomy which as not directly inspired by God is excluded from the Avéxa or ark of the Testament ; while Tobias, Wisdom of Solomon and Sirach are relegated to the Apocrypha. In Epiphanius, however, it is the two versified (στιχηραί) books, Wisdom and Sirach (Tobias is left out), which are excluded from the Aréxa. (iii) In Epiphanius, p. 174, the fifth ἔκδοσις was found in Jericho, in the reign of Caracalla and Geta, after the persecution of Severus. The dialogue says, ‘in the days of Vespasian.’ Of the find in Nicopolis, also under Vespasian, Epiphanius says nothing. So in pp. 90, ΟἹ of the dialogue we may mention the following differences :— (iv) Fol. 115 v°. It was in his fortieth year that Aquila learned Hebrew, and perverted the Scriptures. Epiphanius omits this detail. So we read in the Talmud! that R. Akibah learned his Hebrew letters at forty years of age. It was the conventional age to begin at. (v) Ibid. The dialogue relates the division by Alexander of his empire among his four σύντροφοι. Epiphanius omits. (vi) Fol. 116°. Demetrius the librarian is according to the dia- logue γένει ἑβραῖος. Epiphanius calls him φαλαρηνός. 1 T owe this detail to Dr, Neubauer, The History of Aquila and Hadrian in TA xxvii (vii) Ibid. Ptolemy writes his letter ‘to the High-priest Eleazar and to the other priests,’ in accordance with the letter of Aristeas and other sources. Epiphanius does not mention Eleazar. (viii) Fol. 117 v°.. In TA the list of kings of Egypt begins with Alexander, to whom it assigns eighteen years. Epiphanius omits Alexander. (ix) Ibid. Epiphanius wrongly calls his sixth Ptolemy, Philopator, where the dialogue has Philometor, which is right. The other reading is no scribe’s error, for Epiphanius adds ἄλλος, the ‘second Philopator, because one has already been enumerated. (x) Fol. 118 τὸ. The dialogue says of Hadrian’s visit to Jerusalem, πάλιν φθάσας, implying that this was a second visit. Epiphanius omits this touch, which however we find again in Chrysostom’s excerpt (see below, p. xxxii): πάλιν εἰς ἀνάγκην κιτιλ. (xi) Ibid. Hadrian finds the city utterly laid waste, and is angry with the Jews. He captures them, and taking them down to the fair (πανήγυρις) in Hebron, sells them off, four at a time, for a modius of barley. But Epiphanius only relates that he found the city πᾶσαν ἠδαφισμένην, and the temple trodden under foot; of the sale of Jews in Hebron he says nothing. (xii) Fol. οὗ τὸ, p. 79. Hadrian pulls down! the stones of the temple, and takes them to build a wall and the theatre, and ploughs up the temple site ; so that the saying of Christ may be fulfilled, and not one stone remain on another which was not broken up. The author of the dialogue clearly took this particular from the same source from which he derived the history of Aquila. Epiphanius does not mention it. (xiii) Fol. 119 τὸ. Aquila’s work on the O. T. was not confined to the Greek text only; but in the Hebrew text as well he set himself to obscure and get rid of the prophecies of Christ. This seems to be a reference to some Targum, or some edition of the Hebrew text put forth by Aquila. Epiphanius omits it. It is impossible that the narrative of TA which supplies so much additional information should be taken from Epiphanius. They both borrow from a common source, which was also used by Epiphanius in 1 1 include the additional details given in fol. 130 1°, p. 98. xxviii Prolegomena another of his works, the Ancoratus. For in this, § 60, p. 63 of Petavius’ edition, we have a reign of four years given to Nerva: Nepovas TA in fol. 118 r° has the same error. In the corresponding list of Roman Caesars in the De Mensuris, § 12, it has been corrected by Epiphanius himself; and there we read Nepovas ἔτος ἕν, μῆνας ὃ. Even if this error in the MS. of TA be not quite certain !, there are other respects in which the list of the Ancoratus agrees better with TA than the list of the De Mensuris; for it usually omits the months, and also the reigns of Galba, Otho and Vitellius. In other respects, however, e.g. in giving twenty-one years to Hadrian, the list of the De Mensuris best agrees. There are traces elsewhere of the common document used by Epiphanius and the author of the Dialogue, namely, in Chrysostom and Hieronymus, in the Chronicon Paschale, and less certainly in Eusebius. In the Chron. Pasch. under Olympiad CCXXVII (p. 255, edit. 1688) is found a notice of Aquila answering to the passage in fol. 118 τὸ of TA, from pera οὖν down to 7 ἐπιβουλή. Though somewhat abridged from the original, this notice combines features which appear separately in TA and Epiphanius, as is seen in the following table, in which peculiarities characterizing Chron. Pasch. and TA against Epi- phanius are in heavier type :— ἔτη δ΄. CHRON. PASCH. p. 255. AMIN 1G Tas) se ἀνεφάνη otros ὁ ᾿Ακύ- λαβὼν EPIPHAN. p. 170. ᾿Ακύλαν τοῦτον τὸν προειρημένον ᾿Ακύλας ἐγνωρίζετο, ὃς τὸν ἦν πενθερὸς ᾿Αδριανοῦ τοῦ λας ὃς βασιλέως. “Hy δὲ Ἕλλην, ὡς ᾿Αδριανός, καὶ πενθερίδης , ε , oe Ὁ iyi βασιλέως | ἑρμηνευτὴν, ἕλληνα ὄντα . λαβὼν ὁ ᾿Αδριανὸς τὸν ᾿Ακύλαν, ἐγένετο τοῦ an \ A “Adpiavod . . καὶ αὐτοῦ πενθερίδην, ἕλληνα ὄντα, ὡς καὶ αὐτὸς ᾿Αδριανὸς ἕλλην ὑπῆρχεν 3 ‘ νυν , ΑΝ a >’ ‘ v , Ν ἀπὸ Σινώπης μὲν ἦν͵] ἀπὸ Σινώπης δὲ ἀπὸ Σινώπης τοῦ Πόν- τῆς του ὁρμώμενος ... Καὶ περιτέμνεται ᾽Ἰου- δαῖος καὶ ἐμπόνως μαθὼν τῆς τοῦ πόντου ([.117 V°) Καὶ περιτμηθεὶς ἐγένετο Ἰουδαῖος" καὶ ἐμπόνως μα- Πόντου ὁρμώμενον .. κι τι Καὶ περιτέμνεται ᾽Ἰου- “ \ datos, καὶ ἐπιπόνως φιλο- 1 The numeral has been wilfully smudged, like the rest in the MS., but seems to be δ, and not a, The History of Aquila and Hadrian in TA CHRON. PASCH. p. 255. τὴν αὐτῶν διάλεκτον, κατὰ στοιχεῖα ἑρμηνείαν ἑαυτῷ ἑρμήνευσεν οὐκ ὀρθῷ λο- γισμῷ, ἀλλ᾽ ὅπως δια- στρέψῃ τινα τῶν ῥητῶν. GAN GE Wie) το θὼν τὴν δύναμιν τῶν στοιχείων τῶν ἑβραικῶν καὶ τὴν γλῶσσαν αὐτῶν iy. , , Da ἀκρότατα παιδευθείς, EK- δοσιν ἑαυτῷ δευτέραν ἑρ- li μήνευσεν ... (fol. 115v°) διέστρεψεν τὰς γραφάς. XXIX EPIPHAN. p. 170. τιμησάμενος ἐξέδωκεν ἑαυτὸν μαθεῖν τὴν ἑβραίων διάλεκτον καὶ τὰ αὐτῶν στοιχεῖα. ταύτην δὲ ἀκρότατα παιδευθείς, οὐκ ἡρμήνευσεν, ὀρθῷ λογισμῷ, χρησάμενος ἀλλ᾽ 4 , fal ὅπως διαστρέψῃ τινα τῶν ῥητῶν. At the end of the excerpt about Aquila in the Chronicon Paschale is appended the following notice: ‘This is related by Epiphanius of Cyprus in his discourse on weights and measures.’ This notice puzzled me at first ; for if it was from Epiphanius, how could it share in these peculiarities of TA? To account for this singularity I had already conjectured that the notice was the addition of some editor of the Chronicon, who was struck by the agreement of the excerpt with Epiphanius, when, in reading Prof. Gelzers book on Julius Africanus, I came on the notice of Lucas Holsten’s codex! of the Chronicon Paschale, which omitted this /emma along with certain others. Thus my conjecture was quickly substantiated. But in the same context of the Chronicon Paschale, under the consulate of Hadrian and Rusticus (p. 253 of ed. 1688), we find a long citation from some author who was the source from which TA derived the items of information, numbered xi and xii in our list of things 1 This codex came from Constantinople and belonged to the Abbas de Farina. Prof. Gelzer opines that L. Holsten hocussed his contemporaries, by declaring that his codex omitted what in his own judgement should not be found in a Chronicon which ended with the seventeenth year of Constantine's reign: ‘ Die Stiicke fehlen, welche er nach seinem Wissen fiir sicher spater hielt, und welche sich mit guter Manier ausscheiden liessen’ (Sextus Iul. Africanus, pt.2, 141). Does not Prof. Gelzer impugn the good faith of this great scholar on inadequate grounds? For Holsten had Epiphanius De Mensuris in his hands (it had been printed in Basle, 1544, fifty years before he was born); he must therefore have known that this sketch of Aquila came in Epiphanius, nearly verbatim. What reason then had he to frefend that this codex of the Chronicon left out the ascription to Epiphanius? He had no motive, theological or other, to lead him to mystify his contemporaries; nor did Labbé and Du Cange question his good faith in this matter. XXX Prolegomena given in the dialogue, yet omitted in the De Mensuris. The community of source is seen from the following comparison :— CHRON. PASCH. p. 253. ἦλθεν ᾿Αδριανὸς εἰς Ἱεροσόλυμα καὶ ἔλαβε τοὺς ’ s / Ιουδαίων στασιασάντων, ᾿Ιουδαίους αἰχμαλώτους, καὶ ἀπελθὼν εἰς Ἂν , / τὴν λεγομένην τερέβινθον |, προέστησεν πανήγυριν, καὶ πέπρακεν αὐτοὺς εἰς ταγὴν - μὲ \ ΕἾ 4 x ἵππου ἕκαστον ... Kal καθελὼν τὸν ναὸν na b] € / ” ‘ 7 τῶν ἐν ᾿Ιεροσολύμοις, ἔκτισε τὰ δύο δημόσια καὶ τὸ θέατρον. TA fol. 118 1°. ὁ δὲ “Adptavds .. . πάλιν φθάσας ἕως ε , > la a 3 , ἱεροσολύμων.... ὠργίσθη Tots ᾿Ιουδαίοις. \ ‘ > ΄ \ XN καὶ συλλαβὼν αὐτούς, kal καταγαγὼν αὐτοὺς ἐν πανηγύρει, τῇ ἐν χεβρῶν γινο- μένῃ, ϑιέπρασεν αὐτοὺς ἀνὰ τέσσαρας : ἘΞ" = ΝΜ αὐτὸς οὖν ἤρξατο . Ibid. fol. g8 r°: οὐχὶ τοὺς λίθους αὐτοῦ (sc. τοῦ ναοῦ) εἰς μόδιον κριθῶν. , Sietitr κτίζειν τὴν πόλιν... A c a » , , λαβὼν ἁδριανὸς φκοδόμησεν θέατρον. And fol. r30 τὸ: ᾿Αδριανὸς . . . ἔλαβεν A , > , \ -“ τοὺς καταλοίπους ἰουδαίους καὶ κατῆλθεν ... καὶ κατέπρασεν αὐτοὺς... τοὺς δὲ λίθους τοῦ ναοῦ καθελὼν ἐξ αὐτῶν κο- δόμησεν τὸ τεῖχος καὶ τὸ θέατρον. The dialogue of TA interweaves the above matter with that which it shares with Epiphanius in a way that shows it to have all stood together in one and the same source. It follows that the excerpt descriptive of Hadrian’s sale of the Jews and of his rebuilding of Jerusalem, inserted in the Chronicon Paschale under the year 11g A. D., was taken from the same source from which came the notice of Aquila under the year 132. That this was so, is further proved by the facts, (i) that Epiphanius (p. 170, De Mens. 14) assigns Hadrian’s rebuilding of Jerusalem and employment of Aquila to the same year under which the Chronicon Paschale records it, namely, the forty-seventh after Titus’ siege and sack of Jerusalem’; (ii) that his account of Hadrian's activity, equally 1 The Terebinth tree was at Mambre, just above Hebron, as you enter that city from Jerusalem ; and is shown in our days as it was in those of Eusebius, see his Demonstr. Evangel. Kdit. 1544, Bk. V, p. 147. Perhaps the words εἰς τινὰ τέλειον in fol. 139 τὸ of TA are a cor- ruption of εἰς τὴν Τερέβινθον. * μετὰ ἔτη ne τῆς τῶν Ἱεροσολύμων ἐρημώσεως. The History of Aquila and Hadrian in TA xxxi with TA, agrees verbally with that of the Chronicon Paschale, as witness the following :— CHRON. PASCH. p. 254. EPIPH. DE MENS. § 14. ... ὄνομα ἕκαστον ἄμφοδον χρημα- ἐπιτεθεικὼς τῇ πόλει τὸ ἴδιον ὄνομα τίζει. καὶ ἐπέθηκε τὸ ἑαυτοῦ ὄνομα τή καὶ τοῦ βασιλικοῦ ὀνόματος τὸν χρημα- , 5 , > Ν > , 3 Ἂς , « X\ 5» o > , πόλει, Αἰλίαν αὐτὴν ὀνομάσας, ἐπειδὴ | Topsy, ὡς γὰρ ἐκεῖνος ὠνόμαστο Αἴλιος ᾿Αδριανὸς ἐλέγετο. Αἴλιος ᾿Αδριανός, οὕτως καὶ τὴν» πόλιν ὠνόμασεν Αἰλίαν. We see, then, that two independent documents, namely, the dialogue TA and Epiphanius, agree in combining these two sections of the Chronicon Paschale. It follows that the second of them, which Prof. Gelzer’s argument requires to have been merely excerpted by the Chronicon from Epiphanius, is really taken from the same source which supplied the Chronicon with the first. Now Prof. Gelzer (op. cit., p. 161) expressly allows that this first section is derived from some ‘local chronicle of Jerusalem. It follows that the second excerpt about Aquila came out of the same ‘local chronicle,’ which must further have been used both by Epiphanius and by the author of TA. We must therefore reconsider the verdicts of Petavius and Joseph Scaliger on the narrative about Aquila given in Epiphanius : ‘ Haec omnia, says the former, ‘ fabulosa et ab otiosis Iudaeis conficta uidentur. Maxime quod Aquilam ait Adriani πενθερίδην fuisse. ‘Haec omnia accepit ab im- postoribus Iudaeis, writes Scaliger, for once at one with his Jesuit Opponent. The following passage is read in Chrysostom, Contra Iudaeos (Migne, Patr. Gr., vol. 48, col. goo). I have printed in heavier type such portions as occur in the parallel sources :— tal \ an , “a Ποῖοι τοίνυν ἐπεχείρησαν ; οἱ del τῷ πνεύματι TO ἁγίῳ ἀντιπίπτοντες, οἱ νεωτεροποιοὶ καὶ στασιασταΐ, μετὰ γὰρ τὴν Οὐεσπασιανοῦ καὶ Τίτου γενομένην Εν 1 ee ΙΕ > a , " , 5 AN Ν , 4 €pnpwow!, ἐπὶ “Adpravod συστάντες, ἐσπούδαζον ἐπὶ τὴν προτέραν πολιτείαν ἐπανελθεῖν οὐκ εἰδότες, ὅτι ψήφῳ θεοῦ πολεμοῦσι κελευούσῃ διὰ παντὸς 1 The words pera... ἐρήμωσιν are omitted by Savile and some MSS., but are attested by Suidas, sud voce βδέλυγμα ἐρημώσεως. xxxii Prolegomena > na ‘ , ΠΥ > ~ an , . ’ ἐρημοῦσθαι τὴν πόλιν. τὸν δὲ θεῷ πολεμοῦντα, περιγενέσθαι ἀμήχανον". συρρήξαντες τοίνυν τῷ βασιλεῖ, πάλιν εἰς ἀνάγκην αὐτὸν κατέστησαν παντελοῦς > , a Ν > ἣν 5) tal \ , A ‘ , » , ἐρημώσεως. καθελὼν yap αὐτοὺς ἐκεῖνος Kal χειρωσάμενος καὶ Ta λείψανα ἀφανίσας πάντα, ἵνα μηδὲ ἀναισχυντεῖν ἔχωσι λοιπόν, τὸν ἀνδριάντα ἕστησε τὸν ἑαυτοῦ. Εἶτα συνιδὼν ὅτι συμβαίνει χρόνῳ ποτὲ τοῦτον καταπεσεῖν, ὥστε αὐτοῖς ἐνθεῖναι a lol “ « \ fol (yp. ἐντεθῆναι) καυτῆρα aviator, τῆς ἥττης Kal τῆς ἀναισχυντίας ἐκείνης ἔλεγχον, τὸ ὄνομα τὸ ἑαυτοῦ τοῖς τῆς πόλεως ἐπέθηκε λειψάνοις. ᾿Επειδὴ γὰρ Αἴλιος ᾿Αδριανὸς ἐχρημάτιζεν, οὕτω καὶ τὴν πόλιν καλεῖσθαι ἐνομοθέτησε, καὶ ἐκεῖθεν Αἰλία μέχρι τοῦ νῦν ὀνομάζεται, ἀπὸ τῆς ἐπωνυμίας τοῦ κρατήσαντος καὶ καθελόντος αὐτήν. n a >’ Spas THY πρώτην ἐπιχείρησιν τῶν ἀναισχύντων ᾿Ιουδαίων. The above was written twenty years after Julian’s attempt to rebuild the temple. The sentence, μετὰ yap τὴν Οὐεσπασιανοῦ, echoes not only the passage of TA, but also recalls Epiphanius’ words: pera ἔτη pC τῆς τῶν Ἱεροσολύμων ἐρημώσεως ... ἣν κατέστρεψε Tiros Οὐεσπασιανοῦ παῖς. The lost source which we have traced in all these authors, was one of the weteres historiae mentioned by Hieronymus 77 cap. xi Zachariae in the following passage: ‘Legamus ueteres historias et traditiones plangentium Iudaeorum quod in tabernaculo Abrahae (ubi nunc per annos singulos mercatus celeberrimus exercetur) post ultimam euersionem, quam sustinuerunt ab Hadriano, multa hominum millia uenumdata sint.’ Hieronymus reverts to the same source or sources 77 cap. χαχὲ Feremiae, where he mentions two Jewish interpretations then current of the text: ‘ Rachel plorantis filios suos.’ The second of them is this: ‘Alii uero quod ultima captiuitate sub Hadriano, quando et urbs Ierusalem subuersa est, innumerabilis populus diuersae aetatis utriusque sexus in mercatu Terebinthi uenumdatus sit: et idcirco execrabile esse Iudaeis mercatum celeberrimum uisere.’ The last sentence echoes the words used in the Chronicon Paschale of the market at Gaza: καὶ ἐπώλησεν αὐτοὺς kal ἕως τοῦ viv ἡ πανήγυρις ἐκείνη λέγεται ᾿Αδριανή. The concurrence of Eusebius with Chrysostom is still more marked :— Euseb. H. E. iv. 146: τῶν νεωτε- Chrysostom: οἱ vewrteporool .. . a τ, ἣν = aN > ΓΘ ΤῊ ohn Ὗ , a ροποιωὼν . . . oUTW Ἢ τῆς πόλεως ELS εἰς AVAYKNV αὐτο)" κατέστησαν παντελοῦς The History of Aquila and Hadrian in TA — xxxiii > , ‘ a Ν > , oo ‘ ‘ , ἐρημίαν... καὶ παντελῆ φθορὰν... ἐρημώσεως. . . οὕτω Kal τὴν πόλιν πύλις τὴν ἐπωνυμίαν ἀμείψασα εἰς τὴν καλεῖσθαι AidAla ... ἀπὸ τῆς ἐπωνυμίας τοῦ κρατοῦντος Αἰλίου ᾿Αδριανοῦ τιμήν. τοῦ κρατήσαντος... Thus Chrysostom forms a bridge between Eusebius and the other sources; not that direct links are wholly wanting between him and them, as we see in the following :— AS A ) / A TA fol. 98 r°: μὴ od συνέβη τῷ Euseb. Chron. apud Syncel.p. 350 ναῷ ᾧ λέγεις, πάντα ὅσα εἶπεν 6 xs; | ed. 1652=ed. Bonn. 661, 1: Ἰουδαῖοι Ν > ” i pay , ἃ > a 4. Nive ν᾿ > Ν μὴ οὐκ ἔμεινεν λίθος ἐπὶ λίθον, ds οὐ κακῶς ἀπήλλαξαν, καὶ 6 πρὸς αὐτοὺς , ΠΥ ἈΝ / 3 na , / ” ε , «ε κατελύθη; οὐχὶ τοὺς λίθους αὐτοῦ πόλεμος πέρας ἔσχεν, ἁλόντων ἱεροσο- λαβὼν ἁδριανὸς φκοδόμησεν θέατρον ; λύμων τὸ ἔσχατον, ὡς μηδὲ λίθον ἐπὶ λίθου ἀφεθῆναι κατὰ τὴν θείαν φωνήν. Most Christian writers held that Christ’s saying was fulfilled in the destruction of Jerusalem by Titus; so that its application in these passages to Hadrian’s act is almost evidence of common origin. Lastly John Malalas in spite of the brevity of his notice of Hadrian’s policy at Jerusalem, yet gives us a trait of the lost source which is found in TA, and perhaps another found in Euseb. H. E. Malal. ed. Bonn. p. 279: ὁ δὲ TA fol. 118 τὸ: ὁ δὲ ἀδριανὸς > AY «ε Ἂς > ‘ XN? , φ > ΄ cal > , αὐτὸς ἁδριανὸς ὀργισθεὶς κατὰ ᾿Ιουδαίων | otros ... ὠργίσθη τοῖς ἰουδαίοις. ἐκέλευσεν εἰς τὴν ἱερουσαλὴμ οἰκεῖν Euseb. H.E. iv. 146: ἐξ ἀλλο- ἕλληνας, μετανομάσας αὐτὴν πόλιν | φύλου τε γένους συνοικισθείσης . - x97 BS b] δι 5 7 Ae αἰλίαν. τὴν ἐπωνυμίαν ἀμείψασα . .. αἰλία προσαγορεύεται. Thus a thread of identity runs through all these sources, viz.: TA, Epiphanius, Chronicon Paschale, Chrysostom, Jerome, Eusebius, and John Malalas. Prof. Gelzer concludes that the first of the excerpts in the Chron. Pasch. is taken from a local chronicle of Jerusalem, Jerome refers to the weteres historiae and the Jews themselves as his source; Eusebius speaks outright of Ariston of Pella as his authority; and he it probably is whose history more or less directly underlies all these parallel sources. [IV. 12] ς Xxxiv Prolegomena IV. MUTUAL RELATIONS OF THE TWO DIALOGUES. The title affixed to TA describes the debate as having taken place in Alexandria in the days of the Archbishop Cyril, and to this date belong the allusions to the Trinity in foll. 75 v°, 101 v°, 103 r°. But this title really no more than marks the time at which the work assumed its present form. For that it is a recension of some older dialogue is evident from the archaic character of the gospel texts imbedded in it, and from the fact that the other dialogue AZ is an independent working up of that older and lost document. So far as TA and AZ agree we may be sure that we have got back to this lost writing, which must have been an early work. The Latin Altercatio Simonis et Theophili, edited by Professor Harnack (Leipzig, 1883) seems to be a third independent recension, or shall we say imitation, of the same Gramdschrift; but it does not so closely agree with TA or AZ as these with one another. To assist the reader to arrive at some idea of what was in the primitive document which underlies these two dialogues, I have marked striking agreements with AZ of the contents or phrases of TA, by adding in the margin of the latter the number of the section of AZ which offers such resemblance. To a consideration of certain interesting features of the latter dialogue I now turn. V. TRACES OF THE DIALOGUE AZ IN CHRISTIAN LITERATURE. That AZ did not assume its present form much before A.D. 300 is clear from the character of the dogmatic definitions of the relation of the Son to the Father used in δῷ 20 and 98. These no more than the names of the interlocutors agree with the dogmatic positions of TA, but savour of the creed assigned to Lucian the Martyr, who died in 312. The same stress is laid on the word ἀπαράλλακτος, and, taken together with the absence of the term ‘con-substantial,’ indicates a period anterior to the Nicene Council. But the dogmatic phrases used in old Christian documents were liable to be continually recast by those into whose hands they fell; and accordingly in § 9 of AZ we got a glimpse Traces of the Dialogue AZ in Christian Literature xxxv of this process; for the Armenian translator here renders a dogmatic phrase later in character than that which stands in the Greek. But that the fundamental document of AZ was much older than A.D. 300 is shown partly by its affinities—often extending to verbal agreement—with TA, partly by the traces of its influence preserved in early Christian literature. These we will now summarize, beginning with the latest and going backwards. Gregory of Nyssa, Testimonia adu. Iudaeos. See note ὅ on § 11 of AZ and note *on§123. The authorship of these Testimonia is disputed, but they at least belong to the fourth century and were used by Chrysostom in composing his three books against the Jews’. Harnack remarks that a very old work going back to the second century must underlie these Testimonia. Apollinarius of Laodicea, Dialogi de S. Trinitate. Many phrases and even entire sentences of AZ reappear in these, as I point out in the notes on δὲ 4, 6, 7, 11, 13, 14, 22, 98; and the conversion of Macedonius at the close of the third dialogue is apparently imitated from the similar conversion of the Jew both in AZ and TA. Compare for instance the words ἐπειδὴ πανταχόθεν σε θέλω πεισθῆναι With those of TA: ἐπ᾽ ἀληθείας ἔπεισάς με πάντοθεν. Draseke has shown that these Dialogi were composed about the year 360. Hippolytus c. Noetum. See the notes to AZ, δ 9, 11, 22, 98. Origen c. Celsum, of which viii. 12=§ 19 of AZ, and i. 35=§ 32. In the latter passage the text of AZ can be emended from Origen. Tertullian c. Marcion. ch. 13, contains a passage which is in literary connexion with AZ, § 34. This is clearly seen when the passages are printed side by side. I give the section of AZ in English, and add underneath a passage of Justin Martyr which is similarly connected both with AZ and with Tertullian, yet not in such a way as that it can be regarded as their common source. For Tertullian and AZ have common 1 Cp. e.g. Greg. Nyss. Testim. col. 201 c (in Migne) with Chrys. c. Iud. cap. 3. Prof. Har- nack writes of the pseudo-Gregorian testimonia (Die Altercatio Simonis, p. 83): ‘Man konnte sie daher fiir eine sehr alte Schrift halten, wiirde nicht im ersten Capitel an den theologischen und christologischen Testimonien des Alten Testamentes durchwegs das Trinitaétsdogma, wie es sich in der 2, Halfte des 4. Jahrhunderts fixirt hatte, erwiesen.’ The dialogue AZ gives us a glimpse of these Testimonia in their pre-Trinitarian stage. c2 xxxvi Prolegomena points of contrast with Justin, and Justin and Tertullian have common points of contrast with AZ. Moreover AZ has a peculiar reading all of its own of the text Ezech. 16°. If it borrowed from either Tertullian or Justin, surely it would have retained their form of text. That all three writers have used a common source, which AZ best reflects, is the only satisfactory hypothesis ; unless indeed Tertullian built mainly on AZ, supplementing his building out of Justin. ‘Zacchaeus said: Why, were the | Magi Damascenes ? Athanasius: In holy writ those | who think similarly with the Egyptians are called Egyptians, and those who (think) similarly with the Canaanites are called Canaanites, and those who (think) similarly with Amorheans are called Amorheans. In fact the prophet cries out against your race. Your father (is) an Amorhean, your land Hittite. So also over the Magi, as thinking the same with Damascenes and Samaritans, he called (the name) Damascenes and Samaritans.’ ‘Nam et magos reges habuit fere oriens et Damascus Arabiae retro deputabatur, . . . spolia autem Samariae, ipsos magos, qui . | spolia sunt facti Samariae, id est idololatriae, credentes uidelicet in Christum. Nec hoc enim nouum est creatori, figurate uti translatione nominum ex compara- tione criminum. Nam et archontas Sodomorum appellat archontas Iudaeorum et populum ipsum populum Gomorrae uocat. Et idem alibi: pater, inquit, tuus Amorraeus et mater tua Chetaea, ob consimilem’ impietatem. . . Sic et Aegyptus nonnunquam totus orbis intelligitur apud illum super- stitionis et maledictionis elogio. Sic et Babylon ... Hoc ttaque usu magos quogue Samaritarum appella- tione titulauit despoliatos, quod habuerant cum Samaritis, ut dixi- | mus, idololatriam. 5 . + Ψ Ν a n cs,” , 3 ‘ Compare Justin M. 303A: “Apa yap τῷ γεννηθῆναι αὐτὸν μάγοι ἀπὸ ᾿Αραβίας παραγενόμενοι προσεκύνησαν αὐτῷ, πρότερον ἐλθόντες πρὸς Ἡρώδην 1 The Italic indicates close resemblances with the dialogue AZ, The Chronographer in Pseudo-Athanasius — xxxvii τὸν ἐν τῇ γῆ ὑμῶν τότε βασιλεύοντα, ὃν ὁ λόγος καλεῖ βασιλέα ᾿Ασσυρίων διὰ τὴν ἄθεον καὶ ἄνομον αὐτοῦ γνώμην. ᾿Επίστασθε γὰρ τοιαῦτα, ἔφην, ἐν παρα- βολαῖς καὶ ὁμοιώσεσι πολλάκις λαλοῦν τὸ ἅγιον πιεῦμα' οἷον πεποίηκε καὶ πρὸς τὸν λαὸν ἅπαντα τὸν ἐν Ἱεροσολύμοις, πολλάκις φῆσαν πρὸς αὐτοὺς Ὁ πατήρ σου ᾿Αμορραῖος καὶ ἣ μήτηρ σου Χετταία. Note that Tertullian and our author use the text of Ezechiel to prove that the Magi were portended by the prophecy, whereas Justin uses it to prove that the king of Assyria was a type of Herod. Tertullian also mentions the Egyptians and his treatment is a free expansion of the text of our dialogue. On the other hand Tertullian and Justin agree against the dialogue in stating (1) that the Magi were literally Damascenes, because they were Arabians; for Damascus—as Tertullian says—Avrabiae retro de- putabatur (cp. Justin M. 305 A). (2) They both add the words ἔναντι βασιλέως ᾿Ασσυρίων, in citing Isaiah 84; and both explain him to be Herod ; cp. Tertull. ch. 13 sab fin.: ‘ Aduersus regem autem Assyriorum aduersus Herodem intellige.’ (3) Tertullian’s phrase figurate uti, &c., may be a translation of the ἐν παραβολαῖς καὶ ὁμοιώσεσι λαλοῦν of Justin, The dialogue simply omits and says καλοῦνται... ἐκάλεσεν. VI. THE CHRONOGRAPHER IN PSEUDO-ATHANASIUS. Who was the chronographer alluded to in p. 60 of AZ? He reckoned the seventy weeks of Daniel from the first year of Darius, son of Ahasuerus, when Daniel had his vision; and calculated that the first seven of them lasted ἕως χριστοῦ ἡγουμένου according to the Greek MS., and ἕως ἡγουμένου χριστοῦ Κύρου according to the Armenian version, which here contains the fotior lectio. How the chronographer fitted in the one other week which completes the seventy does not appear, for the passage is clearly mutilated. Firstly we note that Eusebius in his Demonst. Evang. lib. viii cal- culated the seventy weeks from the first year of Cyrus. Therefore he was not the chronographer in question. In the same context Eusebius mentions (in order to reject it) another calculation which began the seventy weeks with the eighth month of the second year of Darius, in which the word of the Lord came to Zacharias son of Barachias (Zach 1'). xxxviii Prolegomena The author here referred to by Eusebius was clearly not ‘the chrono- grapher’ of AZ. Nor can we identify him with Hippolytus!; who, though he reckoned the weeks to have begun from the twenty-first year of Daniel, when the vision occurred, yet, like other exegetes, interprets the words ἕως χριστοῦ ἡγουμένου not of a Cyrus, but of Jesus the son of Josedek. Lastly Africanus? ἐν τῷ πέμπτῳ τῶν χρονογραφιῶν and also in his special work on the seventy weeks began them from the twentieth year of Artaxerxes. He therefore cannot be the chronographer referred to. Yet he notices such a calculation. ‘ If, he writes, ‘we begin our reckon- ing from any other year, instead of from this (i.e. the twentieth of Artaxerxes), neither will the time concur, and the greatest absurdities will result. For, if we begin the reckoning of the 70 weeks from Cyrus and the first sending back (of the Jews), there will be 100. years and more too many ; and the time is still too long, if we reckon from the day on which the angel prophesied to Daniel; and much longer still, if from the beginning of the captivity.’ Hippolytus, then, is the only one of these writers who at all suits the requirements of AZ. However, when we turn to Tertullian’s work against the Jews, a work between which and AZ there is more than one striking parallelism, we find just the view we want. For he writes as follows (ch. 8): ‘Unde igitur ostendimus quoniam uenit Christus intra LXII et dimidiam hebdomadas? Numerabimus autem a primo anno Darii, quo- modo in ipso tempore ostenditur Danieli uisio ipsa.’ But Tertullian also explains the enigmatical words of AZ, ἕως ἡγουμένου χριστοῦ Κύρου. For he continues thus: ‘Unde a primo anno Darii debemus computare, quando hanc uisionem uidit Daniel. Uideamus igitur anni quomodo impleantur usque ad aduentum Christi. Darius enim regnauit annos xviiii, Artaxerxes regnauit xli. Deinde rex Ochus, gz e¢ Cyrus, regnauit annos xxiiii.’ Now this list gives fifty-nine years, or ten too many from the first year of Darius to Ochus Cyrus. But we can correct this error from 1 See Comment. in Daniel. ed. Bratke. ? I translate from Africanus in Routh’s Reliquiae, ii. 300. The Descendants of the Apostles xxxix Clemens Alexandrinus, Strom. i (ed. Sylb. 331), where there is, as Dr. Schlatter’ has proved, a list of Persian and Egyptian kings funda- mentally the same with that from which Tertullian took his data. In this the last three Persian kings are: Darius, eight years: Artaxerxes, forty- two years: Ochus, three years. If, therefore, we correct Tertullian’s nineteen years of Darius to eight, we get just forty-nine years or seven weeks of years from Darius’ first year to Ochus, ‘ qui et Cyrus.’ It may be objected that it was not Ochus Cyrus who can be referred to in the words ἕως ἡγουμένου χριστοῦ Κύρου, but Cyrus the Great. But this puzzle is also answered by Clemens, who in the same context of his Stromateis, after citing Dan. 97*~*’, at once continues thus: ὅτι μὲν οὖν ἐν ἑπτὰ ἑβδομάσιν ὠκοδομήθη ὁ ναός, τοῦτο φανερόν ἐστι καὶ γὰρ ἐν τῷ "Εσδρᾳ γέγραπται. καὶ οὕτως ἐγένετο Χριστὸς βασιλεὺ ς Ἰουδαίων ἡγούμενος, πληρουμένων τῶν ἑπτὰ ἑβδομάδων, ἐν ἱΙερουσαλήμ. Clemens therefore, like AZ, explained Daniel’s words: ἕως χριστοῦ ἡγουμένου, not of the priest Jesus son of Josedek, but of a Persian king Cyrus*. Whether Clemens understood by this βασιλεὺς ἡγούμενος Cyrus Ochus or Cyrus the Great is not clear; but probably it was the former, since Tertullian, who had the same source before him, fell into this error. There is no solecism of which interpreters of Daniel, ancient and modern, are incapable. Clemens further agrees with AZ in putting the seven weeks before the sixty-two, whereas Tertullian puts them after. In the same context (Strom. i. 21) Clemens mentions a chronographer as his authority for his calculation of the seventy weeks: Ἔτι δὲ κφκεῖνα τῇ xpovoypapla προσ- αποδοτέον, Tas ἡμέρας λέγω, ἂς αἰνίττεται Δανιὴλ ἀπὸ τῆς ἐρημώσεως ‘lepoveadnp. It is most probable that the chronographer here referred to is also the one alluded to in AZ. VII. THE DESCENDANTS OF THE APOSTLES. In § 66 we have a discussion of the point whether the Christians have 1 See note below. 3 Schlatter, ‘Der Chronograph aus dem zehnten Jahre Antoninus,’ Leipzig, 1894, would remove from Clemens’ text the words βασιλεὺς Ἰουδαίων, because he assumes that the son of Josedek is referred to. For the same reason in the Greek MS. of AZ. Κύρου has been dropped out by some scribe. xl Prolegomena a right to appropriate to themselves the prophecies in Is. 61'%. The Jew argues that the eternal covenant of v. 8 is with the Jews, because it is the seed of the Jews that has come to be known among the Gentiles and their descendants in the midst of the peoples, according to the prophecy of v. 9. Christian writers in general during the early ages met this Jewish objection by denying that v. 9 was to be taken literally. The reference, they said, is to the spiritual Israel which is the Church. The Christian interlocutor, however, in our dialogue does not take refuge in allegory. The prophecy, he argues, has been literally fulfilled. ‘The holy apostles, being the seed of Abraham, have been made known to us Gentiles, avd also their descendants amidst the peoples, holy witnesses. for every one beholding them, shall recognize them, that they are seed blessed from God.’ Similarly in δὲ 89 and go the Christian interlocutor claims for the Church the prophecy that /svae/ is saved by the Lord (Is. 451") with eternal salvation, on the ground that the holy apostles were meant by ‘Israel,’ for that they were φύσει Ἑβραῖοι. Here the two words ‘ holy witnesses’ slipped into the body of the prophecy connects the entire passage with more than one notice preserved in Eusebius’ History from the writings of the Jewish Christian Hegesippus. The first of these is as follows: "Eri δὲ περιῆσαν οἱ ἀπὸ γένους τοῦ κυρίου viwvol ᾿Ιούδα, τοῦ κατὰ σάρκα λεγομένου αὐτοῦ ἀδελφοῦ, οὺς ἐδηλατόρευσαν, ὡς ἐκ γένους ὄντας Δαβίδ. τούτους δ᾽ ὁ ἰουόκατος ἤγαγε πρὸς Δομετιανὸν Καίσαρα. Hegesippus then relates that Domitian acquitted them as mere sons of toil, and adds in conclu- sion: τοὺς δὲ ἀπολυθέντας, ἡγήσασθαι τῶν ἐκκλησιῶν, ds ἂν δὴ μάρτυρας ὁμοῦ καὶ ἀπὸ γένους ὄντας τοῦ Κυρίου, γενομένης τε εἰρήνης, μέχρι Τραιανοῦ παραμεῖναι αὐτοὺς τῷ βίῳ (Euseb. H. E. iii. 20). This passage seems to be in oratio obligua because Eusebius reports it as what Hegesippus had written. The correspondence of it with ᾧ 66 of the dialogue is unmistakable ; and if for Θεοῦ in the latter the Greek had Κυρίου, which is attested by the Armenian, it is very close indeed ; for then σπέρμα εὐλογημένον ἀπὸ Κυρίου will remind us of ἀπὸ γένους ὄντας τοῦ Κυρίου. Eusebius (H. E. iii. 32) again quotes from Hegesippus as follows: Ὁ δ᾽ αὐτὸς συγγραφεὺς (sc. Hegesippus) καὶ ἑτέρους ἀπὸ γένους ἑνὸς τῶν φερομένων ἀδελφῶν τοῦ Σωτῆρος, ᾧ ὄνομα "Ἰούδας, φησὶν εἰς τὴν αὐτὴν ἐπιβιῶναι The Descendants of the A postles xli βασιλείαν (scz/. Traiani), μετὰ τὴν ἤδη πρότερον ἱστορηθεῖσαν αὐτῶν ὑπὲρ τῆς εἰς τὸν Χριστὸν πίστεως ἐπὶ Δομετιανοῦ μαρτυρίαν. ΤΓράφει δὲ οὕτως. Ἔρχονται οὖν καὶ προηγοῦνται πάσης ἐκκλησίας ὡς μάρτυρες, καὶ ἀπὸ γένους τοῦ Κυρίου. Καὶ γενομένης εἰρήνης βαθείας ἐν πάσῃ ἐκκλησίᾳ, μένουσι μέχρι Τραιανοῦ Καίσαρος. The headship of the Church of Jerusalem and of neighbouring Churches remained in the hands of the descendants of one of the brethren of the Lord, Judas, until the end of the first century. Then, says Eusebius—commenting on these passages of Hegesippus—the holy choir of the apostles had come to an end in various ways, and that generation had passed away which had been made worthy to listen with their own ears to their inspired wisdom. It is possible, no doubt, that the primitive form of apostolical succession which Hegesippus attests along a single line had a wider range in the earliest Church, and that the original author of our dialogue was familiar with it in the immediate past of his Church or even in the present. In the absence of further data it is rash either to affirm or deny the reality of such an institution, especially in the Palestinian, Syrian, and Egyptian Churches. It is interesting to note that in Augustine’s day the Jews still met in the same way the attempts of the Christians to appropriate to themselves ¢/eiy prophecies. And in his argument Augustine wavers between the view that the Church was the spiritual Israel and that real ties of blood justified the appropriation. The passage is in his Tractatus adu. Iudaeos, cap. vii. 9, where he writes on the thesis: ‘ Quia magis in Iudaeos quadrant prophetarum uoces,’ as follows: ‘Sed hoc Iudaei cum audiunt, erecta ceruice respondent: Nos sumus; de nobis hoc dictum est, nobis hoc dictum est. Nos enim sumus Israel populus Dei... Quid sumus ad ista dicturi? Nouimus quidem Israel spiritualem . . . Quid ergo ad illud responsuri estis, quod Isaias propheta proclamat: 4 712 i noutssimus temporibus manifestus mons domus Domint...et uenient ad eum uniuersae gentes, et dicent: uenite, ascendamus in montem Domini, et in domum Det Lacob, et annuntia- bit nobis uiam salutis, et ingrediemur in eam; ex Sion enim lex prodiet, et uerbum Domini ex Terusalem (Isai. 2°)? An et hic dicturi estis, Nos sumus; quoniam audistis domum Iacob et Sion et Ierusalem? Quasi nos negemus de semine Iacob esse Christum Dominum secundum xlii Prolegomena carnem...: aut negemus Apostolos et illas Ecclesias Iudaeae, quae post Christi resurrectionem in eum continuo crediderunt, ad domum Iacob pertinere: aut uero alius intelligendus sit spiritualiter Iacob.’ In the east when a new religion is founded, the descendants and kinsmen of the founders usually preside over the faithful for a few generations; and it is likely enough, that the sons and grandsons of those Apostles who founded societies of believers received for a time particular honour in their special circles. It was so in Jerusalem, and from Africanus (ap. Euseb. H. E. i. 7) we learn that the δεσπόσυνοι or kinsmen of Jesus survived late into the second century. If it was so there, why not elsewhere ? However, we know nothing for certain of the fate of any of the Apostles and very little even of their evangelizing activity. Outside the N. T. an impenetrable darkness shrouds the early life of the churches. We cannot affirm or deny anything. It is true that in this passage of AZ, the sense of the context is in favour of our interpreting τὰ ἔκγονα αὐτῶν as the physical descendants of the Apostles. Yet after all, is it fair to expect of a Christian apologist the same logical nexus in his statements to which we are accustomed in profane writers? May not the writer of AZ, forgetting his thesis almost before he has framed it, have glided off into the figurative sense which, in a writer later than A.D. 200, his phrase would certainly bear? In my note on § 66 I have pointed out that Tertullian uses nearly the same phrase: ‘ Apostolici seminis traduces,’ and uses it in a purely figurative sense. Without further proof we can hardly assume that the writer of AZ is serious in this passage and that he is not indulging his rhetorical instinct. VI. MAXIMUS OF TURIN AND THE DIALOGUE OF PAPISCUS AND JASON. The work of Maximus Taurinensis, Contra Iudaeos', has the appearance of having been compiled out of the lost Dialogue of Papiscus and Jason. In the Quaest. Hebr. in libr. Genes. Hieronymus com- menting on the text: ‘In principio fecit deus coelum et terram,’ writes as follows: ‘ Plerique aestimant, sicut in Altercatione quoque Iasonis et 1 Reprinted in Migne, Patr. Lat. vol. 57, col. 736foll. The text is from an eighth century codex Veronensis 49. The ascription to Maximus is not quite certain. Maximus of Turin, Dialogue of Papiscus and Jason — xiiii Papisci scriptum est, et Tertullianus in libro contra Praxeam disputat, nec non Hilarius in expositione cuiusdam psalmi affirmat, in hebraeo haberi: In filio fecit deus coelum et terram. Quod falsum esse rei ipsius ueritas comprobat.’ In explanation of this passage of Jerome, Prof. Harnack! has written: ‘ Méglich ist es freilich, dass in der Altercatio von Jason gesagt worden ist, die hebraische Lesart sei: In filio fecit, &c.— ... aber ebenso méglich ist, dass Jason den Anfang der Genesis lediglich so zzter- pretirt hat.’ Turning to Maximus (op. cit. 736) we read as follows: ‘Dominus autem et Deus est (sc. Christus) omnis creaturae: de ipso dicebat iterum Moyses in libro Geneseos: Jz principio fectt Deus coelum et terram ; hic principium Filium taxans, in quo Deus Pater fecit coelum et terram, quod apostolus noster Paulus Moysi prosecutionem attestans, dicebat, quia in Christo creata sunt omnia quae sunt in coelis, et quae sunt in terra, wisibilia et inuisibilia, stue sedes siue dominationes (Coloss. i), et caetera, quae ibi sequuntur. In principio ergo fecit Deus coelum et terram. Principium Christus est, qui dicebat per Salomonem: Dominus creauit me principium uiarum suarum in opera sua (Prov. 8)...” aut fundatus est orbis terrae . .. pararet coelum ... Christus Dominus filius Dei ipse est... dicebat ... Firmamentum et factum est firmamentum, sic ut luceant super terram, et fecit duo luminaria, &c. Ergo Deus dixit, et Deus fecit. Audi adhuc, dicit Deus: Faciamus hominem ad imaginem et similitudinem nostram; et fecit Deus hominem, ad imaginem Dei fecit alum. * Dicit forte Iudaeus: Ad angelos Deus dixit. Convincitur in eo quod dicitur e¢ Deus fecit hominem; non enim angeli, dixit, fecerunt, sed Deus, inquit, feczt hominem. Deus dixit, et Deus fecit ; id est Pater imperauit et Filius adimpleuit. Et illud considera quod scriptum est de Abraham, quia apparuit illi Deus ad quercum Mambre; et postmodum habet scriptura in exustione Sodomae et Gomorrhae, quod Dominus a Domino pluerit ignem et sulphur super easdem ciuitates. Ergo est Pater et Filius, a quo patre, id est ex cuius iussione pluit Filius ignem et sulphur. In Filio ergo fecit Deus coelum et terram, qui erat ante coelum et 1 Texte und Untersuch., Heft 1; Die Ueberlieferung der griechischen Apologeten, p. 119. ? Three lines are illegible in the Cod. Ueron. The other dots represent lesser lacunae, xliv Prolegomena terram: nonne ante facti sunt angeli, archangeli, omnesque spiritales uirtutes et potestates? Ergo quod ait, J principio fecit Deus coelum et terram, in Christo dixisse declaratur, ex cuius persona et Dauid dicebat : Verbo Domini coeli firmati sunt, et spiritu oris eius omnis uirtus eorum (Ps. 32); iste est Filius Dei, de quo iterum ipse Dauid dicebat in secundo psalmo: Dominus dixit ad me: Filius meus es tu, ego hodte genui te. The same argument is repeated towards the end of the tract (p. 747) with certain additions! savouring still more strongly of an anti-Jewish work in dialogue form; e.g. he adds this : “Sed dicit Iudaeus, Ipse qui dixit, ipse et fecit. Cui dicimus. Et quid necesse erat ut diceret? Si non erat alius qui audiret et faceret, nunquid sibi dicebat, fiat? Sed iterum dicit Iudaeus: ad angelos dixit, &c. There can, I think, be no doubt that here we have, in epitome at least, the dialogue of Papiscus and Jason. The constant introduction of an objection to the Christian view with the formula: ‘Sed dicit Iudaeus,’ reminding us of the ὁ Ἰουδαῖος εἶπεν of TA, confirms this view. No doubt, as Dr. Corssen points out*, the disputed chapters of Tertullian’s ‘Against the Jews’ were used by Evagrius in compiling his Altercatio Simonis et Theophili; but Prof. Harnack must also be allowed to be right in suggesting that the dialogue of Papiscus and Jason was used as well. This is seen to be so, if we compare with the above extracts of Maximus of Turin the following from the Altercatio, ii. ὃ :- ‘Sim. Si ergo Christus Deus est et Dei filius, quomodo ergo in Genesi scriptum est: Jz principio fecit deus coelum et terram? Poterat utique scripsisse: In principio fecit Deus pater et Deus filius coelum et terram, Theoph. Erras, ludaee, nec unquam inuenies ueritatem, nisi ueritatis intelligas originem. Nam si uelles credere, poteras et in principio eius inuenire quia® est Christus, Dei filius. Sic enim zz principio, ait, fecit deus coelum et terram, hoc est in Christi arbitrio et ad eius uoluntatem, 1 In this second passage Maximus does not merely repeat himself, but reverts to the document which he followed in p. 736 and copies it afresh. ? Die Altercatio Simonis Iudaei, Berlin, 1890. * One MS. has gz, another gris; but gua is clearly right. Maximus of Turin, Dialogue of Papiscus and Jason χὶν et ad cuius imaginem hominem facere dignatus est ; dicit enim: /aczanius hominem, et rursus infra dicit: Fecit Deus hominem ad imaginem et similitudinem dei; masculum et feminam fecit eos. Sim. Potuit hoc et ad angelos dixisse.’ The resemblance of Maximus with AZ is equally definite, and in TA the same influence is traceable. But neither of these two last sources have preserved so clearly as the Altercatio the explanation of 7η Principio as [n Filio'. We will give one more instance of the connexion of Evagrius’ Altercatio with the work of Maximus. In the latter (p. 736) we read: ‘Jam intelligis, et in Ioseph minori filio populum Christianum ostendit. Benedicit ergo Iacob illos duos filios, et ponit manum laeuam, id est sinistram, super caput maioris natu, et dexteram super caput minoris, ut ostenderet minorem futurum esse honorabiliorem atque maiorem.’ With this compare the Altercatio, iv. 20, where the Christian says: ‘et populus minor, id est noster, maiori populo praelatus. ... Dicit enim Deus ad Rebeccam in Genesi: Duae gentes, &c.... Et Iacob benedicens Ephrem et Manassem, inmutans manum, dexteram minori superponens, in- mutationem creaturae demonstrabat.’ In its choice of texts and conciseness the tract of Maximus resembles AZ rather than TA so far as it covers the same ground with them. It also preserves more fully in pp. 740 and 741 the argument about circumcision as AZ has it. And here the verbal concurrence with AZ of the pseudo-Gregorian testimonia and of Tertullian, Contra Iudaeos, ch. 3, makes it probable that AZ has preserved the very text of the dialogue of Papiscus and Jason. In Maximus of Turin we find many of the Jewish objections advanced in AZ in the same words. E.¢g. p- 738: ‘Sed non credit Iudaeus, sed nec Paganus, nec uirginem genuisse sine uiri coniunctione credunt.’ P. 739: ‘Sed dicit Iudaeus: Ergo ex femina, nasci habuit Deus? Caro Christi?? ὅς. P. 745: ‘Sed huic 1 Dr. P. Corssen recognizes that Evagrius in compiling his Altercatio used,"besides Cyprian’s Testimonia and Tertullian’s Adu. Iudaeos, a third source independent of Justin Martyr, but akin to the dialogue used by Tertullian. Was not this third source the Latin form of Papiscus and Jason, also used by Maximus of Turin? The passage of the Altercatio which I cite has the same characteristics of a ‘Wiistes Conglomerat fremder Gedanken’ (Dr. Corssen, p. 24) as all the rest of Evagrius’ work. * For the continuation see AZ, p. 19, note I. xlvi Prolegomena persuasioni contendunt impii Iudaei . . . dicentes: Nos unum colimus Deum, sicut scriptum est in libris Moysi: Moz erunt tibi dit alii absque me...et Audi, Israel, Dominus Deus tuus, dominus unus est. So far as the tract of Maximus contains dogmatic definitions at all, it agrees with the common dogmatic element of AZ and TA. Thus in Ῥ. 748 we read :—- ‘Audi: Scriptum est Patre dicente: Tecum principium in die uirtutis tuae in splendoribus Sanctorum, ex utero ante Luciferum genui te (Ps. 109). Qui dicit ze, alium ostendit esse, hoc est secundum a se filium suum, ad quem dicit ze. Ze qui dicit, et sui loquentis, et ad quem loquitur duas declarat esse personas.’ We may compare with this § 9 of AZ, where in my note I have quoted a similar passage from Vigilius of Tapsa, who may very likely have read the dialogue of Papiscus and Jason in the Latin version of his friend Celsus. Similarly the main thesis of TA is to prove the ¢wo persons of Father and Son; for in numerous passages the Trinitarian references to three persons are shown to be interpolations, e. g. fol. τοῦ τὸ: περὶ τῶν δύο προσώπων κιτιλ. “1 allow, says the Jew, that I am convinced as regards the two persons, as I said from the first. But what I seek to know is whether he that was then seen of Abraham is really this Jesus of yours.’ And the Christian replies: ‘Would you like in another place also to listen to the gvoszs of the two persons, so that you will not again deny it. Such a passage recurs in fol. 107 τὸ, and there renders absurd the phrase τὴν πατέρος καὶ υἱοῦ Kal ἁγίου πνεύματος ὁμοουσιότητα, Which has been foisted into the immediate sequel. It is evident that the dialogue in its original form belonged to that pre-Trinitarian phase of Christian opinion which is represented by Justin Martyr. In this phase speculation was engaged with the problem of the relation of the Father to the Son, and the Son was envisaged sometimes as the Word, sometimes as Wisdom, sometimes as the Holy Spirit’. The separation of the latter 1 The Son is thus identified with the Holy Spirit in Maximus of Turin, Contra Iudaeos 738 : *Carnem humanam de Sancta Maria assumpsit ille Spiritus immaculatus, id est Filius Dei mundus, sanctus, securus in se sibi sua potentia et possibilitate carnem effecit.’ Substitute Wisdom for the Spirit in this passage, and we have exactly the dogmatic position expounded in AZ. By equating the Spirit with the Son of God, it by implication excludes the Trinitarian dogma. Relation of TA to Tertullian xlvii and its elevation into the third place of a triadic schema had not yet been heard of in Christian circles ; although the Trinitarian speculations of Philo and the Alexandrine Jews had long before rendered inevitable the reception in the Church of some similar dogma, It is noticeable that in Tertullian’s book against Praxeas the Holy Spirit as a third distinct person in a triad has the air of being an afterthought, and the anti-Jewish book which supplied him with his argument evidently formulated the relation of the Father to the Son and no more. The omission in AZ of all reference to the Trinity is even remarkable if my surmise be correct that this recension of the lost document was made in the school of Lucius the Martyr as late as 300 A.D. The idea of the Holy Spirit as a third Person coordinate with Father and Son is entirely lacking in it. Perhaps the comparison of the Father and Son in their unity to the husband and wife made one flesh in wedlock (see § 20) is ancient, for it is found in almost the same words in the confession of faith of Elipandus, the Adoptionist Archbishop of Toledo, c. 800, and the Adoptionist belief of the Spanish Church must have been rooted in a remote antiquity. VII. RELATION OF TA TO TERTULLIAN. The double relation with Justin M. and Tertullian which has been exampled in the case of AZ is also found in TA. No more original- seeming passage is to be found in TA than the proof from prophecy of the cross in fol. οὗ τό -τοο v°. Having cited Gen. 28", the writer proceeds to argue that the Lord resting on the ladder in Jacob’s vision was a foretype of Jesus on the cross. The same argument is introduced by Justin M. Dial. 86 (313) in a cursory and almost incidental way, as follows :— Κλίμακα ἔφη ἑωρᾶσθαι αὐτῷ, καὶ τὸν θεὸν ἐπ᾽ αὐτῆς ἐστηρίχθαι ἡ γραφὴ δεδήλωκε' καὶ ὅτι οὐχ 6 πατὴρ ἦν, ἀπὸ τῶν γραφῶν ἀπεδείξαμεν. The context, however, proves that Justin Martyr regarded the ladder with God leaning on it as a type of the cross and of Jesus crucified. But the argument is left undeveloped and inchoate, as if the writer was glancing allusively at some writing in which it was presented more fully. : xviii Prolegomena But TA has two deductions to make from Jacob's dream. Not only was the ladder a figure of the cross, but the angels descending were a figure of the Jews driven down from their heavenly heritage, the angels ascending of the Gentiles taking their place. It is remarkable that Tertullian (adu. Marc. iii. 24) shows an acquaintance with this argument, and criticizes it. The occasion is this. Marcion had rejected the belief that Christ would restore the Jews. ‘Ceterum uester Christus, the heretic said to the orthodox, ‘pristinum statum Iudaeis pollicetur ex restitutione terrae. The thing was impossible to his mind. Tertullian’s answer is this. He affirms that the Christians, like Jacob, who was promised first the dew of heaven and then the earth’s richness, are first invited as heavenly beings to heaven, and that they will later on receive an earthly heritage during the millennial reign of Christ on earth. The Jews, however, like Esau, have been promised first earthly goods and then a dwelling from the dew of heaven. That is to say, they will be led later through belief in the Gospel to heaven: ‘Iudaeorum enim dispositio in Esau priorum natu ...a terrenis bonis imbuta per legem, postea ad coelestia per euangelium credendo deducitur. Thus the Jews are not finally rejected, and we must not, he adds, interpret in so rash a manner Jacob's dream. These are his words following at once those just cited :— ‘Cum uero Iacob somniat scalas obfirmatas in terra ad coelum, et angelos alios ascendentes et alios descendentes, innixum desuper dominum; temere, si forte interpretabimur, scalis his iter ad coelum demonstrari, go ali perueniant, unde alii decidant, domini constitutum esse iudicio.’ Here, in the italicized words, we have an echo of TA, fol. 98 v°: διὸ καὶ βλέπομεν, τὰ μὲν ἔθνη ἀναβαίνοντα, lovdatovs δὲ ἀπωθουμένους καὶ καταβαίνοντας. Tertullian contends that the ladder was for men an approach to heaven, but not an exit and descent: ‘locus iste, non est... aliud, sed aedes dei et haec porta coeli.’’ But he adds, in agreement with TA, that the ‘Lord’ leaning on the ladder was Christ : ‘ Christum dominum enim uiderat (Iacob), templum dei et portam, eundem per quem aditur coelum.’ We see, then, that Justin singles out one feature of the exposition Relation of TA to Tertullian xlix of Gen. 28"-!8 given in TA, and adopts it. Tertullian picks out another and rejects it. But they both presuppose TA, or some very similar document. In the same context of TA, fol. 99 v°, the text Ex. 178'- is used in proof of the cross, and we have parallel passages in Justin M. Dial. ch. 90 (317 D-318 B), in Tertullian adu. Marc. iii. 18, in Cyprian adu. Iudaeos, ii. c. 21, and Ad Fortunatum de Martyrio, p. 662. Among these Tertullian clearly copies or rather translates Justin Martyr. Yet he adds a touch, the identification of Amalek with the devil, which is not in Justin, but is in TA. I confront the two on this point. Tertul. : ‘illic, ubi nomen domini Iesu dimicabat, dimicaturi quan- doque aduersus diabolum, crucis quoque erat habitus (σχῆμα) necessarius, per quam [esus uictoriam erat relaturus.’ TA: ἀμαλὴκ δὲ ἑρμηνεύεται ἀντίχριστος" ὅθεν καὶ τῷ διαβόλῳ ἀφομοιώθη" εἶπεν γὰρ Κύριος, ἐξαλείψει ἐξαλείψω τὸν ἀμαλὴκ ἐκ τῆς ὑπὸ τὸν οὐρανόν. καθὼς καὶ ἐγένετο, κιτιλ. But there is still better reason to postulate here a literary connexion of TA with Cyprian, De Martyrio, in which we read as follows :— ‘Quod exemplum perseuerandi et permanendi designatur in Exodo, ubi Moyses, ad superandum Amalek, qui figuram portabat diaboli, in signo et sacramento Crucis alleuabat supinas manus. Nec uincere aduersarium potuit, nisi postquam stabilis in signo alleuatis iugiter manibus perseuerauit.’ In the above the words italicized virtually translate TA; and the citation from Ex. 17! is also added, as in TA, though Justin M. and Tertullian omit it. The passage from Cyprian adu. Iudaeos omits the identification with the devil, but otherwise agrees with the De Martyrio. This identification Justin M. hints at in another context (Dial. 49, 269 c). It is not clear whether TA paraphrases the LXX text of Ex. 178‘, or quotes a peculiar text of his own. He agrees in one peculiarity only with Tertullian and Justin Martyr, and this is that Moses was praying. TA has προσεύξομαι πρὸς Κύριον, Justin M. has ηὔχετο τῷ θεῷ, Tertullian orabat. But whereas all the other sources lay stress on the fact that Moses was sitting down, TA leaves it open to be supposed that Moses (tv. 12] d 1 Prolegomena was standing up, according to the form of the story adopted by Barnabas, Ep. xii. And it is noticeable that the latter alone with TA has the text ἐξέτεινεν τὰς χεῖρας... ἐνίκα 6 ἰσραήλ, where Cyprian has the usual LXX reading, and Justin M. and Tertullian ἐκπετάσας and expansis manibus. It was probably the influence of the text Is. 65%, which both TA and Barnabas cite in the context which led to the substitution of ἐκπετάσας by Justin M. VIII THE STYLE OF TA. I have already noticed the faults of style in TA. In this section I particularize some of them. There is (1) A misuse of prepositions, e.g. fol. οἱ r°: ἐπὶ τὸν πατριάρχην for ἐπὶ τοῦ πατριάρχου. Ibidem: εἰς τὸν épyduevov. Fol. 83 v°: εἰς υἱὸν θεοῦ. Fol. 97 v°: μετὰ γὰρ τοῦ λαβεῖν for τὸ A. So fol. 124 τὸ: μετὰ γὰρ τοῦ εἰπεῖν . . . ἐπάγει. εἰς for ev, e.g. fol. 80 τὸ: εἰς τὸ μὲν πρῶτον κεφάλαιον. ev used in Hebraistic way, e.g. fol. 83 τὸ : ἐν χειρὶ μωῦσῆ, and 82 v°: ἐν χειρὶ ἱστοριογράφου. (2) Misuse of participles, e.g. fol. gt r°: περισσῶν τῶν φυλῶν ὄντα. Fol. 100 r°: ὅταν δὲ ἐκτείνας. Fol. 80 r°: εἰ δυνηθείς. (3) Neglect of augment. Examples may be found everywhere. Perhaps however ὅρκιζεν and ὅρκωσε, and similar in fol. 92 v° and else- where are due to the scribe’s inability to distinguish between o and w. (4) Peculiar uses of ἔχω, e.g. 94 τὸ: βουλὴν εἶχον, ‘I intended,’ so fol. 110 v°: εἶχες βουλὰς εἰπεῖν. It is constantly used also as Tertullian uses habeo, e.g. fol. g8 τὸ : ἔχομεν ποιεῖσθαι. Fol. 82 τὸ : εἶχεν γεννηθῆναι ., εἶχεν δεθῆναι... ., εἶχεν νίψασθαι. (5) Disregard of concords, e.g. fol. 95 τὸ : ὃ ἔχεις ἀσφαλῆ. (6) Nominative used for genitive absolute, e.g. fol. 95 τὸ : βαστάσας αὐτὸν ἄγγελος. Fol. οὗ r°: αὐτὰς δώσας. (7) ὅταν for ὅτε, e.g. fol. 95 v°: ὅταν... ἐβλήθη. (8) Definite article used as preposition, e.g. fol. 100 r°: τοῦ τανυσθέντος. The punctuation of the dialogue TA may be peculiar to the manu- script. But two singularities may be mentioned. One is that after a relative pronoun the Aypodiastelé or comma is always added : generally, but not always, I have removed this. The other is that The Lost Documentary Basis of AZ and TA li the /Aypodiasiolé above the line is always added after proper names, which end in a consonant. I have as a rule left it out in printing. The double point, used to close a sentence, is not used in the MS. of TA, but is universal in the MS. of AZ, in printing which I have kept it. IX. THE Lost DOCUMENTARY BASIS OF AZ AND TA. In this section I discuss rather more fully than heretofore the question: Was the document underlying AZ and TA, the dialogue of Papiscus and Jason! mentioned by Celsus the Pagan in his Alethés Logos? This lost dialogue is briefly characterized by Origen; it was translated into Latin sometime in the fifth century by one Celsus who has left a brief réswmé of its contents, and it is referred to by Maximus Confessor in the seventh century as the work of Ariston of Pella. Jerome also mentions it; and if Maximus Confessor may be trusted, Clemens Alexandrinus in the sixth book of his Hypotyposeis ascribed it to the Evangelist Luke. Clearly it was widely read. The evidence for Ariston’s authorship of this dialogue is so slight that it need hardly be considered ; and when it is set aside, the supposition that Eusebius refers to the dialogue in his history, iv. 6, 3, disappears. Nor is it in itself very likely that Eusebius would refer in the words ἱστορεῖ ᾿Αρίστων to a dialogue of such a character, as Origen’s references and also those of the Latin translator indicate the dialogue of Jason and Papiscus to have had. If Ariston was really the author, why did Clemens ascribe it to Luke, and why did not Origen or Celsus the Epicurean, or Jerome, or Celsus the Latin translator, mention Ariston as its author? But, whoever was its author, the lost dialogue which underlay AZ and TA must have been very similar to Papiscus and Jason. Celsus the Epicurean, our earliest witness, found the latter to be ‘ deserving not of laughter, but rather of pity and dislike.’ Nor do I think the modern reader will find much to amuse him in these two dialogues, any more than Celsus found. Hardly less than Celsus the intellectual classes of * All that is known of this work has been often recapitulated, best by Prof. Harnack in his Altchristliche Literatur. Also in Texte τ. Untersuchungen, yol. i, and in Die Altercatio Simonis Indaei in the same series, Leipzig, 1883. d 2 lii Prolegomena our day are out of touch with that copious literature, in which, for the edification of the earliest believers, the old Hebrew texts were expounded according to a method of exegesis, which modern criticism has happily outgrown. All this literature we would willingly sacrifice in order to gain a little clearer knowledge and understanding of the life of Jesus of Nazareth ; and Chrysostom unwittingly condemned the whole of it, when he set forth its ruling motive in the following words (ad Act. App. 21°, ed. Savile, p. 637, 5): οὐδὲν γὰρ ἰσχυρότερον τοῦ ἀπὸ προφητείας αὐτοῖς διαλέγεσθαι" τοῦτο καὶ τῶν πραγμάτων αὐτῶν ἰσχυρότερον. It is the πράγματα we want to-day. Nevertheless the modern reader will treat with respect every document which illustrates the workings of the human spirit in one of its most momentous developments. For the rest Origen says of the lost dialogue (ἀντιλογία) that it was a συνγραμμάτιον, ‘a short compilation,’ likely to conduce to faith in the simple-minded many who might read it, but not to influence the better- instructed. Since the reasoning and allegorizings of the O. T. in AZ and TA are no whit inferior to those of Justin Martyr and Tertullian, I think that the faintness of Origen’s praise may have been due to the use in Papiscus and Jason of a non-canonical text, such as we can still trace in AZand TA. For in the former the birth of Jesus in Bethlehem is ignored and his birth in Jerusalem affirmed; while numerous gospel citations, as we have seen, occur in the latter, either different from or irreconcilable with the canonical texts. Sarapion, writing about the Gospel of Peter in Euseb. H. E. vi. 12, assumes a rather similar tone to Origen’s: ὡς ἔμπειροι παραιτούμεθα, he says. So Origen considers that Papiscus and Jason will hardly appeal to educated people (cvverwrépovs). It contained ἀλληγορίας καὶ διηγήσεις, says Origen. This is also true of our dialogues; such an account of Aquila as TA quotes from some old source may be reckoned a διήγησις. It mainly concerned Christ, says Origen. It was: ‘adsertio et uindicatio dispositionis et plenitudinis Christi, says the Latin translator. This is peculiarly true of both our dialogues, The Christian interlocutor, says Origen, was represented as ‘arguing with the Jew from Jewish Scriptures and proving that the prophecies about the Christ fit in with Jesus.’ So in TA, fol. 76 v° the Jew begins by asking: ‘What are the particular writings from which you mean to The Lost Documentary Basts of AZ and TA liii argue?’ and the Christian answers: ‘From the Law and the Prophets’; and resents the introduction into the argument of any Christian writings whatever. Perhaps we may infer also from Origen’s words: ἀναγέγραπται Χριστιανὸς ᾿Ιουδαίῳ διαλεγόμενος, that the personae dramatis were simply called ‘the Christian’ and ‘the Jew’ respectively, as is the case in TA, and that their particular names were only given in the exordium of the piece. This would account for the constant alteration by each new editor of the names of the interlocutors. The Jew, says Origen, stood up to the argument οὐκ ἀγεννῶς οὐδ᾽ ἀπρεπῶς τῷ ᾿Ιουδαικῷ προσώπῳ. This is true both of AZ and TA. Equally do we find in both of these the traits of the Jew as set out in the Latin translator Celsus; for he speaks of the ‘ Iudaici cordis obstinatam duritiam Hebraei (-Christiani) admonitione ac leui increpatione mollitam, uictricem in Papisci corde Iasonis de Spiritus Sancti infusione doctrinam, qua Papiscus ad intellectum ueritatis admissus et ad timorem domini, ipso domino miserante, formatus et lesum Christum dei filium credidit et ut signaculum sumeret deprecatus Iasonem postulauit.’ And we seem to have an echo of the exordium of TA in the preceding words of this Celsus : ‘ Nam ut duri cordis tunc et impiae plebis ad domini metum, ipso domino euangelizante conuersas mentes sileam, ut apostolo- rum eius praedicatione multiplicatum in orbe toto et refertum credentium populum conticiscam : illud praeclarum atque memorabile gloriosumque Iasonis Hebraei Christiani et Papisci Alexandrini Iudaei disceptationis occurrit.’ Into the exordium of TA a reference to the Trinity has indeed been foisted ; and the Jew has been renamed Aquila, owing to the long passage about Aquila, the translator, which the dialogue contains. But for the rest there is fair agreement between it and the Latin translator’s words. Internal evidence also points to Alexandria as the place of composition of TA and AZ; and against this view it is not fair to adduce the words of TA: ἐν τόπῳ τινι τῆς ᾿Ιουδαικῆς, for these may refer to the Jewish xomes of Alexandria'. The Christian, who is called Timothy 1 See Philo in Flaccum § 8, ii. 525: Πέντε μοῖραι τῆς πόλεώς εἰσιν, ἐπώνυμοι τῶν πρώτων στοιχείων τῆς ἔγγραμμάτου φωνῆς" τούτων δύο ᾿Ἰουδαικαὶ λέγονται, διὰ τὸ πλείστους ᾿Ιουδαίους ἐν ταύταις κατοικεῖν. Hence the words of TA would mean: ‘in a certain place of the Jewry or d 3 liv Prolegomena in remembrance of Paul’s convert, is represented as ὀνόματι Χριστιανός ; and this choice of name may indicate that he was a converted Jew, a Hebrew-Christian', The dialogue was held in the δρόμος or public promenade at Alexandria, a place where rhetorical displays took place, and before a considerable audience gathered to hear it (ἀκροατηρίου συστησαμένου μεγάλου ἢ. May not this be hinted at in the words: ‘illud praeclarum atque memorabile gloriosumque . . . disceptationis,’ and ‘scriptura concertationis ipsorum . . . collidentium inter se.’ As against the Hebrew nationality of the Christian interlocutor in AZ and TA, it may be objected that in both dialogues the Christian says: ‘We of the Gentiles*.’ But this identification is probably rhetorical, and merely intended to emphasize the fact that the Jews, as a race, had rejected Jesus Christ. The special interest in Egypt displayed in both dialogues indicates at least that the writer was an Egyptian. According to Maximus there was a mention in Papiscus and Jason of the seven heavens. In AZ and TA there is no such reference, but it may easily have been eliminated by the reviser. Jerome records that in the Altercatio of Jason and Papiscus he had met with Aquila’s reading: λοιδορία θεοῦ 6 κρεμάμενος. We need not infer that the author of the dialogue read the O. T. in Aquila’s version ; for it is very unlikely that a Christian author would have done so. But it is not unlikely that the Jewish interlocutor used this rendering in order to disparage the Christian argument, just as he adduces the reading νεᾶνις for παρθένος both in AZ and in TA. The revisers who along different lines remodelled Papiscus and Jason, and produced our dialogues AZ and TA, may have eliminated the phrase as an unfamiliar one. Ghetto’ (of Alexandria), Flaccus drove all the Jews into a single nome, and whether they ever regained a permanent hold over a second is not certain. 1 The expression ὀνόματι Χριστιανός, if we compare Acts 117°, seems to refer to an epoch when ‘ Nazarene’ was still the more usual designation of a follower of Jesus of Nazareth. But perhaps the comma placed in the MS. after Tipdé@eds τις should be removed, and the passage rendered, ‘One Timothy by name.’ * For a picture of the Alexandrine δρόμος resembling that which we have in TA fol. 76 v°, fol, 110 v°, cf. Dio Rom. ad Alexandrinos. The loud laughter of the bystanders at the argument that a man standing with arms outstretched is a cross (fol. 100 r°) is characteristic and unique. * E.g. TA. fol. 89 v° ἡμῶν τῶν ἐξ ἐθνῶν. The Lost Documentary Basis of AZ and TA lv Jerome also records that the argument of Jason and Papiscus resembled that of Tertullian in his book against Praxeas, in so far as both interpreted Gen. 11, as if it meant: ‘In fi/éo fecit deus caelum et terram,’ instead of zz principio. The drift of the argument of AZ and TA is distinctly such, and in my notes on AZ I indicate many analogies with the work of Tertullian referred to. Perhaps the anti-Jewish writing, on which the first half of the Aduersus Praxeam (chs. 1-13) is undoubtedly based ', was a form of Jason and Papiscus. The Book against the Jews of Tertullian begins with a notice of some anti-Jewish dialogue which Tertullian had read, and from which he no doubt borrowed. It is as follows: ‘ Proxime accidit ; disputatio habita est, Christiano et proselyto Iudaeo. Alternis uicibus, contentioso fune, uterque diem in uesperam traxerunt. Obstrepentibus? etiam quibusdam spectantibus, singulorum nubilo quodam ueritas obumbrabatur. Placuit ergo, quod per concentum disputationis minus plene potuit dilucidari, inspici curiosius et lectionibus stylo quaestiones retractatus terminare.’ It seemed a fact of great significance to Tertullian that the defence even of Judaism was committed in this dialogue to a ‘homo ex gentibus nec de prosapia Israelitum Iudaeus.’ It is only a surmise, yet not an im- probable one, that Tertullian read a form of the Papiscus and Jason dialogue, in which the Jewish interlocutor’s name had already been changed to Aquila, the typical and best known proselyte of that age. In the absence of fuller knowledge of what was in Papiscus and Jason it must indeed remain a mere surmise that it was the basis of AZ and TA. But I do not think it disputable that the document underlying these two dialogues was in the hands of Tertullian, colouring his works against Praxeas and against the Jews and his third book against Marcion ; 1 Thus in Adu. Prax. ch. 31 we have Tertullian’s closing remarks to his antagonist : ‘ Ceterum Ludaicae fidet ista res, sic unum Deum credere, ut filium adnumerare ei nolis, et post filium, spiritum. Quid enim erit inter nos et illos, nisi differentia ista?’ That is to say, Praxeas, in identifying the Father with the Son, obliterated the main difference between Jew and Christian. ‘Viderint (he continues) igitur antichristi, qui negant patrem et filium. Negant enim patrem, dum eundem filium dicunt; et negant filium, dum eundem patrem credunt.’ And yet more clearly at the beginning of his ch. 15 he implies that he had used an anti-Jewish work which appealed to the O.T. alone: ‘Si hune articulum (viz. that Father and Son are two distinct persons) quaestionibus scripturae ueteris non expediam, de nouo testamento sumam confirma- tionem nostrae interpretationis.’ ? Compare TA fol. Ico r°. lvi Prolegomena that it also influenced, through some channel or other, Cyprian; that it was the model of such parts of the Altercatio Simonis as are not taken from Cyprian or from Tertullian’s Book against the Jews'; that it was also in the hands of Apollinarius and of the author of the pseudo-Gregorian Testimonia ; and at an earlier time of Origen and perhaps of Irenaeus and Justin Martyr. Lastly, it unquestionably was in some form closely resembling Papiscus and Jason utilized by Maximus of Turin. It is probable that TA better represents this lost basis than AZ. Its halting and defective Greek style; its affectation of a knowledge of Hebrew shown in the interpretations of the words Emmanuel in fol. 82 v°, of διδιχ in 83 r°, of manna in 99 τ᾿, of Amalek in 99 v°; its belief that the Antichrist will come of the tribe of Dan, in fol. g1r°; its acceptance of the Testament of Solomon as the sage’s own work?; its constant use of an archaic form of Gospel—these characteristics, mostly absent in AZ, indicate that it preserves better than AZ the lost common basis. The Jewish interlocutor in both AZ and TA is inspired with the Wisdom theology of Alexandrian Judaism and is also a fervent believer in the proximate advent of a Jewish Messiah. He is thus prepared to believe in the incarnation of a pre-existent divine being. For the dominant teaching of both dialogues is of the type which Prof. Harnack has described as pneumatic. But this is a further link with the Papiscus and Jason dialogue, as to which Jerome assures us that its teaching was of this kind, and akin to what we have in Tertullian’s work against Praxeas. If it had not been so, the dialogue could not possibly have survived as late as the age of Maximus Confessor. The dialogue AZ is in parts directly aimed at the Electionist theology, according to which Jesus only became Messiah, Son of God, and Lord 1 The borrowings, as Dr. Peter Corssen shows, are not only from the genuine parts of this, but from the later and perhaps spurious chapters, ix-xiv. See Die Altercatio Simonis Iudaei gepriift von Peter Corssen, Jever, 1890. ? The text of the Testamentum Salomonis was published by Fleck, Wissenschaftliche Reise. It is fundamentally a Jewish document akin to the Testaments of the Twelve Patriarchs, and, like them, interpolated by Christians. In its existing form it may be no earlier than the third or fourth century, but the Jewish nucleus must be earlier than Josephus. There is nothing specially Christian about the closing chapter of it which is cited in TA. The faith shown in TA in its authenticity has its parallel in Tertullian’s reception of the book of Enoch as Holy Scripture. The Lost Documentary Basis of AZ and TA Wii of Nature, through the descent of the Spirit on Him in the baptism. Hence the stress laid in AZ on his miraculous conception and pre- baptismal miracles. The dialogue TA equally insists on such points. Nevertheless its phrases have sometimes an Adoptionist ring, e.g. in fol. 112 τὸ. Of controversial works against the Jews there must, in the second century, have been many; but those of them which were written from the standpoint of the higher Christology must have been few ; and with the exception of Justin Martyr’s dialogue with Tryphon, Papiscus and Jason is the only one of which the memory survives. Hence it is all the more probable that it was the lost document underlying AZ and TA. We have shown some reason for supposing that the long disquisition in fol. 115 v°-fol. 119 τὸ is ultimately taken out of some local chronicle written by Ariston of Pella. If there be any truth in this hypothesis, and if Papiscus and Jason was the lost common document and already contained this διήγησις, then we can understand why Maximus Confessor ascribes Papiscus and Jason to Ariston. However, in all this we move within the sphere of mere hypothesis. It remains to say that the photographs from which these two dialogues are printed are now in the Bodleian Library. viii ELENCHUS LOCORUM ESS. SCRIPT. LAUDATORUM. §§ §§ 26 Gen. Saeco et OG. Sh omer PS ΤΟ το, ἢ. ΠΤ a eee ar ie ZO 1οο ἡ a op τ OL mm 3 ea eae 12 jp. ποῦ es ie ΞΘ = We ee hie eis ibere ds Pe ey ge 9 5 es rasa: 14 Ῥτον. ον. ΡΠ = : Ὲ sae wg Saps hus Gees. cee eee ee 7) εἰς oe fe ἢ, "a a Δ.) ” 7% εἶ 9. ς 9 ” oe Sets on ery ee 10 ἘΠΕ τι τς Σ ne » 32: ea 71 Zech. Ve ey yee OF age ee a) τ Mies ood a Ge = oe een AT, HIGEN EN GIS ED 3 49 oS Oho ὁ Ὁ 47 bis jg OL ee 32 Exod ἘΣ 20 ma of : 30, 31 Ὁ, 25 35 ga) Adee 33 Deut. 6 . ; I » 18. 33 Ῥ 1 3 ΞΞ (δι ΠΠ 35 ” ae al. 3 41 ” 9 28 ” 20 : 36, 37 uh 56 » 32 9 19" 3 » 9 55 Ps ΗΕ 110 ὟΝ 9 ae 49 » 44° I De 64 my Cle I 5 152 88 14, 15 3 171-19 ᾿ a ; 93 Paes 38 ἢ), Lise" 89 » 32! 130 (Arm.) » 45. 96 ” 22: 8, 1 ” 537 38 » eae 58 eo 39, 40 » 49) ee 209 ἡ Oe τες 43, 44 Fi we Ὁ ἄς eS) G. ere tlicco) re eit a foe 59. 5 a ὙΠ Cie ὦ 5. LOO) 9 Oxrtell.” 2.) 61) (Arms) a ae +. tes ee IOS 43). 6 ea Pi ars ZO oy onl Seah ΣΤῸΝ "2 sy a τ : ΤῸΝ αν τ i Ws 8? ee se LOO Sj Oleg yi emo fox 66 ΟΝ Πρ See) 61% 2 as 5 wee) eG 7 δι enue ay aaj oak IO Lae cae OS Isaiah 62! 15, 16 ” 65 0 5 Jerem. 1° 18 ” 2 δ 6 ” Baruch 2 3 Dan, 21 fol, 231-35 . πο: 1—10 Ξ 18—18 g? fol. Mat. 2? . 1 py Oo 31-33 3851 2 τοῦ 38 τ 38 Elenchus Locorum Mat.2)° ey UGKE = 213 Pr 21% 9 Pic ὦ. A Luke 1“. ᾿Αθανασίου ἀρχιεπισκόπου ᾿Αλεξανδρείας λόγος πρὸς Α 1 ζακχαίον νομοδιδάσκαλον τῶν ᾿Ιουδαίων΄. 1. Ζακχαίος 5 εἶπεν : Πλανᾶσθε οἱ Χριστιανοὶ πρῶτον ὅτι νομίζετε ἊΝ; ἵεσαν; δ 3 Ay ‘a by Ν oe Ἂς va veers ~ —— kal ἑτέρους ὃ θεοὺς εἶναι παρὰ τὸν ἕνα καὶ μόνον θεόν τῆς γραφῆς πανταχοῦ λεγούσης", ἕνα εἶναι θεόν: ἄκουε φησὶν ᾿Ισραήλ. κύριος 1 The Armenian title is as follows: ‘Questions and answers; or ἃ give and take of arguments between Athanasius, bishop of Alexandria, and Zacchaeus, a Jew.’ 2 The Greek MS. has Ζακχαίος throughout, so this accentuation is retained. 8 répous]. Cp. Justin M. dial. 269 D ᾿Απόκριναι οὖν μοι πρότερον, πῶς ἔχεις ἀποδεῖξαι ὅτι καὶ ἄλλος θεὸς παρὰ τὸν ποιητὴν τῶν ὅλων, καὶ τότε ἀποδείξεις ὅτι Kal γεννηθῆναι διὰ τῆς παρθένου ὑπέμεινε. Κἀγὼ ἔφην" Πρότερόν μοι συγχώρησον κτλ. * The texts adduced by Zacchaeus are those to which the monarchianists and followers of Sabellius appealed. For example, Hippolytus writes of the followers of Noetus of Smyrna (who ἔφη τὸν Χριστὸν αὐτὸν εἶναι τὸν πατέρα) as follows (Pat. Gr. x. 804): of καὶ δεῖξαι βούλονται σύστασιν τῷ δόγματι λέγοντες" εἶπεν ἐν νόμῳ ᾿Εγώ εἶμι 6 θεὸς τῶν πατέρων ὑμῶν" οὐκ ἔσονται ὑμῖν θεοὶ ἕτεροι πλὴν ἐμοῦ. Καὶ πάλιν ἐν ἑτέρῳ" Ἐγώ φησιν πρῶτος καὶ ἔσχατος καὶ per ἐμὲ οὔκ ἐστιν οὐδείς. οὕτω φάσκουσιν συνιστᾷν ἕνα θεόν. In his reply Hippolytus, like the author of this dialogue, relies upon Baruch 3°°** and Is. 451. Likewise Epiphanius i, 513 relates that the followers of Sabellius relied on the same O. T. texts, Deut. 6*, Is. 44°, Ps. 80°", to which Zacchaeus appeals; and in i. 519 the same author declares that the Jews controverted the deification of Jesus from these same texts; which following Tertullian he explains to be directed against pagan cults only. Praxeas also appealed to them. For Tertullian (adu. Prax. 18) writes: Igitur unus deus pater et absgue co alius non est (Deut. 6°). Quod ipse inserens, non filium negat, sed alium deum: ceterum alius a patre filius non est. Denique inspice sequentia huiusmodi pronunciationum, et inuenies fere ad idolorum factitatores atque cultores definitionem eorum pertinere. And again ibid. 20: Nam sicut in ueteribus nihil aliud tenent, quam go Deus et alius praeter me non est. And just before: Item erit dicens (sc. Praxeas): Ego primus et in superuentura ego sum. The Jewish origin of monarchianist opinion is also recognized B Fol. 38, Dent. 6%. Ts. 44°. PS ΒΟΟΣ τς ἐκγύπτου MS. MS. noi. 2 The Dialogue between Athanasius and Zacchaeus ε , 1 e > Προ Ν ΄ 6 τὸ: : ar) a US ES) ‘ ‘ n ὃ θεός σου 1 εἷς ἐστίν: Kal πάλιν ἐγὼ θεὸς ? πρῶτος καὶ ἐγὼ μετὰ ταῦτα᾽ ἢ 1 > AAS ΕῚ , \ 4 Ae} ' \ , καὶ πλὴν ἐμοῦ οὐκ ἔστι θεός. καὶ πάλιν ἄκουσον λαός μου καὶ λαλήσω 3 ᾿ \ ὃ n ' 5 > , 3 74 > , , m” 4 σοι ἰσραὴλ καὶ διαμαρτυροῦμαί cow ἰσραήλ ὅ, ἐὰν ἀκούσῃς μου, οὐκ ἔστιν ἐν σοὶ θεὸς πρόσφατος οὐδὲ προσκυνήσῃς θεῷ ἀλλοτρίῳ. ἐγὼ γὰρ εἰμὶ ' ' ͵ κύριος 6 θεός σου, ὃ ἀναγαγών σε ἐκ γῆς airUmTou*. καὶ ἄλλα μυρία ἜΦΥΝ ΄ Lo¢ \ x ΄ x fame \ x ea Tatra’ δεύτερον δὲ ὅτι καὶ θεὸν λέγετε τὸν χριστόν" Kal παθητὸν αὐτὸν καὶ ἐκ γυναικός, ἀκούοντες οὐκ αἰσχύνεσθε: 2. ᾿Αθανάσιος εἶπεν : Θέλεις οὖν σοι πρότερον δείξω ὅτι θεὸς καὶ ὁ Ἂν ᾽ a a va A a: ᾽ ΞΟ * δύ θ 765 Ν Li χριστὸς ἐν TH γραφῇ γέγραπται" καὶ οὐκ εἰσὶ ὁ δύο θεοί, καὶ οὕτως, by Vigilius Tapsensis (Migne P. L. vol. 62, col. 185 [126]). In this dialogue the Sabellianist alleges Deut. 6*, and similar texts. The Arian interlocutor, who refutes him by quoting Gen. 17°”, then testifies that Sabellius derived his heresy from a Jewish source: Arius dixit: Dum unius Dei probabili quidem et admodum utili confessione bifariae deitatis errore Sabellius semetipsum conatur exuere, nefandam Iudaici sensus impietatem incurrit, filium Dei Deum in sua manere substantia, et propriam habere personam, mente sacrilega denegando. This is clear proof that an anti-Jewish controversy on these points preceded the patripassionist or monarchian opinion; and that Sabellius and his friends represented a party in the church which had given way before the dialectic of Jewish opponents of the deification of Christ. 1 ὃ θεός σου]. Tisch. reads ὁ θεὸς ἡμῶν κύριος. The reading cov for ἡμῶν is in Const. Apost. 219, 354, 355; Ign. Epp. 104, 112 ; Clem. Al. 68, 718; Chrys. i. 482 et saepe; Adam. ap. Orig. 1. 831; Greg. Nyss. ili. 18 ; Athan. i. 36; Epiphan. i. 519; and other Greek fathers. The old Latin rendered tuus in Iren. intp., Tert., Cypr., Ambr. The second κύριος is omitted in Holmes 75 and in Tert., Hilar., Iren. intp., Epiphan. i. 519. The last passage is the only one in which Deut. 6% is cited iden- tically with our dialogue, and in it Epiphanius is protesting, as we saw in the preceding note, against the use made by the Jews of this text against the coordination of Jesus the Messiah with God. 2 ἐγὼ θεός]. Tisch. omits θεός. 3 σοι ἰσραήλ]. Tisch. om. ἰσραήλ and has διαμαρτύρομαι just before. Some of Holmes codd. agree with the dialogue in their reading. * ἔστιν]. Tisch. ἔσται and below θεῷ ἀλλοτρίῳ. ® δύο θεοί]. The monarchianists brought the same charge against the orthodox as does Zacchaeus. So Tert. adu. Prax. 3: Itaque duos et tres iam iactitant a nobis praedicari: se uero unius dei cultores praesumunt . . . monarchiam (inquiunt) tenemus. Cf. also Altercatio Simonis, i. 5,6. 7. Proinde Christus dicit: Ego primus et ego nouissimus et praeter me non est deus. .S7m. Ergo tu duos deos facis. But in the Altercatio the words ego primus et ego nouissimus are just before (i. 5) explained as signifying ‘duos aduentus Christi” In this Altercatio the exegesis of texts is often different from that of our dialogue. The Dialogue between Athanasius and Zacchaeus 3 ὅτι καὶ παθητὸς * ὁ χριστός, Kal ἐκ γυναικός, καὶ οὔκ ἐστιν αἰσχύνη MS. πα, = θητός. τοῖς ἐπικαλουμένοις αὐτόν ; (axxaios εἶπεν : Δεῖξον ὅτι θεὸς καὶ ὁ χριστὸς * καὶ οὐκ εἰσὶ δύο θεοί : MS. καὶ οὐ χριστός. ἀθανάσιος εἶπεν: II prov ὅτι θεὸς ὁ χριστὸς διδάχθητι" καὶ τότε“, μαθήσῃ ὅτι οὐ δύο θεοί: ζακχαίος : Εἰπέ: 3. ἀθανάσιος εἶπεν : Βούλομαί σε ἀπὸ τῆς πρώτης βίβλου 1 ὁδηγῆσαι, καὶ οὕτως ἐφεξῆς ἐπὶ τὰς ἄλλας ἀγαγεῖν : ζακχαίος εἶπεν : Οὐκ ἔχεις δεῖξαι: ἀθανάσιος εἶπεν: Kav λέγῃ μωυσῆς εἰρηκέναι 5 τὸν θεόν' ποιήσωμεν Fol, 88νο. ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ ὁμοίωσιν. τίνι λέγεις αὐτῷ 3 τὸν θεὸν Gen. 1. εἰρηκέναι; 4. ζακχαίος εἶπεν: "Hv γὰρ τότε ὁ χριστός, ὁ ἐπὶ καίσαρος * MS. καίσ- > ΄ ΄ σαρος, αὐγούστου γεννηθείς ; ἀθανάσιος εἶπεν : "Hy ἀεὶ θεὸς λόγος Sv’ χριστὸς δὲ ἐκλήθη ἑνωθεὶς lal 7 τῇ σαρκί: 1 πρώτης βίβλου]. Cp. Cyrill. Hier. C. I. x. 6: καὶ θέλεις γνῶναι, ὅτι σὺν τῷ πατρὶ καὶ πρὸ τῆς ἐνανθρωπήσεώς ἐστι χριστὸς κύριος" ἵνα μὴ μόνον τῇ πίστει παραδέξῃ τὸ λεγόμενον, ἀλλὰ καὶ ἀπόδειξιν ἔχῃς ἀπὸ τῆς παλαιᾶς γραφῆς ; ἐλθὲ ἐπὶ τὴν πρώτην βίβλον, τὴν γένεσιν, λέγει ὁ θεός" ποιήσωμεν ἄνθρωπον... οὗτος ὁ κύριος ὁ τῷ πατρὶ συνεργαζόμενος, συνήργησε καὶ ἐπὶ Σοδόμων κατὰ τὴν λέγουσαν γραφήν" καὶ κύριος ἔβρεξεν. ...a passage which seems to echo this dialogue; although the argument was ἃ trite one enough. 2 εἰρηκέναι] Cp. Athan. c. Gentes 46 for the argument. He begins by citing Deut. 6* and kindred texts in proof that men after the destruction of their idols are not left without a god. Then he cites Ps. 32° and Gen. 135, and argues that it was to the Logos that the Father spoke ; after citing the words: γενηθήτω οὐρανὸς καὶ συναχθήτω τὰ ὕδατα κιτιλ., he continues in close resemblance with our dialogue thus: ἀφ᾽ ὧν καὶ ᾿Ιουδαίους ἄν τις ἐλέγξειεν οὐ γνησίως ἐφιστάνοντας ταῖς γραφαῖς. Τίνι yap, ἄν τις εἴποι πρὸς αὐτούς, ὡμίλει ὁ θεός, ἵνα καὶ προστάττων λαλῇ ; Εἰ μὲν οὖν τοῖς γιγνομένοις προσέταττε καὶ ὡμίλει, περιττὸς ἦν ὁ λόγος" οὔπω γὰρ jy .. . προστάττει δὲ λέγων" ποιήσωμεν ἄνθρωπον καὶ ἐξελθέτω βοτάνη" ἀφ᾽ ὧν δείκνυται 6 θεὸς ὡς πλησίον τινι διαλεγόμενος περὶ τούτων. Οὐκοῦν ἀνάγκη συνεῖναι τινα τούτῳ, ᾧ καὶ ὁμιλῶν ἐποίει τὰ ὅλα. Τίς οὖν ἂν εἴη εἰ μὴ ὁ τούτου λόγος ; τίνι γὰρ ἄν τις φαίη θεὸν ὁμιλεῖν ἢ τῷ ἑαυτοῦ λόγῳ ; Ἢ τίς τούτῳ συνῆν ποιοῦντι τὴν γενητὴν πᾶσαν οὐσίαν ἢ ἡ τούτου σοφία, ἡ λέγουσα" ἡνίκα ἐποίει τὸν οὐρανὸν κιτιλ. . . . Συνὼν δὲ ὡς σοφία καὶ ὡς λόγος τὸν πατέρα βλέπων, ἐδημιού ργει τὸ πᾶν καὶ συνίστη καὶ διεκόσμει' καὶ δύναμις δὲ ὧν τοῦ πατρός, τὰ ὅλα εἰς τὸ εἶναι ἰσχυροποίει. 3 τίνι... αὐτῷ]. The-Arm. exactly renders this idiom. Bae Gen. 1”, 4 The Dialogue between Athanasius and Zacchaeus ζακχαίος εἶπε: Πόθεν δῆλον ὅτι Hv; ἀθανάσιος εἶπε: Τέως γνῶμεν! τίνι ἔλεγε καὶ οὕτως εὑρίσκεται A πότερον εἰ ὁ αὐτὸς ἐστὶν ὁ σαρκωθεΐίς, ἢ οὔ; 5. ζακχαίος εἶπεν : ᾿Εγὼ λέγω ὅτι οὔκ ἐστιν ὁ χριστὸς ᾧ ἔλεγεν : ἀθανάσιος εἶπεν: Ὅλως ἔλεγέ τινι ὁ θεὸς ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν ; (ακχαίος εἶπεν : “Eavt@ 3 ἔλεγε: ἀθανάσιος εἶπεν: "AXN οὐκ εἶπε ποιήσωϑ ἄνθρωπον, ἀλλὰ ποιήσωμεν: 6. (ακχαίος εἶπε: Τοῖς ἀγγέλοις ἔλεγε: ἀθανάσιος εἶπε: Καὶ τοὺς ἀγγέλους, τοῦ θεοῦ συνεργοὺς * λέγεις ; ζακχαίος εἶπε: Καὶ τί ἄτοπον ; ᾽ > = ἀθανάσιος εἶπε: Οὐκέτι οὖν πάντα ἐν σοφίᾳ ἐποίησεν ; 1 Τέως γνῶμεν]. Cp. Apollin. dial. iii. de S. Trin. ch. 13: Τέως γνῶμεν, τίνες ἦσαν οὗτοι... καὶ τότε αὐτὸ τὸ πνεῦμα δώσει πάντων τῶν ζητουμένων τὴν εὕρεσιν. ? Ἑαυτῷ]. Justin M. dial. 285 Cafter citing Gen. 15“ uses the same reasoning: Καὶ Lf \ > ΄“ ΄ A € , © ~ ΄ a σ A « . » © εἰ ὅπως pr... ἐκεῖνα λέγητε ἃ οἱ διδάσκαλοι ὑμῶν λέγουσιν, ἢ ὅτι πρὸς ἑαυτὸν ἔλεγεν ὁ θεὸς ποιήσωμεν .. . ἢ ὅτι πρὸς τὰ στοιχεῖα... λόγους τοὺς εἰρημένους ὑπ᾽ αὐτοῦ τοῦ μωυσέως πάλιν ἱστορήσω, ἐξ ὧν ἀναμφιλέκτως πρός τινα, καὶ ἀριθμῷ ὄντα ἕτερον καὶ λογικὸν ὑπάρχοντα, « Sakae wie x » ας en , 2 Β \ ee ε ἜΤ ἘΠ ΤΠῚ ν᾿ ὡμιληκέναι αὐτὸν ἐπιγνῶναι ἔχομεν" Εἰσὶ δὲ οἱ λόγοι οὗτοι" καὶ εἶπεν ὁ θεός" ἰδοὺ ᾿Αδὰμ ΄ ε ΦφΦ > 2 - > a ΕΝ © τ > « ~ x > . ~ a , ᾿ γέγονεν ὡς εἷς ἐξ ἡμῶν... Οὐκοῦν εἰπὼν ‘Qs εἷς ἐξ ἡμῶν, καὶ ἀριθμὸν τῶν ἀλλήλοις συνόντων, καὶ τὸ ἐλάχιστον δύο μεμήνυκεν" Οὐ γάρ, ὅπερ ἡ παρ᾽ ὑμῖν λεγομένη αἵρεσις δογματίζει, φαίην x bay > ‘ ς Δ ΓΤ , , > - , a ᾿ Ω » CaN ἂν ἐγὼ ἀληθὲς εἶναι, ἢ of ἐκείνης διδάσκαλοι ἀποδεῖξαι δύνανται, ὅτι ἀγγέλοις ἔλεγεν, ἢ ὅτι a ie PNG ας A Fd ae Susann: Byatt NRL SECs Noes iar a το ἘΙ ΟΞ \ . ἀγγέλων ποίημα ἢν τὸ σῶμα τὸ ἀνθρώπειον. ᾿Αλλὰ τοῦτο τὸ τῷ ὄντι ἀπὸ τοῦ πατρὸς προβληθὲν γέννημα πρὸ πάντων τῶν ποιημάτων συνῆν τῷ πατρί, καὶ τούτῳ ὁ πατὴρ προσομιλεῖ, ὡς ὃ λόγος διὰ τοῦ Σολομῶνος ἐδήλωσεν, ὅτι καὶ ἀρχὴ πρὸ πάντων τῶν ποιημάτων τοῦτο αὐτὸ καὶ γέννημα ὑπὸ τοῦ θεοῦ ἐγεγέννητο, ὃ σοφία διὰ Σολομῶνος καλεῖται. 8 ποιήσω]. Cp. Tert. adu. Prax. 12: interrogo quomodo unicus et singularis pluraliter loquitur: Factamus hominem ad imaginem et similitudinem nostram; cam debuerit dixisse, Faciam hominem ad im. et sim. meam, utpote unicus et singularis? sed et in sequentibus, Ecce Adam factus est tanguam unus ex nobis. Fallit aut ludit, ut cum unus et solus et singularis esset, numerose loqueretur. Aut numquid angelis loquebatur, ut Iudaei interpretantur, quia nec ipsi filium agnoscunt?... Imo, quia iam adhaerebat illi filius, secunda persona, sermo ipsius; et tertia, Spiritus in sermone, ideo pluraliter pronunciauit factamus et nostram et nobis. Cum quibus enim faciebat hominem, et quibus faciebat similem? Filio quidem . . . spiritu uero. * συνεργούς]. Cp. Apollin. dial. iii. de S. Trin. ch. 17: τὸ πνεῦμα τὸ ἅγιον συνεργὸν λέγεις πατρὸς καὶ υἱοῦ. The Dialogue between Athanasius and Zacchaeus 5 , Ἵ ‘ ΄ 5 7 2 ΄ 7. (ακχαίος εἶπε: Καὶ πάντα ἐν σοφίᾳ ἐποίησε: ἀθανάσιος εἶπε: Δῆλον οὖν ὅτι αὐτῷ ἔλεγε, ποιήσωμεν ἄνθρωπον Gen. 1%. KaT εἰκόνα καὶ ὁμοίωσιν ἡμετέραν : ΄ ee a an « ' a a 7 ᾽ ζακχαίος εἶπε: Τί οὖν, ἡ σοφία τοῦ θεοῦ χριστός ἐστιν ; Cp.1 Cor. > - m™, ἀθανάσιος εἶπεν: Μὴ σπεῦδε: ἀλλὰ μετὰ πραότητος καὶ φόβου 3, (δ᾽ ΝΜ 3 > On - ἕν συνείδησιν ἔχοντος * ἀγαθὴν ζητήσωμεν : Ν 7 7 ~ yy ~ ee « 4 2 c LL ry ζ(ακχαίος εἶπε: Πῶς ἔχεις δεῖξαι ὅτι ἡ σοφία ἐστὶν ὁ χριστός ; ᾳ ἀθανάσιος εἶπε : Συντίθεσαι ὅλως, ὅτι πάντα ἐν σοφία ἐποίησεν ὁ θεόο; Cp. Ps. ΄ 5 “ zs 103”. ζακχαίος (elrev): Οὕτως γέγραπται: 8. ἀθανάσιος (εἶπεν) : ᾿Η δὲ 2 σοφία αὐτὴ καὶ ὁ λόγος αὐτοῦ εἴρηται, ὡς ὁ προφήτης λέγει" τῷ λόγῳ κυρίου ὃ οἱ οὐρανοὶ ἐστερεώθησαν. Ps, 325. (ακχαίος εἶπε: Ναί: - ἀλλ᾽ οὐχὶ ὁ χριστὸς εἶπεν: N. sup. lit. > tee . ἀθανάσιος εἶπε: Τέως ὁμολόγησον" ὡς ἡ σοφία ἐστὶν ὁ λόγος ᾧ εἶπε ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ ὁμοίωσιν ἐϊμετέραν: ὡς οὔσης εἰκόνος τοῦ ἀρχετύπου Ἰ: 1 αὐτῷ ἔλεγε]. Wisdom is spoken of in the masculine gender by reason of her identification with Christ. 2 φόβου]. Cp. Apollin. dial. iii. de 5. Trin. ch.g: μὴ rapatrov, ἀλλὰ μετὰ φόβου θεοῦ ἀναγνῶμεν. 3. ἔχοντος]. This may go with φόβου, but ἔχοντες seems to be the right reading. *“H δέ]. Arm. implies: Ei δὲ σοφίᾳ αὐτοῦ. The two clauses ζακχαίος : ἡ δὲ σοφία down to ἐστερεώθησαν are added in mg. of MS. by first hand. 5 κυρίου]. Tisch. praem. τοῦ. ® δμολόγησον]. Tertull. seems to have had before him this passage of our dialogue when he wrote adu. Prax. 7: Apparet unam eandemque uim esse nunc in nomine sophiae, nunc in appellatione sermonis, quae initium accepit uiarum in dei opera, et quae ‘ coe/um confirmauit, ‘per quam omnia facta sunt’ et ‘sine qua nihil factum est? Nec diutius (cf. τέως ὁμολόγησον) de isto, quasi non ipse sit sermo. ... Ergo, inquis, das aliquam substantiam esse sermonem, spiritu et sophiae traditione constructam? Plane. Non uis enim eum substantiuum habere in re, per substantiae proprietatem (cf. τὴν ὑπόστασιν) ; ut res et persona quaedam uideri possit, et ita capiat secundus a deo constitutus, duos efficere, patrem et filium, deum et sermonem. Quid est enim, &c. 7 ἀρχετύπου] We must not render ‘quoniam homo sit imago archetypi;’ nor compare Philo Q. Ὁ. P. I. § 23 =i. 207 M: ἀρχέτυπον μὲν φύσεως λογικῆς ὁ θεός ἐστι, μίμημα δὲ καὶ ἀπεικόνισμα ἄνθρωπος. For the sense is this: ‘the inference being that there exists an image of the archetype, God, to wit σοφία or λύγος. It is this image 6 The Dialogue between Athanastus and Zacchaeus (axxatos εἶπε: Nat: 9. ἀθανάσιος εἶπεν : ἩἩμετέραν δὲ εἰρηκώς, καὶ τοῦ ἀκούοντος τὴν ὑπόστασιν 3 ἔδειξεν" οὐ γὰρ εἶπε κατ᾽ εἰκόνα καὶ ὁμοίωσιν ἐμήν, ἀλλὰ κατ᾽ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν : (axxaios εἶπε: Θέλεις εἰπεῖν ὅτι ἄλλος θεὸς ἐστὶν ἡ σοφία τοῦ θεοῦ; > a4 a “ ἀθανάσιος εἶπεν ὃ: “AdXos θεὸς ἐκτὸς τοῦ θεοῦ οὐκ ἔστιν: ὥσπερ οὐδὲ after which they made man. Tertullian (adu. Prax. 12) gives the exact sense: Denique sequens scriptura distinguit inter personas: ef /ecit deus hominem; ad tmaginem det fecit illum, Cur non swam, si unus qui faciebat, et non erat ad cuius faciebat? Erat autem (=ovons), ad cuius imaginem faciebat, ad filii scilicet. It is as if Tertullian had set himself to comment on and explain the text before us. 1 ἀκούοντος]. Cp. Vigil. Taps. l.c.: In Genesi dominum dixisse legimus : Factamus hominem ad imaginem et simtlitudinem nostram. Ecce pluraliter dixit, faciamus, alium uidelicet indicans ad quem loquentis Dei factus est sermo. Non enim tam absurde intelligendum est fuisse locutum, ut sibi ipse diceret faczamus. .. . Namque ut alterum ad alterum locutum fuisse Scriptura monstraret, continuo subiecit, dicens: Et fecit Deus hominem: ad imaginem Det fecit tllum. Si unus esset, ad imaginem suam fecisse diceretur. And immediately after the same interlocutor cites Gen. 19% and adds: Nihil tam evidentius ad ostendendum Patrem et demonstrandum Filium legaliter potuit intimari, ubi alius ab altero, non unus a seipso sulfureas coelitus iaculatus est flammas. So pseudo-Greg. Nyss. adu. Iud. (Migne Patr. Gr. 46 col. D) on Gen. 1": ris εἶπε καὶ τίς ἤκουσε; 2 ὑπόστασιν]. I.e. the independent substance. It would be an anachronism to render it ‘personality,’ though that is what it means here in modern phrase. In Hebrews 1° (see below, ἢ. 2, p.7) the Son is the χαρακτὴρ τῆς ὑποστάσεως, ‘the stamped image of the substance’ of the Father. In Irenaeus II. 18, 5, according to Harvey ὑπόστασις, sudstitutzo, means intellectual as opposed to inanimate substance, as in Hippol. Philos. iv. 51. Tertull. adu. Prax. 12 has a parallel passage: Exinde autem in sermone, Christo assistente et administrante, Deus uoluit fieri et Deus fecit; ef dixit Deus, fiat firmamentum, &c. Sed et cetera utique idem fecit qui et priora; id est sermo Dei, fer guem omnia facta sunt, et sine quo factum est nihil. Qui si ipse deus est, secundum Iohannem Dezs erat sermo: habes duos; alium dicentem, ut fiat ; alium facientem. Alium autem quomodo accipere debeas, iam professus sum; personae, non substantiae nomine; ad distinctionem, non ad divisionem.... Ergo, inquis, si Deus dixit, et Deus fecit, si alius Deus dixit et alius fecit: duo Dii praedicantur. 8 The Armenian has abridged the answer of Athanasius, and introduced a phrase distinctive of third or fourth century dogmatics, as follows: ‘A. Another God as touching substance, but not as touching (or according to) nature. Z. So then Christ is a Goddess.’ See the citation from Origen in note (3) on § 19 below. The Dialogue between Athanasius and Zacchaeus 7 ἄλλο pds! τὸ ἀπαύγασμα 2 τοῦ φωτός ὅ" ἀλλὰ φῶς μὲν τὸ φῶς, καὶ τὸ ἀπαύγασμα φῶς" ἀλλ᾽ οὐχὶ ἄλλο καὶ ἄλλο φῶς" οὕτως καὶ ἡ σοφία τοῦ θεοῦ" θεός, ἀλλ᾽ οὐχὶ ἄλλος καὶ ἄλλος 4 θεός" γέγραπται γάρ᾽ ἐγὼ εἰμὶ θεὸς καὶ οὐκ ἔστιν ἄλλος δ' καὶ πάλιν; Κύριε ὁ θεὸς ἡμῶν" πλήν σου ἄλλον οὐκ οἴδαμεν δ: \ t 7 > > “ A 2 va 10. ¢axyxatos εἶπεν : Οὐκοῦν θεὰ ἐστὶν ὁ χριστός: ἀθανάσιος εἶπεν : Θεός, εἰπέ: καὶ μὴ ὡς ἰουδαῖος Ἰ νόμιζε, ἐπὶ τῶν J 4 Ν ν > ΄ \ Ἂς > ‘ t 4 la « Ν ἀσωμάτων τὰ θηλυκὰ ὀνόματα καὶ τὰ ἀρρενικὰ ὁμοίως λέγεσθαι, ὡς καὶ ἐπὶ τῶν σωμάτων" ἐπεὶ καὶ ἡ ψυχή σου θηλυκῷ ὀνόματι κέκληται ψυχή" καὶ οὐκ ἔστι θήλεια καὶ ἄρρην * ψυχή: 1 φῶς]. Cp. Hippolytus c. Noetum (Migne Patr. Gr. χ. 818) about the γέννησις of the Son : καὶ οὕτως παριστάτω αὐτῷ (sc. Deo) ἕτερος. ἕτερον δὲ λέγων οὐ δύο θεοὺς λέγω, ἀλλ᾽ ὡς φῶς ἐκ φωτὸς ἢ ὡς ὕδωρ ἐκ πηγῆς ἢ ὡς ἀκτῖνα ἀπὸ ἡλίου. δύναμις γὰρ μία ἡ ἐκ τοῦ παντός. τὸ δὲ πᾶν πατήρ, ἐξ οὗ δύναμις λόγος. 2 ἀπαύγασμα]. Cp. Heb. 1°: ὃς ὧν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. But pseudo-Athan. has really in view not Ep. to Hebrews, but Sap. Sal. 77’, which says of σοφία : ἀπαύγασμα yap ἐστι φωτὸς ἀιδίου καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ. Athenagoras Legatio ch. 10, p. 287 refers this passage of Wisdom to the Spirit: ἅγιον πνεῦμα ἀπόρροιαν εἶναί φαμεν τοῦ θεοῦ, ἀπορρέον καὶ ἐπαναφερόμενον, ὡς ἀκτῖνα ἡλίου. Tertull. adu. Prax. 8: Protulit enim deus sermonem sicut ... sol radium... nec radius a sole discernitur, sicut nec a deo sermo. 3 φωτός]. Cp. Justin dial. 358 B: “Atpnrov δὲ καὶ ἀχώριστον τοῦ πατρὸς ταύτην τὴν δύναμιν ὑπάρχειν ὅνπερ τρόπον τὸ τοῦ ἡλίου φῶς ἐπὶ γῆς εἶναι ἄτμητον καὶ ἀχώριστον ὄντος τοῦ ἡλίου ἐν τῷ οὐρανῷ... καὶ παραδείγματος χάριν παρειλήφειν τὰ ὡς ἀπὸ πυρὸς ἀναπτόμενα πυρά, ἃ ἕτερα ὁρῶμεν, οὐδὲν ἐλαττουμένου ἐκείνου ἐξ οὗ ἀναφθῆναι πολλὰ δύνανται, ἀλλὰ ταὐτοῦ μένοντος. Cp. Tertull. adu. Prax. 13: nam et radium solis seorsum solem uocabo.... Nam, etsi soles duos [non] faciam, tamen et solem et radium eius tam duas res et duas species unius indiuisae substantiae (cf. ἀπαράλλακτος οὐσία) numerabo, quam Deum et sermonem eius, quam patrem et filium. 4 ἄλλος καὶ ἄλλος]. Tertull. adu. Prax. 9: Ecce enim dico, alium esse patrem, et alium filium, et alium spiritum. Male accepit idiotes quisque aut peruersus hoc dictum, quasi diuersitatem sonet. 5 Deut. 32°°. The LXX has ἐγώ εἰμι καὶ οὔκ ἐστι θεὸς πλὴν ἐμοῦ. Holmes 178 and 202 add θεός after εἰμι. In place of θεός in the LXX text some old Latin texts of ps. and Ful- gentius read a/zs, and the old Latin text opposite Greek in bilingual cod. 65 omits θεός. 8 Is, 2618. Tisch. has Κύριε ὁ θεὸς ἡμῶν, Κτῆσαι ἡμᾶς" Κύριε, ἐκτός σου ἄλλον οὐκ οἴδαμεν. The citation probably stood in this form in the dialogue, for just above ἐκτὸς τοῦ θεοῦ is read, 7 Cp. Alterc. Simonis iii. 11: Loqueris quasi Iudaeus (see note below on § 45). Sap. 77%. Deut. 32°°. Is. 26%, MS. ἄρρεν. MS. τίς. MS. 7. mGor is Ps. 10374, MS. ὀνό- pace. Ps, 32°, 8 The Dialogue between Athanasius and Zacchaeus 11. (akxatos εἶπε: Δεῖξον μοι ὅτι θεὸς λέγεται καὶ ἡ σοφία τοῦ θεοῦ ᾽ δή 1 ΄ 2. ἐν ἰδίῳ! προσώπῳ": ἀθανάσιος εἶπε: Τέως" ἐδείχθη ὅτι ἔστι τις * δύναμις κατὰ τὴν γραφὴν ἡ" λέγει ὁ θεός" ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν, ae, 4 \ δύ 4 ͵ “ ~ a « , 5“, καὶ ὅτι ταύτην τὴν δύναμινὁ σοφίαν τοῦ θεοῦ εἶναι ὁ προφήτης εἶπε ΄ ' > i) > Ἔ ‘ ae ‘\ 7 s 2 s . . * λέγων: πάντα ἐν σοφίᾳ ἐποίησας Kal αὐτὴν τὴν σοφίαν λόγον ὠνόμασε λέγων᾽ τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν᾽ καὶ τῷ πνεύματι τοῦ ͵ > a n ς , ΕΝ Bee? \ » ΄ SY ΄ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν᾽ ὅτι δὲ οὔτε λόγος διὰ φωνητηρίων ὀργάνων © ἀναπεμπόμενος, οὔτε πνεῦμα διὰ τῶν ἀναπνευστικῶν δῆλον ὅτι ἐκ a a 6 ΗΝ Ἂς 6 ve 4 του ἀσώματον " ELYAL TOV VEOV : 1 ἰδίῳ]. This answers to Tertullian’s phrase (adu. Prax. 7): Ex sua persona, and at end of ch. 7 he writes: Quaecunque ergo substantia sermonis fuit: illam dico personam, et illi nomen filii uindico. In this passage, however, Bishop Bull points out that fersonam renders the word ὑπόστασις. He also declares that by substantia sermonis Tertullian expressed ‘hypostasin siue personam’ (see Defensio Fid. Nic. iii. 10,13). Tertull. also adu. Prax. 24 says: manifestam fecit duarum personarum con- iunctionem in explanation of the text: gud me uidet, patrem uidet. He also writes: ex hoc ipso apparente Zroprzefaze utriusque Zersonae, dum dicit: Ego sum in patre et pater in me. Here we have the Latin of ἰδίῳ προσώπῳ, a phrase which must have been al- ready in technical use, since Tertullian’s treatise throughout presupposes Greek originals. 2 Hippolyt. c. Noet. (Migne Patr. Gr. 821) similarly distinguished the Zogos from the Father as a separate person, but like Tertullian adds the Holy Spirit to make a trio: Ei δὲ οὖν ὁ λόγος, πρὸς τὸν θεὸν θεὸς ὦν, Ti οὖν; φήσειεν ἄν τις δύο λέγειν θεοὺς (τὸν Ἰωάννην) ; Δύο μὲν οὐκ ἐρῶ θεούς, ἀλλ᾽ ἢ ἕνα, πρόσωπα δὲ δύο, οἰκονομίαν δὲ τρίτην, τὴν χάριν τοῦ ἁγίου πνεύματος... οἰκονομία συμφωνίας συνάγεται εἰς ἕνα θεόν' εἷς γάρ ἐστιν ὁ θεός. 8 Téws|]. This word is frequently so used in Maximus dial. de 5. Trin. iii. (Migne Patr. Gr. vol. 28); e.g. ch. 13: ὥσπερ τέως ὡμολύγηται ἡμῖν. See note on § 13 and ibid. ch. 19: τέως πνεῦμα θεῖον ἐδείχθη. Cyril of Jerusalem has the same use. * δύναμιν]. See note on ὁμολόγησον in ὃ 8. Already in Philo Wisdom is constantly represented as a Power of God. 5 ὀργάνων]. Cp. Greg. Nyss. dogmatica dubia. Testim. adu. Iudaeos (in Migne Patr. Gr. 46, col. 193). After citing Ps. 32° he continues: Οὐ λόγος οὖν ὑπάρχει ἀέρος τύπωσις σημαντικὴ διὰ φωνητικῶν ὀργάνων ἐκφερομένη, οὔτε πνεῦμα στόματος ἀτμός, ἐκ τῶν ἀναπνευστικῶν μερῶν ἐξωθούμενος, ἀλλὰ λόγος μὲν ὃ πρὸς θεὸν ἐν ἀρχῇ καὶ θεὸς ὦν. Which writing is dependent on which is clear from what follows in Pseudo-Gregory. It is our dialogue that has given him his text. His work is full of terms like ἡ ἁγία καὶ ὁμοούσιος Τριάς, λόγος ἐνυπόστατος. In ὃ 113 below our text admits of restoration therefrom. In the lost θεογνωσία cited in Euthym. zigab. (Migne Patr. Gr. 130, col. 261 C), Greg. Nyss. wrote: καίτοι ye τοῦ ἐν φωνῇ λόγου οὐδὲ οὕτως ἦν χρεία τῇ ἀσωμάτῳ φύσει. ° ἀσώματον]. In the corresponding passage (adu. Prax. 7) already cited (in the The Dialogue between Athanasius and Zacchaeus 9 12. ζακχαίος εἶπεν: ΓΕστω τὶς δύναμις' καὶ ἡ σοφία ἣ - λέγει" ποιήσωμεν ἄνθρωπον KAT εἰκόνα καὶ ὁμοίωσιν ἡμετέραν᾽ μὴ καὶ θεὸς ἐστὶν ἡ δύναμις ; ἀθανάσιος εἶπε: Αὐτῇ ταύτῃ τῇ δυνάμει λέγει ὁ θεός" ἰδοὺ γέγονεν ἀδὰμ 2 ὡς εἷς ἐξ ἡμῶν : (ακχαίος εἶπεν: Εἰ γὰρ εἶπεν ἰδοὺ γέγονεν ἀδὰμ ὡς εἷς ἐξ ἡμῶν (θεός); 3. ἀθανάσιος εἶπεν : “Ομολογεῖς τέως" ὅτι ἔστι τις δύναμις, ἣ χυνήθως συνομιλεῖ! ὁ θεός" καὶ αὐτὴ ἐστὶν ἡ λέγουσα διὰ τοῦ σολομῶνος δ᾽ note on ὁμολόγησον in § 8) Tertullian denies that the Word is something vocal, but takes occasion to deny also that God is in every sense ἀσώματος : Quid est enim, dices, sermo, nisi uox et sonus oris; et sicut grammatici tradunt, aer offensus, intelligibilis auditu ? Ceterum uacuum nescio quid et inane et incorporale? At ego nihil dico de Deo inane et uacuum prodire potuisse, ut non de inani et uacuo prolatum; nec carere substantia. ... Quale est, ut nihil sit ipse, sine quo nihil factum est? Ut inanis solida et uacuus plena, et incorporalis corporalia sit operatus.... Quis enim negauit Deum corpus esse, etsi deus spiritus est ? 1 δύναμιΞ51. Tert. adu. Prax. 6: Haec uis (sc. τοῦ λύγου) et haec diuini sensus dis- positio apud scripturas etiam in Sophiae nomine ostenditur. .. . Itaque Sophiam quoque exaudi, ut secundam personam conditam; primo dominus creauit me, initium uiarum in opera sua...: ante omnes autem colles generauit me, in sensu suo scilicet condens et generans (cp. § 18 ὁ αἴτιος καὶ γεννήτωρ τῆς σοφίας)! Dehinc adsistentem eam ipsa separatione cognosce : cum pararet, inquit, coelum, aderam illi simul, &c. 2 γέγονεν ἀδάμ]. Tisch. Ad. yéy. But Holmes 79, Method. ap. Epiphan. i. 547 have yey. AO. 3 τέως]. Cp. Maximus dial. iii. de S. Trin. ch. 15 τέως μάθε and see note on τέως in § 11 above. * συνομιλεῖ]. Cp. Iren. Haer. i. 34, 1: Non ergo angeli fecerunt nos, nec nos plasmauerunt, nec angeli potuerunt imaginem facere dei, nec alius quis praeter uerbum domini, nec uirtus longe absistens a patre uniuersorum .. . adest enim ei semper uerbum et sapientia, filius et spiritus, per quos et in quibus omnia libere et sponte fecit, ad quos et loquitur, dicens: Faciamus, &c. So Theophili Antioch. lib. ii. ad Autolycum p. 114, edit. Oxon.: οὐκ ἄλλῳ δέ τινι εἴρηκε, ποιήσωμεν, ἀλλ᾽ ἢ τῷ ἑαυτοῦ λόγῳ καὶ τῇ ἑαυτοῦ σοφίᾳ. And cp. note on ἑαυτῷ in § 5. 5 σολομῶνος]. Irenaeus in the same context (see note 4) cites this passage also, in proof that Wisdom or the Spirit was with the Father ante omnem constitutionem. But he distinguishes between the Word and the Wisdom—a stage of the argument at which the author of this dialogue has not yet arrived. Neither has Tertullian in his adu. Prax. arrived at it, for he writes ch. 19; Aut si MS. τίς. MS. ἢ. Gen. 3”. θεὸς ex Arm. add. MS. τίς Ὁ τὰ Fol. 39. Proy.87—*, MS. ἥμην. MS. ἥμην ubi nv add. sec. m. (7). MS. προσέ- τίς MS, 7 MS. Gen. 18". Gen. 1817-35, το Lhe Dialogue between Athanasius and Zacchaeus ͵ 1 > , ᾿ 2 - ἡνίκα ἡτοίμαζε τὸν οὐρανόν, ουμπαρήμην αὐτῷ, καὶ ἤμην Ἐ παρ᾽ αὐτῷ ᾿ ἁρμόζουσα’ καὶ τό, ἐγὼ ἤμην H* προσέχαιρεν Ἐ: Ay > ‘ Ἵ; ig ey ε ΄ ζ(ακχαίος εἶπε: Μὴ εἶπεν ὅτι ἐγὼ ἤμην ὁ θεός ; ᾿ ΄ > Fs ͵ je ΄ ς ' \ ' ἀθανάσιος εἶπε: ΤΠροκοπτέτω ὁ λόγος ἡλικίᾳ καὶ σοφίᾳ πνευ- ματικῇ : (axxaios εἶπε: Δεῖξον ὅτι θεὸς καὶ ἄλλος ἐστίν : > 2 ΄ A ἀθανάσιος εἶπεν : “Edy μὴ μάθῃ τις τὰ στοιχεῖα, συλλαβὰς ἀναγνῶναι οὐ δύναται" ἀνάγκη οὖν σε στοιχειωθῆναι καὶ οὕτως νοῆσαι τὰ λεγόμενα καὶ σημαινόμενα διὰ τῶν στοιχείων : 14. (ακχαίος εἶπεν : ᾿Ιδοὺ ἔγνων ὅτι ἔστι τις δύναμις ἣ * προσέχαιρεν ὁ θεός" μή, ὅτι καὶ θεός ἐστιν ἔδειξας ; «ἡ 2 ro “ ἀθανάσιος εἶπεν : ᾿Εὰν λέγῃ ἡ γραφή᾽ καὶ ὥφθη κύριος ὁ θεὸς τῷ ἀβραάμ 3. καὶ εἶπεν: οὐ μὴ κρύψω ἐγὼ ἀπὸ ἀβραὰμ τοῦ παιδός μου ἃ ἐγὼ sic solus (sc. Deus) extendit (sc. coelum), quomodo isti praesumunt in peruersum haeretici, quasi singularis, non admittatur sophia illa dicens, cum pararet coelum ego aderam ili, Et si dixit apostolus, guzs cognouit sensum Domini, et quis illi consilio Juit, utique praeter sophiam fuit, quae illi aderat. In ipso tamen et cum illo wszversa compingebat, non ignorante quid faceret. Praeter sophiam autem, praeter filium dicit, qui est Christus; sophia et wv/ws dei, secundum Apostolum, solus sciens sensum patris.... Nisi enim fallor et alibi scriptum est: sermone etus coeli firmati sunt et Spiritu etus omnis uirtus eorum. Et sermo autem, uirtus et sophia, ipse erit Dei filius. ; 1 προκοπτέτω]. 1.6. the argument will advance Zacchaeus in understanding. Cp. § 30 ἵνα σε εἰς τοῦτο προκόψαντα. This is perhaps more natural to the context than to suppose that it was the divine word which was to grow in wisdom and so become God. The latter was an heretical notion ascribed by Hippolytus Haer. vi. 17 to the followers of Simon magus: ἐὰν δὲ στρέφηται (ἡ φλογίνη ῥομφαία) εἰς σπέρμα καὶ γάλα, ὁ δυνάμει ἐν τούτοις κατακείμενος λόγος τοῦ προσήκοντος καὶ τύπου κυρίου, ἐν ᾧ γεννᾶται λόγος, τυχών, ἀρξάμενος ὡς ἀπὸ σπινθῆρος ἐλαχίστου, παντελῶς μεγαλυνθήσεται καὶ αὐξήσει καὶ ἔσται δύναμις ἀπέραντος, ἀπαράλλακτος, [ἴση καὶ ὁμοία αἰῶνι ἀπαραλλάκτῳ μηκέτι γινομένῳ εἰς τὸν ἀπέραντον αἰῶνα]. Athanasius protests against it being supposed that it was the λόγος which advanced in wisdom and stature according to Luke 2°”. * 7@GBpadp|. Tisch. has ὠφθη δὲ αὐτῷ ὁ θεός. So Justin M. dial. 275 a and all other sources. But Philo has the reading of our dialogue in the Qu. in Gen. Sermo iv. § 1. Some Fathers in citing have τῷ ’ABpadp, e.g. Theodoret dial. i. ch. 21. Also Greg. Nyss. liber de Cognitione Dei θεογνωσία apud Euthym. zig. Panoplia (Migne 130, 261 A). The Dialogue between Athanasius and Zacchaeus τὸ ποιῶ. ἀβραὰμ δὲ γινόμενος ἔσται εἰς ἔθνος μέγα καὶ πολύ. Kai ἐν- εὐλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς ἤδει! γὰρ ὅτι συντάξει τοῖς υἱοῖς αὐτοῦ καὶ τῷ οἴκῳ αὐτοῦ μετ᾽ αὐτόν. καὶ φυλάξουσι τὴν ὁδὸν 3 κυρίου τοῦ θεοῦ" τοῦ ποιεῖν ἐλεημοσύνην ὃ καὶ κρίσιν: ὅπως ἂν ἐπαγάγῃ κύριος ὃ θεὸς ὁ ἐπὶ ἀβραὰμ ἅ ἐλάλησε πρὸς αὐτόν: εἶπε δὲ κύριος ὁ θεόοδ' κραυγὴ σοδόμων καὶ γομόρρας πεπλήθυνται πρός με, καὶ αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα. καταβὰς οὖν ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν συντελοῦνται τὴν ἐρχομένην πρός με. εἰ δὲ μή, ἵνα γνῷ. καὶ ἀποστρέψαντες ἐκεῖθεν οἱ ἄνδρες, ἢλθον εἰς σόδομα. ἀβραὰμ δὲ ἦν ἔτι ἴ ἑστηκὼς ἐναντίον τοῦ κυρίου. καὶ εὐλογήσας 8 ἀβραὰμ εἶπεν: μὴ συναπολέγῃοϑ δίκαιον μετὰ ἀσεβοῦς. καὶ ἔσται ὁ δίκαιος ὧς ὃ ἀσεβήο, ΕΥ̓ΘῪ τὸ ἐὰν ὦσι πεντήκοντα δίκαιοι ἐν TH πόλει ἀπολεῖς αὐτούς; οὐκ ἀνήσεις πάντα τὸν τόπον ἐκεῖνον 19, ἕνεκεν τῶν πεντήκοντα δικαίων, ἐὰν ὦσιν ἐν αὐτῆ; μηδαμῶς σὺ ποιήσεις τὸ ῥῆμα]! τοῦτο, ἀποκτεῖναι δίκαιον μετὰ ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος ὧς ὁ ἀσεβής; μηδαμῶς ὁ κρίνων πᾶσαν γῆν 1 ἤδει]. Tisch. ἤδειν, Holmes 56 has ἤδει. 2 τὴν ὁδόν]. Tisch. ras ὁδοὺς and omits after κυρίου the words τοῦ θεοῦ" τοῦ. Holmes 56, 106, 129, 134, Chrys. i. 82, iv. 426 agree with pseudo-Athan. in adding τοῦ θεοῦ, and 108 compl. have τοῦ before ποιεῖν. No other text has τὴν ὁδόν, which the Hebrew implies. 3 ἐλεημοσύνην]. Tisch. δικαιοσύνην, which is given in all other sources. It is an alternative rendering of the Hebrew word, and in later Hebrew the more usual sense. See Matt. 6" in Tisch. ed. oct. * 6 θεός]. Tisch. omits, and below for a reads πάντα ὅσα. Holmes 76, 106, 134, Arm. add ὁ θεός. Holmes 15, 72, 82, Euseb. ii. 233 and Chrys. l.c. read ἅ for πάντα ὅσα. ὃ. κύριος ὁ θεός]. Tisch. κύριος only. Holmes 56, 129, and several other minusc. add ὁ θεός, also Caten. Nic. , 6 συντελοῦνται]. Tisch. and all other sources read this word after πρός pe. 7 ἣν ἔτι]. Tisch. ἔτι ἦν and om. τοῦ before κυρίου. Holmes 72, 129, Cat. Nic., Aug. have ἦν ἔτι. 8 εὐλογήσας], Tisch. ἐγγίσας, which is in all other sources. εὐλογήσας is perhaps a misreading of the Hebrew, viz. ba for Ww". ® συναπολέγῃΞ]. Due to a misreading of ΠΡΌ as DDN. Tisch. συναπολέσῃς. 10 ἐκεῖνον]. Tisch. om. Holmes 1=cod. Cotton. has ἐκεῖνον, so has Philo. 1 τὸ ῥῆμα]. Tisch, praem. ὡς and below has τοῦ ἀποκτ. MS. pat. κρίσιν usque εὕρω sup. lit.scr. pr. man. εὔρω. ὑφήλων ἔως. Gen.19*", 12 Lhe Dialogue between Athanasius and Zacchaeus > ’ ' ? δὲ , ε , le 21 2 ao 5. , οὐ ποιήσεις κρίσιν; εἰπε δὲ κύριος ὁ Bedc! ἐὰν 5 εὕρω " ἐν σοδόμοις πεντήκοντα δικαίους ἐν TH πόλει, ἀφήσω πάντα τὸν τόπον dt αὐτούς. καὶ οὕτως ὃ ὑφελὼν * πέντε: καὶ πάλιν πέντε" ἦλθεν ἕως * δέκα, τίνα οὖν λέγεις τῷ ἀβραὰμ ταῦτα λελαληκέναι, αὐτὸν τὸν θεόν͵ ἢ τὴν δύναμιν αὐτοῦ ; ΄ τ EN Χ ᾿, ἀακχαίος εἶπεν : Αὐτὸν τὸν θεόν : = Ul 2 , 15. ἀθανάσιος εἶπεν : “Or ἂν λέγῃ ἡ γραφή: καὶ κύριος ὁ θεὸς 4 ἔβρεξεν ἐπὶ σόδομα καὶ γόμορρα θεῖον καὶ πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ. καὶ κατέστρεψε τὰς πόλειο ταύτας καὶ πᾶσαν τὴν περίχωρον. ἄρα παρὰ ποίου κυρίου κύριος ὁ θεὸς ἔβρεξε ἐπὶ σόδομα καὶ γόμορρα θεῖον καὶ πῦρ: 1 ὃ θεός]. Tisch. omits. 2 ἐὰν κιτιλ.]. Tisch. : ἐὰν ὦσιν ἐν Σ. π. δίκαιοι ἐν τῇ π. ἀφήσω ὅλην τὴν πόλιν καὶ πάντα τὸν τόπον. The version ἐὰν εὕρω κιτ.λ. is in codd. i. iii. x. 15, 31, 56, 72, 82, 106, 129. 8 καὶ ows]. Apollinarius de 5. Trin. dial. iii. ch. ii. copies this passage, for after citing Gen. 18'—*°, as far as τὸν τόπον δι᾿ αὐτούς he goes on thus, καὶ οὕτως ὑφείλας πέντε καὶ πάλιν πέντε, ἦλθεν ἕως δέκα, 4. δ θεός]. This addition is only read in two of Holmes’ Codd. viz. 56=Cod. Paris. III saec. xii. and 129=Cod. Vatic. 1252, saec. xiii. None of the older Latin fathers cited by Sabatier add deus after dominus. Tertullian alone adds it and draws the same inference as our dialogue, adu. Prax. 16: Filius itaque est, qui et ab initio indicauit, turrem superbissimam elidens...pluens super Sodomam et Gomorram, ignem et sulphurem, Deus a Deo. ὃ παρὰ ποίου κυρίου], Tert. adu. Prax. 13: Et Esaias haec dicit: Domine quis credidit auditui nostro, et brachium domini cui reuelatum est? Brachium enim suum non dixisset, si non dominum patrem et dominum filium intelligi uellet. Etiam adhuc antiquior genesis: E¢ pluzt dominus [deus] super Sodomam et Gomorram sulphur et ignem de coelo a domino. Waec aut nega scripta, aut quis es ut non putes accipienda, guemadmodum scripta sunt (scil. κύριος ὁ θεός), Maxime quae non in allegoriis et para- bolis, sed in definitionibus certis et simplicibus habent sensum. This caution against an allegorical interpretation seems to glance at the Jew’s suggestion (in § 16) that dominus in this text means an amge/. The immediate sequel in Tertullian proves that he also added deus after dominus. It is as follows: Quod si ex illis es, qui tunc dominum non sustinebant Dei se filium ostendentem, ne eum dominum [?+deum] crederent: recordare tu, cum illis, scriptum esse: Ego dixi uos Dii estis, et filit altissimt. Et stetit deus in Ecclesia deorum ut si, homines per fidem filios Dei factos, Deos scriptura pronunciare non timuit, scias illam multo magis uero et unico Dei filio domini [?+ Dei] nomen iure contulisse. Ergo, inquis, prouocabo te, ut hodie quoque ex auctoritate istarum scripturarum constanter duos Deos (therefore Tertull. added deus) The Dialogue between Athanasius and Zacchaeus τῷ (axyaios εἶπεν: Οὐ λέγει κύριος ὁ θεὸς ἐβρεξεν᾽ ἀλλὰ κύριος ἔβρεξεν: ἀθανάσιος : Καὶ μάλιστα τὰ πλείονα * τῶν ἀντιγράφων, Κύριος ὁ θεὸς 1 ἔχουσιν. δῶμεν δὲ ὅτι οὐ πρόκειται ὁ θεός: οὔκ ἐστι δῆλον ὅτι Ἐ ὁ βρέξας eae: ὁ εἰρηκὼς τῷ λώτ' ἰδοὺ ἐθαύμασά σου TO πρόσωπον καὶ ἐπὶ τῷ ῥήματι ῃ ἊΝ nn ‘ ᾿ " ͵ ae > ’ τούτῳ TOO μὴ καταστρέψαι τὴν πόλιν περὶ ἧς EAGAHGAC : 16. ζακχαίος εἶπεν : Οὔ ἀλλὰ τὸ κύριος ἔβρεξεν ἐπὶ σόδομα καὶ ' ‘ ͵ ~ Ν θ iy a> » 2 y+ Ν γόμορρα παρὰ κυρίου πῦρ καὶ θεῖον. τοῦτ᾽ ἔστιν͵ ἄγγελος 5 ἔβρεξεν παρὰ κυρίου τοῦ θεοῦ: ἀθανάσιος : Καὶ τὸν μὲν ἄγγελον κυρίου κύριον λέγεις" τὴν δὲ δύναμιν αὐτοῦ κύριον οὐ λέγεις ; et duos Dominos praedices. And see also the citation in note on ὁ θεός which clinches the reading: dominus deus. Except in this one citation Tertullian’s text has been adjusted to the common reading of Gen. 19% which omitted devs. Cp. also Justin M. dial. 276 D and Novatian. de Trin. cap. 16 (21), who uses Gen. 19” in the same way, but without adding deus after dominus. 1 Κύριος ὁ θεό5]. Justin M. dial. 279 A, B: καὶ ὁ κύριος ἔβρεξεν εἰς Σόδομα καὶ Γόμορρα θεῖον καὶ πῦρ παρὰ κυρίου K.T.A.... καὶ πάλιν παυσάμενος ἐπέφερον" Καὶ νῦν οὐ νενοήκατε; φίλοι, ὅτι ὁ εἷς τῶν τριῶν, ὃ καὶ θεὸς καὶ κύριος τῷ ἐν τοῖς οὐρανοῖς ὑπηρετῶν, κύριος τῶν δύο ἀγγέλων ; προσελθόντων γὰρ αὐτῶν εἰς Σόδομα, αὐτὸς ὑπολειφθεὶς προσωμιλεῖ τῷ ᾿Αβραὰμ τὰ ἀναγεγραμμένα ὑπὸ Μωυσέως" οὗ καὶ αὐτοῦ ἀπελθόντος μετὰ τὰς ὁμιλίας, ὁ ᾿Αβραὰμ ὑπέστρεψεν εἰς τὸν τόπον αὐτοῦ. οὗ ἐλθόντος, οὐκέτι δύο ἄγγελοι ὁμιλοῦσι τῷ Λὼτ ἀλλ᾽ αὐτός, ὡς ὁ λόγος δηλοῖ, καὶ κύριός ἐστι, παρὰ κυρίου τοῦ ἐν τῷ οὐρανῷ... λαβὼν τὸ ταῦτα ἀπενεγκεῖν (? ἐπενεγ- κεῖν) σοδόμοις καὶ γομόρροις κ-τ.λ. In the above the words ὁ καὶ θεὸς καὶ κύριος suggest that Justin read ὁ θεός after κύριος in his text of LXX. But although Gen. 19” is cited more than once, θεός is never added. Yet he again implies the addition in the same dialogue 357 Ὁ: καὶ ὅτι κύριος ὧν ὁ χριστύς, καὶ θεὸς θεοῦ vids ὑπάρχων, καὶ δυνάμει φαινόμενος πρότερον ὡς ἀνὴρ καὶ ἄγγελος, καὶ ἐν πυρὸς δόξῃ, ὡς ἐν τῇ βάτῳ, πέφανται καὶ ἐπὶ τῆς κρίσεως τῆς γεγεννημένης ἐπὶ σόδομα, ἀποδέδεικται ἐν πολλοῖς τοῖς εἰρημένοις. And also in the next passage 358 D: ὅταν λέγῃ" ΓἜβρεξε κύριος πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ, δύο ὄντας ἀριθμῷ μηνύει ὁ λόγος ὁ προφητικός, τὸν μὲν ἐπὶ γῆς ὄντα, ὅς φησι καταβεβηκέναι ἰδεῖν τὴν κραυγὴν σοδόμων, τὸν δὲ ἐν τοῖς οὐρανοῖς ὑπάρχοντα, ὃς καὶ τοῦ ἐπὶ γῆς κυρίου κύριός ἐστιν, ὡς πατὴρ καὶ θεός, αἴτιός τε αὐτῷ τοῦ εἶναι καὶ δυνατῷ καὶ κυρίῳ καὶ θεῷ. Here the last words presuppose the addition of ὁ θεός in the LXX text. Justin either copied his argument from a writer who had the addition θεός or else his own text has been tampered with. 2 ἄγγελος]. Justin M. (dial. 357 Ο, Ὁ and 275 B,C) also uses Gen. 19” to prove that there is a θεὸς ἕτερος τοῦ τὰ πάντα ποιήσαντος θεοῦ, ἀριθμῷ λέγω ἀλλ᾽ ov γνώμῃ. But he has no objection to this θεὸς καὶ κύριος ἕτερος ὑπὸ τὸν ποιητὴν τῶν ὅλων (275 C) being called an angel, as announcing to man the commands of the supreme God and Father. πλείωνα MS. δηλονότι Gen. ἀπο τῷ Ps. 10374, ἐν MS. Fol, 39 y°. γεννήτορ MS. προσέθεικεν γεννήτορ MS. 14 Lhe Dialogue between Athanasius and Zacchaeus 4 ‘> < ES ef Ν » ,΄ Ἵν x 4 ~ ¢axxatos εἶπεν : Εἶπον ὅτι τὸν ἄγγελον κύριον εἶπε, παρὰ κυρίου τοῦ “ ΄ Ν x Ν , μι , θεοῦ βρέξαντα. μὴ γὰρ τὴν δύναμιν εἶπεν κύριον ; ᾽ ΄ > y ᾽ ᾽ a a ΄, “ ΄ ᾿ 17. ἀθανάσιος εἶπεν: Εἴπαμεν ἐν ἀρχῇ τοῦ λόγου ὅτι γέγραπται πάντα ἐν σοφία ἐποίησεν: δηλονότι" εἰ τὰ πάντα καὶ τοῦτο: ἕν γὰρ τῶν lA ΝΥ παν Ἂς , “a ‘ A 2 ‘ SP. ΝΥ » πάντων καὶ αὐτὸ τὸ βρέξαι πῦρ καὶ θεῖον ἐπὶ σόδομα καὶ γόμορρα: (axyxatos εἶπε: Κύριος οὖν ὁ θεὸς παρὰ κυρίου τῆς σοφίας ἔβρεξεν ; ἀθανάσιος εἶπεν: Οὔ ἀλλὰ αὐτὴ ἡ σοφία κύριος καὶ θεὸς οὖσα ἔβρεξε παρὰ κυρίου τοῦ θεοῦ πῦρ καὶ θεῖον : ζακχαίος εἶπε: ᾿Αλλ᾽ οὐκ εἶπε παρὰ κυρίου τοῦ θεοῦ, ἀλλὰ παρὰ κυρίου ἄρα οὖν ἡ μὲν σοφία κύριος ὁ θεὸς λέγεται, ὁ δὲ θεὸς κύριος μόνον ; > 2 ~ 18. ἀθανάσιος εἶπεν : ᾿Επεὶ δὴ πᾶσίν ἐστιν ὁμολογούμενον ὅτι ὁ αἴτιος Ν ΄ lod , “2 2 ΤᾺ Ν Paw) BY a et Meta Ν καὶ γεννήτωρ: τῆς σοφίας κύριος ἐστὶ καὶ θεός" διὰ τοῦτο ἐπ᾽ αὐτῷ τὸ > ἐξ »ν κύριος μόνον εἶπεν" ἐπὶ δὲ τῆς σοφίας καὶ τὸ θεὸς προσέθηκεν *, ἥδει γὰρ] τοὺς ἀπειθοῦντας αὐτῷ : 19. ¢axxatos εἶπε: Avo οὖν θεοί; > ane -~ ἀθανάσιος εἶπε: Μὴ γένοιτο 2 τοῦτ᾽ εἰπεῖν : (ακχαίος εἶπεν: Εἰ ὁ θεός, θεὸς καὶ γεννήτωρ Ἐ, καὶ θεὸς ἡ σοφία, 4 4 δύο θεοί : ς ἀθανάσιος εἶπε: Avo θεοὶ * οὐκ εἰσίν" ἐπεὶ δὴ ἡ αὐτή ἐστι φύσις, καὶ 1 ἤδει γάρ]. After citing Gen. 105) and “ἢ and drawing the same inferences there- from as our dialogue, Tertullian (adu. Prax. 13) has a passage which may almost have been suggested by this clause: quoniam retro et duo Dii (therefore he read κύριος ὁ θεός in Gen. 19”) et duo domini praedicabantur, ut ubi uenisset Christus, et Deus agnosceretur et dominus uocaretur, quia filius dei et domini. Si enim una persona et Dei et domini in scripturis (6. g- in Gen. 19”) inueniretur, merito Christus non esset admissus ad nomen Dei et ad domini. (This again argues that Tertull. read κύριος ὁ θεός in Gen. 19.).... At ubi uenit Christus, et cognitus est a nobis, quod ipse, qui numerum retro fecerat (i.e. in Gen. 19%* he had been distinguished as a person and agent from the Father), factus secundus a patre, et cum spiritu tertius; et iam pater per ipsum plenius manifestatus: redactum est iam nomen Dei et domini in unione, 2 μὴ γένοιτο---σοφία, δύο θεοί is omitted in Arm. through homoioteleuton. $ Avo θεοί]. Origen seems to glance at this passage when, in answer to Celsus’ The Dialogue between Athanasius and Zacchaeus 15 ev θέλημα, kal μία συμφωνία. καὶ ὥσπερ βασιλεὺς 1 λέγεται, καὶ ἡ τοῦ 7 ) 4 Ν 3 - ee a , Ale ~ ~ r | βασιλέως εἰκών, καὶ οὐ δύο βασιλεῖς" οὕτως θεός, Kal ἡ TOD θεοῦ εἰκὼν κα 7 a x 4 ’ Ν δ sf αὶ “-“ I 4 “ ᾽ 4 2 σοφία: καὶ οὐ δύο θεοί. καὶ ἐπὶ μὲν τοῦ ἀνθρώπου μιμητικῶς εἰκών, ἐπ δὲ τοῦ θεοῦ φυσικῶς ": 20. ἐακχαίος εἶπεν : Εἰ ὁ θεὸς ὁ θεός, καὶ θεὸς ἡ εἰκών, δύο θεοί: ἀθανάσιος εἶπε: Avo θεοὶ εἰσὶν ὅτ᾽ ἂν ἄλλο θέλημα τὸ πρωτότυπον" καὶ ἄλλο ἡ εἰκών" ὅτ᾽ ἂν δὲ τὸ αὐτὸ θέλημα 8, ἡ αὐτὴ γνῶσις 4, ἡ αὐτὴ objection that Christians sinned against God in worshipping as God his new servant (τὸν ἔναγχος φανέντα), he replies (c. Cels. viii. 12) : El δέ τις ἐκ τούτων περισπασθήσεται, μή πῇ αὐτομολοῦμεν πρὸς τοὺς ἀναιροῦντας δύο εἶναι ὑποστάσεις, πατέρα καὶ υἱόν... ἕνα οὖν θεόν, ὡς ἀποδεδώκαμεν, τὸν πατέρα καὶ τὸν υἱὸν θεραπεύομεν . . . θρησκεύομεν οὖν τὸν πατέρα τῆς ἀληθείας, καὶ τὸν υἱὸν τὴν ἀλήθειαν, ὄντα δύο τῇ ὑποστάσει πράγματα, ἕν δὲ τῇ ὁμονοίᾳ, καὶ τῇ συμφωνίᾳ, καὶ τῇ ταυτότητι τοῦ βουλήματος" ὡς τὸν ἑωρακότα τὸν υἱὸν ὄντα ἀπαύγασμα τῆς δόξης, καὶ χαρακτῆρα τῆς ὑποστάσεως τοῦ θεοῦ, ἑωρακέναι ἐν αὐτῷ, ὄντι εἰκόνι τοῦ θεοῦ, τὸν θεόν. 1 βασιλεύς]. Cp. Celsus in the passage referred to in the last note. His specific charge against the Christian was that he divided the kingdom of God, διαιρῶν τὴν τοῦ θεοῦ βασιλείαν καὶ στασιάζων. ὡς οὔσης αἱρέσεως, Kal ὄντος τινὸς ἑτέρου ἀντιστασιώτου αὐτοῦ: and lower down Celsus is cited as saying of the Christians: εἰ μὲν δὴ μηδένα ἄλλον ἐθεράπευον οὗτοι πλὴν ἕνα θεόν, ἢν ἄν τις αὐτοῖς ἴσως πρὸς τοὺς ἄλλους ἀτενὴς λόγος. More than a century later we meet with the scruple raised by Celsus in Lactantius (de vera Sap. lib. iv. c. 14): Ille (i.e. Jesus) uero exhibuit Deo fidem: docuit enim quod Deus unus sit, eumque solum coli oportere: nec unquam se ipse Deum dixit: quia non seruasset fidem, si, missus ut deos tolleret, et unum assereret, induceret alium praeter unum. 2 Cp. Basilii contra Sabellianos Homil. 27, Ed. 1618, Paris, p. 605 C: οὐδὲ yap ὁ κατὰ τὴν ἀγορὰν τῇ βασιλικη εἰκόνι ἀνατενίζων, Kal βασιλέα λέγων τὸν ἐν τῷ πίνακι, δύο βασιλέας ὁμολογεῖ, τήν τε εἰκόνα, καὶ τὸν οὗ ἐστὶν ἡ εἰκών' οὔτε ἐὰν δείξας τὸν ἐν τῷ πίνακι γεγραμμένον, εἴπῃ" οὗτός ἐστιν ὁ βασιλεύς, ἀπεστέρησε τὸν πρωτότυπον τῆς τοῦ βασιλέως προσηγορίας... εἰ γὰρ ἡ εἰκών, βασιλεύς. πολλῷ δήπου εἰκὸς βασιλέα εἶναι τὸν τῇ εἰκόνι παρασχόμενον τὴν aitiav’ ἀλλ᾽ ἐνταῦθα μέν, ξύλα καὶ κηρὸς καὶ ζωγράφου τέχνη, τὴν εἰκόνα ποιεῖ φθαρτὴν φθαρτοῦ μίμημα... ... ἐκεῖ δὲ ὅταν ἀκούσῃς εἰκόνα, ἀπαύγασμα νοεῖ τῆς δόξης. The heavier type denotes verbal agreement with our dialogue. Just above Basil has written : ὅπου γὰρ pia μὲν ἡ ἀρχή, ev δὲ τὸ ἐξ αὐτῆς" καὶ ἕν μὲν τὸ ἀρχέτυπον, pia δὲ ἡ εἰκών" ὁ τῆς ἑνότητος λόγος οὐ διαφθείρεται. διότι γεννητὸς ὑπάρχων ἐκ τοῦ πατρὸς ὁ υἱός, καὶ φυσικῶς ἐκτυπῶν ἐν ἑαυτῷ τὸν πατέρα, ὡς μὲν εἰκών, τὸ ἀπαράλλακτον ἔχει. 8. θέλημα]. Tert. adu. Prax. 4: qui filium non aliunde deduco, sed de substantia patris, nihil facientem sine patris uoluntate, omnem a patre consecutum potestatem : quomodo possum de fide destruere monarchiam, quam a patre filio traditam, in filio seruo. * ἣ αὐτὴ γνῶσις", Tert. adu. Prax. 22: Quod si ipsum nossent, patrem nossent : Gen. 2”, Exod. 15}. 16 The Dialogue between Athanasius and Zacchaeus γνώμη, ἡ αὐτὴ φύσις: εἷς Oeds!, διὰ τὸ ἀπαράλλακτον 2 τῆς οὐσίας" 2 4 Ν > QA ~ Ν > 4 r 3 ~ ἊΣ 4 4 ~ ἀμέλει καὶ αὐτὸς μωυσῆς TO ἀπαράλλακτον ὃ τῆς γνώμης ὁ Kal τοῦ θελήματος καὶ τῆς οὐσίας δεικνὺς τοῦ ἀνδρὸς καὶ τῆς γυναικός, μίαν σάρκα εἶπε λέγων ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ εἶ ’ Ae ot ε δύ 3 , 5 ͵ 6 ΝΥ 2 lal bon ΝΕ s τὴν μητέρα, καὶ ἔσονται οἱ δύο εἰς σάρκα ὃ μίαν 6, καὶ ἐν τῇ ὠδῇ λέγει ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν διὰ τὸ ταὐτὸν τῆς φύσεως" εἰ δὲϊ \ “ Ν ν ᾽ ΄ ΄ ΄ " « “ ae x τους ἱπποὺς και τοὺς ἀναβάτας, KQLTOL σώματα OVTA, EVLKWS ELTTEV, TOV non quidem quasi ipse esset pater et filius, sed quia per indiuiduitatem neque agnosci neque ignorari alter sine altero potest. 1 εἷς Meds]. Cp. Tertullian on the Trinity (Prax. 2): quasi non sic quoque unus sit omnia, dum ex uno omnia, per s#dstantiae scilicet unztatem : et nihilominus custodiatur οἰκονομίας sacramentum, quae unitatem in trinitatem disposuit, tres dirigens, patrem et filium, et spiritum sanctum. Tres autem, non statu, sed gradu; nec substantia, sed forma ; nec potestate, sed specie. Unius autem substantiae, et unius status, et unius potestatis; quia unus deus. ... Numerum sine diuisione patiuntur. 2 ἀπαράλλακτον]. See note on ὃ 93; Athanas. or. c. gentes 46 calls the Son the εἰκὼν ἀπ. τοῦ πατρός. No Greek sources before the fourth century use this phrase, which however is attributable to Lucian the Martyr and may underlie Tertullian’s phrases fer substantiae unitatem or per indiuiduitatem. 8 ἀπαράλλακτον]. Cp. De Sancta Trinitate Dialogus iii. in Migne’s Athanasius, vol. 28, col. 1204 D: ᾿Ορθύδοξος : Τέως οὖν εἰπέ μοι, εἰ ὁμολογεῖς οὐσίας καὶ βουλῆς καὶ δυνά- pews καὶ δόξης ἀπαράλλακτον εἰκόνα τὸν τοῦ θεοῦ υἱόν ; δΛλακεδόνιος : Ναί, ναί, ναί" τρίτον εἶπον. Ὃρθ. : Εἰ οὖν {τὴν αὐτὴν τὴν βουλήν, καὶ δύναμιν, καὶ δόξαν λέγεις τοῦ υἱοῦ καὶ τοῦ πατρός ; Mak. : οὐ λέγω’ οὐ γὰρ ἡ ἔκθεσις Λουκιανοῦ τὴν αὐτὴν λέγει βουλὴν καὶ δύναμιν καὶ δόξαν. ... ᾿Απαράλλακτον λέγω, τὴν αὐτὴν οὐ λέγω. So also in ch. 15, col. 1225 Ὁ. ‘ yvopns]. Cp. Justin dial. 276 D: θεὸς ἕτερός ἐστι τοῦ τὰ πάντα ποιήσαντος θεοῦ, ἀριθμῷ λέγω, ἀλλ᾽ οὐ γνώμῃ. ® εἰς σάρκα]. The union of man and wife is similarly invoked as a type of the union of the Father and Son in the dial. iii. de S. Trin. ch. 8, already referred to. ® μίαν]. Origen c. Cels. iv. 49 cites this text as a proof of the unity of Christ with his church ; and in vi. 47 in illustration of the ἄκρᾳ μετοχῇ of the ψυχή of Jesus with the Son of God, the only begotten and first-born of all creation. Τ᾿ εἰ δέ]. Render: ‘ But since he uses the singular of the horses and riders, in spite of their being bodies (and therefore exclusive of one another in space), he would not use a plural term of the bodiless God and of his word also God.’ So Tertull. com- menting on the text Z¢ ego et pater unum sumus says (adu. Prax. 22): unum dicit neutrali uerbo : quod non pertinet ad singularitatem, sed ad unitatem, ad similitudinem, ad coniunctionem, ad dilectionem patris, qui filium diligit, et ad obsequium filii, qui uoluntati patris obsequitur. The Dialogue between Athanasius and Zacchaeus 17 eed , ‘ ἂν > = , 6 x Bg ? x σ᾿ ἀσώματον θεόν, καὶ τὸν αὐτοῦ λόγον θεὸν ὄντα, οὐκ ἂν πληθυντικῶς BI , ἐκάλεσεν: 21. ζακχαίος εἶπε: Δῶμεν ὅτι θεός ἐστι καὶ ἡ σοφία, μὴ καὶ 61 χριστὸς ἐκ γυναικός ; ἀθανάσιος εἶπεν : Αὐτὴ ἡ σοφία, μόνη καὶ ἀληθῶς οὖσα ἐκ τοῦ θεοῦ θεός, ἀπολλυμένων τῶν ἀνθρώπων, ἠθέλησεν ἐπὶ τῆς γῆς ὀφθῆναι καὶ a , a 2 “- ~ τοῖς ἀνθρώποις συναναστραφῆναι᾽ ἵνα δι’ ἑαυτοῦ σώσῃ βουλήματι τοῦ Ν QA a“ ’ 6 A. la Ν c 4 2 ‘ ΄ ΄ πατρὸς τὸ τῶν ἀνθρώπων γένος. καὶ ἁγιάσας > τὴν παρθένον μαριάμ, ἔλαβεν ἐξ αὐτῆς σῶμα, ἵνα {ζσωματικῶςν ὃ μετὰ τῶν ἀνθρώπων συν- αναστραφεὶς ὡς ἄνθρωπος, διὰ τοῦ ὁμοίου", σώσῃ τὸ τῶν ἀνθρώπων γένος: 22. ζακχαίος εἶπε: Βλασφημεῖς ἄνθρωπε: λέγων τὴν σοφίαν τοῦ θεοῦ εἰς μήτραν ἀνθρώπου εἰσεληλυθέναι : 1 μὴ καὶ δ]. Tr.‘ Surely she is not also the Messiah born of a woman?’ The Arm. suggests that καὶ stood before ἐκ γυναικός. 2 Gyidoas]. Cp. dial. iii. de S. Trin. ch. 16 (col. 1228 B): Ὀρθόδοξος : Εἰπὲ οὖν, εἰ δύναται εἰκὼν θεοῦ εἶναι ἄνθρωπος, μὴ dv ἄρτιος" καὶ εἰ δύναται εἶναι ἄρτιος, μὴ ἁγιασθεὶς TO πνεύματι τῆς ἁγιωσύνης : Makeddvioc: Καὶ πάντες οὖν οἱ ἄνθρωποι πνεῦμα ἅγιον ἔχουσιν ; and id. dial. iv. col. 1252 C: οὔτε ἐξ ἀνθρώπου ἁπλῶς τῆς Μαρίας, ἀλλὰ πρότερον αὐτῆς ἁγιασθείσης. 3 (σωματικῶς 5]. The Arm. implies ἵνα σωματικῶς μετὰ τῶν. The word σωματικῶς might so easily be lost before μετὰ τῶν that I have ventured to add it in the Greek text. * διὰ τοῦ ὁμοίου]. Perhaps suggested by Rom. 8°6 θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί. Cp. Tertull. de Carne Christi 16: 2 scmzlitudine, inquit (apostolus), carnis peccati fuisse Christum: non quod similitudinem carnis acceperit, quasi imaginem corporis, et non ueritatem: sed similitudinem peccatricis carnis uult intelligi. ... Et sic in illa peccatum euacuatum: quod in Christo sine peccato habeatur, quae in homine sine peccato non habebatur. Irenaeus v. chs. 14 and 15 uses the same reasoning as our dialogue; e.g. in his ch. 14, § 2: Habuit ergo et ipse carnem et sanguinem, non alteram quandam, sed illam principalem Patris plasmationem in se recapitulans, exquirens id quod perierat. ...§3: Nunc autem per eam quae est ad se communicationem, reconciliauit Dominus hominem Deo patri, reconcilians nos sibi per corpus carnis suae. The dial. iv. de 8. Trin. ch. 5 copies this part of our dialogue : ᾿Απολλιναριαστής" Τοῦ σώματος τίς ἡ χρεία ; ᾿Ορθόδοξος : Διὰ πολλά" ὅτι ὀφθῆναι ἠθέλησε, καὶ ὅτι τὸ συναμφότερον ἦν ἀπολόμενον, καὶ διὰ τοῦ ὁμοίου τὸ ὅμοιον σῶσαι σταυρῷ καὶ πάθει ἑκουσίῳ ηὐδόκησεν, ς Taruch 535, πᾶσι MS. Jer. 15. πλάσε MS. Fol. 40 v°. 18 The Dialogue between Athanasius and Zacchaeus ἀθανάσιος εἶπεν: Μὴ tapdtrov!: καὶ ἀπὸ τῶν γραφῶν 3 σε πείθω" ὅτι οὐκ ἐν μόνῃ ὃ τῇ μήτρᾳ μαριὰμ ἔπλασεν ἑαυτῷ ναὸν * τὸ θεῖον *, ἀλλὰ καὶ ἐν πάσῃ: 5 τῇ μήτρᾳ γυναικός, ἡ σοφία πλάττει καὶ ἁγιάζει τοὺς 3 A 3 Je Leet tA yy ‘ “ , > , 6 ἀνθρώπους. ἀμέλει τῷ ἱερεμίᾳ ἔλεγε: πρὸ τοῦ με πλάσαι * σε ἐκ κοιλίας ὅ, ἐπίσταμαί ce, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας, ἡγίακά σε: ᾽ way Ν 4 ‘ σε %: ‘ jn Sa ’ 23. ¢akxaios εἶπε: Nai πλάττει καὶ δημιουργεῖ: μὴ καὶ εἰσέρχεται εἰς a . μήτραν; ἀθανάσιος εἶπε: Πρῶτον αὐτὴν τὴν μήτραν τῆς γυναικὸς οὐκ αὐτὸν λέγεις πεπλακέναι, καὶ πᾶν μέλος τοῦ σώματος ; ms > ΄ ζακχαίος εἶπε: Ναί: ἀθανάσιος εἶπεν : Εἰ τοίνυν Ἰ κατηξίωσε, πηλὸν λαβεῖν ἀπὸ τῆς γῆς Ν A can « “ A 7 4 Ν ~ wy Ψ » καὶ διὰ τῶν ἑαυτοῦ χειρῶν πλάσαι μήτραν, καὶ πᾶν εἴτι ἕτερον μέλος δια- πλάσσει: {τί βδελύσσειν) ὃ ἀκούσας ὅτι ἑαυτῷ ναὸν πλάσαι 9 ἀπὸ μήτρας 1 Μὴ ταράττου]. See note on μετὰ φύβου, § 93. 2 γραφῶν]. For the same argument similarly advanced see Adamant. de Recta Fide dial. sect. iv. pp. 362, 363 (ed. Lommatzsch, 1844). 3 οὐκ ἐν μόνῃ! The author of the dial. v. de 5. Trin. ch. 22 seems to have had this passage in view, for he makes the Apollinarist say: El θεοῦ ναὸς ἐγεννήθη ἐκ τῆς Μαρίας, περιττὴ 1) καινύτης τῆς eK παρθένου γεννήσεως" ναοὶ yap θεοῦ καὶ ἄνευ ταύτης ἄνθρωποι. Cp. also the utterance of Macedonius in the preceding note upon ἁγιάσας. * ναόν]. Cp. Hippolyti fragm. in Proverbia (Migne Patr. Gr. x. 625): χριστός, φησίν, ἡ τοῦ θεοῦ καὶ πατρὸς σοφία καὶ δύναμις, φὠκοδύμησεν ἑαυτῇ οἶκον, τὴν ἐκ παρθένου σάρκωσιν... ἡ ἄπειρος σοφία τοῦ θεοῦ φκοδόμησε τὸν οἶκον ἑαυτῇ ἐξ ἀπειράνδρου μητρός, ναὸν γοῦν σωματικῶς περιθέμενος. δ ἐν πάσῃ] Cp. Adamant. dial. 1.6. : ᾿Αδαμ. : Αὐτὴ γὰρ ἡ φύσις οὐκ ἐλέγχει, ὅτι μέχρι τῆς σήμερον 6 λόγος τοῦ θεοῦ πλάσσει τοὺς ἀνθρώπους ; ἢ χωρὶς τοῦ θεοῦ φὴς ζωοπλαστεῖσθαι ἐν τῇ μήτρᾳ τὸν ἄνθρωπον; Irenaeus, bk. v. ch. 15, § 3, cites Jerem. 1° to prove the same thesis: Quoniam autem in uentre plasmat nos Verbum Dei, ait Hieremiae: Priusquam plasmarem, &c. It appears that Irenaeus and Adamantius and Macedonius, like the author of our dialogue, held that every mother conceives ‘of the Holy Spirit’ no less than did the wife of Joseph. At the same time all four writers asserted the ‘virginity’ of Mary in the strongest terms. 5 ἐκ κοιλίας]. Tisch. ἐν κοιλίᾳ. Holmes iii. Origen i. 850, have ἐκ κοιλίας, 1 Ki τοίνυν]. Cp. with the argument Irenaeus, bk. v. ch. 15, § 2. 8 {τί βδελύσσει »]. I conjecturally replace these words from the Armenian, For they may have dropped out of the text owing to their similarity with διαπλάσσει which precedes. ® πλάσαι]. The Arm. indicates that we should read ἔπλασεν ἀπὸ μήτρας, ὃς κατηξίωσεν καὶ am ἀρχῆς κιτιλ. The Dialogue between Athanasius and Zacchaeus 19 ΄ MN eet Tt) a a 5 ξ “ 4 ri > Qr ΄ κατηξίωκεν͵ καὶ ἀπ᾿ ἀρχῆς ταῦτα δι᾽ ἑαυτοῦ κατεργάσασθαι: εἰ δὲ πλάττει͵ 4 Xd ΄ “ x x - bees ae? A ae Wat © 7 ἔσω ὃν πλάττει' πανταχοῦ yap ὃν τὸ θεῖον͵ καὶ τὸ ἔσω καὶ τὸ ἔξω ὡσαύτως ἔχει: ἔπειτα ὁ ἥλιος οὗτος ὁ ἡμεροφαής, καὶ ἐν σώμασι νεκροῖς γινόμενος, ‘\ 2 > 7 2 va + 10 ~ 3, 4. τὶ > By καὶ ἐν ἀκαθαρσίαις ἐπεκτεινόμενος οὐκ ἀδικεῖται, οὐ puatverai!, ἀλλὰ μᾶλλον ὠφελεῖ τὰ νεκρὰ καὶ δυσώδη, ξηραίνων αὐτά, καὶ ἀφανίζων τὴν δυσωδίαν καὶ νομίζεις σὺ τὸ θεῖον μιαίνεσθαι" οὐχὶ δὲ μᾶλλον πιστεύεις" ὅτι ἁγιάζει τὴν μήτραν, ἀνοίγει τὰς πύλας τῆς γαστρός, πάντα ὁ τεχνίτης οἰκονομεῖ, διασώζει, τελεσιουργεῖ: 24. (ακχαίος εἶπε: Καὶ ἡ σοφία τοῦ θεοῦ, ἐπὶ γῆς ὦφθη ; ἀθανάσιος εἶπε: Καὶ τί ξένον: ἀκούεις τοῦ ἱερεμίου λέγοντος" οὗτος © ‘ € A > , σ ‘ ee > a . CA ὁ θεὸς Hav: οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης, μετὰ ταῦτα 5 ἐπὶ τῆς γῆς ὦφθη, καὶ τοῖς ἀνθρώποιο συνανε- στράφη: 25. (ακχαίος εἶπεν : Οὐ γραφὴ * ἐν τῷ ἱερεμίᾳ ὃ: ἀθανάσιος εἶπεν : ᾿Ανάγνωθι τὰς ἐπιστολὰς τοῦ βαρούχ, ἵνα γνῷς καὶ ον ig Ψ πεισθεὶς * ὅτι γέγραπται: ζακχαίος εἶπεν: Οἶδα ὅτι ἐν αὐτῇ τῇ ἐπιστολῇ γέγραπται, ἀλλ᾽ χαίος εἶπεν: α ὅ ἢ τῇ ἢ γέγρ j > 2 σοι 4 vg " οὐκ ἐν τῷ {ερεμίιᾳᾷ : 1 Cp. S. Maximi Taurin. contra Iudaeos (Patr. Lat. 57, col. 797): Caro Christi ex femina nata est, quam deus fecit; nec pollui potest maiestas Christi in carne; si enim sol fulgens non inquinatur tactu quolibet, multo magis dominus solis inquinari non potuit, licet mundus mundam tetigerit. This work of Maximus recalls much that is in our dialogue and some things from Pseudo-Gregory Testimonia, e.g. the following: Descendit sicut pluuia in uellus (ps. 71); non cum ambitu, non cum strepitu ; sed rex coelestis humilis mundum ingressus est. 2 μετὰ ταῦτα]. Tisch. μετὰ τοῦτο and below καὶ ἐν τοῖς ἀνθρώποις. 83 ἱερεμίᾳ] This passage of Baruch is regularly cited by the earlier fathers as Jeremiah, e. g. Tertull. c. Gnost. ch. 8, Iren. Haer. iv. 34, 4: and compare the Altercatio Simonis, I. 6: receptissimus prophetarum Hieremias dicit: Hic est deus noster, &c. And Gisleberti Disput. Iudaei (in Migne Patr. Lat. vol. 159, col. 1026), where the Jew says: Illud enim quod de Ieremia posuisti: ‘Post haec in terris’... Ieremias non dixit, non scripsit. The Christian answers: Ieremiam hoc dixisse uniuersa per orbem ecclesia testatur et a primis temporibus primisque interpretibus uestris haec ita accepit, et sine ulla altercationis controuersia tenuit ecclesia Christi. Quamuis enim non habeatur in eo libro qui sub nomine Ieremiae titulatur, Ieremias tamen hoc dixit, quia ille qui hoc scripsit, ex ore Ieremiae hoc scripsit Baruch. G2 Baruch 3°. Baruch 36—38 3 ° 2 lege ἐγράφη. 2 lege πεισθῇς. MS. σύναισιν. ΠΕ GH MS. ἐγεννήθει. 6 Ts. 9°. 20 The Dialogue between Athanasius and Zacchaeus ἀθανάσιος : ‘Iepeuias μετὰ τοῦ βαροὺχ καὶ τῶν θρήνων καὶ τῆς > ~ ’ a 7 tA ‘ © ’ Ν 4 -~ ἐπιστολῆς εἰς ev βιβλίον γράφεται: καὶ ἱερεμίας τὰ τέσσαρα ταῦτα βιβλία ἕν ὀνομάζεται: 26. ¢akxaios εἶπεν : Οὐδέπω ἔδειξας ὅτι καὶ χριστὸς ἐστὶν ἡ copia: ἀθανάσιος : Θέλω σε ὁδηγῆσαι ἐπὶ τῷ ἀναγνῶναι, ὅτι θεὸς ἐπηγγείλατο : ηγῆ ῷ ἀναγνῶναι, nYY συναναστρέφεσθαι τοῖς ἀνθρώποιο’ Kal οὕτως σε ὁδηγηθέντα ἐκ τῆς γραφῆς, ἐλθεῖν εἰς σύνεσιν Ἐ: 27. ¢axxaios εἶπεν : ’Emi γῆς ὦφθη 6 θεός" καὶ συνανεστράφη τοῖς ἀνθρώποις ὅτε ἐν τῷ ναῷ τῷ ἁγίῳ ἐχρημάτιζε τοῖς προφήταις, καὶ τοῖς πατριάρχαις ; 10 4 = Ξ \ a 1 » γεν “ “ 3, ᾧ Η = ἀθανάσιος εἶπε: Meta tadta! εἴρηται ἐπὶ τῆς ric ὥφθη᾽ Kai τοῖς ἀνθρώποις συνανεστράφη" δηλονότι μετὰ τὸν νόμον' καὶ ἔτι ὁμοίως εἴρηται παρὰ τῷ προφήτῃ ἡσαίᾳ: λαός μου, οἱ μακαρίζοντες ὑμᾶς πλανῶσιν ὑμᾶς, καὶ Tac τρίβους τῶν ὁδῶν 2 ὑμῶν ταράττουσιν᾽ ἀλλὰ νῦν καταστήσεται εἰς κρίσιν κύριος. καὶ στήσει τὸν λαὸν εἰς κρίσιν 5" αὐτὸς κύριος εἰς κρίσιν ἥξει, μετὰ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ μετὰ τῶν ἀρχόντων αὐτοῦ: ὑμεῖς δέ, τί ἐνεπυρίσατε τὸν ἀμπελῶνά μου : 28. ¢axxalos εἶπε: Δεῖξον ὅτι ἀπὸ γυναικὸς ἐγεννήθη *: ἀθανάσιος : Πιστεύεις ἡσαίᾳ τῷ προφήτῃ ; ΄ - 4 ζακχαίος εἶπε: Ναί: ἀθανάσιος: “Akovooy αὐτοῦ λέγοντος" καὶ θελήσουσιν εἰ ἐγενήθησαν 4 Ξ ͵ σ ' > , [ PM ον cr ne : i Hen = c > ‘ πυρικαυστοι" ὅτι παιδίον €F€VVHOH μιν υιος, και ἐδόθη HULV, OUH apy”? 1 Cp. Gregentii Disputatio (see note (5) on ὃ 98 below), p. 604 A: καὶ εἰ ἀπιστεῖς, ὦ ἀσύνετε, τὸ ἑξῆς τοῦ στίχου σκόπησον. μετὰ δὲ ταῦτα, φησίν ... μετὰ ποῖα ταῦτα; μετὰ τὸ τὸν νόμον δοῦναι, μετὰ τὸ προφήτας παρασχεῖν. 2 τὰς τρίβους τῶν ὁδῶν]. Tisch. τὸν τρίβον τῶν ποδῶν and below στήσει εἰς κρίσιν τὸν λαὸν αὐτοῦ. The reading τὰς τρίβους is in Holmes 24, 87, 91, 97, 228, 309 and Compl. τῶν ὁδῶν ὑμῶν in Justin M. p. 421 alone. It renders the Hebrew, which the LXX ordinary text ποδῶν does not. 8 τὸν λαὸν eis κρίσιν]. Tisch. εἰς xp. τ. λ. αὐτοῦ. * ἐγενήθησαν]. Tisch. ἐγένοντο. Many of Holmes’ codd. e.g. 90, 228, have ἐγενήθησαν, also Euseb. Cyrill. Alex. Chrys. 5 ἀρχή]. Tisch. adds ἐγενήθη. Holmes 90, 228, 304, 307, 308; Const. Apost. lib. v. c. 16; Clem, Al. p. 112; Euseb. Dem. Evang. p. 336 and others omit. The Dialogue between Athanasius and Zacchaeus 21 ἐπὶ τοῦ ὦμου αὐτοῦ. καὶ καλεῖται TO ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος" θαυμαστὸς σύμβουλοο’ θεὸς ἰσχυρὸς ἐξουσιαστής" ἄρχων εἰρήνης" πατὴρ τοῦ μέλλοντοο αἰῶνος !: 29. ζακχαίος εἶπε: Καθὼς οὖν λέγεις, ἡ σοφία τοῦ θεοῦ ἀπέθανεν ; 3 4 ? BY ‘ ‘ 2 ~ ψ{ , Oy ΄ ΄ ἀθανάσιος : ᾿Εὰν σοὶ μὴ ἀναγνῷ ὅτι θέλων ἀπέθανεν, καταγίνωσκέ μου ὡς ἀμαθοῦς" ἐὰν δὲ ἀναγνῷς, φοβήθητι καταγελῶν" μὴ εὑρεθῇς ἐν ἡμέρᾳ κρίσεως καὶ εἴπῃς" ὅτι οὗτός ἐστιν ὃν ἔσχομεν " εἰς καταγέλωτα : 4 ἊΝ ~ SEEN “ “ \ ‘4 ¢axxatos εἶπε: Δεῖξον ἀπὸ τῶν γραφῶν Kai πείθομαι : 320. ἀθανάσιος : Τέως ὁμολόγησον ὅτι ὁ θεὸς ἐτέχθη ἐπὶ τῆς γῆς" καὶ δε Soe} Go , Ἀν τῆν « » ς 7, a3 a ce Ω οὗτός ἐστιν ὁ ἐμμανουήλ, περὶ οὗ εἶπεν ὁ προφήτης ἡσαίας : ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει 5: καὶ τέξεται υἱόν᾽ καὶ καλέσουσι τὸ ὄνομα αὐτοῦ ἐμμανουήλ, ὅ ἐστι μεθερμηνευόμενον μεθ᾽ ἡμῶν ὁ θεόο᾽ ἵνα σε εἰς τοῦτο ΄ τ ταν τῷ ΄ SaaS, CEN ΄ ten S| προκόψαντα πείσω" ὅτι θέλων ἀπέθανεν ὑπὲρ πάντων ἡμῶν : , nagar > \ " ΄ ἜΞΩ ee 31. gaxxatos* εἶπε: Πᾶς yap ἄνθρωπος δίκαιος " οὔκ ἐστι θεός: ἀθανάσιος : ᾿Αλλ᾽ οὐδεὶς ® ἐμμανουήλ, οὐδεὶς ἐκ παρθένου : (axxaios * εἶπεν : "ἔχεις γὰρ πεῖσαί με ὅτι παρθένος οὖσα ἐγέννησεν ς ’ ἡ μαρία; 1 θαυμαστὸς---αἰῶνος]. Tisch.om. Field (Hexapla, ad loc.) has this note: De hac insigni interpolatione, quam etsi in nonnullis libris asteriscos appositos habet, origine antiquiorem esse ex testimoniis Irenaei et Clementis Alex. probari potest, etc. It is also found in Euseb. Dem, Evang. p. 336 C. 3 ἔσχομεν]. Tisch. οὗτος ἢν ὃν ἔσχομέν ποτε εἰς γέλωτα. Chrys. vili. 469 reads ἐστιν and omits more. Holmes 55 has εἰς καταγέλωτα. 8. ἕξει]. Tisch. λήψεται. * καλέσουσι]. Tisch. καλέσεις. ® Sixatos|. A reference to the Jewish belief so prominent in Philo and N. T. that the just man is the ransom, λύτρον, of the unjust. Zacchaeus replies that the mere circumstance of a man willingly dying for all only proves him to be just, but does not prove him to be God. § οὐδείς]. Cp. Justin M. dial. 291 A: ὅτι μὲν οὖν ἐν τῷ γένει τῷ κατὰ σάρκα ἀβραάμ, οὐδεὶς οὐδέποτε ἀπὸ παρθένου γεγέννηται οὐδὲ λέλεκται γεγεννημένος ἀλλ᾽ ἢ οὗτος ὁ ἡμέτερος χριστός, πᾶσι φανερόν ἐστι. Καὶ ὁ Τρύφων ἀπεκρίνατο" ἡ γραφὴ οὐκ ἔχει" ᾿Ιδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, ἀλλ᾽ ᾿Ιδοὺ ἡ νεᾶνις... In the citation the author of our dialogue read ἔξει with Matt. and some texts of LXX. There seems to be a literary connexion between him and Justin in this passage. But Tryphon in Justin argues that the prophesy of Isaiah concerned Hezekiah. Sap. 5% Fol. 40 v°. US ope Mat. 17. ὁ Ιουδαῖος in Arm. cod. 19. ὁ Ἰουδαῖος in both Arm, cod- ices. Is. sec, Matt. ὁ Ιουδαῖος ye in both Arm. cod- 22 The Dialogue between Athanasius and Zacchaeus Ἢ ε ἀθανάσιος εἶπεν: ‘O προφήτης εἶπεν" ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει" καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ ἐμμανουήλ᾽ 6 ἐστι μεθερμηνευόμενον μεθ᾽ ἡμῶν ὃ θεόο: 32. (ακχαΐίος " εἶπεν : ᾿Ιδοὺ ἡ νεᾶνις εἴρηται καὶ οὐχ ἡ παρθένος: ἀθανάσιος : Καὶ ποῖον 5 σημεῖον νεάνιδα (pr) παρθένον ἐξ ἀνδρὸς συλλαβοῦσαν τεκεῖν, τοῦ θεοῦ λέγοντος" αἴτησαι σημεῖον εἰς βάθος ἢ εἰς ὕψος" καὶ τοῦ προφήτου εἰρηκότος" οὐ μὴ αἰτήσω οὐδὲ μὴ πειράσω κύριον" καὶ διὰ τοῦτο ἐπαγαγόντος: μὴ μικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποις ; καὶ πῶς κυρίῳ παρέχετε ἀγῶνα; διὰ τοῦτο αὐτὸς κύριος δώσει ὑμῖν σημεῖον ἰδοὺ H παρθένος ἐν γαστρὶ ἕξει’ καὶ τέξεται υἱόν: καὶ καλέσουσι τὸ ὄνομα αὐτοῦ ἐμμανουήλ. τὸ μέγα σημεῖον, ὃ αὐτὸς κύριος ἀντὶ πάντων παρέσχεν͵ τοῦτο ἦν" ἵνα γυνὴ νεωτέρα ὃ συλλαβοῦσα [οὐκ] ' ἐξ ἀνδρὸς τέκῃ ia a ~ Ν Ua , 4 υἱόν, ἕνα τῶν κατὰ συνήθειαν ἀνθρώπων ; 1 Euseb. H. E. v. 8 declares that Theodotion of Ephesus and Aquila of Pontus substituted νεᾶνις for παρθένος. So Irenaeus, bk. iii. ch. 23. ? καὶ ποῖον]. In answering Tryphon’s objection that νεᾶνις only was meant by the Hebrew, Justin dial. 310 B has the same remark: Ei γὰρ ὁμοίως τοῖς ἄλλοις ἅπασι πρωτοτύκοις καὶ οὗτος γεννᾶσθαι ek συνουσίας ἔμελλε, TL καὶ ὁ θεὸς σημεῖον, ὃ μὴ πᾶσι τοῖς πρωτοτόκοις κοινόν ἐστιν, ἔλεγε ποιεῖν . . . ὡς μεγάλων πραγμάτων σημαινομένων, εἰ γυνὴ ἀπὸ συνουσίας τίκτειν ἔμελλεν, ὅπερ πᾶσαι ai νεάνιδες γυναῖκες ποιοῦσι πλὴν τῶν στειρῶν. There must be some literary connexion between this passage of Justin and § 32 of our dialogue. Cp. also Origen c. Cels. i. § 35: ὁ μὲν κύριος ἀναγέγραπται εἰρηκέναι τῷ "Αχαζ: αἴτησαι κιτιλ. Ἕ ξῆς δὲ τὸ διδόμενον σημεῖον, τό" ἰδοὺ k.7.A... . ΤΤοῖον οὖν σημεῖον, TO νεάνιδα, μὴ παρθένον τεκεῖν ; καὶ τίνι μᾶλλον ἁρμόζει γεννῆσαι ᾿Εμμανουήλ, τουτέστι" “μεθ᾽ ἡμῶν ὁ θεός" " ἄρα γυναικὶ συνουσιασθείσῃ, καὶ διὰ πάθους γυναικείου συλλαβούσῃ, ἢ Ere’ καθαρᾷ καὶ ἁγνῇ παρθένῳ. ... Ταῦτα δὲ λέγω, ὡς πρὸς τὸν ᾿Ιουδαῖον συγκατατιθέμενον τῇ προφητείᾳ. From this passage of Origen, who practically quotes our dialogue, I have ventured to restore μή in the text before παρθένον. 5 γεωτέρα]. The correspondence of Irenaeus c. Haer. iii. 26 with this passage of the Pseudo-Athan. is also verbal: Quod autem dixerit Esaias, Jz profundum deorsum uel in altitudinem sursum, significantis fuit, quoniam gui descendedbat, tpse erat et qui ascendebat. In eo autem quod dixerit: /fse dominus dabit signum, id quod erat inopinatum generationis eius significauit, nisi deus dominus omnium deus ipse dedisset signum in domo Dauid. Quid enim magnum aut quod signum fieret 7m eo guod adolescentula concipiens ex uiro peperisset, quod euenit omnibus quae pariunt mulieribus. I italicize in the last clause the words which echo our dialogue. * οὐκ] before ἐξ ἀνδρός is superfluous and absent from Armenian. So I bracket it. It can however be retained, if the sentence be not taken interrogatively. The Dialogue between Athanasius and Zacchaeus 23 33. ¢akxalos εἶπεν: Td σημεῖον ἦν Todt" ὅτι πρὶν WH γνῶναι τὸ , LJ ᾿ n” , yw Ν ᾿ - ’ , παιδίον καλεῖν πατέρα H μητέρα, ἔλαβε τὴν δύναμιν δαμασκοῦ, καὶ τὰ σκῦλα σαμαρείαο: > 4 ~ 7 ‘ n” a - a Ἂ ᾿ ἀθανάσιος: Ποῖον παιδίον πρὶν ἢ γνῶναι καλεῖν πατέρα H μητέρα, ἠπείθησε πονηρά ', τοῦ ἐκλέξασθαι τὸ ἀγαθόν: καὶ ἔλαβε τὴν δύναμιν δαμασκοῦ καὶ τὰ σκῦλα σαμαρείας" εἰ μὴ μόνος ὁ χριστός ; κειμένου γὰρ > a ) Ν a , 9 "Ἔν e 4 > 7 ᾽ Ν « a oo αὐτοῦ ἐπὶ τῆς φάτνης 2, ἦλθον of μάγοι ἀποσταλέντες ἀπὸ ἡρώδου, ἀναζη- τῆσαι 8 καὶ μηνῦσαι αὐτῷ, Kal τοῦτο μὲν οὐκ ἐποίησαν ὃ ἐπεζήτησεν * ὁ 7) μη , μ ησαν ὃ ἤτησεν * ὁ πὴ» - , \ aA ΄ ͵ 1 \ ͵ ἡρώδης" προσκυνήσαντεο δὲ αὐτῷ, δεδώκασι χρυσόν, λίβανον, καὶ σμύρναν. ’ ee τς ΠΕ 8 Ζ « \ By A x ΄ a ΄ x iva πληρωθῇ τὸ εἰρημένον᾽ πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ ᾽ 4 4 ~ ‘ Ν ΄ 7 μητέρα, λήψεται δύναμιν Sapackod, καὶ τὰ σκῦλα σαμαρείας : 34. (ακχαίος εἶπε: Δαμασκηνοὶ γὰρ ἦσαν οἱ μάγοι ; ἀθανάσιος: Παρὰ τῇ γραφῇ οἱ τὰ τοιαῦταῦ φρονοῦντες τοῖς αἰγυπτίοις͵ αἰγύπτιοι καλοῦνται" καὶ οἱ τὰ τοιαῦτα χαναναίοις, χαναναῖοι “-“ ἊΝ « X ~ 3 7 3 ~ a > [4 καλοῦνται: καὶ οἱ τὰ τοιαῦτα ἀμοραίοις, ἀμοραῖοι καλοῦνται: ἀμέλει 1 πονηρά]. LXX has ἀπειθεῖ πονηρίᾳᾳ Two MSS. only, 93 and 305, have accusative πονηρίαν. Justin M. 262 B has the same text as our dialogue: ἀπειθεῖ πονηρὰ τοῦ ἐκλέξασθαι τὸ ἀγαθόν. It would seem as if πονηρὰ τοῦ had stood in a text of the LXX used both by Justin and by the pseudo-Athanasius. The same resemblance in the form and matter of the citations of Isaiah between Justin and our dialogue occurs elsewhere. For example: Justin (262 B) cites as a continuous passage Is. 71} 15, as far as ἀγαθόν, then Is. 8*, and then in conclusion Is. 7" from καὶ καταληφθήσεται to the end. 2 bdrvys]. In Luke it is the shepherds and not the magi who come and find Jesus lying in the manger ἐν τῇ φάτνῃ. But the same combination of magi and manger meets us in a corresponding passage of Justin dial. 303 Ὁ : γεννηθέντος δὲ τότε τοῦ παιδίου ἐν Βηθλεέμ... ἐτετόκει ἡ Μαρία τὸν Χριστὸν καὶ ἐν φάτνῃ αὐτὸν ἐτεθείκει, ὅπου ἐλθόντες οἱ ἀπὸ AppaBlas μάγοι εὗρον αὐτόν. 8 ἀναζητῆσαι]. Cp. Protev. Iacobi, xxi. 2, where some MSS. read: ποῦ γεννᾶται ἀναζητήσατε. 4 ἐπεζήτησεν]. Similar language is used by Justin Μ. 304 Β: καὶ ὁ ἡρώδης, μὴ ἐπανελθόντων πρὸς αὐτὸν τῶν ἀπὸ ᾿Αρραβίας μάγων, ὡς ἠξίωσεν αὐτοὺς ποιῆσαι... . 5 τοι αὐτα is read thrice in the Greek MS. It seems obvious to read τὰ αὐτά. Yet the phrase of Tertullian in the corresponding passage (ob covsimilem impietatem) suggests τοιαῦτα, though the use of τοιαῦτα with a dative, as if it were παραπλήσια, is unparalleled. Is. 85: Mat, 2". Ezek. 16°. MS. εἶπεν. Arm. = 6 Ἰουδαῖος. Fol. 41 v°. ἔσται MS. 24 The Dialogue between Athanasius and Zacchaeus « 4 - x ~ ἔθ ἘΝ τι 6 ‘ ε a ἢ = a ς “2 ὁ προφήτης βοᾷ κατὰ τοῦ ἔθνους ὑμῶν᾽ ὃ πατὴρ ὑμῶν 1 ἀμοραῖος" ἡ γῆ ὑμῶν χετταία. οὕτως καὶ ἐπὶ τοὺς μάγους, τὰ αὐτὰ φρονοῦντα(ς) δαμασκηνοῖς {καὶ σαμαρείταις, δαμασκηνοὺς) ὃ καὶ σαμαρείτας ἐκάλεσεν : 25. ζακχαίος εἶπεν : Διὰ τί εἴπερ Ἐ ἔμελλεν ὁ χριστὸς ὃν λέγεις ἐπιδημεῖν, οὐ φανερῶς 4 ἔλεγον οἱ προφῆται ὅτι τάδε ἔσται: ἀλλὰ tA 4 4 ca Ν 4 ~ 3 » σποράδην μαρτύριά μοι φέρεις, ποτὲ τούτου τοῦ προφήτου, ποτὲ ἄλλου, καὶ ποτὲ ἑτέρου ; μὴ οὐκ ἠδύνατο εἷς αὐτῶν ἐκ τοῦ φανεροῦ εἰπεῖν" ὅτι μέλλει ἡ σοφία τοῦ θεοῦ σαρκοῦσθαι͵ καὶ τόδε παθεῖν καὶ τάδε ποιῆσαι ; > 4 a va > , ᾽ > 7 Ss πὸ τς a ἀθανάσιος : Τί τοσούτων εἰρηκότων οὐκ ἐπείσθητε; καὶ ἑνὶ λέγοντι, πῶς ἂν ἐπείσθητε; ἐακχαΐίος Ἐ εἶπε: Καὶ ὅλοι ἐκ τοῦ φανεροῦ, διὰ τί μὴ εἶπον" ἵνα μηδεὶς σκανδαλισθῇ ; ἀθανάσιος : Καὶ πῶς ἔτι μυστήριον " ἣν τὸ κηρυττόμενον, εἰ φανερῶς ἐκηρύττετο; ἄλλως τε δὲ καὶ ἐγίνωσκεν ὁ θεὸς ὅτι ἔθνος πονὴ ρὸν ἔστε τ" καὶ λαὸς πλήρης ἁμαρτιῶν" διὰ τοῦτο διὰ παραβολῶν 5 εἶπε ταῦτα. ἵνα μὴ 1 ὑμῶν]. Tisch. reads σου. 2 γῆ]. All texts of the LXX read μήτηρ. The reading γῆ is due to a translator of the Hebrew text, who confused 728) = ‘and thy mother’ with 7878) =‘ and thy land’; the Resch and the Zadhe being run into one another so as to look like a Mem. The newly found text of Sirach has the same confusion, for in 40, τὰ ‘N b> ow 5x is read, and a hand adds in marg. AD YON by. 8.1 have conjecturally restored these words lost through homoioteleuton in the Arm. as well as in the Greek. 4 φανερῶς]. So Justin M. dial. 2448 : καὶ ὁ Τρύφων" διὰ τί ἅπερ βούλει ἐκλεγόμενος ἀπὸ τῶν προφητικῶν λόγων λέγεις. Also the ἀντιβολὴ Παπίσκου (ed. A. C. M°Giffert, New York, 1889), ch. 11: ἐρώτησαν οἱ ᾿Ιουδαῖοι" εἰ οὖν ἄρα οἱ προφῆται ἡμῶν τὰ περὶ τοῦ χριστοῦ σου προεῖπον, διὰ τί οὐκ εἶπον προφανῶς ὅτι γιγνώσκετε (lege ἵνα εἰδῶσι, collata Anastasii lectione ἵνα εἰδῆτε) ᾿Ιουδαῖοι ὅτι μέλλει ἐλθεῖν ὁ χριστὸς καὶ παῦσαι τὸν νόμον καὶ τὰς θυσίας τοῦ νόμου. ὁ χριστιανὸς εἶπεν" εἰ εἶπον οὕτως γυμνῶς τὸ πρᾶγμα, εὐθέως ἐλιθάζετε αὐτούς, λοιπὸν δὲ καὶ τὰς βίβλους αὐτῶν ὅλας ἐκαίετε, καὶ ἡμεῖς εἰς τοῦτο ἐβλαπτόμεθα. The same passage occurs in Anastasius Sinaita adu. Iudaeos (Migne 89, 1228 A). This passage seems to be imitated from the pseudo-Athanasius. 5 μυστήριον]. Cp. Mat. 131}, Rom. 16”, Eph. 6", and Justin M. dial. 324 c. 6 παραβολῶν]. Irenaeus, bk. iii. ch. 23, in a similar passage declares that the translation of the LXX was a divine provision against the Jews burning their books in order to spite the Gentiles: Interpretatum uero in Graeco ab ipsis Iudaeis multum ante tempora aduentus Domini nostri, ut nulla relinquatur suspicio, ne forte morem The Dialogue between Athanasius and Zacchaeus 25 ἀκούσαντες ὅτι μέλλει χριστὸς γεννᾶσθαι. καὶ μέλλουσι: τὰ ἔθνη μέλουσι κληρονομία γίνεσθαι τοῦ θεοῦ, καύσετε τὰς βίβλους, ὑπὲρ τοῦ μὴ 3 , ἊΝ ἔθ 67 Ν 1 x ὃ A “ ᾿ς ΞΕ Ὁ 2 ff, ἀναγνόντα τὰ ἔθνη σωθῆναι. καὶ! yap διὰ τοῦτο αὐτὸν ἐσταυρώσατε, ἐπεὶ δὴ ἔλεγεν 5, ἀρθήσεται ap ὑμῶν ὁ ἀμπελών. καὶ δοθήσεται ἔθνει " Cp, Mat. τ \ ὐ Ξ fe δὴ ΠΩΣ Ge βίβλου Tee 72 Rue Oy τὸς: ποιοῦντι τοὺς καρπούς, πῶς οὐκ ἂν Kal τὰς 5. ἐκαύσατε ὃ, οἱ καὶ ἔρνη Ms, τὸν δεσπότην σταυρώσαντες καὶ τοὺς κηρύξαντας λιθοβολήσαντες ; ὅτι εἰ καὶ φανερῶς ἦσαν κηρύξαντες,͵ τὰ αὐτὰ ἂν ἐποιήσατε, οὐκ ἐστὶν ἀμφίβολον" " ἂς \ pt DS 2 ’ - ~ ‘ ἊΣ 2 a 3) lo , εἰ yap μετὰ τὰ φανερὰ ἐν αἰγύπτῳ σημεῖα, καὶ τὰ ἐν TH ἐρυθρᾷ ἐξαίσια, A x A ~ 4 2 Ν > 7 2 4, ᾽ δ fol kal τὰ μετὰ ταῦτα παράδοξα, ἐπὶ εἰδωλολατρείαν ἐτράπητε εἰπόντες τῷ ᾽ Η͂ ῃ eo , ~ ᾽ ᾽ \ ε λ ΄ “ ΄ 1 ἀαρὼν ποίησον ἡμῖν θεούς, πῶς οὐκ ἐστὶν ὁμολογούμενον ὅτι τοιαύτης Exod. 32'. ὄντες προαιρέσεως, τὰ αὐτὰ ἐποιήσατε; 26. (ακχαίος εἶπεν : Οὐκ αἰσχύνῃ ' δεσπότου καὶ θεοῦ, καὶ δυνάμεως ‘ - Ἂ » καὶ σοφίας σταυρὸν λέγων ; nobis gerentes Iudaei, haec ita sint interpretati. Qui quidem si cognouissent nos futuros, et usuros his testimoniis quae sunt ex scripturis nunquam dubitassent ipsi suas comburere scripturas, quae et reliquas omnes gentes manifestant participare uitae, et eos qui glori- antur domum se esse Iacob et populum Israel exhaereditatos ostendunt a gratia Dei. A literary connexion with the dialogue is evident. Eusebius Dem. Ev. vi. p. 257 (ed. Colon.) has the same thought, but agrees with our dialogue that the provision lay in the enigmatic character of the prophecies: σημειώσῃ δ᾽ ὥς τινα μὲν εἴρηται Ov αἰνιγμάτων, τινα δὲ φανερώτερον. τὰ μὲν οὖν δι᾿ ἐπικρύψεως ἡγοῦμαι τῶν ἐκ περιτομῆς ἕνεκα κεκαλυμμένως ἀποδεδόσθαι, διὰ τὰ θεσπιζόμενα κατ᾽ αὐτῶν σκυθρωπά. δι᾽ ἅπερ εἰκὸς ἢν καὶ ἀφανίσαι αὐτοὺς τὴν γραφήν, εἰ ἐκ τοῦ προφανοῦς τὴν ἐσχάτην αὐτῶν ἀποβολὴν ἐσήμαινεν. οὕτω γοῦν καὶ τοῖς προφήταις αὐτοῖς ἐπιβουλεῦσαι αὐτοὺς κατέχει λόγος, δι᾿ ods ἐποιοῦντο Kat’ αὐτῶν ἐλέγχους. Cp. Greg. Nyss. in the lost θεογνωσία (in Euthym. Zigab. Patr. Gr. 130, col. 273 D) : συνεσκιασμένα δὲ ταῦτα καὶ τὰ τοιαῦτα, ἵνα μὴ ἀφανισθῶσι τὰ βιβλία. Ὅπου yap παρόντα καὶ θαυματουργοῦντα βλέποντες, καὶ τελείαν ἀπόδειξιν τῆς ἑαυτοῦ θεότητος παρεχόμενον οὐκ ἠδέσθησαν, ἀλλ᾽ ἐσταύρωσαν, σχολῇ γε ἂν τῶν περὶ αὐτοῦ προφητειῶν ἐφείσαντο. 1 The Arm. suggests εἰ for καί, 2 ἔλεγεν]. The citation which follows occurs in Anast. Sin. Quaest. 139, p. 594 (quoted by A. Resch Paralleltexte zu Matthaeus), as follows: καὶ πάλιν φησὶ πρὸς ᾿Ιουδαίους" ὅτι ἀρθήσεται ἀφ᾽ ὑμῶν ὁ ἀμπελών, τουτέστι ἡ νομικὴ γεωργία καὶ λατρεία, καὶ δοθήσεται ἔθνει ποιοῦντι τὸν καρπὸν αὐτοῦ. The dialogue agrees with Matthew’s form of citation, except in substituting 6 ἀμπελών for ἡ βασιλεία τοῦ θεοῦ. 3 ἐκαύσατε]. See note above and cp. Justin M. dial. 349 A: τὴν ἀπόδειξιν τὴν περὶ τοῦ χριστοῦ ποιήσασθαι ἐσπούδασα, ἀλλ᾽ ἀπὸ τῶν ὁμολογουμένων μέχρι viv ὑφ᾽ ὑμῶν" ἃ εἰ ἐνενοήκεισαν οἱ διδάσκαλοι ὑμῶν, εὖ ἴστε ὅτι ἀφανῆ ἐπεποιήκεισαν. 4 αἰσχύνῃ]. Justin M. dial. 317 A: εἰ δὲ καὶ ἀτίμως οὕτως σταυρωθῆναι τὸν χριστὸν Deut. 28%, Mat. 275. ? ex euang. ignoto. Deut. 28%, 26 The Dialogue between Athanasius and Zacchaeus ἀθανάσιος : Οἱ προφῆται οὐκ ἠσχύνθησαν εἰπεῖν, ἐγὼ πῶς αἰσχυνθῶ ; (ακχαίος εἶπε: Καὶ ἔχεις δεῖξαι ὅτι οἱ προφῆται σταυροῦσθαι αὐτὸν εἰρήκασιν; ἀθανάσιος: Πρῶτον μωσῆς réye καὶ ὄψεσθε! τὴν ζωὴν ὑμῶν κρεμαμένην, ἀπέναντι τῶν ὀφθαλμῶν ὑμῶν. καὶ οὐ μὴ πιστεύσετε 2 TH ζωῇ ὑμῶν: τὸ πρωὶ ἐρεῖς πῶς Gv γένοιτο ἑσπέρα, καὶ τὸ ἑσπέρας ἐρεῖς πῶς ἂν γένοιτο πρωΐ ; ἀπὸ γὰρ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν Γῆν ἕως ὥραο ἐνάτηο, καὶ ἀπὸ ἐνάτης πάλιν ὥφθη τὸ φῶς ὥστε λέγειν τοὺς ὁρῶντας πῶς ἐγένετο ἑσπέρα᾽ ὅ ἐστι σκότος, καὶ πάλιν πῶς ἐγένετο πρωΐ" ὅ ἐστι φῶς: 37. (ακχαίος εἶπεν : ᾿Δἀπὸ τῆς παλαιᾶς με διαθήκης πεῖσον, ὅτι δεῖ αὐτὸν σταυρωθῆναι: ἀθανάσιος : Τὸ ὄψεσθε τὴν ζωὴν ὑμῶν κρεμαμένην ὁ, ἀπέναντι τῶν ἀποροῦμεν" ἐπικατάρατος γὰρ ὁ σταυρούμενυς.. ... (0) εἰ δὲ καὶ σταυρωθῆναι καὶ οὕτως αἰσχρῶς καὶ ἀτίμως ἀποθανεῖν διὰ τοῦ κεκατηραμένου ἐν τῷ νόμῳ θανάτου, ἀπόδειξον ἡμῖν. 1 ὄψεσθε «.7.A.]. Tisch. and all sources ἔσται ἡ ζωή σου κρεμαμένη. Therefore the Pseudo-Athan. had a text of LXX which read 7) as YM) (which strictly = ὄψονται). But the reading ὄψεσθε, though rare, is not unknown ; it occurs, e.g., in pseudo-Greg. Nyss. adu. Iudaeos (Migne Patr. Gr. 46, 213 C), also in Gregentius adu. Iudaeos; but the former of these is certainly and the latter probably based on this dialogue. 2 οὐ μὴ πιστεύσετε... ... Tisch. οὐ πιστεύσεις τῇ ζωῇ cov. Athan. i. 61 has οὐ μή and πιστεύσητε. Also Orig. i. 443 πιστεύσητε. 8. φῶς]. Cp. the doubtful agraphon in Resch’s Agrapha, 1889, p. 409, from Didasc. ν. 13, Pp. 313: καὶ ἐσταύρωσαν αὐτὸν αὐτῇ τῇ παρασκευῇ. ἕξ οὖν ὥρας ἔπασχεν ἐν τῇ παρασκευῇ, καὶ αὗται ai ὧραι, αἷς ἐσταυρώθη ὁ κύριος ἡμῶν, ἡμέρα ἐλογίσθησαν" ἔπειτα ἐγένετο τρεῖς ὥρας σκότος, καὶ ἐλογίσθη νύξ, καὶ πάλιν ἀπὸ ἐνάτης ὥρας πρὸς δείλην τρεῖς ὥρας ἡμέρα, καὶ ἔπειτα νὺξ τοῦ σαββάτου τοῦ πάθους. Resch explains this as an attempt to prove that Jesus fulfilled three days and three nights. The Peter Gospel is similar : τότε ἥλιος ἔλαμψε, καὶ εὑρέθη Spa ἐνάτη, with which von Schubert (Petrus Evang. Berlin, 1893) compares Zech. 14", καὶ ἔσται ἐν ἐκείνῃ τῇ ἡμέρᾳ οὐκ ἔσται ἡμέρα καὶ ov νύξ, καὶ πρὸς ἑσπέραν ἔσται φῶς, and alludes to Cyr. Cat. 1374 and Ap. Const. v.14. The author of our dialogue seems to quote some lost Gospel. * κρεμαμένην]. Pseudo-Tertull. c. Jud. ch. 11, quotes the text thus: Et erit uita tua pendens in ligno ante oculos tuos. Iren. adu. Haer. iv. 20 suggests the addition ‘in ligno’: ‘ostenditur pendens in ligno, et non credent ei. Ait enim: Et erit uita tua pendens ante oculos,’ &c., where see Harvey’s note. Cp. also Faustus the Manichean (in August. c. Faust. xvi. 5): An illud offeremus ei, quod perinde soletis The Dialogue between Athanasius and Zacchaeus 27 ὀφθαλμῶν ὑμῶν, Kal οὐ μὴ πιστεύσετε TH ew ὑμῶν, τῆς παλαιᾶς ἐστὶ διαθήκης 1" καὶ τὸ πρωὶ ἐρεῖς πῶς ἐγένετο Ecnépa, καὶ τὸ ἑσπέρας πῶς ἐγένετο πρωί, ὁμοίως τῆς παλαιᾶς ἐστίν : 38. (ακχαίος εἶπεν : ᾿Αλλὰ τοῦτο οὔκ ἐστιν σταυρὸς οὐδὲ θάνατος : ἀθανάσιος : ᾿Εὰν λέγῃ ἡσαΐας" Κύριε, tic ἐπίστευσε TH ἀκοῇ ἡμῶν ; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη ; ἀνηγγείλαμεν ἐνώπιον 2 αὐτοῦ ὡς παιδίον, ὧς ῥίζα ἐν γῆ διψώσῃ" οὐκ ἔστιν εἴδος αὐτοῦ ὃ οὐδὲ δόξα 4, καὶ εἴδομεν αὐτὸν καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος 5 ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον ἐκλεῖπον παρὰ δ πάντας τοὺς ἀνθρώπους" ἐὰν δὲ λέγῃ καὶ 6 david: ὦρυξαν χεῖράς μου καὶ πόδας μου. διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς" καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον ἴ, πῶς οὐ νοεῖς τὸν σταυρόν ; 39. ἐακχαΐίος * εἶπεν : Οὐδὲ οὕτως θανάτου ἐμνήσθης : ἀθανάσιος *: "Ἄνθρωπος ἐν πληγῇ ὧν καὶ εἰδὼς φέρειν μαλακίαν, ὅτι ἀπέστρεψεν τὸ πρόσωπον δ΄ ἠτιμάσθη καὶ οὐκ ἐλογίσθη. αὐτὸς τὰς inducere: Videbunt uitam suam pendentem, et non credent uitae suae?2 Cui uos quidem adiicitis, 77 /igzo; nam non habetur. So Athanasius, vol. ii. 182. 1 παλαιᾶς διαθήκης]. The Arm. adds καὶ rod νόμου. Just above after ζωῇ ὑμῶν it reads instead of τῆς παλ. ἐ. διαθ. thus ‘veteris legum est.’ In the third place, where the Greek has τῆς παλαιᾶς only, it = τῆς παλαιᾶς διαθήκης, ‘veteris testamenti.’ It is clear therefore that τῆς παλαιᾶς διαθήκης has come into the text from the margin. In the first passage τοῦ νόμου remains alongside; also in the second, but with παλαιᾶς thrust in before it. In the third the whole phrase had got into the Armenian’s Greek text, but only παλαιᾶς without διαθήκης into our Greek. There is no reason why the phrase should not come in a second century document, for it stands already in Paul, 2 Cor. 3", and Melito (apud Euseb. H. E. iv. ch. 26) has τὰ τῆς πάλαιᾶς διαθήκης βιβλία. 2 ἐνώπιον «.t.A.]. Tisch. ὡς mad. ἐναντίον αὐτοῦ. Cyrill Alex. v. 375 cites according to our dialogue. 3 εἶδος αὐτοῦ]. Tisch. εἶδ. αὐτῷ. 4 δόξα]. So Arm. MS. B; the other has ‘ beauty.’ 5 κάλλος]. So Arm. MS. B; the other has ‘glory.’ ® παρὰ «.7.A.]. Tisch. rapa τοὺς υἱοὺς τῶν ἀνθρώπων. Holmes XII (86), 26, 198,239, 306, Alex. have παρὰ πάντας ἀνθ. Many minusce. and fathers add πάντας but retain τ. υἱούς, 7 καὶ ἐπὶ... κλῆρον]. Arm. MS. A omits. 8 ἀπέστρεψεν τὸ πρόσωπον]. Tisch. ἀπέστραπται τὸ πρόσωπον αὐτοῦ. Euseb, Dem. Ἐν. p. 186, cites in same way as pseudo-Athan., but no MSS. Hebrew = sicut qui obuelat faciem. Ts 52. Ὁ: Psaatnte ἘΞ ΤΙΝ Arm. 6 ᾿Ιουδαῖος. Ts 53° Arm. 6 ὀρθόδοξος. Fol, 41 v°. 28 The Dialogue between Athanasius and Zacchaeus ἁμαρτίας ἡμῶν αἴρει 1, καὶ διὰ τὰς ἁμαρτίας ἡμῶν 5 ὀδυνᾶται" Kai ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει 3" αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν παιδεία 4 εἰρήνης ἡμῶν ἐπ’ αὐτῷ, τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. πάντες ὡς πρόβατα ἐπλανήθημεν" ἄνθρωπος τῇ ὁδῷ αὐτοῦ ἐπλανήθη᾽ καὶ κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν" καὶ αὐτὸς | διὰ TO κεκακῶσθαι οὐκ ἀνοίγει TO στόμα αὐτοῦ ὧς πρόβατον ἐπὶ σφαγὴν ἤχθη. καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείρον- τος" αὐτὸν ἄφωνος, οὗτος οὐκ ἀνοίγει τὸ στόμα αὐτοῦ, ἐν τῆ ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ἤρθη, τὴν δὲ γενεὰν αὐτοῦ Tic διηγήσεται᾽ ὅτι αἴρεται ἀπὸ THe γῆς ἡ ζωὴ αὐτοῦ, ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ ὃ ἤχθη εἷς θάνατον καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ, καὶ τοὺς πλουσίους ἀντὶ τοῦ θανάτου αὐτοῦ. ὅτι ἀνομίαν οὐκ ἐποίησεν: οὐδὲ εὑρέθηἴ δόλος ἐν τῷ στόματι αὐτοῦ : καὶ βούλεται κύριος 8 καθαρίσαι αὐτὸν ἀπὸ τῆς πληγῆς 3 ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον: καὶ βούλεται κύριος ἀφελεῖν ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς, καὶ πλάσαι τιῇ συνέσει, δικαιῶσαι δίκαιον, εὖ δουλεύοντα πολλοῖς: καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνήσει 195, διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα" ἀνθ᾽ ὧν 1 αἴρει]. Tisch. φέρει. Ἐπ|56}. 1. ο. has αἴρει and perhaps Tertullian knew of the reading c. Marc. iii. 17 and iv. 8. 2 διὰ τὰς ἁμαρτίας ἡμῶν]. Tisch. περὶ ἡμῶν. 3. καὶ ἐν κακώσει]. The Arm. adds ‘as from God,’ ὡς παρὰ Κυρίου, which is due to the Arm. vulgate, if not to the Arm. editor who brackets them in his text. 4 παιδεία]. Tisch. praem. καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν. Origen ili. 214 also omits these words. 5 Post κείροντος Tisch. om. αὐτόν : item οὕτως pro οὗτος et infra om. αὐτοῦ post ταπεινώσει. Many MSS. and fathers add αὐτόν. Only Holmes 104, 47 have οὗτος. Justin M. p. 162 and Holmes 147 and others add αὐτοῦ after tam. ® λαοῦ]. Tisch. adds pov. 7 εὑρέθη]. Tisch. om. and reads δόλον, Holmes XII, 26, 36, 41, 49, 51, 86, 147, 198, 239, 306, Clem. Alex., Clem. Rom., Euseb., Justin M. and others agree with the dialogue in reading εὑρέθη... δόλος. 8 βούλεται κύριο5]. Tisch. κύρ. βούλ. ® Ante τῆς πληγῆς Tisch. om. ἀπό. Most of the sources mentioned in note on εὑρέθη add ἀπό. 10 ἀνήσει]. Tisch. ἀνοίσει. The Dialogue between Athanasius and Zacchaeus 29 παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη" καὶ αὐτὸς ἁμαρτίαο πολλῶν ἀνένεκεν. καὶ διὰ τὰς ἁμαρτίας 1 αὐτῶν παρεδόθη. 40. ἐακχαίος εἶπεν: Ὅλα ἃ εἴρηκας, περὶ ἀνθρώπου εἴρηκας εἰρηκέναι τὸν προφήτην : ἀθανάσιος : Περὶ βραχίονος κυρίου γενομένου, βραχίονα θεοῦ ἀκούων, . δύναμιν θεοῦ νοεῖ; οὐ γὰρ ἐκ μελῶν σύγκειται τὸ " θεῖον : ἐακχαίος * εἶπεν : "Ἤκουσα αὐτοῦ λέγοντος" ἄνθρωπος ἐν τιμῇ 2 ὦν, καὶ εἰδὼς φέρειν μαλακίαν : ἀθανάσιος : Φαίνῃ μοι (μὴ): προσέχων τοῖς εἰρημένοις. ἤκουσας αὐτοῦ λέγοντος" Κύριε tic ἐπίστευσε TH ἀκοή ἡμῶν. καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; ἀνηγγείλαμεν ἐνώπιον αὐτοῦ ὡς παιδίον : 41. ¢axxalos* εἶπεν : ‘O βραχίων κυρίου, ἣν λέγεις δύναμιν, ἐτράπη καὶ ἐγένετο παιδίον ; ἀθανάσιος: Οὐκ ἐτράπη, μὴ γένοιτο' ἀλλὰ λαβὼν σάρκα, καὶ ὡς ἐν ναῷ τῇ σαρκὶ οὖσα ἡ δύναμις ἐγένετο ἄνθρωπος" κατὰ σάρκα μὲν οὖσα ἄνθρωπος, ὧν δὲ θεὸς κατὰ πνεῦμα. καὶ ὡς μὲν ἄνθρωπος, ἐπὶ σφαγὴν ἤγετο᾽ ὡς δὲ θεὸς ἐλάμβανε τὴν ἁμαρτίαν τοῦ κόσμου. διὰ γὰρ {τοῦτον καὶ αὐτὸς κληρονομήσει πολλούς" καὶ τῶν ἰσχυρῶν δαιμόνων διεμέρισε τὰ σκῦλα λαβών" ods ἐκ πολλοῦ σκυλεύσαντες 1 ἦσαν ἀνθρώπους, ἀνθ᾽ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη (quia 1 διὰ τὰς ἁμαρτίας]. Tisch. 6. τ. ἀνομίας. Holmes III, XII, 26, 86, 147, 306 and others, also Clem. Rom. ap. Euseb. Dem. Ev. p. 100 read ἁμαρτίας. 2 ἐν τιμῇ]. Thisis hardly a scribe’s error for ἐν πληγῇ. Perhaps the text of the longer citation has been corrected and our author used a text of Isaiah which had ἐν τιμῇ here ; due to a misreading of NNIANID as T1333 = ey τιμῇ. But more probably τιμῇ here is used not in the sense of ‘honour’ but of a ‘ fine’ or ‘ penalty.’ 8 Chrys. c. Iud. c. 6: ὅτι τῶν δαιμόνων ἀπήλλαξε τοὺς ἀνθρώπους, καὶ τοῦτο καὶ τοῦ ἰσχυροῦ, φησί, μεριεῖται σκῦλα. * σκυλεύσαντες]. Cp. Justin M. dial. 304 Ὁ λήψεται δύναμιν Δαμασκοῦ καὶ σκῦλα Σαμαρείας, τὴν τοῦ πονηροῦ δαίμονος, τοῦ ἐν Δαμασκῷ οἰκοῦντος, δύναμιν ἐσήμαινε νικηθίσεσθαι τῷ χριστῷ ἅμα τῷ γεννηθῆναι" ὅπερ δείκνυται γεγενημένον. οἱ γὰρ μάγοι, οἵτινες ἐσκυλευμένοι ἦσαν πρὸς πάσας κακὰς πράξεις, τὰς ἐνεργουμένας ὑπὸ τοῦ δαιμονίου ἐκείνου, ἐλθόντες καὶ προσκυνήσαντες τῷ χριστῷ Φαίνονται ἀποστάντες τῆς σκυλευσάσης αἰτοὺς δυνάμεως ἐκείνης. Arm. 6 *Tovdaios, τὸν MS. Arm. 6 ἸΙουδαῖος. (μὴ) ex Arm. addidi. Arm. 6 Ἰουδαῖος. Gal. 3%= Deut. 2178, ds]? πῶς. Cp. Matt. 13° & Mark 6°. Arm. 6 ᾿Ιουδαῖος. Fol. 42 v°. Cod. Arm. B=6 ὀρθόδοξος. (nretreMS. 30 Lhe Dialogue between Athanasius and Zacchaeus inter duos latrones suspensus quasi impius reputatus est)! τοῦ νόμου λέγοντος" ἐπικατάρατος 2 πᾶς ὃ κρεμάμενοο ἐπὶ ξύλου : ΄ = wv ayy 2 vA ’ 2 Ἂ 42. ζακχαίος €LTTEV: Ide ουν ἐπικατάρατος εστιν : ἀθανάσιος: Διὰ τοῦτο δοθήσονται οἱ πονηροὶ ἀντὶ τοῦ θανάτου 3 Soa Se ΄ CTs Sen Vos rs ~ χορός ¢ x - ΓΕ αὐτοῦ: καὶ οἱ πλούσιοι, ἀντὶ τῆς ταφῆς αὐτοῦ: ὅτι μετὰ τῶν ἀνόμων αὐτὸν ἐλογίσαντο: 43. ἐακχαίος εἶπεν : ‘Qs* ὁ προφήτης λέγει" τὴν γενεὰν αὐτοῦ τίς διηγήσεται: ἐγὼ δὲ ἰησοῦ λέγω τὴν γενεάν᾽ υἱὸς γὰρ ἣν τοῦ ἰωσήφ “, καὶ of 7 γὼ TAY: AT 4) apis οἱ ἀδελφοὶ αὐτοῦ, ἰάκωβ καὶ ἰωσή, Kai ἰούδας, καὶ σίμων. Kal ἡ μήτηρ μαρία: 44. ἀθανάσιος : Διὰ τοῦτο εἶπεν ὁ προφήτης" τὴν γενεὰν αὐτοῦ τίς a διηγήσεται ; ἐὰν μή τις 3) σοφός 5, οὐ δύναται γνῶναι, ὅτι ἐκ πνεύματος ἁγίου καὶ μαρίας τῆς παρθένου γεγέννηται: 45. ¢akxatos* εἶπε: | Τὸ πνεῦμα τὸ ἅγιον ἀντὶ ἀνδρὸς ἐμίγη τῇ 7 μαρίᾳ; ἀθανάσιος *: “Ορᾷς ὅτι ζητεῖται ἐ σοφός, ὁ δυνάμενος νοῆσαι ὅτι “ “ ΄ Ν aes 6. πνεῦμα ἅγιον μίξιν σωματικὴν οὐκ ἔχει ὃ: 1 | have filled up the lacuna from the Armenian. 2 ἐπικατάρατος]. Tisch. κεκατηραμένος ὑπὸ θεοῦ and om. 6. Justin M. dial. 3236 cites in the same form as our dialogue, and adds: οὐχ ὡς τοῦ θεοῦ καταρωμένου τούτου Tov ἐσταυρωμένου. Faustus the Manichean (see Augustine c. Man. Faust. xvi. 5), following Marcion, argued that the Hebrew God of the O. T. could not be the loving God who sent Jesus, just because in cursing all who were hung on a tree he by implication and beforehand cursed Jesus Christ—one of the many cases in which Jew and Marcionite concurred in the arguments they both used against the Catholic Church. 3 θανάτου]. Arm. Cod. B has ταφῆς. 4 τοῦ Ἰωσήφ]. Cp. Act. Andr. et Matth. p. 143: μὴ οὐχ οὗτός ἐστιν ὁ υἱὸς Ιωσὴφ rod τέκτονος Kal ἡ μήτηρ αὐτοῦ Μαριὰμ καὶ of ἀδελφοὶ αὐτοῦ ᾿Ιάκωβος καὶ Σίμων. The order and names of the brethren are given in our dialogue as in Mark’s Gospel. In Gregentius dial. 611 E the paternity of Joseph is insisted on by the Jew: τὸν ἐκ τοῦ ᾿Ιωσὴφ γεννη- θέντα λέγεις, ὅτι ἥξει κρῖναι τὸν κόσμον; and 612 B, οἶδα ὅτι ὁ χριστός σου ἐγεννήθη, ἀλλ᾽ ὅτι πάντως ἐκ σπέρματος Ἰωσήφ. The Christian answers: οὐ γὰρ ἐκ σπέρματος ᾿Ιωσήφ, ὡς σὺ νομίζεις, ἀλλ᾽ ἐκ πνεύματος ἁγίου γεγέννηται. 5 σοφός]. Cp. Barnab. Ep. vi. 10: εὐλογητὸς ὁ κύριος ἡμῶν, ἀδελφοί, ὁ σοφίαν καὶ νοῦν θέμενος ἐν ἡμῖν τῶν κρυφίων αὐτοῦ. λέγει γὰρ ὁ προφήτης παραβολὴν κυρίου" τίς νοήσει, εἰ μὴ σοφὸς καὶ ἐπιστήμων καὶ ἀγαπῶν τὸν κύριον αὐτοῦ ; δ Cp. Altercatio Simonis III, 11: $27. Proba mihi nunc illum dei filium ex deo The Dialogue between Athanasius and Zacchaeus 31 (ακχαίος εἶπε: Σὺ εἶπας ἐκ πνεύματος ἁγίου καὶ paplas τῆς παρθένου γεγέννηται: ἀθανάσιος : ᾿Αλλ᾽ οὐ κατὰ μίξιν, ἀλλὰ κατὰ δημιουργίαν. ὡς γὰρ ὁ πρῶτος ἄνθρωπος ἐκ θεοῦ, καὶ τῆς γῆς οὐ κατὰ μίξιν, ἀλλὰ κατὰ δημιουργίαν: οὕτως ἄκουε καὶ χριστὸν ἐκ πνεύματος ἁγίου καὶ μαρίας τῆς παρθένου 1: 46. ¢axyatos εἶπε: Aid τί οὖν αὐτὸν καὶ χριστὸν λέγετε:, τὸν μὴ βασιλεύσαντα, μηδὲ χρισθέντα παρὰ μηδενὸς τῶν προφητῶν ; ἀθανάσιος : ᾿Εδιδάχθης ἀπὸ τῶν προφητῶν ὅτι δύναμις, καὶ λόγος, καὶ σοφία, καὶ βραχίων, καὶ παιδίον, καὶ ἄνθρωπος λέγεται: καὶ ἔστι μαθεῖν͵ ὅτι ε καὶ ἄρχων, καὶ βασιλεύς, καὶ χριστός, καὶ ἱερεύς 2, καὶ προφήτης ἐστιν τὰ γὰρ πάντα τοῖς ἅπασιν éyéveTo, ἵνα πάντας σώσῃ μένων θεός͵ οὐ τραπεὶς ὃ τὴν φύσιν *: ἐακχαίος εἶπεν : Πῶς δύνῃ μοι δεῖξαι; 47. ἀθανάσιος: Τέως ὅτι ἄρχων καὶ ἡγούμενος, ἄκουε τοῦ μωυσέως γράφοντος, τὰς τοῦ ᾿Ιακὼβ εὐλογίας καὶ λέγοντος" οὐκ ἐκλείψει ἄρχων ἐξ ἰούδα: καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ" ἕως οὗ ὅ ἔλθη ὃ ἀπόκειται: καὶ αὐτὸς προσδοκία ἐθνῶν. καὶ βλέπε ποία ἦν ἡ προφητεία᾽ ὅτι αὐτὸς ὁ natum. Longe enim remota est diuinitas a coitibus humanis nec miscetur complexui. Theoph. Loqueris quasi Iudaeus. 1 ἐκ πνεύματος-- παρθένου] In verbal agreement with the Symbolum Ecclesiae Romanae Graece apud Epiph. Haer, LXXII. 3, p. 836 B.: τὸν γεννηθέντα ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου. 2 ἱερεύς]. Arm. Cod. Β adds θεοῦ. 3 οὐ tparets]. Cp. Theodoret dial. I. ch. 11 (Migne Patr. Gr. 83, 38): Ὃρθ. : εἰ τραπεὶς ἐγένετο σάρξ, ov μεμένηκεν ὅπερ πρότερον ἦν. 4 τὴν φύσιν]. Cp. Tertull. adu. Prax. 27: Deum inmutabilem et informabilem credi necesse est, ut aeternum ... Deus autem neque desinit esse, neque aliud potest esse. Sermo autem Deus, et sermo domini manet in aeuom, perseuerando scilicet in sua forma... . Certe usquequaque filium Dei et filium hominis, cum deum et hominem, sine dubio secundum utramque substantiam, in sua proprietate distantem ; quia nec sermo aliud, quam deus, neque caro aliud, quam homo. 5 ἕως οὗ «.7.A.]. Tisch. ἕως ἐὰν ἔλθῃ τὰ ἀποκείμενα. Here οὗ for ἐάν is read in Chrys. iii. 437, and in Theodoret ii. 557. ὃ ἀπόκειται in many of Holmes’ minuscules, in Origen, Justin M. Ap. i. 51, 80, Epiph. i. 695, Theodoret ii. 557. The LXX rendered ᾧ ἀπόκειται. MS. λέγεται. Arm.=kat ἔστι, μάθε s “ οὖν ὅτι. Gen. 49". Gen. 49” 5 ἡμῶν MS. Gen. 49°. Gen. 49”. Psat. 32 The Dialogue between Athanasius and Zacchaeus ἰακὼβ ἀποθνήσκων ἐκάλεσε τοὺς υἱοὺς αὐτοῦ λέγων: συνάχθητε ἀναγγείλω * ὑμῖν τί ἀπαντήσει ἐπ᾽ ἐσχάτου 5 τῶν ἡμερῶν᾽ συνάχθητε ἵνα ἀναγγείλω ὑμῖν 3, υἱοὶ ἰακὼβ ἀκούσατε ἰσραὴλ τοῦ πατρὸς ὑμῶν ἔ. καὶ συναχθέντων αὐτῶν, τὸν ἰούδαν εὐλογεῖ τῇ προειρημένῃ εὐλογίᾳ. καὶ τὸν ἰωσὴφ βασιλεύοντα δοῦλον ποιεῖ τοῦ ἰούδα, λέγων αὐτῷ: καὶ προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου. ὅτι οὐκ ἐκλείψει ἄρχων ἐξ ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως οὗ ἔλθῃ ὃ ἀπόκειται. καὶ αὐτὸς προσδοκία ἐθνῶν: 48. ἐακχαίος : Περὶ τοῦ δαυὶδ εἶπεν, ὅτι ἔμελλε μετὰ γενεὰς ἐξ ἰούδα γεννᾶσθαι: ἀθανάσιος : Καίτοι δὲ ἀπὸ τοῦ δαυὶδ ηὔξησαν οἱ ἄρχοντες, ἡ δὲ προφητεία λέγει, ἕως τότε εἶναι τοὺς ἄρχοντας τοῦ ἰουδαίων ἔθνους, ἕως οὗ ἔλθῃ ὃ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν, ὁ γὰρ δαυὶδ ὑμῶν ἐγένετο προσδοκία τῶν ἰουδαίων͵ καὶ οὐχ ἡμῶν τῶν ἐθνῶν : 49. ¢akxxalos εἶπε: Καὶ γὰρ καὶ τὰ ἔθνη λέγεις καλεῖσθαι εἰς ζωὴν ἃ ἀπηγόρευσεν ὁ θεός ; ἀθανάσιος : "Ἤκουσας ἐν δευτέρῳ ψαλμῷ προφητικῶς λέγοντος τοῦ david: κύριος εἶπε πρός με’ υἱός μου εἶ σύ: ἐγὼ σήμερον γεγέννηκά σε. αἴτησαι Trap ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου" καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς Frc: 50. ἐακχαίος εἶπε: Περὶ αὐτοῦ ἔλεγε david κύριος εἶπε πρός με" υἱός μου εἶ σύ" ἐγὼ σήμερον γεγέννηκά σε. μὴ γὰρ περὶ χριστοῦ; ἀθανάσιος : Καὶ πότε τὰ ἔθνη ἐκληρονόμησε δαυίδ; (ακχαίος εἶπε: Τὰ ἔθνη λέγει τὰς δώδεκα φυλὰς τοῦ ἰσραήλ: ἀ θανάσιος : Καὶ τὰ πέρατα τῆς γῆς, πότε κατέσχε david ; 51. ἐακχαίος εἶπεν : ‘O γὰρ χριστὸς τὰ πέρατα τῆς γῆς κατέσχεν; ἀθανάσιος : Μάθε ὅτι ἐν αἰγύπτῳ πάσῃ" καὶ ἐν παλαιστίνῃ" καὶ ἐν 1 ἀναγγείλω ὑμῖν---να]. Arm. omits through homoioteleuton. 2 én’ ἐσχάτου]. én’ ἐσχάτων in Tisch. but many of Holmes’ minuscules, Arm., Theodoret, 1. c., Euseb. ii. 366, 375 have ἐσχάτου. 8 ἵνα ἀναγγείλω ὑμῖν]. Tisch. καὶ ἀκούσατέ μου with all other sources. * Cp. Gregentius dial. 609 A, B, which echoes §§ 49-51 of our dialogue. The Dialogue between Athanasius and Zacchaeus 33 ’ἅ :λ 4 , , " ΠΑ Σ va . > 3 Pe > φοινίκῃ" ἐν συρίᾳ" ἐν κιλικίᾳ' ἐν καπποδοκίᾳ" ἐν πόντῳ" ἐν ἀρμενίᾳ' ἐν lol 2 σκυθίᾳ 1: καὶ καθάπαξ ἐν ὅλῃ τῇ οἰκουμένῃ {τὸν χριστὸν) " ἐπιγραφόμεθα καὶ ἐπικαλούμεθα βασιλέα : ΄ ra Ξ- Ν ) ᾽ vA 3 »Ἅ [4 Ν yA 2. ¢axyalos εἶπε: Καὶ ἐν αἰγύπτῳ 5 βασιλέα λέγεις τὸν χριστόν, τοῖς ἀποκηρυχθεῖσιν ἀπὸ τοῦ θεοῦ ; καὶ πῶς δύναται ἐκ τοῦ θεοῦ εἶναι ὁ χριστός, καί, ὡς λέγεις σύ, υἱὸς τοῦ θεοῦ, τοῦ αἰτιωμένου τοὺς πατέρας ἡμῶν, διότι τῇ ὁδῷ αἰγύπτου ἐπορεύοντο; | ἢ οὐκ ἤκουσας αὐτοῦ λέγοντος Fol. 48 νο. τοῦ προφήτου" τί σοι καὶ TH ὁδῷ αἰγύπτου, τοῦ πιεῖν ὕδωρ γαιῶν ; Jer. 218, 53. ἀθανάσιος: Μιμεῖσθαι ἡμᾶς οὐ θέλει τοὺς αἰγυπτίους' σώζεσθαι δὲ αὐτοὺς βούλεται, καὶ πρὸς θεοσέβειαν ἔρχεσθαι: ἐπειδὴ καὶ πᾶν ἐπεὶ δὲ. wy Ξ δὸ τιν; » ~ ΄ ΄ πὲ \ 2! a » Zech. ἔθνος: ἀμέλει, ἄκουε τοῦ προφήτου λέγοντος" καὶ ἔσται ὅσοι ἀν πον n > ᾿ - 2 n n 2 , 2 \ ε , καταλειφθῶσιν EK παντῶν τῶν ἐθνῶν, τῶν ἐελθοντῶν ἐπὶ ἱερουσαλημ. καὶ ἀναβήσονται κατ' ἐνιαυτὸν τοῦ προσκυνῆσαι τῷ κυρίῳ παντοκράτορι {καὶ τοῦ ἑορτάσαι τὴν ἑορτὴν THc σκηνοπηγίας, καὶ ἔσται ὅσοι μὴ (καὶ τοῦ usque παν- ; ‘A A 2 Ξ a Pho) κ᾽ ‘ Pa ἀναβῶσιν ἐκ πασῶν τῶν φυλῶν τῆς γῆς εἰς ἱερουσαλὴμ τοῦ προσ- Τοβρήτορι) . ‘ lets n , om. MS. κυνῆσαι TH βασιλεῖ κυρίῳ παντοκράτορι), Kal αὐτοὶ ἐκεῖνοι ὁ προστεθή- e LXX restitui. covtar’ ἐὰν δὲ φυλὴ αἰγύπτου μὴ ἀναβῆ μηδὲ ἔλθη, Kai ἐπὶ τούτοις ἔσται F πτῶσις Hv πατάξει Ἐ κύριος πάντα τὰ ἔθνη ὅσα ἂν μὴ ἀναβῆ τοῦ MS. ε , il cone \ δ ͵ πατάξη. ἑορτάσαι τὴν ἑορτὴν τῆς σκηνοπηΓίαο : Ἶ ’ > a ΒΩ « £ ᾽ > ts are ε 7 wv 54. ¢akxaios εἶπεν : Atryn* ἔσται ἡ ἁμαρτία αἰγύπτου, καὶ ἡ ἁμαρτία αὔτη. πάντων τῶν ἐθνῶν, ὅσ᾽ ἂν μὴ ἀναβῆ τοῦ ἑορτάσαι τὴν ἑορτὴν τῆς σκηνοπηγίας ὅ: [ἀθανάσιος :]) καὶ αὐτοὺς μὲν τοὺς αἰγυπτίους, θέλει 7 ἣν Ee: 7 > ε Lao ᾽ Ν 2 2 4 cA s σώξεσθαι καὶ ἀναβαΐνειν εἰς ἱερουυσαλήμ᾽ οὐ μὴν ἐν αἰγύπτῳ διαπορεύεσθαι: 1 σκυθίᾳ]. So Justin M. dial. 345 Ο testifies to the faith in the name of Christ crucified on the part of ἁμαξοβίων ἢ doikwy καλουμένων ἢ ἐν σκηναῖς κτηνοτρόφων οἰκούντων. 5 {τὸν χριστὸν ) added from the Armenian. 3. Zacchaeus implies that the Christian expected the Messianic kingdom to be established in Egypt. The Jews of Egypt had shared the belief, for at the close of the first century a Messianic king arose in Egypt among them and excited a revolt. * αὐτοὶ ἐκεῖνοι]. Tisch. οὗτοι ἐκείνοις. 5 ζακχαίος---σκηνοπηγία5]. Arm. omits through homoioteleuton. ° The Arm. omits ἀθανάσιος here, and rightly. D MS. (ακχαίος, ex Arm, corr. ? lege μετά- Sega siue mauis μοι ὃ. MS. ἀνθρώποις. ἀθανάσιος ex Armeno omitten- dum esse constat. Is. 19%. Is, τοῖν 34 The Dialogue between Athanasius and Zacchaeus ᾽ - lod ᾿Αθανάσιος * εἶπε: Οὐκ ἔχεις pe Seigar*, ὅτι ἐν TH ἱερουσαλὴμ TH ? 6 a1 θέ , 2S Ν ᾽ ~ a bY =~ ὃ x aicOnrh! θέλει πάντας κατ᾽ ἐνιαυτὸν ἀπαντᾶν. πῶς yap τοῦτο δυνατὸν 2 [ς " ‘ IN > = 2 2 Ν wt ᾽ γενέσθαι; ὥστε καὶ τοὺς ἀπὸ ὠκεανοῦ κατ᾽ ἐνιαυτὸν ἔρχεσθαι εἰς ἱερουσαλήμ. ἵνα δέ σοι καὶ τοῦτο δοθῇ, ὅτι δυνατόν, μηδενὶ ἑτέρῳ UA 3 6 7 a ~ / 4 Qe προσέχοντας ἀνθρώπους * ἢ τοῦτο μόνον σχολάζειν 5: 55. [ἀθανάσιος] : Ἄκουε ἡσαίου τοῦ προφήτου, ἐν αὐτῇ τῇ αἰγύπτῳ -- Ν ca ‘ Ua 4 = ‘ ‘ προσκυνεῖσθαι τὸν θεόν, καὶ διαρρήδην προφητεύοντος" Kai γνωστὸο ἔσται κύριος τοῖς αἰγυπτίοιο: καὶ φοβηθήσονται 8 οἱ αἰγύπτιοι τὸν κύριον ἐν ἐκείνη Σ TH ἡμέρᾳ: καὶ θύσουσιδ θυσίας: καὶ εὔξονται τῷ κυρίῳ ® εὐχὰς καὶ ἀποδώσουσιν : > > 3 56. ἐακχαίος εἶπεν: Οὐκ εἶπεν ἐν αἰγύπτῳ, ἀλλ᾽ οἱ αἰγύπτιοι φοβηθήσονται τὸν κύριον καὶ θύσουσι Θυσίας Kai εὔξονται εὐχὰς τῷ ' ὝΕΣ , ᾽ ᾽ My ee 3 Ca « ΄ κυρίῳ καὶ ἀποδώσουσιν οὐκ ἐν αἰγύπτῳ ἀλλ ἐν ἱερουσαλήμ: ἀθανάσιος : Οὐ δὲ τοῦτο ἔχεις δεῖξαι ὅτι ἐν ἱερουσαλὴμ λέγει" ἵνα δὲ μή σε φιλόνεικον ποιήσω, ἄκουε αὐτοῦ τοῦ προφήτου φανερῶς λέγοντος" TH ἡμέρᾳ ἐκείνῃ ἔσονται πέντε πόλεις ἐν αἰγύπτῳ , λαλοῦσαι τῇ γλώσσῃ TH χαναανίτιδι καὶ ὀμνύουσαι ὃ τῷ ὀνόματι Kupiou®, πόλιος ἀσεδέχ, κληθήσεται ἡ μία πόλις" TH ἡμέρα ἐκείνῃ ἔσται θυσιαστήριον ἐν αὐτῆ τῷ 1 So the New Jerusalem was in the belief of the author of this dialogue to be set up in Egypt. 3 σχολάζειν]. The names of the interlocutors in this whole passage have fallen into confusion, and it would seem that after σχολάζειν there is a lacuna both in the Greek and Armenian texts, for the clause has no regimen, unless indeed ὅτε δυνατόν should be taken with the words which follow it and before it the words οὐκ ἔχεις pe δεῖξαι be understood. We should probably also read ἀνθρώπους ἢ τούτῳ. 3 φοβηθήσονται]. Tisch. γνώσονται. Holmes 49 has καὶ φοβ. of Aly. τὸν kK. καὶ γνώσονται οἱ Aly. τὸν x. The φοβηθήσονται is a confusion of IYI") = γνώσονται with INV) = φοβηθήσονται. * ἐκείνῃ]. Post τῇ yu. Tisch. θύσουσι]. ποιήσουσι Tisch. θύσουσι is due to a confusion of 173Y) with ὙΠ}. τῷ κυρίῳ]. Post εὐχάς Tisch. But just below pseudo-Athan. conforms to Tisch. αἰγύπτῳ]. Tisch. praem. τῇ. ὀμνύουσαι]. Tisch. ὀμνύντες. Field notes thus: Syro-Hexapl. in marg. Of I’. καὶ ὀμνύουσαι. Holmes XII and some minuscules have ὀμνύουσι, a corruption of ὀμνύουσαι. ® κυρίου]. Tisch. add, σαβαώθ, Holmes XII omits σαβαώθ. orang The Dialogue between Athanasius and Zacchaeus 35 κυρίῳ], καὶ ἔσται 2 σημεῖον εἰς αἰῶνα κυρίῳ ἐν χώρᾳ αἰγύπτου. ὅτι U ν᾽ , ‘ \ ͵ > , Ἂ > ce > fe κεκράξονται πρός κύριον, διὰ τοὺς θλίβοντας αὐτούς, καὶ ἀποστελεῖ αὐτοῖς κύριος ἄνθρωπον, dc σώσει αὐτούς ὅἃ, καὶ γνωστὸς ἔσται κύριος τοῖς αἰγυπτίοις" καὶ φοβηθήσονται ὁ οἱ αἰγύπτιοι τὸν κύριον. καὶ γνώσονται οἱ αἰγύπτιοι τὸν θεὸν τὸν ἅγιον ὅ ἐν ἐκείνη τῇ ἡμέρᾳ, καὶ ποιήσουσι θυσίαο, καὶ εὔξονται δ τῷ ὁ κυρίῳ καὶ ἀποδώσουσι, καὶ πατάξει κύριος τοὺς MS, τὸ. αἰγυπτίους πληγῇ μεγάλῃ, σείων αὐτῶν τὰ χειροποίητα 8. καὶ ἰάσεται * Is. το". > \ αὐτοὺς idoev καὶ ἐπιστραφήσονται πρὸς κύριον, καὶ εἰσακούσεται αὐτῶν ἰάσαται. Noses καὶ ἰάσεται αὐτούοϑ: ᾽ το 10 = IT Ν ~ 3 ~ > “ = 57. (ακχαίος εἴπει": Πρὸς ταῦτα ἀντειπεῖν οὐκ ἔχω: ἀθανάσιος : Γένοιτό * σοι καὶ ἐν τοῖς μείζοσι τὴν αὐτὴν φωνὴν ἐᾶσαι. MS. γένητό or ‘\ AY N θῇ ῶ SP, a E a a ὃ 8 ΄ Te K “- ea and iva καὶ σὺ κληθῇς τῷ ὀνόματι τῷ καινῷ, τῷ δεδομένῳ ἐπὶ τῆς γῆς: wel sat ΄ > =e? x - " A 4 11 ᾽ a (axxaios εἶπεν: "Ev yap μεῖζον ὄνομα ὃ ἔχωμεν 11, ἰσραηλῖται καλούμενοι; ἀθανάσιος : Ἄκουε τοῦ θεοῦ διὰ τοῦ προφήτου ἡσαίου λέγοντος πάλιν" Is. 651"»")5, τοῖς δὲ δουλεύουσί μοι, κληθήσεται ὄνομα καινόν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς: 2 πέρα τς ἢ πα 5 x oF ζακχαίος εἶπε: Kat ποῖόν ἐστι τὸ ὄνομα ; ἀθανάσιος : ᾿Εὰν καταξιωθῇς χριστιανὸς καλεῖσθαι, γνώσῃ τὸ ὄνομα τὸ καινόν: 1 ἐν αὐτῇ τῷ κυρίῳ]. Tisch. τῷ x. ἐν χώρᾳ αἰγυπτίων, καὶ στήλη πρὸς τὸ ὅριον αὐτῆς τῷ κυρίῳ. Euseb, Dem. Ev. p. 19 has the same omission of καὶ στ. π. τὸ 6. αὐ. τῷ κ. 2 ἔσται]. Tisch. adds εἰς. 8 σώσει αὐτούς]. Tisch. adds κρίνων σώσει αὐτούς, omitted in Holmes 62, 91, 106, 109, 302. * φοβηθήσονται]. Tisch. γνώσονται. " τὸν θεὸν τὸν ἅγιον]. Euseb. Dem. Εν. p. 413 has Κύριον τὸν θεόν. ® εὔξονται]. Tisch. adds εὐχάς. 7 μεγάλῃ]. Tisch.om. Holmes XII and some minuscules add μεγάλῃ. 8 σείων αὐτῶν τὰ χειροποίητα]. Tisch.om. It is a gloss explanatory of πληγῇ pey. taken from Is, 19". ® αὐτούς]. Tisch. adds ἰάσει, which Holmes XII, Alex. Euseb. l.c. and others omit. 1 For the general style of this § cf. Theodoret Dial. I, ch. 36 sub fin. and 37 beginning σαφέστερον διὰ τούτων ἐμάθομεν. 1 ἔχωμεν] ‘which we could have.’ Unless this sense be given, we must read »» ἢ ὃ ἔχομεν following the Arm. 10) 74 Fol. 43 το. Ps. 45° (44°). Is. 611%, Is, 613°. One Arm. codex omits the words asterisked. 36 The Dialogue between Athanasius and Zacchaeus 58. ¢axxalos εἶπεν : ᾿Επη) γγείλω δεικνύναι ὅτι καὶ χριστός ἐστι, καὶ βασιλεύς, καὶ ἱερεύς : ἀθανάσιος : Ei χρίεται χριστός, οὐκ ἐν ἐλαίῳ γηίνῳ, ἀλλὰ πνεύματι θεοῦ" κατὰ τὸν προφήτην δαυὶδ τὸν λέγοντα: διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὃ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου : 59. (ακχαίος εἶπεν : "Ελαιον ἀγαλλιάσεως ἐστὶ τὸ χρίσμα τὸ παρὰ μωσέξως κατασκευασθέν: ἀθανάσιος : Διὰ τοῦτο παρὰ τοὺς μετόχους σου] εἴρηται. καὶ οὐκ ἔχει κατὰ τοὺς μετόχους σου οἱ γὰρ μέτοχοι αὐτοῦ, ἐλαίῳ ynivo ἐχρίσθησαν. αὐτὸς γὰρ πνεύματι ἁγίῳ καθὼς γέγραπται: πνεῦμα κυρίου ἐπ᾿ éué" οὗ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, 60. ἐακχαίος εἶπεν : “Hoaias ὁ ταῦτα λέγων" μὴ γὰρ ὁ σὸς χριστός 3; A. Rather this, that which Isaiah said, he said in the person of Christ. Listen therefore to his entire prophecy, that thou mayest know that the prophecy suits no one else, except Christ alone. For it says as follows : ‘The Spirit of the Lord is upon me, wherefore He hath anointed even me. * To evangelize the poor hath he sent me*, to heal the broken in heart, to preach to the captives release and to the blind that they see, to proclaim a year acceptable to the Lord and a day of recompense to our God*. To have mercy on all mourners, to give unto the mourners the glory of Sion; instead of ashes, anointing of gladness; and to the mourners a garb of gladness *, instead of sighs or a spirit of heaviness. They shall be called a race of righteousness, a plant of the Lord unto glory; and they 4 The Armenian omits the first words of this § as far as μετόχους σου through homoioteleuton. 2 ὃ ods xptorés|. The Armenian is corrupt here. There follows a long lacuna in the Greek, which the Armenian fills up. 3. to our God]. Tisch. omits, but the Armenian vulgate has it. * a garb of gladness]. Tisch. καταστολὴν δόξης. This variant is not to be set down to the influence of the Armenian vulgate which = δύξης. The Dialogue between Athanasius and Zacchaeus 37 shall butld' and renew the cities laid waste, made desolate of the Gentiles. And alens shall come to shepherd thy sheep, and foreigners [to be thy| ploughmen and vine-dressers. But ye shall be called priests of the Lord; servants of our God shall ye be named *, the powers of the Gentiles must ye devour and with their riches become wonderful. Thus shall they have the earth as a second heritage, and joy everlasting be upon their heads. For I am the Lord who love righteousness and hate robbery with impustice,’ 61. Z. All this is spoken concerning our generation. A. Joy everlasting has not been and is not now upon your heads. Z. No one insults another by way of argument ὅ, A. 1 do not insult thee; far be it from me to do so. But if thou canst prove to me that joy everlasting has been yours, whose very city and temple has been destroyed, and your government, and country, and ark, and holy of holies, and cherubin, and mercy-seat, then whatever thou hast learned, tell it forthwith. 62. Z. But all this is to be in the future, though the time is not yet. A, Dost thou however thyself admit the anointing with the ? The Greek and Armenian vulgates add here ἐρήμους αἰωνίας, ἐξηρημωμένας πρότερον ἐξαναστήσουσι, kal... . ? our God—named]. Tisch. has θεοῦ only, The Armenian vulgate agrees with our text. 8 This passage seems to be imitated in Theodoret Dial. I. ch. 29 (Patr. Gr. 83 A): Ὃρθ.: ὡς ὁρῶ, πρὸς τοὺς Βαλεντίνου, καὶ Μαρκίωνος, καὶ Μάνητος σιστασιώτας ἔχομεν τὸν ἀγῶνα... ᾿Ερανιστής : Τὸ λοιδορεῖν Χριστιανῶν ἀλλότριον. Ὄρθ.: οὐ λοιδοροῦμεν, ἀλλ᾽ ἀληθείας ὑπερμαχοῦμεν, καὶ λίαν ἀσχάλλομεν, ὅτι τοῖς ἀναμφιλέκτοις ὡς ἀμφιλέκτοις ζυγομαχεῖτε, ᾿Εγὼ μέντοι τὸ ἀγεννές σου καὶ φιλόνεικον διαλῦσαι πειράσομαι. ᾿Απόκριναι τοίνυν .. εἰ μέμνησαι. But the Dialogus Timothei et Aquilae restores the original οὐδεὶς συνζητῶν ἐν πραγματείᾳ ὑβρίζει, and shows that Theodoret’s imitation—if it be such—is not so close, as from the Armenian alone it might be supposed to be. MS. γεγε- νημένον. πεπλήηρομ. [05 215 38 The Dialogue between Athanasius and Zacchaeus Holy Spirit, and that the prophecy of Isaiah has not been fulfilled in the case of a single one of the kings and prophets that have already been ? Z. Had then not Isaiah the Spirit ? A. He had the Holy Spirit of God, and not Isaiah alone, but all the prophets of God. But what I have just now cited from him, Isaiah spoke not about himself, but about another. 63. Z. And I say that he spoke about another, yet not about thy Christ. ἀθανάσιος : Χριστὸς οὐ λέγεται ὁ χριόμενος ἐν πνεύματι ἁγίῳ; ἀακχαίος εἶπε: Ναί: ἀθανάσιος : Ἄπελθε οὖν εἰς ἱερουσαλήμ, καὶ μάθε ἐν αὐτῇ 1 ἐρωτήσας, ποῦ κατῆλθεν {πνεῦμα) ἅγιον καὶ ἐπὶ τίνας καὶ τότε ἵνα ἀκούσῃς “, ὅτι ἐν τῷ ἰορδάνῃ ἐπὶ τὸν ἐκ μαρίας γεγεννημένον ἐπὶ καίσαρος αὐγούστου : 64. ¢axxalos εἶπε: Καὶ ἔχω πιστεῦσαι τοῖς εὐαγγελίοις σου ; ἀθανάσιος : Διὰ τοῦτο καὶ ὁ τόπος σοι εἴρηται. καὶ ὁ χρόνος, ἵνα ἀπελθὼν ἐπὶ τὸν τόπον͵ λάβῃς τῶν πραγμάτων τὴν ἀπόδειξιν: καὶ γνῷς πεπληρωμένην τὴν προφητείαν ἐπὶ πάντας τοὺς πιστεύοντας αὐτῷ, εὐφροσύνην αἰώνιον ὁρῶν ἐπὶ κεφαλῆς αὐτῶν, καὶ λέγοντας" ἐσημειώθη ἐφ᾽ ἡμᾶς τὸ φῶς τοῦ προσώπου σου κύριε: ἔδωκας εὐφροσύνην εἰς τὴν καρδίαν μου : 65. ἐακχαΐίος : ‘AXN οὐχὶ περὶ ὑμῶν εἴρηται τοῦτο τῶν χριστιανῶν" ἀλλὰ περὶ ἡμῶν τῶν ἰσραηλιτῶν εἴρηται: ἀθανάσιος : Ἄκουσον τῶν ἑξῆς τῆς προφητείας' ἵνα γνῷς ὅτι περὶ ἡμῶν εἴρηται: ἐακχαίος εἶπεν : Εἰπέ: 1 T.e. the pilgrim was to ask zz Jerusalem where the spot was. Then as now it was one of the first questions a pilgrim asked when he reached the holy city. 2 καὶ τότε ἵνα ἀκούσῃξ]. The Armenian suggests as the right reading καὶ τὸ ἵνα, ἵνα ἀκούσῃς, just as below he writes iva... λάβῃς. The Dialogue between Athanasius and Zacchaeus 39 ἀθανάσιος: Λέγει οὕτως: καὶ διαθήκην αἰώνιον διαθήσομαι αὐτοῖο᾽ Is. 6155. καὶ γνωσθήσεται ἐν τοῖς ἔθνεσιν τὸ σπέρμα αὐτῶν : 66. ¢axxatos εἶπε: Τὸ σπέρμα τῶν ἰουδαίων γνωσθήσεται ἐν τοῖς ἔθνεσιν: ἀθανάσιος : ᾿Αληθῆ " λέγεις" οἱ γὰρ ἅγιοι ἀπόστολοι, σπέρμα τοῦ Μ9. ἀληθεῖ. ἀβραὰμ ὄντες, ἡμῖν τοῖς ἔθνεσιν ἐγνώσθησαν, καὶ τὰ ἔκγονα 1 αὐτῶν ἐν Is, 61, μέσῳ λαῶν, ἅγιοι μάρτυρες" πᾶς γὰρ ὁρῶν αὐτούς, ἐπιγνώσεται αὐτούς᾽ Is, 61219, ὅτι οὗτοί εἰσι σπέρμα εὐλογημένον ἀπὸ θεοῦ "'΄ καὶ εὐφροσύνῃ (εὐφραν- θήσονται ἐπὶ κύριον : 67. ἐακχαίος εἶπεν : ΗἩὐφράνθημεν ἡμεῖς ἐπὶ κύριον: ἀθανάσιος : Καὶ πάλιν λέγω: ὑμῶν τίς εὐφροσύνη ἡ) ὃ αἰώνιος ; τῆς γῆς ὑμῶν ἐρημωμένης, καὶ τῶν πόλεων ὑμῶν πυρικαύστων γεγενημένων, καὶ ἀεὶ διὰ τοῦτο παθεῖν ὀφειλόντων ; (vai ἢ οὔ :) εἰπέ: εἶπεν Μ5. 68. ἐακχαίος εἶπεν : ‘AN εἶπον ε ὅτι μέλλει γίνεσθαι ταῦτα καὶ εἶπεν ΜΒ. οἰκοδομεῖσθαι ἡ πόλις: 1 ἔκγονα]. The context requires us to take this literally in the sense of real descendants, though Tertullian, de praescr. Haeret. c. 32, uses very similar language of ordinary apostolical succession conveyed by the laying on of hands: Hoc enim modo ecclesiae apostolicae census suos deferunt, sicut Smyrnaeorum ecclesia Poly- carpum ab Joanne collocatum refert, sicut Romanorum Clementem a Petro ordinatum, Itidem proinde utique et ceterae exhibent, quos ab apostolis in episcopatum consti- tutos, apostolic? seminis traduces habeant. Confingant tale aliquid haeretici. But the drift of the passage before us is to establish the existence of blood-ties between the ‘ seed of Abraham’ and the Christian Churches. See Prolegomena. 2 ἀπὸ κυρίου is implied by the Armenian instead of ἀπὸ θεοῦ. 3 εὐφρανθήσονται---εαὐφροσύνη ἣ]. These words are omitted in the Greek MS. I have restored them conjecturally from the Armenian. * vai ἢ οὔ]. These words I restore conjecturally from the Armenian. 5 Julian began to rebuild the Jewish temple. Chrysostom (contra Iudaeos 580) testi- fies that ‘so much remained of the old temple as to show where it had been.’ He also thetorically exults that Julian’s impious plan had failed and that the Holy of Holies, which of old the high priest might enter solemnly but once a year, was still trodden by the feet of fornicators, pimps, and libertines, with no one to keep them off. The Mussulman has shown more reverence than this most eloquent of Christian writers, and a noble iron screen has for centuries guarded this holy ground from the footsteps of all. In Gregentius dial. 619 c. the Jew says: πάλιν ἀναστησόμεθα ἡμεῖς of ᾿Ισραηλῖται, καὶ ἡ πόλις ἡμῶν οἰκοδομηθήσεται... κἂν οὖν ἐν πρώτοις κἂν ἐπὶ τέλει, TO ῥῆμα τοῦτο πληρωθήσεται. MS. τῆς. 15, 61". MS. ‘dns. MS. νύμφη! sic sed οἱ rc.m. MS. μήτραν. κηρύττης Is. 62". Fol. 48 v°. βασιλεῖς] Arm. A= λαοὶ. 40 The Dialogue between Athanasius and Zacchaeus ἀθανάσιος εἶπεν : “Idwpev τοῦτο ἀπὸ τῶν * ἑξῆς εἰ μὴ ἐγένετο" λέγει οὕτως" ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ κυρίῳ" ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης ' περιέθηκέ μοι. εἰ δὲ ἤδεις Ἐ ὅτι ὅσοι ἐβαπτίσθημεν εἰς χριστόν͵, χριστὸν ἐνεδυσάμεθα, καὶ χιτῶνα εὐφροσύνης, τὴν τοῦ πνεύματος ἐλάβομεν χάριν, καὶ wc νυμφίοι Ἐ μίτραν * τὸ σημεῖον τοῦ σταυροῦ ἔχομεν. καὶ ὧς νύμφη κατεκοσμήθημεν κόσμῳ ταῖς πράξεσιν" καὶ ὡς γῆ αὔξουσα τὸ ἄνθος αὐτῆς, ἡ ἐκκλησία κατ᾽ ἐνιαυτὸν τοὺς ~ c \ tal , , “- ? Lal φωτιζομένους ἀνθεῖ; καὶ ὡσεὶ κῆπος Ta σπέρματα αὐτῆς ἀνατελεῖ τοὺς κατηχουμένους, οὕτως ἀνατελεῖ κύριος δικαιοσύνην: ὅτι ἔστιν ἡμέρα ’ ᾿ ᾽ 4 4 ΝΥ ΝΥ > 4 5 ΄ ,’ ~ σωτηρίας Kal ἀγαλλιάματος" λέγω δὲ THY ἀνάστασιν ἐναντίον πάντων τῶν ἐθνῶν: 69. ζακχαίος: Σεαυτῷ ὡς θέλεις νοεῖς: καὶ τὸ δὴ λεγόμενον, νεομηνίας κηρύττεις * >: ἀθανάσιος : ᾿Επειδὴ ἔτι ἀπειθεῖς, ἄκουε τῶν ἑξῆς" καὶ φοβηθεὶς εἰπὲ Χ 35 7 ‘ ‘ > , " \ rv SS ‘ > a Ξ τὴν ἀλήθειαν: διὰ σιὼν οὐ σιωπήσομαι" καὶ διὰ ἱερουσαλὴμ οὐκ ἀνήσω ἕως ἐν ἐξέλθῃ ὧς φῶς ἡ δικαιοσύνη αὐτῆς, τὸ δὲ σωτήριόν μου ὧς λαμπὰς καυθήσεται" καὶ ὄψονται ἔθνη τὴν δικαιοσύνην σου, | καὶ πάντεο ὃ οἱ βασιλεῖο: τὴν δόξαν σου" καὶ καλέσει μου τὸ ὄνομα τὸ καινόν, ὃ ὁ κύριος ὀνομάσει αὐτό, καὶ ἔσει στέφανος κάλλους ἐν χειρὶ κυρίου, καὶ διάδημα βασιλείας ἐν χειρὶ θεοῦ σου, 70. ζακχαίος : Περὶ τίνος λέγεις, λέγεσθαι ταῦτα; ἀθανάσιος : Περὶ ἱερουσαλήμ᾽ οὐκέτι γάρ ἐστιν ἰουδαίων πόλις" ἀλλὰ ~ , lol lol eee d va ᾽ Ν 2 ΄“ Υ Χριστιανῶν πόλις͵ τῷ καινῷ ὀνόματι καλουμένη. ἀπελθὼν ἐκεῖσε ὄψει χριστοῦ τὴν πόλιν > ταύτην οὖσαν, καὶ μοναζόντων ὃ οἰκητήριον: καὶ τοῦ 1 εὐφροσύνης]. Tisch. adds ὡς νυμφίῳ. 3 νεομηνίας κηρύττειΞ]., This must have been a’ proverbial expression for the exaggerated proclamation of good times coming. 8 mavtes]. Tisch. om. Holmes notes: praemitt. πάντες. sub * in charact. minore Alex. Symmachus added πάντες, Aquila καί. * καλέσει μου]. Tisch. καλ. σε. 5 χριστοῦ τὴν πόλιν]. For ἃ similar description see Euseb. Dem. Ev. bk. vi. Ρ. 288 ed. Colon. § μοναζόντων]. So Justin, Apol. I. 62 B, testifies to the number of those who ‘remained chaste. Καὶ πολλοί τινες καὶ πολλαὶ ἑξηκοντοῦται καὶ ἑβδομηκοντοῦται, οἱ ἐκ παίδων μ μη 7 The Dialogue between Athanasius and Zacchaeus 41 χριστοῦ τὴν ἀνάστασιν' Kal πάντας τοὺς βασιλεῖς τὴν δόξαν αὐτῶν φέροντας" καὶ τὰ ἔθνη μετὰ πάντων τῶν λαῶν τὴν δικαιοσύνην αὐτῆς * ἣν ἐδικαιώθη ἀπαγγέλλοντας * : 7 > t aay > ΄ ee! 2 7 ἐακχαίος εἶπεν : Οὐκέτι οὖν πυρίκαυστος καὶ ἄδοξος ἐστίν ; 2 2 = 5 4 Ane , > 7 “ 3 ᾽ὕ ἀθανάσιος εἶπεν: Κατεστράφη καὶ ἠτιμάσθη ἰουδαίοις" ὠκοδομήθη δὲ καὶ ἐδοξάσθη χριστιανοῖς : (axxatos εἶπεν: Ἢ προφητεία λέγει καὶ ἥξουσιν ἀλλογενεῖς ῃ ‘ , ᾿ \ ᾽ ᾿ ᾽ a . ποιμαίνοντες τὰ πρόβατά σου, καὶ ἀλλόφυλοι ἀροτῆρες καὶ ἀμπελουργοί᾽ ὑμεῖς δὲ ἱερεῖς κυρίου κληθήσεσθε *, λειτουργοὶ θεοῦ ἡμῶν 1" ἰσχὺν ἐθνῶν κατέδεσθε᾽ καὶ ἐν τῷ πλούτῳ αὐτῶν θαυμασθήοσεσθε. ὁρᾷς ὅτι - ἡμῖν * τοῖς ἰουδαίοις τὴν ἐπαγγελίαν ἐπαγγέλλεται Ἐ: 71, ἀθανάσιος ": Ταῦτα ἀληθῶς λέγεις" οὕτως γὰρ καὶ αἱ ἐπαγγελίαι ~ ~ a, ἃ ) Sw, a 3 A r¢ σὰ 5 ᾿ πληροῦνται τοῦ θεοῦ: ἃς ἐπηγγείλατο ὀμόσας * τῷ ἀβραὰμ καθ᾽ ἑαυτοῦ" ἡ μὴν εὐλογῶν εὐλογήσω Ge" καὶ πληθύνων πληθυνῶ τὸ σπέρμα σου, ὧς τοὺς ἀστέ- pac τοῦ οὐρανοῦ, καὶ ὧς THY ἅμμον τὴν παρὰ τὸ χεῖλος τῆς θαλάσσης" ὥμοσε ὅ δὲ καὶ τῷ δαυὶδ ἀλήθειαν καὶ οὐκ ἠθέτησεν αὐτόν: ἀλλὰ τὸ σπέρμα αὐτοῦ καθέξεται ἕως τοῦ αἰῶνος ἐπὶ τοῦ θρόνου αὐτοῦ. πρόδηλον γὰρ ὅτι ἐξ AW 3 , ε pee 4 € “ 4. co « va Ν 2 > lol ἰούδα ἀνατέταλκε ὁ αὐτὸς κύριος ἡμῶν ἰησοῦς ὁ χριστός: καὶ ἐν αὐτῷ πᾶσαι αἱ ἐπαγγελίαι πληροῦνται' καὶ οἱ μὲν ἀλλογενεῖς ποιμαίνουσιν αὐτοῦ τὰ λογικὰ πρόβατα: καὶ ἀλλόφυλοι ἀροτῆρες εἰσὶ γεωργοῦντες 3 ~ % > ‘4 = 3 & Ν A Lol ~ > ~ ‘ ε iA a4 αὐτοῦ τὴν ἐκκλησίαν" αὐτὸς δὲ μετὰ TOV μαθητῶν αὐτοῦ τὴν ἱερωσύνην ἔχει, τὴν ἰσχὺν τῶν ἐθνῶν κατεσθίων" ἐγὼ γάρ φησιν ἐν εὐαγγελίοις βρῶσιν ἔχω a a ς ἊΝ > 3. ᾿ 3, “ 4 ~ 2 “ 4 φαγεῖν Hv ὑμεῖς οὐκ οἴδατε, Kal ἐν τῷ πλούτῳ τῶν ἐθνῶν θαυμάζεται" δἰ σιν. x AY 4 ‘ CWA 3 \ AY by Ν “ ~ ὁρᾷς yap τοὺς σοφούς, τοὺς ῥήτορας ὅ, καὶ τοὺς ποιητὰς τὸν πλοῦτον τῶν ἐμαθητεύθησαν τῷ χριστῷ, ἄφθοροι διαμένουσι. And again, 71 D: ἀλλ᾽ ἢ τὴν ἀρχὴν οὐκ ἐγαμοῦμεν εἰ μὴ ἐπὶ παίδων ἀνατροφῆ, ἢ παραιτούμενοι τὸ γήμασθαι τέλεον ἐνεγκρατευόμεθα. So Tertull. de cultu Fem. ii. 9: Se spadonatui adsignant propter regnum dei. 1 ἡμῶν]. Tisch. om. 2 The text omits ἀθανάσιος, which is added in mg. thus a. Its omission probably caused ἡμῖν to be replaced by οὐδείς by some scribe, who did not see that Zacchaeus was speaking as far as ἐπαγγέλλεται. 8. ῥήτοραθ], Cf. Justin M. dial. 217 c, of those who wore the τρίβων or cloak of a teacher of philosophy and rhetoric: οὐ δεῖ καταφρονεῖν οὐδὲ ἀμελεῖν τῶν περικειμένων An legen- dum αὐτοῦ. ἐπαγγέ- λοντας MS. ΠΕ τῶ κληθήσεσ- θαι Μ5. MS. οὐδεὶς, reposui John 4°, ἀνέστησαν Arm. 6 *Iovdaios. Fol. 44 r°. Luke 1. 42 Ihe Dialogue between Athanasius and Zacchaeus “ lad , Ἂν ~ λόγων αὐτῶν αὐτῷ προσφέροντας' Kal ἀποτασσομένους μέν, τῆς εἰδωλολατρείας, προσφερομένους δέ, τῷ λόγῳ τῆς χάριτος" καὶ ὑμεῖς θεωροῦντες νεκροὺς ἐγηγερμένους, οὐκ ἐπιστεύσατε' ἀλλ᾽ ἐνεκρώθητε' τὰ δὲ ἔθνη μετὰ τῶν νεκρῶν συνανέστησαν: ‘4 “ - 5 ΄ 2 \ 3 ~ 7 Ν > 72. ¢akxatos εἶπε: Kal τί μέγα νεκροὺς ἀναστῆσαι; μάγοι yap οὐκ ἀνέστησαν νεκρούς; καὶ σημεῖα ἐποίησαν οὕτως, ὥστε καὶ ἀντιστῆναι μωσεῖ; ἀθανάσιος : Μὴ οὖν ἐπειδὴ μάγοι σημεῖα πεποιήκασι καὶ ἀντέστησαν Ἐ μωσεῖ, οὐδὲν μέγα ἐποίησε μωσῆς ; ΄' > a κ ᾽ ΤΙ; - ΄ ’ Jha 73. ¢axxalos εἶπε: Μωσῆς μὲν ἐποίησε σημεῖα μεγάλα: οὐκ ἀπὸ τῶν σημείων δὲ πιστεύεται θεός, ἀλλὰ ἀπὸ τῆς ἀληθείας : ἀθανάσιος : Καὶ τί μεῖζον χριστοῦ ἀληθείας ; ποῖος γὰρ μάγος πρὸ τοῦ γεννηθῆναι ἴσχυσε σημεῖα καὶ τέρατα ποιῆσαι; 74. ¢axxalos εἶπε: Ποῖον γὰρ σημεῖον ἐποίησεν ὁ χριστὸς πρὸ τοῦ γεννηθῆναι; ἀθανάσιος : Τοὺς προφήτας ἐποίησε περὶ αὐτοῦ εἰπεῖν. ἰδοὺ ἡ παρθένος ἐν γαοτρὶ ἕξει᾽ καὶ ἕτερα μυρία τοιαῦτα" καὶ ἐν αὐτῇ ὧν τῇ γαστρὶ τὸν ἰωάννην οκιρτῆσαι ἐν ἀγαλλιάσει ἐποίησεν : 75. (ακχαίος εἶπεν : Οὐ πιστεύω τοῖς εὐαγγελίοις σου : ἀθανάσιος εἶπεν : Οὐκοῦν οὐδὲ ὅτι μαρίας ἦν υἱὸς πιστεύεις ; See Ome} [yer a ¢ Ν Ties 460 Ξ ‘ ἴδ «“ ΄ ¢axxaios: Ἔν αὐτῇ τῇ ἱερουσαλὴμ 1 ἐγεννήθη" καὶ οἶδα ὅτι μαρίας Om er εστιν υἱὸς : 2 7 a QA > 7 ee. \ 2 > ᾿ “ ᾿Ξ ‘ > , ἐκυοφόρει͵ ὅτε χριστὸς ἐποίησεν αὐτὸν ἐν ἀγαλλιάσει GKIPTHGAaL’ καὶ εὐθέως τόδε τὸ oxjpa. Euseb. H.E. iv. 11 relates that Justin was ἐν φιλοσόφου σχήματι πρεσβεύων τὸν θεῖον λόγον. In the age of the Antonines numerous rhetors and philosophers became Christian, e.g. Apollonius of Rome, who was ἐπὶ παιδείᾳ καὶ φιλοσοφίᾳ βεβοημένος (Euseb. H. E. ν. 21). 1 ἱερουσαλήμ]. The context proves that this is no scribe’s error for βηθλεέμ. In the MS. it is written ἰλημ in both places. Euseb. Dem. Ev. 288 D, ed. Colon., in a passage which is perhaps corrupt, seems to indicate that the cave of the Nativity was in his day shown on the Mount of Olives, close to the spot whence He ascended: ἔστησαν δὲ Gnas... οἱ πόδες τοῦ κυρίου Kal σωτῆρος ἡμῶν, αὐτοῦ δὴ τοῦ λόγου, δι’ οὗ ἀνείληφεν ἀνθρωπείου σκήνους ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν πρὸς τῷ αὐτόθι δεικνυμένῳ σπηλαίῳ, See the Prolegomena. The Dialogue between Athanasius and Zacchaeus 43 δὲ γεννηθείς, μάγους ἀπὸ ἀνατολῶν ἥλκυσεν τοῦ προσκυνῆσαι αὐτόν" Cp.Mat.2’. οὐδεὶς δὲ γεννηθεὶς μάγος ἐποίησεν ἐν οὐρανῷ ἀστέρα φανῆναι, καὶ ἄλλους μάγους ἐλθόντας προσκυνῆσαι αὐτῷ: 76. ἐακχαίος εἶπεν : "ἔχεις μὲ οὖν πεῖσαι ὅτι μάγοι γεννηθέντος } αὐτοῦ ἦλθον καὶ προσεκύνησαν αὐτῷ; ἀθανάσιος : En αὐτῶν τῶν πραγμάτων πείσθητι: ἐρώτησον γὰρ διὰ τί ἡρώδης ἀνεῖλεν ἐν Βηθλεὲμ παιδία: καὶ μαθὼν τὴν αἰτίαν γνώσῃ ὅτι Mat. 2". διὰ τὸν χριστόν᾽ τῶν μάγων ἐλθόντων καὶ λεγόντων" ποῦ ἐστιν ὁ τεχθεὶς Mat. 25. 1 The writer had a Gospel of the Nativity in which the events of the birth were narrated after the following order :— 1. The two mothers, Mary and Elisabeth, before their children are born, foregather in Jerusalem (conflicts with Luke 1°°, unless indeed the writer there read εἰς τὴν πόλιν ᾿Ιούδα i. 6. Jerusalem). 2. Jesus is born in Jerusalem, where the two mothers had met. Immediately after His birth Jesus causes the star to appear in the heaven and the Magi to start from Arabia. 3. Having been born in Jerusalem, Jesus (still under three years of age) is taken to Bethlehem. 4. The Magi, led by the star, come to Jerusalem and ask, ‘ Where is He who “as been born King of the Jews?’ (N.B. They did not ask ‘Where will He be born? mov γεννᾶται ; but ποῦ ἐστιν ὁ τεχθείς; The birth is in the past, γεννηθέντος αὐτοῦ, ‘when He had been born.’) 5. Herod, informed that the child already born King of the Jews is zow in Bethlehem, sends the Magi thither to inquire about Him, and then report to him (see § 33 of the Dialogue). 6. The Magi arrive (at Bethlehem) and find Him laid o7 a manger. They adore and present their gifts (see § 33). 7. They do not comply with Herod’s request that they should report to him. 8. Herod slays the children in Bethlehem (not because Jesus had been born there, but because He was there when the Magi came and adored Him). 2 πραγμάτων]. Cp. § 65. So Origen c. Celsum, bk. i. ch. 51, exhorts any one who is not convinced by the prophecy of Micah and the history written by Jesus’ disciples, to go and view the cave at Bethlehem: κατανοησάτω, ὅτι ἀκολούθως τῇ ἐν τῷ εὐαγγελίῳ περὶ τῆς γενέσεως αὐτοῦ ἱστορίᾳ, δείκνυται τὸ ἐν Βηθλεὲμ σπήλαιον, ἔνθα ἐγεννήθη καὶ ἡ ἐν TO σπηλαίῳ φάτνη, ἔνθα ἐσπαργανώθη. καὶ τὸ δεικνύμενον τοῦτο διαβόητόν ἐστιν ἐν τοῖς τόποις καὶ παρὰ τοῖς τῆς πίστεως ἀλλοτρίοις. So the upper church of the Apostles, in which the Spirit descended at Pentecost, existed in the days of Cyril of Jerusalem, and Epiphanius (de pond. et mens. n. 14) relates that a little church was found intact on the same site by Hadrian when he built Aelia on the site of Jerusalem. This church, he says, had even escaped when Vespasian destroyed Jerusalem, εἴδωμεν. Acts 7”. MS. ἐρύσατο. 44 716 Dialogue between Athanasius and Zacchaeus ν᾿ ἀπὸ τ ' 5 ᾿ς \ > FN ν τὸ ἣν > ᾿ > as * 4 βασιλεὺς τῶν iovdaiwv’ εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν TH ἀνατολῇ, καὶ » “ te ἃ ‘ x - “ ΄ 3. 05 ΑἸ ἤλθομεν προσκυνῆσαι αὐτόν᾽ καὶ τὰ μνημεῖα τῶν παιδίων εἰσὶ φανερὰ ἕως τῆς ἡμέρας ταύτης: ΄ sy Ἔ ᾽ γ᾿ iy ¢ ee, Sx A 7 77. ¢akxatos εἶπεν : Οὐ πιστεύομεν ὅτι οὕτως ἐγένετο. apa γὰρ καί 3 > - £ ’ lod ~ 4 o ‘ 3 mas οὐκ ἠδυνήθη ὁ χριστός σου βοηθῆσαι τοῖς παιδίοις, iva μὴ ἀπο- θάνωσιν 1; ἀθανάσιος: Εἰ μὲν οὖν καταγελᾷς, ἀντίθες τὰ παιδία τὰ ὑπὸ τοῦ φαραῶ ἀναιρεθέντα, ἐν ᾧ καιρῷ ἐγεννήθη μωυσῆς' καὶ εἰπέ" οὐκ ἠδύνατο ὁ θεὸς ῥύσασθαι τὰ παιδία τῶν ἑβραίων ; εἰ δὲ δυνάμενος οὐκ ἐρρύσατο * ΜῊ ΔῈ Ν δὲ ὃ 4 > 2 ’ Qe t Seek 2A s 7 4 ~ {καὶ ὁ χριστὸς δὲ δυνάμενος οὐκ ἐρρύσατο)" αὐτὸς yap καὶ τότε καὶ νῦν μακροθυμῶν: > ᾽ ᾽ = 78. ¢axxatos εἶπεν : ᾿Αλλ᾽ ἐπὶ τοῦ μωύσεως ἐξεδίκησεν ὁ θεὸς τὸν θάνατον τὸν τῶν παιδίων, διὰ τῶν πληγῶν ὃ ὧν ἐπήγαγεν κύριος τοῖς αἰγυπτίοις : ἀθανάσιος: Ei μὴ ἀναισθητοῦσιν ἰουδαῖοι, πλέον ἂν πεπόνθασιν 3 ΄ ᾽ lal 3 7 ~ « , - ‘ } - , 2 x Be -Y αἰγυπτίων ἐν τῇ ἀναλώσει τῆς ἱερουσαλήμ᾽ καὶ αἰγύπτιοι μέν͵ ἐνιαυτῷ ἑνὶ ἢ δυσὶ πεπόνθασιν" ἰουδαῖοι δέ, ἀπὸ τοῦ χριστοῦ ἕως τοῦ νῦν τιμωροῦνται" τιμωρηθήσονται δὲ καὶ εἰς τὰ μετὰ ταῦτα, ἐὰν μὴ μετανοήσωσιν: 79. ἐακχαίος εἶπε: Kav πιστεύσω τῷ χριστῷ, ὡς ἱερεῖ αὐτῷ πιστεύω, μὴ ὡς θεῷ; σὺ γὰρ εἶπας ὅτι μετὰ τῶν μαθητῶν αὐτοῦ τὴν ἱερωσύνην ἔχει: ἀθανάσιος : ‘AX εἶπον ὅτι αὐτὸς ἐστὶ καὶ ἱερεὺς καὶ κύριος καὶ θεὸς καὶ ποιμήν: 80. ἐακχαίος : ‘O μὲν 4 θεὸς εἴρηται ποιμὴν ὁμολογουμένως. ἐπειδὴ 1 ἀποθάνωσιν]. Cp. Justin M. dial. 329 A: ᾿Εὰν δέ τις ἡμῖν λέγῃ μὴ γὰρ οὐκ ἠδύνατο ὁ θεὸς μᾶλλον τὸν Ἡρώδην ἀποκτεῖναι ; προλαβὼν λέγω" μὴ γὰρ οὐκ ἠδύνατο ὁ θεὸς τὴν ἀρχὴν καὶ τὸν ὄφιν ἐξᾶραι τοῦ μὴ εἶναι. ? οὐκ ἐρρύσατο]. There is a short lacuna here. The Greek can be reconstructed from the Armenian, which literally equals: Si autem illic facultatem habens non saluauit, et hic Christus facultatem habens, non seruauit. 8 διὰ τῶν πληγῶν]. Arm. omits. 4 ὃ μέν]. Arm. seems to have read εἰ μέν. The Dialogue between Athanasius and Zacchaeus 45 τοῦ λαοῦ ἐστι Toiunv' ὡς ὁ προφήτης λέγει; ὃ ποιμαίνων τὸν ἰσραήλ, πρόσχεο, ὃ ὁδηγῶν ὡσεὶ πρόβατα τὸν ἰωσήφ : ἀθανάσιος : ‘O αὐτὸς προφήτης καὶ κύριον αὐτὸν εἶπε καὶ θεὸν καὶ ἑερέα: ‘4 a ? 4 vas ~ , 81, ἐακχαίος εἶπεν : ᾿Ανάγνωθί μοι ποῦ γέγραπται: ἀθανάσιος : ᾿Εν τῷ pO ψαλμῷ οὕτως εἴρηται: εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως dv θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου ῥάβδον δυνάμεως ἐξαποστελεῖ σοι κύριος ἐκ ctv" καὶ κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου μετά σου ἢ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεώς σου, ἐν | Taic λαμπρότησι τῶν ἁγίων σου. ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά Ge" ὦμοσε * κύριος καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν μελχισεδέκ : ΄ > 5 K ‘\ »" IEP ε Bia \ = 1 82. ¢akxaios εἶπε: al πότε ἐγένετο ἱερεύς ; περὶ σολομῶνος εἴρηται κατὰ τὴν τάξιν μελχισεδέκ᾽ καὶ ταῦτα εἰς τὸν αἰῶνα: οὕτως γὰρ εἴρηται: ὦμοσε: κύριος καὶ οὐ μεταμεληθήσεται σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν μελχισεδέκ 2: ᾿ ἀθανάσιος : Σολομὼν οὔτε ἱερεὺς ἐγένετο οὔτε ἐν ὅλῳ τῷ βίῳ αὐτοῦ * > 4 ~ Lie > X \ Ἂς Ν .] 4 4 4 εὐηρέστησε τῷ θεῷ: ἀλλὰ καὶ τὸ πονηρὸν ἐνώπιον κυρίου ποιήσας ἀπέθανεν 3: πῶς οὖν μένει ἱερεὺς εἰς τὸν αἰῶνα ; 83. ἐακχαίος εἶπε: Τῷ οὖν χριστῷ εἶπεν, κάθου ἐκ δεξιῶ ἕ 3 x : Τᾷ χριστᾷ ν ιῶν μου, ἕως ἂν θῶ τοὺς ἐχθροὺς ὑποπόδιον τῶν ποδῶν σου. c > > - r ἀθανάσιος : “O david (εἶπεν * εἶπε κύριος, τοῦτ᾽ ἔστιν ὁ θεός, TH κυρίῳ μου, {τῷ χριστῷ" κάθου ἐκ δεξιῶν μουν * ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου: 84. ζακχαίος εἶπεν : Καὶ ὁ χριστὸς ἐκ δεξιῶν τοῦ θεοῦ κάθηται; ἀθανάσιος : Τοῦτο λέγει ὁ προφήτης : 1 σολομῶνος]. Justin on the contrary (dial. 309 D) makes Tryphon argue that Hezekiah was the priest spoken of in this psalm. 2 ζακχαίος---μελχισεδέκ]. Arm, omits through homoioteleuton. ° Cp. Gregentius dial. 606 B, where the Jew says: ταῦτα περὶ τοῦ Σολομῶντος εἴρηκεν ὁ Δαβίδ' kai ποῦ ταῦτα σὺ μεθαρμόζεις ; and the Christian replies: προιὼν ὁ ψαλμὸς τί λέγει ; ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη. καὶ τίς ἐξ ὑμῶν ἐλέγξει αὐτὸν περὶ ἁμαρτίας ; Σολομὼν δὲ ποιήσας τὸ πονηρὸν ἔναντι κυρίου, ἐτελεύτησε. Ps. 791. Ps; LOG ter. Fol, 44 v°. MS. ὄμωσε. MS. ὄμωσε. MS. air a [εἶπεν] ex Arm, re- stitui. [τῶ--- μου] ex Arm, Testitui. MS. μείζον. ἀλλὰ ex Arm. re- stitui. Heb. 7", Paes LSS ARES Le 46 The Dialogue between Athanasius and Zacchaeus 85. ¢axxaios εἶπεν : Οὐκοῦν μείζων ἐστὶν ὁ χριστὸς τοῦ εὐλογουμένουϊ; > , Ν 7 ἀθανάσιος : Μὴ γένοιτο: (axxaios εἶπε: Πῶς οὖν ἐκ δεξιῶν αὐτοῦ καθέξεται; > ΄ «ς en ‘ a ¢£ “ , ἀθανάσιος : ‘Qs vids μονογενὴς τοῦ ἑαυτοῦ πατρός: 86. ¢axxaios εἶπε: Καὶ πῶς ἔτι ἱερεὺς ἐστίν, εἰ ἐκ δεξιῶν αὐτοῦ καθέξεται; ἀθανάσιος : Ὅτι οὐ μόνον ἐστὶν ἱερεὺς (ἀλλὰ Ἐ καὶ θεός" διὰ γὰρ lol x ἃ a ’ Ψ 4 2 7 ᾧ .» 7 Ε τοῦτο θεὸς ὧν τῇ φύσει, ἔλαβε σάρκα ἐκ μαρίας' ἵνα γενόμενος ἄνθρωπος, καὶ τὴν ὑπὲρ ἡμῶν θυσίαν ἀναδεξάμενος, γένηται ἱερεὺς κατὰ τὴν τάξιν ΓΝ a > y , > ~ ' Oe 2A © uA 2 x μελχισεδέκ᾽ ὃς ob κατὰ νόμον ἐντολῆς σαρκίνηο ἐγένετο ἱερεύς, ἀλλὰ πνεύματι ἁγίῳ χρισθείς, ἐστὶν ἱερεὺς εἰς τὸν αἰῶνα: 4 Cy Ν ~ 4 « 2 LY 7 4 87. ¢axxaios εἶπε: Kai πῶς δύναται ὁ ἐπὶ ποντίου πιλάτου ἀποθανών, εἰς τὸν αἰῶνα ἱερεὺς εἶναι; ἀθανάσιος : Οἱ νεκροὶ τῷ φρονήματι τὸν θάνατον αὐτοῦ περιβλέπονται. οἱ δὲ ζῶντες, τὴν ἀνάστασιν αὐτοῦ ὁρῶσιν : 4 (ς \ ΄ ΄ - ef Nees 88. ¢akxaios εἶπε: Kai τίς με δύναται πεῖσαι ὅτι ἀνέστη ; ᾽ ἢ re 4 \ 2 J a ατ ? 3 , ἀθανάσιος : ‘O προφήτης david λέγων ἐν ψαλμῷ ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ἅδην: οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν : 89. ¢axxatos εἶπεν: Οὐκ οὖν ἄνθρωπος ἦν ἐκ ψυχῆς καὶ σώματος ; ἀθανάσιος: Ἄνθρωπος ἣν κατὰ σάρκα 3: θεὸς δὲ κατὰ πνεῦμα. 2 4 » 7 2 « x εν ~ ΄ « 7 ep ' » ἀμέλει: ἄκουε τί λέγει ὁ θεὸς διὰ τοῦ προφήτου ἡσαίου" ἐκοπίασεν αἴγυπτοα 1 In the many discussions of Ps. 109 in anti-Jewish dialogues I have never met with this objection raised by the Jew. 2 ἄνθρωπος ἦν]. Cp. dial. iv. de 5. Trin. ch. 5: ᾿Απολλιναριαστής : οὕτως τὸ ἐκ ψυχῆς καὶ σώματος συνεστώς, ἄνθρωπός ἐστιν; 8 κατὰ σάρκα]. Tertull. adu. Prax. 27 : Neque caro spiritus fit, neque spiritus caro » in uno plane esse possunt. Ex his Iesus constitit, ex carne homo, ex spiritu Deus; quem tunc angelus ex ea parte, qua spiritus erat, Dei filium pronuntiauit, seruans carni filium hominis dici (Ξε τὸ υἱὸν ἀνθρώπου λέγεσθαι). And also ibid.29: Quamquam cum duae substantiae censeantur in Christo Iesu, diuina et humana; constet autem immortalem esse diuinam, cum mortalem, quae humana sit: apparet quatenus eum mortuum dicat; id est, qua carnem et hominem et filium hominis, non qua spiritum et sermonem et Dei filium. Fora similar argument to that of our dialogue, see Greg- entius dial. 608, where the Jew objects that Ps. 15’ refers not to a son, but to a servant, of God and the Christian replies: ὁ δεσπότης ὁ ἐμὸς καὶ θεὸς καὶ ἄνθρωπος κεχρημάτικε. The Dialogue between Athanasius and Zacchaeus 47 Kai ἐμπορία αἰθιόπων Kal οἱ σεβοεὶμ᾽' ἄνδρες ὑψηλοὶ ἐπί σε dtaBricovTaL?. . . καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοι αὐτῷ καὶ πορεύσονται ἐν αἰσχύνῃ. ἐγκαινίζεσθε πρός με νῆσοι. ἰσραὴλ σώζεται 8 σωτηρίᾳ αἰώνων" οὐκ αἰσχυνθήσονται οὐδὲ μὴ ἐντραπῶσιν ἕως τοῦ αἰῶνοο... Thus saith the Lord, who made the heavens. 90. Z. Thou hast thyself read and avowed that Israel was saved by the Lord. Surely, then, not you who are of the heathen ? A. He means the holy apostles by Israel. If not, how do you apply it to your own selves, when you hear the words: ‘They shall not be ashamed, nor be abashed for evermore’? μὴ νομίζεις τὸν προφήτην Ψψευδῶς λέγοντα: ἰσραὴλ σώζεται ὑπὸ κυρίου σωτηρίᾳ αἰώνων" εἰ θέλεις εἰπεῖν, ὅτι οὔτε ἠσχύνθημεν, οὔτε ἐνετράπημεν πάντα ἀπολέσαντες, καὶ ῥωμαίων γενόμενοι δοῦλοι" τόλμησον εἰπεῖν ὅτι ψευδεῖς ἐκτήσαντο * οἱ πατέρες ἡμῶν προφήτας: ¢axxatos εἶπε: Μὴ γένοιτο ψευδεῖς εἰπεῖν τοὺς προφήτας: QI. ἀθανάσιος : Οὔκουν ἰσραὴλ ἐσώθη σωτηρίᾳ αἰώνων" καὶ οὐ μὴ αἰσχυνθῶσιν, οὐδ᾽ οὐ μὴ ἐντραπῶσιν ἕως τοῦ αἰῶνος, οἱ ἅγιοι ἀπόστολοι͵ φύσει ἑβραῖοι ὄντες, καὶ κατὰ σάρκα, καὶ κατὰ πνεῦμα' οὐ γὰρ ὁ ἐν τῷ 3 φανερῷ περιτετμημένος ἐστὶν ἰουδαῖοο: GAN ὁ ἐν τῷ κρυπτῷ τὴν περιτομὴν τῆς καρδίας ἔχων, μέμφεται οὖν ὁ θεὸς τοὺς ἐν τῷ φανερῷ μόνον ἔχοντας τὴν περιτομὴν καὶ μὴ ἐν τῇ καρδίᾳ, λέγων οὕτως" πέντα | τὰ ἔθνη ἀπερίτμητα σαρκί, ὁ δὲ λαός ὅ μου οὗτος TH καρδίᾳ : 1 σεβοείμ]. Tisch. σαβαείμ. 2 διαβήσονται]. The Greek has a lacuna here, if the Armenian be right in quoting the LXX text at length. ® σώζεται]. Tisch. adds ὑπὸ κυρίου, which the dialogue adds below, and reads σωτηρίαν αἰώνιον. 4 ἰσραήλ]. Here as above, p. 39, § 66, the prophecies promising salvation to Israel are asserted to be true of the Christians, because the apostles and founders of the churches were Jews. But Justin roundly declares the church to be the true Israel (dial. 229 A): Ἰσραηλιτικὸν yap τὸ ἀληθινόν, πνευματικόν, καὶ Ἰούδα γένος καὶ ᾿Ιακὼβ καὶ ᾿Ισαὰκ καὶ ᾿Αβραάμ..... ἡμεῖς ἐσμεν. 5 § δὲ λαός]. Tisch. καὶ πᾶς οἶκος ἰσραὴλ ἀπερίτμητοι καρδίας αὐτῶν. Barn. Ep. ὃ 9 and Clem. Alex. p. 145 cite as dialogue: ὁ δὲ λαὸς οὗτος ἀπερίτμητος καρδίᾳ. ἐκτίσαντο MS. Gal. 215. Rom, 27°, Jer. 9%. Fol. 45 r°. Ts. 4514 1, MS ἐθιύπαν. MS. χειρό- παιδες, MS. χειρο- πέδεις. MS. ovrn. 15: δῆς MS. ἄλλο. 48 The Dialogue between Athanasius and Zacchaeus 92. ¢axxalos εἶπεν: ‘O θεὸς ἐντειλάμενος τῷ ἀβραάμ, λέγων" περιτμηθήσεταί σου πᾶν ἀρρενικὸν τῇ ὀγδόῃ ἡμέρᾳ, ἀπεστράφη τὴν περιτομήν ; 93. ἀθανάσιος : Διδαχθήσῃ τὸν περὶ τῆς περιτομῆς λόγον" τέως δέ μοι εἰπέ, εἰ νενόηκας τίνι ἔλεγε διὰ τοῦ προφήτου" ἐκοπίασεν αἴτγυπτος καὶ ἐμπορία αἰθιόπων Ἐ΄ καὶ οἱ σεβοεὶμ ἄνδρες ὑψηλοὶ ἐπί σε διαβήσονται καί σοι ἔσονται δοῦλοι καὶ ὀπίσω Gov ἀκολουθήσουσι δεδεμένοι χειροπέδαις * 2 καὶ προσκυνήσουσί σοι, καὶ ἐν σοὶ προσεύξονται ὅτι ἐν σοὶ θεός ἐστι καὶ οὐκ ἔστιν θεὸς πλὴν σοῦ σὺ γὰρ εἶ ὁ θεός, καὶ οὐκ ἤδειμεν, θεὸς τοῦ ἰσραήλ, σωτηρία: 94. ¢akxalos εἶπε: Τῇ ἱερουσαλὴμ ἔλεγεν ἐκοπίσοεν αἴγυπτος, καὶ ἐμπορία αἰθιόπων᾽ καὶ οἱ σεβοεὶμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται" καὶ σοὶ ἔσονται δοῦλοι: καὶ σοὶ ἀκολουθήσουσι δεδεμένοι χειρο- πέδαις *:... 95. A. Surely Jerusalem did not walk around, and so the rest follow after her bound ? Z. He follows after Jerusalem, who lives by her law, and who serves her continually, and worships her, and prays in her, as if actually bound unto her. 96. ἀθανάσιος : Αὕτη Ἐ οὖν ἱερουσαλὴμ καὶ θεός ἐστιν, λέγει yap ὅτι καὶ προσκυνήσουσί σοι καὶ ἐν σοὶ προσεύξονται ὅτι ἐν σοὶ ὁ θεὸς ἔστι, καὶ οὐκ ἔστι θεὸς πλὴν σοῦ" σὺ γὰρ εἶ θεὸς καὶ οὐκ ἤδειμεν, θεὸς τοῦ ἰσραήλ, σωτήρ: ἐακχαίος εἶπε: Τίνι οὖν ἄλλῳ * λέγει: 97. ἀθανάσιος : Οὐδενὶ ἄλλῳ' πλὴν τοῦ χριστοῦ : (ακχαίος εἶπε: Πῶς; ἀθανάσιος : ~Exoriacey αἴγυπτος καὶ ἐμπορία αἰθιόπων, χριστοῦ γεννηθέντος καὶ τῆς εἰδωλολατρείας λυομένης, καὶ τῆς μαγείας καταρ- 1 διδαχθήσῃ]. The promised discussion is in § 122 foll. ? χειροπέδαις]. Tisch. adds καὶ διαβήσονται πρὸς σὲ which is omitted in Holmes XII (adscr, in mg. sub Ὁ), 26, 41, 106, 233, 239, 302, 305, and by Chrys. Cyrill. Alex. Theodoret. Athan. i. 548. The Dialogue between Athanasius and Zacchaeus 49 γουμένης 1. καὶ of σεβοεὶμ ἄνδρες ὑψηλοὶ ἐπ᾽ αὐτὸν διέβησαν' καὶ αὐτοῦ ἐγένοντο δοῦλοι" καὶ ὀπίσω αὐτοῦ ἀκολουθήσουσι᾽ δεδεμένοι χειροπέδαιο * πάντες οἱ ὑψηλοὶ τῆς γῆς᾽ καὶ ἐν αὐτῷ προσεύξονται" καὶ προσκυνήσουσιν ΡΟ», ‘ « 4 a 3 as Ow \ » ‘ > ” \ \ αὐτόν Kal ὁμολογήσουσιν͵ OTL ἐν αὐτῷ θεὸς ἔστι, καὶ οὐκ ἔστι θεὸς πλὴν > ~ te | ΄ ἣν A κὶ > 2, ‘ a? , , αὐτοῦ" αὐτὸς γάρ ἐστι θεὸς καὶ οὐκ ἤδεισαν, θεὸς τοῦ ἰσραήλ, σωτήρ : 98. (ακχαίος εἶπε: Πῶς καὶ ἐν αὐτῷ 3 ἔστι θεὸς καὶ οὐκ ἔστιν θεὸς πλὴν αὐτοῦ ; ἀθανάσιος : Διὰ τὸ ἀπαράλλακτον τῆς οὐσίας 5: διὰ τὸ ταὐτὸν τῆς 1 Cp. Ignatius ad Ephes. xix, on the birth of Christ: ὅθεν ἐλύετο πᾶσα μαγεία καὶ mas δεσμός ; and Origen, c. Cels. i. 60; Greg. Naz. Or. 1: ἵν᾽ εἰξωλολατρία καταλύθῃ. Also Basil in Natiuit.: καταργουμένας τὰς ἐνεργείας αὐτῆς. 2 ἐν αὐτῷ]. Hippolytus combating Noetus raises the same question. He cites Is. 45“, and then writes: ἐν rim δὲ ὁ θεός, ἀλλ᾽ ἢ ἐν Χριστῷ Ἰησοῦ τῷ πατρῴῳ λόγῳ, καὶ τῷ μυστηρίῳ τῆς οἰκονομίας (Patr. Gr. x. 625). Tertullian (adu. Prax. 13) shows that the same objection was raised by the Monarchianist Praxeas as here by the Jew: Si tam durus es, puta interim; et ut adhuc amplius hoc putes, accipe et in psalmo duos deos dictos: Zhvronus tuus Deus in aeuom, uirga regni tut. Dilexistd tustitiam et odisti iniquitatem, propterea unxit te Deus, Deus tuus. Si ad Deum loquitur et unctum Deum a Deo affirmat, sed hic duos Deos pro wirxga regni tut. Inde et Esaias ad personam Christi e¢ Sebozm, inquit, wzri elati ad te transibunt, &c. Et hic enim dicendo Deus in te et tu Deus, duos proponit, qui erant in Christum et spiritum sanctum. Athenagoras expresses the same idea (ὃ 10, pp. 286, 287): ἑνὸς ὄντος τοῦ πατρὸς καὶ τοῦ υἱοῦ" ὄντος δὲ τοῦ υἱοῦ ἐν πατρί, καὶ πατρὸς ev vid, ἑνότητι καὶ δυνάμει πνεύματος, νοῦς καὶ λόγος τοῦ πατρὸς ὁ υἱὸς τοῦ θεοῦ. 3 τὸ ἀπαράλλακτον τῆς ovcias]. This phrase occurs in Chrys. Hom. contra Anomoeos, tom. VI. p. 427, ὅταν. τὸ ἀπαρ. τῆς οὐσίας αὐτοῦ δεῖξαι βούληται τὸ πρὸς τὸν γεγεννηκότα, ὁ ἑωρακὼς ἐμέ, φησιν, ἑώρακε τὸν πατέρα. Pseudo-Athan. Dial. iii. de 5. Trin. p. 211, υἱὸς ἀπαρ. κατ᾽ οὐσίαν. Cyril in Cat. in cap. I. Ioh. p. 16, F2lins est in Patre, διὰ τὸ ἀπαράλλακτον τῆς οὐσίας. So Caesarius, Dial. I. quaest. iii. p. 12: ᾿Εγὼ ἐν τῷ Πατρί, καὶ ὁ πατὴρ ev epot τὸ ταὐτὸν τῆς οὐσίας Kal τὸ ἀπαρ. τῆς θεότητος Kat ἰσοσθενὲς ... δηλῶν. Heretics used the same word, e.g. Asterius, the Lucianist, taught the Son to be ἀπαρ. εἰκόνα τῆς TOU πατρὸς οὐσίας (teste Philostorgio Hist. Eccles. lib. 11, tom. XVI. p. 21). It was indeed a formula of Lucian the Martyr (teste Sozomeno iii. cap. 5). In the Dial. iii. de Trinitate, Macedonius refers it to Lucian. Gregory Theol. in his homily εἰς γενέθλια writes of Christ: τὸ ἐκμαγεῖον τοῦ ἀρχετύπου and ἡ μὴ κινουμένη σφραγίς and ἡ ἀπαράλλακτος εἰκών. So also Basil, Gregory, and the heretic Aetius, preferring it to the word ὁμοούσιος. But the word also occurs in earlier writers, e.g. Athenag. p. 60, 4 (=Presbeia, ch. 17): ὁ πατὴρ ἡσθεὶς ἀπαραλλάκτῳ οὔσῃ τῇ ὁμοιότητι (κέραμον δὲ εἰργάζετο), Origen ο. Cels. iv. 68 = vol. I. p. 555 B, uses it as ἃ Stoic’s word: ἀπαραλλάκτους φασιν ἔσεσθαι κατὰ περίοδον τοῖς ἀπὸ τῶν προτέρων περιόδων πάντας... ὁ μὲν κόσμος ἀεὶ ὁ airds Ε MS. δεδο- μένοι χειρο- πέδεις. MS. ἄλλω. esse. Psa ΤΕ 50 The Dialogue between Athanasius and Zacchaeus δόξης, διὰ τὸ ἀμεσίτευτον τῆς δυνάμεως 35: διὰ γὰρ τοῦτο κύριος ὁ θεός, 4 “» 2 3 a ἃ XQ θέ a 4 BI 4 Ἔ a Ν 4 . ἡδὲ κύριος εἷς ἐστιν᾽ ὅτι ev τὸ θέλημα' μία ἐξουσία: ev τὸ κράτος" οὐδὲ γὰρ ἄλλο" βούλεται ὁ πατήρ, καὶ ἄλλο ὁ υἱός" εἰ δὲ θέλεις καὶ πλειόνων μυστηρίων͵ ἀνάγνωθι τὸν ἑβδομηκοστὸν πρῶτον ψαλμὸν τοῦ δαυὶδ μετὰ φόβου 5 θεοῦ καὶ ἀληθείας καὶ συνειδήσεως ἀγαθῆς: τάχα γὰρ ἐν τῇ = a IQn = ~ συναγωγῇ ὑμῶν ἀντὶ ὡδῶν τερπουσῶν τὴν ἀκοήν, ταῦτα ἀναγινώσκετε: 99. ἀακχαίος εἶπε: Τί γὰρ λέγει ὁ ψαλμὸς περὶ τοῦ χριστοῦ σου; 3 4 ? 4 ‘ € f ἀθανάσιος : ἀνάγνωθι καὶ εὑρήσεις : 7 7 ‘ 74 2 NP oe Ν a 4 , ᾿ ζακχαίος εἶπεν : Aveyvov καὶ εὗρον ὅτι περὶ σολομῶνος * λέγει: 100. ἀθανάσιος : “O θεός, τὸ κρῖμά σου τῷ βασιλεῖ δός" τίς λέγει ; ζακχαίος εἶπεν : ‘O david ἀξιοῖ τὸν κύριον ἵνα τὸ κρίνειν καλῶς δῷ τῷ υἱῷ αὐτοῦ, τοῦτ᾽ ἔστιν τῷ σολομῶντι: > 4 \ ‘ ΄ cn a ᾿ ἀθανάσιος : Καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως ; ‘4 i 5 a in ~ , , e a 3 iad ieee ς ΄ (axxaios εἶπε: Τῷ υἱῷ τοῦ βασιλέως, λέγει" τῷ ἐμῷ υἱῷ: ἡ βασιλεία 5 > x ¢ a a 8 Ἂν ,» > a τς ee yap ἦν david ὅτε ηὔχετο τῷ θεῷ, ἵνα τὴν δικαιοσύνην αὐτοῦ δῷ τῷ σολομῶντι αὐτὸς ὁ θεός: IOI, ἀθανάσιος : ᾿Ακολούθησον αὐτῷ μετὰ φόβου θεοῦ. ἀναλαβέτω ἐστι, καὶ οὐκ ἀπ. ἕτερος ἑτέρῳ" τὰ δ᾽ ἐν αὐτῷ οὐ τὰ αὐτά, ἀλλ᾽ ἀπαράλλακτα. The followers of Simon Magus ace. to Hippolytus Haer. vi. 17 held the λόγος became ἃ δύναμις ἀπέραντος, ἀπαράλλακτος, αἰῶνι ἀπαραλλάκτῳ μηκέτι γινομένῳ εἰς τὸν ἀπέραντον αἰῶνα. Profane writers of the first and second centuries or earlier used it, e.g. [586 115, Sextus Emp. and Diodorus. 1 ἀμεσίτευτον]. Const. Apost. 7, 35, ἀμεσίτευτον τὸ ἔργον, of the cosmos as God’s direct handiwork. The adverb ἀμεσιτεύτως, ibid. 8, 35, and Athan. vol. i. p. 682, 741. Also used by Synesius, p. 116 D, and Jo. Chrys. Hom. 142, vol. 5, p. 890, 32. 2 Athenagoras (p. 11 [=p. 287]) speaking of the unity of God the Father, God the Son and the Holy Spirit, uses the words τὴν ἐν τῇ ἑνώσει δύναμιν, and (p. 27 [§ 24, Pp: 302]) has ἑνούμενα μὲν κατὰ δύναμιν, τὸν πατέρα, τὸν υἱόν, τὸ πνεῦμα. 8. μετὰ φόβου] Cp. pseudo-Athan. de 8. Trin. dial. iii. § 9: Ὄρθ. : μὴ ταράττου, ἀλλὰ μετὰ φόβου θεοῦ ἀναγνῶμεν. * Σολομῶνος]. The Jewish interpretation of the psalm is glanced at by Justin M. dial. 288 C: ots εἰς Σολομῶνα ἀνοήτως φάσκετε εἰρῆσθαι, and also previously 251 C: καὶ ὅπου λέλεκται" ὁ Oeds, τὸ κρῖμά σου τῷ βασιλεῖ δός" ἐπειδὴ βασιλεὺς Σολομὼν γέγονεν, εἰς αὐτὸν τὸν ψαλμὸν εἰρῆσθαί dare, τῶν λόγων τοῦ Ψαλμοῦ διαρρήδην κηρυσσόντων εἰς τὸν αἰώνιον βασιλέα, τουτέστιν, εἰς τὸν χριστὸν εἰρῆσθαι. ὁ γὰρ χριστὸς βασιλεὺς καὶ ἱερεὺς καὶ θεὸς καὶ κύριος καὶ ἄγγελος καὶ ἄνθρωπος. . .. The Dialogue between Athanasius and Zacchaeus 51 TG ὄρη εἰρήνην τῷ Aad! καὶ οἱ βουνοὶ δικαιοσύνην" κρινεῖ τοὺς πτωχοὺς τοῦ λαοῦ. καὶ σώσει τοὺς υἱοὺς τῶν πενήτων, καὶ ταπεινώσει συκοφάντην : 102. ζακχαίος λέγει : Ταῦτα πάντα περὶ τοῦ σολομῶνος " λέγει: ἀθανάσιος : Ιδωμεν οὖν καὶ τὰ ἑξῆς: ζακχαίος εἶπεν : Εἰπέ: 103. ἀθανάσιος : Kai συμπαραμενεῖ τῷ ἡλίῳ καὶ πρὸ τῆς σελήνης Ps, 71°. ῃ ἌΝ « Ν ω ἢ \ \ . “ reveac γενεῶν" ἄρα o σολομὼν συμπαράμενει τῷ Ηλιῷ *, καὶ πρὸ THC MS. ἀρα--- , rn ἡλίῳ sup. σελήνης γενεὰς γενεῶν ; lit. pr. man. ἐακχαίος εἶπε: Τὸ ὄνομα αὐτοῦ συμπαραμενεῖ ἐν τῷ ἡλίῳ, ἰδοὺ γοῦν" Χ : I jet ote @ ἡλίῳ, γ καὶ ὑμεῖς οἱ χριστιανοὶ ἐν πάσῃ τῇ γῇ μνημονεύετε * τοῦ ὀνόματος αὐτοῦ MS. μνη- £ = 3 \a@ a ΄ ie ὧν σι 9. τ, a HoveveTat. ὡς copod* καὶ ἕως γενεῶν συμπαραμένει αὐτῷ ἡ δόξα τοῦ dvéparos: | 104. ἀθανάσιος : Καὶ πρὸ τῆς σελήνης (revedc) * γενεῶν ἦν αὐτοῦ Fol. 45 νο. τ γενεάς TO ὄνομα. ex Arm, > ᾿Ξ ~ , restitui. (akxaios εἶπε: Kai ἐγίνωσκεν αὐτοῦ τὸ ὄνομα ὁ θεός" Kal πρὸ τῆς ἢ , σελήνης: 105. ἀθανάσιος : “Akovooy οὖν τῶν ἑξῆς: »“ Ἤ b ζακχαίος εἶπεν : Εἰπέ: ἀθανάσιος : Καταβήσεται ὧς ὑετὸς ἐπὶ πόκον, καὶ ὡσεὶ σταγόνεο Ps. 71°, MS. στάζουσαι ἐπὶ τὴν γῆν, ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη, καὶ σταγωνες > awn Ἔκ e 3 Bae ͵ ἢ ἢ 2, Ἰ σταγὼν ἡ πλῆθος εἰρήνης Ἐ ἕως οὐ ανταναιρέεθη Η GEAHVH, και κατακυριεύσει ἅπὸ στάζουσα. , « , “ © - ' “ας Δ εἰρή θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ ποταμῶν ἕως τῶν περάτων τῆς *“P7"7 οἰκουμένης, ἐνώπιον αὐτοῦ προπεσοῦνται αἰθίοπες, καὶ οἱ ἐχθροὶ αὐτοῦ 1 λαῷ «.7.A.]. Tisch. λαῷ σου καὶ οἱ βουνοί. ἐν δικαιοσύνῃ κρινεῖ. Here Holmes notes that σοὺ is absent in many minusc. and in Justin M. pp. 204, 275. Theodoret i. 1103, Arm. The same sources add δικαιοσύνην after βουνοί, and omit ἐν δικαιοσύνῃ. ? ΣΣολομῶνοΞς]. For a very similar discussion of Ps. 885 ὃ, see Theodoret dial. i. chs. 31, 32. The ἐρανιστής alleges that the prophecy was of Solomon or Zorobabel ; the orthodox interlocutor that they were true only of Christ. The psalm is discussed in almost identical terms in the ἀντιβολὴ Παπίσκου already mentioned, p. 67, 1. 20, foll. 8 In Gregentius Dial. the Jew makes a similar defence of Solomon, the question there also being the applicability to him of Ps. 71: ἴδε οὖν ὅτι ἐν οἵοις τόποις περιηχεῖται τῆς σοφίας αὐτοῦ τὸ χάρισμα, αἰνεῖται ὑπὸ τῶν ἀκουύντων καὶ δοξάζεται παρὰ τῶν ἀναγινω- σκοντων. * ποταμῶν]. Tisch. ποταμοῦ. Many minusc. and Justin M. have ποταμῶν. 132) MS. ἐρύσατο. Zech. 11 12, 1s. Mat. 27°. 52 The Dialogue between Athanasius and Zacchaeus χοῦν λείξουσιν. βασιλεῖς θαρσεὶς καὶ νῆσοι δῶρα προσοίσουσιν, βασιλεῖς ἀράβων καὶ σαβὰ δῶρα προσάξουσι: καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ βασιλεῖς τῆς γῆς], πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ ὅτι ἐρρύσατο * πτωχὸν ἐκ δυνάστου, καὶ πένητα ᾧ οὐχ ὑπῆρχε βοηθός φείσεται πτωχοῦ καὶ πένητος, καὶ ψυχάς πενήτων σώσει. ἐκ τόκου καὶ ἐξ ἀδικίας λυτρώσεται τὰς ψυχὰς αὐτῶν, καὶ ἔντιμον τὸ ὄνομα αὐτοῦ 3 ἐνώπιον αὐτοῦ. καὶ ζήσεται καὶ δοθήσεται αὐτῷ ἐκ τοῦ χρυσίου τῆς ἀραβείας, καὶ προσεύξονται περὶ αὐτοῦ διὰ παντός, ὅλην τὴν ἡμέραν εὐλογήσουσιν αὐτόν᾽ ἔσται στήριγμα ἐν τῇ fH ἐπ᾿ ἀκρὼν τῶν ὀρέων᾽ ὑπεραρθήσεται ὑπὲρ τὸν λίβανον 6 καρπὸς αὐτῶν ὅ, καὶ ἐξανθήσουσιν ἐκ πόλεως ὡσεὶ χόρτος τῆς γῆς, ἔσται τὸ ὄνομα αὐτοῦ εὐλογημένον εἰς τοὺς αἰῶνας, πρὸ τοῦ ἡλίου διαμένει τὸ ὄνομα αὐτοῦ. καὶ ἐνευλογηθήσονται ὃ ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς, πάντα τὰ ἔθνη μακαριοῦσιν αὐτόν" εὐλογητὸς κύριος ὃ θεὸς ἰσραήλ, ὁ ποιῶν θαυμάσια μόνος, καὶ εὐλογημένον τὸ ὄνομα τῆς δόξης αὐτοῦ τὸ ἅγιον εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος: καὶ πληρωθήσεται τῆς δόξης αὐτοῦ πᾶσα ἡ γῆ" γένοιτο γένοιτο. 106. ἐακχαίος εἶπε: Ταῦτα ὁμολογουμένως περὶ τοῦ χριστοῦ εἴρηται" ἀλλ᾽ οὐδέπω ἦλθε τέως 7: ἀθανάσιος : Τί οὐ πεπλήρωται τῶν εἰρημένων ; ζ(ακχαίος εἶπε: Πάντα: 107. ἀθανάσιος : “Axove οὖν τοῦ προφήτου λέγοντος" καὶ ἔλαβον τὰ τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ τετιμημένου ὃν ἐτιμήσαντο ἀπὸ υἱῶν ἰσραήλ, καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως καθὰ συνέταξέν τῆς γῆς]. om. Tisch. Numerous minusc. and fathers add it. αὐτοῦ]. Tisch, αὐτῶν. Justin M. and many minusc. have αὐτοῦ. καρπὸς αὐτῶν]. Tisch. x. αὐτοῦ, ἔσται]. Tisch. ἔστω. Justin M. and many minusc. have ἔσται. ἐνευλογηθήσονται Tisch. τὸ ἅγιον) om, Tisch. The Arm. vulgate alone adds ἅγιον. ἦλθε τέως]. Tertull. adu. Prax. 22: Nam usque in hodiernum Iudaei Christum Dei, non ipsum patrem sperant: quia nunquam Christus pater scriptus est uenturus. Cp. Gregentii Tephrensis disput. cum Herban. Iud. (in Galland. Bibl. xi. p. 603 Ο) : "EpBav.: οἴδαμεν ὅτι μέλλει παραγίνεσθαι, ἀλλ᾽ οὔπω ἧκεν᾽ ὁπόταν δὲ ἔλθῃ, πιστεύσομεν εἰς αὐτόν. This dialogue is an expansion of that of pseudo-Athanasius. ya a Ae ὦ bP me The Dialogue between Athanasius and Zacchaeus 53 , ees or « rd ‘ x 4 3 uA \. μοι κύριος, ὁρᾷς ὅτι ὁ προδότης καὶ τὰ τριάκοντα ἀργύρια λαβὼν 2 a 2 , Oe fe Ἃ ἈΠ [5 x ᾽ ΄ Ν τ τὸ ΄ ἐκ τῶν ἀρχιερέων ἀνέδωκε: καὶ ὁ ἀγρὸς ἠγοράσθη: καὶ ἡ προφητεία > uA \ a ΄ a bp ν - ΄ ἀπεπληρώθη" καὶ πῶς λέγεις ὅτι οὔπω ἦλθεν ὁ χριστός: 108. ἐακχαίος εἶπεν : Οἶδα ὅτι ταῦτα λέγει ὁ προφήτης, ἀλλ᾽ οὐχὶ περὶ τοῦ χριστοῦ: A. In his advent it was fulfilled; and if he came, whom thou dost look forward to, he would find everything fulfilled which was foretold'. 109. Z. And of the predictions, what is fulfilled ? ἀθανάσιος : Karexuplevoey ἀπὸ θαλάττης ἕως θαλάττης᾽ καὶ ἀπὸ Ps. 71" ποταμῶν ἕως περάτων τῆς οἰκουμένης: ἐνώπιον αὐτοῦ πεσοῦνται αἰθίοπεε. καὶ οἱ ἐχθροὶ αὐτοῦ ὑμεῖς" Φ χοῦν ἐσθίετε: καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ βασιλεῖς ὃ τῆς γῆς πόντα τὰ ἔθνη δουλεύσουσιν αὐτῷ" καὶ ἐνευλογηθή - σονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς ric: 110, ἐακχαΐίος εἶπεν : Οἱ σταυρώσαντες αὐτόν, προσκυνήσουσιν αὐτόν ; 2 - € 2 ‘ 3 , 4 Ἂν ΄ Ν « ’ ἀθανάσιος : Οἱ ἐχθροὶ ἀνεγράφησαν, καὶ τὸ πάθος, καὶ ὁ θάνατος, καὶ ἡ τιμή, καὶ ἡ δόξα, καὶ ἡ ἀνάστασις" ἀκούεις γοῦν τοῦ δαυὶδ λέγοντος" ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά Ἐ; παρέστησαν οἱ βασιλεῖο Ps. <7 a. 6 ι ya en eee ' , MS. καινά, τῆς γῆς᾽ Kal ol ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτό, κατὰ τοῦ κυρίου καὶ κατὰ | τοῦ χριστοῦ αὐτῶν *: Fol. 46 r°, 111. ¢akxaios εἶπε: Πῶς οὖν κατ᾽ αὐτοῦ καὶ ὑπὲρ αὐτοῦ; ἀθανάσιος : ᾿Επειδὴ καὶ τὰ καλὰ ὁ θεὸς ἐγίνωσκε καὶ τὰ ἄλλα ὡς ὃ 1 For a similar passage cp. Athan. de Incarn. Verbi, ch. 40 (Migne Pat. Gr. xxv, col. 165). 2 Gregentius dial. 606 C: καὶ of ἐχθροὶ αὐτοῦ χοῦν λείξουσιν ; τίνες δὲ οἱ ἐχθροὶ αὐτοῦ ; οὐχ ὑμεῖς οἱ ᾿Ιουδαῖοι, χοῦν λείχοντες, ἀπὸ πολλῆς πείνης. 5. οἱ βασιλεῖς]. The homage of the kings is still in the future; for Zacchaeus is allowed in the immediate sequel to identify with ‘the kings of the earth’ those who crucified Jesus, viz. Tiberius and Herod. The passage must have been penned before the secular triumph of Christianity under Constantine. In Gregentius dial. 613 C, Ps. 24»? is, as here, interpreted by the Christian interlocutor of Herod and Pilate, of Anna and Caiaphas. * χριστοῦ αὐτῶν]. Tisch. yp. αὐτοῦ, Holmes 99 and 174 have αὐτῶν. ® ἄλλα ὧς]. The Arm. renders ἄλλως. Rom. 9*. ? lege ὑμῶν. Ps, 1187. Dan. 2*°. 54 The Dialogue between Athanasius and Zacchaeus ἔχοντα, πεποίηκε πάντα γραφῆναι: καὶ τοῦτο ἐστὶ τὸ εἰρημένον παρὰ ~ ~ ~ 2 , ’ τοῦ θεοῦ, διὰ τοῦ προφήτου" ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος" καὶ πέτραν σκανδάλου καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ, οὐ μὴ καταισχυνθῇ: 112. ¢akxalos εἶπε: Καὶ ἵνα τί λίθος προσκόμματος αὐτὸν ἐτίθει, ‘ , A ~ > ~ ~~ 8 ~ > > 2 , καὶ οὐχὶ μᾶλλον ἐκ τοῦ φανεροῦ ὁμολογηθῆναι αὐτὸν ἐποίησεν ; > 4 , οΥ Ν a ΕἸ \ “ ᾽ ~ a) ἀθανάσιος: Ei μὲν μὴ προεῖπεν οὐ μὴ καταισχυνθεῖ" αἰτιῶ τὸν θέμενον: εἰ δὲ προείρηταί σοι, ἑαυτὸν αἰτιῶ μὴ πιστεύσαντα. αὐτὸς γάρ , “ ΄ ἐστιν ὁ λίθος, ὁ ἐξουθενηθεὶς ὑφ᾽ ἡμῶν * τῶν οἰκοδομούντων, περὶ οὗ λέγει ε ΄ i} a > , ε 3 n e 2 , 3 6 david: λίθον ὃν ἀπεδοκίμασαν οι οἰκοδομοῦντεο, OUTOC εἐγέννηθη εἰς κεφαλὴν γωνίας: > « a a 113. ζακχαίος εἶπεν : ᾿Η σοφία τοῦ θεοῦ λίθος ἐγένετο; ἀθανάσιος : “H σοφία τοῦ θεοῦ λίθος ἐκλήθη τὸ κατὰ σάρκα" ἐπειδὴ A Μ Ὁ» 2 ~ “4 “ 4 2 > lal Ἂς « ΄ γὰρ ἔλαβε σάρκα ἐκ τῆς παρθένου, ἵνα καθάπερ ἐν αὐτῇ σαρκὶ ἡμῖν ἐπιφανεῖ, διὰ τοῦτο λίθος ἐκλήθη" καὶ οὗτός ἐστιν ὁ λίθος ὃν ἑρμήνευσεν δανιήλ, τμηθέντα ᾿ ἐξ ὄρους ἄνευ χειρῶν, καὶ λεπτύναντα τὴν εἰκόνα τῆς εἰδωλολατρείας : 114. ¢akyxalos εἶπε: Καὶ ἀπὸ ποίου ὄρους ἐτμήθη λίθος ; ἀθανάσιος : "Opos λέγει τὴν παρθένον μαριάμ' διὰ γὰρ τοῦτο καὶ ἄνευ χειρῶν, διὰ τὸ ἄνευ χειρουργίας 2 ἀνδρὸς αὐτὴν γεννῆσαι τὸν λίθον, 1 τμηθέντα]. Cp. Iren. c. Haer. iii. 28: Propter hoc autem et Daniel praevidens eius adventum, lapidem sine manibus abscissum advenisse (/ege: ait venisse) in hunc mundum. Hoc est enim quod size manibus significabat, quod non operantibus humanis manibus, hoc est virorum illorum qui solent lapides caedere, in hunc mundum eius adventus erat, id est, non operante in eum Ioseph, sed sola Maria cooperante dispositioni. Hic enim lapis a terra et ex virtute et arte constat dei. Propter hoc autem et Esaias ait: Sic dicit Dominus: Ecce ego mitto in fundamenta Sion lapidem ++. uti non ex voluntate viri, sed ex voluntate dei. 2 yetpoupyias]. One is tempted to render ‘without surgical aid of man.’ For, according to the protevangel (chs. 19 and 20), Mary still retained her virginity after parturition and the midwife’s services consisted simply of pious ejaculations. As Mr. Badham (Academy, May 30, 1896) has said: ‘ The protevangelist makes his point by bringing the midwives on the scene in order to discover their services unnecessary.’ In the Ascensio Isaiae it is declared that no midwife was wanted at all. ‘Clement of Alexandria (adds Mr. Badham) informs us that there were still in his day many who believed that Mary had been in a puerperal state.’ Such a belief Clement ee ee The Dialogue between Athanasius and Zacchaeus 55 τοῦτ᾽ ἐστὶ τὸ σῶμα: λέγει δὲ ἡ προφητεία: ναβουχοδονόσορ εἶδεν ἐνύπνιον" x ἀν στ era a, ᾽ “ ua 2 2 \ , \ τὸ δὲ ἐνύπνιον ἀπῆλθεν ἀπ᾽ αὐτοῦ, τουτέστιν ἐπελάθετο' Kal καλέσας τοὺς ἐπαοιδοὺς καὶ τοὺς μάγους καὶ τοὺς σοφοὺς βαβυλῶνος, ἔλεγεν αὐτοῖς" ὅτι τὸ ἐνύπνιον ἀπέστη ἀπ᾿ ἐμοῦ. νῦν ἀναγγείλατέ μοι αὐτό, καὶ τὸ σύγκριμα αὐτοῦ τοῦ ἐνυπνίου. καὶ τῶν μάγων καὶ τῶν ἐπαοιδῶν λεγόντων ὅτι οὐκ , a a a a ~ ἔστιν ἄνθρωπος ἐπὶ τῆς γῆς ὃς δυνήσεται TO ῥῆμα τοῦ βασιλέως ᾽ ~ ᾽ } ΕῚ t bod 2 ” ες ' > \ cal a ἐλ wa ἀναγγεῖλαι, ἀλλ᾽ ἢ θεοί, ὧν οὐκ ἔστιν ἡ κατοικία ἐπὶ τῆς γῆς, ἐκέλευσε Te 4 ᾽ ΄΄ ἣν; 2 7 Ν ‘ Ce! Ν ναβουχοδονόσορ πάντας ἀπολέσθαι τοὺς ἐπαοιδούς, καὶ τοὺς μάγους, καὶ τοὺς σοφούς" καὶ γνοὺς τοῦτο τὸ πρᾶγμα τοῦ βασιλέως ὁ δανιήλ, ἠξίωσε aA IA A aA ε A ΄. \ \ 4 ~ δοθῆναι αὐτῷ τῶν τριῶν ἡμερῶν προθεσμίαν, καὶ λαβὼν παρὰ τοῦ ΄ > \ > x > Tyee GER “ ΄ Ns: βασιλέως, εἰσελθὼν εἰς τὸν οἶκον αὐτοῦ" ἐδεήθη τοῦ κυρίου, καὶ ἀπεκα- λύφθη αὐτῷ τὸ ἐνύπνιον ὃ εἶδεν ὁ βασιλεύς, καὶ τὸ σύγκριμα αὐτοῦ: ἦν δὲ ᾽ ἐξ - ͵ ε m τὸ ἐνύπνιον τοῦτο, εἰκών, ἧς ἡ πρόσοψις ὑπερφερής: ἡ ὅρασις αὐτῆς φοβερά: ἡ κεφαλὴ χρυσίου καθαροῦ, αἱ χεῖρες καὶ τὸ στῆθος καὶ οἱ ? a ᾽ ” ‘ bad c a βραχίονες QUTHC ἀρζγυροι" ἡ κοιλία καὶ οἱ μηροὶ * χαλκοι" αἱ KVH LOL σιδηραῖ: οἱ πόδες μέρος μέν TL* σιδηροῦν, μέρος δέ τι ὀστράκινον" > , a > 4 ' 2 3: ΕΝ an δ, ᾿ , > , ἐθεώρει ἕως ἐτμήθη λίθος ἐξ ὄρους ἄνευ χειρῶν: καὶ ἐπάταξε τὴν εἰκόνα ἐπὶ τοὺς πόδας τοὺς σιδηροῦς καὶ ὀστρακίνουο: καὶ ἐλέπτυνεν αὐτοὺς 3 ͵ , , o Ε ς εἰς τέλος’ τότε ἐλεπτύνθησαν εἰς ἅπαξ, τὸ ὄστρακον, ὁ σίδηρος, Kal ὁ χαλκόο᾽ 6 ἄργυρος καὶ 6 χρυσός καὶ ἐγένετο ὡσεὶ κονιορτός, ἀπὸ ¢ 5 \ a in n , Ν , ἅλωνος θερινῆς: καὶ ἐξῆρεν αὐτὰ τὸ πλῆθος TOU πνεύματοο᾽ καὶ τόπος οὐκ c 7 > = " \ c ' c 5 \ > , 5 , 2᾽ , εὑρέθη αὐτοῖς" καὶ ὁ λίθος ὁ πατάξας τὴν εἰκόνα, ἐγεννήθη ὄρος μέγα, | ι ΄ Α \ a a > na ears \ καὶ ἐπλήρωσεν πᾶσαν τὴν piv’! τοῦτο οὖν τὸ ἐνύπνιον τοῦ βασιλέως" καὶ ἑρμηνεύει δανιὴλ τὸ ἐνύπνιον" ἣν Ἐ δὲ διάφορον εἰκόνα λέγων, διαφόρους already regarded as heretical, and he quotes a Jost prophet: τέτοκεν καὶ οὐ τέτοκεν φησὶν ἡ γραφή. But it is more reasonable to interpret the phrase as equivalent to ἄνευ ἐπιμιξίας ἀνδρός, and compare Justin M. dial. 301 Α : ὅταν yap ws υἱὸν ἀνθρώπου λέγῃ δανιὴλ ον Φαινόμενον μὲν καὶ γενόμενον ἄνθρωπον μηνύει, οὐκ ἐξ ἀνθρωπίνου δὲ σπέρματος ὑπάρχοντα δηλοῖ. καὶ τὸ λίθον τοῦτον εἰπεῖν ἄνευ χειρῶν τμηθέντα, ἐν μυστηρίῳ τὸ αὐτὸ κέκραγε. τὸ yap ἄνευ χειρῶν εἰπεῖν αὐτὸν ἐκτετμῆσθαι, ὅτι οὐκ ἔστιν ἀνθρώπινον ἔργον, ἀλλὰ τῆς βουλῆς τοῦ προβάλλοντος αὐτὸν πατρὸς τῶν ὅλων θεοῦ. So in Cyr. Hier. C. I. xii. 18: λίθον ἄνευ χειρῶν ἐξ ὄρους τμηθέντα, οὐκ ἐξ ἀνθρωπίνης κατασκευῆς συστάντα. Cp. also Isidore of Seville, contra Iudaeos I. x. 9. Cp. Dan. 2! foll. MS. ἡ μυροὶ. MS. μέντοι. Fol, 46 ν", MS. ἢν. Dan. 2", Hos. 137 and Hos. 14 Hos. 13°. Dan. 9} sec. vers. Theodot. MS. διαφέ- ροντος. 56 The Dialogue between Athanasius and Zacchaeus βασιλειάς 1, καὶ τὸν λίθον Bacirelav’? ἥτις εἷς τοὺς αἰῶνας οὐ διαφθα- ρήσεται. ἔστι δὲ αὕτη ἡ χριστοῦ βασιλεία λίθῳ παρεικασθεῖσα, διὰ τὸ προσκόψαι ἐν αὐτῇ τοὺς πατέρας ὑμῶν : 115. ζακχαίος : Νῦν ἀκούω ὅτι ὁ χριστὸς ὑμῶν λίθῳ παρείκασται: ἀθανάσιος : ᾿Αεὶ τὰ ἀφανῆ καὶ ἀόρατα, διὰ παραβολῶν φανερῶν ἀναγινώσκονται: ἢ οὐκ ἤκουσας τοῦ θεοῦ διὰ τοῦ προφήτου λέγοντος" “ ε , “ \ « , , r ” , καὶ ἔσομαι ὃ ὡσεὶ πάνθηρ τῷ ἐφραὶμ καὶ ὡσεὶ πάρδαλις τῷ οἴκῳ ἰούδα" καὶ ἐν ἄλλῳ' καὶ ἀπαντήσω ὁ αὐτοῖς doc ἄρκος ἀπορουμένη᾽ ἄρα ἄρκῳ καὶ τοῖς ἄλλοις ζώοις παραβαλλόμενον τὸ θεῖον ὑβρίῤεται ; 116. ἐακχαίος εἶπε: Μὴ γὰρ ἀληθῶς ἄρκος ἐγένετο ὁ θεός ; διὰ τὸ φοβερὸν λέγει: ᾽ ἀθανάσιος : Οὕτως διὰ τοὺς πολλοὺς προσκόψαι, κατ᾽ ἐπίνοιαν εἰς τὸν χριστόν, λίθος ἐκλήθη" ἄκουε δὲ καὶ ἄλλης προφητείας εἰς τὸν χριστὸν ἐκ τοῦ αὐτοῦ προφήτου" ἐθεώρουν φησὶ καὶ τέσσαρα θηρία μεγάλα" ἀνέβαινον ἐκ τῆς θαλόσσας, διαφέροντα ἀλλήλων᾽ τὸ πρῶτον ὡσεὶ λέαινα, ἔχουσα πτερὰδ καὶ τὰ πτερὰ αὐτῆς ὡσεὶ ἀετοῦ ἐθεώρουν ἕως οὗ ἐξετείλοι τὰ πτερὰ αὐτῆς" καὶ ἐξήρθη ἀπὸ τῆς γῆς καὶ ἐπὶ ποδῶν ἀνθρώπου ἐστάθη᾽ καὶ καρδία ἀνθρώπου ἐδόθη αὐτῆ. καὶ ἰδοὺ θηρίον δεύτερον ὅμοιον ἄρκῳ, καὶ εἰς μέρος ἕν ἐστάθη" καὶ τρία πλευρὰ ὃ ἐν τῷ στόματι αὐτῆς ἀνὰ μέσον τῶν ὀδόντων αὐτῆς" καὶ οὕτως ἔλεγον adTH" 1 βασιλείας]. The Arm. has [dwpgdisitine[dfetu = ‘interpretations,’ a corruption of [Fug weopne[Ffetu = βασιλείας. 1 have translated the amended text. ? βασιλείαν]. Cp. Adamantii De Recta in Deum Fide. The Marcionist Megillus after quoting Dan. 2% 85, says: ὁ λίθος ἢν ἐκ θεοῦ βασιλεία, ἐν δόξῃ φαινομένη. Cp. Iren. v. 26, 2: Christus est lapis, qui praecisus est sine manibus, qui destruet temporalia regna, et aeternum inducet, quae est iustorum resurrectio; Resuscitabit, ait, Deus coeli regnum, quod in aeternum nunquam corrumpetur. 8 ἔσομαι]. Tisch. adds αὐτοῖς and om. τῷ ἐφραὶμ and τῷ οἴκῳ ἰούδα. These additions are drawn from Hosea 51. Is it possible that this citation so abruptly introduced is connected with the story of Jesus being born ἀπὸ Πάνθηρος (or Πανθήρα) μοιχεύ- σαντος (Origen c. Celsum, I. 33)? I think not. 4 ἀπαντήσω]. Tisch. ἀπαντήσομαι and ἡ before ἀπορουμένη. 5 ἔχουσα πτερά]. Tisch. om. ® τρία πλευρά]. Tisch. τρεῖς πλευραί. Many of Holmes’ minuscules have τρία πλευρά. The Dialogue between Athanasius and Zacchaeus 57 ἀνάστηθι Kal φάγε. σάρκας πολλάς ὀπίσω τούτου ἐθεώρουν Kai ἰδού, θηρίον ὡσεὶ πάρδαλις: καὶ αὐτὴ πτερὰ τέσσαρα, πετεινοῦ ὑπεράνω αὐτῆς, καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ" καὶ ἐξουσία ἐδόθη αὐτῆ. ὀπίσω τούτου ἐθεώρουν, καὶ ἰδοὺ τέταρτον θηρίον 5 φοβερὸν καὶ ἔκθαμβον, καὶ ἰσχυρὸν περισσῶο᾽ [οἱ ὀδόντες αὐτοῦ σιδηροῖ ἐσθίων λεπτύνων ὅ καὶ τὰ ἔσο ἐπίλοιπα τοῖς ποσὶν αὐτοῦ συνεπάτει καὶ αὐτὸ ἰσχυρὸν περισσῶς 1: παρὰ Ἐν τὸ ‘ πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ" καὶ δέκα κέρατα ὅ αὐτῷ" προενόουν περισσὸς. τοῖς κέρασιν αὐτοῦ" καὶ ἰδοὺ κέρας ἕτερον μικρὸν ἀνέβη ἐν μέσῳ αὐτῶν᾽ καὶ τρία κέρατα αὐτοῦ τῶν ἔμπροσθεν αὐτοῦ ὁ ἐξερριζώθη ἀπὸ προσώπου MS, ἐξεριζ. αὐτοῦ" καὶ ἰδοὺ ὀφθαλμοὶ ὡς 6 ὀφθαλμὸοἴ ἀνθρώπου ἐν τῷ κέρατι τούτῳ, καὶ στόμα λαλοῦν μεγάλα᾽ ἐθεώρουν ἕως οὗ θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθητο" καὶ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιών καὶ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν᾽ 6 θρόνος αὐτοῦ φλὸξ πυρόσ' οἱ τροχοὶ αὐτοῦ πῦρ φλέγον: ποταμὸς πυρὸς ὃ εἷλκεν * ἔμπροσθεν αὐτοῦ" MS. ἥλκεν. χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ: καὶ μύριαι μυριάδες παρειστήκεισαν oe αὐτῷ" κριτήριον ἐκάθισε Kal βίβλοι ἠνεῴχθησαν. ἐθεώρουν ἐν ὁράματι THC Dan. 7", νυκτὸς καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος" καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε καὶ προσηνέχθη Si Even ἢ ee UN ἢ Cyr) \ Ni Cee , Wane eure ἢ , ε αὐτῷ: καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμή, καὶ ἡ βασιλεία᾽ καὶ πάντες οἱ - λαοί, φυλαί, γλῶσσαι, δουλεύσουσιν αὐτῷ ἡ ἐξουσία αὐτοῦ, ἐξουσία ᾿ ᾿ a > , δ ‘ c ' Ε “-“ > e αἰώνιος, ἥτις οὐ παρελεύσεται᾽ καὶ ἡ βασιλεία αὐτοῦ, οὐ διαφθαρήσεται ἔφριξε τὸ πνεῦμά μου 9, ἐγὼ δανιέλ' καὶ ἡ ὅρασις τῆς κεφαλῆς μου \ “ ε ’ “ c , ἐτάρασσέ pe! καὶ προσῆλθον ἑνὶ τῶν εἱστηκότων᾽ καὶ τὴν ἀκρίβειαν 1 ἰδού, θηρίον]. Tisch. adds ἕτερον. Lucif. Calarit. om. ἕτερον, and the other sources oscillate, half placing it before θηρίον and half after it. 2 θηρίον τέταρτον, Tisch. 3 ἐσθίον καὶ λεπτῦνον, Tisch. * αὐτὸ διάφορον περισσῶς, Tisch. Lucifer. Calarit. om. περισσῶς. 5 κέρατα δέκα, Tisch. 8 om. αὐτοῦ, Tisch. 7 ὃ ὀφθαλμός]. ὀφθαλμοί, Tisch. 8 The Greek text by a dittology adds the words: οἱ τροφαλὴς (sic) αὐτοῦ ὡσεὶ ἔριον καθαρόν ; ὁ θρόνος αὐτοῦ φλὸξ πυρός. 9 πνεῦμά μου]. Tisch. adds ἐν τῇ ἕξει μου. 10 ai ὁράσεις... ἐτάρασσον in Tisch.; Holmes, 230, Lucifer. Calarit. and Arm. have ἡ ὅρασις. Fol. 47 τ᾿. ὁμοίωμα bis per dit- tolog. MS. 58 The Dialogue between Athanasius and Zacchaeus ἐζήτουν map αὐτοῦ μαθεῖν περὶ πάντων τοίτων᾽ καὶ εἶπέ μοι | τὴν ἀκρίβειαν, καὶ τὴν σύγκρισιν εὔλογον ἐγνώρισέ pot ταῦτα τὰ θηρία τὰ τέσσαρα, τέσσαρες βασιλεῖαι ἀναστήσονται ἐπὶ tric γῆς, at ἀρθήσονται καὶ παραλήψονται τὴν βασιλείαν ἅγιοι ὑψίστου: καὶ καθέξουσιν αὐτήν, ἕως αἰῶνος αἰώνων : 117. ζακχαίος εἶπε: Καὶ τίνες εἰσὶν αἱ τέσσαρες βασιλεῖαι, καὶ τίνες οἱ ἅγιοι; ἀθανάσιος : Ο παλαιὸς ἡμερῶν τίς ἐστίν ; εἰ οἷδας εἰπέ: (ακχαίος εἶπεν: ᾿Εγὼ λέγω ὁ θεός" τίνι γὰρ ἄλλῳ χίλιαι χιλιάδες λειτουργοῦσιν" καὶ μύριαι μυριάδεο παραστήκουσιν, εἰ μὴ τῷ θεῷ ; 118. ἀθανάσιος: Καλῶς εἶπας. καὶ ὁ ἐλθὼν μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὁμοίωμα Ἐ ἔχων υἱοῦ ἀνθρώπου, τίς ἣν ; (ακχαίος εἶπεν : ‘O χριστός: 119. ἀθανάσιος : Καὶ οἱ ἅγιοι δηλονότι οἱ τὴν βασιλείαν καθέξοντες, οἱ * δυνάσται:3 αὐτοῦ" καὶ οἱ τέσσαρες βασιλεῖς, οἱ τῶν τεσσάρων μερῶν τῆς οἰκουμένης βασιλεῖς, καὶ αὐτῶν τῶν ἁγίων εὐχόμενοι εἶναι δοῦλοι: 120. ¢akxatos εἶπεν : ᾿Αλλ᾽ οὐ τὸν χριστὸν εἶπον ὃν σὺ λέγεις, GAN ὃν ἡμεῖς προσδοκῶμεν: ἀθανάσιος : Καὶ πάλιν οὖν λέγω" ἐὰν ἔλθῃ ὃν σὺ προσδοκᾷς ὃ, εὑρήσει πάντα προληφθέντα παρὰ τοῦ ἀληθινοῦ: καὶ γὰρ καὶ τὰ ἔτη τῶν χρόνων συνέφθασε' καὶ map αὐτοῦ τοῦ προφήτου ἐδιδάχθημεν: καὶ τὰ ἔθνη 1 εὔλογον]. τῶν λόγων Tisch. 2 δυνάσται]. The Arm. suggests μαθηταί or διδάσκαλοι as the right reading. 8 προσδοκᾷς]. Cp. with what follows Athan. Oratio de Incarn. Verbi, ch. 41 (66): τί yap καὶ πλεῖον ἐλθὼν ὁ προσδοκώμενος παρ᾽ αὐτοῖς (sc. ludaeis) ἔχει ποιῆσαι; καλέσαι τὰ ἔθνη ; ἀλλ᾽ ἔφθασε κληθῆναι. ᾿Αλλὰ παῦσαι προφήτην καὶ βασιλέα καὶ ὅρασιν ; Τέγονεν ἤδη καὶ τοῦτο. Τὴν εἰδώλων ἀθεότητα διελέγξαι ; διηλέγχθη ἤδη καὶ κατεγνώσθη. ... Τί τοίνυν οὐ γέγονεν, ὃ δεῖ τὸν Χριστὸν ποιῆσαι ; Ἢ τί περιλείπεται, ὃ μὴ πεπλήρωται, ἵνα νῦν χαίρωσιν οἱ Ἰουδαῖοι καὶ ἀπιστῶσιν; Ei γὰρ δή, ὥσπερ οὖν καὶ ὁρῶμεν, οὔτε βασιλεύς, οὔτε προφήτης, οὔτε ἹἹερουσαλήμ, οὔτε θυσία, οὔτε ὅρασίς ἐστι παρ᾽ αὐτοῖς, ἀλλὰ καὶ πᾶσα πεπλήρωται ἡ γῆ τῆς γνώσεως τοῦ θεοῦ, καὶ οἱ ἀπὸ τῶν ἐθνῶν καταλιμπάνοντες τὴν ἀθεότητα λοιπὸν πρὸς τὸν θεὸν ᾿Αβραὰμ καταφεύγουσι... ., δῆλον ἂν εἴη καὶ τοῖς λίαν ἀναισχυντοῦσιν ἐληλυθέναι τὸν Χριστόν. The above seems to be an echo of § 120 of our dialogue. The Dialogue between Athanasius and Zacchaeus 59 ἐσώθησαν τῆς εἰδωλολατρείας λυθείσης: καὶ πάντα συνέφθασε τὰ προφητευθέντα 1: 121. ¢axyafos εἶπε: Ποῦ γέγραπται ὁ χρόνος ; ἀθανάσιος : Αὐτὸς πάλιν ὁ δανιὴλ λέγει" καὶ ἔτι μου λαλοῦντος καὶ προσευχομένου καὶ ἐξαγορεύοντος τὰς ἁμαρτίας τοῦ λαοῦ pov? ἰσραήλ᾽ καὶ ῥίπτοντος τὸν ἔλεόν μου κατέναντι ὅ τοῦ θεοῦ περὶ τοῦ ὄρους κυρίου τοῦ θεοῦ τοῦ ἁγίου 4" καὶ ἔτι μου λαλοῦντος ἐν TH προσευχή, καὶ ἰδοὺ ὁ ἀνὴρ γαβριὴλ ὃν εἶδον ἐν TH ὁράσει TH πρώτῃϑ πετόμενος, ἥψατό μου ὡσεὶ ὥρᾳ θυσίας ἑσπερινῆς, καὶ συνέστησέ * ple’ καὶ ἐλάλησε μετ’ ἐμοῦ καὶ εἶπεν: δανιήλ᾽ νῦν ἐξῆλθον συνβιβάσαι σε σύνεσιν: ἐν ἀρχη τῆς δεήσεώς σου ἐξῆλθεν ὁ λόγοο᾽ καὶ ἐγὼ ἦλθον τοῦ ἀναγγεῖλαί σοι, ὅτι ἀνὴρ ἐπιθυμιῶν εἶ σύ; καὶ ἐννοήθητι ἐν τῷ ῥήματί σου, καὶ σύνες ἐν TH ὀπτασίᾳ᾽ ἑβδομάδες ἑβδομήκοντα" συνετμήθησαν ἐπὶ τὸν λαόν σου, καὶ ἐπὶ τὴν πόλιν τὴν Griav’ τοῦ συντελεσθῆναι ἁμαρτίαν, καὶ τοῦ σφραγίσαι ἁμαρτίας, καὶ τοῦ ἀπολεῖψαι τὰς * ἀδικίας 7, καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον: καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην, καὶ τοῦ χρίσαι ἅγιον ἁγίων: καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι, καὶ τοῦ οἰκοδομῆσαι ἱερουσαλήμ᾽ ἕως χριστοῦ ἡγουμένου ἑβδομάδες ἑπτά, καὶ ἑβδομάδες ἑξήκοντα δύο᾽ καὶ ἐπιστρέψει καὶ οἰκοδομηθήσεται πλατεῖα καὶ τεῖχος’ καὶ ἐκκαινωθήσονται " οἱ καιροί καὶ μετὰ τὰς ἑβδομάδας τὰς ἑξήκοντα δύο᾽ ἐξολοθρευθήσεται χρίσμα καὶ κρῖμα οὐκ ἔστιν ἐν αὐτῷ Kal τὴν πόλιν καὶ τὸ ἅγιον διαφθείρει ὃ. ἤκουσας φανερῶς" ὅτι ἕως χριστοῦ ἡγουμένου, ἑβδομάδες ἑπτὰ ἐτῶν, καὶ ἑβδομάδες ἑξήκοντα 1 προφητευθέντα]. Cp. Justin M. dial. 272. 2 ἁμαρτίας μου καὶ ras ἅμ. τοῦ λαοῦ Tisch. Exciderunt propter homoiotel. 8 κατέναντι]. ἐναντίον τοῦ κυρίου τοῦ θεοῦ μου π. τ. ὄρους. 4 τοῦ ἁγίου Tisch. Holmes III. 35, 106, om. τοῦ κυρίου. Holmes XII. Arab. have the addition κυρίου τοῦ θεοῦ μου after ὄρους τοῦ ἁγίου, and many MSS. add rod θεοῦ or θεοῦ only. 5 τῇ πρώτῃ]. ἐν τῇ ἀρχῇ Tisch. Tertull. adu. Iud. c. 8, has ‘in principio.’ 8 ἑβδομήκοντα ἑβδομάδες Tisch. 7 ἀδικίας]. Tisch. adds καὶ τοῦ ἐξίλασθαι ἀδικίας quae ob homoiotel. exciderunt. 8. Tertull. 1. c. renders ‘zztegrando et reaedificando Hierusalem.’ And below ‘ heb- domades LXII et dimidia,’ and omits κρῖμα. ® διαφθείρει]. Tisch. διαφθερεῖ. Holmes, 106, 230, have διαφθείρει. Dan. 9”. 2 συνέτισέ. MS. ἀπο- λείψαντας: κενωθ. MS. Fol. 47 v°. Jer. 388" 37, ἡμέρι. Gen. 174 libere. 60 The Dialogue between Athanasius and Zacchaeus δύο. ὅ ἐστιν ἑβδομάδες ἑξήκοντα ἐννέα: τοῦτ᾽ ἐστὶν ἔτη uy. (Lege! igitur τὸν Chronographum et inuenies a Dario filio Arshauri usque Christum esse annos CCCCLXXXIIL.) ἐν yap τῷ πρώτῳ ἔτει Sapiov λέγει ἑωρακέναι τὴν ἀποκάλυψιν ὁ προφήτης" καὶ ὅτι συμφθάσαντος τοῦ θαυμαστοῦ ", ἐξολοθρεύσεται χρῖσμα καὶ κρῖμα" τοῦτ᾽ ἔστι βασιλεὺς καὶ ie err bY PN ates » , of Pe 1... x Are κριτής" οὐκέτι yap map ὑμῖν οὔτε βασιλεύς, οὔτε KpiTHS’ ἀλλὰ Kal ἡ πόλις καὶ τὸ ἅγιον διεφθάρη. | 122. ζακχαίος εἶπεν : ᾿Επηγγείλω 3 μοι λέγειν τὴν αἰτίαν, de ἣν τὴν ἐκ τῶν πατέρων περιτομὴν οὐ προσίεσθε“: ἀθανάσιος : ὅτι ὁ θεὸς διαταξάμενος τοῖς πατράσιν τὴν περιτομὴν αὐτὸς εἶπεν" ἰδοὺ ἡμέραι ἔρχονται λέγει κύριοο" καὶ διαθήσομαι τῷ οἴκῳ ἰούδα διαθήκην καινήν" οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν, ἐν ἡμέρᾳ ἐπιλαβομένου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γεῖς αἰγυπτίου διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν' οὐκέτι γὰρ ἐν τῇ ἀκροβυστίᾳ νόμος, ἵνα μὴ (7) ἡ δόξα αὐτῶν ἐν τῇ αἰσχύνῃ ἀλλ᾽ ἐν τῇ καρδίᾳ : 7 7 Rue AN ΓΜ , “A 4 « σ΄ 123. ¢akxalos εἶπε: Καὶ 6 θεὸς ὁ ἐντειλάμενος τοῖς πατράσιν ἡμῶν λέγων ὅτι πᾶν ἄρσεν ὃ ἐὰν οὐ περιτμηθῇ τῇ ὀγδόῃ ἡμέρᾳ, ἐξολοθρεύσεται ᾽ ~ “. ea ΄ \ ζ Gs ἐκ τοῦ λαοῦ: οὐκέτι βούλεται τὴν περιτομήν ὃ; ἀθανάσιος : Οἶδε τὸ σύμφερον" καὶ τότε μὲν ἀπήτει τὴν σκιάν Ἰ' νῦν A δὲ τὴν ἀλήθειαν: καὶ yap οὐ τοῦτο ἣν ὃ Tponyoupévas® amynrer’ ὥ ὲ τὴν ἀλήθειαν γὰρ οὐ τοῦτο ἣν ὃ προηγουμένως ἀπήτει' ὥστε ' Lege]. I have supplied in Latin the original text indicated by the Armenian. 2 τοῦ θαυμαστοῦ]. See § 28. 5 See above, § 95. * Cp. Pseudo-Greg. Nyss. Testim. 212 C: ᾿Εροῦσι δὲ πάντες of Ἰουδαῖοι, ὅτι El τὸν αὐτὸν θεὸν σέβεσθε, τί μὴ περιτέμνεσθε, ἢ ζῶα προσφέρετε εἰς θυσίαν, ἢ σαββατίζετε, τῶν γραφῶν περὶ τούτων διαγορευουσῶν ; 5 λέγει]. φησι Tisch. Item τῷ οἴκῳ ἰσραὴλ καὶ τῷ οἴκῳ ἰούδα, et post, ἐπιλαβομένου μου. Here Holmes XII, many minuscules, and Justin M. p. 158, Cyrill. Alex. ii. 504, read λέγει κύριος. Holmes 33, 87, 91, om. τῷ οἴκῳ ἰσραήλ, ? per homoioteleuton. 5 Cp. Alterc. Simonis, v. 18, where the Jew says:—Praeterea quia deus circum- cisionem celebrari praecepit, quam primum patriarchae Abrahae tradidit,... quomodo ergo mihi credere persuades, qui circumcisionem prohibes? 7 σκιάν]. Cp. Hebr. 8° and 1o', and Col. 2”. ® aponyoupevws]. Cp. Matthaeus Hieromonachus: L672 V. in Judaeos in Bodleian The Dialogue between Athanasius and Zacchaeus 61 περιτέμνεσθαι' {carnem praeputii; sed uolens inde significare) τὴν ἀλήθειαν: ἀμέλει αἰτιᾷ αὐτοὺς λέγων: πάντα τὰ ἔθνη ἀπερίτμητα σαρκί. Jerem. 9”. 6 δὲ λαὸς οὗτος, TH καρδίᾳ" ὅτι δὲ οὐδένα δικαιοῖ 5 ἡ περιτομή, ἐντεῦθεν MS. οὐδὲν. ἐστὶ (δῆλον, ὅτι ᾿Αβραὰμ ἀπερίτμητος εὐηρέστησε τῷ θεῷ πρῶγτον > | γὰρ αὐτῷ ὥφθη" καὶ τότε αὐτῷ τὴν ἐντολὴν τῆς περιτομῆς δίδωσι: καὶ οἱ ἐν τῇ ἐρήμῳ δὲ γεννηθέντες ἐν τοῖς τεσσαράκοντα ἔτεσιν, ἀπερίτμητοι * fn ἦσαν: 124. ζακχαίος εἶπεν : Οὐκ ἔχεις δεῖξαι: ἀθανάσιος : Οἶδα ὅτι ὅτε ἔμελλεν εἰσελθεῖν εἰς τὴν γῆν τῆς ἐπαγγελίας, τότε κατ᾽ ἐντολὴν τοῦ θεοῦ, λαβὼν ἰησοῦς ὁ τοῦ ναυῆ λίθους πετρίνους, 2 Sr ~ 4 ΄ x rae kal ἐν αὐτοῖς τοῖς λίθοις, περιτέμνει τὸν λαόν : ΄ > ΄ > “ , a a an τς , ¢axyxatos: Ei τοίνυν οἶδας ὅτι μέλει Ἐ τῷ θεῷ τῆς περιτομῆς χάριν, MS. μέλλει. πῶς σὺ λέγεις, ἡ περιτομὴ οὐδέν ἐστιν ; “ “ n 2 x ΄, ΄ N ΄ . 125. “Ort τοῦ θεοῦ ἐστι τὸ πρόσταγμα φανερόν, διὸ προσετάττετο ἐπειδὴ yap παραδοξάξειν ἠβούλετο μεταξὺ τῶν αἰγυπτίων, καὶ αὐτῶν τῶν υἱῶν * ἰσραήλ, πρὸ τοῦ ἀπελθεῖν εἰς αἴγυπτον, δίδωσιν αὐτοῖς τὴν υἱῶν] ὑμῶν ex Fine Ee. ΣῊ 5. δ Ν ΄ Sod ~ ᾽ θ , 5 \ » MS. περιτομὴν" ἵνα φανερὸν 7° TO YEVOS πᾶσι TOLS AVUPWTTOLS’ Και YEVOLEVOUS Arm, corr. Cod. Baroc. 33, fol. 87 v°: εἰ yap καὶ πολλὰ περὶ θυσιῶν διὰ μωσέως νενομοθέτηκα φησίν, ἀλλ᾽ οὐ προηγουμένως, οὐδὲ δι᾿ ἐμαυτὸν τοῦτο πεποίηκα. 1 περιτέμνεσθαι]. The lacuna may be thus filled up: τὴν σάρκα, ἀκροβυστίας, ἀλλὰ βουλόμενος ἐντεῦθεν μηνύσαι τὴν ἀλήθειαν κ. τ. d. 2 δικαιοῖ]!. For the argument cp. Romans 4 1 ἴ9}}, 5.1 have restored the text from pseudo-Greg. Nyss. Testim. adu. Iudaeos (Migne Patr. Gr. 46, col. 220 A), in whom the whole passage is as follows: ὅτι δὲ οὐδένα δικαιοῖ ἡ περιτομή, δῆλον ἐκ τούτων. ᾿Αβραὰμ.... πρῶτον yap ὥφθη εὐαρεστῶν, καὶ τότε αὐτῷ τὴν περιτομὴν δίδωσι καὶ οἱ... ἦσαν. And just above he has καὶ πάλιν αἰτιώμενος τοὺς ᾿Ιουδαίους λέγει πάντα τὰ ἔθνη κ. τ. Δ. * ἀπερίτμητοι]. See Josh. 5°. 5 φανερὸν ἡ]. Justin M. (dial. 319 D and 233 E) and Tertull. (c. Iud. III.) caricatured this moderate view, no less than they did Paul’s in Rom. 44%. Thus Tertull. 1. c., paraphrasing Justin, says: ‘ For circumcision had to be given ; but as a sign, by which Israel in the last time should be distinguished, when, in accordance with their deserts, they were to be prohibited from entering the holy city.’ And Justin M., 236 E: ἀναγκαία ἦν ἡ περιτομὴ αὕτη ἵνα ὁ λαὸς ov λαὸς ἢ καὶ τὸ ἔθνος οὐκ ἔθνος. Irenaeus iv. 27 follows our dialogue without any of the blind fanaticism of Justin: Quoniam autem 62 Lhe Dialogue between Athanasius and Zacchaeus 4 ’ \ ) et ὟΝ οἷν ; eres Ν Δ ὦ fs x 5 πάλιν αὐτοὺς ἐν τῇ ἐρήμῳ, οὐκ ἀπήτει τὴν περιτομήν᾽ μόνοι γὰρ ἦσαν αὐτοί, καὶ οὐκ ἣν ὁ ἀναμιγνύμενος" ὅτε δὲ ἔμελλεν ἀναμίγνυσθαι ἑτέροις ie Ξ ἔθνεσιν 1, πάλιν βούλεται αὐτοὺς περιτέμνεσθαι: ἵνα φανερὸν 57 τὸ ἔθνος ~ > ΄ cel lal ~ ΄σ τοῖς οἰκείοις αὐτῶν, καὶ τότε λέγει τῷ ἰησοῦ λαβεῖν μαχαίρας πετρίνας καὶ περιτέμνειν αὐτούς" τοῦτο οὐκ ἀργῶς, ἀλλὰ συμβολικῶς 5 ἡ γὰρ ᾽ πέτρα " ἐστὶν ὁ χριστός" ἐν ᾧ περιτεμνώμεθα, οὐ τὴν σάρκα τῆς ἀκρο- ΒΞ.» τα “ βυστίας" εἰ δὲ μὴ συμβολικῶς ἐγίνετο ταῦτα, διὰ τί μὴ σιδήρῳ " περιετέμ- νοντο, ἀλλὰ πέτραις ; 126. (ακχαίος εἶπεν: “Iva δειχθῇ τὰ μεγαλεῖα τοῦ θεοῦ" ὅτι καὶ πέτραις ἠδυνήθησαν περιτμηθῆναι: ” ΄ “ ἌΝ ἀθανάσιος : τι πλέον ἐδείκνυτο, εἰ λόγῳ ψιλῷ περιτμηθέντες ἦσαν ἄνευ ὕλης τινός" ἵνα δὲ γνῷς ὅτι ἡ περιτομὴ οὐ δικαιοῖ' νῶε ἄνθρωπος et circumcisionem non quasi consummatricem iustitiae, sed in signo eam dedit deus, ut cognoscibile perseueret genus Abrahae, ex ipsa scriptura discimus. 1 Cp. pseudo-Greg. Nyss. op. cit. 220 A: καὶ ot ἀπὸ ᾿Αδὰμ ὁμοίως ἕως ᾿Αβραὰμ εὐηρέσ- τησαν τῷ θεῷ, πάντες ἀπερίτμητοι ἦσαν" διὰ γὰρ τὸ ἐπιμίγνυσθαι τὸν λαὸν εἰς τὰ ἔθνη, ἐδόθη 1) περιτομή. 3 συμβολικῶς]. So Justin M. dial. 3418: ὅτι γὰρ λίθος καὶ πέτρα ἐν παραβολαῖς ὁ χριστὸς διὰ τῶν προφητῶν ἐκηρύσσετο, ἀποδέδεικταί μοι καὶ τὰς μαχαίρας οὖν τὰς πετρίνας τοὺς λόγους αὐτοῦ ἀκουσόμεθα, δι’ ὧν ἀπὸ τῆς ἀκροβυστίας οἱ πλανώμενοι τοσοῦτοι καρδίας περι- τομὴν περιετμήθησαν, ἣν περιτμηθῆναι καὶ τοὺς ἔχοντας τὴν ἀπὸ τοῦ ᾿Αβραὰμ ἀρχὴν λαβοῦσαν περιτομὴν ὁ θεὸς διὰ τοῦ ᾿Ιησοῦ προὔτρεπεν. ‘Tertullian c. Marc. iii. 16 paraphrases these passages of Justin. Cp. Irenaeus iv. 28: In signo erga data sunt haec (sc. circumcisio et sabbata): non autem size symbolo erant signa, id est sine argumento, neque ofiosa (-- ἀργῶς), tanquam quae a sapiente artifice darentur; sed secundum carnem circumcisio praesignificabat spiritalem. 3 πέτρα]. This passage seems to have suggested the following in Justin M. dial. 342: Μακάριοι οὖν ἡμεῖς of περιτμηθέντες πετρίναις μαχαίραις τὴν δευτέραν περιτομήν. ὑμῶν μὲν γὰρ ἡ πρώτη διὰ σιδήρου γέγονε καὶ γίνεται. ἡμῶν δὲ ἡ περιτομή... διὰ λίθων ἀκροτόμων, τουτέστι διὰ τῶν λόγων τῶν διὰ τῶν ἀποστόλων τοῦ ἀκρογωνιαίου λίθου καὶ τοῦ ἄνευ χειρῶν τμηθέντος, περιτέμνει ἡμᾶς ἀπό τε εἰδωλολατρείας. .. ὧν αἱ καρδίαι οὕτως περιτετμημέναι εἰσιν ἀπὸ τῆς πονηρίας, ὡς καὶ χαίρειν ἀποθνήσκοντας διὰ τὸ ὄνομα τὸ τῆς καλῆς πέτρας. The words in uncial Greek were suggested by our text, which Justin after his manner expands and amplifies. Cp. also his dialogue, 242 A. * Cp. Alterc. Simonis v. 20, where the Christian says: Et ad Iesum Nave dicit deus: Fac tibi gladios petrinos.... Numquid tunc ferrum non erat? Sed deus ad Iesum Christum nostrum loquebatur, quod per apostolum suum (1. 6. Petrus) spiritaliter corda circumciderit. This exegesis is later in character than that of our dialogue. The Dialogue between Athanasius and Zacchaeus 63 δίκαιος Kai θεοσεβὴς ἣν avev τῆς περιτομῆς, evay! μετετέθη ὡς γέγραπται ἀπερίτμητος ὦν: 127. ζακχαίος εἶπε: Πόθεν γάρ μοι ἔχεις δεῖξαι, ὅτι ἀπερίτμητοι ἦσαν; ἀθανάσιος : Ὅτι ἀπὸ τοῦ ἀβραὰμ ἤρξατο ἡ περιτομή αὐτῷ γὰρ πρώτῳ ἐνετείλατο ὁ θεὸς περιτμηθῆναι, καὶ τῷ σπέρματι αὐτοῦ: τὸ. 128, (ακχαίος εἶπε: Πεῖσόν pe διὰ τί τὰς θυσίας παραιτεῖσθε ποιεῖν ; | πρώτων τῶν ἁγίων θυσιασάντων τῷ θεῷ" ἢ καὶ τοῦτο pS εἰπεῖν Fol. 48 το. ἀπὸ ἀβραὰμ τὴν ἀρχὴν εἰληφέναι; ὅπως * τῆς γραφῆς λεγούσης ὅτι ἀπὸ ὕπως MS. γῶν,,2 ἡ By ΄ φανερῶς ἀδὰμ" ἔθυσαν, καὶ προσεδέχθησαν αὐτῶν αἱ θυσίαι ἀπὸ ζώων οὖσαι. Arm. quod - legendum 129. ἀθανάσιος: Kat ἡμεῖς ἴσμεν, ὅτι πάντες of ἅγιοι πρὸ τῆς χριστοῦ ere censeo. ἐπιδημίας ἔθυον: μετὰ δὲ τὸν χριστὸν πέπαυται θυσία ἡ διὰ (dav ἀλόγων" ηὔξηται δὲ ἡ διὰ τοῦ πνεύματος" τοῦ θεοῦ διαρρήδην βοῶντος μὴ φάγομαι κρέα ταύρων’ εἰ αἷμα τράγων πίομαι: θῦσον τῷ θεῷ θυσίαο 3 Ps. 495} aivécewc: And elsewhere he says: ‘Zhe lifting up of my Ps. 4. hands, the evening sacrifice. And: ‘ Behold the days are coming, ας ἐν saith the Lord, and 7 will lay on the house of Fudah a De covenant. Not according to the covenant which I laid on their fathers in the day when 7 took then by the hand to bring them out of the land of Egypt. 1 have given my laws in their hearts, and 271 their minds will [ write them. 130. Z. Thou hast convinced me from all points of view that our fathers acted impiously in crucifying Christ. For it has appeared from what thou hast said that he was the expectation, and the Jews forfeited their hope. What therefore must I do that I may be saved ὃ 4 1 Ἐνώχ]. Justin M. dial. 261 c adduces Enoch in the same connection. 3 ἀπὸ ᾿Αδάμ]. The Arm.=quod ab Adamo natus postea Abel sacrificavit. 3 θυσίας]. Tisch. θυσίαν. * Compare the tone of the close of the Alterc. Simonis where the Jew says, vi. 26: Omnia quidem in Christo praefigurata manifesta probatione per scripturas meas mihi ostendisti, et uolueram quidem credere . . . and viii. 29... nec ultra quid possum dicere ; iube me catezizari et signo fidei Iesu Christi consecrari. Arbitror enim, per ἘΠῚ 325. 64 The Dialogue between Athanasius and Zacchaeus A. Repent and be baptized unto the Father and the Son and the Holy Ghost, that thou too mayest hearken unto David's words!: ‘ Blessed are they whose transgressions have been remitted and whose sins have been hidden *, manus impositionem accepturum me delictorum ablutionem. And the Christian replies : Immo benedictionem. And compare with the words ec u/tra... the first words of § 57. 1 This text is applied 27 φαγί materia by Basil. Seleuc. Orat. 38 contra Iudaeos § 3 (Migne Patr. Gr. 85, 412 C). 2 The Dialogue of Timotheus and Aquila (in Mai Spicileg. Rom. Tom. ix. p. xii.) partly restores the end of our Dialogue, for its Clausu/a runs: ‘O ᾿Ιουδαῖος εἶπεν" ἐπ᾽ ἀληθείας ἔπεισάς pe πάντοθεν, ὅτι αὐτός ἐστιν θεὸς θεῶν, καὶ κύριος τῶν κυρίων, καὶ βασιλεὺς βασιλέων, καὶ ὅτι πλημμελείας ἐπλημμέλησαν οἱ πατέρες ἡμῶν ἐπενέγκαντες χεῖρας ἐπ᾽ αὐτόν" νῦν ὦ ἄνθρωπε τοῦ θεοῦ τί ποιήσας σωθῶ, ἀνάγγειλόν μοι. Ὃ χριστιανὸς εἴπεν᾽ εἰ πιστεύεις ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς συνέσεώς σου, ἀνάστα βαπτίσαι, καὶ ἀπόλουσαι τὰς ἁμαρτίας σου, ἐπικαλεσάμενος τὸ ὄνομα τοῦ κυρίου Ἰησοῦ" ἵνα ἀκούσῃς καὶ σὺ μετὰ τῶν ἀκουόντων παρὰ τοῦ ἱερυψάλτου Δαβίδ' μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὃν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. orseI GNV oal@I ὝΤΟΙ ‘vIInOV GNV AHLOWIL τὸ ANSOTVIG AHL seer palmpaspeiacenaa Aas AN BNE wow] alheduira. ct dooSig 4 Boe omg faaais reno oo} > 229 uc. “np ᾿ἀδοισάνι, αν an 3 ah amen. “era deoa.Asiot fered 2 yausrhe ἡ, bo Sane ἄν ναι μοσγ εχ ac ΠΝ “Lnodpasfe sod 9 Diod deoahorar pera, dav tire , δα}. ΘΝ 35m “ἤπιον Aanyert Bir PaodeoVasurrbn nasco δ τ darmontsst, rays ΠΟ ΡΥ, φυλο A owas portorlac W319 nop) +} 1 1149 Ὁ DOLAD ” drab 130d στήοχ do 27m pS ARG) ἐς Os coo ahagie norton darmitap wuss dis! δι σέσαλ +}, indo ded ἐν ἃ Enum mended ay pep aL: bas sil Comb AVA oe 2a σαν 9λεσνα το Sy γὰρ aur Sirk wT MP Be 3 ho Pedy raurwed στὶ ‘ce: ‘mon! bord 8.9. δο στὲς «mevnagon ste davg.n, zur nok ΠΕΡ 0 + mortar] hae pw ups hed Rega otis ot? dad ‘Ro «mort γελῶ \> ava si ee ute ἡ. ae? saNd@ahayio acu as Sn inant 9)}019 Mae 9S onan gored ςἢ dn. aur edipnmr{naiers ino}nngoy, Koon oops (7H 00>) 019 23 aur πἰσαιὼ “>! Moots σο οἱ eo)! Li 2 ον aa: ar ? Sedaowdngs ΕΥ̓ ΥΝ doal Sed ex.s penino | | 99078 α Rye, renters erro dean α' gaarpany mee . dort xs σα ον)» Pxsrer} peastoEsey pein had tant yada wT! abe 19 gro rararndiighv-redto) (99 Cajonodnus Garry caLrovpn od sabnows whi Eno?) Ἐ porno fpastas 2\ngreNtnabstod auprrisy tinsoS {3 geildnio a rman corn 19 Aan dood, ὁ amedppvankeat 3 > sage 79D cuppitofypert ah ol per Ing riandon gist 0 ¢ collie rao haere ey ο, nie 3019 γ᾽ σον ε tab 139 πνηφόττο —r® wv CUT 3 AO Feat a SE geen iow po daanicug >, mor yvoorori kero Yale) 7 Yingnot oan posto δον sls IVb nN OL-DO>} > 0 g.0 “τὺ =e rev see Pera. δ) GW 2.a2/TI ood 9. dang) dawrng \ μοδ,.3 θνητὴ παι, hotinoVatds obo} 3 Φ store.” ΐ ΠΣ noo d2Xt $2.00 rrasrmmoh Posteo ¥n rade S. wdymrLowriag nop μάν; ao S: πστὶ δέ ΟΝ _Svmun dx 9013 rmlo θὲ 3S van do. AN oy a το aN ae agora: way! Pe Sgeabons 4 αἴα,9 Hag? pL reonanutraansoa siege 4 ΣΝ Sok ALS» aX) answer iee τς Prd wv auripdaspin Fy 2 SO Si ie 4 hed Upp fade -oorinde dy λον rep rags pen nace i oe deal pf ραν od on yas wanes pa maororipr 9 yi don zri nue Ndaanpose ' Fol. 75v°. πληρούντων MS. Fol. 76r°. forte MS. περιηΎ. ? lege ἀ- σθενὲς. Μ5. τοῦ. Chang te ere ΝΕ bX, ie DIALOGUE OF TIMOTHY AND: AQUILA, ,ὔ - Υν Lal Διάλογος χριστιανοῦ καὶ ἰουδαίου, ὧν τὰ ὀνόματα, τοῦ μὲν χριστιανοῦ τιμόθεος, τοῦ δὲ ἰουδαίου ἀκύλας, γενόμενος ἐν ἐλ ἕ ὃ 4 > “Ὁ ε ΤΣ (λλ lal ε ᾽,ὕ > ἀλεξανδρείᾳ ἐν ταῖς ἡμέραις κυρίλλου τοῦ ἁγιωτάτου ἀρχι- ἐπισκόπου ἀλεξανδρείας. Τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν καὶ κυ W XV γενομένης κατὰ πᾶσαν τὴν οἰκουμένην, καὶ τῶν προφητικῶν φωνῶν πληρουμένων *, καὶ τῶν ἀποστολικῶν διδαγμάτων φαιδρυνομένων, καὶ τῆς πίστεως τῆς εἰς τὴν ἁγίαν τριάδα, εἰς πᾶσαν τὴν οἰκουμένην στηριζομένης, παντί τε καὶ πανταχοῦ" ἀκολασία μὲν ἐδιώκετο, ἀρετὴ δὲ ἐπολιτεύετο, μισαδελφία κατεβάλλετο, φιλοξενία ἐπληθύνετο' διάβολος μὲν ἠσχύνετο, Os δὲ ἐδοξάζετο. ὁ δὲ μισόκαλος δαίμων, θεωρήσας θεὸν μὲν δοξαζόμενον καὶ προσκυνούμενον, τὰ δὲ αὑτοῦ ἔργα λυόμενα καὶ καταπτυόμενα, ὑπερ- ; eis Nets we Bh re sentia; cyte ΜΝ ; he ηγανάκτησεν ἢ, καὶ εἰσελθὼν eis τινὰ ἄνθρωπον ἰουδαῖον, ὀνόματι ἀκύλαν" καθ᾽ ὃν τρόπον ἐν τῷ , ὝΕΣ ip Are get REA = σ A παραδείσῳ εἰσῆλθεν πρὸς ἀσθενῆ * σκεῖος διὰ τοῦ ὄφεως πρὸς τὴν γυναῖκα, οὕτως καὶ Viv εἰς > ε een Η͂ A 9- σ΄ . ττωτ νυν 297 eee ‘ ν᾿ Η͂ ᾿ ἰουδαῖον εἰσῆλθεν. διὰ χριστιανοῦ δῆλον ὅτι κατὰ Xv οὐκ ἠδύνατο εἰπεῖν καὶ μὲν τὸ κατὰ PRs nest Nene τ, 7 ee ining, , ἘΝ ΝΗ eae σάρκα ἐξ ἰοὑδαίων, ὁ κύριος ἡμῶν ts Xs, διὰ ἰουδαίων κατηγγέλθη πάλιν δῆλον τοῖς * πᾶσιν" πάν- " ε - 2-2). τ εν οι 37 > N \ ῃ , a 5 - τες yap of προφῆται ἐξ ind’ οὗτος οὖν ὁ ἀκύλας ἀπηγγελκὼς τὰς θείας γραφάς, περιῆγεν ἐν ταῖς συναγωγαῖς, λέγων" ὅτι μέλλει ἐλθεῖν 6 XS ὃν γὰρ προσκυνοῦσιν .. .} of χριστιανοὶ οὔκ ἐστιν ὁ XS; ἀλλ᾽ ἄνος ἐστιν καθὼς καὶ ἡμεῖς" κατεκρίθη δὲ σταυρωθῆναι ὡς βλάσφημος διὰ τὸ λέγειν ἑαυτὸν θεόν 5 “ ar see C= eer ‘ Rey en in x Cae) Ἢ ᾿ , , οὕτως" ἄκουε ἰηλ, κύριος ὁ OC σου, εἷς ἔστιν καὶ πλὴν ἐμοῦ θεὸς οὐκ ἔστιν᾽ καὶ πάλιν λέγει τῷ μωῦσεῖ ἐπὶ τῆς βάτου" “ ἐγὼ εἶμι ὃ θεὸς ἀβραὰμ καὶ ἰσαὰκ καὶ ἰακὼβ τῶν πατέρων σου καὶ διὰ πάντων τῶν προφητῶν διδάσκει ἡμᾶς καὶ ἐν τοῖς ἱστορικοῖς βίβλοις" καὶ ἁπαξαπλῶς πανταχοῦ ἕνα θεὸν προσκυνεῖν καὶ οὐχὶ δύο᾽ τοῦτον δὲ τὸν W, καὶ μὲν πόθεν ἐστιν οἴδαμεν" καὶ τὸ ean! © ~ ν , -“ Η , A ΄ " . Καὶ yap at θεῖαι γραφαὶ διδάσκουσιν eva θεὸν μόνον προσκυνειν Ὑγεγβραπται yap es “ ᾿ > ~ ‘4 = ‘ > a , © s ‘ Ce 3 “αὶ > . ὄνομα τοῦ πατρὸς αὐτοῦ Kal τῆς μητρὸς αὐτοῦ γινώσκομεν. ὁ δὲ χριστὸς ὅτ᾽ ἂν ἔλθῃ, οὐδεὶς γινώσκει πόθεν ἐστιν. Ἤν aE ας ΠΣ ee 7 ΞῈΠ a ΠΣ ἘΝ Σ = ἐν μιᾷ οὖν τῶν ἡμερῶν, ἐκαθέζετο 6 ἀκύλας, ἐν τόπῳ τινι τῆς ἰουδαιϊκῆς καὶ ἐλάλει τοῖς παρατυγχάνουσιν ἰουδαίοις περὶ τῶν τοιούτων καὶ ταῦτα αὐτοῦ λαλοῦντος, Τιμόθεός τις, ὀνόματι χριστιανὸς παρεστὼς καὶ ἀκούσας αὐτοῦ ταῦτα λέγοντος, ποιήσας τὴν ἐν χῷ σφραγῖδα, * Forsan 3 litt. quae legi non possunt. * Vix legendum θεόν. Forsan #y steterit. Dent. 6*, Is. 44°. Ex libere, Fol. 77 r°. 2 dpoatov- σασθαι. MS. τὴν. Fol. 77 v°. Μϑ πρῶτος. Fol. 78 r°. 66 The Dialogue of Timothy and Aquila τοῦτ᾽ ἔστιν τὸ σημεῖον τοῦ σταυροῦ ἐπὶ τῷ μετώπῳ καὶ τῇ καρδίᾳ αὐτοῦ, εἶπεν τῷ ἀκύλᾳ" ν , ΔΕ rae , , yaa ; Η θέλεις σὺ καθεσθέντες ἐν τόπῳ τινι περὶ τούτου ζήτησιν ποιήσωμεν ἐκ τῶν ἁγίων γραφῶν ; = 5 ’ ὁ δὲ lovdaios εἶπεν" ναί, el θέλεις ποιήσωμεν. ὁ δὲ χριστιανὸς φησί" πότε βούλῃ ; cones a ey ab ὁ δὲ ἰουδαῖος εἶπεν" αὔριον. Ἢ , ; aS " Καὶ ἐγένετο τῇ ἐπαύριον, καθισάντων αὐτῶν ἐν τόπῳ καλουμένῳ δρόμῳ, καὶ ἀκροατηρίου ΄ ΄ »»ἬἌ ΄ 5 > - συστησαμένου μεγάλου, εὐθέως ὁ ἰουδαῖος εἶπεν, ἐκ ποίων καὶ ποίων γραφῶν βούλεσαι τὸν λόγον ποιήσασθαι, ὦ ἄνε ; Τιμόθεος ὁ χριστιανὸς εἶπεν, Μὴ ἀποβάλλει ἐκ τοῦ νόμου ἢ τῶν προφητῶν βίβλον; - 9% a - ὁ ἰουδαῖος εἶπε" μή μοι γένοιτο παρὰ θεοῦ παντοκράτορος ἀποσίσασθαί * τι τῶν θεοπνεύστων γραφῶν. ε Ret ee) n> , Η͂ , , Ξ , fe Ξ ‘ ὧν ὁ χριστιανὸς εἶπεν" ἐν τῷ ὀνομάσαι τὸν παντοκράτορα θεόν, viv καταισχύνθη ὁ λαλῶν διὰ σοῦ. . - ea es A a ay ee ὁ lovdaios εἶπε" καὶ τίς ἐστιν 6 λαλῶν δι᾽ ἐμοῦ ; ε a Sth hs a ry Ξ Be ney Ne aac 6 χριστιανὸς εἶπεν ov δύνασαι νῦν μαθεῖν" ἀκούσει δὲ pera ταῦτα. ὁ ἰουδαῖος εἶπε" ποῖαι δὲ καὶ ποῖαί εἰσι βίβλοι, ἀφ᾽ ὧν τὸν * διάλογον βούλεσαι ποιήσασθαι πρός με; ὁ χριστιανὸς εἶπε" ἐπειδὴ εἰσίν τινα καὶ ἄλλα ἀπόκρυφα βιβλία, διὰ τοῦτό σε ὑπέμνησα" τὰ ᾿ > 5 , “- oy: oe ἘΣ κε ς - ε ve , ἤν Ἐπ 1} ‘ yap ἐν τῇ διαθήκῃ Tov θεοῦ ὄντα' ἅτινα καὶ οἱ ἑβραῖοι ἑρμηνευταὶ ἑρμήνευσαν, καὶ ἀκύλας καὶ ᾽΄ὕ Ν , Φ ς 46 δὲ Ν an. δύ ἤι: > , = ’ . > σύμμαχος, καὶ θεοδοτίων᾽ εὑρέθησαν δὲ καὶ ἄλλαι δύο κεκρυμμέναι ἐν πίθοις" pia μὲν ἐν AM a Ens ΜΕ ae ἢ , Car ais Fr = τος ἱεριχῶ" μία δὲ ἐν νικοπόλει' αὕτη ἔστιν ἐμμαούς. τίνες δὲ ἑρμήνευσαν οὐκ οἴδαμεν" ἐν γὰρ ταῖς ἡμέραις τῆς ἐρημώσεως τῆς ἰουδαίας τῆς γενομένης ἐπὶ οὐεσπασιανοῦ εὑρέθησαν. αὗται οὖν ‘ a ; Ξ εἰσὶν αἱ θεύπνευστοι βίβλοι, καὶ παρὰ χριστιανοῖς καὶ παρ᾽ ἑβραίοις, πρώτη βίβλος ἡ τῆς γενέσεως, Β ἔξοδος, Τ' τὸ Λευϊτικόν᾽ A οἱ ἀριθμοί" αὗται εἰσὶν αἱ διὰ στόματος θεοῦ ὑπαγορευ- θεῖσαι καὶ ἐν χειρὶ μωῦσέως γραφεῖσαι" Ἐ δὲ βίβλος ἐστὶ τὸ δευτερονόμιον, οὐ διὰ στόματος = 5 ἘΣ ἘΞ ΤΕ Ξ - μὰς ἘΞ θεοῦ ὑπαγορευθέντα' διὸ οὔτε ἐτέθη ἐν τῷ ἀρῶνα, τοῦτ᾽ ἔστιν ἐν τῇ κιβωτῷ τῆς διαθήκης" αὕτη ἐστὶν ἣ μωσαικὴ πεντάτευχος, Β βίβλος ἐστίν, F ὁ τοῦ ναυή, Z οἱ κριταὶ μετὰ τῆς ῥούθ" Ἐπ ΠΥ ΩΣ ἘΞ a a = he H βίβλος ἐστὶν ra παραλειπόμενα ἃ καὶ β' © βίβλος ἐστὶν τῶν βασιλειῶν a καὶ B. 1 βίβλος ἐστὶν Ὑ καὶ ὃ τῶν βασιλειῶν" ΤᾺ ἰώβ' IB τὸ ψαλτέριον τοῦ dad" IT αἱ παροιμίαι σολομῶντος, IA ὁ ἐκκλησιαστής" σὺν τοῖς ἄσμασιν. IE τὸ δωδεκαπρόφητον, ἡσαΐας, ἱερεμίας" καὶ πάλιν ἰεζε- κιήλ᾽ εἶτα δανιήλ, καὶ πάλιν ἔσδρας, Κ΄ KA δὲ βίβλος ἐστίν, ἰουδίθ' KB ἡ ἐσθήρ, τὸν γὰρ τοβίαν 4 A , ~ Y A , —_— , > We , Ψ' ca Sara kal THY σοφίαν σολομῶντος, καὶ THY σοφίαν W vU σιράχ, εἰς τὰ ἀπόκρυφα παρέδωκαν ἡμῖν, οἵ οβ ἑρμηνευταί. αὗται αἱ KB βίβλοι εἰσὶν ai θεόπνευστοι καὶ ἐνδιάθετοι' κς μὲν οὖσαι, KB δὲ ἀριθμούμεναι, διὰ τὸ. .} ἐξ αὐτῶν διπλοῦσθαι" καὶ κατὰ τὰ στοιχεῖα τῆς ἑβραίων ἀλφαβήτου, τὰ δὲ λοιπὰ πάντα τῶν ἀποκρύφων εἰσίν. On ἰουδαῖος ete’ ποῖα δὲ ἐστὶ τὰ παραδοθέντα ὑμῖν, els τὴν λέγετε νέαν διαθήκην 5 ὁ χριστιανὸς εἶπε" τί γὰρ χρεία τούτων ; 6 ἰουδαῖος εἶπεν ἵνα ὡς καθὼς σὺ δοκεῖς ἐλέγχειν pe ἐκ τῆς διαθέτου, κἀγώ σε ἐκ τῆς παρ᾽ ὑμῖν διαθήκης. ὁ χριστιανὸς εἶπε' πρώτη * βίβλος ἐστὶ τὸ εὐαγγέλιον, εἶτα αἱ πράξεις τῶν ἁγίων ἀποστόλων" καὶ πάλιν ai ἐπιστολαὶ αὐτῶν, καὶ ai ἀπὸ παύλου IA? ἐπιστολαί" ταύτας ἔχομεν ἡμεῖς" τὰ δὲ 1 Legi nequit, nam obruta litera est. forsan I steterit, sed B uidetur esse. 2 TA recenti calamo nescio quae corrigenti deberi uidetur. & dubia lectio. MS. τί et. ἘΣ 5:2. Fol. 78 v°. Cf. §§ 3&5. Cf. § 5. Fol. 79 r°. MS. σοι. MS. περὶ 2 ἔχων. Cf. § 6. 2 αὐτοῦ. Cf. § 8. Cf. § 6. Fol. 79 v°. Cf. § 4. Cf. § 13. The Dialogue of Timothy and Aquila 67 λοιπὰ πάντα ἀπόκρυφά claw" ἃ καὶ εἰ βούλεσαι εἰπεῖν τί ἐκ τῶν ἀποκρύφων, ἀκοῦσαι ἔχεις καὶ αὐτός. ὁ ἰουδαῖος εἶπε" εἰ βούλει, ἀρχὴν λοιπὸν ποιησώμεθα περὶ τοῦ λόγου. ὁ χριστιανὸς εἶπε᾽ βούλεσαι πρῶτος εἰπεῖν τι, ἢ * ἀκούεις ; ὁ ἰουδαῖος εἶπεν" εἰπὲ εἰ θέλεις αὐτός. ὁ χριστιανὸς εἶπε" βούλεσαι ἐκ τῆς πρώτης βίβλου κατηχηθέντας καὶ οὕτως ἐπὶ τὰς λοιπὰς ἐπανελθεῖν ; ὁ ἰουδαῖος εἶπεν" εἰπὲ ὡς θέλεις. ὁ χριστιανὸς εἶπε" κύριος ὁ θεὸς ὁ παντοκράτωρ ἐλάλησεν πρὸς τὸν ἑαυτοῦ θεράποντα μωῦσέα, στόμα πρὸς στόμα, καί γε αὐτὸς ὁ μωῦσῆς γράφων οὕτως εἶπεν" ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. καὶ ἀναστὰς ὁ χριστιανὸς ἐνάρξασθαι λέγειν" καὶ κλίνας τὴν κεφαλὴν κατὰ ἀνατολὰς σῴφραγ- todpevos καὶ δακρύσας οὕτως εἶπεν τό, ἐν ἀρχῇ ἐποίησεν ὁ ϑεὸς τὸν οὐρανὸν καὶ τὴν γῆν᾽ ἰδόντες δὲ οἱ ἀκροαταὶ αὐτὸν ἀναστάντα, σφόδρα κατενύγησαν τὴν καρδίαν, καὶ ἀναστάντες καὶ αὐτοί, ὁμοίως ἔκλιναν τὰς κεφαλάς" καὶ πάντες μιᾷ φωνῇ εἶπον, εἷς θεός" εἰπόντος τοῦ χριστιανοῦ, ἐν ἀρχή ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, καὶ πάντα τὸν κύσμον αὐτῶν, ἐν πέντε ἡμέραις ταῦτα ἐποίησεν ὁ θεὸς λέγων, γενηθήτω καὶ ἐγένετο" τῇ δὲ ἕκτῃ ἡμέρᾳ ἐν τῷ κτίζειν τὸν ἄνθρωπον, οὐκ εἶπεν γενηθήτω, ἀλλὰ “᾿ ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν, καὶ καθ᾽ ὁμοίωσιν." τίνι οὖν ἔλεγεν ““ ποιήσωμεν ἄνθρωπον κατ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν ;᾿ ἢ πάλιν “ γενηθήτω φῶς" καὶ “συναχθήτω τὸ ὕδωρ ὑποκάτω τοῦ στερεώματος, καὶ ὀφθήτω ἡ ξηρά" καὶ ““βλαστησάτω A γῆ βοτάνην χόρτου καὶ τὰ ἑξῆς πάντα καὶ “γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ" καὶ “ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ καὶ πετεινὰ ἢ πτερωτὰ καὶ ἰχθύας κατὰ γένος" καὶ ““ ἐξαγαγέτω ἢ γῆ ᾿ θηρία καὶ κτήνη" καὶ τετράποδα καὶ τὰ ἑξῆς πάντα. καθὼς προείπαμεν περὶ τοῦ ἀνθρώπου, οὐκ εἶπεν γενηθήτω ἀλλὰ “ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν ᾿- τίνι ἔλεγεν: ὁ ἰουδαῖος εἶπε" τὸ μὲν λέγειν αὐτὸν τὸν παντοκράτορα περί τε ἀνοῦ καὶ γῆς, καὶ ἄλλων ἁπάντων, ἀντὶ τοῦ λέγειν αὐτὸν ποιήσω, ἔλεγεν γενηθήτω" ἐπάγει γὰρ ἡ γραφὴ λέγουσα' καὶ ἴδεν ὁ θεὸς πάντα ὅσα ἐποίησεν" καὶ ἰδοὺ καλὰ Atav καὶ πάλιν διὰ τοῦ bcd λέγει. “" κατ᾽ ἀρχὰς σὺ κε τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σοῦ εἰσιν οἱ οὐρανοί" καὶ πάλιν διὰ τοῦ ᾿ἰὼβ οὕτως λέγει" “ἡνίκα ἐποίησα τὸν οὐρανὸν καὶ τὴν γῆν καὶ κατεκόσμησα τὸν οὐρανὸν ἄστροις, ἤνεσάν με πάντες ἄγγελοί μου. οὐδέπω δὲ ηὕραμεν, οὐδὲ ἐν τῇ βίβλῳ τῆς γενέσεως, οὔτε ἐν δαδ, οὔτε ἐν τῷ ᾿Ιώβ, οὔτε ἐν ἑτέρᾳ γραφῇ περιέχον περὶ νυ. ἐπεὶ εἶχεν γράφειν ὅτι εἶδεν ὁ θεὸς πάντα ὅσα ἐποίησεν 6 vs, καὶ ἰδοὺ καλὰ λίαν" εἰπὼν δέ, ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν, τοῖς ἀγγέλοις αὐτοῦ ἔλεγεν. 6 χριστιανὸς εἶπεν" εἰ μὴ ὅτι ὡμολόγησας τοὺς ἀγγέλους" ἐπεὶ ἂν σαμαρείτου προεβάλλου διδασκαλίαν" μὴ ὀνομάσας, μήτε πνα αὐτόν ᾿" ἐρῶ δέ σοι περὶ τῆς κτίσεως, πρὸς ἃ ἀπεκρίθης" τίς ἀρχιτέκτων οἰκοδομῶν πόλιι', καὶ διαγράφων αὐτήν, πάντως ἐρεῖ, γενηθήτω ὧδε οὕτως, καὶ ὧδε οὕτως ; ἄρα τίνι ἐρεῖ; δεῖ ὅτι τοῖς σὺν αὐτῷ" τῷ γὰρ λόγῳ Ky οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνι τοῦ στόματος αὐτοῦ πάσα ἢ δύναμις αὐτῶν. καὶ εἰ τοῖς ἀγγέλοις ἔλεγεν ὁ θεός, ποιήσωμεν ἄνθρωπον, τί οὐκ εἶπεν, ποιήσατε ἄνθρωπον, κατ᾽ εἰκόνα ἐμήν ; ὁ ἰουδαῖος εἶπεν" οὐκ οὖν τῷ νῷ ἔλεγεν, ἀλλ᾽ οὐδέπω περιῆν τότε. ὁ χριστιανὸς εἶπε" πᾶς τις εἰσερχόμενος εἰς τὴν σχολὴν τῶν γραμμάτων, πρῶτον τὴν δύναμιν F 2 Gen, 1". Acts 2°7. Gen. 1". Gen. 2". Gen. 1”, Gen. 15, 1°. Gen.14, 17*, Gen. 1” libere. Gen. 1% libere, Gen, 151, Ps. ΟΥΤΩΣ Psi ror: Tob. 387 libere. ἘΠῚ 328 MS. προσο- νοιμίαν. Fol. 80 r°. tlege δυνηθῃς. Fol. 80 v°. MS. ὅπερ. Cf. § 4. MS. σοι. Fol. 81 τ΄. MS. μου. 68 The Dialogue of Timothy and Aquila τοῦ ἄλφα μανθάνει, καὶ τότε τοῦ βῆτα THY προσονομασίαν" ἀκούει" καὶ σὺ οὖν πρῶτον μάνθανε, εἰ ἔσχεν σύμβουλον ὁ θεός, ἐν ταῖς ἐξ ἡμέραις τῆς κοσμοποιΐας, καὶ τότε μαθήσῃ ὑπό τε τοῦ νόμου καὶ τῶν προφητῶν τίνι ἔλεγεν. ε» - ᾿ aN - γος , , , , ὁ ἰουδαῖος εἶπεν' ἐὰν δῷς μοι λογισμούς, ἀποδείξεις πρεπούσας, πείθομαί σοι. ὁ χριστιανὸς εἶπεν" ὁ τὰς βίβλους πάσας ἀπηγγελκώς, καὶ γομώσας τὸν ἀέρα λόγους, καὶ δοκῶν μὴ δευτεροῦσθαι, καὶ ταῦτα οὐ γινώσκεις ; ὅμως ἀφθόνως μεταδιδώζ aw) cor γέγραπται γὰρ ἐν τῇ παροιμιακῇ βίβλῳ σολομῶντος οὕτως" ἡνίκα ἡτοίμαζεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, συμπαρ- ἤμην αὐτῷ, καὶ ἐγὼ ἤμην σύνβουλος αὐτοῦ, καὶ ἐγὼ ἤμην ἁρμόζουσα αὐτῷ. καὶ ἐγὼ ἤμην πάρ- εὖρος τοῦ θρόνου αὐτοῦ καὶ ἐν ἐμοὶ εὐφραίνετο καθ᾽ ἡμέραν: καὶ ἐγὼ ἤμην, A προσέχαιρεν. ἀλλὰ καὶ ἡσαΐας συνάδει τούτοις καὶ λέγει" παιδίον ἐγεννήθη ἡμῖν UE καὶ ἐδόθη ἡμῖν" οὗ ἡ ἀρχὴ ἐγεννήθη ἐπὶ τοῦ ὦμου αὐτοῦ" καὶ καλεῖται τὸ ὄνομα αὐτοῦ, μεγάλης βουλῆς ἄγγελος θαυμαστὸς σύμβουλος, θεὸς ἰσχυρὸς ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος. ε a“ é a ‘ , ᾿ ὁ ἰουδαῖος εἶπεν" εἰς τὸ μὲν πρῶτον κεφάλαιον, παρέστησας δύο προσώπων δύναμιν, ἀλλ ὅμως τοῦ παντοκράτορος, καὶ τοῦ ἁγίου πνεύματος" τὸ γὰρ δεύτερον, οὔκ ἐστιν μαρτυρία. τί καὶ ὁ νόμος, μία μαρτυρία οὐ δεκτή. ἀλλὰ καὶ εἰ δυνηθεὶς * δοῦναι δευτέραν μαρτυρίαν, ὥσπερ τὴν πρώτην᾽ ὡς προεῖπον περὶ παντοκράτορός ἐστι καὶ ἁγίου TVS" καὶ γὰρ αὐτὸς ὁ παντοκράτωρ λέγει διὰ μωῦσέως, ἄκουε Ἰηλ, KE ὁ ὃς σου KE εἷς ἐστίν, καὶ οὐ προσκυνήσεις θῷ ἀλλοτρίῳ ἐγὼ rap εἰμί, καὶ πλὴν ἐμοῦ οὐκ ἐστίν περὶ δὲ τοῦ ἁγίου πνς λέγει' TO TVG μου ἐφέστηκεν ἐν μέσῳ ὑμῶν. περὶ γὰρ τοῦ vu τούτου, καθὼς τὰ ὑπομνήματα αὐτοῦ περιέχουσιν αὐτοῖς + λέγεται εὐαγγελίοις. εὑρίσκωμεν πόθεν ἐστίν, καὶ τοὺς γονεῖς αὐτοῦ σὺν αὐτῷ, καὶ πῶς OC ἐστὶν οὗτος ; Os? δὲ γαλακτουχεῖται ; καὶ ἐρῶ ἐκεῖνο ὃ ὁ λουκὰς λέγει περὶ αὐτοῦ" περὶ γὰρ τούτου 6 λόγος νῦν, τοῦ καὶ φυγόντος ὅτε ἀπεκεφαλίσθη ὁ τῶ ὑπὸ τοῦ ἡρώδου, εἶτα δὲ παραδοθέντος ὑπὸ τοῦ ἰδίου μιιθητοῦ, καὶ δεθέντος καὶ φραγελλωθέντος, καὶ ἐμπτυσθέντος, καὶ στρωθέντος, καὶ ταφέντος" ἀλλὰ μὴν πρῶτον, καὶ πεινάσαντος, καὶ διψήσαντος, καὶ πειρασθέντος ὑπὸ τοῦ σατανᾶ" ἄρα Os δι τότες το τ ey ΤῊΣ ins NY δ peas ve oa ee . TavTa UTOMEVEL υπὸ τῶν ἀνθρώπων ; τις δὲ δύναται θεάσασθαι θεόν ; iva μὴ εἰπὼ OTL Kal ἐκρατήθη, καὶ τοσαῦτα ἔπαθεν ἅπερ * ταῦτα ἀδύνατον Oy παθεῖν. ἀλλὰ καὶ ὄξος ἐποτίσθη, καὶ χολὴν ἐτράφη" καὶ καλάμῳ τὴν κεφαλὴν ἐτυπτήθη καὶ ἀκάνθαις ἐστεφανώθη" καὶ τελευταῖον θανάτῳ κατεκρίθη, καὶ μετὰ λῃστῶν ἐσταυρώθη ... ενίζον.. 5 πῶς οὐκ αἰσχύνεσθε λέγοντες ΠΝ | Ἃ > , > Ld ‘ ΠῚ , , ‘ > , > » Us αὐτὸν θν, εἰσελθόντα εις μητραν γυναικὸς και γεννηθέντα; ει yap ἐγεννήθη ουκ ετι προαιώνιος ὑπῆρχεν, ἀλλά τε καὶ ἄρτι ποῦ ἐστιν. πρὸς ταῦτα τί ἐρεῖς ; ἀποκρίθητί μοι. ὁ χριστιανὸς εἶπε ταῦτα πάντα ἐὰν ἀθορύβως ἀκούσῃ, ὁ νόμος καὶ οἵ προφῆται προεκήρυξαν. κἀγὼ δέ σοι δεικνύω ἐκ τῶν θείων γραφῶν' μόνον καί ov* ἀποδεῖξον, εἰ ἔσχεν σύμβουλον ε ον map, ER - δε Ἀν Sar, . ee a1 , > ne? ὁ θεὸς ἐν ταῖς ἐξ ἡμέραις τῆς κοσμοποιΐας ἢ OV" Kal περὶ οὗ εἶπας, οὐδὲν κωλύει ἀποδεῖξαί σοι. 6 ἰουδαῖος εἶπεν" ὁμολογῶ ὅτι ἔσχεν σύμβουλον ὁ θεός, τὴν ἰδίαν αὐτοῦ σοφίαν, τὸν δὲ W τοῦτον οὐκ ἔσχεν. ε ψ, +, Stele τοὶ Vo \ ~ κα, ” ae) , > ὁ χριστιανὸς εἶπεν" ἔδει μὲν ἡμᾶς, μὴ ἐκκοπὴν Ootvar τῷ λόγῳ, ἕως οὗ ἀποδείξω σοι εἰς 7.. pets ΕΞ , SM De ace Oe ale ἡ ey Ἀν = περὶ τοῦ συμβούλου εἰς THY σὴν Kal τῶν ἀκουόντων πληροφορίαν" ἀλλ᾽ ἐπειδὴ ἥτησας ταῖτα σύ por* περιφερύμενος, καὶ ταῦτά σοι λέγω περὶ πάντων ὧν με ἐπερώτησας. περὶ τοῦ CW XU τοῦ WW τοῦ θυ, ἐγώ σοι ἀποδώσω ἀποδείξεις νῦν, καὶ περὶ ὧν σὺ οὐκ ἐμνήσθης εἰπεῖν, ἐγὼ εἰς μέσον 1 αὐτοῖς} Lectio incerta. Forsan ἐν τοῖς et λέγετε legenda, sensu ‘in iis quae dicitis euangelia.’ ? Textus legi nequit ; vix ps, i.e. μητρός. Mox γαλουχῆται emendaui. $ Vix legendum. στενίζων" uel πενίζων" ἢ lege da esse puto. Proy, 877-99, Is. 9°. Deut. 6*. 1. 2425 Agg. 25, Ex ignoto Evangelio. Lu, 9°. Mat. 2776 = Mrk.15". Μαι. 27". Mrk, τοῖς Mat. 273. Mat. and Mrk. Fol. 81 v°. Cf. § 14. Oe Hace MS. ὁμολο- γῆσαι. MS. ἕνα. Cf.§§21,22. Fol, 82 το, Fol. 82 v°. 1 λαλήσῃ. MS, ἐξ οὗ. The Dialogue of Timothy and Aquila 69 ἄγων, δώσω ἀπόδειξιν ἀληθῶς. εἰς πάντα ὅσα ἐδημιούργησεν, ἔλεγεν γενηθήτω εἰς δὲ τὸν ἄνον ποιήσωμεν εἶπεν" ἔλεγεν δὲ τῷ θαυμαστῷ συμβούλῳ τῷ ἐν ἀρχῇ ὄντι οὗ αἱ ἔξοδοι ἀφ᾽ ἡμερῶν αἰῶνος, οὗ τὴν γενεάν, οὐδεὶς δύναται διηγήσασθαι" τὸ TVA τοῦ προσώπουΐ ἡμῶν XO κῷ τῷ ἐξευρόντι πᾶσαν ὁδὸν ἐπιστήμης καὶ δόντι αὐτὴν ἰακὼβ τῷ παιδὶ αὐτοῦ καὶ ἴηλ τῷ ἠγαπημένῳ ὑπ᾽ αὐτοῦ" καὶ μετὰ ταῦτα ἐπὶ τῆς γῆς ὀφθέντι καὶ τοῖς GVOIC συναναστραφέντι᾽ σύνες, ὦ ἀνε, υἱὲ τοῦ ἀβραάμ᾽ νῦν γὰρ καιρός ἐστιν τοῦ συνιέναι. ταῦτα γὰρ ἔλεγεν" ποιήσωμεν, καὶ ἐποίησεν ὁ θεὸς τὸν ἄνον, KaT εἰκόνα OU ἐποίησεν αὐτόν᾽ ἰδοὺ ἀπόδειξις ἡμῖν δίδοται περὶ τοῦ συμ- βούλου. ἐποίησέν τε ὃ Os τὸν ἄνον, Kat εἰκόνα Ov" ἐρωτῶ οὖν σε, σὺ δέ μοι ἀποκρίθητι" ποῖος ὃς ἐποίησεν τὸν ἄνον, KAT εἰκόνα ποίου θυ ἐποίησεν αὐτόν ; καὶ πάλιν λέγει ἔβρεξεν KC, πῦρ παρὰ KU ἐκ τοῦ οὐνου" καὶ bad ὁμοίως λέγει" εἶπεν ὁ KC τῷ κῷ μου, κάθου ἐκ δεξιῶν μου, καὶ πάλιν" KC εἶπε πρός με UC μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά Ge" ἔστιν μὲν γὰρ καὶ ἄλλα, πλείους τούτων μαρτυρίας εὑρεῖν" ἀλλ᾽ ἐπειδὴ λείπει ὁ χρόνος, διηγούμενος ὑμῖν πρὸς ἃ ἐρώτησάς με, ἐπανελθὼν ἀποκριθήσομαι. ὁ ἰουδαῖος εἶπε" καὶ πρώην ὡμολόγησα ἢ ὅτι ἔσχεν ὁ θεὸς σύμβουλον, τὴν ἑαυτοῦ σοφίαν" περὶ δὲ τοῦ WwW τούτου, ἐπηγγείλω μοι ἐκ τῶν θείων γραφῶν ἀποδεικνύειν, ὅτι αὐτός ἐστιν ὁ σύμβουλος τοῦ θυ καὶ νῦν πλήρωσον τὴν ἐπαγγελίαν. ὁ χριστιανὸς εἶπεν" περὶ ὧν βούλεσαι ἐρωτᾷν, νῦν κατὰ τάξιν ἀκούσει. - > - ee otal oa > ~ yoy ΤΣ ποῦ > ͵ , » 4 κα σ᾿ Ἐπὶ 6 ἰουδαῖος εἶπε" νῦν ὅσα ἐρωτῶ σε διὰ τὸν τν τοῦτον ἀποκρίθητί μοι, καθ᾽ ἕν ἔ ἕκαστον αὐτῶν. ὁ χριστιανὸς εἶπε' πρῶτον ἐρώτησας ὅτι, εἰ ἦν αὐτὸς Os, διὰ τί ἐν μήτρᾳ γυναικὸς εἰσῆλθεν , " Ξ ~ = Ξ καὶ ἐγεννήθη: μάθε, ὦ ἰουδαῖε, ὅτι ταῦτα πάντα προεμήνυσαν ἡμῖν οἱ προφῆται" καὶ ὅτι ἐκ ΄ τὰ - “- , = ‘ t παρθένου γυναικὸς εἶχεν γεννηθῆναι" καὶ ὑπὸ τῶν μάγων προσκυνηθῆναι, καὶ ὑπὸ ἡρώδου ζητη- θῆναι" καὶ τὴν ἀναίρεσιν τῶν βρεφῶν ὧν ἀνεῖλεν ἡρώδης, καὶ τὴν μετὰ τῶν ἀνὼν αὐτοῦ ἀναστροφήν" καὶ ὅτι ἐθεράπευσεν τὰς ποικίλους νόσους τῶν ποτὲ ἀσθενούντων, καὶ ὅτι ἐν τῷ πάσχα ἤμελλεν , ς Η “γὼ “ , > , Na Φ᾽ N a ‘ - παραδίδοσθαι ὑπὸ τοῦ ἰδίου μαθητοῦ, τριάκοντα ἀργυρίων, καὶ ὅτι εἶχεν δεθῆναι, καὶ παραδοθῆναι δ, ΟΝ > = 5 a 5 Ε πιλάτῳ καὶ τῷ ἡρώδῃ, καὶ ἐμπαιχθῆναι, καὶ ἐμπτυσθῆναι, καὶ μαστιγωθῆναι, καὶ σταυρωθῆναι, “- lo a ᾿ € ΄ - > t “- καὶ ταφῆναι, καὶ ἀναστῆναι τῇ τρίτῃ ἡμέρᾳ" καὶ ὅτι τὰς χεῖρας εἶχεν νίψασθαι ὁ πιλᾶτος" ἵνα δὲ μὴ κρύψωμεν τὴν εἴσοδον αὐτοῦ τὴν γεναμένην, ἡνίκα ἐκαθέσθη ἐπὶ τοῦ πώλου, καὶ εἰσῆλθεν εἰς ἴλημ, ἄρα καὶ τοῦτο οὐ γέγραπται; καὶ τὸν ἐμπτυσμὸν καὶ τὴν στρωσιν αὐτοῦ" καὶ τῶν ἱματίων τὸν διαμερισμόν, καὶ πάντα ὅσα πέπονθεν; καὶ διὰ τὴν αὐθαδίαν τῶν προγόνων σου, καὶ τὴν τόλμαν αὐτῶν" πάντα ἐδηλώθη ἡμῖν διά τε τοῦ νόμου καὶ τῶν προφητῶν, καὶ νῦν ἄκουε συνετῶς" [ὁ χριστιανὸς] " περὶ τῆς παρουσίας αὐτοῦ, πρῶτος μωῦσῆς εἶπεν, ὅτι προφήτην ἡμῖν ἀναστήσει KC ὁ θς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ. αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσει ἢ ΤΟΤΕ 128; Me oh mate ΤῸ} ε ἐξ ASS ey nein ee ED Se πρὸς ὑμᾶς, καὶ ἔδωκεν ἀπόφασιν τῷ μὴ ἀκούοντι ὡς καὶ σὺ οἶδας" καὶ πάλιν Sad λέγει, κατα- Ἐκ ΘΉΡ το, esi ‘eo ip on ὃ ie Ξ βήσεται ὡς ὑετὸς ἐπὶ πόκον, καὶ BC KC, καὶ ἐπέφανεν ἡμῖν᾽ ὅτε δὲ εἰς βηθλεὲμ ἤθελεν γεννᾶσθαι, Ξ ecu oa ὍΣ ΚΈΡΑΣ ; SOB = ; a 5 οὕτως εἶπεν, ἰδοὺ ἠκούσαμεν αὐτὴν ἐν εὐφραθά, εὕραμεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ. ἢ Ε Ρ : 5 oa ae se es pee A te ane , Abe Kat πάλιν οὕτως λέγει ἰωήλ᾽ καὶ σὺ βηθλεέμ, οἶκος TOD εὐφραθά, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν tovda’ ἐκ σοῦ ἢ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν tHA* καὶ αἱ ἔξοδοι αὐτοῦ ap ἡμερῶν αἰῶνος, Καὶ πάλιν ἡσαίας λέγει" ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ, 6 ἐστιν μεθερμηνευύμενον, μεθ᾽ ἡμῶν ὁ 6¢. ἵνα δὲ καὶ τοῖτο γινώσκῃς, ὅτι τὸ ἥμισυ συριστὶ ἐστίν, καὶ τὸ ἥμισυ ἑβραϊστί τὸ γὰρ Τὸν uel vi litt. vix legi possunt. προσώπου scripsisse uidetur. ? Uncis inclusi, ex margine in textum quae irrepsisse uidentur, Deu. 18'5'6 libere. ἘΞ ΥΧΟΣ Ps, 117%, Vee ligt Mic. 5! libere. 1 τὴς secund. Mat. 1%. Jo The Dialogue of Timothy and Aqutta > ᾿ ed ΄ yc nm Η " , © - αἵ τ ’ eA us x nubs a ἐμμά, συριστὶ ἑρμηνεύεται μεθ᾽ ἡμῶν, τὸ δὲ νουήλ, ἐβραϊστὶ ἑρμηνεύεται 6 Os. ἀλλὰ καὶ ἐν TO ΄, - = = . _— moe . , , ᾿ 7 δευτέρῳ ψαλμῷ ὁ 648 οὕτως λέγει" KC εἶπεν πρὸς μέ, UC μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε. Ps. 27. Fol. 88 r°. ὁ ἰουδαῖος εἶπε' τὸ ἐν τῷ δευτέρῳ ψαλμῷ περὶ τοῦ σολομῶντος γέγραπται. ἢ οὐκ οἶδας ὅτι πρὶν γεννηθῆναι αὐτόν, ἐπ᾽ αὐτοῦ εἶπεν ὁ Os λέγων" ἔσομαι αὐτῷ εἰς Tpa καὶ αὐτὸς ἔσται μοι εἰς Dv’ διὸ καὶ ὅτε ἐγεννήθη, εἶπεν διδὶχ ὁ ἑρμηνεὺς ἐμός }. er ~ ᾽ = ΄ 5. A. ‘ a 2 « fo An lege κατα- ὁ χριστιανὸς etre’ καλῶς κατάξινεῖ ἢ πάντα᾽ εἶπεν yap ὁ Os, ὅτι ἐὰν πορευθῇς ἐν ταῖς ὁδοῖς fs ε Ὡς. τε ------- ᾿ - 7 ΄ a γε a a MS Bat μου ὡς a6 ὁ THp σου, καὶ τὰ ἑξῆς οἶδας. ὅτι οὐδὲν epidakev* τῶν ἐντολῶν τοῦ θεοῦ, καὶ οὐδ᾽ ὃν σὺ οἶδας" καὶ γὰρ βωμοὺς ἐποίησεν ἑκάστῳ τῶν εἰδώλων, ὧν προσεκύνουν αἱ γυναῖκες αὐτοῦ, ἐφύλαξαν. ἃς ἔλαβεν ἀλλοφύλους" περὶ ὧν ἐλάλησεν ὁ Os τοῖς υἱοῖς ind, ἐν χειρὶ μωῦσῆ λέγων" οὐκ ἐπιγαμβρεύσητε αὐτοῖς φησὶν τοῖς ἔθνεσιν τοῖς κύκλῳ ὑμῶν. Τνῶθι οὖν ὅτι μεγάλως παρώργησεν σολομὼν κν τὸν Oy τοῦ οὐνου παρήκουσεν γὰρ αὐτοῦ, καὶ ἐθυμώθη ὀργῇ KS ἐπὶ σολομῶνα. καὶ εἶπεν ἀχίᾳ τῷ σιλωνίτῃ, ἵνα χρήσει τὸν ἱεροβωὰμ υἱὸν ἀβὰτ εἰς βασιλέα ἐπὶ ἵλημ λέγων, εἰ μὴ διὰ δαδ τὸν δοῦλόν μου, ἐξολύθρευσα ἂν τὸν σαλομών 5, ΤῬνῶθι δὲ ἰουδαῖε, ὅτι προσεκύνησεν, καὶ ἀκρίδα ἔσφαξεν τοῖς γλυπτοῖς. ᾿ ὁ ἰουδαῖος εἶπεν" οὐκ ἔσφαξεν ἀλλὰ ἔθλασεν ὃ ἐν τῇ χειρὶ ἀκουσίως. ταῦτα δὲ οὐ περιέχει ἡ βίβλος τῶν βασιλέων, ἀλλ᾽ ἐν τῇ διαθήκῃ αὐτοῦ γέγραπται. ΣᾺ τὸ Fol. 88 v°. ὁ χριστιανὸς εἶπεν" ἐν τούτῳ yap ἔστην πιστοποιῶν, ὅτι οὐκ ἐν χειρὶ ἱστοριογράφου eda- MS. νερώθη τοῦτο, ἀλλ᾽ ἐκ τοῦ στόματος αὐτοῦ τοῦ σολομῶντος ἐγνώσθη * τοῦτο ἤγειρεν yap αὐτῷ ἐγνώθη pern ᾽ μ' μ' Y' μ ἤγειρεν yap t EE ers ie Se we ; ee τανε , SOA Ks σατὰν τὸν ἀζαὴλ βασιλέα ἀσυρίων, καὶ τοὺς μονοζώνους υἱῶν ἀνῶν, καὶ ἰδουμαίων, καὶ τῶν λοιπῶν ἐθνῶν τῶν κύκλῳ αὐτοῦ" ἄρα τοῦτον δέξομαι εἰς VV θυ, τὸν μηδὲ πρὸς μετάνοιαν χωρή- σαντα, κἂν ὡς μανασσῆς; οὕτω γὰρ ὁ μανασσῆς, ἥμαρτεν κῷ τῷ Ow σφόδρα" καὶ παρέδωκεν sup. A add. αὐτὸν εἰς χεῖρας θελασαρασὰρ ἢ βασιλέως βαβυλῶνος, καὶ ἔδησεν αὐτὸν ἐν πέδαις χαλκαῖς" καὶ λ MS. ar: > > ῃ N44, ant > » πον Sis ee. > ΄ -Ξ 1. a. ἀπήγαγεν εἰς ἀσσυρίους. καὶ ἔθετο αὐτὸν ἐν οἴκῳ φυλακῆς" κἀκεῖ ὧν ἐξεζήτησεν κν τὸν Ov ἐζεκία τοῦ πρς αὐτοῦ" καὶ ἐπήκουσεν αὐτῷ ks, καὶ ἐξήγαγεν αὐτὸν ἐκ τοῦ ὀχυρώματος" καὶ ἠγάθυνεν KS ὁ Os τὸν θελλασαρασάρ, βασιλέα βαβυλῶνος" καὶ ἀπέστειλεν αὐτὸν εἰς τὴν ῃ > a 3 a) Ge - N - ΄ “᾿ ΄ » G , ~ βασιλείαν αὐτοῦ ἐν τῇ ἵλημ. τοῦ δὲ σολομῶντος τούτου, οὔτε μετάνοιαν ἔχει ἡ βίβλος τῶν Fol. 84 τ΄. παραλειπομένων βασιλειῶν" ἐκεῖ γὰρ πάντα ταῦτα ἀναγέγραπται" ἀλλ᾽ ἵνα μὴ ἐκκοπὴν δῶμεν τῷ λόγῳ, ἐπὶ τὸ προκείμενον τραπῶμεν. ἐλέγαμεν γὰρ ὅτι KC εἶπεν πρός με UC μου εἶ σὺ, ἐγὼ Ps. 27. σήμερον γεγέννηκά σε’ ταῦτα περὶ τῆς γεννήσεως αὐτοῦ ἐλέχθη" περὶ δὲ τῶν μάγων τῶν προσ- κυνησάντων αὐτῷ καὶ δῶρα προσενεγκάντων, οὕτως λέγει δᾶδ' καὶ ζήσεται καὶ δοθήσεται Ps. 71". αὐτῷ ἐκ τοῦ χρυσίου τῆς ἀραβίας. καί γε πάλιν, ἐν τῷ ἡσαΐᾳ οὕτως λέγει" ὅτι πρὶν A γνῶναι τὸ Is. 85. παιδίον, καλεῖν πραὰ ἢ πρα, λήψετάι δύναμιν δαμασκοῦ, καὶ τὰ σκῦλα σαμαρείας ἔδεται περὶ δὲ τῶν ἘΣ ΣΧ Ἐπ δεν ἘΣ ΕΣ , > Ssibreln Rowse 1s βρεφῶν ὧν ἀνεῖλεν ἡρώδης, Ἱερεμίας ἡμῖν προεμήνυσεν λέγων. φωνὴ ἐν ῥαμὰ ἠκούσθη, κλαυθμός, Jer. 3175. καὶ ὀδυρμὸς πολύς" ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι, ὅτι οὐκ εἰσίν" NEON) wus θ ΄ Be, NaS ie aay ’ 4s ῃ Ἅ . oe Ct Lien 5 5 36 περὶ δὲ τῆς ἐνανθρωπήσεως αὐτοῦ, ὁ αὐτὸς πάλιν Ἱερεμίας εἶπεν" οὗτος ὁ OC ἡμῶν, οὐ λογισθήσεται Bar. 3°. . ΓΖΥΓῚ 3 κα - ες» 3 , . * . “- " a . ἕτερος πρὸς avtdy’ ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης" Kal ἔδωκεν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ ἴηλ τῷ ἠγαπημένῳ ὑπ᾽ αὐτοῦ, καὶ μετὰ ταῦτα ἐπὶ τῆς γῆς ὥφθη καὶ τοῖς ἀνοῖς συνανεστράφη" , ΄ uu ".» -αἀ͵]»ν ᾿ ῃ , , 9 Fol. 84 νο, καὶ ἐν ἑτέρῳ τόπῳ λέγει 6 αὐτὸς προφήτης" καὶ ἄνος ἐστιν καὶ τίς γνώσεται αὐτόν ; Jer. 17°. - 53 5 ~ ns Cf. § 25. ὁ ἰουδαῖος εἶπεν" ἃ εἶπες πρότερον οὔκ ἐστιν ταῦτα γεγραμμένα ἐν τῷ tepepia. ε φ in Ξ re ὁ χριστιανὸς εἶπεν" ἐν τῇ ἐπιστολῇ Bapovy ἐστιν. 1 ΜΘ, ὃ ἑρμηνεῦεμός, sic. * Ex testamento Solomonis plurima hic desumpta esse ex interlocutore Iudaeo constat. MS. νέα. MS. προδώ- oavTos. Acta Pilati τῆν Ὸ 70: 1a: Fol. 85 τ΄, Fol. 85 v°. Fol. 86 r°. MS. αἱ ψύαι. The Dialogue of Timothy and Aquila 71 ὁ ἰουδαῖος" οὕτως ἐστίν. ὁ χριστιανὸς εἶπεν. ἀλλ᾽ ἡ ἐπιστολὴ βαρούχ, καὶ οἱ θρῆνοι ἱερεμίου, καὶ ἡ προφητεία αὐτοῦ μία ὃ βίβλος ἀναγορεύεται" περὶ δὲ τῶν ἀσθενιῶν καὶ νόσων ὧν αὐτὸς ἐθεράπευσεν, ἡσαΐας προεφήτευσεν, λέγων, αὐτὸς τὰς ἀσθενίας ἡμῶν ἀνέλαβεν, καὶ τὰς νόσους ἐβάστασεν, περὶ γὰρ τῶν ἁγίων αὐτοῦ μαθητῶν ὁ dad λέγει' ἀντὶ τῶν πρῶν σου ἐγεννήθησαν Viol σου καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν περὶ γὰρ τοῦ μαθητοῦ τοῦ προδώσοντος * λέγει ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ET ἐμὲ πτερνισμόν. καὶ περὶ τοῦ μισθοῦ οὗ ἔλαβεν 6 προδότης παρὰ τῶν ἀρχιερέων, οὕτως εἶπε ζαχαρίας" δότε, στήσαντες τὸν μισθόν μου, εἰ ἀπείπασθε ᾽. καὶ ἔστησαν αὐτῷ τὸν μισθὸν τριάκοντα ἀργυρίους: ὅτι δὲ τὰ νήπια, λέγω δὴ οἱ παῖδες τῶν ἑβραίων ἀπάντησιν αὐτῷ ἐποιήσαντο μετὰ κλάδων ἐλαιῶν λέγοντες τὸ ὡσαννά, δαδ λέγει ἐν τῷ ὀγδόῳ ψαλμῷ. κε ὁ KC ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ" ὅτι ἐπήρθη ἢ μεγαλοπρέπειά σου ὑπὲρ ἄνω τῶν οὐνῶν: ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἷνον. ἐκαθέσθη δὲ ἐπὶ πώλου. ἄρα οὐ γέγραπται περὶ τούτου ; πρῶτον μὲν γὰρ ἡσαΐας δηλοῖ τὴν σιών, μᾶλλον δὲ τὸ ἅγιον Tra διὰ ἡσαΐου λέγων᾽ εἴπατε τῇ θυγατρὶ σιών, μὴ φοβοῦ: ἰδοὺ ὁ βασιλεύς σου ἔρχεται καθήμενος ἐπὶ πῶλον veov καὶ ὁ μισθὸς ἐν τῇ χειρὶ αὐτοῦ" ἀποδοῦναι ἑκάστῳ κατὰ τὸ ἔργον αὐτοῦ. διὰ δὲ ζαχαρίου, αὐτοστομάτως λέγει αὐτῇ" χαῖρε σφόδρα θύγατερ σιών, κήρυσσε θύγατερ ἴλημ. ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πραῦς καὶ σώζων, ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον ὑϊὸν ὑποζυγίου. περὶ συμβουλίου οὗ συνεβουλεύσαντο οἱ ἀρχιερεῖς, καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ τυ, dad λέγει, εἶπαν ἐν τῇ καρδίᾳ αὐτῶν ai συγγένειαι αὐτῶν’ ἐπὶ τὸ αὐτό, δεῦτε καὶ καταπαύσωμεν τὰς ἑορτὰς τοῦ BU ἀπὸ τῆς γῆς" καὶ πάλιν ἐν τῷ μβ ψαλμῴῷ οὕτως λέγει" κατ᾽ ἐμοῦ ἐψιθύριζον πάντες οἱ ἐχθροί μου" κατ᾽ ἐμοῦ ἐλογίσαντο κακά μοι. Καὶ πάλιν ἐν τῷ ἱερεμίᾳ οὕτως λέγει" ἐπὶ ἐμὲ ἐλογίσαντο λογισμὸν πονηρόν, λέγοντες δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ. καὶ διελογίσαντο βουλὴν πονηρὰν λέγοντες" δεῦτε καὶ δήσωμεν τὸν δίκαιον ὅτι δύσχρηστος ἡμῖν ἐστίν: διὸ καὶ > , [2 αὑτόν, οὕτως περὶ τῶν δεσμῶν αὐτοῦ μνησθέντες, λέξωμεν, πῶς διαφόρως, περὶ τούτων ἐλάλησαν οἱ προφῆται. ἡσαΐας μὲν γὰρ ἀποφαντικῶς εἶπεν, δήσωμεν τὸν δίκαιον ὅτι δύσχρηστος ἡμῖν ἐστίν bad δὲ ἐξουδενῶν αὐτοὺς ἅμα λέγει" διαρρήξωμεν τοὺς δεσμοὺς αὐτῶν, καὶ ἀπορρίψωμεν ἀφ᾽ ἡμῶν τὸν ζυγὸν αὐτῶν: ὡσιὲ δὲ παρρησίᾳ βοᾷ λέγων, καὶ δήσαντες αὐτὸν ἀπήνεγκαν ξένια τῷ βασιλεῖ ἰαρίμ: ἐν δὲ τῷ ἔσδρᾳ οὕτως λέγει ἔδησάν με οὐχ ὡς TPA τὸν ἐξαγαγόντα αὐτοὺς ἐκ γῆς αἰγύπτου: ἐπειδὴ γὰρ ἔπεμψεν αὐτὸν τῷ ἡρώδῃ ὁ πιλᾶτος δεδεμένον, ἄρα καὶ τοῦτο οὐ γέγραπται; λέγει γὰρ ὡσιέ" δήσαντες αὐτὸν ἀπήνεγκαν ξένια τῷ βασιλεῖ ἰαρίμ. ἐπειδὴ δὲ ἔκραξαν πάντες σταυρωθήτω, ἄρα ἐλάλησαν οἱ προφῆται περὶ τούτου ἢ οὔ ; λέγει γὰρ ἐν τῷ ἡσαΐᾳ, σπέρμα πονηρὸν καὶ διεστραμμένον, ἐπὶ τίνα ἐκινήσατε τὰς κεφαλὰς ὑμῶν: καὶ ἐπὶ τίνα ἐχαλάσατε τὰς γλώσσας ὑμῶν. οὐχὶ ἐπὶ τὸν ἅγιον τοῦ ἴηλ; καί γε πάλιν ἔσδρας λέγει: ἐπὶ τοῦ βήματος τοῦ κριτοῦ κράζοντες ἐταπείνωσάν με’ περὶ γὰρ [τοῦ] ἐμπαιχθῆναι αὐτὸν καὶ ἐμπτυσθῆναι, καὶ φραγελλω- θῆναι, οὕτως γέγραπται δᾶδ μὲν γὰρ λέγει: ὅλην τὴν ἡμέραν σκυθρωπάζων ἐπορευύμην, ὅτι ἡ ψυχή you ἐπλήσθη ᾿ἐμπαιγμάτων. καὶ πάλιν, ὅλην τὴν ἡμέραν ὠνείδιξόν μοι οἱ ἐχθροί μου. ἀλλὰ καὶ σολομὼν ἐν ταῖς παροιμίαις λέγει: οἱ δὲ ἀσεβεῖς καθὰ ἐλόγίσαντο, ἐματαιώθησαν. per’ ὀλίγον δὲ Neyer’ ἰδόντες τὸν δίκαιον ἐν δόξῃ ὑπάρχοντα, εἶπαν: οὐαὶ ἡμῖν ὅτι ἐπλανήθημεν᾽ οὐχ οὗτός ἐστιν, ὃν ἔσχαμεν εἰς γέλωτα καὶ χλευασμόν ; πᾶς κατελογίσθη ἐν υἱοῖς θυ αὐτὸς δὲ πάλιν σολομὼν λέγει, ἐνεδρεύσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν, καὶ ἐναντιοῦται 1 apud mg. ἀπιπαμεθα ἐστὶν ἀπερρίψαμεν" απεζημεν. Is. 53%. Ps, 44", Ps, 401°. Zac. 11'3, ἘΞ eae 15, 621! & Zac. 9° libere. Zac. 9°. ἘΞ Tet Ps. 40°. ere Tg ge) Isnaite Psaas: Os, τοῦ. Esd. Os. τοῦ. Mat. 273. 15. 57» & Is. 372% libere. Nees CU Ps, 109". Sap. 57> libere. Sapyaeece Fol. 86 v°. MS. λεπό- μενος. Fol. 87 το, Fol. 87 v°. Fol. 88 r°, 72 The Dialogue of Timothy and Aquila τοῖς ἔργοις ἡμῶν. καὶ ὀνειδίζει ἡμῖν ἁμαρτήματα νόμου: καὶ ἐπιφημίζει ἡμῖν, ἁμαρτήματα παιδιᾶς ἡμῶν. ἐπαγγέλλεται γνῶσιν ἔχειν θυ, καὶ παῖδα KU ἑαυτὸν ὀνομάζει' ἐγένετο ἡμῖν εἰς ἔλεγχον ἐννοιῶν ἡμιῶν: βαρύς ἐστιν ἡμῖν καὶ βλεπόμενος ", ὅτι ἀνόμοιος τοῖς ἄλλοις ὁ βίος αὐτοῦ" καὶ ἐξηλλαγμέναι αἱ τρίβοι αὑτοῦ εἰς κίβδηλον ἐλογίσθημεν αὐτῷ, καὶ ἀπέχεται τῶν ὁδῶν ἡμῶν ὡς ἀπὸ ἀκαθαρσιῶν᾽ μακαρίζει ἔσχατα δικαίων, καὶ ἀλαζονεύεται Tpa By. ἴδωμεν εἰ οἱ λόγοι αὐτοῦ ἀληθεῖς καὶ πειράσωμεν τὰ ἐν ἐκβάσει αὐτοῦ. Εἰ γάρ ἐστιν ὁ δίκαιος UE BU, ἀντιλήψεται αὐτοῦ καὶ ῥύσεται αὐτὸν ἐκ χειρὸς ἀνθεστηκότων αὐτοῦ: ὕβρει καὶ βασάνῳ ἐτάσωμεν αὐτόν, ἵνα γνῶμεν τὴν ἐπιείκειαν αὐτοῦ: θανάτῳ δὲ ἀσχήμονι καταδικάσωμεν αὐτόν, καὶ δοκιμάσωμεν τὴν ἀνεξικακίαν αὐτοῦ" ἔσται γὰρ ἐπισκοπὴ ἐκ λόγων αὐτοῦ" ταῦτα ἐλογίσαντο οἱ ἄφρονες καὶ ἐπλανήθησαν. ἀπετύφλωσεν γὰρ αὐτοὺς H κακία αὐτῶν, καὶ οὐκ ἔγνωσαν μυστήρια θυ. καὶ ἡσαΐας δὲ παρρησίᾳ λέγει, ἐγὼ δὲ οὐκ ἀπειθῶ, οὐδὲ ἀντιλέγω" τὸν νῶτόν μου δέδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα, τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων, καὶ KC βοηθός μου ἐγένετο, καὶ πάλιν ἱερεμίας λέγει ἐν τοῖς θρήνοις" πνεῦμα πρὸ προσώπου ἡμῶν XE KC, ὃς συνελήφθη διὰ τὰς φθορὰς ἡμῶν οὗ εἴπαμεν, ἐν τοῖς ἔθνεσιν: περὶ δὲ τοῦ πιλάτου, ὅτι ἀπενίψατο τὰς χεῖρας, dad λέγει, ἐνιψάμην ἐν ἀθῴοις τὰς χεῖράς μου, καὶ ἐγενόμην μεμαστιγωμένος ὅλην τὴν ἡμέραν" περὶ δὲ τοῦ ποτισθῆναι αὐτὸν ὄξος καὶ χολὴν Eyer’ καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολὴν καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος" περὶ δὲ τῆς τῶν ἱματίων μερίσεως αὐτοῦ, οὕτως γέγραπται" διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον περὶ δὲ τοῦ στεφάνου τοῦ ἀκανθίνου οὗ ἐστεφάνωσαν αὐτόν, πρῶτος bad καὶ τὸ ὄνομα αὐτῆς τῆς ἀκάνθης ἐπεκάλει" μεμφόμενος γὰρ τὴν αὐθαδίαν ὑμῶν, τὸν ἐν αὐτῇ μέλλοντα στεφανοῦσθαι, ἐν ὀφθαλμοῖς τῆς καρδίας θεωρῶν, δι αὐτῆς ἐπεκαλεῖτο λέγων, πρὸ τοῦ συνιέναι τὰς ἀκάνθας ὑμῶν τῇ ῥάμνῳ" ὡς εἰ ζῶντας ὡς εἰ ἐν ὀργῇ καταπίεται ὑμᾶς. καὶ σολομὼν δὲ λέγει ἐν τοῖς ἄσμασιν, θυγατέρες iAH ἐξέλθατε καὶ ἴδετε τὸν σολομὼν ἐστεφανωμένον ἐν τῷ στεφάνῳ ᾧ ἐστεφάν- @Gev ἡ MHP αὐτοῦ ἐν ἡμέρᾳ νυμφεύσεως αὐτοῦ, καὶ ἐν ἡμέρᾳ εὐφροσύνης καρδίας αὐτοῦ. περὶ δὲ τῆς σταυρώσεως αὐτοῦ, ἡσαΐας λέγει, WC πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ ἐν τῇ ταπεινώσει αὐτοῦ, ἡ κρίσις αὐτοῦ ἤρθη, τὴν δὲ γενεὰν αὐτοῦ Tic διηγήσεται᾽ ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ" ὅτι δὲ μετὰ ληστῶν εἶχεν σταυρωθῆναι, οὕτως λέγει" καὶ μετὰ ἀνόμων ἐλογίσθη. περὶ δὲ τῆς εἰς τὸν ἅδην συγκαταβάσεως αὐτοῦ, dad λέγει" ἔθεντό με ἐν λάκκῳ κατωτάτῳ, ἐν σκοτεινοῖς καὶ ἐν σκιᾷ θανάτου, καὶ ἄλλος προφήτης, ὅτι καὶ ἀπέρριψάν με τὸν ἀγαπητὸν ὡσεὶ νεκρὸν ἐβδελυγμένον. περὶ δὲ τῆς ἀναστάσεως αὐτοῦ, αὐτὸς 6 δᾶδ λέγει ἀναστήτω 6 Oc, καὶ διασκορπίσθωσαν οἱ ἐχθροὶ αὐτοῦ" ὅτι δὲ ἀνέστη μετὰ ἰσχύος καὶ δυνάμεως καὶ δόξης πολλῆς, ὁ αὐτὸς προφήτης δᾶδ etre’ καὶ ἐξηγέρθη ὡς ὁ ὑπνῶν KE, ὡς δυνατὸς κεκραιπαληκὼς ἐξ οἴνου, καὶ ἐπάταξεν τοὺς ἐχθροὺς αὐτοῦ εἰς τὰ ὀπίσω, ὄνειδος αἰώνιον ἔδωκεν αὐτοῖς. περὶ δὲ τῆς ἀναλήψεως αὐτοῦ οὕτως λέγει: ἐπέβη ἐπὶ χερουβὶμ καὶ ἐπετάοθη, ἐπετάσθη ἐπὶ πτερύγων ἀνέμων" ὁμοίως δὲ καὶ περὶ τῆς εἰς ovvous ἀφίξεως αὐτοῦ, ὁ αὐτὸς προφήτης εἶπεν" ἀνέβη ὁ θεὸς ἐν ἀλαλαγμῷ, KE ἐμ φωνῇ σάλπιγγος" περὶ γὰρ τῆς εἰσόδου αὐτοῦ τῆς εἰς τὸν οὖνον, αἱ ἀγγελικαὶ δυνάμεις ἐκέκραγον λέγουσαι ἄρατε πύλας οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε πύλαι αἰώνιοι, καὶ εἰσελείσεται ὁ βασιλεὺς τῆς δύξης, περὶ δὲ τῆς ἐν δεξιᾷ τοῦ πρς καθίσεως αὐτοῦ, ὁ παντοκράτωρ, διὰ στόματος bad, εἶπεν, κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, διὸ δὴ ταῦτα πάντα γινώσκων μωῦσῆς, μετὰ κατάρας ὀνείδησεν Iss ΡΟΣ τ ῬεΞ ΑΛ, Ps. 6876, Ps ore) Ps5 7% Cant. 34 Tsai. ἦς δας Ps. 87°. Isir4? libere. Ps. 674. Ps, 7795. °6, Psa Ps. 465, ΡΞ ΑΒ: Ps, 109'. Fol. 88 v°. §§ 62, 63. MS. αὐτοῦ. MS. τὰ δάριν. Fol. 89 το. MS. εἰμεν. Fol. 89 v°, The Dialogue of Timothy and Aquila 73 Tous υἱοὺς int héyou' Tevet σκολιὰ καὶ διεστραμμένη, ταῦτα K@ ἀνταποδίδοτε᾽ Kal πάλιν ἡσαΐας τὴν τοσαύτην τόλμαν αὐτῶν ἰδών, μᾶλλον δὲ ἀφροσύνην, καὶ βλέπων μᾶλλον ἐν ταῖς γυναιξὶν τοσαύτην ἐπιείκειαν προσκειμένην ἔλεγεν, γυναῖκες ἐρχύμεναι ἀπὸ θέας, δεῦτε, οὐ γὰρ ὁ λαὸς ἔχων σύνεσιν ἐστίν. <> - ΠΝ , “ ε ΄ 7 \ a ΄ > - , 6 iovdaios εἶπε' πάντα ὅσα ἑρμηνεύων ἐλάλησας περὶ τοῦ μέλλοντος ἐλθεῖν γέγραπται ‘ x a _— » Ε a” > ~ > ΄ ᾿ > . > 3. a , περὶ yap τοῦ τῦ τούτου, οὔτε ὄνομα αὐτοῦ ἐμφέρεται πώποτε εἰς γραφήν, ἀλλ᾽ οὔτε πάλιν στρου οὔτ᾽ οὖν τῳ οὔτε χυ οὔτε στροῦ ὁ νόμος οὔτε οἱ προφῆται ἐμνημόνευσαν. ε . - ° Ci. ~ > ὃ , > - 6 , ~ ‘ , -- ν τὸ ‘ ὁ χριστιανὸς εἶπεν' ἐγώ σοι viv ἀποδείξω ἐκ τῶν θείων γραφῶν, τὰ σύμβολα W Kal XU Kal στρου. ©? ~ 3 Ἐς ee ͵ » ς , 6 ἰουδαῖος εἶπεν' ἐὰν ἀποδείξεις, ἔσομαι ἡττώμενος. ὁ χριστιανὸς εἶπε' περὶ μὲν τοῦ ὀνόματος τυ, ἄκουε ζαχαρίου λέγοντος" καὶ ἔδειξέν μοι KG τὸν ἱερέα τὸν μέγαν, ἑστῶτα πρὸ προσώπου ἀγγέλου KU" καὶ ὁ διάβολος εἱστήκει τοῦ ἀντικεῖσθαι αὐτῷ ἢ, καὶ ἦν TE ἐνδεδυμένος ἱμάτια ῥυπαρά, καὶ εἶπεν KC τῷ διαβόλῳ ᾿Επιτιμήσει KC ἐν σοὶ διάβολε, ὁ ἐκλεξάμενος τὴν LAH καὶ εἶπεν KC τοῖς ἑστῶσιν πρὸ προσώπου κυ, ᾿Αφέλετε ἀπ᾽ αὐτοῦ τὰ ἱμάτια τὰ ῥυπαρά᾽ καὶ ἐνδύσατε αὐτὸν ποδήρη, καὶ θέτε κίδαριν ἐπὶ τὴν κεφαλὴν αὐτοῦ" καὶ περιέβαλον αὐτὸν στολὴν λευκήν, καὶ ἐπέθηκαν κίδαριν ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ ἄγγελος κῦ εἱστήκει πρὸ προσώπου αὐτοῦ. εν a oh. ~ Sk ~> ΡΣ ὁ ἰουδαῖος etre’ ταῦτα διὰ τῦ τὸν τοῦ ἰωσεδὲκ εἶπεν. " 2: “ “ ‘ “ “- ὁ χριστιανὸς εἶπεν" ἵνα μὴ ἐκκοπὴν δῶμεν τῷ λόγῳ, καθὼς ἤτησας περὶ τῆς ὀνομασίας τοῦ i καὶ XU καὶ στρου, τὰς ἀποδείξεις λάβε, καὶ εἶθ᾽ οὕτως περὶ τούτου συστήσω" περὶ yap XU οὕτως εἶπεν ἱερεμίας" Tva πρὸ προσώπου ἡμῶν XC KC, ὃς συνελήφθη διὰ τὰς διαφθορὰς ἡμῶν, οὗ εἴπαμεν * Εν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθνεσιν, καὶ δαδ λέγει" παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ KU, καὶ κατὰ τοῦ XU αὐτοῦ, καὶ ὅτι ere , — ee Ὁ ἌΣ soi. , > ~ 4 a — >on oy ε , ὑψώσει κερας Xv αὐτου ἢ avva εἰπεν᾽ συνες ὦ ἰουδαῖε, οτι οὐ μονον χν αὐτὸν ἐκάλεσεν ῃ γραφή, ἀλλὰ καὶ κν. am a eae) a " , , ~ 9 δὲκ ἐ , > Fi ἂν oO ἰουδαῖος ειπε Ta €v τῷ ζαχαρίᾳ γεέγραμμενα περι του L@TEOEK ἐπηγγείλω ἀποδεικνύειν > pa - μὴ εἶναι αὐτόν᾽ πληρῶσον οὖν. ε Ce SOS in Se ee on eae ee iy. te eh ee eee ope ε ς ὁ χριστιανὸς εἶπε" καὶ μὴ γὰρ ὁ τς ὁ τοῦ ἰωσεδέκ, ἀφ᾽ ἧς ἡμέρας ἱεράτευσεν, ἐφόρεσεν ῥυπαρὰ Ph eee CON NT eee ere πὰς (a , Pee eye ars \o ens 2 94 τρι ere a ἱμάτια" ἀλλ᾽ οὔτε ἄλλος ἱερεὺς ἱερατεύσας ἐν ἰηλ ἀπὸ ἀαρῶν καὶ ἕως ἡμέρας, ἧς ἀφεῖλεν ὁ Os τὴν c , φῦ ἃ See > » , > \.. ε , «ε ‘ CY } σ΄" ἱεροσύνην ἀπὸ ἰηλ, οὐκ ἐφόρεσεν ἐν ἴλημ ἱμάτια ῥυπαρὰ τὸ καθ᾽ ὅλου. On - 2 alae ~ (Se eer 4 ΄ = eek Ot πα τὰ ὁ iovdaios εἶπεν' ἀφεῖλεν yap Ks τὴν ἱεροσύνην ἀπὸ ind ; > = ΄ ὁ χριστιανὸς εἰπεν᾽ ἐμὲ ἐρωτᾷς περὶ τούτου ; ὁ ἰουδαῖος εἶπεν' ἀλλὰ τίν᾽ ἂν θέλεις ἐρωτήσω ; πὰς a we \ ὁ xptoriavos εἶπε' πρῶτον τὸν Oy, καὶ δεύτερον σεαυτόν, So. ἰουδαῖος εἶπε᾽ πῶς τοῦτο; ὁ χριστιανὸς εἶπε' πῶς, ἄκουε τοῦ θεοῦ λέγοντος διὰ τοῦ δᾶδ, θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, καὶ οὐ φάγομαι κρέα ταύρων ἢ αἷμα τράγων πίομαι, καὶ δὴ ἐν τῷ ἡσαίᾳ εἰς τέλος ἀπωθούμενος αὐτά τε καὶ ὑμᾶς λέγει. ἀκούσατε λόγον κυ, ἄρχοντες σοδόμων, προσέχετε λόγον θυ, λαὺς γομόρρας" τί μοι πλῆθος τῶν θυσιῶν ὑμῶν ; πλήρης εἰμὶ ὁλοκαυτωμάτων, οὐ βούλομαι αἷμα ταύρων, καὶ αἷμα τράγων, τὰς νουμηνίας ὑμῶν καὶ τὰς ἑορτὰς ὑμῶν, καὶ τὰ σάββατα ὑμῶν: καὶ ἡμέραν ἑορτῆς ὑμῶν μισεῖ H ψυχή μου" τίς γὰρ ἐξεζήτησεν ἐκ τῶν χειρῶν ὑμῶν ταῦτα; πατεῖν τὴν αὐλήν μου ἔτι ο᾽ προσθήσεσθε. περὶ γὰρ ἡμῶν τῶν ἐξ ἐθνῶν, οὕτως γέγραπται ἐν τῇ Deu. 325,5 UG ὩΣ EXO. Go libere. Thre. 4”. Bsean Lu. 1” and ae ἘΞ᾿ 30: Ps. 49'*. {π᾿ EE Is. 11Ὲ [sixes Fol. 90r°. lege εἰσέρ- χεται. Fol. 90 v°. MS. αὐτὸν. MS.7Anpys. Fol, 91 το, §§ 108 & 120, 74 The Dialogue of Timothy and Aquila βίβλῳ τῶν δώδεκα προφητῶν" μετὰ ταῦτα ἐπιστρέψω καὶ ἀνοικοδομήσω THY σκηνὴν δᾶδ THY πεπτωκυῖαν, καὶ τὰ κατεσκευασμένα αὐτῆς, οἰκοδομήσω: καὶ mad" μεγάλη ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην. ἀλλὰ καὶ τοὺς ἱερεῖς ἀπώσατο μεθ᾽ ὁρκωμοσίας, μηκέτι ἱερατεύειν τὸ γένος ἀαρών, ἀλλὰ τὸν VY αὐτοῦ τὸν μονογενῆ τὸν KY W XV ἱερατεύειν κατὰ τὴν τάξιν μελχισεδὲκ εἰς τὸν αἰῶνα" διὰ τῶν ἐξ ἐθνῶν πιστευόντων εἰς Ov λέγων, ὥμοσεν KG καὶ οὐ μεταμεληθήσεται" σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν μελχισεδέκ᾽ διὸ καὶ ἐν τῷ wove ἐπηγγείλατο τὴν υἱοθεσίαν λέγων" καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς Οὐ λαός μου" καὶ κληθήσονται καὶ αὐτοὶ υἱοὶ BU ζῶντος. Far en Sores: Me τοὺς αὐ τ Mi ety SANE τον ἡ Dh 97 ae ee τ > , " ὁ ἰουδαῖος εἶπεν" εἰ δὲ καὶ αὐτοὶ μὴ ἀπώσαντο, οὐκ ἀπώσατο" εἰ γὰρ καὶ ἐπηγγείλαντο τοῖς ἔθνεσίν τι, ἀλλὰ καὶ 6 ind πρωτότοκος Us, καὶ οὐχὶ τὰ ἔθνη. ‘ Nee: Ὁ Υ ΜΒ ΤΌ , , ~ oy) 7 ὁ χριστιανὸς eirev* ἀλλὰ ὁ μείζων δουλεύσει τῷ ἐλάσσονι. ὁ ἰουδαῖος εἶπεν᾽ καλῶς τὰ μεγάλα ἔθνη τὰ κύκλῳ αὐτοῦ" ἀλλὰ καὶ ἔθνη μειζότερά σου καὶ ἰσχυρότερά σου εἰσέρχει * κληρονομῆσαι σοὶ εἶπεν KS διὰ μωῦσέως. © ee, Webra ee. >» ~ Pyare Fatt \ , Pere ee Veer δΣ ~ oO χριστιανὸς εἰπεν᾿ OUKOUY OUK ἐστιν πρῶτος ἰακὼβ ον σὺ λέγεις ἐπει πὼς ἐδούλευσεν τῷ μικροτέρῳ αὐτῷ τὰ ἔθνη ; ὁ ἰουδαῖος εἶπεν ἀλλὰ τίς ἐστιν ὃν λέγει ἡ γραφή ; ε \ > ane ᾿ ΄ a ΄ > a re ΄ τος ἢ " ὁ χριστιανὸς εἶπεν" ἡ γραφὴ πάντα καλῶς λέγει, οὐ καλῶς δὲ ἑρμηνεύεται παρ᾽ ὑμῶν" βλέπει γὰρ εὐλογούμενον τὸν ἰακὼβ καὶ ἠἡσαὺ ὑπὸ τοῦ ἰσαάκ' ἰσαὰκ δὲ ἦν εὐλογούμενος ὑπὸ τοῦ KU" καὶ ἀβραὰμ πρῶτος λέγοντος αὐτοῦ τοῦ θυ, ἐν τῷ σπέρματί σου εὐλογηθήσονται πάντα τὰ ἔθνη. (ek ΔΑΝ ν. 5 κ \ -- > , a ‘ \ ~ 2 ee LN) \ Ge ea ey n ὁ οὖν ἰσαὰκ εὐλογῶν τὸν κν, ἰακώβ, μᾶλλον δὲ διὰ τοῦ ἰσαάκ' ὁ δὲ ἰσαὰκ τὸν ἡσαὺ εὐλογεῖν > my ce BN A OD r oe ROR P = nt PN, ai ae = ΤῈΣ Ὁ; 258 ἐπειρᾶτο oO δὲ ks O ἐπηγγείλατο μυστικως ἐπλήρου του yap ltoaaKk εἰπόντος τῷ noavu OTL, ἰδοὺ Γεγήρακα, καὶ οὐ γινώσκω τὴν ἡμέραν τῆς τελευτῆς μου, έξελθε εἰς τὸ πεδίον καὶ θήρασόν μοι θήραν, καὶ ποίησόν μοι ἐδέσματα, ἵνα φαγὼν εὐλογήσω σε, ἦν δὲ ἡσαὺ ὁ πρεσβύτερος Us, ᾧ “ > , € a ee ἊΣ ergy eee ΤῊ . ΄ ΒΝ, ΓΕ" ταῦτα ἔλεγεν ἰσαάκ, ῥεβέκκα δὲ ἠγάπα τὸν ἰακὠβ' καὶ συμβουλεύσασα τῷ ἰακώβ, ἐποίησεν ; a a Sal ΤῊ μον τος δ Υ aE 7 Migs Sc —— as τ΄ ; βρώματα, οὐκ ἀπὸ θήρας, iovdaie, ἀλλὰ ἀπὸ ποιμνίων. ἔλαβεν δὲ ἡ μὴρ αὐτοῦ THY στολὴν Hoa) τοῦ πρωτοτόκου αὐτῆς VU τὴν καλήν, A ἦν παρ αὐτῇ καὶ ἐνέδυσεν αὐτὴν ἢ τὸν ἰακώβ: καὶ ἔδωκεν τὰ ἐδέσματα εἰς τὰς χεῖρας αὐτοῦ, καὶ εἶπεν, ἀνάστηθι καὶ φάγε ἀπὸ τῆς θήρας μου, ἵνα εὐλογήσῃ με ἡ ψυχή σου. ἵνα δὲ διὰ τάχους εἴπω" λέγει αὐτῷ ἰακώβ, τίς εἶ σὺ τέκνον ; ὁ δέ, ἐγώ εἶμι ὁ UC Gov 6 πρωτότοκος ἠσαύ. καὶ εὐλόγησεν αὐτὸν ὡς πρωτότοκον, καὶ μάλιστα Fontes ἐστ, πα er eaten me ny Seek ἜΤ ΞΕ ψηλαφήσας οὐκ ἐπέγνω τὸ σῶμα αὐτοῦ" τὴν δὲ φωνὴν ἐπέγνω καὶ τὴν στολήν" διὸ καὶ φιλῶν τὸν ἰακὼβ ὁ ἰσαὰκ εἶπεν᾽ ὠσφράνθην ὀσμὴν τῶν ἱματίων τοῦ VU μου, WC ὁσμὴ ἀγροῦ πλήρους, ἢ ὃν εὐλόγησεν KE * καὶ δῴη σοι KE ἀπὸ τῆς δρόσου Tod οὐνου ἄνωθεν καὶ ἀπὸ τῆς πιότητος τῆς γῆς, καὶ πλῆθος σίτου καὶ οἴνου, καὶ γίνου κύριος τοῦ ἀδελφοῦ σου, καὶ προσκυνήσουσίν σοι υἱοὶ τοῦ πρς cov καὶ ὁ καταρώμενός σε ἐπικατάρατος" καὶ ὁ -εὐλογῶν σε εὐλογημένος" οὐ βλέπομεν δὲ τῷ ἰακὼβ ταῦτα, ἀλλὰ τῷ τῦ καὶ τοῖς σὺν αὐτῷ. ὁ ἰουδαῖος εἶπεν" ἀξιῶ σε πῶς ταῦτα νοεῖς, ἑρμήνευσον Hpi’ ἐγὼ γὰρ νομίζω ἐπὶ τὸν πατριάρχην ἰακὼβ ταῦτα γεγενῆσθαι. ὁ χριστιανὸς εἶπε" πειράζων ταῦτα λέγεις. ©? - > Jeo , ΞΘ ὁ ἰουδαῖος εἶπεν" ἐν ἀληθείᾳ ζῇ Ks. ο. χριστιανὸς εἶπεν" ὑμεῖς δὲ πῶς αὐτὰ πληροῦσθαι φατέ ; Oo. > - 9 POR eer eee Se. αν ε , » = ἰουδαῖος εἶπεν" ἡμεῖς εἰς τὸν ἐρχόμενον ὑπολαμβάνομεν ἔσεσθαι ταῦτα. ὁ χριστιανὸς εἶπε' κἂν ἔλθῃ ὃν σὺ προσδοκᾷς, εὑρήσει ταῦτα πεπληρωμένα" ἐκ γὰρ τῆς Agg. 2°, Cf. Deut. 4". Gen. 26". Fol. 91 v°. Fol. 92 το. > tlege προσ- εδόκα. Fol.92 νο, Cf. § 57. The Dialogue of Timothy and Aquila 75 = ΤᾺ ἈἘ ΡΟΝ ayn ὩΣ carey oe est MN ee σὴς τοῦ Sav φυλῆς ἐκεῖνος ἔρχεται. καὶ yap περὶ αὐτοῦ αὐτὸς ἰακὼβ εὐλογῶν τοὺς υἱοὺς αὐτοῦ 3 5 ‘ 5: τῷ - . ε a , ε . . , yo rit ears οὕτως εἶπεν" δὰν καὶ αὐτὸς κρινεῖ TOV ἑαυτοῦ λαόν, ὡσεὶ καὶ μία φυλὴ ἐν TA HA. ©? - ea ~ Sige ‘ > eae) \ \ ᾿ » ” ο ἰουδαῖος εἰπε ταῦτα διὰ TOV σαμψὼν εἰπεν' εκρινεν yap TOV λαὸν εικοσι ETT). > = it cap cancel ana ba 6 χριστιανὸς εἶπεν᾽ εἰπὼν ὁ προφήτης ὅτι, κρινεῖ τὸν λαὺν ὡσεὶ καὶ μίαν φυλὴν ἐν τῷ ἰηλ᾽ δῆλον ὅτι περισσῶν τῶν φυλῶν ὄντα σημαίνει, καὶ ἔσται Sav ὄφις ἐφ᾽ ὁδοῦ, δάκνων πτέρναν ἵππου, καὶ πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσω, τὴν σωτηρίαν KU περιμένων" μὴ ἔδακεν σαμψὼν ἵππον καὶ ἀναβάτην : μὴ πεσόντες of ἀλλόφυλοι ἀπὸ προσώπου αὐτοῦ περιέμενον τὴν σωτηρίαν KU, » “ ε , > ’ x > » Ν > - > ΄ x > , ‘ ἐν ταῖς ἡμέραις ἐκείναις ; ἢ οὐκ ἔπεσεν σαμψὼν εἰς χεῖρας ἀλλοφύλων καὶ ἐξώρυξαν τοὺς Ξ ay τ x ᾿ ΒΞ = ; ὀφθαλμοὺς αὐτοῦ ; πάντως δὲ ὅτι διὰ τῶν ἐχθρῶν ἐρρέθη ταῦτα. Τνῶθι οὖν ris ἐστιν ὃν σὺ os rN NE , Ce re > > anes Ἂν MALY eae " προσδοκᾷς" ἰσαὰκ δὲ εὐλογήσας τὸν ἰακὼβ [οὐ] οὐ μετεμελήθη" τοῦ γὰρ ἠσαὺ εἰπόντος ὄπισθεν τοῦ ἰακὼβ εὐλογηθῆναι, ἐρωτηθεὶς ὑπὸ τοῦ εὐλογοῦντος, σὺ Tic Ei” εἶπεν ὁ ἤσαύ" ἐγώ εἶμι ἦσαυ ὁ πρωτότοκος" καὶ ἐξέστη ἰσαὰκ ἔκστασιν μεγάλην σφόδρα. ἐρωτῶ σὲ δέ, ave ἰσραηλῖτα, τί ἐξέστη ἰσαὰκ περὶ τούτου ; μὴ γὰρ οὐκ εἶδεν τὸν ἠσαύ ; ναὶ εἶδεν. .» ΄ 3 a Reva ine SiN Pr ee 6 ἰουδαῖος εἶπεν" ἐθαύμασεν ἰσαὰκ τοῦ ἰακώβ. > 268 2 x » , 5 a ὁ χριστιανὸς εἶπεν᾽ ἐξέστη ἰσαὰκ ἔκστασιν μεγάλην, μὴ yap εἶπεν ἡ γραφή, ἐθαύμασεν ; πᾶς Le ΄ » - “ “ τῆν ee) 3 “ Os " ae ' δὲ 6 βλέπων ἔκστασιν, δῆλον ὅτι ὅρασιν τινὰ dpa’ ἢ οὐκ οἶδας, ὅτι καὶ ἀβραὰμ ἐν ἐκστάσει γενόμενος περὶ ἡλίου δυσμάς, ἡνίκα διέθετο αὐτῷ Ks τὴν διαθήκην τῆς περιτομῆς τὰ αὐτὰ ἴδεν ; περὶ ἡλίου δυσμάς, λεγούσης τῆς γραφῆς ὅτι ἔπεσεν ἔκστασις ἐπὶ τὸν ἀβραώάμι. διὸ καὶ τοῦ ὀνόματος μετάκλησις γέγονεν" δῆλον ὅτι τοῦ ἡλίου δυσμάς, ἐπ᾽ ἐσχάτου τῶν ἡμερῶν σημαίνει. ὁ ἰουδαῖος etme’ τί οὖν ἴδεν ἰσαάκ ; ε Ya am ΓΤ aey, a 5 , * 2 Fn NT > , \ " ο χριστιανὸς εἰπεῖ" ἴδεν ἰσαακ OTL, OV μεν προσέδωκα εὐλογεῖν aoy, ἀπωθούμενον, τον δὲ μὴ λαὸν ὄντα, ἐγγὺς KU γινόμενον. τοῦ γὰρ joad μετὰ κλαυθμοῦ πικροῦ ζητοῦντος εὐλογίαν, ἤκουσεν. ἐλθὼν ὁ ἀδελφός σου μετὰ δόλου ἔλαβεν τὴν εὐλογίαν σου, καὶ εἶπεν ἡσαὺ τῷ ἰσαάκ, μὴ εὐλογία μία σοί ἐστιν, TEP; εὐλόγησον δὴ κἀμὲ περ᾽ εἶπεν δὲ ἰσαὰκ τῷ ἠσαύ: Εἰ κύριον αὐτὸν ἐποίησά σου, εἰ σίτῳ καὶ οἴνῳ ἐστήρισα αὐτόν, σοὶ δὲ τί ποιήσω, τέκνον ; σίτῳ καὶ οἴνῳ, = - x ᾿ ‘ τ , ‘ , > τ, εἶπεν ὦ ἰουδαῖε" μὴ γὰρ κρέασιν καὶ αἵμασιν ταύρων καὶ τράγων ; οὐχ οὕτως ; Be Se > ; Se ain tee mis 6 iovdatos εἶπεν" καὶ τί dpa ἐστιν σἰτῳ καὶ οἴνῳ ἐστήρισα αὐτόν ; ς \ > Η͂ ¥ " ~ Rare , θὰ 3 πὰ. “ 5 \ ὁ χριστιανὸς εἶπε τὸ κατὰ τὴν τάξιν μελχισεδὲκ ἱερατεύειν καθὼς εἶπεν δαδ' ὅτι, οὐ μὴ φάγω κρέατα ταύρων, οὐδὲ αἷμα τράγων πίομαι. ἀλλὰ θῦσον τῷ θεῷ θυσίαν αἰνέσεως, καὶ τὰ ἑξῆς. ς - Caer ve , ΤΕΥ ΡΥ τ > ὁ ἰουδαῖος etre’ καὶ ἡ θυσία TAC αἰνέσεως τί ἐστι : ed ΄ - - “- ς-- ὁ χριστιανὸς εἶπεν" οὐ δύνασαι ἀκοῦσαι νῦν, ἀκούσῃ δὲ μετὰ ταῦτα, ὅτ᾽ ἂν 6 KS ἐπινεύσῃ. ὁ ἰουδαῖος εἶπεν" ἴδεν οὖν ἰσαὰκ τότε ὅτε ἐξέστη τὸν ἐξ ἐθνῶν λαὸν ἐγγίζξοντα τῷ θῳ, τὸν δὲ Ρ , int ἀπωθούμενον 5 < n ote ἘΣ. " tote 9 Ay 7 PES A Ἄδα; Ἀν of AL ae 6 χριστιανὸς etre’ val, ἀλλὰ καὶ τὸν ἐμμανουὴλ ἴδεν τότε" εἰ μὴ yap ἴδεν, οὐκ ἂν ἐξέστη. ©? - 1S pds Ma ayes "ον Rati ΤΡ der 6 ἰουδαῖος εἶπεν" εἰ οὖν καὶ ἀβραὰμ ἴδεν αὐτὸν ἡνίκα ἐξέστη ; ε ῃ 5 CEPea ART Ὁ ἢ ΓΕ a Jeanie, ΓΕ ΤῚ ΄ ᾿ . 6 χριστιανὸς εἶπεν" εἰ μὴ γὰρ ἴδεν αὐτόν, πῶς κατ᾽ αὐτοῦ ὅρκιζεν τὸν ἰεβλαέμ, μὴ λαβεῖν γυναῖκα τῷ ἰσαὰκ ἐκ τῶν θυγατέρων τῶν χαναναίων λέγων᾽ θὲς τὴν χεῖρά σου ὑπὸ τὸν μηρόν μου; καὶ ὅρκωσε Tov Oy τὸν οὔνου καὶ τῆς γῆς" ἵνα μὴ λάβης γυναῖκα τῷ U@ μου ἰσαὰκ ἀπὸ τῶν θυγατέρων τῶν χαναναίων, μεθ᾽ ὧν ἐγὼ οἰκῶ μετ΄ αὐτῶν. > - 3 “το κε κα ἘΠῚ - ~ > ἈΝΕ vied nee ἢ 6 ἰουδαῖος εἶπε' παρακαλῶ, ζῇ κε΄ εἰπὲ ἡμῖν διὰ τί τὴν χεῖρα τοῦ ἰεβλαὲμ ὑπὸ τὸν μηρὸν ἌΟΡ ΩΝ ον» = A ele des es , αὐτοῦ 6 ἀβραὰμ ἐζήτησε θῆναι, καὶ οὕτως ὅρκωσε τὸν ἰεβλαέμ | Gen. 49". Gen. 497. Gen. 27°85, Gen. 15". Gen. 27°* Gen. 2757. Ps, 4015. Ps. 109°. Ps. 49" "μ᾿ ἘΞ ΒΟ Gen. 24%. Gen. 247°, Fol. 93 το, MS. οὕτως. MS. ἐκ- κλινεν,. MS. τούτου. Fol. 98 v°. Fol. 94 r°. 1 συμβόλου. 76 The Dialogue of Timothy and Aquila > ΄ ea. - ὁ χριστιανὺς εἶπεν ἐπειδὴ προφήτης ἦν, ὡς προφήτης ἐσήμανεν τὸν μέλλοντα ἐξ αὐτῆς σαρκοῦσθαι θν λόγον. ὁ Ἰουδαῖος εἶπε" καὶ ἐξ αὐτοῦ ἀνέλαβεν ὁ ts οὗτος ἢ, Os ὧν τὸ πρότερον ; ε ee 2 Ε roe ὑτὸς 9 Ὰ \ 75, > ΡΣ \ , ‘ , ~ ὁ χριστιανὸς εἶπεν" ναί, as αὐτὸς ἠθέλησεν καὶ οἶδεν, ἐκ τοῦ ἀβραὰμ κατάγεται κατὰ σάρκα καὶ γὰρ ἐν ἰσαὰκ κληθήσεταϊ σοι σπέρμα, ἐρρέθη αὐτῷ ὑπὸ κυ' καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς, ἘΠ a εἢ - > U > , , ‘ " , > - ὁ Ἰουδαῖος etre’ πῶς ἐγεννήθη ; ἀπάγγειλόν μοι καὶ τὰς γενέσεις αὐτοῦ. ὁ χριστιανὸς εἶπε" τὸ στόμα σου ἀνήγγειλεν, ὡς ἀνεγνωκὼς σὺ καὶ παλαιὰν καὶ νέαν διαθήκην, καὶ τοῦτο οὐ γινώσκεις ; cae a > ay ἢ ΐ2 Vans a « ΓΞ ὯΙ Ἔα» 3 Ὁ > τὸ ὁ ἰουδαῖος εἶπεν" ἔστιν μὲν οὖν καὶ ἐν τῇ παλαιᾷ yeveadoyia’ καὶ ἐν τῇ νέᾳ δέ ἐστιν ἐν τῷ κατὰ ματθαία, οὕτως δὲ περιέχει᾽ ὅτι ἰακὼβ ἐγέννησεν τὸν ἰωσήφ, τὸν ἄνδρα μαρίας" ἐξ ἧς ἐγεννήθη τς ὁ λεγόμενος XG, καὶ ἰωσὴφ ἐγέννησεν τὸν ἵν τὸν λεγόμενον XV, περὶ οὗ νῦν ὁ λόγος, φησὶν ἐγέννησεν ἐκ τῆς μαρίας. Ξ , Ξ , ὁ χριστιανὸς εἶπεν" ὀρθῶς καὶ κατὰ τάξιν μέλλεις λέγειν, ὡς καὶ ἡμεῖς ἐν ἀληθείᾳ ἐλαλήσα- μεν, ἐκ τῆς παλαιᾶς λαλήσαντες οὕτως, ὡς ποτήριον ἐν χειρὶ KU, οἴνου ἀκράτου πλῆρες τ : ; Ἶ ΤΣ ΤΕ Ἢ : , κεράσματος" καὶ ἔκλινεν ἔ ἐκ τούτου εἰς τοῦτο ἢ" καὶ γὰρ εἴ τί ποτε δόξης κρύπτειν, οὐκ 2 a ᾿ “ , Ae , x aay 5) , “ > 5 eRe ee 2 ᾿ ἀγνοοῦμεν" οὕτως γέγραπται" ἀρξάμενος γὰρ ἀπὸ ἀβραάμ, ὅτι ἀβραὰμ φησὶν ἐγέννησεν τὸν ἰσαάκ' ἰσαὰκ δὲ ἰακώβ᾽ ἰακὼβ δὲ τὸν ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ. ἰουδὰς δὲ τὸν φαρὲς καὶ τὸν "5 Cee ieer hee Soe ae δ τας. αν ee ee τς Nn 9, 1Q2 2 ΧΩ ΣΝ ae ζαρά" φαρὲς δὲ τὸν ἐσρώμ. ἐσρὼμ δὲ τὸν ἀράμ' apap δὲ τὸν ἀμιναδάβ. ἀμιναδὰβ δὲ τὸν ναασσών ι ᾿ ‘ ac ᾿ ναασσὼν δὲ τὸν σαλμών. σαλμὼν δὲ τὸν Bod βοὺζ δὲ τὸν ἰωβὴδ ἐκ τῆς ῥούθ. ἰωβὴδ δὲ τὸν ἰεσσαί ἰεσσαὶ δὲ τὸν δαβὶδ τὸν βασιλέα. δαβὶδ δὲ τὸν σολομών' σολομὼν δὲ τὸν ῥοβοάμ. ῥοβοὰμ δὲ τὸν ἀϑιά' ἀβιὰ δὲ τὸν ἀσάφ. ἀσὰφ δὲ τὸν ἰωσαφάτ᾽ ἰωσαφὰτ δὲ ΟΝ δὲ se δέτενν. ὅζίας, δὲ. yell: ain ΣΝ ΣΕ ey ΤΟΣ τὸν ἰωράμ. ἰωρὰμ δὲ τὸν ὀζίαν' ὀζίας δὲ τὸν ἰωθάμ. ἰωθὰμ δὲ τὸν ἄχαζ' ἄχαζ δὲ τὸν ΉΤΟ ΒΝ τι τὰς an απ Ss Ghee ane πε ya ἐζεκίαν. ἐζεκίας δὲ τὸν μανασσῆ᾽ pavacans δὲ τὸν duos, ἀμὼς δὲ τὸν ἰωσίαν" ἰωσίας δὲ τὸν are Reet bo Sop age intuuastnen τος , Ε Fann Τὸ , ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, ἐπὶ τῆς μετοικεσίας βαβυλῶνος. μετὰ δὲ τὴν μετοικεσίαν βαβυλῶνος, ἐγέννησεν ἰεχονίας τὸν σαλαθαήλ. σαλαθαὴλ τὸν ζοροβάβελ᾽ ζοροβάβελ τὸν ἀβιούδ' ἀβιοὺδ δὲ τὸν ἐλιακείμ' ἐλιακεὶμ δὲ τὸν ἀζώρ. ἀζὼρ δὲ τὸν σαδώκ' σαδὼκ δὲ τὸν ἀχείμ. ἀχεὶμ δὲ τὸν ἐλιούδ' ἐλιοὺδ δὲ τὸν ἐλεάζαρ. ἐλεάζαρ δὲ τὸν ματθάν' ματθὰν δὲ τὸν ἰακώβ. ΣΡ δὲ τὴ , - Aen ia’ ἐξ ἧς ἐ TA πὸ λει ὴ -- " " ὁ ἐξ - ἰακὼβ δὲ τὸν ἰωσήφ, ᾧ μνηστευθεῖσα μαρία" ἐξ ἧς ἐγεννήθη τς ὁ λεγόμενος XS, καὶ μετὰ τὸ ἐξειπεῖν πάσας τὰς γενεαλογίας ἐπάγει λέγων" Τοῦ δὲ WwW ἡ γέννησις, οὕτως Hy" μνηστευθείσης γὰρ τῆς EPC αὐτοῦ μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτούς, εὑρέθη ἐν γαστρὶ ἔχουσα, ἐκ πνς ἁγίου. - 3 ΄ ΄ ‘ ΄ - 6 ἰουδαῖος etre’ λέγεται δὲ ταύτην μετὰ τὸ γεγεννηκέναι, πάλιν παρθένον εὑρεθεῖσαν, δια- μένειν ἕως Sei po ; τ “ 7 5 κ κ- ὁ χριστιανὸς εἶπεν" τοῦτο ὁ Os εἶπεν γενήσεσθαι διὰ τῶν προφητῶν, καὶ διὰ σύμβολα ἢ πολλὰ εὑρίσκομεν περὶ τούτου γενόμενα. " ~ τ a 1SNiN IN ND. coe γῶν , ΕΝ ΓΟ ΎΤΑ ὦ Cree) , ὁ ἰουδαῖος εἶπεν" ἀλλὰ τὰ εὐαγγέλια ὑμῶν οὐδὲν τούτων περιέχει" εἰ μή τί γε ἐν ἀποκρύφοις κεῖται" μὴ αὐτοῖς πιστεῦσαι ἔχω ; © 2 , , - a ~ ὁ χριστιανὸς εἶπεν ἀπόκρυφα τὸ παράπαν, μήτε ἐνωτίσει' τοῖς δὲ Tod νόμου καὶ τῶν προφητῶν, δῆλον ὅτι μὴ ἄκοντες ἔχομεν πιστεῦσαι. 3 pba en VAL e κέν AY ee a \ Be tae Loy Φ ὁ ἰουδαῖος εἶπε" καὶ viv ἐκ τοῦ νόμου καὶ τῶν προφητῶν προβαλὼν λέγε" οἶδα δὲ ἐγὼ ὅτι Z ὃ A a 5 og neva new Α προφέρεις τὴν περικοπὴν τοῦ ἡσαΐα τὴν λέγουσαν, ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ , --- a N .» - ΄ τέξεται UW, καὶ δῆλον μετὰ τὸν τοκετόν, μὴ εἶναί τι τοιοῦτον λέγει ; Gen. 21'2, Gen. 26. Mat. τὸς Ps. 74°. Mat. 135%, Mat. 127, Tsstyat Fol. 94 v°. Μϑ.οὐδὲνῆ. Cf. § 32. MS. σύμ- Bovaa bis. incerta lectio. Fol. 95 το. MS. σύμ- βουλον. Fol. 95 v°. MS. ἐσθό- μεθα. Fol. 96 r°. πενθῆς θι. The Dialogue of Timothy and Aquila 77 = ᾽ 5 3 < ὁ χριστιανὸς etre’ ζῇ Ks, οὐ περὶ τούτου βουλὴν εἶχον λαλῆσαί co ἐπειδὴ δὲ αὐτὸς , , ΧΕ Mey ae) Eo) ΠΣ τῶ ἘΞ er ὅν προεβάλου, προανάγνωθι ὀλίγον, καὶ εὑρήσεις καὶ ἐνταῦθα τὴν ἀλήθειαν" Ῥέγραπται γὰρ οὕτως καὶ ἐλάλησεν KC τῷ ἄχας λέγων" αἴτησαι σεαυτῷ σημεῖον παρὰ KU BU σου εἰς βάθος ἢ εἰς ὕψος, καὶ εἶπεν ἄχας, οὐ μὴ αἰτήσω οὐδὲ μὴ " πειράσω KV" καὶ εἶπεν, ἀκούσατε δή, οἶκος δαδ, μὲ μικρὸν ὑμῖν Gore ἀγῶνα παρέχειν, καὶ πῶς κῷ παρέχετε ἀγῶνα᾽ διὰ τοῦτο αὐτὸς KC δώσει ὑμῖν σημεῖον᾽ ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται UV, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ᾽ θαυ- μαστὸς σύμβουλος, BC ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, THP τοῦ μέλλοντος αἰῶνος. καὶ ἐν ἑτέρῳ λέγει" ἴδετε οἱ καταφρονηταὶ καὶ θαυμάσατε, καὶ ἀφανίσθητε" ὅτι ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγήσεται ὑμῖν. ὁ ἰουδαῖος εἶπεν" οὐδὲν περὶ οὗ ζητοῦμεν εἶπε ταῦτα. © " Oey - 4 ~ “ ς -- 3 yent er) , Catan EN ν᾿ ο χριστιανὸς εἰπὲ TavTa a λαλοῦμεν, οσα O KS εἰπε διὰ τὴν απιστιῆᾶν υμων TO yap διὰ τοῦτο ὁ KC δώσει ὑμῖν σημεῖον, καὶ ὅτι ἔργον ἐγὼ ἐργάζομαι, ὃ οὐ μὴ πιστεύσητε, ἄρα τούτων ποιὰ μείζονα σημεῖα ἐπιζητεῖς ; ὁ ἰουδαῖος εἶπεν" ἐπηγγείλου μοι καὶ ἐκ τοῦ νόμου διδόναι σύμβολα ἕ" δὸς ἡμῖν αὐτά. ὁ χριστιανὸς εἶπε' τί γὰρ ὡς μὴ εὐποροῦντες ἄλλων, ταῦτα προβάλλομεν" οὐ πάντως γάρ, μέχρι σὺ εἴπῃς, ἀρκεῖ εἰσκαυχώμεθα * εἰπεῖν" οὐ διαλείψομεν προφέροντες, προσέτι κρείττονα σύμβολα ὅ" ἰδοὺ γὰρ εὑρίσκομεν ἐν τῇ βίβλῳ τῆς ἐξόδου γεγραμμένον οὕτως" καὶ ὥφθη ἄγγελος KU ἐν φλογὶ πυρὸς βάτου" καὶ ὁρᾷ μωὺῦσῆς ὅτι ἡ βάτος ἐκαίετο, ἡ δὲ βάτος οὐ κατε- καίετο ; ἄρά ἐστι τοῦτο σύμβολον *, τοῦτο καὶ τοῦ καὶ τῆς παρθενίας, 7) Ov ; ©? ΄ > noe > =r Oe cen ὁ ἰουδαῖος εἶπεν" ὃ ἔχεις ἀσφαλῆ, ἀνάγγειλον ἡμῖν. Cy \ > ἣν > > > ’ ES ΄ > \ 7 ΄ " oO χριστιανὸς εἰπὲν ει OUK επιστοποιησω απὸ τουτῶν, ἰδοὺ ετερον σύμβολον. δανιὴλ ἐβλήθη εἰς τὸν λάκκον τῶν λεύόντων᾽ καὶ ἐσφραγίσατο ὁ βασιλεὺς ἐν τῷ δακτυλίῳ αὐτοῦ καὶ οἱ μεγιστᾶνες αὐτοῦ, ἕκαστον ἐν τῷ, δυκτυλίῳ αὐτοῦ. εὑρίσκομεν δὲ ὅτι ἀπέστειλεν Ks 6 Os τὸν ἀμβακούμ, βαστάσας αὐτὸν ἄγγελος κυ, καὶ ἔδωκεν φαγεῖν τῷ δανιήλ᾽ καὶ πάλιν ἀπε- κατέστησεν KS ὁ Os τὸν GuBuKodp εἰς τὴν ἰουδαίαν" ἐλθὼν οὖν ὁ βασιλεύς, ἄρα σώας εὗρεν τὰς σφραγῖδας ἢ οὔ; ©? a ee een . - , ee ΔΎ ΡΕΝΑ ΠΝ a ~ , rey) > , oO ἰουδαῖος εἰπεν᾽ Tas μεν σφραγῖδας owas ευρεν ου yap εν Τῇ καθόδῳ €KELV)) ἀπεστάλη ἀμβακοὺμ πρὸς τὸν δανιήλ, ἀλλ᾽ ὅτ᾽ ἂν ἐπὶ κύρου ἐβλήθη εἰς τὸν λάκκον, τότε ὁ ἀμβακοὺμ παρεγένετο" τότε δὲ οὐ γράφη ὅτι ἐσφραγίσθη ὁ λάκκος. ς κ᾿ 3 =o Na 5...» τ \ - , > , ¢ ~\ , ὁ χριστιανὸς εἶπεν ἄφρων καὶ ἀνόητε" καὶ ποῖος ληρώδης ov γινώσκει, ὅτι ἐπὶ βασιλέως μάλιστα γενόμενον, ἐν ἀσφαλείᾳ γίνεται" καὶ καθὼς τὸ πρότερον ἐπὶ δαρίου ἐσφραγίσθη, οὕτως καὶ ἐπὶ κύρου. ᾿ ©? - Pulse onl a“ Ras , a) ὁ lovdaios eine’ τῆς γραφῆς μὴ ἐμφερούσης, τί εἴπωμεν 5 ὁ χριστιανὸς εἶπεν" ἰδοὺ ὑποδείγματα λέγω σοι, ἔχει γὰρ ἡ γραφὴ τῆς γενέσεως οὕτως, καὶ ἐποίησεν ὁ ὃς τὸν ἄνον, χοῦν λαβὼν ἀπὸ τῆς γῆς" οὐ γράφη δὲ ὅτι, ποιήσωμεν αὐτοῦ χεῖρας καὶ πόδας καὶ ὀφθαλμούς, ὦτα καὶ τὰ λοιπὰ πάντα, ἔξωθεν καὶ τὰ ἔσωθεν" μόνον δὲ εἶπεν ποιήσωμεν ἄνον KAT εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν, αἰσθανόμεθα * δέ, τὰ μέλη ταῦτα ἔχειν" ἐν δὲ τῷ δανιήλ, εἶπεν ἐν τῷ πρώτῳ, ὅτι ἐσφραγίσαντο ὅ τε βασιλεὺς καὶ οἱ μεγιστᾶνες αὐτοῦ. δῆλον 2 (18 ea ΝΣ ΧΟ cae ; as ¥ δὲ SP ae? OTL Kal εν τῷ εὐτέερῷ πλὴν και εν τουτῷ συμπεριφέρωμαί σοι αἀκουε OE συνετῶς ἐπάγει γὰρ ἡ γραφὴ ἡ λέγουσα οὕτως" καὶ ἦλθεν, φησίν, ὁ βασιλεὺς τῇ ἡμέρᾳ τῇ ἑβδόμῃ πένθους εἰς * τὸν δανιήλ. καὶ ἐν τῷ ἐγγίζειν αὐτὸν τῷ λάκκῳ, ἐβόησεν φωνῇ μεγάλῃ λέγων δανιήλ, δανιήλ, 1 Apud mg, ser. pr. m, σχόλιον συντίθημι ἀκολουθῶ. 15. 710-4, Is. 98. Hab. 1°. Ex, 37. Dan. 6'°, Dan, 67, Gen, 27. Dan: 645) 78 The Dialogue of Timothy and Aquila ° 6 δοῦλος τοῦ θὺ τοῦ ὑψίστου, ὁ BC, ᾧ σὺ λατρεύεις Evdercydc}, εἰ ἠδυνήθη Ge ἐξελέσθαι ἐκ στύματος τῶν λεόντων, καὶ εἶπεν δανιήλ᾽ βασιλεῦ εἰς τοὺς αἰῶνας ζήθι, ὁ ὃς μου ᾧ λατρεύω ἐνδελεχῶς, ἀπέστειλεν τὸν ἄγγελον αὐτοῦ καὶ ἐνέφραξεν τὰ στόματα τῶν λεόντων, καὶ οὐκ ἐλυμήναντό με. ἐρωτῶ οὖν σέ, ὦ ἰουδαῖε, πῶς κατῆλθεν ὁ ἄγγελος ἐν τῷ λάκκῳ ; ἐν τῇ ἀγγελικῇ φοβερᾷ ἐξουσίᾳ καὶ δυνάμει, ἣ ἠπιότητι ; “ 7 , ὁ lovdaios εἶπεν" ἠπιότητι. ε ΡΟΣ aes > as ε 5 ea) ὁ χριστιανὸς εἶπε' πῶς οὐκ ἐφθάρησαν ai σφραγῖδες, καλῶς εἶπας. ὁ ἰουδαῖος εἶπεν" εἰ γὰρ κατῆλθεν τῇ ἀγγελικῇ δυνάμει, δῆλον πᾶσιν, ὅτι ὁ λίθος θρυφθεὶς διεσκορπίσθη ἄν. ς S) Se Evins , 2) » a > , , ὁ χριστιανὸς εἶπεν" οὐδὲ οὖν γινώσκεις, ἀλλ᾽ ἐρωτῶ σε ἀποκρίθητί μοι. Par) - S24 ee qe oe ~ - y nm a ” , a ὁ iovdatos εἶπεν εἶπον ὅτι ἠπιότητι κατῆλθεν ; δῆλον δὲ τοῦτο πᾶσιν ὅτι κελεύσει TOD παντοκράτορος ai σφραγῖδες διεφυλάχθησαν σώαι. ὁ χριστιανὸς εἶπεν" ἡ οὖν παρθενία τῆς ἁγίας μαρίας, κελεύσει GAN οὐδὲ κυήσει διεφυλάχθη. ὁ ἰουδαῖος εἶπε᾽ πόθεν ἄλλην ἀπόκρισιν διδοῖς ἡμῖν περὶ τούτου ; ~ Fol.96 v°. ὁ χριστιανὸς εἶπεν᾽ οὐ παύσομαι παρέχων" παρρησίᾳ yap ὃ παντοκράτωρ ἔδειξε τοῖς MS. οὐ. δούλοις αὐτοῦ τοῖς προφήταις. εἰ ἔ μέντοι γε καὶ τοσαύτας ἀποδείξεις λαβών, ἀλλὰ πειράζων, μετὰ τὰς τοσαύτας πάλιν ἄλλην αἰτεῖς ἔκ τε τοῦ νόμου καὶ τῶν προφητῶν, οὐ διαλήγωμεν παρέχοντες" προγινώσκων γὰρ κς ὁ θς τὴν πώρωσιν ὑμῶν, μᾶλλον δὲ διὰ τὸν ἐξ ἐθνῶν λαὸν τεχθέντα τῷ κῷ ὃν καὶ ἐποίησεν ὁ KS, ἕκαστόν τι ζητούμενον ἐν ταῖς θείαις γραφαῖς ΝΥ ᾿ - κ ὝΕΣ , con « A > \ , Pray πληθυντικῶς, διὰ τῶν προφητῶν αὐτοῦ ἐφανέρωσεν ἡμῖν. Ὃ yap ἰεζεκιὴλ παρρησίᾳ, ἰδὼν περὶ τούτου οὕτως λέγει" καὶ εἰσήγαγέν με KC εἰς τὴν πύλην τὴν ἐσωτέραν τὴν πρὸς βορρᾶν, τὴν Hezec. 44 , ry aS ' a , 2 . , ῃ , , = AN a , 2 ῃ 1-3 7] βλέπουσαν κατὰ ἀνατολάς. καὶ ἰδοὺ ἐκεῖ πύλη μία πλήρης δόξας κυ' καὶ AH πύλη ἐκείνη liber- > ; See τ ἘΦ cous rs aes , se NE ain aco a . Time, HOMCALGMEVH, καὶ ELTTEV KC πρὸς με H πύλη GUTH, οὐκ ἀνοιχθησετάι εἰς TOV αἰῶνα᾿ οὐδ᾽ οὐ μὴ εἰσελεύσεται, οὐδ᾽ οὐ μὴ ἐξελεύσεταί τις OC αὐτῆς, δ ὅτι KC παντοκράτωρ, αὐτὸς εἰσελεύσεται δί αὐτῆς, καὶ ἔσται ἡ πύλη ἐσφραγισμένη εἰς τὸν αἰῶνα, πρὸς ταῦτα τί ἐρεῖς ἡμῖν ὦ ἰουδαῖε ; ἢ μι 5 ε - “ . > - ΄ - 6 ἰουδαῖος eine’ ταῦτα διὰ τὸν σολομωνιακὸν ναὸν εἶπε" καὶ γὰρ ἐκεῖ ἐγένετο ταῦτα, καὶ lege ἔπλη- περὶ αὐτοῦ ἐλάλησεν" καὶ γὰρ ἐλάλησεν ἢ ἡ δόξα κυ τὸν οἶκον. Ξ ἘΞ - oe re ὁ χριστιανὸς εἶπε" νεφέλη ἔπλησεν τὸν οἶκον, μὴ yap δόξα κυ, πλήν, εἰ ἔμεινεν τοῦ Cf.Ex. 40%. ol. 97 r°. ξ αὶ a 2 : Ξ ει σολομωντιακοῦ ναοῦ εἰς ὃ οὐκ εἰσῆλθεν, πρῶτος μὲν σολομών, εἶτα οἱ ἱερεῖς καὶ λεύϊται" εἶτα, ν᾿ , \ ale, a \ a 06 , ἧρ. τ ee , MS. φαραὼν vexaw, βασιλεὺς αἰγύπτου ὃς τὰ χρυσᾶ δῶρα ταλάρων ἢ, ἃ ἐποίησεν σολομών, ταλαβῶν. τριακόσια δῶρα τὰ ἐλατά' καὶ ἔλαβεν αὐτὰ φαραὼ νεχαώ, εἰσελθὼν ἐν τῷ οἴκῳ τοῦ Ov, ἐν ταῖς ε , ε ‘ a-_ , Leos ‘ ε [ > > ΄ , x -~ - ἡμέραις ῥοβοὰμ τοῦ τυ σολομών. ὀζίας δὲ ὁ βασιλεύς, οὐκ ἠρκέθη, πάντα τὰ τοῦ ναοῦ » ‘ , > \ ae, \ , > ‘ ‘ . ΄ te εἰσελθὼν κατανοήσας, ἀλλὰ ἐπὶ τὸ θυσιαστήριον ἀναβὰς Kat λαβὼν πυρεῖον, προσήγαγεν Qlege ἐξε- θυμίαμα, διὸ καὶ ἐξέπροσεν ἢ αὐτὸν ks, ἀνθ᾽ ὧν τοῦτο ἐποίησεν" καὶ πάλιν ἦλθεν ναβουχο- 2 ΣΉ Βρὲ πολέμωσεν. δονόσορ βασιλεὺς βαβυλῶνος, καὶ εἰσελθὼν ἐν τῷ ναῷ κυ, ἔλαβεν ἃ ἐποίησεν σολομών, τὰς 1 τρύβλιας θυΐσκας, καὶ τὰ Tpvpadia*, καὶ τὰς θυσίας *, καὶ τὰ σπονδεῖα, καὶ τὴν τράπεζαν τὴν χρυσῆν, καὶ MS.6udAas. n ἢ \ = ‘ , ῃ ἜΞΩ θὲ > 6 - ” ey ἡ ΄ “ . - + τὴν λυχνίαν τὴν χρυσῆν, καὶ πάντα χρυσίων τὸ εὑρεθὲν ἐν θησαυροῖς οἴκου καὶ τὸ ἀργύριον" καὶ πάντα ἔλαβεν ναβουχοδονόσορ βασιλεὺς βαβυλῶνος" εἰ οὖν τοὺς θησαυροὺς οἴκου κυ ἐρεύνησεν, Fol. 97 νο, ἕως καὶ τὰ νεχοθά, ὃ ἑρμηνεύεται κρυπτήρ, καὶ εἰς τὰς κρυπτῆρας εἰσελθόντες ἠρεύνησαν" ποία πύλη λέγεις διέλαθεν αὐτούς, εἰς ἣν οὐκ εἰσῆλθον ; εἰ δὲ καὶ τούτους διέλαθεν, ἀλλὰ καὶ ναβουζαρδάν, Jer. 52". τὸν ἀρχιμάγειρον τοῦ ναβουχοδονύσορ ov διέλαθεν' μετὰ yap τοῦ λαβεῖν πάντα τὰ σκεύη 1 Apud mg. scr. pr. τὰ, σχόλιον ἐπιμόνως" συνεχῶς" ἀδιαλείπτως. —E δ MS. ὡς τὸ. MS. δυσ- τυλους. Fol. 98 r°. MS. αὐτοῦ. MS. συμ- βούλων. Fol. 98 v°. Fol, 99 r°. The Dialogue of Timothy and Aquila 79 τὰ χρυσᾶ, ἀπῆλθεν ἐν δεβλαθά, ὥστε * ἐκπολεμῆσαι τοὺς ἰδουμαίους, καὶ ἄραβας, καὶ σύρους" ἀπέστειλεν οὖν τὸν ναβουζαρδὰν ἐν τῇ ἰουδαίᾳ, κἀκεῖνος εἰσελθὼν ἔλαβεν τὰ κατάλοιπα τῶν σκευῶν καὶ τῶν χαλκῶν, καὶ τοὺς δύο στύλους ἢ τοὺς χαλκοῦς συνέκοψεν, καὶ τὴν θάλασσαν τὴν χαλκῆν, καὶ τοὺς ταύρους τοὺς χαλκοῦς τοὺς ὑποκάτω αὐτῆς, καὶ τὸ θυσιαστήριον τὸ χαλκοῦν, καὶ τὰ μεχωνώθ, καὶ τοὺς ῥοΐσκους, καὶ τοὺς κυθροκάλους, καὶ τοὺς λέβητας καὶ τὰς κρεάγρας, καὶ πάντα τὰ σκεύη τὰ χαλκᾶ συνέτριψεν ναβουζαρδάν, καὶ ἔλαβεν τὸν χαλκὸν αὐτῶν εἰς βαβυλῶνα, καὶ τὸν ναὸν ἔπρησεν πυρὶ καὶ τὴν πόλιν ὁμοίως ἐνέπρησεν" ποῖα οὖν πύλη ἔμεινεν ἕως τοῦ αἰῶνος ἐσφραγισμένη ; μὴ οὐ συνέβη τῷ ναῷ ᾧ λέγεις, πάντα ὅσα εἶπεν ὁ χς : μὴ ἔμεινεν λίθος ἐπὶ λίθον, ὃς οὐ κατελύθη ; οὐχὶ τοὺς λίθους αὐτοῦ λαβὼν ἁδριανὸς ὠκοδόμησεν θέατρον ; ὁ ἰουδαῖος cine’ πάντα ὅσα εἶπας περὶ τοῦ ἰησοῦ τούτου ἀνακάμψαντες ζήτησιν μέλλομεν ποιεῖσθαι" ἀλλὰ νῦν ἐξ ὧν κεφαλαίων ἐπηγγείλω μοι ἀποδείξεις διδόναι, αὐτὰς δώσας, τὰ νῦν Veta Ne , eons , ᾿ \ \ τ at 5. 19 - τ ss 3 περὶ τῆς ἰλημ παρεάσωμεν" ἐπηγγείλω γὰρ τὰ περὶ τοῦ ἢ ξύλου ἐφ᾽ ὧν ὁ τς ἐστρώθη, εἶτα ἐτανύθη, λέγειν ἡμῖν, ἐκ τῶν θείων γραφῶν. 6 χριστιανὸς εἶπε᾽ πάντα ὅσα ἐρωτᾷς με, αὐτὰ ἀποκρίνομαί σοι. - > ‘ ————— " na ὁ iovdaios εἶπεν' ἐπηγγείλου περὶ τοῦ στρου, λέγε. περὶ yap τοῦ Ww πάντων ζήτησιν ἔχομεν ποιεῖσθαι. ε . es SCT AO ἀν σαν, \ ——— n ὃ - 6 χριστιανὸς εἶπεν ἰδοὺ καθὼς ἐζήτησας περὶ τοῦ στρου, πρῶτον συμβόλων ἢ παντο- Sat a ; ; eee κρατορικόν, καθὼς γέγραπται ἐν τῇ βίβλῳ τῆς γενέσεως, οὕτως. ἡνίκα ἀπέδρα Ἰακὼβ ἀπὸ προσώπου ἠσαὺ τοῦ ἀδελφοῦ αὐτοῦ, ἦλθεν ἐν τόπῳ τινι καὶ ἐκοιμήθη ἐκεῖ" ἔδυ γὰρ ὁ ἥλιος, ἘΣ Ven © ae : ἀνα ΟΣ τ ; aya he co καὶ ἔλαβεν λίθον ἕνα καὶ ἔθηκεν πρὸς κεφαλῇς αὐτοῦ, ἐνυπνιάσθη δὲ ἰακὼβ ἐνύπνιον, καὶ ἰδοὺ κλῖμαξ μεγάλη ἐστήρικτο εἰς τὴν γῆν, ἧς ἡ κεφαλὴ ἀφίκνυτο εἰς τὸν οὐνον᾽ καὶ οἱ ἄγγελοι τοῦ θὺ ἐνέβαινον καὶ κατέβαινον ἐπ᾽ αὐτῇ ὁ δὲ KC ἐπεστήρικτο ἐπ᾿ αὐτῆς" τὸ δὲ ἐπιστηρίχθαι τὸν = ἀπ ΠΑ. Ξ ; a Cs ee CLS Fee ‘ ni τος ΤᾺΝ A ae camene KV ἐπ᾽ αὐτῆς, τοῦτο κατάδηλον πᾶσιν, ὅτι ὡς ὅτ᾽ ἂν ὁ ποιμὴν στηριχθῇ ἐπὶ τὴν αὐτοῦ ῥάβδον, οὕτως ἐστὶν νοῆσαι. 5 Par - ἜΜ Loe» > , , " ὁ ἰουδαῖος εἶπε" καὶ οἱ ἄγγελοι ἀναβαίνοντες τίνι χαρακτηρίζονται ; ὁ χριστιανὸς εἶπεν' Gpa οὐκ οἶδας; βλέπε γὰρ ὅτι οὐκ εἶπεν καταβαίνοντας καὶ ἀναβαί- ψοντας, ἀλλὰ πρῶτον ἀναβαίνοντας" μόνον γὰρ ἐπάγη τὸ ξύλον τοῦ σταύρου ἐπὶ τῆς γῆς, » ἃ , > ΄ - ΡΝ ΟΝ , > 4 Led ΄ i bk ey} καθ᾽ ὃν τρόπον ἐστήρικτο κλῖμαξ ἐπὶ ἰακώβ. εὐθέως τὰ ἔθνη προσεδέχετο ὁ Ks καὶ ἀνέβαινον. ὁ ἰουδαῖος εἶπε" τί οὖν οἱ καταβαίνοντες, τίνες εἰσίν ; > 2 , . eens ἢ Ξ τ nen 6 χριστιανὸς εἶπεν᾽ οὗτοι εἰσίν, πρὸς ods ἐξεπέτασεν τὰς χεῖρας αὐτοῦ ὅλην τὴν ἡμέραν, ; ΜΞ δ eee Boe ay PS en aay : β mh cr πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα᾽ διὸ Kal βλέπωμεν, Ta μὲν ἔθνη ἀναβαίνοντα, tovdaiovs δὲ ἀπωθουμένους καὶ καταβαίνοντας. 5 <3 ΄ ἀντ τις ey aes , γι ταν ἊΝ ΤΣ , 5. ο ἰουδαῖος εἰπε Kal Tl αντείπαμεν αὐτῷ ἡ τι ἠπειθήσαμεν αὐτῷ ; ε ν᾿ ne ὁ χριστιανὸς εἶπεν" ἠπείθησας αὐτῷ παραζηλώσας αὐτῷ En οὐ θεοῖς, καθὼς εἶπεν μωσῆς, καὶ πάλιν ἐκείνου λέγοντος, πολλὰ ἔργα ἔδειξα ὑμῖν ἐκ τοῦ πρς μου καλά, διὰ ποίων ἔργων αὐτῶν λιθάξτετέ με. καὶ ὑμεῖς ἐλέγετε δαιμόνιον ἔχεις καὶ πάλιν σταύρωσον αὐτόν᾽ ταῦτα ἀπειθήματα καὶ ἀντιλογήματα ὑμῶν καθὼς καὶ ἐν τῇ παλαιᾷ διαθήκῃ τὰ τούτοις ὅμοια ἐποιήσατε. ὁ ἰουδαῖος εἶπε' τὰ ἐν τοῖς σοῖς γεγραμμένοις βίβλοις, οὐκ ἔστιν δεκτά. 6 χριστιανὸς ere’ ποῖα ἐκ τούτων ; μὴ γὰρ καὶ ἐν τῇ παλαιᾷ οὐκ ἐποιήσατε" καὶ τὰ χείρονα αὐτῶν ; ἰουδαῖος εἶπε" τί χεῖρον τούτων ἐποιήσαμεν ; On © ‘ te . a > , . 3 ς ἡ ‘ , > δι - A , ay 6 χριστιανὸς εἶπεν" ἄρα ov ywwmoKels; οὐκ εἶπαν Kal τότε ἐξουδενῶντες TO μάννα ὃ ἔβρεξεν Jer. 527% Jer. 52"7. errs ae 2 Paral. 4*6 Mat. 245. Ge. 284-8, Is. 657. 70: ne MS. πράσσα. Fol. 99 v°. MS. ἀπόσου. MS. ὑπηρισαν. Fol. 100 ras MS. τοῦτο. MS. ζωῆς MS. ἌΡ Στ, αἰωνίου. 80 The Dialogue of Timothy and Aquila αὖτ ois ks καὶ ἔλεγον, μα ἅν, οὐδέν, ὃ ἑρμηνεύεται, Ti ἐστι τοῦτο ; καὶ πάλιν οὐδὲν ἡ ψυχὴ ἡμῶν ᾿ > ΠΥ Εν ΤΙ \ , a \ > \ - . , a Η͂ Le πλὴν εἰς TO μάννα τὸ διάκενον τοῦτο. καὶ ἐλοιδόρησαν τὸν μοῦσῆν λέγοντες, μᾶλλον δὲ τὸν Oy, καὶ εἶπαν ἐν ἐξουδενώσει. ἱκανούσθω σοι ὅτι ἄρχεις ἡμῶν, καὶ εἰσήγαγες ἡμᾶς εἰς γῆν ῥέουσαν μέλι καὶ γάλα, καὶ εἶπαν, δῶμεν ἀρχηγὸν καὶ ἀποστρέψωμεν εἰς αἴγυπτον, ἐμνήσθημεν τοὺς ἰχθύας, ος ἠσθίαμεν δωρεὰν καὶ τὰ κρέα, καὶ τοὺς σικύας, καὶ πράσα *, καὶ σκόρδα καὶ κρόμμυα" 3 , παν 5 ͵ wo ͵ - > ‘ a ie oor! Saba - ΄ ἄρα ταύτης τῆς ἀντιλογίας καὶ ἀπειθίας μεῖζον θέλεις ; ἐπειδὴ δὲ ἀπώσω ἢ τὴν ἐκ τῆς γενέσεως " \ -~ —— , ῃ ΄ > a 28 2 9 , > an ΄ συμβουλὴν περὶ τοῦ στρου, δίδωμί σοι δευτέραν ἐκ τῆς ἐξόδου, ἣ οὐ δυνήσει ἀντειπεῖν" γέ- ΓΕ ε &. 3s > ε ' δα > . > ΓΕ Ἀν, γραπται γὰρ οὕτως. ἡνίκα ἦλθαν οἱ υἱοὶ ἰηλ εἰς ῥαφιδείν, εξῆλθεν ἀἁμαληκ εἰς ἀπάντησιν αὐτῶν ἐν πολέμῳ βαρεῖ, καὶ εἶπεν μωῦσῆς πρὸς IV DY vaUH" λάβε μετὰ σεαυτοῦ δώδεκα χιλιάδας ἀνδρῶν ἐκ παντὸς iHA, καὶ ἐξελθὼν παράταξαι TH ἀμαλήκ: ἐγὼ δὲ ἀναβὰς εἰς τὸ ὄρος, προσ- εὐξομαι πρὸς KV, καὶ ἐγένετο ἡνίκα ἐξέτεινεν τὰς χεῖρας μωῦσῆς πρὸς KY, ἐνίκα HA’ GT ἂν δὲ ἐχάλα τὰς χεῖρας αὐτοῦ μωῦσῆς ἐνίκα ἀμαλήκ. ἀμαλὴκ δὲ ἑρμηνεύεται ἀντίχριστος᾽ ὅθεν καὶ τῷ διαβόλῳ ἀφομοιώθη' εἶπεν yap ks, ἐξαλείψει ἐξαλείψω τὸν ἀμαλὴκ ἐκ τῆς ὑπὸ τὸν οὐρανόν" καθὼς καὶ ἐγένετο, λέγε δέ μοι σύ, ὦ ἰουδαῖε, ἡνίκα ἴδαν οἱ παριστάμενοι τῷ μωῦσῇ τὸ παράδοξον τοῦτο σημεῖον, τί ἐποίησαν αὐτῷ. ὁ ἰουδαῖος εἶπεν" σὺ εἰπὲ τί ἐποίησαν αὐτῷ. 6 χριστιανὸς εἶπε' ζῇ ks, εἰ μὴ σὺ εἴπῃς. ε - Ca ἢ 4: Ὁ * £4 ‘ - “os “ e > , ‘ ὁ lovdaios etme’ λίθους ὑπήρησαν ἢ ὑπὸ τὰς χεῖρας μωὐσέως, ἕως οὗ ἐτροπώσατο τὸν ἀμαλήκ. ς " oe ἊΝ Ἐν , * , S60 . ~ _——— Nigh 2 ὁ χριστιανὸς etre’ καὶ τί τούτου ἢ παραδοξότερον ὑπόδειγμα περὶ Tod στρου; καὶ πάλιν > e ieee cn Sagat cave ἢ - ζοῦν στον, Tousen fy st 2 ee ειπεν ὁ χριστιανὸς oT ἂν δὲ εκτεινὰς τὰς χείρας αὐτου O avos, (OvCale, TL ἐστιν ὁ avos ἐκεῖνος τότε ; εν - λον Τὰ ΠΝ, , ο ἰουδαῖος εἰπε τι yap ov Ou γινώσκεις 5 ε oe Sees is , 53. . ΄ “- σ΄ τὰν Ty . s- , σ ο χριστιανὸς εἰπεν eyw γινώσκων οἶδα και TLOTEV@, OTL OUTMS EOTLY ὡς Kat bad λέγει, οτι ἣν εἰργόσατο δριαν ἐπὶ τῆς γῆς, ὁ πρὸ αἰώνων Os ἡμῶν, καὶ ἐβασίλευσεν ἐν μέσῳ τῆς γῆς, σ΄ BIN » 2 ae Se * 2 , e δὲ \ " pigs ΕΟ ἃ ἐν αὕτη ἐστὶν δι’ ἧς ζωὴν ἢ αἰώνιον ἢ ἀπεκδεχόμεθα᾽ θέλω δὲ καὶ παρὰ σοῦ ἀκοῖσαι, τί ἐστιν ἄνος, ὅτ᾽ ἂν τὰς χεῖρας αὐτοῦ ἐκτείνῃ. ὁ ἰουδαῖος εἶπεν" στρς. καὶ ἐγέλασεν πᾶς ὁ λαύς" πάλιν οὖν εἶπεν ὁ χριστιανός" βούλεσαι καὶ ἄλλας μαρτυρίας δέξασθαι περὶ τούτου ; ἘΠ ΄σ΄ Ὁ e , ὁ ἰουδαῖος etre’ πόθεν 5 € \ = Ms - κι ΤῊ > κ Nes \ Ra cS ἈΦ ῃ ~ , ο χριστιανὸς εἰπε TOU γνῶναι σε ἀσφαλῶς περι πάντων, Και περι τὴς ἐπωνυμίας των ξύλων. λέγει γὰρ ἡσαΐας ἐν κυπαρίσσῳ καὶ πεύκη καὶ κέδρῳ, ἐλεύσονται τὰ ἔθνη ἐν ἰλημ, ἀναδοξάσαι τὸν τύπον τοῦ ἁγίου ἢ μου’ καὶ πάλιν μωΐσῇς εἶπε τοῖς προγόνοις σου" τοῦ τανυσθέντος ἐπὶ τῶν ξύλων τούτων, καὶ ὄψεσθε τὴν ζωὴν ὑμῶν κρεμαμίνην ἀπέναντι τῶν ὀφθαλμῶν ὑμῶν καὶ μὴ πιστεύσητε. ©? - Ks a > \ Ἦν ἐν ες Η -- δ ' ὁ iovdaios etre” καλῶς εἶπας μὴ θέλων τὴν ἀλήθειαν" αὐτὸς yap μωυσῆς εἶπε ἐπικατάρατος = ; ae 7 F Ε πᾶς ὁ κρεμάμενος ἐπὶ ξύλου: βλέπεις οὖν τίνα θεοποιεῖς. ὁ χριστιανὸς etme’ καλῶς μὲν πάντα λέγουσιν αἱ θεῖαι γραφαὶ τὸ ὁ διδάσκων μωρόν, ὡς ὁ προσκολίζων ὄστρακον' τοσαῦτα γὰρ λαλήσαντες εἰς ὦτα ἀσυνέτου ἤμεθα λαλοῦντες. πάλιν γὰρ στραφεὶς εἰς τὰ ὀπίσω, ἄθλιε καὶ ταλαίπωρε, ἀπὸ τῆς ἀρχῆς τοῦ λόγου καὶ ἕως τοῦ νῦν τοῦτο ἐλέγαμεν, ὅτι διὰ τοῦτο κάτω κατῆλθεν ἐπὶ τῆς γῆς καὶ ἀνέλαβεν σάρκα ἐκ μαρίας Ex. 16", Num. 11°, Num. 16" libere. Num, 14‘. Num. 311° Ex. 17%,%. Ex. 17", Ex. 14% Ps. 73%. Ts. 601° libere. Deut. 28". Deut. 217 libere. Sir, 227. The Dialogue of Timothy and Aquila 81 2 , A sa ote te a ; Ae i . > Bs BE OE ἜΣ τὴς τῆς παρθένου διὰ mvs ἁγίου, ἵνα ταῦτα τά τε ἐν νόμῳ καὶ ἐν προφήταις δὲ θέντα διὰ τὰς x Ζ Fk ae ἁμαρτίας ἡμῶν αὐτὸς λύσει, καὶ μετὰ πάντων τούτων Kal ταύτην ἀρεῖ THY κατάραν ἀπὸ τῶν aver, Shae oer ; Fe ee EP 557 \ δὰ AG 3 ἜΡΤΕ ἢ - οὐχ ἵνα αὐτὸς γένοιτο κατάρα" μὴ γένοιτο, ἀδύνατον γὰρ καθὼς πολλάκις εἶπον, ὅτι Os ἐστιν Cars \ , 3 es SND B , ἼΣΟΣ ay ieee, , ᾿ καὶ θανάτου τὴν ἐξουσίαν ἔχων, ἀλλ᾽ ἵνα ἐξολοθρεύσῃ τὴν ἐν τῷ νόμῳ κατάραν γεγραμμένην. σῇ § 62. 6 ἰουδαῖος εἶπεν" οὐδ᾽ cis συνζητῶν ἐν πράγματι ὑβρίζει. Fol.101r°, ὁ χριστιανὸς εἶπεν" οὔτε yap πάλιν ἄνος συνετός, SexXdpevos περὶ οὗ ζητεῖ εὐθέτους͵ ἀποκρίσεις, καὶ αὐτὸς οὐ ζητεῖν πειρᾶται σκότος ἀντὶ φωτύς. fe ~ 3 > a ’ , “ἧς ΑἹ Ξ-Ξ--Ξ- Ν᾿ ---α ἐλ ‘ \ — ol 6 iovdaios εἶπεν" εἰ οὖν δύο πρόσωπά ἐστιν πρς Kal VU, τρίτον δὲ τὸ ἅγιον TA. 6 χριστιανὸς eine’ τρεῖς μὲν ὑποστάσεις, μία δὲ οὐσία" καὶ τρία πρόσωπα, μία δὲ θεότης, μονὰς ἐν τριάδι καὶ τριὰς ἐν μονάδι. εν - gay ta ton , Ξ mn “ 6 ἰουδαῖος etre’ πῶς δύναται εἶναι ταῦτα οὕτως ; ς Cay ee ee Ὑ ΜΗ N a \ , Nee 517. , , ὁ χριστιανὸς εἶπε" εἰ μὲν τὰ πρῶτα πολλὰ κοπιάσαντες, καὶ τὸν ἀέρα λόγους πληρώσαντες, οὐδὲν ὀνισάμεθα' πλὴν καὶ τὰ νῦν ἀποκρίνομαί σοι πρὸς ἃ ἐπερωτᾷς με, καὶ ἄκουε συνετῶς. λέγει γὰρ ἡσαΐας οὕτως, καὶ ἐγένετο τοῦ ἐνιαυτοῦ «ὖ ἀπέθανεν ὀζίας ὁ βασιλεύς, ἴδον τὸν KV Is. 6“, καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ, καὶ σεραφὶμ εἱστήκεισαν κύκλῳ αὐτοῦ. ἕξ πτέρυγες τῷ ἑνί, καὶ ἕξ πτέρυγες τῷ Evi, καὶ ταῖς μὲν Fol. 101] δυσὶν πτέρυξιν, κατεκάλυπτον τὰ πρύσωπα, καὶ ταῖς δυσίν, κατεκάλυπτον τοὺς πόδας" καὶ ταῖς Ὁ ’ 2 , , Ἢ a τ -- , Mrs δυσὶν πετόμενα ἐκέκραγον λέγοντα᾽ ἅγιος, ἅγιος, ἅγιος, KC σαβαώθ’ οὔτε ἅπαξ εἰπόντα καὶ σιωπήσαντα, οὔτε δεύτερον, ἀλλὰ τριάδα ἐν μονάδι, καὶ μονάδα ἐν τριάδι: οὔτε πάλιν ἅγιοι ἵνα MS. καταγ- πολυθεΐαν καταγγέλλουσιν ** ἀλλὰ εἰπόντα τὸ ἅγιος, δηλοῖ τριάδα, ἐπάγων δὲ καὶ λέγων Ks , λλωσιν. Ba “ s ες bp dtr Sag a ete γέλλωσιν. σαβαὼθ δηλοῖ ἡμῖν τὸ ὁμοούσιον τῆς ἁγίας Tpiddos’ 6 yap αὐτὸς προφήτης λέγει" Grioc, ἐν Is. 57". . Ἷ Σ Ἂς Ξ ᾿ MS. μεν. ἁγίοις ἀναπαυόμενος" δηλοῖ ὅτι ἀναπαύεται μένον ἢ καὶ ἐν τοῖς ἀπ᾽ αἰῶνος εὐαρεστοῦσιν * MS. εὐαρε- Qiaaee ss i τὴ is “P& αὐτῷ" ἀναπαύεται δέ, καὶ εἰς τὰ ζῷα, ὅπου ὁ φοβερὸς αὐτοῦ ἐστὶν θρόνος. στῶσιν, A πτεβ τς, pioaee ie AS το το As DAG ἘΞ , πα ΉΣΑΝ nb ὁ χριστιανὸς εἴπεν᾽ τί οὖν τὰ ζῷα ἐστὶν ἅγια, ἐφ᾽ οἷς ἀναπαύεται ὁ ἅγιος : καὶ εἰ αὐτά ἐστιν καθὼς σὺ ἔφης, τίνι κράζουσιν, ἅγιος, ἅγιος, ἀκαταπαύστως ; ὁ ἰουδαῖος εἶπεν" σὺ εἰπὲ τίνι κράζουσιν. ε ἈΦ, ΠΝ atte > 1 = , Re see B20) pe ὁ χριστιανὸς eine’ τὸ ἅγιος, ἀποδίδωσιν τῷ παντοκράτορι, Kat πάλιν ἐκείνῳ περὶ οὗ ἐρρέθη, τῷ λόγῳ KU οἱ οὐνοι ἐστερεώθησαν καὶ πάλιν περὶ τοῦ ἁγίου mvs’ καὶ τῷ πνι τοῦ στύματος Ps, 32", αὐτοῦ, πᾶσα ἡ δύναμις αὐτῶν. ὁ ἰουδαῖος cine’ πῶς δύναται ταῦτα εἶναι ; ς ae? ἘΣ SS Spee et en Nprer ys - ‘ ἢ , ee ὉΠ 1 ὁ χριστιανὸς εἶπεν" ὅτι ἦν ἐν ἀρχῇ ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεύν, καὶ ὃς Av 6 λύγος, Jo. 1". ΜΝ ‘ ; μι aan ὁ λόγος σὰρξ ἐγένετο ἐκ παρθένου τῆς ἁγίας papias διὰ Ts. - CA a - a - Fol. 102 ὁ ἰουδαῖος εἶπεν" ὑποδείγμιτι ἀποκαθιστῶν ἐρεῖς μοι τοῦτο, ἢ πῶς δεικνύς ; ο 7 ral - “- Ἢ Τὰς 6 χριστιανὸς εἶπεν" ἐπειδὴ ἐμπόνως ὁρῶ σε ἐπιζητοῦντα περὶ τούτου, ἅπερ θέλεις δίδωμί σοι sta , ἢ ΠΡ , eee ise ΠΕΣ αν παι , , 5 ἐν ὑποδείγματί τινι, περὶ τῆς παρθένου καὶ τοῦ ἁγίου πνς. ὁ γὰρ μαργαρίτης τοιούτῳ τρόπῳ , eS ear her , Σ ” > , Fs γίνεται ev τῇ ivdia, ev ὕδατι καὶ ἐν μύακι ζῶντι" γίνεται δὲ οὕτως" ἠνεῳγμίνων αὐτῶν εἰς » ν᾿ ay ᾿ , TEs , > ra aS x = > = ἄγραν, καθὼς καὶ τὰ λοιπὰ βουλήσει Ov, καταλάμπει ἀστραπή" τοῦ οὖν φωτὸς τῆς ἀστραπῆς \ Z Η Ξ = MS. τί. πληρώσαντος τὴν θάλασσαν καὶ τὴν ξηράν, τὸ ζῷον συγκλείει ἑαυτῷ, καὶ τοῦ νοεροῦ τι δέχεται ἔνδον αὐτοῦ" ἐκ τοῦ οὖν φωτὸς καὶ τῆς ἀστραπῆς καὶ τοῦ ὕδατος, γεννᾶται ὁ μαργαρίτης" οὕτως νόησον καὶ τὰ περὶ XV, πῶς ἐγεννήθη ἐκ παρθένου papias τὸ κατὰ σάρκα διὰ TVS ἁγίου" μάρτυρα δὲ παριστῶμεν τὸν προφήτην ἡσαΐαν λέγοντα, ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ Is. γ΄. τέξεται UV, καὶ ἥ pNP αὐτοῦ ἄνδρα οὐ γνώσεται. [1Υ̓́. 12] G Fol. 102 νυ; ap. mg. A eon es aS λιότερον" 3 ἢ ἀκριβέσ- MS. ἡμᾶν». Fol. 103 T°, ἢ αὐτὸ. Fol. 103 νυ. Fol. 104 ot 82 The Dialogue of Timothy and Aquila ὁ lovdaios’ περὶ μὲν τοῦ ἁγίου πνς πολλαχοῦ εὑρίσκομεν ἐν ταῖς θείαις γραφαῖς καὶ ἐνεργείας αὐτοῦ, καὶ εὐεργεσίας αὐτοῦ, ἐνέπλησεν yap Ks τοὺς περὶ τὸν βεσελεὴλ πνς ἁγίου" ὥστε ἀρχιτεκτονεῖν, καὶ ποικιλεύειν τὸ χρυσίον καὶ τὸ ἀργύριον, καὶ χαλκὸν καὶ σίδηρον, καὶ πάντα ὅσα διὰ πυρὸς διέρχεται, καὶ ἐν ξύλοις γλυφήν, καὶ ἐν λίθοις τιμίοις, καὶ ποικιλίαν, ἐπί τε τῷ κοκκίνῳ, καὶ ὑακίνθῳ, καὶ πορφύρᾳ καὶ βύσσῳ, καὶ τοῖς λοιποῖς πᾶσιν, καὶ TVG KU ἐνεδυνά- Macey τὸν βαρὰχ καὶ γεδεών, καὶ τοὺς λοιποὺς τῶν κριτῶν, καὶ ἐφύλαττεν τὸ TVA κυ ἐπὶ Sad" καὶ πολλὰ περὶ τοῦ ἁγίου πνς εὑρίσκομεν εἰπεῖν, περὶ δὲ τοῦ VU τούτου περιμένω, ἕως οὗ ἐν- τελεστέρως ἢ τι ἀπὸ τῶν θείων γραφῶν ἀκούσω. ὁ χριστιανὸς etme’ πάλιν ἀρχώμεθα νῦν περὶ τοῦ συμβούλου τοῦ παντοκράτορος ἀποδείξεις διδόναι, ἀόκνως τοῦτο ποιοῦντες πρὸς ὑμᾶς *, διὸ καὶ αὐτὸς συνετῶς ἄκουε, περὶ τοῦ VU τοῦ Ov" γέγραπται γὰρ ἐν τῇ πρώτῃ βίβλῳ οὑτωσί καὶ MMOH KC τῷ ἀβραὰμ πρὸς τῇ Spui τῇ μαμβρῆ, καθημένου αὐτοῦ πρὸ τῇ θύρᾳ τῆς σκηνῆς αὐτοῦ μεσημβρίας, καὶ ἀναβλέψας ἀβραὰμ ἴδεν, καὶ ἰδοὺ τρεῖς ἄνδρες ἐρχόνον ἐπάνωθεν αὐτοῦ, καὶ ἀναστὰς ἀβραὰμ ἐπορεύθη εἰς συνάντησιν αὐτοῖς ἐπὶ τὴν γῆν καὶ εἶπεν αὐτοῖς, κεκλίνατε πρός με εἰς τὴν σκηνήν; καὶ νιψάτωσαν τοὺς πόδας ὑμῶν ὕδατι" καὶ καταψύξατε ὑπὸ τὸ δένδρον, καὶ μετὰ ταῦτα ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν, οὗ ἕνεκεν ἐξεκλίνατε πρὸς τὸν παῖδα ὑμῶν, καὶ εἶπεν KS τῷ ἀβραάμ, οὕτως ποίησον καθὼς εἴρηκας, καὶ ἔσπευσεν ἀβραὰμ εἰς τὴν σκηνὴν πρὸς σάρραν τὴν γυναῖκα αὐτοῦ καὶ εἶπεν αὐτῇ σπεῦσον καὶ φύρασον τρία μέτρα σεμιδάλεως, καὶ ποίησον ἐνκρυφίας" καὶ εἰς τοὺς βόας ἔδραμεν ἀβραὰμ καὶ ἔλαβεν ἐκεῖθεν μοσχάριον ἁπαλὸν καὶ καλύν' καὶ ἔδωκεν αὐτῷ ἢ ἐπὶ τῷ οἴκῳ αὐτοῦ, καὶ ἐτάχυνεν τοῦ ποιῆσαι αὐτό. πρύσεχε, ὦ ἰουδαῖε, τοῖς λεγομένοις ἀκριβῶς" οὐ γὰρ μῦθοι εἰσίν, ἀλλὰ μυστήρια θυ" οὐ γὰρ τρεῖς ἄνδρες εἶχον ἀναλῶσαι ἄλευρον, ἀλλὰ καὶ τοῦτο ὑπογραμμὸς ἦν τῆς ἁγίας τριάδος καὶ τῆς ἐνσάρκου οἰκονομίας τοῦ χυ. τὰ γὰρ τρία μέτρα καὶ εἴκοσι, εἷς ἐστιν ξέστης κατὰ τὸ ἅγιον᾽ τοῦ δὲ ὀφθέντος τῷ ἀβραάμ, βλέπε ἐξουσίαν καὶ δύναμιν. ἔλαβεν γὰρ ἀβραὰμ βούτυρον καὶ γάλαν, καὶ ἀζύμους καὶ τὸ μοσχάριον ὅ, ἐποίησεν, καὶ εἰσήνεγκεν αὐτοῖς καὶ ἔφαγον" εἶπεν δὲ ks τῷ ἀβραάμ, ποῦ σάρρα ἡ γυνή σου" ὁ δὲ εἶπεν, ἰδοὺ ἐν τῇ σκηνῇ, καὶ εἶπεν Ks" εἰς τὸν καιρὸν τοῦτον ἥξω πρὸς σὲ εἰς ὅν, ὁρᾷς" καὶ ἔσται τῆς σάρρας UG Wes, ἰουδαῖε, ἐπαγγελίαν δυνατοῦ θυ; βλέπε καὶ τὴν ἐξουσίαν αὐτοῦ, ἐξαναστώντες γὰρ φησὶν οἱ ζνδρες, ἰδοὺ ἄνδρες, ὦ ἰουδαῖε, ἔβλεψαν ἐπὶ πρόσωπον σοδόμων καὶ γομόρραες᾽ καὶ εἶπε KE τῷ ἀβραάμ᾽' εἰ κρύψω ἐγὼ ἀπὸ ἀβραὰμ τοῦ παιδός μου ἃ ἐγὼ ποιῶ" ἀβραὰμ δὲ γινόμενος ἔσται εἰς ἔθνος μέγα καὶ πολύ καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς. καὶ εἶπεν KC φωνὴ GOdduwy καὶ γομόρρας, πεπλήθυνται σφύδρα᾽ καὶ ἡ κραυγὴ αὐτῶν ἀνέβη εἰς τὸν εὐνον᾽ καταβὰς οὖν ὄψωμαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην συντελοῦνται" εἰ δὲ μὴ, ἵνα γνῶ, καὶ ἐγγίσας ἀβραὰμ προσεκύνησεν καὶ εἶπεν’ μηδαμῶς Κε’ μὴ ἀπολέσης δίκαιον μετὰ ἀσεβοῦς. καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής" μηδαμῶς KE ποιήσεις τὸ ῥῆμα τοῦτο τὸ συναπολέσαι δίκαιον μετὰ ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής" μηδαμῶς κε ὁ κρίνων πᾶσαν τὴν γῆν, οὐ ποιήσεις κρίσιν ἐν τῷ τύπῳ οὐκ ἀφήσεις πάντα τὸν τόπον ἕνεκεν τῶν πεντήκοντα δικαίων ἐὰν ὦσιν ἐκεῖ; καὶ εἶπεν πρὸς ἀβραάμ, ἐὰν ὦσιν ἐκεῖ πεντήκοντα δίκαιοι, οὐκ ἀπολέσω ἕνεκεν τῶν πεντήκοντα δικαίων. καὶ εἶπεν ἀβραάμ' ἐπειδὴ ἠρξάμην λαλῆσαι πρὸς τὸν KV μου" ἐγὼ δὲ εἰμὶ γῆ καὶ σποδός: ἐὰν ὑπολειφθῶσιν ἐκ τῶν πεντήκοντα δικαίων πέντε, οὐκ ὀφήσεις ἕνεκεν τῶν τεσσαράκοντα πέντε ; καὶ εἶπεν KC, ἀφήσω πάντα τὸν τόπον ἐὰν ὦσιν ἐκεῖ τεσσαράκοντα πέντε" καὶ εἶπεν GBpadu πρὸς τὸν Kv’ ἐπειδὴ ἔχω λαλῆσαι πρὸς τὸν KV μου" ἐὰν εὑρεθῶσιν ἐκεῖ τεσσα- ράκοντα, καὶ εἶπε KC’ ἀφήσω πάντα τὸν τύπον ἐὰν ὦσιν ἐκεῖ τεσσαράκοντα δίκαιοι" καὶ εἶπεν Ex. 35%! Ex. areas libere. Jud, 6". Gen. 18!" libere. Gen. 18°-"# libere. Gece 3, τθ νος (οτος Fol. 104 vo MS. -@a- καὶ] ἔ. Fol. 105 το, MS. μοι. Fol. 105 v’. M S. αὐτῶν. Cf. § 15. Fol. 106 ἜΘΟΥ 2? N@e. The Dialogue of Timothy and Aquila 83 OBpac μὴ τι, κε, ἐὰν λαλήσω ἔτι ἅπαξ, ἐὰν Gow ἐκεῖ τριάκοντα δίκαιοι, οὐκ ἀφήσεις πάντα TOV τύπον ἕνεκεν τῶν τριάκοντα ; καὶ εἶπε KC’ ἀφήσω πάντα τὸν τύπον ἕνεκεν τῶν τριάκοντα᾽ καὶ εἶπεν ἀβραάμ᾽ μὴ ὀργισθῇς KE καὶ λαλήσω. ἐὰν ὦσιν ἐκεῖ εἴκοσι: καὶ εἶπεν κς’ οὐ μὴ ἀπολέσω ἕνεκεν τῶν εἴκοσι: καὶ ἐγγίσας ἀβραὰμ προσεκύνησεν τῷ κῷ καὶ εἴπεν᾽ μή τι, Ke, ἐὰν λαλήσω ἔτι Grae: ἐὰν δὲ εὑρεθῶσιν ἐκεῖ δέκα καὶ εἶπεν KG’ οὐ μὴ ἀπολέσω ἕνεκεν τῶν δέκα" καὶ ἐπαύσατο ἀβραὰμ λαλῶν πρὸς KV. καὶ εἰσῆλθεν ἀβραὰμ εἰς τὴν σκηνὴν αὐτοῦ. καὶ OL ἄνδρες ἀπῆλθον εἰς τὴν ὁδὸν αὐτῶν, καὶ εἰσῆλθον εἰς σύδομα ἑσπέρας. καὶ ἰδοὺ λὼτ ἐκάθητο ἐν τῇ πλατείᾳ καὶ ἐπανέστη εἰς συνάντησιν αὐτοῖς, καὶ προσεκύνησεν αὐτοῖς ἐπὶ τὴν γῆν καὶ εἴπεν᾽ ἐκκλίνατε, κύριοί μου, εἰς τὸν οἶκον τοῦ δούλου ὑμῶν" καὶ μείνατε ἐκεῖ: καὶ μετὰ τοῦτο ἀπελεύσεσθε ἢ εἰς τὴν ὁδὸν ὑμῶν: καὶ εἶπον" οὐχὶ GAN ἐν τῇ πλατείᾳ καταλύσωμεν" καὶ παρεβιά- σατο αὐτοῖς AMT καὶ εἰσῆλθον τοῦ μεῖναι πρὸς αὐτόν καὶ εἰσήνεγκαν αὐτοῖς ἀζύμους, καὶ ἔφαγον καὶ ἔ ἔπιον πρὸ τοῦ κοιμηθῆναι" καὶ ἐγένετο μέσῳ οὔσης τῆς νυκτός, ἐκύκλωσαν οἱ ἄνδρες τῆς πόλεως τὸν οἶκον τοῦ λώτ, καὶ προσεκαλοῦντο τὸν λὼτ λέγοντες" ποῦ εἰσὶν οἱ ἄνδρες οἱ εἰσελθόντες πρὸς σὲ τὴν νύκτα ταύτην; ἐξάγαγε αὐτοὺς πρὸς ἡμᾶς, ἵνα συγγενώμεθα αὐτοῖς" ἐξῆλθεν δὲ AMT πρὸς αὐτούς, καὶ προσέῳξεν τὴν θύραν καὶ εἶπεν αὐτοῖς, Λληδαμῶς, ἀδελφοί, μὴ πονηρεύεσθε εἰς τοὺς ἀνθρώπους τούτους, εἰσὶν δέ μοι δύο θυγατέρες, αἵ οὐκ ἔγνωσαν κοίτην ἀνδρός, καὶ ἐξάξω αὐτὰς πρὸς ὑμᾶς. καὶ χρήσασθε αὐτὰς καθὰ ἂν ἀρέσκῃ ὑμῖν: μόνον εἰς τοὺς ἄνδρας τούτους μὴ πονηρεύεσθε: οὗ εἵνεκεν εἰσῆλθον ὑπὸ τὴν στέγην τῶν δοκῶν μου. ἀπεκρί- θησαν οἱ ἄνδρες τοῦ τόπου καὶ εἶπον αὐτῷ: ἀπόστα ἐκεῖ" εἰσῆλθες παροικεῖν, μὴ ὅ καὶ κρίσιν κρίνειν ; νῦν οὖν σε κακώσομεν ἢ ἐκείνους" ἐξέτειναν δὲ οἱ ἄνδρες τὰς χεῖρας καὶ εἰσσπάσαντυ τὸν λὼτ πρὸς ἑαυτούς, τὴν δὲ θύραν προσέαξαν, καὶ τοὺς ἄνδρας ἐπάταξεν ἀορασία᾽ καὶ παρεληλύθασιν ξςητοῦντες τὴν θύραν, καὶ οὐχ εὕρισκον᾽ εἶπεν δὲ κύριος τῷ λώτ, ἔστι σοί τις ἐν τῇ πόλει ταύτῃ ; υἱοὶ ἢ θυγατέρες, ἢ γαμβροί ; εἴ τίς σοι ἔστιν, ἐξάγαγε αὐτούς, ὅτι ἀπόλλυμεν ἡμεῖς τὸν τόπον τοῦτον, καὶ ἐξελθὼν λὼτ ἐλάλησεν πρὸς τοὺς γαμβροὺς αὐτοῦ τοὺς εἰληφότας τὰς θυγατέρας αὐτοῦ, κατὰ τὰ ῥήματα ταῦτα λέγων: ἀνάστητε καὶ ἐξέλθατε τὴν πόλιν ταύτην, ὅτι ἐκτρίβει κύριος τὸν τύπον τοῦτον: καὶ ἔδοξεν γελοιάζειν ἐνώπιον τῶν γαμβρῶν αὐτοῦ καὶ ἐγένετο ὡς ὄρθρος ἀνέβαινεν, εἶπε σπούδαζον οἱ ἄγγελοι τὸν λὼτ λέγοντες, σπεῦσον καὶ ἔξελθε ἔνθεν. ὅτι οὗ ποιήσωμεν πράγμα ἕως τοῦ ἐξελθεῖν σε’ καὶ ἐκράτησαν τῆς χειρὺς TOD λώτ, καὶ τῆς χειρὸς τῆς γυναικὸς αὐτοῦ, καὶ τῶν χειρῶν τῶν δύο θυγατέρων αὐτοῦ, ἐν τῷ φείσασθαι Κν αὐτῶν" καὶ ἐξέβαλον αὐτὸν * ἔξω καὶ εἶπαν, σώζου τὴν ἑαυτοῦ ψυχὴν εἰς τὸ ὥρος, σώζου, μὴ στραφῆς εἰς τὰ ὀπίσω, μὴ καταλάβοι σε τὰ κακὰ, καὶ εἶπεν λὼτ πρὸς KY" οὐ δυνήσομαι τοῦ σωθῆναι εἰς τὸ ὄρος, μὴ συμπαραληφθῶ᾽ οὐκ, ἰδοὺ ἡ πόλις αὕτη μικρὶ τοῦ καταφυγεῖν με ἐκεῖ" οὐ μικρά ἐστιν, καὶ ζήσεται ἡ ψυχή μου’ καὶ εἶπεν KE τῷ λώτ, ᾿Ιδοὺ ἐθαύμασά σου τὸ πρόσωπον, καὶ ἐπὶ τούτῳ, τοῦ μὴ καταστρέψαι τὴν πόλιν περὶ ἧς ἐλάλησας" καὶ νῦν πορεύου, ἰδοὺ διά σε, οὐκ ἀποστραφήσεται ἡ πόλις" διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτῆς σηγώρ. καὶ KC ἔβρεξεν πῦρ παρὰ KU ἐκ τοῦ OUVOU ἐπὶ σόδομα καὶ γόμορρα. ποῖος οὖν KG ἔβρεξεν πῦρ καὶ θεῖον, παρὰ ποίου KU" βλέπε, ὦ ἰουδαῖε, ὅτι θεὸς ἦν, ἰσχυρὸς ἐξουσιαστής" τῇ μὲν σάρρᾳ ἐπηγγείλατο δοῦναι vy ἐν γήρᾳ αὐτῆς καὶ ἔδωκεν. τῷ δὲ ἀβραὰμ εἶπεν" ὅτι εἰ εὕρω ἕως δέκα δικαίους ἐν σοδόμοις, μὴ καταστρέφειν" τῷ δὲ λὼτ εἶπε KS μὴ στραφῆναι εἰς τὰ ὀπίσω κατὰ νοήν ἦ" Tapakovodons, ἐγένετο στήλη ἁλύς, εἰς σημεῖον πάσαις ταῖς γενεαῖς τοῦ αἰῶνος. mal a ‘ τῆς δὲ γυναικὸς εν ~ ay Ro , ’ « εν , > A Ξ ὁ ἰουδαῖο; εἶπε" περὶ τῶν δύο προσώπων, ὡς καὶ ἐν πρώτοις εἶπον ὁμολογῶ πεπληρο- φορεῖσθαι' ἀλλὰ ζητῶ, εἰ ἀληθῶς ὁ is οὗτος αὐτός ἐστιν ὁ τότε ὀφθεὶς τῷ ἀβμαάμ. G2 Gen. 19'4, Gen, 1”. Fol. 106 νυ. tlege ἡνίκα, Fol. 107 Χο ΜΞ. βασι- λεῦ, Ἐ’0].107 Wes 84 The Dialogue of Timothy and Aquila . UP δ γΑ ΄ Nase ῪΣ ὁ , aon ~ , , ‘ ~ ὁ χριστιανὸς εἶπε' βούλεσαι καὶ ἐν ἑτέρῳ τόπῳ ἀκοῦσαι τῶν δύο προσώπων τὴν γνῶσιν, ἵνα μὴ πάλιν τι ἀρνήσῃ ; © ΓΤ “ ᾽ a ae ‘ ’ ‘ . Ἐπὶ 19) , > ‘ ‘ ~ Ψ ‘ ~ ΒΕ ὁ lovdaios εἶπεν" ὃ περὶ τούτου καὶ τὸ πρὶν ἢρνησάμην, ἀλλὰ καθὼς νῦν εἶπον περὶ τοῦ iv ἀκρίβειαν ζητῶ" ὅμως πόθεν ἔχεις εἰπεῖν τι πάλιν ; « ᾿ 5 ee ῊΙ cy et oa on Ξ ‘ , --. , ᾿ 6 χριστιανὸς etre’ τῆς ἐξόδου, ἡνίκα ἡτήσατο μωῦϊσῆς ἰδεῖν τὴν δόξαν κυ' γέγραπται γὰρ ἐν τῇ ἐξόδῳ οὕτως" καὶ εἶπε μωυσῆς πρὸς Ky, ἰδοὺ KE σὺ εἶπας, ὅτι εὗρες χάριν ἐνώπιόν μου. Reet: _ Sia Wore yor , , fice Se een 4 καὶ 0104 σε παρὰ πάντας’ οὐδὲ οὐκ ἔδειξάς μοι Tis συναναβήσεται μεθ᾽ ἡμῶν᾽ ἀκούσας δὲ ὅτι αὐτὸς ἐγὼ συμπορεύσομαι ὑμῖν, πάλιν εἶπε μωῦσῆς" εἰ εὕρηκα χάριν ἐνώπιόν σου, ἐμφάνισόν μοι σεαυτόν, ἴδω σε γνωστῶς καὶ δεῖξόν μοι τὴν δόξαν σου, καὶ εἶπε KC πρὸς μωῦσῆν καὶ τοῦτόν σοι τὸν λόγον ποιήσω, εὕρηκας sap χάριν ἐνώπιόν μου καὶ οἶδά σε παρὰ πάντας. ἐγὼ παρελεύ- σομαι πρότερόν σου τῇ δόξῃ μου, καὶ καλέσω ἐπὶ τῷ ὀνόματι KU ἐνώπιόν σου, καὶ ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτειρήσω, καὶ εἶπε KG πρὸς μωῦὐσῆν, Οὐ δυνήσει ἰδεῖν τὸ πρόσωπόν μου, οὐ γὰρ μὴ TSH ἄνος τὸ πρόσωπόν μου καὶ ζήσεται" καὶ εἶπε KC’ ἰδοὺ δὴ τόπος παρ᾽ ἐμοὶ ἐν τῇ πέτρᾳ καὶ στήσει ἐν τῇ τρυμαλιᾷ τῆς πέτρας, Av*, δ᾽ ἂν παρέλθῃ ἡ δόξα KU. καὶ σκεπάσω τῇ χειρὶ μου ἐπί σε. ἕως dv παρέλθῃ, καὶ ὄψη τὰ ὀπίσω μου" καὶ ἐνετείλατο KE τῷ μωυσῇ, λαξεύσαι δύο πλάκας λιθίνας κατὰ τὰς πρώτας: καὶ ἀνελθεῖν εἰς τὸ ὄρος, καὶ ἐποίησεν αὐτῷ μωῦσῆς πάντα ὅσα ἐνετείλατο αὐτῷ KS" καὶ ὅτε ἔγραψεν KS ἐπὶ τὰς πλάκας τὰς λιθίνας τοὺς δέκα λόγους, τότε εἰσελθόντος τοῦ μωῦσέως εἰς τὴν τρυμαλιὰν τῆς πέτρας, ἐσκέπασεν KS τῇ χειρὶ κατὰ πρόσωπον μωῦσέως" καὶ ἐκάλεσεν KS, ἐν ὀνόματι KU λέγων" KC ὁ ὃς, οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός: ᾿Ερωτῶ οὖν σέ, ὦ ἰουδαῖε, σὺ δέ μοι ἀποκρίθητι" ποῖος KS ἔλεγεν, KC ὁ ὃς οἰκτίρμων καὶ ἐλεήμων, μακρύθυμος καὶ πολυέλεος ποίῳ κῷ; ποῖος Ks ἐκάλεσεν ἐν ὀνόματι, ποίου κυ; εἰς πιστοποίησιν δὲ πάντων τούτων, ἄκουε τοῦ ἁγίου πνς λέγοντος ἐν δανιὴλ οὕτως" ἡνίκα ἐβλήθησαν οἱ ἅγιοι τρεῖς παῖδες ἐν τῇ καμίνῳ τοῦ πυρός, ὧν ἄγγελος τοῦ θεοῦ, ὅν, ἀπέστειλεν KS τῷ μωῦσῇ καὶ τοῖς υἱοῖς ἰηλ, οὗτος συγκατῆλθεν i ΕΟ ΤΥ est louie a ore ne aR , ce \ τοῖς περὶ τὸν a¢apiuy eis τὴν κάμινον" ὃν ἰδὼν ὁ βασιλεὺς τῶν βαβυλωνίων, Kal ἐρωτήσας τὴν τῶν τριῶν μόνον παίδων γενομένην ἐν τῇ καμίνῳ εἴσοδον, καὶ ἀκούσας τὸ ἀληθῶς βασιλεὺς * ὁμολόγησεν καὶ αὐτός, καὶ ἐνεφάνησεν τὴν ὀπτασίαν τοῦ τετάρτου λέγων' ὧδε ὁρῶ ἄνδρας τέσσαρας λελυμένους καὶ περιπατοῦντας εἰς μέσον τῆς καμίνου, καὶ ἡ ὅρασις τοῦ τετάρτου 2p, eS a = ὁμοία υἱῷ BL havepas, ὦ ἰουδαῖε. © > ~ πες . > ͵ 3 ow , Ci oi ΄ , Sy ΔῊ γα ὁ ἰουδαῖος εἶπε' καὶ ἐν πρώτοις εἶπον ὅτι ἔπεισάς με περὶ τῶν δύο προσώπων, ἀλλὰ νῦν τὰ περὶ τοῦ ἰυ τούτου ζητοῦμεν. ὁ χριστιανὸς εἶπε' καὶ γὰρ εἰ ἔκρυψας τὴν ἀλήθειαν, ἐλεγχθήσῃ πάλιν ὑπὸ πλειόνων ἀποδείξεων ἐκ τῶν θείων γραφῶν [λεγομένας]" Τνῶθι οὖν, ὦ ἰουδαῖε, ὅτι αἱ θεῖαι γραφαὶ οὐκ ἔκρυψαν τὴν πρς καὶ vv καὶ ἁγίου Tvs ὁμοουσιύτητα. εν» - να , e ” 2 An 5 " , “ Ἀν “ > ἢ ΄ oO iovdatos εἰπε πᾶντὰ oga ειρηκας ὀρθῶς Kat Κατα τάξιν, OTL εἰ παντὰ οσὰαὰ εἶπαν αἱ θεῖαι γραφαί, περὶ τοῦ ἰυ τούτου εἶπαν, καὶ ἐπείσθην. ὁ χριστιανὸς εἶπεν" ὅλον τὸν καιρὸν καὶ πάντα ὅσα εἴπαμεν, περιττῶς εἴπαμεν. 6 ἰουδαῖος εἶπεν" εἴπαμεν ἕνεκεν τοῦ ὑπομνῆσαί σε ἐκ τῶν καθ᾽ ὑμᾶς εὐαγγελίων, ἑκάστων τῶν συμβεβηκότων αὐτῷ" σὺ δὲ πωρέτεινας τὸν λόγον εἰς πλάτος, καὶ διὰ τοῦτο ἕως τοῦ νῦν > : AEE AS nes ey > TARE 3 5 ται ἐχρονοτριβήσαμεν. νῦν δὲ καθὼς ἄν σε ἐρωτήσω, ἀποκρίθητί μοι διὰ βραχέων, οὐδὲν ἄλλο ἐρωτώμενος, εἰ ὁ ἐν τῇ διαθήκῃ τοῦ νόμου, καὶ ἐν τοῖς προφήταις καταγγελλόμενος χς, οὗτός ἐστιν ὁ ἰς περὶ οὗ ὁ λόγος. Ex. 3313: libere. Ex, 33 oe Ex. 34). Gen. 34°:® libere. Dan. 37. Dan. 3%. Fol. 108 To ? lege Me- στραΐν. Fol. 108 Mes MS. ἀπεκ- δέχαιτο. MS. τοῖ, Fol. 109 Yr, ἥ MS. The Dialogue of Timothy and Aquila. 85 ὁ χριστιανὸς εἶπεν" ὅθεν βούλεσαι ἐρωτῆσαι οὕτως λαλεῖ, ὡς καὶ σὺ ἀληθεῖς ἀποδείξεις λαμβάνων. ~ 5 “ Η͂ n A a a - ὁ ἰουδαῖος εἶπεν" οὗτος 6 ὀφθεὶς τῷ ἀβραὰμ πρὸς τῇ δρυϊ τῇ μαμβρῆ, πόθεν δῆλον τοῦτο ποιεῖς ὅτι is οὗτός ἐστιν; im (ie Pei Ne is ea ἢ πες Saar ἄρ τ SCALE ἘΣ Ξ ᾽ ὁ χριστιανὸς εἶπεν" αὐτὸς ἀβραὰμ προειδὼς ἐν πνι τὸν ἐξ αὐτοῦ μέλλοντα σαρκοῦσθαι, κατ' Α “en ee a αὐτοῦ ὥρκωσεν τὸν ἐπὶ τοῦ οἴκου, ὥστε μὴ λαβεῖν τῷ ἰσαὰκ γυναῖκα χανανίτην᾽ ἰσαὰκ δὲ καὶ ἰακὼβ ηὐλόγησαν αὐτόν. Sater 92 ΧΕ ayn con ey , ΄ ᾽ nS a 3 A \ 6 ἰουδαῖος εἶπε' παρακαλῶ, ἑρμήνευσον ἡμῖν τὰ ἀμφότερα, τήν τε ἐντολὴν τοῦ ἀβραὰμ τὴν ΠΕ 5 ms Seite aN δ ὡς NS Nee alias ie sh aie cirrus niet AN Da? ee σὺν ὅρκῳ ἐνταλθεῖσαν, καὶ τὰς εὐλογίας τοῦ ἰσαὰκ καὶ Tod ἰακὼβ eis αὐτὸν γινομένας ἀκριβῶς λέξον. ς κυ τι , a. $59 . τὸ ae fos , re ἢ ᾿ ὁ χριστιανὸς εἶπε᾽ προσώχθει μὲν ἀβραὰμ τοῖς υἱοῖς καὶ ταῖς θυγατράσιν τῶν χαναναίων κατὰ > -- re , -_— δύο τρόπους, ἐπισειόμενος δὲ ἀπὸ Kv Ou" λέγων yap αὐτῷ ks, εὐαρέστει ἐνώπιόν pov, πάντως ὅτι οὐκ ἀρεστὸν ἢν τῷ κῳ, ἀβραὰμ ἐμίσει. ταῦτα δὲ ἢν τὰ πραττόμενα ὑπὸ τῶν χαναναίων᾽ ἵνα δὲ παρεάσω τὴν ὀνομασίαν τῆς γῆς, καὶ χωρῶν τοῦ διαμερισμοῦ τῆς ὑπὸ ovvoy. ὡς διεμέρισεν νῶε τοῖς υἱοῖς αὐτοῦ μετὰ τὸν κατακλυσμόν, δώσας αὐτοῖς νόμον, μὴ ἁρπάξαι ἄνος τὸν πλησίον αὐτοῦ" καὶ παρέβη ὁ χαναάν, υς χὰμ τὴν ἐντολὴν τοῦ πρς αὐτοῦ καὶ τὸν ὅρκον, ὥρκωσεν γὰρ αὐτούς" εἶχεν μὲν οὖν χαναὰν τὴν ἁμαρτίαν ταύτην, ὅτι ἥρπαξεν τὴν γῆν τοῦ ἀδελφοῦ αὐτοῦ one τοῦ yap σὴμ ὑπῆρχεν κατὰ κλῆρον ἡ γῆ χαναάν. ὁ yap Xap ἐγέννησεν τὸν χούς, ἐξ οὗ οἱ 2A? 4 NN er ee) Sue ar Nee. 5 oy τς , > Sey ὰ Aga ΄ αἰθίοπες" καὶ τὸν στραΐμ ᾿, ἐξ οὗ οἱ αἰγύπτιοι" καὶ τὸν φούθ, ἐξ οὗ οἱ λίβυες" καὶ τὸν χαναίν, Ξ : ν᾿ Ξ A Ξ 2 Ξ ἐξ οὗ ἐγεννήθη σιδὼν πρωτότοκος" καὶ ὁ χαναναῖος, καὶ χετταῖος, καὶ εὐαῖος, καὶ Ἰεβουσαῖος, καὶ 6 ἀμορραῖος, καὶ ὁ φερεζαῖος" καὶ ὁ γεργεσαῖος, καὶ ὁ ἀρουκαῖος" καὶ ὁ ἀσενναῖος" καὶ ὁ ἀράδιος, καὶ ὁ σαμαραῖος, καὶ ὁ ἀμαθί' οὗτοι γεννηθέντες ἀπὸ τοῦ χαναάν, υἱοῦ χάμ, υἱοῦ ~ Be, x , ᾿ ω Why: > a ‘ = a” ‘are, a= - νῶε, ἀνέστησαν καὶ κατεδυνάστευσαν τὸν σήμ, καὶ ἦραν αὐτοῦ τὴν γῆν. ἔλεγεν δὲ ὁ θς τῷ = ae ; ae : GBpadp, ὅτι οὕπω πεπλήρωνται al ἁμαρτίαι τῶν Guoppaiwy’ dmexdéxerar* yap ὁ Os, πότε ἀποδώσει τὴν γῆν τῷ σήμ, καὶ λύσει αὐτῶν τὴν κατάραν. οἱ δὲ οὐ συνῆκαν. αὕτη δευτέρα κατάρα τῶν υἱῶν χάμ᾽ πρώτη γὰρ ἦν γεναμένη ὑπὸ τοῦ ve" ἡνίκα ἴδεν 6 χὰμ τὴν γύμνωσιν τοῦ πρς αὐτοῦ πεπωκότος, ἐξ οὗ ἐφύτευσεν ἀμπελῶνος, μετὰ τὸν κατακλυσμόν καὶ μὴ σκεπάσας, ἀλλὰ θεατρίσας αἰτόν' ἐγερθέντος δὲ τοῦ νῶε ἐκ τῆς κραιπάλης καὶ τοῦ ὕπνου, ἔγνω ὅσα ἐποίησεν αὐτῷ Xap 6 Us αὐτοῦ ὁ νεώτερος, καὶ κατηράσατο αὐτῷ λέγων" ἐπικατάρατος χὰμ παῖς, οἰκέτης ἔσται τοῖς ἀδελφοῖς αὐτοῦ" γνοὺς δὲ περὶ τοῦ σὴμ καὶ ἰάφεθ, ὅτι ἐσκέπασαν τὴν γύμνωσιν τοῦ πρς αὐτῶν, εὐλόγησεν αὐτοὺς λέγων, εὐλογητὸς KC ὁ BC τοῦ σήμ, καὶ ἔσται ᾿ a ᾿ Hs fee. Sea ᾿ ᾿ > A : τ ΤᾺ χανὰν παῖς αὐτοῦ" πλατύναι ὁ BC τῷ tapes. καὶ κατοικησάτω ἐν τοῖς σκηνώμασιν τοῦ σήμ, καὶ ἔσται χαναὰν παῖς αὐτῶν. ταύτας τὰς δύο κατάρας ἔσχεν χάμ. καὶ ἐπὶ τούτοις διῆγεν τοὺς ἜΝ Spa Nene, , > \ - 3 reap e a ΠῚ > , ΠΝ ἘΣ υἱοὺς αὐτῶν, καὶ τὰς θυγατέρας ἐν πυρὶ τοῖς Ἔ δαιμονίοις" ταῦτα εἰδὼς ἀβραάμ, οὐκ ἠθέλησεν λαβεῖν τῷ ἰσαὰκ γυναῖκα ἀπὸ τῶν θυγατέρων χαναάν, ἵνα μὴ συνμέτοχον γένηται τὸ σπέρμα αὐτοῦ τῶν κακῶν τούτων" ἢν ἢ γὰρ εὐλογηθεὶς ἰσαὰκ στόματι θυ παντοκράτορος, ἡνίκα τύπος , ie Sie er , > ΄ ἘΝ τς r ,— εὖ ἘΞ. , δ ν γενόμενος τῷ ἐπ᾽ αὐτοῦ δεσπότῃ ἐσφραγιάσθη" ἐξαποστείλας δὲ Ks 6 OS κριόν, ὃν καὶ ἴδεν ἀβραὰμ κατεχόμενον τῶν κεράτων ἐν φυτῷ σαβέκ, τοῦτ᾽ ἐστὶν τῆς ἀφέσεως" τὸ γὰρ σαβὲκ οὕτως ἑρμηνεύεται ἄφεσις" ὃν κριὸν καὶ ἀνένεγκεν ἀβραὰμ ἀντὶ ἰσαάκ, τοῦ υυ αὐτοῦ" εὐλόγησεν δὲ αὐτοὺς Ks λέγων τῷ ἀβραάμ, καθ᾽ ἑαυτοῦ ὀμνύω λέγων, λέγει κε΄ A μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνῶ σε’ ὡς τὰ ἄστρα τοῦ οὐνοῦ καὶ ὡς τὴν ἄμμον τῆς γῆς, ἀνθ᾽ ὧν : , Ae Ξ , a τ τ AE OES ROW {πὸ τς oes ὑπηκούσας τῆς ἐμῆς φωνῆς. ταύτην τὴν εὐλογίαν ἔδωκεν ἰσαὰκ τῷ ἰακὼβ ev δισσοῖς" καὶ -16 Gen. πρὸ τὸ Gen, 22", Fol. 109 woe ἀγγέλοις del. vult. θέλων MS. ἐστιν ἀ- πληρούμενα MS. τούτω MS. Fol. 110 ἘΠΕ Fol. 110 Wee MS. διλαυ- yas. MS. ἡ. litt. sex legi nequeunt. 86 The Dialogue of Timothy and Aquila ἰακὼβ τῷ iovda, ὁ δὲ μωσῆς οὕτως εἶπε περὶ tv τούτου, ὅτι προφήτην ὑμῖν ἀναστήσει KE ὁ BC ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ: αὐτοῦ ἀκούσατε κατὰ πύντα ὅσα ἂν λαλήσει ὑμῖν, διὰ δὲ τοῦ δαδ, καὶ διαμαρτυρίαν διεμαρτύρατο ἡμᾶς λέγων ἄκουσον, λαύς μου, καὶ διαμαρτυροῦμαι" ἴῆλ, ἐὰν ἀκούσης μου, οὐκ ἔσται ἐν σοὶ BC πρόσφατος ᾽, οὐδὲ προσκυνήσέις BG ἀλλοτρίῳ ἐγὼ γάρ εἰμι KC ὁ ὃς σου, ὁ ἀναγαγών σε ἐκ γῆς αἰγύπτου: πλάτυνον τὸ στόμα σου καὶ πληρώσω αὐτό, πάλιν δὲ ἡσαίας λέγει" ἐγὼ OC πρῶτος, καὶ εἰς τὰ ἐπερχόμενα ἐγὼ εἰμί: καί γε ἐν τῷ ἱερεμίᾳ οὕτως ἐγραπται" οὗτος 6 OC ἡμῶν. οὐ λογισθήσεται ἕτερος ἀντ᾽ αὐτοῦ. ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης" γέγρ ΤΩΝ etd ati ast ae awe ie ee De Re Sens ΤΊ ΘῈ παν καὶ ἔδωκεν αὐτὴν ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ ἴηλ τῷ ἠγαπημένῳ Um αὐτοῦ μετὰ ταῦτα ἐπὶ τῆς γῆς ὥφθη καὶ τοῖς * ἀγγέλοις * ἀνοῖς συνανεστράφη. ee. ΄ κ e x > ᾿ =~? nf ‘ a 3 αὶ ΣῊ ΡΣ. ΄ 6, * a > oO lovdatos el7ev Tas εὐλογίας του ισαακ Και Του ἰακὼβ Kal εν TOUTOLS ἕλω γνῶναι, εις τίνα πληρούμενα * αὐτὰ νοεῖς, εἰς ἕκαστον τῶν εὐλογηθέντων, λέγω δὴ ἰακὼβ καὶ ἰούδαν, ἢ εἰς ἕτερον τινά ; « ‘ πο απ τ EL Re s 2003 29. , * ͵ 5. 7 a) Ἐν ὁ χριστιανὺς εἶπεν" εἰς τὸν ἰακὼβ καὶ ἰούδαν οὐδὲν τούτων ἢ συνέβη, εὐλόγησεν γὰρ ἰσαὰκ τὸν υν αὐτοῦ, καὶ οὐκ ἐγένετο οὕτως" καὶ στηρίσιις αὐτὸν σίτῳ καὶ οἴνῳ, πῶς αὐτὸς ἰακὼβ εἰς ” , ἔς , Aly an fine ein le ier nowa , ΞΞ αἴγυπτον κατέβη διὰ τὸν λιμόν ; πῶς δὲ ὁ vs αὐτοῦ εἰς δοῦλον ἐπράθη, ὃν κατέστησεν κν τῶν ἀδελφῶν αὐτοῦ ; καὶ εἰ ks ἦν ἰακὼβ τοῦ ἡσαύ, πῶς ηὔχετο K@ λέγων" ἐξελοῦ με, KE, ἐκ χειρὸς ἡσαὺ τοῦ ἀδελφοῦ μου, ὅτι φοβοῦμαι ἐγὼ αὐτόν. 6 ks τὸν δοῦλον φοβεῖται ; Hasan ame iE , ε Rete = 2s ὁ lovdaios εἶπεν" τί οὖν ; ψεύδεται ἡ γραφὴ εὐλογοῦσα αὐτόν; ε ταν τς γῆς , προ τας , Η͂ , ᾿ > - 3 « 7 om ᾿ ὁ χριστιανὸς etre’ μὴ γένοιτο᾽ οὐ ψεύδεται πάντα γὰρ ἀληθῆ εἶπεν ἡ γραφή" ἄκουσον δὲ τῆς γραφῆς λεγούσης, ὅτι ὠσφράνθη ὁ ἰσαὰκ τὴν ὀσμὴν τῶν ἱματίων τοῦ ἰακώβ' τὰ δὲ ἱμάτια ἃ ἐφόρει τότε ὁ ἰακὼβ τοῦ ἡσαὺ ἦσαν" καὶ φησὶν ἰσαάκ' ἰδοὺ ὀσμὴ τῶν ἱματίων τοῦ ὕυ μου, ὡς ὀσμὴ ἀγροῦ πλήρης, ὃν εὐλόγησεν KC. καὶ βλέπωμεν περὶ ὧν ἱματίων εἶπε τὴν ὀσμὴν εἶναι; - ΄ 2 > , ε ’ Ba τότε ταῦτα εἶναι τὰ ἱμάτια τὰ διὰ ἡσαίου λεχθέντα περὶ ὧν εἶπεν, ἀγαλλιάσεται h ψυχή μου ἐπὶ τῷ κῷ᾽ ἐνέδυσέν με γὰρ ἱμάτιον σρίου, καὶ χιτῶνα εὐφροσύνης περιέβαλέν με’ ὡς νυμφίῳ περιέθηκέν μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέν με κόσμῳ. ἡ γὰρ ὀσμὴ τῶν ἱματίων ἐστίν, περὶ ἧς ὀσμῆς εἶπε Sad, ὡς μύρον ἐπὶ κεφαλῆς, τὸ καταβαῖνον ἐπὶ τὴν dav τοῦ ἐνδύματος αὐτοῦ. ὁ δὲ σολομὼν ἐν τοῖς ἄσμασιν λέγει, κατέβη ὁ ἀδελφιδός μου εἰς κῆπον αὐτοῦ, ἐτρύγησεν πᾶσαν ἀκρόδρυαν, ἀρωμάτων αὐτοῦ. ἡσαΐας δὲ ὁ προφήτης οὕτως λέγει περὶ τῆς ὀσμῆς ταύτης" φάγονται οἱ ἐκλεκτοὶ MOU ἐπὶ τὸ ὄρος τὸ ἅγιόν μου, φάγονται εὐφροσύνην, πίονται οἶνον, χρίσονται μύρα. ὁ ἰουδαῖος εἶπε' πάντα ὅσα ἑρμηνεύειν δοκεῖς, ἐπικεκαλυμμένως λέγεις, καὶ οὐ δηλαυγῶς ** 2)’ εἰ Ἐ = » pa AE ἀλλ᾽ εἰ * δοκεῖ σοι ἐν παρρησίᾳ ἡμῖν αὐτὰ δήλωσον. ε " 2 ee Noe. Con DF Ὁ, ττὶ Ap Tee δέ. δ. ἃ δ ες ΘΕᾺ ὁ χριστιανὸς εἶπεν" οὐκ ἔστιν σοὶ νῦν παρρησίᾳ ἀκοῦσαι" ἀκούσει δέ, ὅτ᾽ ἂν 6 ks θελήσει. far) n Cee yr 1 9 \ » κα 3... μὴν δα ν᾿ » " \ , ὁ ἰουδαῖος εἶπε" κ᾿ ἂν δι’ ἐμὲ μὴ εἶχες βουλὰς εἰπεῖν αὐτά, ἀλλὰ κἂν διὰ τοὺς παρόντας φανέρωτον αὐτά. ὁ χριστιανὸς εἶπεν" οὗτοι πάντες ὅσοι ἐξ αὐτῶν χριστιανοὶ τυγχάνουσιν, ἐκ τῶν τοσούτων ἀποδείξεων... .. .* γινώσκουσι πάντως. REE ke ete Sp en ΘΕ ΤΣ ee , Se 6 ἰουδαῖος elmer’ κἂν τὴν ἐπὶ τὸν ἰούδαν εὐλογίαν φανέρωσον ἡμῖν. ε ἢ > er} Rr es nee (ar a ΄ > , > > A , yay ci , ὁ χριστιανὸς εἶπε" καὶ ἡ ἐπὶ τὸν ἰούδαν γενομένη εὐλογία οὐκ εἰς τὸν ἰούδαν αὐτὴ ἐπληρώθη, ἀλλ᾽ ἐπὶ τὸν iv* λέγει γὰρ ἡ γραφὴ οὕτως" ἰούδα, σὲ αἰνέσί αἰσ]αν οἱ ἀδελφοί σου, ai χεῖρές 1 Apud mg. sc. pr. τῇ. ox. ἀρτίως... σομι. . νε΄... τί γενόμενος. ubi puncta litterae deletae. Deut. 18", Gen. 43°. Ps, Bor Is. 445. εχ Gen. 32". Gen. 2777, Gen. 247". Is. 617°. Ps ΤΑ Cant. 5! libere. Is. 65° ff. libere. Gen. 49°~", Fol. 111 ote OE a Fol. 111 τος οὖν MS. τὸν MS, MS. AeywrTa. Fol. 112 τὸ συ MS. post νόμῳ apud mg. add. καὶ προφήταις pr. m. MS. ἠλιμμένος. The Dialogue of Timothy and Aquila 87 σου ἐπὶ νώτου τῶν ἐχθρῶν GOV, καὶ TPOGKUVHGOUGLY GOL οἱ υἱοὶ τοῦ πρς GOV" ἀνέβης ἐκ βλαστοῦ, υἱέ μου ἀναπεσὼν ἐκοιμήθης ὡς λέων, καὶ ὡς σκύμνος" τίς ἐγερεῖ αὐτόν; ἕως ἔλθῃ ὕ, ἀπό- κειται, καὶ αὐτὸς προσδοκία ἐθνῶν, δεσμεύων πρὸς ἄμπελον τὴν ὄνον αὐτοῦ, καὶ τῇ ἕλικι τῆς ἀμπέλου τὸν πῶλον τῆς ὄνου αὐτοῦ: χαροποιοὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου, καὶ λευκοὶ οἱ ὀδόντες αὐτοῦ ἢ Fada’ εἰ μὲν οὐκ ἐπληρώθη ταῦτα πάντα ἐπὶ τὸν iv, ὦ lovduie, ἔχε με ὡς πάντοτε Ψευσάμενον. a - > ey ae ics eS , ὁ ἰουδαῖος εἶπεν" εἰπὲ ἡμῖν πῶς ἐπληρώθη. ὁ χριστιανὸς εἶπε" τὸ μὲν ἐν πρώτοις, οὐκ ἀνέβη 6 ἰούδας ἐκ βλαστοῦ προσθεῖσα yap φησὶν ἡ λεῖα *, ἔτεκεν UV τέταρτον τῷ ἰακώβ. καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ἰούδαν, πῶς οὖν ; ἐκ βλαστοῦ γὰρ οὗτός ἐστιν κατὰ τὸν ἡσαΐαν τὸν λέγοντα᾽ ὅτι παιδίον δοθήσεται ὑμῖν καὶ ἡ μὴρ αὐτοῦ ἄνδρα οὐ γνώσεται" καὶ πάλιν, ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται UV, καὶ καλέ- σουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ. ε - ΄ PG = 3 τοῦ ἑκὰς τριυ τέ ε " ὁ Ἰουδαῖος εἶπεν" ἰδού, ἡ νεᾶνις εἶπεν ἡσαΐας" μὴ ἡ παρθένος ; ὁ χριστιανὸς εἶπεν" εἰ μέντοι νεᾶνις εἶπε, νεᾶνις ἐν τῷ ἑβραικῷ ἐστιν ἵνα δὲ καὶ οὕτως συμπεριενεχθῶ σοι, ἡ νεᾶνις παρθένος ἑρμηνεύεται: φησὶ γὰρ ἐν τῷ δευτερονομίῳ᾽ ἐὰν διευρὼν ἄνος παρθένον, νεᾶνιν ἐν τῷ ἀγρῷ, καὶ ταπεινώσει αὐτὴν βιασάμενος, καὶ γνωσθῇ τῷ πρι καὶ τῇ πρὶ αὐτῆς, δώσουσιν αὐτῷ αὐτὴν εἰς γυναῖκα" ἐὰν δὲ ἀνανεύων ἀνανεύσει, λιθοβολίᾳ λιθο- βολήσωσιν αὐτὸν καὶ ἀποθάνηται, ὅτι ἐποίησεν βδέλυγμα ἐν AHL. τῇ δὲ νεώνιζδι» οὐ ποιήσεται οὐδέν. ἔκραξεν γὰρ ἢ νεᾶνις, καὶ οὐκ ἦν ὁ ἐξαιρούμενος αὐτήν" γνῶθι οὖν, ὦ ἰουδαῖε, ὅτι ἡ cal A Vanek , a > . ν δὲ Piet Ee ε , , ΕἾ , 35. ἡ» νεᾶνις καὶ ἡ παρθένος, ἕν ἐστιν περὶ δὲ οὗ * ἡμῖν ὁ λόγος, πάλιν δανιὴλ τμηθέντα ἐξ ὄρους ἄνευ χειρῶν, εἶδεν αὐτόν" καὶ πατάξαντα τὴν εἰκόνα τὴν ἐπὶ τοὺς πύδας τοὺς σιδηροῦς καὶ OoTpakivoug καὶ ἐλέπτυνεν αὐτοὺς εἰς πάντα᾽ TO* ὄστρακον, τὸν σίδηρον, τὸν χαλκοῦν, τὸν ἄργυρον, τὸν χρυσοῦν, καὶ ἐποίησεν αὐτὰ ὡσεὶ κονιορτόν, ἀπὸ ἅλωνος θερινῆς" καὶ ἐξῆρεν αὐτὰ τὸ πλῆθος τοῦ TVG’ καὶ τύπος οὐχ εὑρέθη αὐτοῖς. ὁ yap is αὐτὸς ἐλθὼν εἰς τὸν κόσμον ἐξῆρεν πάντα τὰ εἴδωλα ἀπὸ τῆς γῆς κατὰ τὸ γεγραμμένον" καὶ ἐξῆρεν τὰ ὀνόματα τῶν βααλεὶμ ἀπὸ τῆς γῆς" καὶ οὐκ ἔσται αὐτῶν μνεία. ταῦτα ἐλάλησαν οἱ προφῆται διὰ τὸν ἐκ βλαστοῦ ἐλθόντα ἰν. ὁ ἰουδαῖος cine’ πῶς οὖν πᾶσαι θέλουσιν ai γραφαὶ τὸν iv τοῦτον, vy δᾶδ καλεῖσθαι » , > A Was I ΄σ » ς “ 5 ᾿ « ᾿ ‘ ‘ a > ~ . αὐτόν, ἀλλὰ καὶ ἐν τοῖς καθ᾽ ὑμᾶς εὐαγγελίοις, εὑρίσκομεν τοὺς τυφλοὺς κράζοντας αὐτῷ, Kat τὴν χανανέαν τὸ ὦ ve bad λέγοντα ; A pS ye Cuesta 053 , ‘ , a> a. Noy ἐξαςτξς δὲ ᾿ ὁ χριστιανὸς εἶπεν" εἰπὲ τὸ ἀσφαλέστερον καὶ βεβαιότερον, ὦ ἰουδαῖε" τὰ γὰρ TVA ἔκραζον, ἔα τὶ ἡμῖν καὶ σοί *, ve δαδ; ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς ; οἷδά σε τίς εἶ ἔκραζον BC UG τοῦ θυ. .» " ΠΡ Ἐν " , ᾿ ἘΣ τ a a > — Ag ae 6 tovdaios etre’ κἀγὼ διὰ ταύτας τὰς φωνάς, ἐρωτῶ σε, πῶς οὖν vs θεοῦ ἐστίν ; ε ‘ ΜΝ . » :θῃ are ΄ * ΄ - “- x >? ‘ > ΄ > ὁ χριστιανὸς εἶπεν᾽ ἔδει πληρωθῆναι τὰ ἐν νόμῳ ἢ γεγραμμένα' τῷ yap ἀβραὰμ ἐρρέθη ἐν τῷ σπέρματί cou ἐνευλογηθήσονται πάντα τὰ ἔθνη τῆς γῆς" καὶ τῷ δᾶδ πάλιν' τῷ ἐκ καρποῦ τῆς κοιλίας σου, θήσομαι ἐπὶ τοῦ θρόνου μου’ τῶν οὖν ἀμφοτέρων πληρῶν τὴν ἐπαγγελίαν 6 Os, , - Ἔν - ῃ ~ > ἀνέστησεν τοῦτον τὸν iv τὸν διὰ ἡσαΐου καταγγελθέντα, τὸν ἐκ τῆς ῥίζης τοῦ ἱεσσαὶ TO κατὰ σάρκα, ὃν ἔπλησεν 6 Os τινα σοφίας, πνὰ ἰσχύος, Tva δυνάμεως, TVA γνώσεως, TVG εὐσεβίας, πνα ἀληθείας, TVa συνέσεως, Tva φόβου θυ" οὐ κατὰ τὴν δόξαν ἔκρινεν, οὔτε κατὰ τὴν λαλιὰν ἤλεγξεν, ἀλλ᾽ ἔκρινεν δικαιοσύνην᾽ καὶ ἐς τὴν ἀλήθειαν, εἱλημένος * τὰς πλευρὰς αὐτοῦ, καὶ δικαιοσύνην THY ὀσφὺν αὐτοῦ: οὗτός ἐστιν᾽ ἡ ἀλήθεια ἡ ἀνατείλασα ἐκ τῆς γῆς τὸ κατὰ σάρκα, Gen. 29". τ Ἐπ Fics Deut. 2275 ff. libere. Danas, Mat. 8”. Gen. 26%. Esai Ih ag τῷ libere. Ps. 84. Fol 112 νου, Fol. 119 rm. οὕτως MS. Ms. MS, νοις. ol. 113 MS. αὐτῶν. Fol. 114 ro, f MS. 88 The Dialogue of Timothy and Aquila δικαιοσύνη δὲ EK τοῦ OdVOU διακύψασα κατὰ πνα᾿ καὶ οὗτός ἐστιν ὁ ἐκ σπέρματος ἀβραὰμ. καὶ 6a6 τὸ κατὰ σάρκα ἀβραὰμ ἐγέννησεν τὸν ἰσαάκ' ἰσαὰκ δὲ ἐγέννησε τὸν ἰακώβ' ἰακὼβ δὲ ΓΝ . Ὧν ‘ ‘ 5 A > ~ Ee A eZ A ‘ a ny v > ἐγέννησε τὸν ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ. ἰούδας δὲ ἐγέννησε τὸν shapes καὶ τὸν Capa ἐκ τῆς θαμάρ' φαρὲς δὲ ἐγέννησε τὸν ἐσρώμ. ἐσρὼμ δὲ ἐγέννησε τὸν ἀράμ' apap δὲ ἐγέννησε τὸν ἀμιναδάμ. ἀμι"αδὰμ δὲ ἐγέννησεν τὸν ναασσών" ναασσὼν δὲ ἐγέννησε τὸν σαλμών. σαλμὼν δὲ ἐγέννησε τὸν Bode? βοὸζ δὲ ἐγέννησε τὸν ἰωβὴδ ἐκ τῆς ῥούθ. ἰωβὴδ δὲ ἐγέννησε τὸν ἰεσσαί" ἰεσσαὶ δὲ ἐγέννησε τὸν δαβὶδ τὸν βασιλέα. δαβὶδ δὲ ἐγέννησε τὸν σαλομῶνα ἐκ τῆς τοῦ sya) : ar? vc Be , ε " eee ἃ. 83) OF, CSI AL ἮΝ ΝΣ ‘ ovpiov. σαλομὼν δὲ ἐγέννησε τὸν poBoap. ῥοβοὰμ δὲ ἐγέννησε τὸν ἀβιά" ἀβιὰ δὲ ἐγέννησε τὸν ae a et ey yee ἜΝ es Reais er ee re > ἀσάφ. ἀσὰφ δὲ ἐγέννησε τὸν ἰωσαφάτ᾽ ἰωσαφὰτ δὲ ἐγέννησε τὸν ἰωράμ. ἰωρὰμ dé ἐγέννησε ed eee ann ρα 8 ayy: Sen Ὁ ταν Newer το I \ >» \ τὸν o¢iav® ὀζίας δὲ ἐγέννησε τὸν ἰωθάμ. ἰωθὰμ δὲ ἐγέννησε τὸν ἄχαζ' ayat δὲ ἐγέννησε τὸν ἐζεκίαν. ἐζεκίας δὲ ἐγέννησε τὸν μανασσῆ. μανασσῆς δὲ ἐγέννησε τὸν ἀμώς. ἀμὼς δὲ ἐγέν- νησε τὸν ἰωσίαν" ἰωσίας δὲ ἐγέννησε τὸν ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, ἐπὶ τῆς μετοικεσίας βαβυλῶνος. μετὰ δὲ τὴν μετοικεσίαν βαβυλῶνος, ἰεχονίας ἐγέννησε τὸν σαλαθιήλ. σαλαθιὴλ δὲ ἐγέννησε τὸν CopopBaBer* ζορομβάβελ δὲ ἐγέννησε τὸν ἀβιούδ. ἀβιοὺδ δὲ ἐγέννησε τὸν 5 ἜΣ ἀκτάν τῶν ἰδ Ar ΣᾺΝ Ἢ τς ‘ ΑΝ Nes \ ἐλιακείμ᾽ ἐλιακεὶμ δὲ ἐγέννησε τὸν ἀζώρ. ἀζὼρ de ἐγέννησε τὸν σαδώκ' σαδὼκ de ἐγέννησε τὸν ei aks lan lite isles Es Ne ee easy KS Dc ἀχείμ. ἀχεὶμ δὲ ἐγέννησε τὸν ἐλιούδ' ἐλιοὺδ δὲ ἐγέννησε τὸν ἐλεάζαρ. ἐλεάζαρ δὲ ἐγέννησε ματθάν᾽ ματθὰν δὲ ἐγέννησε τὸν ἰακώβ. ἰακὼβ δὲ ἐγέννησεν τὸν ἰωσὴφ τὸν μνηστευσάμενον μαριάμ, ἐξ fic ἐγεννήθη ὁ XC ὁ UE τοῦ OL. τοῦτο καὶ εἶπεν ἰακὼβ ὅτι ἐκ βλαστοῦ, VE μου, ἀνέβης, καὶ αὕτη ἡ κατὰ σάρκα αὐτοῦ yeveadoyia’ τὴν δὲ κατὰ πνα τίς διηγήσεται ; 6 ἰουδαῖος εἶπεν" οὗτος ἢ ὁ is ἐστιν 6 ἐκ βλαστοῦ. ε NERC wees oe » Re eer ao» ” 3 eye A > 6 χριστιανὸς εἶπεν" οὐχ ws εὔμορφον Kal ὡραῖον τῇ ὄψει ὄντα εἶπε περὶ αὐτοῦ, τοῦτο, ἐκ an cr akg > τὶ ‘ ‘ ‘ ’ - ἜΞΩ > ’, - , βλαστοῦ, ULE μου, ἀνέβης, ἀλλὰ διὰ τὸ χωρὶς συνουσίας μου προελθεῖν αὐτὸν ἐκ παρθένου ἁγίας" ὡς δὲ σὺ παρήγαγες περὶ τοῦ πάθους αὐτοῦ, εἶπεν ὁ προφήτης" οὕτως γὰρ λέγει. ἀνηγγείλαμεν ἐνώπιον αὐτοῦ ὡς παιδίον ἢ, ὡς ῥίζα ἐν γῇ διψώσῃ" καὶ ἴδαμεν αὐτὸν καὶ ἰδοὺ οὐκ εἶχεν κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον καὶ ἐκλεῖπον παρὰ πάντας avouG * ἐν πληγῇ ὦν, καὶ εἰδὼς φέρειν μαλακίαν: ἀπέστραπται γὰρ τὸ πρόσωπον αὐτοῦ ἐξ ἀδικίας, ἠτιμάσθη καὶ οὐκ ἐλογίσθη" αὐτὸς τὰς ἁμαρτίας ἡμῶν φέρει: καὶ περὶ ἡμῶν ὀδυνᾶται: ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη" καὶ ὡς ἀμνὸς ἐναντίον τοῦ κήραντος αὐτὸν Ἐ ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στύμα αὐτοῦ ἐν τῇ ταπεινώσει αὐτοῦ, ἡ κρίσις αὐτοῦ ἤρθη: τὴν δὲ γενεὰν αὐτοῦ Tic διηγήσεται, ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ: καὶ μετὰ ἀνόμων ἐλογίσθη, ἀπὸ τῶν ὀνομιῶν τοῦ λαοῦ μου ἤχθη εἰς θάνατον: καὶ δώσω τοὺς πονηροὺς ἀντὶ τοῦ θανάτου αὐτοῦ: ὅτι ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στύματι αὐτοῦ. res - ae ΄ ¢ exe) Η »--αν > , ca —:p-., oS ὁ ἰουδαῖος eine’ πάντα ὅσα ὑπὸ τὸν οὖνον ἔθνη ἐστιν, γινώσκουσιν ὅτι Κς ὁ Os τῶν Tpav ΔΕ , con , ) νας Bye aioe —eAe a 3 , : , ἡμῶν διέθετο ἡμῖν διαθήκην ἐν χωρὴβ ἐν αἵματι" καὶ εἶπεν ks 6 Os" ὃς ἂν διασκεδάσει τὴν διαθήκην μου ταύτην, θανάτῳ ἀποθανεῖται, ὅτι τὴν διαθήκην MOV διεσκέδασεν αὐτό τε τὸ βιβλίον τοῦ νόμου ἐράντισεν, καὶ τὴν σκηνήν, καὶ πάντα τὰ σκεύη αὐτῆς καὶ τὸν λαὸν ὁμοίως ἐράντισεν λέγων: τοῦτο τὸ αἷμα τῆς διαθήκης, ἧς διέθετο KC ὁ OC ἡμῶν πρὸς ἡμᾶς, καὶ σὺ λέγεις νῦν ὅτι διασκεδάζει ks τὴν διαθήκην αὐτοῦ ; ε ᾿ πες ‘ \ - ΄ eon Aas, » ῃ ‘ , ο χριστιανὸς εἰπε διὰ yap TovTo μεμφύμενος υμας ὁ Os, οτι ἐγκατελείπατε THY διαθήκην αὐτοῦ, καὶ τὸν νόμον αὐτοῦ, καὶ ἐλατρεύσατε θεοῖς ἑτέροις, καὶ μεμφόμενος ὑμᾶς KS ὁ θς" διὰ ἱερεμίου τοῦ προφήτου λέγει" καὶ συντελέσω ἐπὶ τὸν οἶκον ἰηλ καὶ ἰούδα, διαθήκην καινήν, οὐ κατὰ τὴν διαθήκην ἣν * διεθέμην τοῖς πατράσιν ὑμῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὺς Mat. 17—"*, Gen. 49°. MSS as sy ἜΘ ae Cf. Le. 26'S, Gen, 177%. 19-21 | Rom.g Exod. 24°. Jer: 383 Fol, 114 ve, Fol, 115 Dus γέναμ. MS. Fol, 115 ν᾿. 1 ἐτύμῳ. tev τῷ. The Dialogue of Timothy and Aquila 89 αὐτοῦ ἐξαγαγεῖν αὐτοὺς ἐκ γῆς αἰγύπτου: ὅτι αὐτοὶ οὐκ ἐνέμειναν TA διαθήκη μου’ κἀγὼ ἠθέτησα αὐτῶν, λέγει KG ὅτι ἄλλη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει KC’ διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ στήθους καρδίας αὐτῶν γράψω αὐτούς" καὶ ἔσομαι αὐτῶν ὃς, καὶ αὐτοὶ ἔσονταί μοι λαός, λέγει Κς. ὁμοίως δὲ καὶ διὰ τοῦ wore μεμφόμενος ὑμᾶς λέγει" εἴπατε τῷ ἀδελφῷ ὑμῶν od λαύς μου, καὶ τῇ Gde PA ὑμῶν οὐκ ἠλεημένη" κρίθητε πρὸς THY πρα ὑμῶν, κρίθητε, ὅτι αὐτὴ οὐκ ἐμή, κἀγὼ οὐκ ἀνὴρ αὐτῆς" ὅτι ἐκπορνεύουσα ἐξεπόρ- νεῦυσεν ἀπὸ ὄπισθεν κυ, καὶ ἐπορεύθη ὀπίσω τὴν βαλίμ' καὶ ἐμοῦ ἐπελάθετο, λέγει KC παντῦ- κράτωρ. περὶ δὲ ἡμῶν τῶν ἐθνῶν οὕτως λέγει διὰ τοῦ αὐτοῦ προφήτου" καὶ ἔσται ἐν τῷ τύπῳ ᾧ ἐρρέθη αὐτοῖς ὁ λαύς μου ὑμεῖς ἐκεῖ κληθήσονται καὶ αὐτοὶ υἱοὶ θὺ ζῶντος" καὶ πάλιν ἐν ἑτέρῳ τόπῳ ὁ αὐτὸς προφήτης λέγει, καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνη, λέγει KC, διαθήσομαι αὐτοῖς διαθήκην μετὰ τῶν πετεινῶν τοῦ οὐνοῦυ καὶ τῶν θηρίων τῆς γῆς. καὶ μετ᾽ ὀλίγον λέγει" καὶ ἐρῶ, τὸ οὐ λαός μου ὑμεῖς, καὶ αὐτὸς ἐρεῖ KC ὁ OC μου εἶ σύ. καὶ δὴ μωυσῆς περὶ ὑμῶν τῶν ἐγκαταλελοιπότων τὸν κν, καὶ περὶ ἡμῶν τῶν ἐξ ἐθνῶν ἐπιστρεψάντων πρὸς κν, οὕτως εἶπε λέγων, αὐτοὶ παρεζήλωσάν με ET οὐ θεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν: κἀγὼ παρα- ζηλώσω αὐτούς, ἐπ᾽ οὐκ ἔθνει, ἐπ᾿ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς. 6 ἰουδαῖος εἶπε" τοῖς υἱοῖς ἰηλ παρήγγειλεν KS ὁ Os διὰ μωυσέως, ὥστε μὴ συναναμίγνυσθαι τοῖς ἔθνεσιν καὶ πῶς ταῦτα ἄρα ἐν κρυπτῷ ἐλάλησεν ; ὁ χριστιανὸς εἶπεν" αὐτὸς KS ὁ Os εἶπε τῷ μωυσῇ περὶ τῆς σκληροκαρδίας ὑμῶν καὶ ἀπειθείας. καὶ διὰ σκορπισμοῦ λέγων αὐτῷ" ἰδοὺ σὺ τελευτᾶς, καὶ ἀναστὰς ὁ λαὸς οὗτος μετά σε, ἐκπορνεύσουσιν ὀπίσω θεῶν ἑτέρων᾽ καὶ ἐγκαταλεἰϊψουσίν με καὶ πορευθέντες λατρεύοουσιν θεοῖς ἀλλοτρίοις, καὶ θυμωθήσομαι αὐτοῖς, καὶ διασκορπιῶ αὐτοὺς εἰς τοὺς τέσσαρας ἀνέμους τοῦ Οὐνου: μὴ οὐκ ἐγένετο ὑμῖν ταῦτα ; τάχα ἐγίνετο" διὰ γὰρ τοῦ[το] μωυσῆς κοπτύμενος ὑμᾶς, καὶ ὀδυρόμενυς, διεμαρτύρατο ἐν τῷ δευτερονυμίῳ ταῦτα ἐξαιρέτως δὲ ἐν τῇ ὠδῇ" καὶ δὴ περὶ τῶν ἐθνῶν ἐν αὐτῇ εἶπεν" θεωρῶν γὰρ τὴν πρὸς Ov ἐπιστροφὴν ἔλεγεν᾽ εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ καὶ ἐνισχυσάτωσαν αὐτῷ πάντες υἱοὶ θυ: ὑμᾶς δὲ ὀνειδίζων περὶ τῶν εἰδώλων, οἷς ἐλατρεύσατε ἔλεγεν, ποῦ εἰσὶν οἱ θεοὶ αὐτῶν, ἐφ᾽ οἷς ἐπεποίθεισαν ἐπ᾽ αὐτοῖς: ὧν τὸ στέαρ τῶν θυσιῶν αὐτῶν ἐσθίετε καὶ πίνετε τὸν οἶνον τῶν σπονδῶν αὐτῶν ἀναστήτωσαν καὶ βοηθη- σάτωσαν ὑμῖν καὶ γενηθήτωσαν ὑμῶν σκεπασταί. 6 ἰουδαῖος εἶπε μετὰ τὸ διασαφηνίσαι ἡμῖν ταῦτα πάντα, μωυσῆς μὲν ἐτελεύτησεν" διὰ δὲ προστάγματυς κυ, is ὁ τοῦ ναυή, κατεκληροδότησεν τὴν γῆν τῷ ind, καὶ πῶς σὺ λέγεις ὅτι οὐκ ἔδωκεν ἡμῖν τὴν γῆν ; ὁ χριστιανὸς εἶπεν" οὐκ εἶπον ὅτι οὐκ ἐλάβετε τὴν γῆν ἀλλὰ λαβόντες τὰς παρὰ Ov γεγραμμένας" ἐπαγγελίας εἰς ὑμᾶς, ὑμεῖς ἠθετήσατε τὸν KV" καὶ ὀργισθεὶς Ks ὑμῖν, διεσκόρπισεν ὑμᾶς, εἰς πᾶν ' ἔθνος τῆς γῆς" περὶ γὰρ τῆς τῶν ἐθνῶν γενομένης ὑπὸ κυ σρῖας, οὕτως εἶπε διὰ ὡσιέ, ἅμα καὶ πρὸς ὑμᾶς τοὺς καταφρονητὰς λέγων, ἴδετε οἱ καταφρονηταὶ καὶ θαυμάσατε: καὶ ἀφανίσθητε᾽ ὅτι ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ἔργον ὃ οὐ μὴ πιστεύσητε, ἐάν τις ἐκδιηγήσεται ιἱμῖν. ὁ ἰουδαῖος εἶπεν' ὡς ἠθελήσατε, οἱ χριστιανοὶ διεστρέψατε τὰς γραφάς" πολλὰ γὰρ κεφάλαια ἐκ διαφόρων βιβλίων ὠνόμασας, ἃ οὐ περιέχει ἐν τῷ * ἐτῶ ὃ ἑβραικῷ, ἀλλ᾽ * ἐτὼ * ἑλληνικῷ μόνον, καὶ ἐπὶ τοῦτο ἤθελον γνῶναι, διὰ τί τοῦτο; μήποτε ἀληθῶς οἱ χριστιανοί, ὡς ἠθελήσατε διεστρέψατε τὰς γραφάς ; 1 Verba εἰς πᾶν dubia, quia yix legenda sunt. Hos. 2!” Hos, 2", 4 libere. Hos. 1'°, HHosy215: Hos. 273, Deut. 31'% Deut. 3245. Deut. 32°” 38 Hab. 1°. 2 lege ἥπερ. παραλήψω- μεν MS. Fol, 116 τας Fol. 116 v°. αἰχμάλωτο MS. Fol. 117 τος go The Dialogue of Timothy and Aquila 5 x Ε Ε Ξ- A ὁ χριστιανὸς εἶπε' καλῶς ἐρωτᾷς ἀγνοῶν ἀληθῶς ἀκριβῶς τὴν εἰς τὰς θείας γραφὰς γενομένην ὑπὸ τοῦ ἀκύλα τοῦ ἑρμηνευτοῦ ἐπιβουλήν, μᾶλλον δὲ εἰς ἑαυτὸν τὴν βλάβην > ΄ > * ee ey - bas ὅδ, >, 2 x Cpt ‘ \ ἀπενέγκας εἰς mep* ταῖς ἁγίαις γραφαῖς καθὼς ἔδοξεν αὐτῷ" οὗτος yap ὁ ἀκύλας τὰς περὶ xv μαρτυρίας θέλων ἀποκαλῦψαι, τῷ τεσσαρακοστῷ ἔτει τῆς ζωῆς, τὰ τῶν ἑβραίων γράμματα καὶ γλῶτταν ἐκμαθών, διέστρεψεν τὰς γραφάς" ἵνα δὲ μὴ παραλείψωμεν" τὴν τῶν ὁβ ἑρμηνευτῶν πρὸς πτολεμαῖον γενομένην ἑρμηνείαν, καὶ εἶθ᾽ οὕτως τὴν περὶ ἀκύλαν ζήτησιν ποιησώμεθα' ὁ γὰρ ἀλέξανδρος ὁ μακεδόνων βασιλεὺς μέλλων τελευτᾶν διεῖλεν τὴν βασιλείαν Re, ; Se nw ies . , . , . αὐτοῦ τέσσαρσιν συντρύφοις αὐτοῦ; λέγω δὴ ἀντιόχῳ, καὶ φιλίππῳ, καὶ σελεύκῳ, καὶ πτολεμαίῳ. οὗτος ὁ πτολεμαῖος οἰκῶν τὴν αἴγυπτον ἐγένετο ἀνὴρ φιλοΐστωρ, καὶ ὠκοδόμησεν ; ἘΚ ΕΚ ΟΡ Boh: pees , ; SNe A βιβλιοθήκην ἐν τῇ νήσῳ τοῦ φάρου TovTov' καὶ συνήγαγεν βίβλους ἀπὸ πάσης γραφῆς, ἑλλήνων τε καὶ λοιπῶν ἱστοριῶν, καὶ λόγων συγγεγραμμένων ἀπὸ πάντων τῶν ἐθνῶν" καὶ πάντας τοὺς βασιλεῖς καὶ τοπάρχας προσλιπαρῶν, ἔφερεν τὰς βίβλους αὐτῶν, καὶ κατέστησεν βιβλιοφύλακά τινα ὀνόματι δημήτριον. καὶ ἐρωτᾷ αὐτὸν ὁ βασιλεὺς λέγων" , , , ΣΟ ας ΣΕ ΤΕΝ ΡΣ > \ , , “ πόσας βίβλους συνηγάγομεν, εἰ οἶδας; ὁ δὲ εἶπεν" ὅτι εἰσὶν λοιπὸν μυριάδες, πέντε ἥμισυ, πλέον ἢ ἔλασσον" καὶ λέγει αὐτῷ δημήτριος" ὅτι ἀκηκόαμεν οὔσας ἔτι πλῆθος πολὺ ἐν { Y rod [etd a od ΚΌΣΜΕ 0 , 5 Ξ αἰγύπτῳ, καὶ ἐν θηβαΐδι, καὶ αἰθιοπίᾳ, καὶ περσίδι, καὶ συρίᾳ᾽ ἀλλὰ καὶ ἐν τῇ ἰουδαίᾳ εἶσιν " ΄ Sone, \ eens . > , εἴας: ε yee βίβλοι περιέχουσαι περὶ θυ καὶ κοσμοποιΐας" καὶ εἰ βούλεται 6 KS μου ὁ βασιλεὺς ἀπόστειλον πρὸς τοὺς ἱερεῖς, καὶ πρὸς τὸν ἀρχιερέα τὸν ἐν ἱεροσολύμοις, καὶ ἀποστέλλουσίν σοι τὰς βίβλους αὐτῶν, εἰς ἅς, ἐκκύψας, μεγάλως ὠφεληθήσεται ὁ κύριός μου ὁ βασιλεύς. ἦν δὲ οὗτος © , fal ΄ - - , « \ > ΄ a > οα΄ --- A ‘ , ὁ δημήτριος, τῷ γένει EBpaios. τότε ὁ βασιλεὺς ἀπέστειλεν ἄνδρας εἰς ἰλημ πρὸς τὸν τότε ἀρχιερέα, ὀνόματι ἐλεάζαρον, γράψας ἐπιστολὴν αὐτῷ, ἅμα καὶ τοῖς λοιποῖς ἱερεῦσιν περιέχουσαν οὕτως" βασιλεὺς πτολεμαῖος, τοῖς τῆς θεοσεβείας διδασκάλοις πλεῖστα χαίρειν, βιβλιοθήκην κατεσκεύασα ἐν φαρίᾳ νήσῳ, καὶ συνήγαγον βίβλους εἰς πλῆθος πολὺ σφόδρα. ἤκουσα δὲ καὶ παρ᾽ ὑμῖν οὔσας βίβλους περιεχούσας περὶ θυ καὶ κοσμοποιίας" καὶ ἐπεθύμησα καί γε πάντας ἀποθέσθαι ἐν τῇ βιβλιοθήκῃ οὗ ἐποίησα" μνήσθητε οὖν ὡς ἐγενήθη αἰχμαλωσία ἀπὸ Aree tin , > Vea , é \ , “ 2 way ᾿ς δα , » , Ξ τῆς ὑμῶν πατρίδος εἰς τὴν ἡμετέραν καὶ πάντας ὅσους ηὗρον ἐγὼ σὺν ἐφοδίοις ἐξαπέστειλα καὶ τοὺς τετραυματισμένους καὶ γυμνούς, ἰατρεύσας καὶ ἐνδύσας, σὺν ἐφοδίοις ἐξαπέστειλα ἀξ Coie a δὲ λέ seks. , ΔᾺΝ ᾿ x - cone > > Ὧν πρὸς ὑμᾶς "ταῦτα δὲ λέγων, οὐκ ὀνειδίζων, ἀλλὰ πρὸς τὸ γνῶναι ὑμᾶς, ὅτι οὐκ εἰς γέλωτα καὶ ἐμπαιγμὸν βούλομαι τὰς βίβλους" μὴ γένοιτο, ἀλλ᾽ ὠφελείας χάριν" ἰδοὺ ἐξαπέστειλα ὑμῖν χρυσὸν καὶ ἄργυρον" καὶ θυσιαστήριον χρυσοῦν" καὶ σκεύη ἀπέστειλα εἰς τὸν ναὸν τοῦ θυ « ~ A . - ay sa. » © s ΄ ‘ - Ν 4 , Ν ‘ ’ ὑμῶν. τὰ δὲ δῶρα ὑμῖν ἔσται. οἱ δὲ δεξάμενοι τὰ δῶρα, καὶ τὸ θυσιαστήριον, καὶ τὰ σκεύη ἐχάρησαν χαρὰν μεγάλην᾽ καὶ μὴ ἀμελήσαντες, χρυσέοις γράμμασιν ἑβραϊκοῖς καὶ διαλέκτῳ co ay , ΄ sy ; ey vcs , - , τὰς βίβλους μεταγράψαντες, οὕτως ἀπέστειλαν' δεξάμενος δὲ καὶ ἀναπτύξας, εὗρεν ταύτας γεγραμμένας γράμμασιν καὶ διαλέκτῳ ἑβραϊκῃ" καὶ μὴ δυνηθεὶς ἀναγνῶναι, πάλιν ἀναγκάζεται ἑτέραν δευτέραν ἐπιστολὴν αὐτοῖς γράψαι περιέχουσαν τάδε' βασιλεὺς πτολεμαῖος τοῖς τῆς θεοσεβείας διδασκάλοις πλεῖστα χαίρειν. πηγῆς ἐσφραγισμένης, καὶ θησαυροῦ κεκρυμμένου, τίς ὠφέλεια ἀμφοτέροις ; οὕτως τὰ παρ᾽ ὑμῶν ἐμοὶ ἀποσταλέντα᾽ τὰ γὰρ στοιχεῖα, καὶ τὴν διάλεκτον αὐτῶν οὐκ ἐπίσταμαι" θελήσατε οὖν ἀποστεῖλαί μοι ἄνδρας ὀρθῶς εἰδότας τὴν τῶν RENE Ὁ Gee ; “ , , ε , : ΚΣ ἑλλήνων καὶ ἑβραίων διάλεκτον, ὅπως ταύτας μεταγράψαντες, ἑρμηνεύσουσιν ἑλληνιστί. τότε , ry - > ΄ οὖν ἀπεστάλησαν οἱ of ἑρμηνευταί, ἐξ ἑκάστης φυλῆς ἀνὰ ς ἄνδρες. ὁ οὖν πτολεμαῖος N δό She , ἐξ anys , > a , , < y 29, a ὀκλεί ζυ " ῳκυθόμησεν αὐτοῖς τριάκοντα εξ οἰκισκοὺς εν ΤΊ) φαρίᾳ νησῳ" και ovT@s evar ισας (φυγὴν 1 Lacuna inesse textui uidetur. λῦπαι MS. ἢ κελεύον- τος. Fol. 117 wee συνώπης MS. Fol. 118 veh forsan τέ MS. νερουσὰς MS. τεσσαρεις. οὐ] ὁ Μ5. Fol. 118 νυν. Fol, 119 re, The Dialogue of Timothy and Aquila ΟΙ ΠΥ eee τὸ ene DAB aur ἘΣ ΣΡ ζυγήν, ἐν ἑκάστῳ τὴν πᾶσαν ἐνδιάθετον ἑκάστην ἐποίησεν ἑρμηνεῦσαι" οὐκ εἴασεν δέ, οὐδὲ θυρίδα τοῖς οἰκίσκοις ἐκείνοις, πρὸς τὸ μὴ συνδυάσαντας, νοθεῦσαι τὰς γραφάς" ἀλλὰ ἀναφωτίδας ἄνωθεν ἐκ τῶν δωμάτων πρὸς τὸ ἔχειν τὸ φῶς. καὶ εἰ ἀφείλαντό που; μιᾷ ζυγῇ λό , » a λέ, ; 4 « λ δ , La ¢ A yee) AN . ‘ i dyous σύροντες, ἐκ περισσοῦ λέξιν, καὶ αἱ λοιπαὶ" τριάκοντα πέντε ζυγαὶ ἀφείλαντο" καὶ ε 40 a a ΄ ῃ ε * Non * 5 NG \ ΄ 7.) cae προσέθηκεν μιᾷ ζυγῇ λέξιν μίαν ws *xoNodvTos* τοῦ λόγου, καὶ πάντες προσέθηκαν' ὥστε καὶ πνς ἁγίου διὰ τούτους μετόχους εἰπεῖν. ἘΠ δος ΕἾ τ ς Οὗ», Ὁ ey Se GE Στ eee Ome Le eT LONG a ὁ ἰουδαῖος εἶπε" Tis οὖν ὁ νοθεύσας Tas θείας γραφὰς ἐν ais οὐχ εὑρίσκομεν τὰ πλεῖστα τῶν , ” κεφαλαίων ὧν εἴρηκας ; ‘ ct, ee ee ὙΣΟΥΥ εὖ δὲ τ \ Se 7 ΕΝ τ ὁ χριστιανὸς εἶπεν" ἀκύλας ἐστίν" ἄκουε δὲ συνετῶς καὶ περὶ τούτου, πῶς ἐγένετο ε \ \ Nak ee \ \ , » Pe ΞΕᾺ y διὰ , , . a ν᾿ ἑρμηνευτὴς καὶ διὰ τί καὶ μετὰ πόσα ἔτη τῶν οβ, καὶ διὰ ποίαν πρόφασιν. καὶ γενοῦ σὺ αὐτὸς κριτής, εἰ ἄρα πιστοποιήσωμαι τοῦτον, πλεῖον τὰ τῶν Of" οὗτος ὁ ἀκύλας, ἀπὸ σινώπης ἢ μὲν ἢν τῆς τοῦ πόντου" καὶ τοσούτους χρύνους. μετὰ γὰρ τὸν πτολεμαῖον τοῦτον τὸν καὶ προσ- 5 : = ν᾿ Ρ ΕΣ hens , , τάξαντα ἑρμηνευθῆναι τὰς θεοπνεύστους γραφάς, ὡς ἐβασίλευσεν μετὰ τὸν βασιλεύσαντα μετὰ τὸν ἀλέξανδρον τὸν μακεδόνα. ᾿Εβασίλευσεν γὰρ ἀλέξανδρος ἔτη τη πτολεμαῖος 6 λαγός, ἔτη κ᾽ πτολεμαῖος ὁ φιλάδελφος, ὁ καὶ ἑρμηνεύσας τὰς γραφάς, ἔτη λη" πτολεμαῖος ὁ εὐεργέτης, aa Ke" πτολεμαῖος ὁ φιλοπάτωρ, ἔτη ιζ΄ πτολεμαῖος ὁ τὐπφρτο ιν Ὁ ἔτη KO" πτολεμαῖος ὁ φιλο- μήτωρ, ἔτη XO" πτολεμαῖος ὁ φιλόλογος, ἔτη xO" πτολεμαῖος ὃς ὁ φούσκων, ἔτη iC’ πτολεμαῖος ὁ onp, ἔτη Ke’ πτολεμαῖος ὁ ἐξωσθείς, ἔτη KS" πτολεμαῖος ὁ ἀλέξις, ἔτη H* πτολεμαῖος ὁ διο- τ ΞΞΩ ε - o νύσου, ἔτη λ᾽ κλεοπάτρα, ἔτη KB" καὶ μετὰ τούτων ἐκράτησαν οἱ ῥωμαῖοι οὕτως" αὔγουστος, ἔτη FV ες ym a περι πε a = ve" τιβέριος, ἔτη Ky’ γάϊος, ἔτη Ὑ καὶ μῆνας θ' κλαύδιος, ἔτη Ly* καὶ μῆνας ὀκτώ" νέρων, ἔτη iy’ οὐεσπασιανός, ἔτη O° τῖτος, ἔτη τε μῆνας Le" vepovas,* ἔτη δ' τραΐανός, ἔτη 10° ἀδριανός, EE ee Oa ἀφ τὺ εν π΄ ἘΣ " ~ » > , > notes, wo Ὁ \ θερίδ ἔτη Ka" ὁμοῦ, ἔτη PAY. μετὰ οὖν τὰ τοσαῦτα ἔτη, ἀνεφάνη οὗτος ὁ ἀκύλας" ὅς, καὶ πενθερίδης me: - , > a ε Υ > LY = ter? eA | * Δ ΕΣ », ἐγένετο τοῦ βασιλέως ἀδριανοῦ. ὁ δὲ ἀδριανὸς οὗτος, ἐγένετο ἀνὴρ φιλοΐστωρ. καὶ ἐπεθύ- ; Ξ ee I, ; κεν ἀρκοῦν. plan ᾿ 7 pnoev θεάσασθαι πᾶσαν τὴν ὑπὸ τὴν βασιλείαν αὐτοῦ χώραν' καὶ πάλιν φθάσας ἕως ς , Re rece Biase F > > = Ale ae ; . ἱεροσολύμων, καὶ εὑρὼν τὴν πόλιν eis τέλος ἐρημωθεῖσαν, ὠργίσθη τοῖς ἰουδαίοις. καὶ συλλαβὼν αὐτούς, καὶ καταγαγὼν αὐτοὺς ἐν πανηγύρει, τῇ ἐν χεβρῶν γινομένῃ, διέπρασεν > , ripen ΄ > , ~ | >. a+ ᾿ A , XN A , αὐτούς, ἀνὰ τέσσαρας εἰς μόδιον κριθῶν. αὐτὸς οὖν ἤρξατο κτίζειν τὴν πόλιν καὶ τὰ τείχη Ect Se OD ὃ enon eras a MI Si, σ ἐν ς ἜΜ es αὐτῆς" οὐ μέντοι τὸν ναόν' καὶ λαβὼν ὁ ἀδριανὸς τὸν ἀκύλαν, ἕλληνα ὄντα, ὡς καὶ αὐτὸς > 4 ἘΝ , pee ἡ 1 ra is Pen ae adptavis ἕλλην ὑπῆρχεν, κατέστησεν αὐτὸν ἐπιστάτην τῶν ἔργων. θεωρῶν δὲ ὁ ἀκύλας ἐν ταῖς ἡμέραις ἐκείναις τοὺς χριστιανοὺς αὔξοντας τῇ πίστει, καὶ σημεῖα ποιοῦντα κν τὸν θν δ αὐτῶν, κατανυγείς, ἐγένετο χριστιανός. ἢν δὲ οὗτος ἀστρονόμος εἰς ἄκρον, ὡς μετὰ τὸ γενέσθαι αὐτὸν χριστιανόν, τοῦ ἔργου τῆς ἀστρονομίας οὐκ ἐπαύσατο. λέγουσιν αὐτῷ οἱ ἱερεῖς π Sa anes: > Η Pay Sica ae Wale ᾿ i τῶν XploTLav@y" οὐκ ἔστιν σοι ἀστρονομεῖσθαι. ὁ δὲ ἀκύλας ἔχων τὸ θάρσος τὸ βασιλικόν, > © ΄ a αὶ , > > A , > A > - , - ‘ BY οὐχ ὑπήκουσεν αὐτῶν. πάλιν οὖν αὐτοὶ νουθετήσαντες αὐτὸν ἐκ τῶν θείων γραφῶν, καὶ μηδὲν pie ete ΤᾺΣ ΡΝ , , aa ἀ- , παρ᾽ αὐτῷ ὀνησάμενοι, ἐξέβαλον αὐτὸν ἔξω τῆς ἐκκλησίας, νομίζοντες [αὐτὸν] ἐκ τοῦ ἐπιτιμίου > = eA oe ny ey , aie ; pars Α = , ἀποστῆναι αὐτὸν ἐκ τῆς ἀθεμίτου πράξεως τῆς ἀστρονομίας. αὐτὸς δὲ θυμοῦ πολλοῦ πλησθείς, καὶ ἐννοηθεὶς κακὰ ἐν τῇ καρδίᾳ αὐτοῦ, εἰς ζῆλον ἄδικον αἴρεται, καὶ τὸν χριστιανισμὸν ἀναθεματίσας, καὶ τὴν αὐτοῦ ζωὴν ἀρνησάμενος, ἀπελθὼν πρὸς τοὺς ἱερεῖς τῶν ἑβραίων, καὶ περιτμηθείς, ἐγένετο ἰουδαῖος, καὶ ἐμπόνως μαθὼν τὴν δύναμιν τῶν στοιχείων τῶν ἑβραϊκῶν, καὶ τὴν γλῶσσαν αὐτῶν ἀκρότατα παιδευθείς, ἔκδοσιν ἑαυτῷ δευτέραν ἑρμήνευσεν, θέλων τὰς ερὶ Xu τυρίας καλῦψαι. ὅτ᾽ ἂν οὖν εὖ ἴτε ἐν τῷ ἑβραϊκῷ, καὶ γὰρ ἐκεῖ ἠφά περὶ XU μαρτυρίας καλῦψαι. ὅτ᾽ ἂν οὖν εὕρῃς, εἴτε ἐν τῷ ἑβραϊκῷ, καὶ γὰρ ἐκεῖ ἠφάνισεν, oie ες ἢ Ξε, ἢ εἴτε ἐν τῷ ἑλληνικῷ, ἐπικεκαλυμμένως ἔχοντα, τὰς περὶ XU μαρτυρίας, γίνωσκε ὅτι ἀκύλα ἐστιν postoBadd. δύο MS. Fol. 119 Vv, Fol. 120 τοὶ Fol. 120 νος 92 The Dialogue of Timothy and Aquila ἡ ἐπιβουλή. πῶς οὖν μὴ δεκτοὶ ἔσονται οἱ οβ μᾶλλον ἣ ἀκύλας, οἴτινες ἀνοθεύτως ἑρμήνευσαν τὰς γραφάς, μᾶλλον δὲ τὸ ἅγιον πνα, τὸ λάλησαν δι᾽ αὐτῶν ὡς ἠβουλήθη ; δοκῶ yap TVs ἁγίου αὐτοὺς μετασχηκέναι: ἐπεὶ ὄντες ἐν τῷ διαχωρισμῷ τῶν ἃς οἰκίσκων, οὐδαμοῦ εὕρηται ΧΑ fy ete aw ἐς Ε i a toe ἀλλοίωσις λύγου ἑαυτοῖς, ἀλλὰ πάντες ὁμοφρόνως ἐλάλησαν. ὁ ἰουδαῖος εἶπεν᾽ οὐκοῦν δέχει τοὺς 08* ἑρμηνευτὰς ὡς ἀπὸ πνς ἁγίου λαλοῦντας ; 6 χριστιανὸς εἶπεν ἐξ ὅλης τῆς καρδίας μου δέχομαι αὐτούς. ὁ ἰουδαῖος etre’ πῶς οὖν ἑρμήνευσαν οἱ οβ ἑρμηνεῖς ἐν τῷ ἡσαίᾳ λέγοντες" ὀμνύει KC σοι ἴλημ, ὅτι οὐ μὴ δῶ οὐκέτι τὰ βρώματά σου τοῖς ἐχθροῖς σου, καὶ τὰ ἀγαθά σου τοῖς μισοῦσίν Ge, ‘ , ef" a at ee A Ud ‘ hy Tae x A te 7 , ς — καὶ τὰ ἑξῆς. νῦν δὲ ὁρῶμεν τὰ ἔθνη κληρονομήσαντα τὴν ἰλημ Kal τὸν ἰούδαν, εἶπεν δὲ ὁ US τῇ σιὼν καὶ τὴν ἴλημ, μὴ γὰρ ἐκ τῶν ἐθνῶν ; ὁ χριστιανὸς εἶπεν' εἶπε KS τῷ ἀβραάμ, ὅτι ἐν τῷ σπέρματί σου εὐλογηθήσονται πάντα τὰ ἔθνη τῆς γῆς" καὶ πάλιν dad λέγει" αἰνεῖτε τὸν KV πάντα τὰ ἔθνη, ἐπαινέσατε αὐτὸν πάντες οἱ Ἶ ᾿ : a ἢ i Ξ Pio ἘΠΕ; " λαοί: καὶ πάλιν, πάντα τὰ ἔθνη κροτήσατε χεῖρας" καὶ πάλιν ἐν τῷ ἡσαΐᾳ" ἔσται 4 ῥίζα τοῦ ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν' ἐπ᾽ αὐτῷ ἔθνη ἐλπιοῦσιν᾽ περὶ γὰρ τῆς ἰλημ πιεῖν τὸ ποτήριον τῆς πτώσεως, τὸ κύνδυ τοῦ θυμοῦ" τοὺς δὲ υἱοὺς τοῦ ἰηλ εἰς κρίσιν μετὰ κυ στήσεσθαι. «> ~ oe a Annas, ὁ lovdaios εἶπε' ποῦ γέγραπται ; ε (oe aS vas: Af on We: a , τ κε τα ὁ χριστιανὸς εἶπε" καὶ ἐν τῷ ἡσαΐᾳ, καὶ ἐν τῷ ἰεζεκιήλ, καὶ ἐν τῷ ὡσιέ. ὁ ἰουδαῖος εἶπεν' ἐγὼ πτῶσιν τῆς ἴλημ οὐκ ἴδον γεγραμμένην ἐν τῷ ἡσαΐᾳ. ὁ χριστιανὸς εἶπε' πρῶτον μὲν γὰρ εἰς τὴν ἀρχὴν τῆς προφητείας ἡσαΐου λέγει οὕτως" ἄκουε οὔὖνε, καὶ ἐνωτίζου γῆ" ὅτι KG ἐλάλησεν, υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ KU αὐτοῦ. iHA δέ με οὐκ ἔγνω, καὶ ὁ λαύς με οὐ συνῆκεν᾽ καὶ ἔθνος ἀπολωλὸς ὧν λαὸς πλήρης ἀνομιῶν: σπέρμα πονηρόν, υἱοὶ ἄνομοι, ἐγκατελείπατε τὸν KV, καὶ παρωργίσατε τὸν ἅγιον τοῦ ἰηλ᾽ καὶ per’ ὀλίγα λέγει" καὶ εἰ μὴ KC σαβαὼθ ἐγκατέλειπεν ὑμῖν σπέρμα, ὡς σόδομα ἂν ἐγενήθημεν, καὶ ὡς γύμορρα ἂν ὡμοιώθημεν" ὅτι δὲ ἔστη εἰς κρίσιν KS μετὰ τοῦ λαοῦ αὐτοῦ, καὶ μετὰ τῶν ἀρχόντων τοῦ λαοῦ καὶ τῶν πρεσ- βυτέρων αὐτῶν. «> a > = σεν a ee , 6 ἰουδαῖος εἶπεν" ἐγένετο ταῦτα, ἢ μέλλουσιν γενέσθαι ; ς \ > See a ae a ~ , δ ν 3: 5 , a 3. τ \ ὁ χριστιανὸς εἶπεν" κ᾽ ἂν ἐν χλευασμῷ ταῦτα λέγῃς, ἀλλὰ ἐν ἀληθείᾳ ταῦτα ἐγένετο, καὶ ἐζήτησεν καὶ ἔκρινεν" καὶ κατέκρινεν κρίνας" καὶ ὡς ἔκρινεν, οὕτως καὶ ἐγένετο. Fi a Ge ἘΣ τΣ ries ΞΡ ᾿ EA > tat eee ὁ lovdaios εἶπε παρακαλῶ, TO λεπτομερὲς ἀνάγγειλόν μοι. Ti ἐλάλησεν ἐν TH κρίσει ὧν Ris ἢ : Ἐπ Sal ν τὶ Saar ens ὃ, ἄντ Wee ; hes. res , καὶ τί ἔκρινεν καὶ κατέκρινεν" καὶ ἡ ἀπέβη ' ἡ κρίσις αὐτοῦ ἀνάγγειλόν μοι ἡμεῖς γὰρ βλέπομεν αὐτὸν ὃν νομίζεις iy κατακρίνονται, κατακριθέντα στρ, πῶς οὖν αὐτὸς κατέκρινεν ; ὁ χριστιανὸς εἶπεν' οἶδα κἀγὼ ὅτι ἀδίκως κατεκρίθη" ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ: ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἤχθη εἰς θάνατον. ἃ δὲ ἐν τῇ κρίσει ἔλεγεν αὐτοῖς, ἔστιν ταῦτα" πρῶτον μὲν διὰ ὡσιὲ παραινῶν αὐτοῖς λέγει" λαός μου, τί ἠδίκησά GOI; ἢ τί παρενόχλησά GOL; ἀποκρίθητι μοί: καὶ πάλιν διὰ ἡσαΐου, λαός μου, οἱ πράκτορες ὑμῶν καλαμῶνται ὑμᾶς" καὶ οἱ μακαρίζζον )γτες ὑμῶν πλανῶσιν ὑμᾶς" καὶ εὑρὼν τὰ ἀδικήματα αὐτῶν λέγει αὐτοῖς" τὶ ὑμεῖς ἐνεπυρίσατέ τε τὸν ἀμπελῶνά μου, καὶ ἡ ἁρπαγὴ τοῦ πτωχοῦ εν τοῖς οἴκοις ὑμῶν, εἰς τί ἀδικεῖτε τὸν λαύν μου, καὶ τὰ πρόσωπα τῶν ταπεινῶν καταισχύνετε" καὶ ἔδωκεν τῇ ἰλημ καὶ TH σιών, καὶ τοῖς τέκνοις αὐτῶν ἀπόφασιν εἰπών" τάδε λέγει ὁ δεσπότης 1 In mg. against ἀπέβη first hand writes x σχο. συνέβη ἐγένετο. Is. 62°. Gen. 264. Ps. 1161. Ps. 46'. ἢν ΤΈΣ ΠΕ ἐππὸ 1 1. Ὁ soe: 1S Is. 53°. Mic. 65, ΤΕ 3.15. Ts. 314, segue ἄς, jem σχόλιον περὶ δερεα περιτρα- χήλια, Fol. 121 10; Fol. 121 vv. Fol. 122 ΣΟ; The Dialogue of Timothy and Aquila 93 KC σαβαώθ’ ἀνθ ὧν ὑψώθησαν ai θυγατέρες σιών, καὶ ἐπορεύθησαν ὑψηλῷ τραχήλῳ, καὶ νεύμασιν ὀφθαλμῶν' καὶ τῇ πορείᾳ τῶν ποδῶν ἅμα σύρουσαι τοὺς χιτῶνας" καὶ ταπεινώσει σοι KG ἀρχούσας θυγατέρας σιών᾽ καὶ KC ἀνακαλύψει τὸ σχῆμα αὐτῶν ἐν τῇ ἡμέρᾳ ἐκείνη" καὶ ἀφελεῖ τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν, καὶ τὸν κόσμον αὐτῶν καὶ τὰ ἐμπλύκια᾽ καὶ τοὺς κολύμβους" καὶ τοὺς μηνίσκους *, τὸ κάθισμα. καὶ τὸν κύσμον τοῦ προσώπου αὐτῶν᾽ καὶ τὴν σύνθεσιν τοῦ κόσμου τῆς δόξης αὐτοῦ καὶ τοὺς χλιδῶνας ἷ, καὶ τὰ ψέλια, καὶ τὰ περιδέξια, καὶ. τοὺς δακτυλίους" καὶ τὰ ἐνώτια, καὶ τὰ περιπόρφυρα καὶ τὰ ἐπιβλήματα κατὰ τὴν οἰκίαν, καὶ τὰ διαφανῆ λακωνικά" καὶ τὰ βύσσινα, καὶ τὰ ὑακίνθινα, καὶ τὰ κόκκινα, καὶ τὴν βύσσον χρυσίῳ συνκαθυφασμένην᾽ καὶ θέριστρα [κατάΪκλιτα᾽ καὶ ἔσται, ἀντὶ ὀσμῆς ἡδείας, κονιορτὸς ἀναβή- σεται" καὶ ἀντὶ τοῦ χιτῶνος τοῦ μεσοπορφύρου, σάκκον ἐνδύσῃ. καὶ ἀντὶ ζώνης χρυσῆς, σχοινίον ζώσῃ" καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς σου, φαλάκρωμα ἕξεις διὰ τὰ ἔργα σου" καὶ 6 υἱός σου ὁ κάλλιστος, ὃν ἀγαπᾷς, μαχαίρᾳ meceira καὶ σὺ μύνη καταλειφθήσει. καὶ νομίζω ὅτι ταῦτα πάντα ἐτελέσθησαν" καὶ αὕτη ἡ ἀπόφασις, ἣν ἔδωκεν Ks ὁ Os τῇ ἴλημ, καὶ τοῖς υἱοῖς αὐτῆς, τοῖς ἀπὸ ἀβραὰμ κατὰ σάρκα διὰ τὸ ἁμαρτῆσαι αὐτοὺς εἰς κν τὸν θν τοῦ οὐνου καὶ τῆς γῆς. ὁ ἰουδαῖος εἶπεν᾽ οὐδὲν τούτων ἐλάλησεν ὁ is, ἐν τῷ κρίνεσθαι αὐτὸν ἐπὶ τοῦ πιλάτου, ἀλλὰ τῇ σιωπῇ ἐχρήσατο. ὁ χριστιανὸς εἶπεν" αὐτὸς ἡσαΐας διεμαρτύρατο ὑμᾶς τὴν παραβολὴν ἣν εἶπεν 6 is, μαρτυρίας χάριν λέγων, dow δὴ ἄσμα τοῦ ἀγαπητοῦ τῷ ἀμπελῶνί μου, ἀμπελὼν ἐγενήθη τῷ ἀγαπητῷ ἐν κέρατι ἐν τόπῳ πίονι: καὶ ᾧκοδόμησα ἐν αὐτῷ τεῖχος. καὶ φραγμῷ περιέθηκα, καὶ @kodouHGa πύργον ἐν μέσῳ αὐτοῦ" προλήνιον ὥρυξα ἐν αὐτῷ καὶ ἔμεινα τοῦ ποιῆσαι σταφυλήν ἡ ἐποίησεν δὲ ἀκάνθας" καὶ ἄνος τοῦ iovda’ καὶ οἱ κατοικοῦντες ἰλημ, κρίνατε ἀνὰ μέσον ἐμοῦ, καὶ ἀνὰ μέσον τοῦ ἀμπελῶνός μου τί ποιήσω τῷ ἀμπελῶνι! μου: καὶ οὐκ ἐποίησα αὐτῷ; St ὅτι ἔμεινα τοῦ ποιῆσαι σταφυλήν, ἐποίησεν δὲ ἀκάνθας" νῦν δὲ ἀναγγελῶ ὑμῖν τί ποιήσω τῷ ἀμπελῶνί μου, καθελῶ τὸν τοῖχον αὐτοῦ, κκαὶ ἔσται εἰς διαρπαγήν: καὶ ἀφελῶ τὸν φραγμὸν αὐτοῦ, καὶ ἔσται εἰς καταπάτημα᾽ καὶ οὐ μὴ τμηθῇ οὐδὲ μὴ σκαφῆ" καὶ ἀναβήσονται εἰς αὐτὸν ὡς εἰ χέρσον ἀκάνθους: ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν" ὁ γὰρ ἀμπελὼν KU σαβαώθ, οἶκος τοῦ iHA ἐστιν καὶ ἄνος τοῦ ἰούδα, νεύφυτον ἠγαπημένον" ἔμεινα οὖν τοῦ ποιῆσαι δικαιοσύνην, καὶ ἐποίησεν ἀνομίαν καὶ οὐ δικαιοσύνην. ὁ ἰουδαῖος εἶπεν᾽ οὔτε ταύτην τὴν παραβολὴν εἶπεν κρινόμενος ὁ is. ὁ χριστιανὸς εἶπεν' ὅτ᾽ ἂν ἀπάντησαν 23 αὐτῷ οἱ παῖδες ὃ τῶν ἑβραίων κρίζοντες τὸ ὡσαννά, ἐν τῷ εἰσελθεῖν * αὐτὸν εἰς τὸν ναόν, τότε ἐκύκλωσαν αὐτὸν οἱ ἀρχιερεῖς ὅ καὶ οἱ πρεσβύτεροι τοῦ λαοῦ λέγοντες, οὐκ ἀκούεις, τί οὗτοι “ σοῦ καταμαρτυροῦσιν ; ὁ δὲ ic εἶπε: vat: Γέγραπται rap ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἷνον᾽ τότε εἶπεν αὐτοῖς τὴν παραβολὴν ταύτην, ἥνπερ τότε ἡσαΐας προεῖπεν λέγων" ᾿Ανθρωπός τις ἐφύτευσεν ὀμπελῶνα᾽ καὶ @KOOO- μησεν αὐτῷ τεῖχος καὶ πύργον. καὶ ἐποίησεν ἐν αὐτῷ ληνόν, καὶ ὑπολήνιον, καὶ ἐξέδοτο αὐτὸν γεωργοῖς καὶ ἀπεδήμησεν. καὶ ἐγένετο ἐν τῷ καιρῷ τῶν καρπῶν, ἀπέστειλεν ὁ KC τοῦ ἀμπελῶνος τοὺς δούλους αὐτοῦ λαβεῖν ἀπὸ τῶν καρπῶν: οἱ δὲ γεωργοὶ λαβόντες τοὺς δούλους ἐκείνους, ὅν, μὲν ὕβρισαν, ὅν, δὲ ἔδειραν, καὶ ἀπέστειλαν κενούς" ὁ δὲ KE τοῦ ἀμπελῶνος ἐκείνου ἀπέστειλεν ἄλλους δούλους. ὁμοίως δὲ κἀκείνους, ὕν, μὲν ἀπέκτειναν, ὅν, δὲ ἐτραυμά- 1 Super χὰ scr. pr. Τὴ, οτ. (OE 70 MAA 3 Cf Mat. 21%) « Mat. 213% 5 Mat. art. MES park. T Mat. 27' 15: Se Mat. 21", Ma,2153-", ἘΠῚ. 122 VAS 2 lege ἔκγονα. Fol. 123 Vv. ἔξω MS. 94 The Dialogue of Timothy and Aquila τισαν, καὶ CTéGTELAav καὶ αὐτοὺς κενούς᾽ ὕστερον δὲ πάντων, ἀπέστειλεν τὸν DV αὐτοῦ τὸν μονογενῆ λέγων, ἐντραπήσονται τὸν Uv μου οἱ δὲ γεωργοὶ ἰδόντες αὐτὸν ἐρχόμενον εἶπαν, οὗτός ἐστιν ἀληθῶς ὁ κληρονόμος" δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἔσται ἡμῶν H κληρονομία" καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος καὶ ἀπέκτειναν᾽ ὅτ᾽ ἂν οὖν ἔλθῃ ὁ KE τοῦ ἀμπελῶνος, Ti ποιήσει τοῖς γεωργοῖς ἐκείνοις ; κακοὺς κακῶς ἀπολέσει αὐτούς: καὶ δώσει τὸν ἀμπελῶνα ἄλλοις γεωργοῖς" ἄρα ἐγένετο ταῦτα ἢ οὔ ; ἱστάμενος γὰρ ἐν τῇ κρίσει τοῦτο καὶ μόνον εἶπεν" ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος" ἄρα ἔσται οὕτως ; ὁ ἰουδαῖος etre’ πῶς οὖν πάλιν διὰ ἡσαΐου εἶπε KS τῇ ἴλημ, ὅτι μετὰ ταῦτα κληθήσει πόλις δικαιοσύνης, μητρύπολις πιστὴ Gly" μετὰ γὰρ κρίματος σωθήσεται ἡ αἰχμαλωσία αὐτῆς καὶ μετὰ ἐλεημοσύνης. ὁ χριστιανὺς εἶπε᾽ προανάγνωθι ὀλίγον καὶ εὑρήσεις τὴν ἀλήθειαν γέγραπται γὰρ οὕτως" πῶς ἐγενήθη πόρνη πύλις πιστὴ σιών, καὶ πλήρης κρίσεως ; ἐν A δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ" νῦν δὲ φονευταῖ' τὸ ἀργύριον ὑμῶν ἀδόκιμον, οἱ κἀπηλοί σοὺ μίσγουσι τὸν οἶνον ὕδατι. οἱ ἄρχοντές σου ἀπειθοῦσιν: κοινωνοὶ κλεπτῶν ἀγαπῶντες δῶρα, ὀρφανοὺς ov κρίνοντες, καὶ κρίσιν χήρας οὐ προσέχοντες. διὰ τοῦτο τάδε λέγει KC σαβαώθ’ οὐαὶ οἱ ἰσχύοντες ἰηλ᾽ οὐ πούσεται γάρ μου ὁ θυμὸς ἐν τοῖς ὑπεναντίοις, καὶ κρίσιν ἐν τοῖς ἔθνεσιν ποιήσω: καὶ ἐπάξω τὴν χεῖρά μου ἐπί Ge’ καὶ πυρώσω σε εἰς καθαρύν’ τοὺς δὲ ἀπειθουντας ἀπολέσω, καὶ ἐξαρῶ πάντας ἀνύμους τῆς γῆς: καὶ πάντας ὑπερηφάνους ταπεινώσω: καὶ ἐπιστήσω τοὺς κριτάς σου ὡς τὸ πρύτερον, καὶ τοὺς συμβούλους GOV ὡς ἀπ᾽ ἀρχῆς" καὶ μετὰ ταῦτα κληθήσεται πόλις δικαιοσύνης μητρόπολις πιστὴ Gly" μετὰ γὰρ κρίματος σωθήσεται H αἰχμαλωσία αὐτῆς καὶ μετὰ ἐλεημοσύνης. γνῶθι οὖν ὦ ἰουδαῖε ὅτι καὶ ἐν περικοπῇ αὐτῇ μετὰ τὸ πλησθῆναι τὸν θυμὸν kv ἐπὶ ἴλημ, καὶ τοὺς ἰουδαίους τοὺς τότε υἱοὺς αὐτούς" τότε ἐπηγγείλατο αὐτῇ, ὥστε γενέσθαι αὐτὴν πόλιν δικαιοσύνης, μητρύπολιν πιστὴν σιών᾽ μετὰ γὰρ τοῦ κρῖναι αὐτήν, τότε ἐμνήσθη τῶν ὅρκων ὧν ὥμοσεν διὰ τῶν ἁγίων αὐτοῦ προφητῶν" διὰ μὲν δαδ λέγων, ἐὰν ἐπιλάθωμαί σου iAH ἐπιλησθῇ ἡ δεξιά μου: διὰ δὲ ἡσαίου ἀφήλπισεν αὐτὴν inp. καὶ εἰς ἀπόγνωσιν ἐλθοῦσα ἔλεγεν" ἐγκατέλιπέν με ὁ KG καὶ ὁ OC ἐπελάθετό μου καὶ ἔκλαιεν ἰλημ καθὼς ἱερεμίας λέγει" καὶ κατήγαγεν τὰ δάκρυα αὐτῆς διὰ τῶν σιαγόνων αὐτῆς" καὶ ἰδὼν Ks τὸν κλαυθμὸν αὐτῆς ἐσπλαγχνίυθη αὐτῇ. καὶ ἐξέχεεν τὸ ἔλεος αὐτοῦ ἐπ᾽ αὐτὴν καὶ παρεκάλεσεν αὐτὴν διὰ ἡσαΐου λέγων" ἵλεώς σοι ταπεινὴ καὶ ἐγκαταλελειμμένη" μὴ ἐπιλήσεται γυνὴ τοῦ παιδίου αὐτῆς ; ἢ τοῦ ἐλεῆσαι τὰ ἔγγεια * τῆς κοιλίας αὐτῆς ; εἰ δὲ καὶ ταῦτα ἐπιλάθοιτο γυνή, GAN ἐγὼ οὐκ ἐπιλήσομαί σου λέγει KG. ἡ δὲ ἰλημ κλαίουσα εἶπε πρὸς KY" κε ἐπίστρεψον τὴν αἰχμαλωσίαν ἡμῶν" ὁ δὲ ks πρὸς αὐτὴν εἶπε" περὶ τῶν πλανησώντων σε ἱκετεύει πάλιν ; οὐκ αὐτοὶ ἐλάβοσαν τοὺς υἱούς μου καὶ τὰς θυγατέρας μου, καὶ διήγαν αὐτοὺς ἐν πυρί ; οὐχὶ μανασσῆς ἔπλησέν με αἷμα στόμα εἰς στόμα ; Ot ὃν καὶ τὸν θυμόν μου ἐπήγαγον ἐπί σε; καὶ ὥμοσεν KS τῇ ἰλημ περὶ τῶν ἐθνῶν λέγων" ζῶ ἐγὼ λέγει ὁ δεσπύτης᾽ κς σαβαὼθ ὅτι ὑφ᾽ ὧν καθηρέθη ἐθνῶν, ὑπ᾽ αὐτῶν οἰκοδο- μηθήσει: καὶ πάντας αὐτοὺς ἐνδύσει, καὶ περιθήσει αὐτοὺς ὡς κόσμον νύμφης. καὶ εἶπε KS τῇ ἴλημ, ἐνδῦσαι τὴν ἰσχύν σου, ἰδοὺ ἐγὼ ἐξωγράφηκά σε ἐπὶ τῶν χειρῶν μου" καὶ τὰ τείχη σου διὰ παντὸς ἐνώπιύν μου, καὶ ἄξω * τὰ τέκνα σου ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ βορρᾶ καὶ νύτου, ὅτι τὰ ἔρημ τ σου καὶ τὰ κατεφθαρμένα, νῦν στενοχωρήσει ἀπὸ τῶν τέκνων σου τῶν κατοικούντων ἐν σοὶ" καὶ μακρυνθήσονται ἀπὸ σοῦ οἱ καταπίνοντές σε. καὶ ἐροῦσίν σοι υἱοί σου: στενός μοι ὁ τόπος" νῦν ποίησόν μοι τύπον τοῦ κατοικεῖν με’ καὶ ἐρεῖς ἐν τῇ καρδίᾳ σου τίς ἐγέννησέν μοι τούτους; ἐγὼ δὲ ἐγενόμην ἄτεκνος καὶ χήρα, τούτους δέ μοι τὶς Mat. 2378, Tg τος fe, 127 Ps. 136° 15, 49". Thren. 1% Iss ΠΩΣ Is. 49". Ps, 125°. 4 Reg. 17'7 libere. Ezech. 18%. Is. 4g. Is. 43° libere. εἰσίν MS. Fol, 124 15, ἘΠῚ. 124 v’. Fol. 125 το, The Dialogue of Timothy and Aquila 95 ἐξέθρεψεν ; καὶ εἶπε KC TA HM ἰδοὺ ἐγὼ ἀρῶ τὴν χεῖρά μου εἰς τὰ ἔθνη ; καὶ εἰς τὰς νήσους ἀρῶ σύσσημον, καὶ ἄξουσιν τοὺς υἱούς σου ἐν κύλπῳ᾽ τὰς δὲ θυγατέρας σου ἐπ᾽ ὥμων ἀροῦσιν" καὶ ἔσονται βασιλεῖς τιθηνοί σου καὶ προσκυνήσουσίν σοι ἐπὶ πρύσωπον ἐπὶ τὴν γῆν. καὶ γνώσει ὅτι ἐγὼ KG. ὁ ἰουδαῖος εἶπε πῶς οὖν ὁ αὐτὸς προφήτης λέγει τὰ ἑπόμενα οὕτως" ἐμβλέψατε εἰς ἀβραὰμι τὸν πρὰα ὑμῶν καὶ εἰς σάρραν τὴν ὠδίνουσαν ὑμᾶς" ὅτι εἷς fiv** καὶ εὐλόγησα αὐτύν᾽ καὶ ἐπλήθυνα αὐτόν, καὶ ἠγάπησα αὐτόν' πῶς σὺ λέγεις ὅτι ἀπώσατο τὸ γένος τοῦ ἀβραάμ; i ὁ χριστιανὸς εἶπεν" ἔστιν μὲν πολλοστῶς ἐκ τῶν θείων γραφῶν, ὅτι ἀφεῖλεν ὁ Os ἀπὸ τῶν ἑβραίων τὴν βασιλείαν, καὶ ἔδωκεν αὐτὴν τοῖς ἔθνεσιν διὰ τοῦ τυ βασιλεύοντος γὰρ τοῦ ἀμὼς υἱοῦ μανασσῆ, οὕτως εἶπεν 6 Os" καὶ γε τὸν ἰούδαν ἀποστήσω ἀπὸ προσώπου μου, καθὼς ἀπέστησα τὸν ἴηλ᾽ τὸν γὰρ ind, ks παραδώσας εἰς χεῖρα σενναχαρὶν καὶ ἀναχορδὰ βασιλέα ἀσσυρίων, καὶ μετῳκίσθησαν εἰς ἀσσυρίους, ἕως τῆς ἡμέρας ταύτης, μὴ ἐρεῖς μοι, ὦ ἰουδαῖε, ὅτι οὐκ ἐγένετο ταῦτα; καὶ πάλιν διὰ τοῦ bad, διαμαρτυρούμενος ὑμᾶς, καὶ εἰπών" ἄκουσον, λαύς μου, καὶ διαμαρτυροῦμαί σοι, ἴηλ, ἐὰν ἀκούσης" οὐκ ἔσται ἐν σοὶ θς πρόσφατος, οὐδὲ προσ- κυνήσεις BG ἀλλοτρίῳ ἐγὼ γάρ εἶμι KE ὃ OG σου, ὁ ἀναγαγών σε ἐκ γῆς αἰγύπτου: πλάτυνον τὸ στόμα σου καὶ πληρώσω αὐτό: καὶ οὐκ ἤκουσεν ὁ λαός μου τῆς φωνῆς μου, καὶ ἴηλ οὐ προσέσχεν μοι’ καὶ ἐξαπέστειλα αὐτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν: πορεύ- σον. αἰ ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν. ἰδοὺ ἐξαπέστειλα αὐτούς" καί γε πάλιν ἐν τῷ ἡσαΐᾳ οὕτως περιέχει, καθώς σοι εἶπα τὰ ἀκόλουθα" μετὰ γὰρ τοῦ εἰπεῖν κν διὰ τοῦ προφήτου τῇ ἰλημ, ὅτι ἔσονται βασιλεῖς τιθηνοί σου: καὶ ἄρχουσαι τροφοὶ σου, καὶ προσκυνήσουσίν σοι ἐπὶ τὴν γῆν" καὶ γνώσει ὅτι ἐγὼ KG τότε ἐπάγει λέγων KS διὰ τοῦ προφήτου τοῖς ἰουδαίοις᾽ καὶ ὧδε πάλιν ὀνειδίζων αὐτούς, διὰ τὴν σκληροκαρδίαν αὐτῶν οὕτως λέγει αὐτοῖς" ἰδοὺ πώντες ὑμεῖς ὡς πῦρ καίεσθε" καὶ κατισχύετε φλύγα πυρός" ἔλεγεν, πορεύεσθε τῷ φωτὶ τοῦ πυρὸς καὶ τῇ φλογὶ A ἐξεκαύσατε. δι᾽ ἐμὲ ἐγένετο ταῦτα᾽ ἐν λύπῃ ὑμεῖς κοιμηθήσεσθε: καὶ ὡς ἐξουδενῶν διὰ τὸ ἀναγινώσκειν τὸν νόμον καὶ μὴ ἐπιγινώσκειν ἔλεγεν μυκτηρίζων αὐτούς" ἀκούσατέ μου οἱ διώκοντες τὸ δίκαιον, καὶ ζητοῦντες τὸν KV, ἐμβλέψατε εἰς τὴν στερεὰν πέτραν, ἣν ἐλατομήσατε, καὶ εἰς τὸν βόθυνον τοῦ λάκκου ὃν ὠρύξατε᾽ ἐμβλέψατε εἰς ἀβραὰμ τὸν Tpa ὑμῶν’ καὶ εἰς σάρραν τὴν ὠδίνουσαν ὑμᾶς: ὅτι εἷς ἦν, καὶ ἐκάλεσα αὐτύν: καὶ ἐπλήθυνα αὐτόν᾽ καὶ ἠγάπησα αὐτόν: τῇ δὲ σιὼν παράκλησιν αἰωνίαν διδοὺς Ks ὁ Os, ἐπειδὴ ὠνείδησεν τοὺς υἱοὺς ἰηλ διὰ τὴν ἀπείθειαν αὐτῶν" τὴν δὲ σιὼν χαροποιῶν ἔλεγεν" καί σε νῦν παρακαλέσω σιών, καὶ καλέσω τὰ ἔρημά σου ὡς παράδεισον KU" εὐφροσύνη καὶ ἀγαλλίαμα εὑρήσουσίν σε, ἐξομολόγησις καὶ φωνὴ αἰνέσεως" τοὺς δὲ υἱοὺς ind ἔλεγεν ks” Ot ὑμᾶς TO ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν" τῆς δὲ ἴλημ ἔτι καὶ οὔσης, εἶπε KS πρὸς αὐτήν᾽ ἵλεώς σοι ταπεινὴ καὶ ἀκατάστατος οὐ παρεκλήθης, ἰδοὺ ἐγὼ ἑτοιμάζω τὸν λίθον σου ἄνθρακα, καὶ τὰ θεμέλιά σου σάπφειρον, καὶ θήσω τὰς ἐπαύλεις σου ἴασπιν" καὶ τὰς πύλας σου λίθους κρυστάλλου, καὶ τὸν περίβολόν σου λίθους ἐκλεκτούς, καὶ πάντας τοὺς υἱούς σου διδακτοὺς θυ: καὶ ἐπὶ πολλῇ εἰρήνη ἔσται τὰ τέκνα σου, καὶ ἐν δικαιοσύνῃ οἰκοδομηθήσει᾽ καὶ εἶπε KS τοῖς ἐξ ἐθνῶν" ἐπὶ KV ἐστὶν κληρονομία τοῖς ἐπιζητοῦσιν KV" καὶ ὑμεῖς ἔσεσθε μοι ἅγιοι λέγει KG ἀκούσατέ MOU καὶ ἐντρυφήσει ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν" καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον: καὶ δώσω ὑμῖν τὰ ὅσια δαὃ τὰ mtd ἰδοὺ μαρτύριον ἐν τοῖς ἔθνεσιν δέδωκα αὐτόν. ὁ ἰουδαῖος εἶπε' τῷ δᾶδ ὥμοσεν ks ὁ Os λέγων, ἅπαξ ὥμοσα ἐν τῷ ἁγίῳ μου, ἢ τῷ διὸ ψεύσομαι: τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει: καὶ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου, Ts. 517, Ps. 80°. 15, 4925. Ts. 50". 15. 5.5: Saco te Fol. 125 v’. Cf. § 92. Fol. 126 το: Οἵ, § 66. intercidit aliquid. Fol. 126 νυ. 96 The Dialogue of Timothy and Aquila καὶ ὡς ἡ σελήνη κατηρτισμένη εἰς τὸν αἰῶνα" ὕμοσας οὖν ὁ Os ἀπαιτεῖ τοὺς λόγους αὐτοῦ καὶ τοὺς ὅρκους" ἢ οὐκ οἶδας ὅτι ἐν τῷ αὐτῷ Ψψαλμῷ λέγει: ἐὰν ἐγκαταλείπωσιν οἱ υἱοὶ αὐτοῦ τὸν νόμον μου, καὶ τοῖς KpiMaGiv μου μὴ πορευθῶσιν" ἐὰν τὰ δικαιώματά μου βεβηλώσουσιν καὶ τὰς ἐντολάς μου μὴ φυλάξουσιν, ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν, καὶ ἐν μάστιξιν τὰς ἀδικίας αὐτῶν: τὸ δὲ ἔλεός μου, οὐ μὴ διασκεδάσω ἀπ᾿ αὐτῶν" οὐδ᾽ οὐ μὴ ἀδικήσω ἐν τῇ ἀληθείᾳ μου. οὐδ᾽ οὐ μὴ βεβηλώσω τὴν διαθήκην μου καὶ τὰ ἐκπορευόμενα διὰ τῶν χειλέων μου οὐ μὴ ἀθετήσω. ὃ χριστιανὸς εἶπεν' ὀρθῶς πάντα καὶ κατὰ τάξιν ἐλάλησας. παρακαλῶ δέ σε, τοῦτο ἀνάγ- γειλόν por’ ἐρωτῶ γάρ σε ποῦ νῦν ἐστιν ὁ θρόνος δᾶδ ὁ ξύλινος" λέγω δὴ τῆς βασιλείας αὐτοῦ, ἐφ᾽ ὃν ἐκαθέζετο βασιλεύων ; εἰς τὸν αἰῶνα γὰρ γράφει αὐτὸν εἶναι οὕτως ὡς τὸν ἥλιον, καὶ τὴν σελήνην κατηρτισμένην εἰς τὸν αἰῶνα μήτοιγε δύνασαι δεῖξαί μοι τὸν θρύνον σολομῶνος τὸν ἐλεφάντινον ὅν, ἐποίησεν ; ποῦ δὲ κρατεῖ τὸ τῶν ἑβραίων γένος βασιλείας ; εἰ ταῦτα δείξῃς, γνωστὸν ἔσται πᾶσιν avois ὅτι περὶ τοῦ ἑβραίων γένους ταῦτα ἐλαλήθη ὑπὸ τοῦ κυ, καὶ οὐ περὶ τῶν ἐθνῶν. ὁ ἰουδαῖος εἶπεν᾽ οὐκοῦν δύνασαι ἀποδεῖξαι ὅτι περὶ τῶν ἐθνῶν ταῦτα εἶπε; ὁ χριστιανὸς εἶπεν' ἡ γραφή σοι ἀποδείκνυσιν, μὴ γὰρ ἐγὼ ἀπὸ εὑρεσιλογίας ταῦτα ἔχω ἀποδεῖξαι ; γέγραπται γὰρ ἐν τῷ αὐτῷ πὴ Ψψαλμῷ οὕτως" τὰ ἐλέη σου KE εἰς TOV αἰῶνα ἀσομαι’ εἰς γενεὰν καὶ γενεὰν ἀπαγγελῶ τὴν ἀλήθειάν Gov ἐν τῷ στόματί μου ὕτι εἶπας" εἰς τὸν αἰῶνα ἔλεος οἰκοδομηθήσεται: ἐν τοῖς οὐνοις ἑτοιμασθήσεται ἡ ἀλήθειά σου, διεθέμην διαθήκην τοῖς ἐκλεκτοῖς μου ὥμοσα δᾶδ τῷ δούλῳ μου, ἕως τοῦ αἰῶνος ἑτοιμάσω τὸ σπέρμα σου, καὶ οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὺν θρύνον σου. ἐξομολογήσονται οἱ οὖνοι τὰ θαυμάσιά σου KE καὶ γὰρ τὴν ἀλήθειάν σου, ἐν ἐκκλησίᾳ ἁγίων: Τνῶθι οὖν, ὦ ἰουδαῖε, ὅτι τῷ μὲν δαδ διέθετο ks, πληρώσει δὲ τὴν εὐλογίαν ἣν ἐπηγγείλατο τῷ σπέρματι αὐτοῦ, τουτέστιν τῷ τυ, καὶ τῷ εἰς αὐτὸν πιστεύοντι ἐξ ἐθνῶν λαῷ, καθὼς ἐν ἑτέρῳ ψαλμῷ γέγραπται" διὰ τοῦτο ἐξομολογήσονταί σοι ἐν ἔθνεσιν κε’ καὶ τῷ ὀνόματί σου ψαλῶ: τὸ δὲ λέγειν, ἐν τοῖς οὐνοις ἑτοιμασθήσεται ἢ ἀλήθειά σου, τοῦτο σημαίνει, δῆλον ὅτι ἀλήθεια 6 XS ἐστιν, καθὼς καὶ τῷ ἡσαΐᾳ λέγει" καὶ ἔσται ἀλήθειαν εἰλημμένος τὰς πλευρὰς αὐτοῦ, καὶ δικαιοσύνην ἐζωσμένος τὴν ὀσφὺν αὐτοῦ: καὶ πάλιν ἐν τῷ δαδ λέγει" ἀλήθεια ἐκ τῆς γῆς ἀνέτειλεν καὶ δικαιοσύνη ἐκ τοῦ οὐνοῦ διέκυψεν. ἀλήθεια δὲ οἰκοδομουμένη ἐν τοῖς οὐνοις ἦν᾽ καὶ μωυσῆς δὲ ἢ ἧς, καὶ τὸ ἀντίτυπον προσεπάγει ποιῆσαι" Spa γάρ φησι ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει. τὰ ἀντίτυπα οὖν τῶν ἀληθινῶν ποιήσας μωῦσῆς, ἔδωκεν τῷ κατὰ σάρκα ἰηλ᾽ τὰ δὲ ἀληθινὰ τὰ ὅσια bad τὰ πιστά, ὅν, καὶ ἔδωκεν τοῖς ἔθνεσιν" ὃν ἐζητήσαμεν τὸν bad τὸν βασιλέα ἡμῶν" περὶ οὗ καὶ ὥμοσεν Ks τῷ δαδ' οὗ καὶ ἔθηκεν ἐν θαλάσσῃ τὴν χεῖρα, καὶ ἐν ποταμοῖς δεξιάν" ὅν, καὶ ἔθηκεν KS πρωτύ- TOKOV καὶ ὑψηλὺν παρὰ τοῖς βασιλεῦσιν τῆς γῆς" ᾧ καὶ ἐφύλαξεν ὁ Os τὸ ἔλεος εἰς τὸν αἰῶνα καὶ τὴν διαθήκην πιστὴν ἔστησεν αὐτῷ" καὶ οὐκ ὠφέλησεν ἐχθρὸς ἐν αὐτῷ ἀλλὰ καὶ συγκόψας τοὺς ἐχθροὺς αὐτοῦ, ἐτροπώσατο αὐτούς" τὸν ἄνδρα ἀνατολὴν ἐκάλεσεν KS διὰ τοῦ ζαχαρίου τοῦ προφήτου" ἔδωκεν ks 6 Os τοῖς ἔθνεσιν tv τὸν ναζοραῖον ὅς ἐστιν XS KS. ὁ ἰουδαῖος εἶπεν' ἄνος γέγονεν ὁ ὃς, i) πῶς; ὁ χριστιανὸς ete’ μὴ γένοιτο" ἀλλὰ σάρκα ἀνέλαβεν ἐκ τῆς ἁγίας παρθένου μαρίας διὰ πνς ἁγίου ὡς αὐτὸς ἠθέλησεν' καθὼς καὶ προείπαμεν περὶ τούτων μαρτυρήσει δέ μοι περὶ τῆς ἐνσάρκου παρουσίας τοῦ Xv, καὶ lepepias 6 προφήτης λέγων" οὗτος 6 BC ἡμῶν" οὐ λογισθήσεται ἕτερος πρὸς αὐτόν: ἐξηῦρεν πᾶσαν ὑδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, Ps, 881-95, Ps, 88°". 3 Reg. 10". Ps, 88'—*, Rss. Ps. 885, Ts, αὐ Ps, 84". Ex. 25". Ps. 8876, Ps. 883 Ps. 885. Ps. 887". Ps, 887!. Zach, 6:3, Barve The Dialogue of Timothy and Aquila 97 καὶ THA τῷ ἠγαπημένῳ ὑπ᾽ αὐτοῦ: μετὰ δὲ ταῦτα ἐπὶ TAC γῆς ὥφθη, καὶ τοῖς ἀνοῖς συνιινεστράφη᾽ 1 ΟῚ]. 127 καὶ ἐν ἑτέρῳ τόπῳ, ὁ αὐτὸς ἰερεμίας λέγει, ἄνος Eat’ καὶ τίς γνώσεται αὐτόν ; καὶ πάλιν ἐν τῷ Jer. 17°. 0. = — . = π- a A > tes Sean θεὰ , Sits - δ ἜΝ ἴῃ 648 οὕτως * λέγει" HP σιὼν ἐρεῖ ἄνος, καὶ ἄνος ἐγεννήθη ἐν αὐτῇ" καὶ αὐτὸς ἐθεμελίωσεν αὐτὴν Ps, 86°, ν' o ͵΄ ? , oa ‘ 3 , > ' mg. add. ὁ ὕψιστος" καί ye ἡσαΐας περὶ τούτου οὕτως λέγει" ἐκοπίασεν αἴγυπτος καὶ ἐμπορίαι αἰθιύπων, Is. 45". pr. m. καὶ σαβαὶν * ἄνδρες ὑψηλοί σοι ἔσονται κλῆρος. εἴς σε διαβήσονται: καὶ ἔν GOL προσεύξονται" t --Ξ a> - MS. σαβὶν. KGL GOL προσκυνήσουσιν δεδεμένοι χειροπέδαις" ὅτι ἐν σοι ὁ BC τοῦ ἰηλ KC. Coe - τας τὰ - ᾿ COM aah ς « ὁ ἰουδαῖος εἶπε᾽ ταῦτα διὰ τὴν ἰλημ εἶπεν ἡσαΐας. ε \ Ee Sy ene , > Sew 3 > > ae) oye? ο χριστιανὸς €lme τι yap περιεπάτει (An αὐτῇ οτὲ εἰιχὸν ἀκολουθῆσαι αὐτὴν οι αιγυπτίιοι, καὶ οἱ αἰθίοπες, καὶ οἱ caBaly ἄνδρες ; Ces: δι ΄“΄ i . > > Lal 5 > - > AY - , Sy ὁ ἰουδαῖος εἶπεν" οὐκ αὐτῇ εἶχον ἀκολουθῆσαι, ἀλλὰ τοῖς νομίμοις αὐτῆς. 6 χριστιανὸς εἶπε" ποίοις νομίμοις ; Pa) - wae. pig eH: ΄ - > , ὁ ἰουδαῖος εἶπε' τοῖς ὑπὸ μωσέως δοθεῖσιν ἐν χωρήβ. ὁ χριστιανὸς εἶπε" καὶ διὰ τί παρέδωκεν KS ὁ ὃς ὑμᾶς εἰς χεῖρας ἀλλοφύλων καὶ μωαβιτῶν ; pee = ᾿ re Re oe a 1a Rey ΑΝ ΡΣ ἀπὸ cs ἥ καὶ τῷ βασιλεῖ σουβά; καὶ πάλιν εἰς χεῖρας μαδιὰμ καὶ τῶν λοιπῶν ἐθνῶν τῶν κύκλῳ ὑμῶν ; μὴ ἀδίκως 6 Os ταῦτα ἐποίησεν ; μὴ γένοιτο. > - ae Nua, τ, "Ὁ , Sle inured des 6 ἰουδαῖος εἶπε" Kal τίνι οὐκ ἠκολούθησαν ; εἰπὲ ἡμῖν. ς Η 53. ἜΣ, ΠῈΣ » Ney ait »—— ὁ ron a o > ΄ 6 χριστιανὸς εἶπεν" εἴ ἐστιν ἔθνος ὑπὸ τὸν οὐνον, ἢ φυλή, ἢ γλῶσσα, ἥτις οὐ πορεύεται Fol. 127 ὀπίσω τοῦ κυ τυ XU; τάχα ἂν φαντασία τὰ προφητευθέντα ἢ; v®. ὁ χριστιανός" dpa ov γινώσκεις τί γέγραπται ἐν τῇ βίβλῳ τῶν δώδεκα προφητῶν ; λέγει γὰρ οὕτως" ζῶ ἐγὼ λέγει Κς. ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ Ezek. 18°. θῷ᾽ καὶ πάλιν ἐν τῷ δανιὴλ οὕτως eye’ καὶ πάντες οἱ λαοὶ φυλαὶ γλῶσσαι, αὐτῷ δουλεύ- Is. 45%. σουσιν. ὅτι ἡ βασιλεία αὐτοῦ, βασιλεία αἰώνιος,- ἥτις οὐ παρελεύσεται. καὶ ἡ ἐξουσία αὐτοῦ, Dan. 7). ἐξουσία αἰώνιος, ἥτις οὐ διαφθαρήσεται: καὶ πάλιν ἐν τῷ Sad λέγει πάντα τὰ ἔθνη ὅσα Ps. 85%". ἐποίησας ἥξουσιν, καὶ προσκυνήσουσιν ἐνώπιόν σου Ke’ καὶ δοξάσουσιν τὸ ὄνομά σου, ὅτι μέγας εἶ σύ, καὶ ποιῶν θαυμαστά, σὺ εἶ ὁ BC μόνος. ἐν δὲ τῷ ἡσαΐᾳ, ὅτι ἔσται ἐν ταῖς ἐσχάταις Is. 2%%. ἡμέραις ἐμφανὲς τὸ ὄρος κυ’ καὶ ὁ οἶκος τοῦ BU ὑπεράνω τῶν βουνῶν καὶ ἥξουσιν λαοὶ πολλοὶ καὶ ἔθνη πολλὰ καὶ ἐροῦσιν: δεῦτε ἀναβῶμεν εἰς τὸ ὄρος κυ, καὶ εἰς τὸν οἶκον τοῦ BD iakwB- καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσώμεθα ἐν αὐτῇ, ὅτι ἐκ σιὼν ἐξελεύσεται νύμος, καὶ λόγος KU ἐξ ἰλημ. ©? -~ rates > σ΄ 3 ΕΣ aC? -" , Sine 5 ΄ Clary “ ο ἰουδαῖος εἰπεν ουχ OUT@S εἰπὸν Kayo, οτι τοις νομιμοις auTns ἠκολούθησαν οι αἰγυπτιοι Fol. 128 καὶ οἱ αἰθίοπες, καὶ οἱ σαβαῖν ἄνδρες ; ἰδοὺ καὶ νῦν τὰ αὐτὰ εἶπας ἐξελεύσεσθαι νόμον EK σιών, τος καὶ λόγον KU ἐξ ἰλημ. ὁ χριστιανὸς εἶπε' περὶ ἰλημ τῆς παλαιᾶς ἧς, τὸν λόγον ποιεῖς, ἧς φκοδόμησεν σολομὼν Ἢ ne TN mS; Y ) ype [1 POV, ἄκουσον ταύτης, καὶ ἄκουσον πάλιν καὶ περὶ τῆς νέας ἰλημ᾽ πρῶτον μὲν yap περὶ ἧς, λέγεις ὠνείδησεν, ἅμα δὲ καὶ ἀπώσατο αὐτὴν ὁ Ks διὰ ave λέγων' οὕτως εἴπατε τὸ οὐ λαός μου, λαός Hos. 2᾽»΄. μου. καὶ τῇ ἀδελφῇ ὑμῶν οὐκ ἠλεημένη: κρίθητε πρὸς τὴν ipa ὑμῶν, κρίθητε, ὅτι αὐτὴ οὐκ ἐμή: κἀγὼ οὐκ ἀνὴρ αὐτῆς, δ ὅτε πορνεύουσα ἐκπεπόρνευκεν, ὀπίσω τῶν ἐραστῶν αὐτῆς" Hos. 2°. > a Ce , Ω — . - , >» A > a - ' Ἢ ahs ἐμοῦ δὲ ἐπελάθετο λέγει κζ΄ καὶ εἶπε πορεύσομαι ὀπίσω τῶν ἐραστῶν μου, τῶν διδόντων μοι poe oe Os. 2". τὸν GITOV μου καὶ τὸν οἶνύν μου, καὶ TO ἔλαιόν μου, καὶ τὰ ὀθύνιά μου καὶ πάντα Goa μοι καθήκει: . > > ᾿ + 2 ν᾿ Ε rw . “- . . - . . ” » , 5 5 καὶ αὐτὴ οὐκ ἔγνω, ὅτι ἐγὼ ἔδωκα αὐτῇ τὸν σῖτον καὶ τὸν οἶνον καὶ τὸ ἔλαιον, ἀργύριον καὶ Hos. 2". χρυσίον ἐπλήθυνα αὐτήν" αὐτὴ δὲ ἀργυρᾶ καὶ χρυσᾶ ἐποίησεν τῇ βάαλ' καὶ ἰδοὺ ἐγὼ ἀναφράττω Hos. 2"7, * Unam uel duas paginas excidisse puto. ΠΥ͂. 12] H Fol. 128 ve. κλίτα MS. Fol. 129 re. Fol. 129 νο. 1 ἐποίησας. Tol. 130 ue 98 The Dialogue of Timothy and Aquila τὴν ὁδὸν αὐτῆς ἐν σκόλοψιν, καὶ τὰς τρίβους αὐτῆς ἐν λίθοις, καὶ οὐ μὴ εὕρῃ τὴν ὁδὸν αὐτῆς, καὶ καταδιώξεται τοὺς ἐραστὰς αὐτῆς, καὶ οὐ μὴ καταλάβοι αὐτούς, καὶ ἀποκαλύψω τὴν ἀσχημοσύνην αὐτῆς ἀπέναντι τῶν ἐραστῶν αὐτῆς" καὶ οὐδ᾽ εἷς, οὐ μὴ ἐξελεῖται αὐτὴν ἐκ τῆς χειρός μου" καὶ ἀποκτείνω αὐτὴν ἐν δίψει καὶ τὰ τέκνα αὐτῆς οὐ μὴ ἐλεήσω" ἐμοὶ τῷ ἡσαΐᾳ μετὰ τὸ ἀφελεῖν αὐτῆς τὸν κόσμον τὸν χρυσοῦν, τὸν ἱματισμὸν. καὶ τὰ ἐμπλόκια καὶ τοὺς κοσύμβους καὶ τοὺς μηνίσκους, καὶ τὸ κάθισμα, καὶ τὸν κόσμον τοῦ προσώπου, καὶ τὴν σύνθεσιν τοῦ κόσμου τῆς δόξης αὐτῆς καὶ τῶν θυγατέρων αὐτῆς, καὶ τοὺς χλίδωνας" καὶ τὰ ψέλια, καὶ τὰ ἐμπλόκια, καὶ τὰ περιδέξια, καὶ τοὺς δακτυλίους, καὶ τὰ ἐνώτια, καὶ τὰ περιπόρφυρα, καὶ τὰ ἐπιβλήζματα) τὰ κατὰ τὴν οἰκίαν, καὶ τὰ διαφανῆ λακωνικά, καὶ τὰ βύσσινα, καὶ τὰ ὑακίνθινα καὶ κόκκινα" καὶ τὴν βύσσον σὺν χρυσῷ καὶ ὑακίνθῳ συνκαθυφασμένα, καὶ θέριστρα κλητά" καὶ δοὺς KC ὁ BC ταῖς θυγατράσιν αὐτῆς, ἀντὶ ὀσμῆς ἡδείας κονιορτόν, καὶ ἀντὶ χιτῶνος μεσοπορφύρου, σάκκον" καὶ ἀντὶ ζώνης, σχοινίον, καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς, φαλάκρωμα: εἶπε KS αὐτῇ, πεσεῖν τοὺς υἱοὺς αὐτῆς ἐν μαχαίρᾳ, καὶ αὐτὴν μόνην καταλειφθῆναι: καὶ πάλιν εἶπε περὶ αὐτῆς" ἐγκατα- λειφθήσεται H θυγάτηρ σιών, ὡς σκηνὴ ἐν ἀμπελῶνι, καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ. καὶ μιχαίας εἶπε περὶ αὐτῆς οὕτως" σιὼν ἀροτριωμένη ἀροτριωθήσεται ὡς ἀγρός Tic’ Ὁ δὲ ἐεζεκιὴλ πάλιν οὕτως εἶπε καὶ ἐγένετο λόγος KU πρός με λέγων" υἱὲ ἄνου, στήρισον τὸ πρόσωπόν σου ἐν WAH καὶ ἀνάγγειλον αὐτῇ τὰς ἀδικίας αὐτῆς, καὶ ἐρεῖς πρὸς αὐτήν’ τάδε λέγει ἀδωναῖ KE ἡ γένεσὶς σου οὕτως ἐστιν. Ὃ THp σου χετταῖος, καὶ ἡ [HP σου ἀμορραία, καὶ σὺ ἐν ἡμέρᾳ A ἐγεννήθης οἶδα ὅτι οὐκ ἐλούσθης, καὶ ἅλατι οὐκ ἡλίσθης" καὶ οἱ μασθοί σου οὐκ ὠρθώθησαν᾽ καὶ ἦσθα γυμνὴ καὶ πεφυρμένη ἐν τῷ αἵματί σου: καὶ ἦσθα ἐρριμμένη γυμνὴ καὶ ἀσχημονοῦσα ἐπὶ προσώπου τοῦ πεδίου. καὶ διήλθοσαν διὰ σοῦ οἱ ἐρασταί σου, καὶ ἀντιπαρήλθοσάν σε" καὶ ἐγὼ ἐξεπέτασα πρός σε τὰς χεῖράς μου, καὶ ἐσκέπασα τὴν ἀσχημοσύνην σου; καὶ ἔλουσά σε ὕδατι καὶ ἔδωκα ἐπί σε ἅλας" καὶ ἤλιψά σε ἐλαίῳ’ καὶ ἐνέδυσά σέ ἱμάτια: καὶ ἔδωκα κλοιὸν χρύσεον περὶ τοῦ τραχήλου σου, καὶ ἐνώτια ἐν τοῖς ὠσίν σου" καὶ τροχίσκους εἰς τὰς χεῖράς σου, καὶ ἄγκιστρον ἐν τοῖς μυκτῆρσί σου, καὶ στέφανον καυχήσεως ἐπὶ τὴν κεφαλήν σου" μέλι καὶ ἔλαιον, καὶ σεμίδαλιν ἐψώμισά σε’ καὶ ὡραιώθης καὶ ἐγένου καλὴ σφόδρα᾽ καὶ εἰσῆλθα πρός σε ἐν διαθήκῃ μου, καὶ εἶπά σοι οὐ γενήσει ἀνδρὶ ἑτέρῳ᾽ σὺ δὲ ἐγκατέλειπάς με καὶ ἐπιλάθου μου λέγει ἀδωναῖ KG” καὶ φκοδόμησας τὰς πορνείας σου ἐν πάσῃ πλατείᾳ, καὶ τὰ ὑπερῷά σου ἐν πάσῃ παρόδῳ. καὶ ἐξέχεας τὴν πορνείαν σου" καὶ παρήγαγες τὰ σκέλη σου παντὶ ἀνδρί: καὶ ἔλαβες τὸ χρυσίον μου καὶ τὸ ἀργύριόν μου, καὶ ἐποίησας ἑαυτῇ εἴδωλα, καὶ ἔστησας αὐτὰ ἐν τοῖς ὑπερῴοις σου: καὶ ἔλαβες ἐκ τῶν ἱματίων μου καὶ ἐνέδυσας αὐτά" καὶ ἔλαβες τὴν σεμίδαλιν καὶ τὸν οἶνον καὶ τὸ ἔλαιον ἃ ἔδωκά Gor καὶ ἔπισας * αὐτοῖς, ἐμοῦ δὲ ἐπελάθου λέγει KC KC καὶ οὐκ ἐμνήσθης ἡμέραν νηπιότητός σου" ὅτι ἧς γυμνὴ καὶ ἀσχημονοῦσα᾽ διὰ τοῦτο ἄκουσον λόγον KU" τάδε λέγει Gdwvat KC’ ἰδοὺ ἐγὼ ἐπί Ge καὶ ἀφελοῦμαι τὸ ἀργύριόν μου καὶ τὸ χρυσίον μου, καὶ τὸν ἱματισμόν μου καὶ ἀποκαταστήσω σε γυμνήν, καὶ ἀσχημονοῦσαν" κατὰ τὴν ἡμέραν τῆς νηπιότητός σου, ταῦτα πάντα εἶπε KS γενέσθαι iAnp τῇ ὑπὸ σολομῶνος γενομένῃ, καὶ θεωροῦμεν πάντα τὰ τελεσθέντα εἰς αὐτήν᾽ ἀδριανὸς γὰρ ἐβασίλευσεν ἐν ἴλημ ἐλθών, ηὗρεν τὴν πόλιν ἐρημωμένην᾽ καὶ κατεστραμμένην καὶ ἐμπεπυρισμένην, κατὰ τὸ γεγραμ- μένον ἐν τῷ ἡσαΐᾳ, ὑπὸ οὐεσπασιανοῦ καὶ τίτου, καὶ ἐσφαγμένους μαχαίρῃ, τότε γὰρ ἔφαγον μρες τέκνα" οὗτος οὖν ὁ ἀδριανός, ὀργισθείς, ἔλαβεν τοὺς καταλοίπους ἰουδαίους, καὶ κατῆλθεν εἰς χεβμὼν εἰς τινὰ τέλειον" καὶ κατέπρασεν αὐτοὺς ἀνὰ τεσσάρεις εἰς μόδιον κριθῶν" τοὺς δὲ λίθους τοῦ ναοῦ καθελών, ἐξ αὐτῶν ὠκοδύμησεν τὸ τεῖχος καὶ τὸ θέατρον, καὶ τὸν ναὸν ἠροτρίασεν. ogo. Hos. 2°. VA ΤΣ Ἐπὶ Ὑἷν Mich. 3%. Ezek. 16'~ 839 libere. τίκτουσεν MS. Fol. 130 v?, Fol. 131 τος Fol. 151 Wie πούνου MS, ἔγγονα MS. Fol, 132 ro The Dialogue of Timothy and Aquila 99 eS: δ - 3. ν᾽ ἥδ,» ἐφ, Ne ΚΠ) tet ead N 2 - WE * \ he ὦ ὁ ἰουδαῖος εἶπεν" οὐκ ἔτι ἐμνήσθης τῆς ἰλημ καθὼς εἶπε 5a8, καὶ ἡσαΐας καὶ σὺ εἶπας. ς- χριστιανὸς εἶπε μὴ ἐκκοπὴν δῶμεν τῷ byw" καὶ πάντες ἐρῶ cor’ περὶ γὰρ τῆς ἴλημ περὶ ἧς εἶπε δαδ ὅτι ἴλημ οἰκοδομουμένη ὡς πύλις ἧς ἡ μετοχὴ αὐτῆς ἐπὶ τὸ AUTO’ πρῶτον εἶπε τὸν τόπον αὐτῆς λέγων ὄρη σιών, τὰ πλευρὰ τοῦ βορρᾶ, ἡ πόλις τοῦ βασιλέως τοῦ μεγάλου, περὶ ἧς 6 σολομὼν λέγει ἐν τοῖς ἄσμασιν" ἐλθέ, ἡ πλησίον μου, καλή μου περιστερά μου, ἐλθὲ ὑπὸ τὴν σκέπην τῆς πέτρας, ἐχόμενα τοῦ προτειχίσματος" ταύτην ἡσαϊΐας ἔλεγεν, εὐφράνθητι στεῖρα ἡ οὐ τίκτουσα *, ῥῆξον H οὐκ ὠδίνουσα: ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου, μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα᾽ τὴν δὲ χαρὰν αὐτῆς ἔλεγεν προειδώς, φωτίζου φωτίζου ἰλημ᾽ ἥκει γάρ σου τὸ φῶς: καὶ ἡ δύξα KU ἐπί σε ἀνατελεῖ: ἰδοὺ γὰρ σκότος καὶ γνόφος καλύψει πᾶσαν τὴν γῆν᾽ ἐπί σε δὲ φανήσεται KC. καὶ πορεύσονται βασιλεῖς ἐν τῷ φωτί σου" καὶ ἔθνη ἐν τῇ λαμπρύτητί σου, ἄρον κύκλῳ τοὺς ὀφθαλμούς σου καὶ ἴδε συνηγμένα τὰ τέκνα τοῦ ἰλημ’ ἰδοὺ γὰρ ἥκασιν καὶ ἐπ᾿ ὥμων ἀρθήσονται: τότε ὄψη καὶ ἐκστήσει τῇ καρδίᾳ, ὅτι μεταβαλεῖ ἐπί σε KC πλοῦτον θαλάσσης καὶ ἐθνῶν καὶ λαῶν’ καὶ ἥξουσίν σοι κάμηλοι μαδιὰν καὶ γεφάρ᾽ καὶ κριοὶ ναβαιώθ᾽ πάντες ἐκ σαβὰ ἥξουσιν φέροντες χρυσίον καὶ ἀργύριον, καὶ λίβανον οἴσουσίν σοι: καὶ ἀνενεχ- θήσεται δὲ τὰ ἐπὶ τὸ θυσιαστήριόν μου, καὶ ὁ οἶκος τῆς προσευχῆς μου δοξασθήσεται" καὶ πλοῖα θαρσεῖς ἥξουσιν φέροντες τὰ τέκνα σου καὶ ἀργύριον καὶ χρυσίον, διὰ τὸ ὄνομα KU τοῦ θυ τὸ ἅγιον, καὶ οἰκοδομήσουσιν ἀλλογενεῖς τὰ τείχη σου" καὶ οἱ βασιλεῖς αὐτῶν παραστήσονταί cov διὰ γὰρ ὀργὴν ἐπάταξά σε καὶ διὰ ἔλεον ἠγάπησά σε’ καὶ θήσω σε ἀγαλλίαμα αἰώνιον, καὶ θηλάσεις γάλα ἐθνῶν καὶ πλοῦτον βασιλέων φάγῃ" καὶ γνώσῃ ὅτι ἐγὼ KC ὁ σώζων σε, Ὁ δὲ λαὸς ὁ ἐξ ἐθνῶν ἰδὼν ὅτι κατηλλάγη αὐτῶν 6 KS, καὶ αὐτὸς πάλιν εὐχαριστῶν τῷ KM ἔλεγεν" ἀγαλλιάσθω ἢ ψυχή wou ἐπὶ τῷ κῷ ἐνέδυσεν γάρ με ἱμάτιον σριου, καὶ χιτῶνα εὐφροσύνης. ὡς νυμφίῳ περιέθηκέν μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέν Me κύσμον' καὶ πάλιν ἐκπληρῶν KS τὰς ἐπαγγελίας αὐτοῦ τὰς ἀγαθάς, τῷ ἐξ ἐθνῶν λαῷ καὶ τῇ σιὼν ἔλεγεν" διὰ σιὼν οὐ σιωπήσομαι καὶ διὰ AKL οὐκ ἀνέξομαι, ἕως ἂν ἐξέλθη ὡς φῶς ἡ δικαιοσύνη αὐτῆς τὸ δὲ σριόν μου ὡς λαμπὰς καυθήσεται" καὶ ὄψονται ἔθνη THY δικαιοσύνην σου καὶ βασιλεῖς τὴν δόξαν σου καὶ καλέσει σε KC, τὸ ὄνομά σου τὸ καινόν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς. ὁ ἰουδαῖος εἶπε᾽ καθὼς εἴρηκας νῦν, ὅτι ἐπικληθήσεταί σοι ὄνομα καινόν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς, τοῦ ἰακὼβ εἴρηται ἰακὼβ γὰρ καλούμενος τὸ πρῶτον, μετωνομάσθη ὑπὸ κυ ind. ὁ χριστιανὸς εἶπεν" οὐκ εἶπεν ἡ γραφὴ ὅτι ἐπικλήθη σοι ὄνομα καινόν, ἀλλὰ τὰ μέλλοντα ἔλεγεν" ὅτι ἐπικληθήσεταί σοι ὄνομα καινόν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς" περὶ γὰρ ὑμῶν τῶν υἱῶν ind οὕτως εἶπεν" ὑμεῖς δὲ οἱ ἐγκαταλελοιπότες με, λέγει KC, καὶ ἐπιλανθανύμενοι τὸ ὄρος τὸ ἅγιόν μου, καὶ ἑτοιμάζοντες τράπεζαν τοῖς δαιμονίοις, καὶ κερνοῦντες τῇ τύχη κέρασμα, ἐγὼ παραδώσω ὑμᾶς, εἰς θάνατον μαχαίρας πεσεῖσθε λέγει KC’ καὶ μετ᾽ ὀλίγα ἐπάγει λέγων, ἰδοὺ οἱ δουλεύοντές μοι φάγονται, ὑμεῖς δὲ πεινάσεσθε" ἰδοὺ οἱ δουλεύοντές μοι πίονται, ὑμεῖς δὲ διψήσεσθε: ἰδοὺ οἱ δουλεύοντές μοι εὐφρανθήσονται, ὑμεῖς δὲ κεκράξεσθε: ὅτι ἐκάλεσα ὑμᾶς, καὶ οὐκ ἐπηκού- σατέ μου, κεκράξασθε ἀπὸ πόνου τῆς καρδίας ὑμῶν: κατελείψατε γὰρ τὸ ὄνομα ὑμῶν εἰς πλησμονὴν ἐν τοῖς ἔθνεσιν, ὑμᾶς δὲ ἀνελεῖ KG τοῖς δὲ δουλεύουσιν μοι, ἐπικληθήσεται ὄνομα καινὸν ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς" εὐλογήσουσιν γὰρ τὸν θν τὸν ἀληθινόν: κατὰ γὰρ τὰς ἡμέρας τοῦ ξύλου τῆς ζωῆς ἔσονται ai ἡμέραι τοῦ λαοῦ μου. δι ὅτι σπέρμα ἐστὶν εὐλογημένον ὑπὸ κυ’ καὶ τὰ ἔκγονα * αὐτῶν μετ᾽ αὐτῶν ἔτι λαλοῦντος αὐτοῦ, ἐρῶ" τὶ ἐστιν ; ἰδοὺ πάρειμι" εἰς τὸ τέλος δὲ τῆς βίβλου τῆς προφητείας ἡσαΐου" τῷ μὲν λαῷ ἐξ ἐθνῶν, αἰωνίαν διαθήκην ἔδωκεν" τοῖς δὲ υἱοῖς ἰακώβ, ἔδωκεν ἀδιάλειπτον ἐπιχαρμὸν καὶ ὄνειδος εἰπών" ὅν, τρύπον ὁ Η 2 ῬΕΙ͂Ν: ἘΞ Cant. 2*. 15. 60! "8, Is. 611. 15. Gans Ts. 65". 15, 651°. 15: 66217, 15. 665%, Is. 667. Is. 662,74, Is, 66 Ὁ ἢ 2 ‘ €ViQUT OY Ms. Fol. νυν. 192 1ἤδεσαν. Tixav. χήρας. ὑμῶν MS. εἰχθρον MS. Fol. το, 133 Cf. Luc. 23 45 ὃς T est. Levi, 81 & Acta Pil. ὍΣ ΠῚ § 36. TOO The Dialogue of Timothy and Aquila ovvog καινὺς καὶ ἡ γῆ καινή, ἃ ἐγὼ ποιῶ, μένει ἐνώπιόν μου, Kat TO ὄνομα ὑμῶν λέγει κζ΄ καὶ στήσεται τὸ σπέρμα ὑμῶν ἐνώπιόν μου, καὶ τὸ ὄνομα ὑμῶν λέγει KE’ καὶ ἔσται μῆνα ἐκ μηνῶν, καὶ σάββατον ἐκ σαββάτου: καὶ ἐνιαυτὸς ἐξ ἐνιαυτοῦ: ἥξει πᾶσα σὰρξ ἐν ἰλημ προσκυνῆσαι ἐνώπιόν μου λέγει KC παντοκράτωρ᾽ καὶ ἐξελεύσονται καὶ κόψονται τὰ κῶλα τῶν ἀνῶν τῶν παραβεβηκότων ἐν ἐμοί: ὁ γὰρ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται" καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκὶ; ἄρα οὐκ ἐτελέσθησαν ταῦτα πάντα; ἐπὶ μὲν τὰ ἔθνη τὰ ἀγαθά: ἐπὶ δὲ τοῦ ἰους τὰ kaka? ©? - Ce ea ον A ν᾿ OF a?) tf , mips δὰ ὅν ὁ ἰουδαῖος εἶπε" τὸ ὄνοιια τὸ καινὸν οὐδέπω ἀπέδειξας ποῦ ὠνομάσθη ἢ ἐπὶ τίνα. ὁ χριστιανὸς εἶπε τὸ ὄνομα τὸ καινὸν τὸ εὐλογημένον ἐπὶ τῆς γῆς, ὠνομάσθη ὑπὸ τῶν ἁγίων μαθητῶν τοῦ σρς ἡμῶν tv Xv, ἐν πρώτοις ἐν ἀντιοχείᾳ, καθὼς γέγραπται ἐν ταῖς πράξεσιν τῶν ἀποστόλων, ὅτι ἐχρημάτισαν πρῶτον ἐν ἀντιοχείᾳ καλεῖσθαι [τοὺς] TOUE μαθητὰς χριστιανούς" ἘῸΝ τυ τος Fees ao ape τς ἂς , ninige The ΡΠ ΤῊΣ GW ΕΑ foe ἰδοὺ ἀπέδειξά σοι περὶ τοῦ εὐλογημένου ὀνόματος, πότε Kal διὰ Tivos ὁ KS ὠνόμασεν αὐτὸ Kal ἀπεκλήθη. ΘΝ - > e ὌΝ ἴδ oe my Νὴ Aer , “ > Ls ee * 6 ἰουδαῖος εἶπε" καὶ εἰ εἴδησαν * οἵ πρς μου Kal ἔγνωσαν περὶ τοῦ iv τούτου ὅτι ἐστὶν Os, εἶχαν ΄ Ξ a Fit eee . τὰς χεῖρας ἢ αὐτῶν ἐπενεγκεῖν ἐπ᾿ αὐτόν ; ov πάντα ἔγνωσαν αὐτὸν Oy εἶναι; εἰ μὲν yap περὶ προφήτου ἐνετείλατο ks 6 Os διὰ ζαχαρίου μηκέτι προφητεύειν τινά, εἰ δὲ προφητεύων τις, συμποδιοῦσιν αὐτὸν ὁ THP καὶ ἡ MHP αὐτοῦ οἱ γεννήσαντες: θανάτῳ ἀποθάνη καὶ οὐ ζήσῃ, δι᾿ ὅτι ψευδῆ ἐπροφήτευσας" καὶ καταισχυνθήσονται οἱ προφῆται, ἕκαστος ἐκ τῆς ὁράσεως αὐτοῦ, ἐν τῷ προφητούειν αὐτόν εἰπόντος οὖν τοῦ aye mvs διὰ τοῦ προφήτου; ὅτι ἐν ταῖς ἡμέραις ἐκείναις, μὴ ἔσεσθαι ΠΡΟ Ή την; τί ἐροῦμεν περὶ τοῦ luv πούτου, ὅτι προφήτης ἢ ἦν; ἀλλ᾽ οὐκ ἦν προφήτης, ἀλλὰ Os ἢν ; ἰδοὺ ἐκ τῶν θείων ee οὐκ ἔγνωσαν αὐτὸν by οἱ πρς ἡμῶν". ὁ χριστιανὸς etre’ καθὼς ἐδήλωσαν ἡμῖν αἱ θεῖαι γραφαί, ἔγνωσαν ἀληθῶς, GAN ἐπαχνώθη ἡ καρδία αὐτῶν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καθὼς εἶπεν ἡσαΐας" ἐχθρὸν ἢ δὲ ἡγήσαντο αὐτόν, δι᾽ ὅτι ἐναντιοῦτο τοῖς ἔργοις αὐτῶν τοῖς πονηροῖς, Ye , τ \ a \ ΕΝ ΟΣ, τ “Δ. UN ON eve: καὶ ἐπλήσθησαν ζήλου" καὶ θεωροῦντες τὰ σημεῖα, ἃ ἐποίει ὅτι ἐν τῷ Ow ἐστιν᾽ τὰ δὲ αὐτῶν ἔργα μὴ ὄντα ἀρεστὰ τῷ θῳ, ἐμίσησαν αὐτὸν δωρεὰν καὶ κατὰ τὸ γεγραμμένον" καὶ συμβούλιον ποιήσαντες ἐσταύρωσαν αὐτὸν καθὼς αὐτὸς ηὐδόκησεν παθεῖν" αὐτοὶ δὲ ἐνόμισαν ὑποκεῖσθαι αὐτὸν θανάτῳ, ἀγνοοῦντες οἱ τάλανες τὴν αὐτοῦ οἰκονομίαν, ἣν εἰς τὸ γένος τῶν ἀνὼν αὐτὸς ἐπετέλει" καὶ τὸν ἔχοντα κρῖναι ξῶντας καὶ νεκροὺς παρέδωκαν εἰς κρίσιν θανάτου. 6 ἰουδαῖος εἶπε' μνημονεύων καθ᾽ ἑαυτὸν ἔχειν, μέλλεις γὰρ ὑπάρξεις τῶν δύο κεφαλαίων τούτων σύστασιν διδόναι. ὁ χριστιανὸς εἶπε" ποίων δύο ; ©? - 3 er > Salaries ῃ , Nahi tame, , ἡ» ὁ ἰουδαῖος εἶπεν" ὅτι εἶπας αὐτὸν ἑκουσίως πεπονθότα, καὶ ὡς ὅτι προεγίνωσκεν τὸ πάθος αὐτοῦ. καὶ ὅτι αὐτός ἐστιν ὁ μέλλων κρῖναι ζῶντας καὶ νεκρούς. ς Ai τας , > , DN yt er ES BLE , , hee " ὁ χριστιανὸς εἶπε' πάντα ἀποδείξω, ἀλλὰ νῦν ἐπὶ τὸ προκείμενον τράπωμεν" ἐλέγομεν γὰρ ὅτι τὸν μέλλοντα κρῖναι ζῶντας καὶ νεκροὺς παρέδωκαν εἰς κρίσιν θανάτους αὐτοῦ δὲ σταυρωθέντος 6 ἥλιος ἐσκοτίσθη, καὶ ἐγένετο σκότος ἐπὶ πᾶσαν τὴν γῆν, ἀπὸ ὥρας ἕκτης ἕως ὥρας ἐνάτης’ καὶ πάλιν ἐγένετο φῶς, καθὰ γέγραπται ἐν τῷ ἡσαΐᾳ, ὅτι σκοτισθήσεται ὁ ἥλιος μεσημβρίᾳ, καὶ σκοτάσει ὁ ἥλιος κατὰ μέσον τῆς ἡμέρας" καὶ τὸ πρὸς ἑσπέραν ἔσται φῶς" τὸ πρωΐ ἐρεῖς: πῶς ἐγένετο ἑσπέρα; καὶ ἑσπέρας ἐρεῖς πῶς ἐγένετο πρωΐ ; πάλιν τε τὸ κατα- 1 In mg. pr. m. scr. ἰδοὺ γὰρ βλέπομεν πάντα γεγενημένα. Acts 117° (Cod. Bez.) Zech. 13" 15. ΟἿΣ Ps. 68°. Marc. 15'. Acts 10%, Acts 10", Mat. 27%. Is. 131° & Amos 89. Deut. 28%, Fol, 133 v’. ex apo- crypho quodam. οὐκεῖν MS. Siders MS. Fol, 134 το, “~~ x σὰ ἰά- σεται δι᾽ ap ὀθονίων. Fol. 134 wos § 61. τούτου MS. The Dialogue of Timothy and Aquila ΤΟΙ πέτασμα τοῦ ναοῦ ἐσχίσθη μέσον: τὰ ὄρη ἐσαλεύθησαν ᾽" καὶ αἱ πέτραι ἐρράγησαν: καὶ τὰ μνημεῖα ἠνεῴχθησαν, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἀνέστησαν, καὶ εἰσῆλθαν εἰς τὴν ἁγίαν πόλιν, καὶ ἐνεφανίσθησαν πολλοῖς" καὶ ὅτι ἐρώτων τοὺς ἀναστάντας, οὐκ εἶ σύ, φησίν, ὁ δεῖνα ; ὁ δὲ ἔλεγεν, val, φησίν" οὐκοῦν ἢ σύ, φησίν, ὁ ἀποθανὼν πρὸ τοσούτων ἐτῶν ; καὶ ἔλεγεν ἐγώ εἶμι. ἀλλά γε καὶ ἄλλος πάλιν ἐρώτα ἄλλον τῶν ἀναστάντων, καὶ ἤκουον TO αὐτό“ ἔλεγεν οὖν αὐτοῖς πάλιν’ πῶς οὖν ἠγέρθητε ἐκ νεκρῶν ; καὶ εἶπαν οἱ ἀναστάντες ἐκ τῶν νεκρῶν’ οὐκ οἴδατε τί ἐγένετο ὧδε ἄρτι ; οἱ δὲ ζῶντες εἶπαν, οὐ γινώσκομεν᾽ οἱ δὲ εἶπαν αὐτοῖς" οὐκ ἐσταυρώσατε ἄνον λεγόμενον iv; οἱ δὲ ζῶντες εἶπαν, ἐσταυρώσαμεν αὐτόν, ὅτι ἔλεγεν αὐτὸν BY UV θυ" καὶ εἶπαν οἱ ἀναστάντες ἐκ τῶν νεκρῶν᾽ ἐπ᾽ ἀληθείας KC ἐστιν UC BU" καθὼς γὸρ ἐνομίσατε ὅτι τέθνηκεν, τότε καὶ ἦλθεν πρὸς τὸν ἄδην, καὶ συντρίψας αὐτοῦ τὰς πύλας καὶ τοὺς μοχλούς, αὐτὸν μὲν ἔδησεν, ἡμᾶς δὲ ἐλυτρώσατο, καὶ ἀνέστησεν σὺν αὐτῷ. ©) ς΄ τς ΄ Sia) , ῃ Ἐς 5 6 ἰουδαῖος εἶπε" τούτων τὰς ἀποδείξεις δίδου * ἡμῖν. ΑΕ δι 0 ὁ. n 7 5.) , χριστιανὸς εἶπεν" εὐχερῶς Ov’ ὀλίγων λέξεων. On <> ὁ ἰουδαῖος etre’ (el) δυνατὸν φράσον ἡμῖν αὐτά. ὁ χριστιανὸς eine’ πρῶτον μὲν γὰρ διὰ τὸν tv ὅτι Os Sv βουλήσει ἰδίᾳ κατελθών, καὶ ταῦτα ἐποΐησεν τῷ Ady καὶ τῷ θανάτῳ, ἄκουε τοῦ dad λέγοντος᾽ ἐξάγων πεπεδημένους ἐν ἀνδρείᾳ, ὁμοίως τοὺς παραπικραίνοντας τοὺς κατοικοῦντας ἐν τάφοις καὶ πάλιν᾽ ἀπέστειλεν τὸν λύγον αὐτοῦ καὶ ἰάσατο αὐτούς" καὶ ἐρρύσατο αὐτοὺς ἐκ τῶν διαφζθγορῶν αὐτῶν" καὶ ὅτι συνέτριψεν πύλας χαλκᾶς, καὶ μοχλοὺς σιδηροῦς συνέθλασεν' ἐν δὲ τῷ ἡσαΐᾳ οὕτως λέγει; οὐ πρέσβυς, οὐκ ἄγγελος" ἀλλ᾽ αὐτὸς ὁ KC ἔσωσεν αὐτούς" περὶ δὲ τῶν νεκρῶν, αὐτὸς ἡσαΐας λέγει, ἀναστήσονται οἱ νεκροί: καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις, καὶ εὐφρανθήσονται οἱ ἐν τῇ γῆ" ἐν δὲ τῷ δανιήλ, οὕτως λέγει" καὶ πολλοὶ τῶν καθευδόντων ἐπὶ γῆς χώματι, ἀναστήσονται εἰς ζωὴν αἰώνιον: ἐν δὲ τῷ wate λέγει οὕτως" KC ὁ ὃς ἡμῶν ἰατρεύσει ἡμᾶς" KE καὶ μοτώσει ἡμᾶς" καὶ ἐν τῇ τρίτῃ ἡμέρᾳ ἀναστησόμεθα᾽ ἐνώπιον αὐτοῦ καὶ ζησόμεθα. ταῦτα πάντα προιδὼν ὁ dab ἔλεγεν τῷ ἐξ ἐθνῶν λαῷ ἐν νουθεσίᾳ" τὸ ἑσπέρας αὐλισθήσεται κλαυθμύς, καὶ εἰς τὸ πρωϊ ἀγαλλίασις. 6 ἰουδαῖος εἶπε" καὶ τίς ὁ ἐν λύπη 5 γενόμενος τότε : 6 χριστιανὸς εἶπε" πρὸς ἡμέραν μίαν ὁ πιστὸς Nads, ἅμα τοῖς αὐτοῦ μαθηταῖς" Kal τὰς περὶ τὴν μαγδαληνὴν ἡ μία τῶν σαββάτων ὅ: a ὃ s » La ἐδ “ ς 4 ~ > ἐλ. 4 » , . ὃ , δ a Ε: A ~ a 5 χαρᾶς δὲ εὐαγγέλια ἐδέξαντο ὑπὸ τῶν ἀγγέλων“ ἐν πρώτοις" δεύτερον δὲ ὑπὸ τῶν στρατιωτῶν , τῶν καὶ φυλαξάντων τὸ puja’ τὸ δὲ αἰώνιον πένθος ἦ, ὑμεῖς ἐλάβετε, καθὼς ζαχαρίας προφητεύει. ὁ ἰουδαῖος εἶπεν" οὐδεὶς ἀκαίρως λαλῶν ἢ ὅτι συζητῶν ἐν λόγῳ ὑβρίζει τινά. > , \ Sains 55.429 peer. 5 κ᾿ ΄ ακούυσαντες τὴν αὐτου ἀνάστασιν, ἀπέρριψαν μεν TO πένθος, 6 χριστιανὸς etre’ μή μοι γένοιτο παρὰ τοῦ ζῶντος θυ ὑβρίσαι ἀκαίρως τινα τῶν πλησίον pov’ ἀλλ᾽ ὅσα τὸ πνα τὸ ἅγιον ἐλάλησεν διὰ τῶν προφητῶν, οὕτως κἀγὼ λαλήσω. ἀλλὰ ἡνίκα ἴδαν γενόμενα σημεῖα ἐν τῷ σταυρωθῆναι αὐτόν, καὶ ἰδόντες νεκρῶν ἀνάστασιν, καὶ ἀκούσαντες παρὰ τῶν στρατιωτῶν ὅτι ἀνέστη ἐκ νεκρῶν" ἀπιστῆσαι δὲ τούτοις ἢ οὐκ ἦν, Ou ὅτι αὐτοὶ φυλάξαντες τὸ μνῆμα, ἀκριβῶς ἐγίνωσκον᾽ διὸ δὴ καὶ συμβούλιον ποιήσαντες, ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις λέγοντες" εἴπατε ὅτι οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν 1 Cf. Ephrem comment. on Tatian. diatess. (Arm. ed. Ven, 1836, p. 235): ‘et szontes commoti sunt, sepulchra aperta sunt, et velum scissum est.’ ? Cf. Pet. Evang. 26 and 59. 3 Cf. Mat. 281, Luc, 24}. * Cf. Luc. 247. 5 Cf. Pet. Evang. 39. 5 Cf. Pet. Evang. 25. Tnen2ae3 Ma, 275!-33, Ps ΟΣ Ps, 106”, Ts. 26", Dan. 127, Hos. 65, Ma. 2812, ἧς ἐ καὶ MS. Fol. 135 rs. δάθαν MS. Fol. 135 woe popot MS. οὐ κατα- πείθω MS. Fol. 136 Σ΄, 102 The Dialogue of Timothy and Aquila αὐτὸν ἡμῶν κοιμωμένων᾽ καὶ λαβόντες τὰ ἀργύρια, ἐποίησαν ὡς ἐδιδάχθησαν: ὠνείδησεν δὲ Mat. 28", αὐτοὺς ὁ ks περὶ τούτου διὰ τοῦ προφήτου ἡσαΐου, προσκαλούμενος τὰς ἁγίας γυναῖκας, τὰς τὸν Oy θεασαμένας τὸν ἀναστάντα, καὶ λέγοντα" γυναῖκες ἐρχύμεναι ἀπὸ θέας, δεῦτε" οὐ γὰρ λαὸς Ts. 27". ἔχων σύνεσιν ἐστίν, δι᾽ ὅτι ἀνήγγειλαν ἡμῖν" καὶ ἐκεῖ ἔ ἐνεφάνησαν ἡμῖν ἑτέραν πλάνησιν" καὶ δὴ πάλιν δι᾿ αἰῶνα εἶπεν ks* φυλασσόμενοι μάταια καὶ ψευδῆ, ἔλθον αὐτῶν ἐγκατέλειπον" ταῦτα πάντα ἑωρακύτες τελεσθέντα οἱ ἰουδαῖοι, ἐκόψαντο κοπετὸν μέγα καθὼς γέγραπται διὰ Ῥεῖ. Evang. ζαχαρίου τοῦ προφήτου" ὅτι ἐπιβλέψονται πρός ME, GVO ὧν κατορχήσαντο' καὶ ὄψονται εἰς ὃν Zech ae ἐξεκέντησαν: καὶ κόψονται εἰς ἑαυτοὺς κοπετὸν ὡς ἐπ᾿ ἀγαπητόν: καὶ ὀδυνηθήσονται ὀδύνην, τ᾿ καὶ ὡς ἐπὶ πρωτοτόκου" καὶ ἔσται ἐν TA ἡμέρᾳ ἐκείνη, λέγει KC, μεγαλυνθήσεται κοπετὸς AHH, ὡς κοπετὸς ῥοῶνος ἐν πεδίῳ ἐκκοπτομένῳ καὶ κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς καθ᾽ ἑαυτάς, φυλὴ οἴκου 648 καθ᾽ ἑαυτήν, καὶ αἱ γυναῖκες αὐτῶν καθ᾽ ἑαυτάς: φυλὴ οἴκου νάθαν * καθ᾽ ἑαυτήν, καὶ αἱ γυναῖκες αὐτῶν καθ᾽ ἑαυτάς: φυλὴ Aevi καθ᾽ ἑαυτήν, καὶ αἱ γυναῖκες αὐτῶν καθ᾽ ἑαυτάς: φυλὴ οἴκου συμεὼν καθ᾽ ἑαυτήν, καὶ ai γυναῖκες αὐτῶν καθ᾽ ἑαυτάς: πᾶσαι αἱ ὑπολελειμμέναι φυλαί, φυλὴ φυλὴ καθ᾽ ἑαυτήν, καὶ αἱ γυναῖκες αἰτῶν καθ᾽ ἑαυτάς. Τνῶθι οὖν ὦ ἰουδαῖε ὅτι οὐχ ὡς θέλων ὑβρίσαι τινὰ εἶπά τι. μὴ γένοιτο, ἀλλ᾽ ἰδοὺ ἀπέδειξά σοι τὰ διὰ τοῦ προφήτου ῥηθέντα ὑπὸ τοῦ κυ. ὁ ἰουδαῖος εἶπε' νῦν καιρὸς ἵνα δείξεις ἡμῖν τέως ἐν πρώτοις ὅτι ἑκουσίως ἔπαθεν" καὶ ὅτι προεγίνωσκεν τοῦτο. ὁ χριστιανὸς εἶπεν" οἶδας ὅτι ἀπεστάλησαν οἱ ἅγιοι προφῆται λαλῆσαι τὰ προστεταγμένα αὐτοῖς ; ὁ ἰουδαῖος εἶπεν" ἀσφαλὲς τοῦτο ἐστίν. ὁ χριστιανὸς etme’ γίνωσκε οὖν ἱερεμίαν λέγοντα τοῦτο, διὰ τὸ γινώσκειν αὐτὸν περὶ τοῦ πάθους αὐτοῦ, καὶ ὡς ἐκ προσώπου τοῦ iv οὕτως λέγει ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι οὐκ ἔγνων ; κατ᾽ ἐμοῦ ἐλογίσαντο λογισμὸν πονηρὸν λέγοντες" δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ: καὶ ἐκτρίψωμεν αὐτὸν ἐκ γῆς ζώντων. καί γε ἐν dad λέγει περὶ τούτου" σύνετε δὴ ἄφρονες ἐν τῷ λαῷ: καὶ μωροὶ πότε φρονήσετε ; ὁ φυτεύων τὸ οὖς, οὐχι Ps. 935". ἀκούει ; ἢ ὁ πλάσας τὸν ὀφθαλμὸν κατανοεῖ ; ὁ παιδεύων ἔθνη οὐχὶ ἐλέγξεις ; 6 διδάσκων ἄνον γνῶσιν, κύριος γινώσκει τοὺς διαλογισμοὺς τῶν νῶν, ὅτι εἰσὶν μάταιοι: καὶ πάλιν ἐν τῷ ἡσαΐᾳ λέγει, ἐγὼ δὲ οὐκ ἀπειθῶ *, οὐδὲ ἀντιλέγω: τὸν νῶτόν μου ἔδωκα εἰς μάστιγας, καὶ τὰς σιαγόνας μου εἰς ῥαπίσματα᾽ τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων᾽ μὴ οὐ συνέβη ταῦτα ἐπὶ τὸν κν ; ὁ Ἰουδαῖος etre’ πολλάκις δὲ οὐ περὶ τοῦ iv ἐγράφη ταῦτα, ἀλλὰ περὶ ἑτέρου τινός. ὁ χριστιανὸς etme’ περὶ τούτου εὔκοπον ἀποδεῖξαι, ὅτι περὶ τοῦ lu ταῦτα ἐπροφητεύθη. ἰουδαῖος εἶπεν" εἰ τοῦτο ποιῆσαι δυνήθης ἐκ τῶν θείων γραφῶν; εἰς πάντα ἠλήθευσας. 6 χριστιανὸς etme’ πάντα πολλὰ μὲν κατ᾽ ἀλήθειαν δείξαντες, περὶ τοῦ κυ ἰν, οὐδὲν ὠφελήσαμεν' ἀλλὰ καθὼς γέγραπται νυστάζοντι διηγούμενος, ἐπ᾽ ἐσχάτων ἠκούσαμεν τὸ τί Sir, 22", ἐστιν ὅμως οὐκ ἀκηδιάσωμεν" μὴ γένοιτο' παρέχει γὰρ ἡμῖν ks is, τὸ τί εἰπεῖν καὶ τί λαλῆσαι Mat. 10!” & κατὰ τὸ ἐπάγγελμα αὐτοῦ. ἐν τῷ κα Ψαλμῷ οὕτως γέγραπται, ὥρυξαν χεῖράς μου καὶ πόδας Luc. 1a μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδον με, καὶ διεμερίσαντο Ps. ar ᾿ τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον, Βλέπομεν δὲ εἰς τὸν ἦν ταῦτα Cf. Pet. Ev. ee : ~ = ; a 21. πληρωθέντα' καὶ γὰρ ὥρυξαν τὰς χεῖρας αὐτοῦ καὶ τοὺς πόδας ἥλοις καὶ ἔφιδων ' αὐτοῦ καὶ Jo. 20%, 25 Oo. 1 In mg. pr. m. ἐφίκεσθε χαίρειν ἐπιτρέπεσθε, Fol. 136 νο, Cf. Rom. 127 & us Fol. 137 10: ἐξετάλη. MS. Fol. 137 Ὅν The Dialogue of Timothy and Aquila 103 ἔλεγον' εἰ UG εἶ τοῦ BU κατάβηθι ἀπὸ τοῦ σταυροῦ" καὶ διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλλον κλήρους" καὶ πάλιν ἐν τῷ En aus οὕτως γέγραπται" καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολήν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος" καὶ βλέπομεν αὐτὰ πληρωθέντα ἐπὶ τὸν ἵν᾽ μὴ γὰρ ὁ δᾶδ ὑπέμεινέν τι τούτων ; ἀλλὰ οὐδὲ ἄλλος τις, εἰ μὴ ὁ ts μόνος. κρεμάμενος γὰρ ἐπὶ τοῦ σταυροῦ εἴπεν᾽ διψῶ: καὶ πλήσαντες σπόγγον ὄξους μετὰ χολῆς μεμιγμένον περιθέντες καλάμῳ ἐπότισαν αὐτόν: πάλιν ἐρρέθη ἐν τῷ κα Ψαλμῷ" ὁ ὅς, ὁ ὃς μου, πρόσχες μοι’ ἵνα τί ἐγκατέλειπάς με ; ὁ δὲ is κρεμάμενος ἐν τῷ σταυρῷ εἶπεν, ἐλοεῖ, ἐλοεῖ λεμασαβαχθανί" 6, ἑρμηνεύεται" ὁ ὃς, ὁ OC μου εἰς τί με ἐγκατέλειπας ; εἰ οὖν ἀποδείξεις, ὦ ἰουδαῖε, μὴ πληρωθέντα ταῦτα ὅσα ἐξ ἀρχῆς τοῦ λόγου εἶπον καὶ ἕως τοῦ νῦν εἰς τὸν ἷν τοῦτον, ἔλεγξον λοιπόν. 0 ἰουδαῖος εἶπεν᾽ ἐπηγγείλου μοι ἐκ τῶν θείων γραφῶν ἀποδεῖξαι ὅτι αὐτός ἐστιν ὁ μέλλων κρῖναι ζῶντας καὶ νεκρούς" καὶ νῦν πλήρωσον τὴν ἐπαγγελίαν σου. 6 χριστιανὸς εἶπε᾽ τί ὄφελος ὅτι κοπιῶμεν᾽ γέγραπται γὰρ εἰς ὦτα ἀκουόντων, μὴ γὰρ ἀσυνέτων ; ὁ ἰουδαῖος εἶπεν ἐν τῇ ἐπιστολῇ Παύλου, οὗ καὶ τὴν βίβλον ἐναρίθμει, ὃν νέαν διαθήκην ἔχετε, αὐτοῖς γράφων λέγει' ὁ διδάσκων ἐν τῇ διδασκαλίᾳ μὴ εἶ ὀκνηρός. ὁ χριστιανὸς εἶπεν" ὁ αὐτὸς γράφει λέγων, ὅτι ἐμοὶ μὲν τὸ λέγειν οὐκ ὀκνηρόν᾽ ὑμῖν δὲ τὸ ἀσφαλές. ἵνα δὲ καὶ τοῦτο πληρώσωμεν τὸ αἴτημα, ἐροῦμεν θυ κελεύσει, μάλιστα διὰ τοὺς ἀκούοντας, περὶ οὗ νῦν ἐρωτᾷς, dive τοῦ θυ οὕτως γέγραπται ἐν τῷ δανιήλ᾽ ἐν τῷ πρώτῳ ἔτει βαλτάσαρ βασιλέως χαλδαίων, δανιὴλ ἐνύπνιον ἴδεν" καὶ ἡ ὅρασις τῆς κεφαλῆς αὐτοῦ, ἐπὶ τῆς κοίτης αὐτοῦ καὶ τὸ ἐνύπνιον ἔγραψεν. ἐγὼ δανιὴλ ἐθεώρουν, καὶ ἰδοὺ τέσσαρες ἄνεμοι τοῦ οὐνοῦ προσέβαλλον πρὺς τὴν θάλασσαν τὴν μεγάλην: καὶ τέσσαρα θηρία ἀνέβαινον ἐκ τῆς θαλάσσης, διαφέροντα ἀλλήλων: τὸ πρῶτον ὡσεὶ λέαινα, καὶ πτερὰ αὐτῆς ὡσεὶ ἀετοῦ" ἐθεώρουν ἕως οὗ ἐξετίλη * τὰ πτερὰ αὐτῆς, καὶ ἐξήρθη ἀπὸ τῆς γῆς, καὶ ἐπὶ ποδῶν GvOU ἐδόθη αὐτῇ" καὶ ἰδου θηρίον δεύτερον ὅμοιον ἄρκῳ καὶ εἰς μέρος ἕν ἐστάθη: καὶ τρία πλευρὰ ἐν τῷ στόματι, ἀνὰ μέσον τῶν ὀδύντων αὐτῆς" καὶ οὕτως ἔλεγεν αὐτῇ, ἀνάστηθι φάγε σάρκας πολλάς" ὀπίσω τούτου ἐθεώρουν, καὶ ἰδοὺ θηρίον τρίτον ὡσεὶ πάρδαλις. καὶ πτερὰ αὐτῆς τέσσαρα ὡς πετεινοῦ ὑπὲρ ἄνω αὐτῆς" καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ τούτῳ, καὶ ἐξουσία ἐδόθη αὐτῷ" ὀπίσω τούτου ἐθεώρουν, καὶ ἰδου θηρίον τέταρτον φοβερόν, καὶ ἔκθαμβον περισσῶς καὶ ἰσχυρόν. οἱ ὀδόντες αὐτοῦ σιδηροῖ: καὶ οἱ ὄνυχες αὐτοῦ χαλκοῖ, ἐσθίων καὶ λεπτύνων" καὶ τὰ ἐπίλοιπα τοῖς ποσὶν αὐτοῦ κατεπάτει: καὶ αὐτὸ διαφέρον περισσῶς παρὰ πάντα τὰ θηρία ἔμπροσθεν αὐτοῦ, καὶ κέρατα 1 αὐτῷ" προσενόουν τοῖς κέρασιν αὐτοῦ: καὶ ἰδοὺ κέρας ἕτερον μικρὸν ἀνέβαινεν ἐν μέσῳ αὐτῶν. καὶ τρία κέρα ἐξερίξωσεν τῶν ἔμπροσθεν αὐτοῦ" καὶ ἰδοὺ ὀφθαλμοὶ ὡς ὀφθαλμοὶ GVOU ἐν τῷ κέρατι TOUT@ καὶ στόμα λαλοῦν μεγάλα: ἐθεώρουν ἕως οὗ θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθισεν καὶ ταῦτα λέγων ὁ χριστιανός, ἀνέστη δακρύων" καὶ κλίνας τὴν κεφαλὴν κατὰ ἀνατολάς, ἔλεγεν τῷ ἰουδαίῳ᾽ πρόσεχε, ὦ ἄνε, ἰδοὺ περὶ τῆς συντελείας" καὶ ἔλεγεν τὰ ἀκόλουθα τῆς γραφῆς" ἡ θρὶξ τοῦ καθημένου ἐπὶ τοῦ θρύνου, ὡσεὶ ἔριον καθαρόν, καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιών. ὁ θρόνος αὐτοῦ φλὸξ πυρός, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον' ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ: χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ" κριτήριον ἐκάθισεν, καὶ βίβλοι ἠνεῴχθησαν" Ἐθεώρουν τότε ἀπὸ φωνῆς τῶν λύγων ὧν τὸ κέρας ἐκείνων ἐλάλει, ἕως οὗ ἀνηρέθη τὸ θηρίον καὶ ἀπώλετο᾽ καὶ τὸ στόμα αὐτοῦ ἐδόθη εἰς καῦσιν πυρός" καὶ τῶν λοιπῶν θηρίων ἡ Mat. 27%. ἘΞ ΖΝ Ps. 687. Acts 5°°. Mat. 274° ἃ 4 & Jo. 19 29 & Pet. Ey. 16. Mat. 27". Phil. 3. IDE yeh M4 Fol. 138 r. ἀνάστα MS. Fol. 138 7. 104 The Dialogue of Timothy and Aquila ἀρχὴ μετεστάθη, καὶ μακρότης ζωῆς ἐδόθη αὐτοῖς ἕως καιροῦ" ἐθεώρουν ἐν ὁράματι τῆς νυκτός" καὶ ἰδοὺ ἐπὶ τῶν νεφελῶν τοῦ οὐνοῦ ὡς UE ἀνοῦ ἐρχύμενος ἦν: καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν" καὶ αὐτῷ προσηνέχθη: καὶ αὐτῷ ἐδόθη A ἀρχὴ καὶ τιμή" καὶ ἡ βασιλεία, καὶ ἡ ἐξουσία" ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται: καὶ ἡ βασιλεία αὐτοῦ, βασιλεία αἰώνιος, ἥτις οὐ διαφθαρήσεται. © gy? eee) ERR A VER Re ay) ῃ δὲ ΄ - ΄ ΓΕ Εν ΠΕ, - ὁ δὲ ἰουδαῖος ἔμεινεν ἐνεὸς ὡσεὶ ὥραν μίαν, μηδὲν λέγων" λέγει αὐτῷ ὁ χριστιανός' συνῆκας ταῦτα πάντα, ὦ ἄνε τοῦ θυ; ὁ ἰουδαῖος εἶπε' συνῆκα. ε ta ee eer ‘ . \ , ὁ χριστιανὸς εἶπε" Kal τί σοὶ δοκεῖ περὶ τούτων ; Ἐν 3 ὃ - > a) oes 6 , » , ΄ 6 “ 4. > Os 6 a ,:= ὁ lovdatos eimev' ἐπ᾽ ἀληθείας ἔπεισάς pe πάντοθεν, ὅτι αὐτός ἐστιν Os θεῶν, καὶ KS κυρίων, καὶ βασιλεὺς βασιλέων, καὶ ὅτι πλημμελίᾳ ἐπλημμέλησαν οἱ πρς ἡμῶν ἐπενέγκαντες χεῖρας ἐπ᾽ αὐτόν' νῦν οὖν ἄνε τοῦ θυ τί ποιῆσας σωθῶ ἀνάγγειλόν μοι. ὁ χριστιανὸς εἶπεν" εἰ πιστεύεις ἐξ ὕλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς δυνάμεώς σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς συνέσεώς σου, ἀναστὰς * βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα τοῦ KU iv’ ἵνα ἀκούσῃς μετὰ τῶν ἀκουόντων παρὰ τοῦ ἱεροψάλτου βασιλέως καὶ προφήτου καὶ πατριάρχου δᾶδ λέγοντος" μακάριοι ὧν ἀφέθησαν ai ἀνομίαι καὶ ὧν ἀπεκαλύφθησαν αἱ ἁμαρτίαι. Καὶ ταῦτα εἰπὼν ὁ χριστιανὸς ἀνέστη, διὰ τὸ τὸν ὄχλον ἐπιφωνεῖν τὸν πιστὸν καὶ λέγειν" Νικᾷ ἡ πίστις τῶν χριστιανῶν" εὐφημεῖν τε τὸν βασιλέα, καὶ τὸν ἰσάγγελον αὐτοῦ ἐπίσκοπον. ὁ δὲ ἰουδαῖος ἀναστὰς καὶ πεσὼν εἰς τοὺς πόδας τοῦ χριστιανοῦ, καὶ ὑψώσας τὴν φωνὴν αὐτοῦ ἐν κλαυθμῷ ἔλεγεν τῷ χριστιανῷ" ἐκζητήσει κύριος τὴν ψυχήν μου ἐκ τῶν χειρῶν σου, ἐὰν μὴ ποιήσεις με χριστιανόν. καὶ ἀνέστησεν αὐτὸν ὁ χριστιανὸς εἰπὼν μένειν αὐτοῦ" καὶ εἰσελθὼν πρὸς τὸν ἁγιώτατον ἐπίσκοπον ... τέκνον" τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν" σὺ κεκοπίακας, σὺ λάβε πρῶτον τὸν καρπὸν αὐτοῦ" τοῦ δὲ εἰπόντος, μ᾿ a» > > ua 8 , ree Boy ANG > A ΄ ΠΥ δ ‘ es - OTL OUK ειμι EV κλήρῳ, ρομαιὼῶς O επισκοπος 7) ἐν εἰς TO κυριακον. και ὁους ειρηνὴην χειροτονει Ἐπ Oud ee Gee nee ΤΡ eA , + δίδ ἘΣ SI αὐτὸν διάκονον" καὶ πάλιν δοὺς εἰρήνην ποιεῖ αὐτὸν πρεσβύτερον, καὶ δίδωσιν αὐτῷ λοιποὺς 71) ᾽ 5 πρεσβυτέρους καὶ διακόνους πρὸς ὑπηρεσίαν τῆς λειτουργίας. καὶ διδοῦσιν αὐτῷ διφθέραν } Se as + ceive ἐρον βεοχο δίας: τὶ Oe Ine: nee γεέεγράμμενον τὰς επικ ησεις Και εὐχὰς τὴς ακολούδιας Καὶ ἀπε ων O οσιωτατος οἰπτον ΄ 6. Η͂ - “ « ΄ ‘ ὃ , > σι , ” 6 τ ε > ON πρεσβύτερος τιμοῦεος μετα των λοιπῶν lepe@y Kal Οιακονὼν εν τῷ τοπῷ ενῦα ἣν ὁ ακυλας > ἢ \ aE na Ri Aiea aan ic eer oe , ‘ ἀπεκδεχόμενος, καὶ λαβὼν αὐτὸν εἰσήγαγεν ἐν TH ἐκκλησίᾳ" Kal ἐποίησαν τὴν ἀκολουθίαν, καὶ ἐβάπτισαν αὐτὸν εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, μετονομάσαντες αὐτὸν θεόγνωστον᾽ ὃς μεταλαβὼν τῶν ἀχράντων μυστηρίων, ἐγένετο δοχεῖον τοῦ ἁγίου , a Teer mein ete aees ors ; ihe ie es πνεύματος, 6 ποτε ἰουδαῖος, viv δὲ χριστιανὸς διὰ τοῦ θεοῦ, 6 ποτε λύκος, νῦν δὲ πρύβατον χριστοῦ γενόμενος, Καὶ ἔλαβεν αὐτὸν ὁ πρεσβύτερος τιμόύθεος ἐν τῷ ἰδίῳ οἴκῳ αὐτοῦ, καὶ ἦσαν , ne τ a διαπαντὸς ἅμα δοξάζοντες πατέρα καὶ υἱὸν kat ἅγιον πνεῦμα" ᾧ πᾶσα δόξα, τιμή, κράτος, καὶ Ρ δ eae ’ A δ x , προσκύνησις, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων ᾿Αμήν. FINIS. Acts 857, Acts 22". . Aye ὧν re ἂν sy shiny! ἘΣ Ξ ΞΞΤΑΣΟΣ ΕἸ ΤΟΣ ΞΟ ΤΟ τ" Σ: