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C3 V 
 
 REMAINS 
 
 OF A 
 
 VERY A NT I ENT RECENSION 
 
 OF THE 
 
 FOUR GOSPELS IN SYRIAC, 
 
 HITHERTO UNKNOWN IN EUROPE; 
 
 DISCOVERED, EDITED, AND TRANSLATED 
 
 BY 
 
 WILLIAM CURE TON, I).D., F.R.S. 
 
 IION. D.D. OF TIIE UNIVERSITY OF HALLE; HON. MEM. OF THE HISTORICO-THEOLOGICAL SOCIETY OF LEIPSIC ; 
 COR. MEM. OF THE INSTITUTE OF FRANCE (ACAD. 1)ES INSCRIP. ET BELL. LETT.) ; COR. MEM. OF THE 
 ORIENTAL SOCIETY OF GERMANY ; MEMBER OF THE ASIATIC SOCIETY OF PARIS, &C. &C. SiC. 
 
 CHAPLAIN IN ORDINARY TO THE QUEEN ; 
 
 RECTOR OF ST, MARGARET’S ; AND CANON OF WESTMINSTER. 
 
 LONDON: 
 
 JOHN MURRAY, ALBEMARLE STREET. 
 
 1858 . 
 
w. M. WATTS, CROWN COURT, TEMPLE BAR. 
 
TO HIS ROYAL HIGHNESS 
 
 THE PRINCE CONSORT, K. G., 
 
 &c. &c. &c. 
 
 Sir, 
 
 It affords me the highest gratification to be allowed to dedicate this 
 Volume to your Royal Highness. The position which your Royal Highness 
 occupies so near to the Throne makes this a peculiar distinction, while your Royal 
 Highness’ own personal qualities enhance the honour in a very eminent degree. 
 
 It is a source of great satisfaction for me to know, that whatever may be 
 the imperfections of this work, your Royal Highness can estimate the amount 
 of labour and research which was requisite to undertake it; and I therefore 
 feel assured, that by your Royal Highness at least it will be leniently and 
 kindly judged. 
 
 No defects on the part of the Editor can preclude these venerable Remains 
 of Christian Antiquity, now for the first time brought to light, from taking 
 their place in the ranks of Christian Literature; and on this account I have 
 solicited the favour of being permitted to inscribe on this page a record both 
 of my gratitude to your Royal Highness, and of my respect. 
 
 I have the honour to be, 
 
 Sir, 
 
 with the greatest respect, 
 
 your Royal Highness’ 
 
 very obedient and grateful Servant, 
 
 WILLIAM CU RETON. 
 
 Westminster, 
 
 May 25, 1858. 
 
PEE FACE. 
 
 The manuscript from which the text of these Fragments of the Gospels 
 contained in this volume has been printed was one of those obtained in the 
 - year 1842, by Archdeacon Tattam, from the Syrian monastery dedicated to 
 St. Mary Deipara, or Mother of God, in the valley of the Natron Lakes. It 
 consisted of portions of three antient copies, bound together to form a 
 volume of the Four Gospels, with a few leaves in a more recent hand added 
 to make up the deficiencies. 
 
 The following note at the end of the book shews the time at which it was 
 bound together in that condition: r<'.s.,».To r6jc\i\o K'iAo rsiracA r 
 A\rA &UC3! rA-».!.■? rdJCU.i A A 
 
 AttOOKlrsO pu>CU ^31 Q0<XS3CXa.l CUtA.I )5^£U3 O Qo .1 K'orAni' 
 
 crAAO ^OctA *raoaA r<'c»Ar<' K'aaS'iSk JXQsCU 
 
 K'ctiAf^’ ,^_pco_3 3^Gskxr<'.1 ^^CUab r^n ^ 
 
 r ^y q n ^007A-S> .1 C ri'CT 2 A r<' A A—».1 CT3 CYX».t»V A O ^aoaA K'oa&s 
 
 0^0 A^. r<A^i Kticn r^ixirs A^ ^ur i,rzor^ 
 
 “ Glory to the Father, and to the Son, and to the Holy Ghost, for ever and 
 ever, Amen. In the year 1533 of the Greeks (A.D. 1221), the books belonging 
 to the Convent of the Church of Deipara of the Syrians were repaired, in the days 
 of the presidency of the Count our lord John, and Basil the Head of the convent, 
 and our lord Joseph the Steward. May God in his mercy grant to them and to all 
 the Brethren a good reward ! Those with whom he has communicated in word 
 or in deed may God spare them, and the dead belonging to them, through 
 the prayers of the Mother of God, and of all the Saints continually! Amen. 
 Whoso readeth in this book, let him pray for the sinner who wrote this.” 
 
 This is found at the bottom of the last leaf of the volume, which also comprises 
 the ten last verses of the Gospel of St. Luke, in the same hand as this note, on 
 palimpsest vellum, which was formerly part of a manuscript of the sixth or 
 seventh century, and originally contained a portion of the first chapter of St. 
 Luke in Syriac. 
 
 On the first page of the first leaf of this volume the following inscription 
 occurs in a more antient hand: rctiA.i rsUcrc jcnoAurc" 
 
11 
 
 PREFACE. 
 
 . rc^xjQoK'l K'irs.TSarj.'t ndju’tOGoi K'crAr*' ^us.1 K'Auurm cnlM.1 
 
 ^joiiO rduar?3 oainr. got rd£^woiO rdsowH >^Qo k'cyAk'.I 
 
 »cnar73JO ,cnoH^oa jacvar no , 000 scLsj ocn kAuAjjoi r^.icn rs'^vsuoo 
 
 rclx».T-D.1 f^.TCU# K'AiaX^s >cn020ul rdraCUs crA_»i rdiii^rj 
 
 °°° 
 
 °o° J^iooi k!j^m v\i».!.'» K&sjrn coCUi rduj k'ctAk'^ cnir» 
 
 “ This book belonged to the monk Habibai, who presented it to the holy 
 convent of the Church of Deipara belonging to the Syrians in the desert of Scete. 
 May God, abounding in mercies and compassion, for the sake of whose glorious 
 name he set apart and gave this spiritual treasure, forgive his sins, and pardon 
 his deficiencies, and number him among his own elect in the day of the 
 resurrection of his friends, through the prayers of all the circle of the Saints ! 
 Amen. Amen. 
 
 “ Son of the Living God, at the hour of thy judgement, spare the sinner 
 who wrote this!’’ 
 
 The volume containing these Fragments of the Gospels was made up, as I have 
 stated above, of parts of several different manuscripts. These were taken, as it 
 would appear, almost by hazard, without an y other consideration than that of their 
 being of the same size, and then arranged so as to form a complete copy 
 of the Four G ospels. There were several other volumes in the Nitrian Library 
 made up in this manner. The person who arranged them seems to have had no 
 idea of selecting the scattered parts of the same original volume which had fallen 
 to pieces, but merely to have taken the first leaves that came to his hand 
 which would serve to complete a copy of the Gospels, and then to have bound 
 them together. In this way it came to pass that parts of three or four manu¬ 
 scripts were found mixed up with portions of three or four others, 
 written at different times, and by different scribes ; and sometimes, indeed, not 
 even of the same exact size, apparently without regard to any other circum¬ 
 stance than merely to render the context perfect. In re-binding these 
 volumes since they have been deposited in the British Museum, this injury 
 has been in most cases repaired ; and the parts of the same copy have been 
 collected, and again bound together in one. Those portions, therefore, of other 
 manuscripts which had been mixed up with these Fragments now printed, 
 have been restored to the original copies to which they formerly belonged. 
 
 They consisted. First, of eight leaves of thick vellum, transcribed apparently 
 in the sixth or seventh century, in a very large,bold hand, with the divisions of the 
 sections and canons of Ammonius and Eusebius marked by numeral letters in 
 
PREFACE. 
 
 • * • 
 111 
 
 the margin in red ink; and the canons themselves in the same colour at the 
 bottom of the page. In these eight leaves is comprised Matt, xxiii. 28—xxviii. 42. 
 
 Secondly. Ten leaves of very thin and white vellum, in a large hand, in two 
 columns, similar to the former, but apparently rather older. In these leaves 
 is contained Mat. xxviii. 42—Mark vi. 49. 
 
 Thirdly. Nineteen leaves, containing Mark. vi. 49—Luke ii. 37, belonging 
 to the same original manuscript as the eight above mentioned. 
 
 Fourthly. One leaf without any division of columns, in a more recent hand, 
 
 ‘ comprising Luke ii. 10—iii. 13. This had been added to supply the deficiency 
 caused by the loss of one leaf; and the first page of it, containing Luke ii. 
 10—37, has been marked as superfluous by several lines drawn through it with 
 a pen. 
 
 Fifthly. Twenty-three leaves belonging to the same book as the above- 
 mentioned eight and nineteen, in which is comprised Luke iii. 13—xvii. 28. 
 
 On all of these numerous points have been added, to designate the vowels, 
 by a subsequent hand. 
 
 Of the original copy of the Syriac Gospels, to which these Fragments now 
 printed belonged, eighty-two leaves and a-half only have reached the British 
 Museum. They have been collected together, and form the volume numbered 
 14,451. Eighty of these leaves were found in the volume of the Four 
 Gospels above mentioned, and were brought to England in the year 1842. 
 One more leaf I discovered in the binding of another volume, which also 
 arrived at the same time. This contained Luke ii. 48—iii. 16. Another, on 
 which is written Luke xiv. 35—xv. 21, was obtained from M. Pacho in the 
 year 1847 ; and amongst the small fragments which he brought in the same 
 year I found the part of a leaf containing John xiv. 10—12, 16—18, 21—23, 
 26—29. This was not discovered in time to insert it in its proper place. It 
 has therefore been printed at the end of the book. 
 
 The volume, as at present arranged, consists of the eighty-two leaves and a-half 
 belonging to the original manuscript and five others, which appear to have 
 been added to them in the year of the Greeks 1533 (A.D. 1221), when the 
 volume was bound up in the manner in which it was found at the time that it 
 was obtained from the Syrian monastery. These eighty-two leaves are of large 
 quarto, written in a bold hand in two columns. There are no indications 
 of any division of the Gospels into ecclesiastical Lections, or portions appointed 
 to be read on stated days in the churches, of the same period as the tran¬ 
 scription of the volume ; but such indications of Lections as have been added 
 
IV 
 
 PREFACE. 
 
 subsequently in several places are by different bands, and were written appa¬ 
 rently at various periods, sometimes in red ink, and at others in black. The head¬ 
 ing at the beginning of the Gospels, and the running title occurring at the top of 
 some of the pages, as well as the colophons, are written in red letters. At the 
 beginning of the Gospel of St. John the following inscription has been added 
 in red letters by a hand several centuries later than the original manuscript 
 
 ••"o A^so.i r<SxAx. CU.1 r?h\C\\OT.% r<lr»xo 
 
 r&xsn iuas r^juin . “ The Holy Gospel—the preaching of the Apostle 
 
 St. John, which he spake in Greek at Ephesus. Lection of the Epiphany/' 
 
 The first words of the Benedictions in the Sermon on the Mount in St. Mat¬ 
 thew’s Gospel are also written in red letters. In the punctuation the single 
 points are almost always red. When there are more than one point at the end of 
 a section—thus, oo oo ©o or o©o or thus —the outer points are usually 
 red, and the inner black. The vellum formerly was extremely white, and in 
 such leaves as have not been much exposed to the atmosphere it still remains so. 
 
 I have no doubt that this copy of the Gospels is of the fifth century—pro¬ 
 bably transcribed about the middle of it. When it first came into my hands, 
 I laid it aside among the other earliest manuscripts of the Gospels without 
 further examination at that time, concluding, from its external marks of anti¬ 
 quity, that it must have been written at a period even more remote than the 
 time of Philoxenus, and that it could not therefore be other than an early 
 copy of the Peshito. The next time I took it up I was struck by observing 
 that several erasures had been made in the fifth and seventh chapters of 
 the Gospel of St. Matthew and other words supplied. This led me to 
 examine the matter more closely, when I ascertained that this had been done 
 with regard to words and passages which had differed from the text of the 
 Peshito ; they had been erased, and the others from the Peshito had been 
 supplied. A little further examination shewed that the text before me 
 was very different from that of the Peshito; and, indeed, belonged to a recension 
 of the Gospels in Syriac hitherto altogether unknown in Europe. 
 
 The first cursory reading of these remnants of the Gospels, which, beyond 
 all question, are of very high antiquity, convinced me of the great importance 
 of this recension for the critical arrangement of the text of the Gospels, 
 as being one of the earliest testimonies extant; and all my subsequent study 
 of them has tended to confirm this opinion. I resolved, therefore, to edit the 
 Syriac text with a literal English translation, and to illustrate it with notes in 
 which I purposed to point out all the variations which it exhibits from the ordinary 
 
PREFACE. 
 
 V 
 
 Textus Receptus of the Greek; and to shew by what antient authorities they were 
 supported from the earliest period down to the date of the manuscript. In the 
 course of this examination several curious and important questions relative to the 
 text arose, these I purposed to discuss according to my ability, and to insert 
 them in the notes at the places where they would occur. This latter part of my 
 undertaking, although considerably advanced, I have thought it better to defer 
 for the present, to wait till I shall have had opportunity of considering these 
 subjects more fully myself, and also have had the benefit of the critical 
 1 opinion of other scholars, especially those of Germany, who doubtless will 
 examine these Fragments of the Gospel fully and accurately; and, as I have 
 reason to know, have been long looking forward for their publication. On 
 a subject of such deep weight as that of the Gospels, I feel that no one can be 
 too cautious how he propounds any theory or speculation at all varying from 
 that which has been most generally received, even if he have almost demon¬ 
 strative evidence to support the views which he takes. For myself I 
 should much prefer that another have the credit of being the first to 
 make known any facts or illustrations founded upon this recension, which 
 may seem to go very far towards determining some doubtful or disputed 
 matters, than that, from a desire to appropriate this credit to myself, I should 
 run the risk of advancing any arguments which, although apparently con¬ 
 clusive, still may be defective, and lead to error ; or should keep back any 
 longer the text itself of these Fragments from the perusal of other scholars 
 who have been anxiously looking for their publication, and who may be able to 
 use them with much advantage in their critical examination of the Gospels. 
 I shall confine myself, therefore, at present, to the task of pointing out a few 
 of the leading characteristics of this recension, and more especially in the 
 Gospel of St. Matthew, with the hope of taking up and completing my under¬ 
 taking in a subsequent volume. 
 
 The Gospels are arranged in this manuscript in the following order, 
 Matthew, Mark, John, Luke. All that exists at present of this copy, and 
 printed in this volume, is, Matthew i. 1—viii. 22; x. 32—xxiii. 25; Mark xvi. 
 17—20; Johni. 1—42; iii. 6—vii. 37; xiv. 10—12, 16—18, 19—23,26—29; 
 Luke ii. 48—iii. 16; vii. 33—xv. 21; xvii. 24—xxiv. 44. 
 
 c 
 
Y1 
 
 PREFACE. 
 
 GOSPEL OF SAINT MATTHEW. 
 
 This has a title different from the rest; for while that of Mark is simply 
 ojo-oi-sn u Gospel of Mark/’ and that of John, ^jOlA^iopc' 
 
 “ Gospel of John,” St. Matthew is ^oA^ok', which I have ren¬ 
 
 dered, “ The distinct Gospel of Matthew.” There is a small defect in the vellum 
 immediately before the word It seems probable that the particle .1 occupied 
 this space, and that it ought, therefore, to be supplied. I cannot venture to 
 assert that this translation is certainly the correct one. In my doubts upon this 
 matter I applied to my very learned friend, Professor Bernstein, at Breslau, the 
 father of Syriac scholars of the present day, for his opinion as to the proper mode 
 of rendering this title. He conceives the correct translation to be “ Evan- 
 gelium per anni circulum dispositum,” and refers to Assemani’s Bibliotheca 
 Orient. Clemen. Vat., vol. ii. p. 230, where ^cui^or^ is so trans¬ 
 
 lated by Assemani, by which he intends it to mean a copy of the Gospels 
 divided into avayvcoo-fia-ra, or lections, that is, portions appointed to be read on 
 certain days throughout the course of the year. There are several such 
 copies found among the volumes of the Nitrian collection to which this 
 belongs. But the great objection to this interpretation is in the fact, that this 
 copy is not so arranged, nor are there any indications whatever of such lections, 
 written at the same period at which this title with the rest of the volume was 
 copied. I 11 a few places indications of lections have been subsequently added, 
 but by a much later hand—indeed, several centuries after this copy of the 
 Gospels was transcribed. Nor have I seen any volume of the Gospels in this 
 collection so arranged into lections for the year that is not of much more 
 recent date than this. It seems to me that whatever meaning is to be given 
 to the word it is intended to denote that, in some way or other, the 
 
 Gospel of St. Matthew is to be regarded as distinct from the other three 
 Gospels in this copy; and certainly it is in every way to be considered as a 
 text far superior to the others : they exhibit several marks of blunders and 
 mistakes in the translation from the Greek into Syriac, Avhile this Gospel of 
 St. Matthew appears at least to be built upon the original Aramaic text, 
 which was the work of the Apostle himself. 
 
 CHAPTER I. 
 
 v. 1. Generations —In the plural, like the Hebrew rrnS'in "10D, Gen. v. 1, 
 
PREFACE 
 
 Yll 
 
 which the Peshito also has in the plural, as here, while the Septuagint reads 
 7 eveo-em, as in the Greek in this place. 
 
 2. Isaac —This name, according to the Syriac, should be pronounced 
 Ishac. I have, however, given the proper names as they are read in our 
 English version, except where there is some peculiarity to shew that 
 the Syriac varies from the Greek. In this copy, as well as in the 
 
 printed editions of the Peshito, these proper names approach much 
 nearer to the Hebrew form than in the Greek. The version commonly called 
 ‘ the Philoxenian, which was made directly from the Greek at a later period, 
 follows the Greek orthography exactly in the proper names, and also adds the 
 particle for 8e of the Greek, which is not found either in this copy or in 
 the Peshito. It would carry me too far to speak here at any greater length 
 respecting the variation or peculiarity in the proper names of this genealogy, 
 this will be more appropriately considered in the notes. 
 
 8. The three kings in the line of the descent omitted in the Greek, Ahazia, Joash, 
 and Amuzia, 1 Chron. iii. 11, are added here. It appears that these names 
 formerly existed in some antient copies of the Syriac or Aramaic Gospel in use 
 in the East; and the reason for their subsequent omission stated by Dionysius 
 Bar Salibi seems to be not improbable. Indeed, long before I read the passage of 
 Bar Salibi, which I am about to quote, this had suggested itself to my own 
 consideration. In a treatise by Mar Yakub the Persian, entitled 
 
 and composed in the year of the Greeks 656, or A.D. 342, of which 
 there are two copies in the British Museum—the one, 17,182, transcribed as early 
 as the fifth century,and the other,* 14,619, written about a hundred years later— 
 these three names are found in the genealogy of Jesus, which he gives and 
 makes to consist of sixty-three races from Adam to Christ.f They are also 
 
 * This volume is in two parts: the first was written in the year of the Greeks 785 (A.D. 
 473) : the second, although apparently not in the same hand, is certainly of the same period, 
 ■f I transcribe the whole of this genealogy from 14,619, fol. 163.b, which appears to be the 
 
 more correct.: Sa.irC' ^3 ^=)TX. <K\ Yc\ ^Aco.i \ ~i y .CU&> A~i n Ai.V?3 
 
 • V\QJL*> ..vi» . Ajrdlkcrassj . ^Lun . . MjJL. .'a."Tr<' ooo i r Au Y rctl 
 
 Acuja . ..vAr. . jjCU . jj.lt.okwjj 
 
 . .-Ti y n■v .yiirc' . KtlGon* . jQ nv. .»ELwaa»r<' .^ocniraK' . jj 
 
 .^cvsaAx. K' .v=3cv^ .v^_r> . r<Ar. .^axjjx 
 
 .VmK' .po^tCU .relieve. . . ^S-K'ocyx. . .^aioerx. . A^lX-CU 
 
 . Aja=>io\ . AjrsAArdi. .^cu .~t>>. a.»CU . Kt*x.cu . r^Lu3V*» 
 
vm 
 
 PREFACE. 
 
 found in the book called the “Cave of Treasures,” fol. 37. We 
 
 have here, in the Greek, 0£ta?, like this Syriac text, and not A&pias, as it is in 
 the Septuagint and n'HtV in the Hebrew, 1 Chron. iii. 12. The Peshito, 
 however, in that place reads r<\o^ Uzia. The variation has doubtless arisen 
 from the similarity of the words rT'VW and rPHiy. In 2 Kings xv. 1, 30, we 
 find the name written both ways; and in 2 Chron. xxv. the name of the king 
 is given as Uzziah, and that of the priest Azariah. Various reason s have been 
 assigned by different authors from very antient times to account for the omission 
 of these three names. I will give here only such as I have found mentioned 
 by Dionysius Bar Salibi, who compiled a commentary upon the Scriptures 
 from earlier writers in the twelfth century."j* Assemani has cited a part of his 
 commentary upon this place, with a Latin translation, in the second volume of 
 his Bibliotheca Orientalis, p. 160. Dudley Loftus, the friend, and afterwards 
 successor, of the very learned Ussher in the Arclriepiscopal see of Armagh, has 
 also translated this passage into English; J but his translation has so many 
 
 . .iXQoCU . .3 . i y^A r£ . n OjA rtf .^r<' . ,p O It .icty.%- .Jnxn Ak* .ISCUtjK' 
 
 jcnGaK' >i.oA>r<'c\ )cL»i_so r^orAr^.i cni=j .«^.aztO 
 
 “Now receive the reckoning of these sixty-three races from Adam up to the birth of the 
 Messiah. Adam, Seth, Enos, Cainan, Mahallael, Jared, Henoch, Methushelah, Lamek, 
 Noah, Shem, Arphacshar, Shelah, Eber, Peleg, Areu, Serug, Nahor, Therah, Abraham, 
 Isaac, Jacob, Juda, Pharez, Hezron, Aram, Aminadab, Nashon, Shela, Boaz, Ober, Jesse, 
 David, Solomon, Rehoboam, Abia, Asa, Jehoshaphat, Jehoram, Ahazia, Joash, Amuzia, 
 Uzia, Jotham, Ahaz, Hezekia, Manasse, Amon, Joshia, Joiakim, Joiacin, Shealthiel, 
 Zurbabel, Abiud, Eliakim, Azor, Zadok, Acin, Eliud, Eleazar, Mathan, Jacob, Joseph, 
 and Jesus the Son of God, who was born of Mary the Virgin, and Joseph was called his 
 father ”—In this list given by Mar Yakub the Persian the names correspond very closely with 
 those in this copy of St. Matthew. We have here Shela, as in verse 4, instead of Salmon of the 
 Greek and Peshito ; but at Ruth iv. 20 the Peshito reads and the Hebrew and in 
 
 the next verse At 1 Chron. ii. 10 the Hebrew reads and the Peshito r^sActo : 
 
 Septuagint, SaAyu u>v. In the copy of the Cave of Treasures fol. 27.a, this 
 
 name is written and 27.b, kAaX., with a note in the margin, CUOcp KliaX.. 
 
 “ Shela, that is, Salmonso that at fol. 30 we find Salmon in the genealogy. In the genealogy 
 by St. Luke, iii. 35, the name is %a\a, which the Peshito represents by jAx.. The word 
 hAax- is the same as Silas, Acts xv. 22, with which the Hebrew rhw corresponds, see 
 Numbers xxvi, 20, where the Peshito has ndi., as here, and the Septuagint ZrjAco/j .: see 
 Genesis xlvi. 12. The reading of Arphacshar and Ober arises from the confusion and interchange 
 of ^ for -p which is of very common occurrence. See what Kirsch has written on this head 
 in the preface to his edition of the Syriac Pentateuch, p. x. 
 
 * See Assemani Bibl. Orient. Clem. Vat. ii. p. 498, iii. p. 281. 
 
 t See Assemani Bibl. Orient. Clem. Vat. ii, p. 156. 
 
 I In his book entitled “ A Clear and Learned Exposition of the History of our Blessed 
 
PREFACE. 
 
 IX 
 
 errors, that I have thought it better to supply another English version of my own. 
 
 “ But why did he omit Ahazia, and Joash, and Amuzia % Some say that Afri- 
 canus, bishop of Emmaus,* declares the reason that he omitted them to be because 
 they were sinners and of the seed of Jezebel. To him we reply that they were 
 not of the seed of Jezebel; for Jezebel was the wife ofAhab, but Joram took to 
 wife Athalia, the daughter of Omri, the sister of Ahab,and of her he begat Ahazia. 
 Nevertheless, in one place, according to the sense of the Septuagint, she is called 
 the daughter of Ahab, on account of her wickedness being of the same kind, 
 as St. Severus explains it. But the mother of Joash was named Zaubaf 
 of Beersheba, and the mother of Amuzia was Jehoaddan of Jerusalem. They 
 were not, therefore, of the seed of Jezebel; neither were they greater sinners 
 than Solomon, Ahaz, and Menasse, whose names are written in the genealogy. 
 St. Severus saith that Joram, the son of Jehosaphat, married Athalia, the 
 daughter of Ahab, and of her he begat Ahazia, Joash, and Amuzia ; and 
 Matthew omitted them because the Hebrews hated the idolatry of the 
 house of Ahab, and therefore he made no mention of these, who were 
 born of an idolatrous marriage, calling to mind the words, I punish the sins 
 of the fathers upon the children unto the third and fourth generations of them that 
 hate me. To him some reply, that Athalia, the wife of Joram and mother of 
 Ahazia, was not thedaughter ofAhab, but Omri’s daughter, and Ahab’s sister; and 
 if it were out of regard to the Hebrews that he abstained from making mention 
 of those who were descended from Athalia, how comes it to pass that he has 
 mentioned Uzia who was a leper, and more abominated by the Jews than 
 these % Origen J says that he omitted them in order that the generations from 
 
 Saviour Jesus Christ, taken out of above thirty Greek, Syriack, and other Oriental Authors, 
 by way of Catena : by Dionysius Syrus, who flourished most illustriously in the tenth and 
 eleventh centuries, and faithfully translated by Dudley Loftus. 4to., Dublin, 1695. 
 
 * Julius Africanus, being himself a Syrian, is cited also by other Syriac authors, as Bar- 
 cephas, Barhebraeus, George, metropolitan of Arbela, &c. See Assemani, Bibl. Orient, ii. 158, 
 283, 310, iii. 520. The passage alluded to here is probably taken from his Epistle to Aris¬ 
 tides on the supposed disagreement of Matthew and Luke in the genealogy of Christ. See 
 Eusebius Hist. Eccl. vi. 31: or his Commentary on the Gospel. See Assemani, ibid. iii. 14. 
 
 t rdraO^. as in the Peshito, Heb. IT2p> Sept. Sa^Sta, 2 Kings xii. 1. 
 
 1 The passage to which he refers is in the twenty-seventh homily of Origen on the Booh 
 of Numbers—De Mansionibus Filiorum Israel. li Sed primo omnium, intuere mysterii 
 rationen : quam qui diligenter observaverit, in scripturis inveniet in egressione filiorum Israel de 
 ASgypto, quadraginta et duas habitas esse mansiones ; et rursum adventus Domini et Salvatoris 
 nostri in hunc mundum per quadraginta et duas generationes adducitur. Sic enim Matthaus 
 
 D 
 
X 
 
 PREFACE. 
 
 David to tlie captivity might be so arranged as to make the number fourteen, 
 because three times fourteen amount to forty-two generations; and this was a 
 type shewing, that as, at the end of forty-two encampments, the people of Israel 
 entered upon the inheritance of the land of promise, so at the end of forty-two 
 generations Christ arose and conferred the inheritance of this temporal earth 
 upon the saints. George of the Gentiles * says that Matthew did not omit 
 these three persons, nor did he change the number of the generations, and say 
 fourteen instead of seventeen ; but inasmuch as he wrote his Gospel for the 
 Jews, and many of them were learned in the Greek language, when they desired 
 to translate into the Greek from the Hebrew, inasmuch as the Greek language 
 was not able to express the letters n, V, and 2 like the Hebrew and Syriac 
 tongues, nor indeed has it at all in its alphabet deep guttural letters, when the 
 translators came to Joram, and it is said that he begat Ahazia, and he Joash, and 
 he Amuzia, and Amuzia Uzia, and wanted to express these in Greek, they wrote 
 their names thus, Icopap, begat O^otyav, and Oyo£ta? looav, and Itoa? O/xocnav, and 
 O/Aoa-ta? Ocnav. But others afterwards, desiring to copy the Gospel in the Greek 
 language, when they began from hence that Joram begat Oyofyav, wrote 
 ‘‘Joram begat Ofyav” on account of the similitude of the names, and their 
 variation in the single letter Caph. This, perhaps, they did unintentionally; or 
 they might have done it on purpose to accommodate the series of generations 
 to fourteen, because the septenary number was much cherished by those who 
 had embraced Christianity from among the Jews ; and by such means cor¬ 
 rupted copies were transmitted to the Gentiles.—To him we reply that 
 this is not correct; for had it been an error or a blunder of the transcriber, and 
 Matthew himself had not omitted them, then Matthew ought to have said, that 
 from David to the Captivity there were seventeen generations ; but inasmuch 
 
 Evangelista commemorat, dicens: “Ab Abraham usque ad David regem generationes quatuor- 
 decim, et a David usque ad transmigrationem Babylonis generationes quatuordecim, et a trans- 
 migratione Babylonis usque ad Christum generationes quatuordecim.” Istas ergo quadraginta et 
 duas generationes, quas velut mansiones Christus fecit descendens in JEgyptum mundi liujus, 
 ipso numero quadraginta et duas mansiones faciunt, qui ascendunt de JEgypto.—Igitur 
 in quadraginta duabus mansionibus perveniunt filii Israel usque ad principium capiendas 
 hsereditatis.” &e. Origenis Opera. Omm. edit. Delarue, vol. ii. p. 375. 
 
 * Assemani has given the text of this part with a Latin translation in the second volume of 
 his Bibl. Orient, p. 160 ; but it varies a little from that of the two manuscripts in the British 
 Museum which I have compared (7184 and 12,143). George of the Gentiles, or George 
 of Arabs, as he is otherwise called, was consecrated bishop in the year of the Greeks 998, 
 A.D. 686 (see Assemani, ibid, p. 335). He is also cited by Barhebraeus (see ibid 283, &c.) 
 
PREFACE. 
 
 XI 
 
 as Matthew wrote fourteen generations, we therefore perceive that Matthew 
 himself did not omit them.” 
 
 “ Others say that the Christians of the Hebrews removed these three, in 
 order to accommodate the generations from David to the Captivity to the 
 number fourteen, because this number was cherished bv them ; for there is 
 found occasionally a Syriac copy made out of the Hebrew, which inserts 
 these three kings in the genealogy; but that it afterwards speaks of fourteen 
 and not seventeen generations is because fourteen generations has been sub¬ 
 stituted for seventeen by the Hebrews, on account of their holding to the 
 septenary number, which is much cherished by them, because on the fourteenth 
 they were delivered from the bondage of the Egyptians.” 
 
 “ Others again say that Matthew omitted these names because they were 
 abominable in the eyes of the people : for Aliazia connected himself with 
 the house of Ahab when he sent ships to fetch gold ; and he went up with 
 Ahab to Kamoth Gilead, and the prophet rebuked him, and he was afterwards 
 slain by Jehu: and Joash, because he put to death the sons of Jehoiada the priest : 
 Amuzia also was slain in rebellion, having stirred up the king of Israel to war 
 with him ; and on his account, and by his hands, the wall was broken down 
 and the Sanctuarv violated ; and for this reason Matthew omitted them. Let 
 the reader, however, choose that which pleases him.” 
 
 11 . Josia begat Jeconia —-as in the Greek. Some Syriac copies, however, 
 inserted Jehoiakim.* The same George of the Gentiles who is quoted above 
 by Dionysius Bar Salibi declares that it did originally stand so.p ndX 
 'i'SOri' . r^’tVXCvA yuruCUO .tuniC.A ,t\oK' rciti-cucv .rjMn 
 
 yu.n_.CU rdrjaAv^ rd\r? ^cn.i , “Alld why 
 
 did not Matthew write, and Josia begat Jehoiakim, and Jelioiakim Jeconia. 
 But George says that it was so written, but the transcriber made a mistake, 
 and wrote Jehoiakim instead of Jeconia.” 
 
 16. To whom was espoused Mary the Virgin , which bare Jesus the Messiah — 
 With this the Old Latin version, before it was corrected by Jerome, agrees : 
 abcd,\ “ Cui desponsata virgo Maria : Maria autem peperit Jesus qui dicitur 
 
 * See Yersio Syriaca Philoxeniana, edit. J. White, Oxon, 1778, pp. 2, 563. 
 
 f Add. MSS., Mus. Brit., 7184, f. 4. 
 
 I I use here the signs generally employed by the critical editors of the Greek Testament to 
 distinguish certain well-known manuscripts— (a) Codex Vercellensis, (0) Veronensis, (c) Col- 
 bertinus, (d) Cantabrigiensis, Bezae ; and for the Greek— (a) Codex Alexandrinus, (b) Vati- 
 canus, (c) Regius Ephraemi palimpsestus, (n) Catabrigiensis, Bezae. 
 
Xll 
 
 PREFACE. 
 
 Christus.” The Greek reads, tov avSpa Mapias, e% 779 eyewpOrj Ir,crov '? o \eyopevos 
 XpuTTos, which the printed editions of the Peshito follow. 
 
 17. According to the text of this copy, which introduces the three kings 
 omitted in the Greek, the number from David to the Captivity ought to be 
 seventeen races or generations, instead of fourteen. George of the Gentiles, 
 cited above, says that Matthew did write here originally seventeen ; and, 
 indeed, the two words in the Hebrew character NIDiD© and *nDyi*'lN are 
 sufficiently similar to have easily caused such an error, especially when one 
 of them in either case must have occurred twice. 
 
 18. The Messiah —And so the Peshito, the Old Latin abed, and the edition 
 corrected by Jerome : Irenseus also read it so, but the Greek adds Ipaov. 
 
 19. But Joseph, because he was a righteous man —The Old Latin a be has 
 cum esset homo justus, but the Greek lojapf Be o avrjp avrrjs, Bucaios wv. In the 
 next verse, 20 , we find thine espoused instead of jpv 'ywauca aov. The Peshito 
 follows the Greek. In Luke ii. 5 she is called Mapiap rfj pepypareypevp avrw • 
 and Joseph, in the Protevangelium of James, is made to call her his 
 espoused, but to deny that she was his wife. r) Be eirvev, Kai 719 eanv 77 <yewcoaa ev 
 rrj cnr 7 ]\aca; /ecu envoy e'yw, H pepvparevpevr] pot. Kcu etrre poi, OvtcecrTtv crovyvvn; kcu 
 etrvov avrrj, Map zap, eanv 77 avarpaxpe/aa ev tco vaco /cvpiov, /cat e/cXppwaappv avrrjv 
 <yvvaiK.a. Kai ovk eanv pot 71/1/77, aWa avWpTpLV eyet e/e rwevparo's a^iov.’'' In this 
 verse we have “in a vision of the night” for aW ovap (see ii. 12 ). 
 
 21 . He shall save the world —Greek tov Xaov avrov ; Peshito, cosnsA. The 
 
 variation must have arisen from the similarity of and Nfcjta 
 
 22 . By the mouth of Esaia the prophet, Greek Bia tov r-popprov ; and Peshito 
 .ixr} , “by the hand of the Prophet,” which is merely an Aramaism, signi- 
 
 fying the instrument, like ha of the Greek. 
 
 23. Shall be called—our God with us. Mar Yakub the Persian, mentioned 
 
 above, cites this passage as follows, .■Ak'Ag rtAAoMra r*o 
 
 ^303^. ^ctAk' ,ojoA urora , “ Lo a virgin shall conceive and bring 
 
 forth, and his name shall be called Emmanuel, which is, Our God with us.” 
 
 25. Took Mary, and dwelt purely with her till she bare the son, and she called 
 his name Jesus. Here again we have Mary instead of rrjv ywauca avrov. 
 
 CH. II. v. 1 . ofJuda —with which the Peshito concurs; Greek 7 - 77 ? IovBaias ; 
 but Juda was the reading of the Hebrew Gospel which Jerome had in his 
 
 * See Evangelia Apochrypha, edit. Const. Tischendorf, 8vo. Lips. 1853. p. 34, 
 
PREFACE. 
 
 Xlll 
 
 hands : “ Putamus enim ab Evangelista primum editum, sicut in ipso Hebraico 
 legimus, Jndce non Judsese.* * * § 
 
 7. To them —omitted in the Greek, but the Old Latin ab c reads “ paruit eis 
 stella.” 
 
 11. The boy —in the masculine ; but the Greek to 7 rcuSiov ; the Codex Bezte b 
 has here, and in the places where it occurs below, rov 7 rcuSa,; and at v. 16 
 the Greek text also has 7 ravra? too? 7ratSa?. 
 
 18. In Ramtha —and so the Peshito. The Greek has Pa/ia. This word 
 signifies the height, and some of the translators of the orginal Aramaic Gospel 
 into Greek rendered it so. Origen tells us, that in his days there were some 
 copies which had this reading : Torrov vy\rrj\ov (rrjpbcuvei to pap,a’ Slo kcu ev tlctl 
 tcdv avTvypcMpcov /3l/3\icov ovtco r ye<ypaTTTCu, Ev rrj v^rfkr] rjKovcrOTjf Jerome also writes 
 “ Quod autem dicitur in Rama , non putemus loci nomen esse juxta Gabaa, 
 sed Rama ‘ excelsum/ interpretatur, ut sit sensus ; Vox in excelso audita est, 
 id est, longe lateque dispersa.” J It seems, however, to be certainly a proper 
 name, and the same as that which, xxvii. 57, is called in the Greek Apifiadaia; 
 in the Peshito the same word is always used where Apipbadaca occurs 
 
 in the Greek, Mark xv. 43, Luke xxiii. 51, John xix. 38. The Greek seems to 
 have originated in the form K&sair*' with the Olaph prefixed, to facilitate the 
 pronunciation of the Rish. This was very common in words of which the first 
 radical was Kish, as is well known to all who are familiar with the Syriac lan¬ 
 guage. I may state that I have found this form the most common in the 
 earliest manuscripts. § The voice of Rachel —the Greek omits voice. 
 
 20. To take it away —is not found in the Greek. It is like the passage, 
 1 Kings xix. 10, “and they seek my life to take it away.” But it would swell 
 this preface to too wide an extent were I to proceed to notice the variations 
 in this text, even at no greater length than I have done in these two first 
 chapters, although I have omitted many which suggest several important 
 considerations as to which were the very words of the Evangelist. I shall 
 therefore only notice a few of the principal variations that occur in the 
 remaining chapters, chiefly those which relate to additions or omissions, or such 
 
 * See Jerome’s Commentary on St. Matthew at this verse. 
 
 f See Origen. Cat. Gr. in Matt. ii. 18, cited by Simon. Hist. Crit. du Text du N. T. 
 p. 399. 
 
 I See Jerome, ibid, at this verse. 
 
 § See the passage cited from Mar Yakub, p. 7 above, when we have Areu for 
 
 Reu. 
 
 E 
 
XIV 
 
 PREFACE. 
 
 as may seem especially to bear upon the subject of the original Aramaic text. 
 
 CH. III. y. 3. written —Greek 0 prjOets, andPeshito i^r *'spoken of ; but Luke 
 in the parallel passage, iii. 4 , has &>? ^e^parrrai. In the quotation from Isaiah xl. 
 3 , we have the paths of our God, as in the Hebrew which Mar Yakub 
 
 the Persian also confirms, and one copy of the Old Latin b; but Mark and 
 Luke both have ra? rptfiovs avrov as in the Greek text here. 
 
 4. IVas clad in raiment of the hair —Greek eiyev to ev&v/ia avrov arro rptyoiv. 
 Mark i. 6 , r/v ev8e8vp,evo <? rptya?. 
 
 5. The children of Jerusalem —an Aramaism, signifying simply the people or 
 
 inhabitants of Jerusalem : oi IepoaoXvpurai, as Mark gives it. The Greek has 
 only IepocroXvpia, with which the Peshito concurs. Of the copies of the Old 
 Latin, a reads omnis Hierosolyma, b ex Herosolymis, c ab Ierosolymis ; the two 
 latter as if it had been read dWyiN p for “Oil; all seeming to shew 
 
 that there existed in the original from which they were taken some addi¬ 
 tional word, which afterwards was omitted. The Old Latin ab c agrees with 
 this in having the plural were coming ; and also loins in the preceding verse ; 
 while the Greek has both in the singular e%erropevero and ryv oafyw. The word 
 river, omitted in the Greek, is here added to Jordan, and so frequently 
 throughout this text. 
 
 9. and say not —Greek Kai pir/ 8o£r]re Xe'yetv. Luke iii. 8, Kai p/r\ ap^rjadeXeryeiv. 
 
 10. Lo the axe is arrived —Greek rjSrj 8e — Keirai, and so Luke iii. 9. The 
 variation must have arisen either from confounding i8e with 7 in the Greek, or 
 
 iSe with bWH, v&v i n tl ie Aramaic, while the difference between arrived and 
 laid probably arose from the transposition of the letters in D^D and 
 
 11. to bear —Greek /3aaraaat . In the parallel passage both Luke iii. 16 and 
 
 Mark i. 7 have \vaai ; and in the latter some copies add Kv^ra<i, although this word 
 is omited in the Codex Bezse E) and in the Old Latin a b c. Did this variation 
 arise from their having read in the Aramaic document to lose , instead 
 
 of to bear ? 
 
 14. and John forbad —with the Old Latin abed : Greek 0 8e Sce/ccoXvev only. 
 In the account of the baptism of our Lord there are several variations from 
 the Greek text, which are suggestive of some interesting critical inquiries. I 
 can, however, only mention one or two here. 
 
 16. The Spirit of God rested upon him; while the Greek has ep^opievov err 
 avrov, which the Peshito follows. The Gospel according to the Hebrews, which 
 doubtless had the original Aramaic of Matthew for its basis, reads here, et requievit 
 super eum (see Jerome’s Com. on Isaiah ii. 1 ). John i. 32 has also Kai epieevev err 
 
PREFACE 
 
 XV 
 
 avrov ; and in Mark i. 10 several Greek manuscripts add kcu ptevov : the Old 
 Latin b has also et manentem, which the Coptic and HMhiopic versions confirm. 
 The Spirit of God is here in the feminine according to the usage of the Ara¬ 
 maic, and so in the Peshito. In the Philoxenian version the masculine is 
 employed to agree with the Greek, and probably with a doctrinal view. 
 
 1 / . Thou art my son and my beloved —Greek ovto<> eanv o vtos ptov o d'yairpTos 
 but the Codex Bezre 13 has av et o vtos ptov, and also the Old Latin a. This is 
 likewise the reading both of Mark, i. 11 . and Luke, iii. 22 . Justin Martyr cites it, 
 av fiov et o vtos (Dialog. Tr. 88 ). The Gospel according to the Hebrews also reads 
 tu esfilius mens (see Jerome, Com. on Isaiah xi. 1 ); and in like manner the Gospel 
 of the Ebionites, av ptovet o vtos o cfyctirpTos (Ephiphanius, Contra Idasres. 30. 13). 
 The variation seems to have arisen from the Greek translator reading in rVN 
 instead of in and then having rendered it ovtos eartv instead of av et . In 
 this same verse for the reading and a voice was heard from heaven yDHtDN 
 
 jD the Greek has teat tSov tfxnvr] etc ra>v ovpavwv. Probably the Greek trans¬ 
 lator was led to omit a word from the alliteration of yfcntiJN an d 
 for Mark i. 11 has /cat (fxovp e<yeveTO e/c twv ovpavtov, and Luke iii. 22 teat (f)covr]v e£ 
 ovpavov 7 eveadat, both differently from the Greek of Matthew. I may observe 
 here, that in parallel passages of the Gospels, where the Greek of Matthew varies 
 in some word from this Aramaic text, Mark and Luke generally vary likewise. 
 
 CH. IV. v. 1 . Spirit of Holiness —that is, the Ploly Spirit. The Greek has only 
 tov TrvevptciTos • Lllke iv . 1, has 7 fkrjpri*; TrvevptctTos a<ytov virearpe-pev airo IopSavov, 
 teat nyeTo ev tw t rvevptart. We have here Satan : Greek tov $ta/3o\ov ; but Mark 
 
 i. 12 has TOV XctTCtVCt. 
 
 2. Forty days —Greek adds Kat vvktcls Teaaapct/covTa, which the Peshito follows; 
 but both Mark i. 13 and Luke iv. 2 omit the forty nights. 
 
 4. Jesus —although omitted in other Greek copies, is found in Cod. Bezse D, 
 and in the Old Latin b c, as well as in the corresponding passage of Luke. 
 thing —I have given this rendering of the original to distinguish 
 
 it from word , of the Peshito, which has followed the Greek pppaTt, and 
 
 because of the original meaning of the Hebrew (Deut. viii. 3), mi"P •'Q b'D, 
 “whatsoever cometli out of the mouth of Jehovah (or the Lord).” The 
 Peshito of Deuteronomy has rendered the Hebrew exactly, .casaa yxzn 
 
 crasao^, “ every thing that cometh out of the mouth of the Lord.” The 
 Lord is the reading of our copy ; but the Greek of Matthew has © eov ; and, 
 indeed, this quotation, as we find it in the Greek of Matthew, is word for word 
 from the Septuagint. 
 
XVI 
 
 PREFACE. 
 
 9. worship before me —Greek pun only, which the Peshito follows, reading A- 
 Luke iv. 7 has TTpocncwyays cvcottlov yu-ou, and the Peshito has rendered it there 
 exactly as it is here > 23.113 This, which is more peculiarly an 
 
 Aramaic idiom, is also more in accordance with the expression Get thee behind 
 me in v. 10, which, although omitted in several Greek manuscripts and in the 
 Peshito, is confirmed by the palimpsest Codex Ephraemi C, the Codex Bezte D, 
 and the Dublin Codex Z, as well as by the Old Latin a be. 
 
 11 . for a season —omitted in the Greek and in the Peshito. If it did not 
 belong to the original Aramaic Gospel it has probably been added from Luke 
 iv. 13, axpi ncupov, which the Peshito renders in that place as this copy has it 
 here pdiat 
 
 16. have seen —Greek in the singular ei8e, except the Codex Bezse C, which 
 has ei8ov, and is supported by the Old Latin a b c. yt opa koa of the Greek is 
 omitted here and also by a c. 
 
 17. pberavoeire and yap, are omitted, thus marking a difference between the 
 commencement of the preaching of Jesus and that of John the Baptist, iii. 2.* 
 
 18. Andrieus —as if it had been avSpeios instead of av8pea<>. I find the same 
 form also in an ancient martyrology dated A.D. 411. 
 
 19. fishers —The word which I have translated thus, as in the 
 
 English version, means hunters or catchers of any kind, and not simply fisher¬ 
 men, aXieis, as we find it in the Greek. Luke, v. 10, has more accurately ex¬ 
 pressed the meaning of the Aramaic term by avOpwirovs eery faypeov. 
 
 21. while they were sitting —this is not in the Greek. 
 
 22 . their nets —The received reading here, chiefly upon the authority of 
 B D a, is ro ifKoiov nai tov 7 rarepa avrcov, but the Old Latin b c and the edition of 
 Jerome have relictis retibus et patre. Mark i. 20 reads, tov rrarepa avrcov Zefie- 
 8atov ev rw 7 r\oup pjera rcov pb^^oorcov. 
 
 24. This verse varies otherwise from the Greek, but principally by the addi¬ 
 tion of the words and upon each one of them he was laying his hand : this might 
 have been added from Luke iv. 40, o 8e evi e/caarp avrcov ras yetpav eTTLTLOeis or 
 it might have been omitted by the Greek translator of the original Gospel 
 from error on account of the similarity of the ending of the two consecutive 
 sentences OltfD and N*in NONE), all —generally omitted in the Greek, is 
 found also in Cod. Bezee D and in the Old Latin abc. 
 
 * Some Greek copies omit these words according to the authority of a Scholiast on this 
 verse cited by Griesbach. 
 
PREFACE. 
 
 XVII 
 
 CH. V. verses 4 and 5 are not in the order in which they are at present 
 found in most Greek manuscripts; hut in that in which they were read by 
 Origen. This is also the order of the Eusebian canons and the Sections 
 of Ammonius, and of the Old Latin, as well as of the copies revised by Jerome.* 
 
 6. Justice —is the rendering of K&oru.it ; and so at verse 10 . The Greek 
 is huccuoavvr), which the Peshito has represented by r<b\aar€j±. 
 
 11. persecute you and revile you —The Codex Bezte D d confirms this order. 
 
 12 . in that day —omitted in the Greek, but found in the parallel passage 
 
 of Luke vi. 23. your fathers —This also is omitted. Two copies of the 
 
 Old Latin h c read patres eorum, pirpniN which Irenaeus and Cyprian confirm. 
 Luke also has ol rrarepe 9 avrcov, 
 
 15. and no man lighteth a candle — Greek ov8e kcuovo-iv Xvyyov ; but Luke has 
 twice, viii. 16 and xi, 33, ouSet? Se Xv^vov atyas. 
 
 18. Letter Yod — letter is omitted in the Greek. 
 
 23. enmity, NPON—omitted in the Greek, but retained in the Peshito, 
 with the addition of to correspond with tl. 
 
 25. Exactor , rd^a^or collector of tribute, which the Peshito retains ; Greek 
 t<w vTrr/perr]. At Luke xii. 58 the Greek irpcucTwp is rendered, both in this copy 
 and the Peshito, by the same word 
 
 26. Schamun —which the Peshito also retains: Greek KoSpavrpv. In the 
 
 parallel passage of Luke xii. 59, we read Xeirrov, for which the Peshito, as 
 well as this copy, has In Mark xii. 42, Xeirra Svo, 0 eanv /coSpavr 779 
 
 is rendered in the Peshito rdiosm. “two Mnas which 
 
 are a Shamun.” This word seems to be derived from the Hebrew nSEtt), and 
 to signify the eighth part—probably the eighth part of a shekel, and the half 
 of a quarter shekel bptt? ym, see 1 Sam. ix. 8 . 
 
 29. should go —The Textus Eeceptus here reads fiXpOrp which is also the 
 reading of the Codex Vaticanus B : but Codex Bezse I) agrees with this text 
 (nre\6rp which the Old Latin a b c confirms. The variation must have arisen from 
 mistaking words containing the same letters either in the Aramaic and 
 or in the Greek aireXOp and fiXr/dy. Justin Martyr has irep^Opvai. 
 
 39. thy cheek —omitting Segtav, which is found in several Greek copies, the 
 Old Latin a be, and the Peshito, but is omitted in the Codex Bezse D, and by 
 Luke, vi. 29, and by Mar Yakub the Persian oA ^sio vA ndjasa.i pa 
 
 rdlhir^, fol. 63. 
 
 47. what is your grace, p3n , Q' , tt ,, r7N:2tt —Greek tl Trepicrcyov TroLeire, as if it 
 * See Tregelles, Account of the Printed Text of the New Testament, p. 187. 
 
XV111 
 
 PREFACE. 
 
 had been read . The Peshito has following 
 
 the Greek. Luke vi. 32 has Trout vpuv yap c ? ecm, which the Peshito renders 
 ,<tj K'.vK', “what is your grace,” as here. Justin Martyr, Apol. i. 
 15, has rt Kaivov iroietTe. 
 
 CH. VI. In the Lord’s Prayer we have, v. 11, constant of the day, rf-\enr* 
 , which agrees exactly with quotidianum of the Old Latin ah c, and with 
 the reading of Cyprian. The Gothic version also uses a term meaning con¬ 
 tinual* This would seem to imply that there was originally some other word in 
 the place ofemovcnov, if the rendering of the Greek by Jerom e,super-substantialem, 
 be correct. Origen informs us that this term, which had not been previously 
 used by any Greek author, w T as invented by the Evangelists themselves; and 
 it seems to be not an improbable conjecture that it was suggested in someway 
 by the original Aramaic. The Greek word in Hebrew letters would be 
 W'DTBN. Will the comparison of this with NE’VHfcW’BN suggest any probable solu¬ 
 tion % The words of Origen are r) Ae£c? r\ eiriovaiov Trap ovSevi to)v EXkrjvcov, ovre rcov 
 aocpwv covopLaarai, ovre ev rrj toov iSuotoov crvvrjOeLq rerpinrai. aAA’ eouce TreniXacrOai viro rcov 
 
 EvayryeXicrrcov. He Orat. 16.f Jerome informs us that in the Gospel according to 
 the Hebrews he found the word in?0, and this also implies that there was 
 formerly a different reading here. It would almost seem that our Lord 
 referred to the precept of Numbers iv. 7, rPIT DnVl, “and the 
 
 continual bread shall be thereon,” which the Peshito renders r ^sa jjAo 
 Ktocru ,cncdi*. using the same expression as here. The Peshito 
 
 has here r <?\•yjcu ^Anao<».i, “of our need to day.” 
 
 12. and forgive us our debts so that also ice forgive our debtors. Compare 
 Luke xi. 2 of this copy. The Greek of Luke also has /cat <y a p avroi afyiopiev 
 instead of &)9 /cat ^yttet? a^/ca^ae v of the Greek of Matthew. The meaning of this 
 petition, according to the text before us, would seem to be, “ Forgive us, so that 
 the sense of thy forgiveness may induce us to do the same to our brethren: ” not 
 as it is in the Greek, “ Let thy forgiveness extend to us according as we ex¬ 
 tend our forgiveness to our brethren. 
 
 13. Thine is the Kingdom and the Glory —omitting /cat 77 Swapu? of the Textus 
 Receptus. The whole of this doxology is omitted by the Old Latin abc, by Greek 
 copies B H Z, J and Luke. Recent editors have therefore removed it from the 
 Text, as having been probably inserted from the antient Liturgies. 
 
 * See Th. Marsesclialli Observatt. in Versionem Gothicam Evangeliorum, p.393. 
 
 t See J. Jac. Wetstenii, Edit. Nov. Test., Vol. i. p. 325. 
 
 1 See Simon, Histoire Crit. du Texte du N. T. cxxxii. p. 404. 
 
PREFACE. 
 
 XIX 
 
 24. sustain the one , iauaii —with the Latin sustinebit. This may perhaps be 
 
 translated as correctly in this place by bear or endure, to agree with the reading pa- 
 tietur of the Old Latin a c. The Greek is avde^erai, which Luke also has, xvi. 13, 
 and is rendered in both places in the Peshito by inxi honor, but in the Philoxenian 
 version by take care of. The Greek should have been ave^erai here to 
 
 correspond with this and the Latin text. Thus, in Matthew xvii. 17 for 
 avegofxcu vpas we have in this copy, and also in the Peshito, 
 
 25. We have nothing here for 77 m m^re, which is also omitted in the Old 
 Latin of a b, and in the edition of Jerome, for the soul —Luke also has, as 
 here, 77 7 ap yjrvyri, but the Greek reads ouy£ 77 which the Peshito follows. 
 
 27. pepipvwv of the Greek is omitted, and also by the Old Latin a b. 
 
 30. is gathered and —This is not in the Greek. 
 
 32. Your Father — omitting o ovpavLos with the Old Latin abc and Cyprian. 
 
 CH. VII. v. 21 . he shall enter into heaven's kingdom —These words, which 
 seem to have fallen out on account of the repetition, are not found in 
 most of the Greek copies, although there be some that retain them. They 
 are, however, read in the Old Latin a be, “ipse intrabit in regnum coelorum,” 
 and are cited by Cyprian and Hilary. 
 
 22 . have we not in thy name eaten and drunk —These words, although 
 not found now in the Greek copies, existed in those which were used by Origen, 
 and are several times cited by him.* They are also quoted by Justin Martyr 
 in his first Apology, 18, Kvpie, Kvpie, ov rw aw ovopari etywyopev nai emopev Kai Svvapeis 
 eiroiTjaapev ; and also in the Dialogue with Tryphothe Jew, 76, Kvpie, ov rw aw 
 ovopari e<fiajopev kcli emopev nai rrpoetyprevaapev nai Saipovia e^efiakopev. The 
 fact that they existed originally in the Aramaic Gospel of St. Matthew seems 
 also to be confirmed by the passage of Luke xiii. 26, We have eaten and drunk 
 in thy presence, e<j)cvyopev evwmov aov /ecu emopev- 
 
 CH. VIII. v. 2. One man a leper, Nm: “Til Ninn—the Greek has only Xevrpo? ; 
 but Luke v. 12, nearer to this, avpp , jr\7jpv < > '^errpwf. The word N133 avpp might 
 easily have been omitted by the Greek translator on account of its similarity, 
 consisting of exactly the same letters, with 77 X 77 / 377 ? \errpas immediately 
 
 following. 
 
 3 . was cleansed from him the leprosy —Greek eKaOapiaOp avrov 77 Xenpa : Mark 
 i. 42, airrj^Oev air avrov 77 \eirpa tcai enadapiaOr]: Luke V. 13, 77 \errpa aTrpXOev arv 
 avrov. 
 
 * See De Principiis, edit. Redepenning, p. 46. Griesbach, Nov. Test, at this verse; and 
 Symbol. Crit. ii. p. 262. 
 
XX 
 
 PREFACE. 
 
 4 . ( beware) lest tliou tell —The Greek supplies the ellipse of the 
 original and reads opa pbrjhevi etTrrjs, which the Peshito follows and adds^n see , and 
 SO Mark ; but Luke has it differently, /cat avro<i TraprjyyeiXev avrcp pirjhevt enreiv. 
 as commanded —Greek o nrpoaeragev ; Mark a wrpoaera^ev ; but Luke, as here, icadw 9. 
 
 5. after these things —omitted in the Greek; but the Old Latin a he has 
 post hcec. 
 
 9 . And there is tome authority also —These words omitted in the Greek, although 
 they may not seem to be necessary, render the sense more complete; and might 
 have been omitted on account of the repetition of the same words, wxihw ITnn 
 and NataVlti) rPNI. In the first place the centurion states that he was subject 
 to a superior power, and then that he also had power over others set under him. 
 The expression under authority, vn to e^ovatav, is an Aramaism ; 
 
 and thus we find e/c 7-779 e^ovna^ HpcoSov eanv, Luke xxiii. 7, rendered, both in 
 this copy and the Peshito, by co.i 0^001 ocn r 
 
 14. Simon Cepha —Greek 7 rerpov only. Simon is generally added throughout 
 this copy, a fever held her —Greek Trvpeacrovaav ; but Luke iv. 38 o-vve^opbevp 
 
 7 Tvpercp pbeyaXo). 
 
 16. But at the suns setting came near before him all those that had devils. The 
 Greek is o^ias he 7 evopLevr t !? 7rpocnjv€<yfcav avrp hcupLovt^opbevovs 7 toXXovs- Luke, in the 
 parallel passage, iv. 40, has hwovro 9 he rov rfXiov, which exactly corresponds with 
 this reading and Mark i. 32, o^na^ Se ’yevop.evps; on ehvcrev 0 7 X 609 . The variation 
 probably arose from confounding the original noei o^ta with 7 X 609 . 
 
 Both Mark and Luke, although varying here in some respects, confirm the 
 reading all, iravre^, instead of the Greek rroXXovs of Matthew here. The word “Dip, 
 came wear, which I have translated in the neuter sense, may also have a transitive 
 signification if it be taken in the Pael form : and as the cases here are not distin¬ 
 guished by terminations, as in the Greek, the following words a d 
 
 these, may either be the subject or the object. The Greek rzpoarive^Kav, there¬ 
 fore, in this latter case would be also correct. Mark has efyepov : Luke rjyayov, 
 and comes still nearer to this text, reading 7 ravres oo-ot ec%ov, all those that had. 
 
 21. and I will come —These words are not in the Greek. They are also added 
 twice in the parallel passage of St. Luke in this copy, although the Greek 
 does not contain them, Luke ix. 59, 61. 
 
 22. and thou come after me —does not exist in the Greek, but in the corre¬ 
 sponding passage Luke has in their stead av he arreXOwv hoayyeXXe rrjv fiacnXeiav 
 rov Seov. 
 
 CH. X. v. 33. and before his angels —Not in the Greek. In Luke xii. 9, there 
 
PREFACE. 
 
 XXI 
 
 is found evwmov twv ayyeXcov rov 0 eov , from whence it seems this addition was 
 made, if it did not exist in the original Aramaic Gospel. 
 
 CH. XI. y. 2 . Jesus —Greek rov xpto-Tov; but the Codex Bezse B has tov 
 trjcrov. dispatched his disciples and sent to Mm —Greek, 7 re^a? Bia row paOpTwv 
 avTov enrev clvtw. The Textus Receptus here has Bvo, evidently by an error 
 for Bia, which is also the reading of the Peshito, ,cna:utAA> *±3 Lts- 
 crA . Luke, in the parallel passage, vii. 19, has 8vo. The Old Latin 
 
 a h c reads discipulos only. If the original Aramaic stood as in this text, 
 the variation may have arisen from the Greek translator not fully perceiving 
 the difference between the two words to send away or dispatch , and 
 nbw to send with a message. In this text the word *Az., which I have 
 rendered sent to, conveys in itself the force of sending a message, and 
 from it is derived r'dwAjc. messenger, which the Greek expresses by airoaroXo^ : 
 thus in this copy, v. 16, the children are represented as sitting in 
 the market, and sending messages to their companions, r A 
 
 where the Greek is 7 rpocr<po)vovvTa or 7 rpocrcfxovovcn, which the Peshito has 
 rendered by ^ calling. Luke vii. 32 has also irpoa-^covovaiv, where the Peshito 
 translates by the same word . That part of Luke is lost from this copy. 
 
 5. The poor are sustained —Greek, evayyeXityvTcu. The difference here is 
 between the putoDQ and or if the 1 be omitted, which is often the 
 
 case, simply in the pronunciation. In the Apochryphal Gospel of Matthew, edited 
 by Tischendorf, p. 96, this seems to have been the reading followed : “ et videant 
 cseci et claudi ambulent recte et pauperes fruantur bonis, et reviviscant mortui. 
 
 8. and if not, N^NI—Greek a\\a, probably suggested by in the original 
 Aramaic, among kings —iTO. The word rVQ means a house, and also, when 
 used as a particle, among. We find, therefore, in the Greek Matthew, ev tois 
 olkols tgov /3acn\ecov ", and in Luke vii. 25, ev tol<s /3acnXeioi<;, either of which the 
 reading of this text may express. 
 
 18. to you —This, although omitted in most of the Greek manuscripts, is 
 found in some of considerable antiquity, as the l of Griesbach or v of Stevens, 
 and others indicated by Griesbach and Birch. And ye say —the Greek here 
 is X 67 oven. Luke, in the parallel passage, vii. 33, reads as here, Xeyere, and also 
 in the next verse. The variation might have arisen from mistaking prCN pftNI 
 for p£N1. 
 
 20, he shewed — Greek eyevovro. The variation must have arisen from the 
 similarity of ’’in ehefe hwapeis and lin eyevovro Svvapew, which 
 
 occurs in the next verse. 
 
 G 
 
XXII 
 
 PREFACE. 
 
 23. art thou not exalted? —Lachmann, on the authority of the Codex Yat. B. 
 Cod. Ephr. C,and Cod. Bez® D, and the Old Latin a be, has adopted this reading 
 in his text. 
 
 27. No man knoweth the Son but the Father —The Greek here reads 
 eTTLryovcoaKet, and Luke, in the parallel passage, x. 22, yivoocncei; but Origen, 
 Irenseus, Justin Martyr, and the Clementine Homilies, read eyvco, in the past 
 tense. The Aramaic }TP, as here, is either past or present, according to the 
 enunciation by the vowels; and this may account for the variation of the 
 tenses. 
 
 CH. XII. 1. And rubbing in their hands —This is not in the Greek, but it 
 is found in the Old Latin c, et confricantes eas manibus suis manducebant. Luke 
 has, vi. 1, kcli ijcrOiov 'yJsct)%ovTe<i reus %epcriv ‘, and Mark, ii. 23, oSov 7roi€LV T/.AA.oz'Te? 
 tou? errayua 9 almost as if he had read the original Aramaic or 
 instead of Codex Bezas I) and the Old Latin b c omit oSov rroteiv. 
 
 2. Why —The Greek here is tSov, apparently from confounding and Nn. 
 The Old Latin a reads with this text quid faciunt. Luke vi. 2 reads n iroieire, 
 and Mark ii. 24 has the n, combining the two. ev tm o-a/3/3ar&> of the Greek is 
 omitted here. 
 
 4. Face-bread —literally rendered from 'cujA which exactly corre¬ 
 sponds with the Hebrew □''DM 1 Sam. xxi. 6. This is translated in the 
 
 Peshito there rd^rdi rdsa.uA , “bread of faces and by the Septuagint, rou? 
 aprous rps 'TTpoOecreax, which is followed in the Greek text of Matthew. The 
 Peshito of Matthew has rendered rdiisa.t rdsowA “bread of the 
 
 table of the Lord.” The Philoxenian version servilely ^\osa^cn7.i rdsijjA 
 rdsa.-va , “ bread of setting before.” 
 
 6. For I say to you that lo —Greek Xey &> Be vpuv on. Cod. Bezas reads 
 yap, as here: and at verse 42 the Greek also has iBov. 
 
 10. whose right hand was ivitliered —Greek x ei P a e X wv bip av only; but Luke 
 vi. 6 has nat r\ x ei P uvtov 7 ] 8e%ia rjv fyipa ; and so in the next words Luke reads 
 exactly as' here, iva evpwcnv Kanpyopeiv avrov. The word evpcocrtv is an Aramaism, 
 literally rendered from find, and signifying be able. The Greek text 
 
 here has eva Karriyopr/crwcnv avrov Only. 
 
 13. was restored —and so the Peshito. Greek arreKarearaOri vycrj^. Both Mark 
 iii. 5 and Luke vi. 10 omit vycrj?, as well as the Old Latin abc and Hilary. 
 
 15. many men —The Codex Yat. B has only itoWol, with which the Old 
 Latin abc agrees. The Codex Bezse D and the Textus Beceptus, with which the 
 Peshito agrees here, have oyXot rroXkoi. The variation may be accounted for 
 
PREFACE. 
 
 XX111 
 
 by the reading of for NNVID NCMN, the former being 0 y\o* ttoWoc, 
 
 and the latter being sufficiently expressed by ttoWol only, without adding 
 avOpcoTTOL. In the next verse to any, literally avOpwirw, is also omitted 
 
 in the Greek. 
 
 19. He shall not cry and not strive —Greek ovk epicret ovSe Kpavyacrei : but 
 Hilary follows the order of this text, non clamabit non contendet. 
 
 22. Then they brought before him one Man upon whom teas a devil —This 
 reading will explain the variations in the Greek copies. The Aramaic use of 
 the plural transitive is a very common method of expressing a passive sense, 
 the Syriac, as it stands here, may be rendered equally well by Trpoo-rjvexOv 
 8 cu/jLovt£op,evo<i, as it is read in Cod. Bezrn D, which was also the reading of the 
 Old Latin abc; or still more literally by Trpoapve^Kav —Bac/xov^o/xevov, as it is 
 found in the Cod. Yat. B. The omission or retention of the word man in the 
 Greek was not important, being implied: the Old Latin abc, however, retained it. 
 
 And heard —omitted in the Greek, but found in the Old Latin b , et audiret. 
 The term Ntmn, which I have translated dumb, means one who is deaf as well 
 as dumb: the addition, therefore, here makes the sense more complete. 
 
 25. But when he saw — The Cod. Yat. B and the Textus Receptus read clScos 
 Se, which the Old Latin a be follows, Jesus autem sciens ; but the Cod. Bezse 1) 
 and some others have iSoov Se. 
 
 27. From your children —This is not in the Greek. It is also added in this 
 copy at Luke xi. 19, but it is not found there in the Greek. It may have 
 fallen out from the repetition of the consecutive words p^n. 
 
 31. All sins and blasphemies shall be forgiven to mens sons: but every one 
 that against the Spirit of Holiness shall blaspheme, it shall not be forgiven to him — 
 Greek 7 racra apiapna kcu JXaa(f)nu ta a<pedr]creTcu tols avOpwirous, rj Se tov IIvevpLCLTOs 
 (SXao-tyqpua ovk acpeOrjaeTcu. The reading of Mark iii. 28 comes nearer to this 
 text, 7 tclvtcl acpeOyaerai tols vlols twv avdpwTrwv ra apLCLpTrjU ara KaL aL /3\acr(f)r)p , l ' a — 0? 
 S'av {3\ao-(j)rmV cr V T0 nvevpLCL to ayiov ovk eyet aepeaev. Origen, ill quoting this pas¬ 
 sage, has retained the Aramaic form viols twv avOpunrwv, meris sons, as well as 
 Mark. It is, however, identical in meaning with the simple avOpwnois of the 
 Greek of Matthew. The latter part of the verse is also confirmed by the Old 
 Latin b, qui autem in Spiritum Sanctum blasphemaberit non remittetur illi. 
 
 32. Every one that against the Spirit of Holiness shall blaspheme —Greek os, 
 
 S’ av 6L7T7] KCLTCL TOV 7 TV6VpLCLTOS TOV CLJLOV. Ollgen 1’eads /3\aCT(f)7]UV cr V T0 a l i ' ov TTVGVpLCL. 
 
 34. the mouth bringeth forth —This reading is confirmed by Cyprian, emittit. 
 The Greek is \a\ei. 
 
XXIV 
 
 PREFACE. 
 
 38. Then came near to him —Greek rore arreKpiOpo-av avrw —The Old Latin 
 b agrees with this text in reading adierunt; and also in adding aliquid in this 
 verse, some sign. 
 
 47. This verse is omitted in this text. The Cod. Vat. B also omits it, and 
 the antient Paris manuscript, L of Griesbach or p of Stevens.* 
 
 CH. XIII. 2. and he went up, p^Dl—Greek coo-re — eyfiavra. Assuming 
 this to be as it stood in the original, the use of ware by the translator instead of 
 kcli would seem to have been suggested by the two first letters &>?. 
 
 4. The fowl of the heaven —Greek, ra rrereiva only, although three 
 important manuscripts, E K M of Griesbach, add rov ovpavov. This is 
 also added in the Old Latin b, and was the reading used by Origen. In Mark 
 iv. 4 and Luke viii. 5 some manuscripts add, and others omit, rov ovpavov. 
 
 6. and in the shining of the sun which teas upon it, it sank down —The word 
 
 rat!?, which I have rendered it sank down , from the root ma, may perhaps be 
 even more correctly rendered was burnt, from y\X0. It would then come nearer to 
 the Greek, p\,tov Se avareCKavros eKavpariaOp. And because it had not cast root 
 in the earth it withered — Greek has bia ro pup e X eiV P L ^ av fppavOp. Luke viii. 6 
 has Kai (Jovev e^ppavdp bia ro pp e%eiv iKpaba, leaving Out bia ro pp eyety fia 6 o$ 7779, 
 p\iOv be avareikavros (Mark, Kai ore avereiXev 0 p\io 9) eKavpanaOp of both tile Greek 
 Matthew and Mark iv. 6. If he had an original Aramaic text like this before 
 him, it is easy to perceive how he might have omitted this passage, on account 
 of the similarity both of its beginning and ending with the next ma—rP^T 
 and ratin' 1 —fcVl The similarity of the first syllable of fcOpy, root, with 
 
 LKpaba, moisture, and perhaps some defect in the copy by which 1 might have been 
 read for 1 , thus making bnpy iKba instead of bopy, might have caused the 
 substitution of one for the other when the material signification would scarcely 
 be altered. 
 
 7. among —Greek em, Mark ei<s, but Luke ev peo-w. and the thorns rose up 
 with it —Greek omits with it; but Luke reads o-vpfyveicrai at asavOai; Mark 
 also seems to point to this having originally existed by reading awerrvt^av avro. 
 
 8. and they increased and gave —This is not in the Greek, but ava^awovra 
 Kau av^avovra occupy the place of these words in the parallel place of Mark, 
 and seem to imply their existence in the original Aramaic. 
 
 13. That that which they see they may not see; and that which they hear they 
 may not hear, and may not understand —The Greek here is on fiXerrovres ov 
 
 * See Griesbach Prolegomena, edit. D. Schultz, p. xcix; and Schultz’s note, ibid. 
 
PREFACE. 
 
 XXV 
 
 fiXerrovcnv, teat atcovovres ovtc atcovovcnv ovSe crvvLovcnv. But the Codex Bezse D 
 agrees with this text in reading ova /3Ae7 rovres per/ fiXeirwa-iv tc. t. which the 
 Old Latin a be and Irena3us also confirm, as well as Luke viii. 10 and 
 Mark iv. 12. The Aramaic particle “T, representing both eva and on, might have 
 given rise to this difference. That they may never be converted —This, although 
 omitted in most of the Greek copies, is found in Cod. Bezse D, and in other 
 manuscripts indicated by Griesbach, as well as in the Old Latin b c, and in 
 the parallel place of Mark. 
 
 14. may be fulfilled — impleatur as Irenseus has it: or it maybe rendered 
 shall be fulfilled, 'n-XTipcoOrjaerai., as the Codex Bezse D, and complebitur as the 
 Old Latin c, have it. The Aramaic bears either meaning. The Codex 
 
 Vaticanus B, and others which read avcnfXrjpovTcu, would seem to have followed 
 a reading or as in the Peshito. 
 
 16. Happy your eyes that see, and happy your ears that hear —The Greek has 
 tm (Tkeirovcnv—on cucovovcnv . The Aramaic and on account of the 
 
 twofold signification of the particle 1, may be rendered either way, that see and 
 that hear, or because they see and because they hear : consequently we find in the Old 
 Latin a b c qui vident and quee audiunt, with which Irenseus and Hilary concur, 
 almost seeming to indicate that they followed another Greek version or recension 
 which had understood the original Aramaic in this manner. This view seems 
 to be confirmed by the fact ofHegesippus citing this passage thus, iLcucapioi ol 
 ocJ)da\pLOL vpiatv ol ftXeTrovTes, nai ra wra vpccov ra atcovovra ; * and Eusebius informs 
 us that Hegesippus used the Gospel according to the Hebrews and the Syriac. 
 
 19. The seed —Greek Cod. Vat. B. eenrappievov, with which the Old Latin 
 ab C agrees; Cod. Bezse I) crrreLpopLevov Mark has rov \o<yov rov earrappLevov, 
 like the Peshito here and Luke rov Xoyov only. 
 
 22. And that which fell among thorns—G reek, oBe eis ataxy 6 as arrapeLs ) and Mark, 
 ol €ls ras arcavdas arreLpopcevoL but Luke viii. 14, nearer to this, to Be eis atcavOas 
 Trea-ov. Above, verse 7, Luke also agrees with among thorns of this by reading 
 ev pLeaw rcov a/cavOaiv, where the Greek of Matthew has errL ras atcavOas , and 
 Mark et?. These also have the former, ra irerpaBr], and the latter, to n rerpooBes ; 
 while Luke exactly as this text, rpv 7 rerpav. In the next verse, 23, fell in 
 the good ground —the Greek and Mark have ar-apeis and airapevres, but Luke 
 to Be ev Tp tca\r) 777 only, where Codex Bezse D reads as r^v /caXrjv yrjv, carrying 011 
 
 * See Grabe : Spicilegium SS. Patrum ; Edit, alt., vol. ii. p. 213. 
 
 t Etc t€ rov read' Efipaiovs eva'yyeXcov teat tov XvpLatcov, teat lBlcos etc rr]S EfipaiBos 
 ZiaXetcrov nva ndpcnv, epb^avcov e% Efipaioov eavrov rremarevtcevaL : Hist. Eccl. lib. iv. 22. 
 
XXVI 
 
 PREFACE. 
 
 ireo-ov from the verse preceding. In this copy of the Syriac the word 
 is supplied, viii. 15. The Old Latin c also has quod vero cecidit. 
 
 33. Another parable —without any thing more, which reading Codex Bezse 
 D supports. It seems probable that it originally stood so; for while the 
 palimpsest of Ephraim C has here 7 rapedtjicev uvtol 9 Xeycov, the Codex Vat. B 
 reads eXaXrjaev uvtol with which the Old Latin abc agrees. At verse 31 also 
 above, the Codex Bezse D, supported by the Old Latin abc, comes nearer to 
 this text, by reading eXaXpaev, than the Codex Yaticanus B 7 rapeOrjKev, which 
 the Vulgate of Jerome follows. In this verse the woman is called Nnft’On, 
 wise or prudent; and this is omitted from the Greek, while rpia o-ara 
 not found in this text, occupies its space. It seems obvious that there 
 was another word in the original. This perhaps might have been partially 
 effaced or illegible, and the words rpta aara have been suggested by Gen. 
 <xviii. 6. I ought to state that the observance of many such passages where 
 similar variations occur in this text and the Greek of Matthew, and, indeed, 
 in the parallel places of the other Evangelists, has led me to the conclusion 
 that in some instances this must have arisen from a defect in the copy of the 
 original rendering some words obscure and almost illegible. 
 
 35. of old : □ T 7p p, and in the original Hebrew, Ps. Ixxviii. 2, Dip 
 which the Septuagint renders there air apxv ?, and the Peshito }o.».to ^0 as here. 
 The Greek of Matthew is utto KarafioX 179, according to the Codex Vat. B, and 
 Origen ; but this seeming to represent an imperfect sense, /coo-fiov has been 
 added in the Codex Bezse D, which reading is supported by the Old Latin abc 
 and by Jerome’s recension, as well as by the Peshito, sa.-ui ^ 
 
 . The original seems to have stood as it is read in this text, and the 
 word KaTafioXr ]9 to have been suggested by the similarity of the first syllable 
 Ip and Kar. It would not be difficult to point out several other instances 
 where the choice of the Greek word appears to have suggested itself to the 
 translator from this circumstance, a thing of usual occurrence in all translations. 
 Compare especially xi. 22, where the word avenTorepov seems to have suggested 
 itself on account of the similarity of sound, W fTO. This, taken in connection 
 with verse 2.9 following, explains and shews the peculiar force of PP2 as here 
 applied to Christ and the last Judgment, and the rest, rP2, which he promises. 
 
 48. The fishes that were good, good — : The Greek has 
 t a naXa et<? ayyeca or ra KaXcara, as we read in Codex Bezee D, or optimos pisces 
 of the Old Latin a b. The repetition of the word pltn ]*aE, has either an 
 intensitive or successive force. Assuming that it stood thus in the original 
 
PREFACE. 
 
 XXV11 
 
 Aramaic, the translator into Greek must have confounded pito, good, with 
 into baskets. In the Peshito, which follows the Greek, we have N3N?11, 
 and, according to Buxtorf Lex. Chah, this word is written either with or 
 without the aleph. Scribitur promiscue cum N et absque eo. It appears 
 from chapter xxi. 41, where he has rendered kclkovs /ca/cco? cnroXeaei clvtovs, which 
 is doubtless a misunderstanding of the original idiom till till, of not unfrequent 
 occurrence, that the translator was not quite familiar with this reduplication, 
 and the change, therefore, from "pltO to pm might very easily have arisen. In 
 the Peshito, /ca/cot /9 cnroXeaeL has been restored to the idiomatic form 
 1113 till tm, as it is in this text. 
 
 55. Is not this Joseph’s son the carpenter —The Greek omits Joseph, but the 
 Old Latin a b have films Joseph fabri. 
 
 CH. XIV. v. 5. The people : Greek, tov ofXov ; but the Old Latin version 
 a be has populum ; and so the Peshito. Again, in the next verse, in the midst 
 of the banquet, b c have in medio triclinio, Peshito, parju, before the guests, 
 
 and so the Armenian, while the Greek has ev r&> only. 
 
 6. came in and danced — the Greek wp^aaTo only; but in Mark vi. 22, 
 although there is otherwise a considerable variation in the narrative, we find 
 
 eiae\6ovaris —/cat op^rjcrapbevris- 
 
 13. There is nothing here to correspond with ev ttXolw of the Greek and 
 of the Peshito, which might have been inserted as a counterpart to 
 ireip], which represents ^311 of this text, although perhaps not correctly, and 
 the villages —this is omitted in the Greek. 
 
 19. And the disciples gave to the multitude —The Greek has nothing to cor¬ 
 respond with gave, but the Old Latin of the Codex Veronensis b has posuerunt ; 
 and the Peshito agrees with it in reading a'saoo set. Compare xv. 36, where 
 the Old Latin abc agrees with this text in reading dederunt , omitted in the Greek. 
 
 20. The remnants —in the plural with the Old Latin abed. The Greek 
 has to 7 repiacrevov. In the next verse also abc agree with this text in omitting 
 cacret, of the Greek, from before them —this is not in the Greek. 
 
 22. And he commanded : Greek rjvayrcaaev, which the Peshito has rendered 
 
 constrained ; but the Old Latin a be has jussit. The Palimpsest 
 
 of Ephraem C also omits evdews, as here. 
 
 24. was separated from the land many stadia —this is the same as 
 
 the Codex Vat. B, araSiovs iToXkovs cvtto Tijs 7779 airet^e fiaaavi'Cppbevov \ and SO 
 
 the Jerusalem Syriac. The Peshito also, in this place, substitutes Np'rn distant 
 for Np"nD separated. The Tcxtus Eeceptus, and most Greek copies, have pSp 
 peaov OcCknaar ,9 nv ftaaavi&P'evov, which is the reading supported by Origen : 
 
xxviii 
 
 PREFACE. 
 
 the Old Latin abc, has in medio mari jactabatur : this text and they were 
 tormented. 
 
 25. The waters —The Textus Receptus and Codex Bezse D here read eiri, 7-779 
 daXaaay^ and ah c of the Old Latin super mare. Origen states that the true 
 reading was upon the waters , and not upon the loaves, ov 'yeypcnrTcu yX6e 7rpo? au-rovs 
 TrepiTrarwv eiri tcl Kvpcvra aX7C e7 ti t a voarci. But in the next verse we have here 
 upon the leaves of the sea. The Greek omits waves, and has only 67 n 7-77? 
 6a\acrarj<;, and the Peshito on the waters only. In the original 
 
 Aramaic the words waters and sea consist of the same three letters, 
 and hence doubtless arose the variation. At verse 29 all agree in the reading 
 waters. 
 
 32. when he went up — Greek, avaftcuvovTwv civtwv) but the Old Latin be, as 
 here, cum ascendisset. Mark vi. 51 has kcli ave/3y. 
 
 34. And when he went up to the dry land they came to Genesar —Greek, /cat 
 hia'rrepacravTe'z yXdov 6t? ttjv 'yrjv TewyaapeO. The Codex Bezse I) bythe first hand 
 before it was corrected has 76^77 crap, and the Old Latin abed Genesar 
 and Gennasar. The Peshito also retains Genesar, adding from the Greek 
 to the land. 
 
 CH. XV. v. 2. Commandments —NSlpID : and so in verses 3 and 6, where 
 the Greek has 7 rapaBocnv, which the Peshito follows. 
 
 3. because that (or in order that) ye may establish —the Greek has only the 
 particle Bia, and so again in verse 6. 
 
 5. each —literally man. Greek 09 eav envy", but Mark eav enry avOpooiros. 
 If the Aramaic stood as here, eav might have orginated in the first syllable 
 ^ r<* of .juk': Mark, although using eav emy as in Matthew, has also retained 
 m eav etiry avOpmiro^. 
 
 9. The doctrines of the commandments —Greek, BiBaarcaXtas evraXpara. The 
 Old Latin abc has doctrinas et mandata. The instances of 1 and “7 being 
 confounded are very frequent, and this would bring the Latin to agree with 
 this text. 
 
 12. this word —with which the Old Latin abc agree, reading audito hoc 
 verbo. Greek has rov Xoyov only. 
 
 14. They are blind leaders ■ —Greek, TvfXot eiaiv oByyoc tv^Xcov ; but the Codd. 
 Vat. B and Bezte D omit the latter rv^Xcov. 
 
 15, Explain —ptiJD : Greek, </> paaov. 
 
 17. In the purging ov purifying, : Greek, ec? afyeBpwva. Mark 
 
 seems to have had this word before him, and has therefore added KaOapi^w v 
 
PREFACE. 
 
 XXIX 
 
 Travra ra fipwpara, vii. 19. This same word is used in the Peshito, 
 
 Luke ii. 22, for the Greek term Kadapior/ios. 
 
 19. JEvil thoughts of murder and of adultery, 8$c. —Greek only htaXoytapot 
 rrovppoi, (frovoi, pot^nat. 
 
 20. for when a man shall eat bread while his hands are not washen, he is not 
 defied Greek to he avtrrrots y epcnv (frayeiv ov kolvol rov avOpcoirov. 
 
 23. because lol she crieth and cometh after us — Greek has only on Kpa^et 
 oTnadev rjpuov but the Old Latin of the Codex Veronensis b agrees with this, 
 and reads quia sequitur et clamat post nos. 
 
 27. and live —not found in the Greek, but in the Peshito and the Jerusalem 
 Syriac. 
 
 31. rcvXXovs vyiei? of the Greek is omitted here. These words are also omitted 
 in the Old Latin of b c, and by Jerome. 
 
 32. lo, three days —Greek rjhrj ppepat rpets, substituting v$v for the or thov, 
 which the Peshito and Coptic retain. Cod. Vat. B omits y&v. This Aramaic 
 construction is easy and clear, however obscure the Greek may be*. This mul¬ 
 titude —Cod. Bezse D adds tovtov : the Old Latin be and Hilary, huic. 
 
 33. a desert place— Greek, eprjpta ; but C and Origen have eprjptp roirw. 
 
 34. a few fishes —Greek, oXvya txOvhta, which seems to have arisen from 
 
 rdscu meaning either little fishes or few fishes. In the next verse 
 the Greek has i^Ovas. 
 
 36. His disciples gave —Greek ot he padprat only; but the Old Latin a b c has 
 et discipuli dederunt. 
 
 37. From before them —This is not in the Greek. Compare xiv. 20 and xvi. 9. 
 
 39. Magadan —The Textus Receptus has MayhaXa ; Codd. Vat. B and Bezas 
 
 D, Mcuyahav Palimp. Ephr. C, MajhaXav; and the Old Latin abc and Jerome, 
 Magedan ; Peshito, .f 
 
 CH. XVI. verses 2 and 3: octets—hwaerOe of the Greek are omitted here. 
 They are also omitted in the Cod. Vat. B and some other copies, and do not 
 seem to have been read by Origen. They are, however, found in the Peshito. 
 
 6. Beware ‘nffttN—The Greek has opare nat irpoo-exere ; but the Old Latin 
 abc has only attendite vobis, which exactly agrees with this text. Mark reads 
 (viii. 15) ; opare, ^Xerrere, which would be written in Aramaic *nmtn. This 
 comes very near to our word *nrTT5N, and hence might have originated opare teat 
 7 rpocreyeTe of the Greek of Matthew, and opare, /3\errere of Mark. 
 
 * See Griesbach Cora. Crit., par. i. p. 131. 
 t See ibid, p. 133. 
 
XXX 
 
 PREFACE. 
 
 7. And they were reasoning among themselves that they had not taken for them 
 bread —This is much nearer to Mark viii. 1 6,kcu SieXo'yc^ovro 7 rpo? aXXyXov<; otl aprovs 
 ovk €%ovcnv, than to the Greek of Matthew, ev eai/TOC? Xeyovres otl aprov<i ovk eXaftopLev. 
 The variation seems to have arisen from the similarity in the original 
 Aramaic between "DOS eXafiov and pD3 eXa@op,ev. The word Xeyovre? is omitted 
 in Cod. Ephr. C. 
 
 9. also the Jive thousand —The Old Latin a b agrees with this in reading et 
 quinque milium. Cod. Vat. B and Textus Eeceptus have r cov tt6vtcucl(t%iXlwv, 
 but Cod. Bezse D to<v 7 revTa/acrytXe£ot?, as if the translator had taken the 
 Aramaic prefix of r£x£xuA in the second instance to represent the dative, 
 which it may do, instead of being a repetition of the accusative as in the first. 
 which ate of them —is not found in the Greek, and so also in the next verse. 
 
 12. Theleaven of the Pharisees and Sadducees —Greek 7-779 rwvaprwv only. 
 
 That, Beware —in the imperative with the particle “T prefixed according to the 
 Aramaic idiom. The Old Latin d has retained this in attendite ; but the 
 Greek translator has rrpoaexeLv in the infinitive, apparently as if not quite 
 familiar with this idiom he had taken the 1 to indicate the subjunctive, and 
 read, as the Peshito has translated TTpoae^eLv , ^oicD.iva.'i • 
 
 1.9. The keys of the gates — Greek has ra? only. 
 
 21. Should endure much , and suffer from the elders — Greek only 7 roXXa iraQeiv 
 
 cvtto tcov TrpeaftvTepwv : but in the parallel passages both Mark viii. 31 and Luke 
 have 7 roXXa 7 raOeiv kcil airoSoKLpLacrdyvaL , which the Peshito renders •XjjtA.'f 
 
 This is also the translation of Luke ix. 22 in this copy. 
 
 22 . and Simon Cepha came near and said, Spare thyself my Lord —Greek 
 
 kcll 7 TpoaXafiop.evos avrov o JZeTpo? rjp^aro avrcp ervLTLpudv Xe'ycov IXecos cxol, /cvpie. 
 
 The Cod. Vat. C has the latter part thus, Xeryec avrcp errcrLpccov. The phrase of 
 the Greek tXeco? <jol is perhaps borrowed from the Septuagint tXeco? pcou to repre¬ 
 sent n^n, 2 Sam. xx. 20, xxii. 17; or it might have originated in the 
 similarity of sound to some original Aramaic expressions. D7T, as it is found 
 in this text, which is equivalent to p,y yevoLrof and is often used by the Peshito 
 to translate it, might have suggested eco?. Perhaps it might have stood DH nV^n. 
 
 27. works —Greek, ryv Trpafyv ; but the Old Latin abc, opera. 
 
 28. And his glory —This is not in the Greek text, although some copies 
 cited by Griesbach have ev ry Sotjy for ev ry fiaaiXeia. Origen has both.f 
 
 * See Rom. iii. 4, 6, &c.. In Luke xxvi. 16 prj 'yevoiro is rendered in this copy 
 k ut the Peshito K'.iop r^OcnV rcA. 
 
 f See Griesbach Com. Crit. in textum Grascum N. T. part 1, p. 143. 
 
PREFACE. 
 
 XXXI 
 
 CH. XVII. v. 2. changed was the vision of his face to their eyes —Greek 
 fxere/xopcfroodr) e/iirpoadev avrcov only; but Codex Bezse D and tlie Old Latin abc 
 add o Irjaovs between pLeTepLopcfxodp and epbirpoGOev, as if there had been some 
 other word in the original Aramaic. Luke, in the parallel passage, ix. 28, 
 seems to shew that this manuscript has retained the original words eyevero — to 
 a8o? tov rrrpoGco7rov avrov erepov. In this verse we have snow , which reading is 
 also confirmed by D and the Old Latin abc ; and in the parallel passage of 
 Mark ix. 3 
 
 &>9 x LWV ' 
 
 5. a cloud of light — Although there are but few authorities for ve^eXp </>&>ro9 
 rather than c pmreivp , Griesbach had inferred that this was the true reading.* 
 A voice was heard — The Greek has only tSov dpwvp. The Old Latin a adds 
 audita est, and Hilary. Mark ix. 7 has rfxOe, Luke ix. 35 eyevero, but in the 
 Clementine Homilies, iii. 53, it is read pnovcrOp, as here. 
 
 11. that he may prepare —which is equivalent to the infinitive aTroKa-raarpaai 
 of Cod. Bezse D, with which the Old Latin abc concur. The Cod. Vat. B 
 and Cod. Dubl. Z, with others, have kcli airoKaraarpaeL, which variation the 
 common error of interchanging i and -y sufficiently accounts for. Compare 
 note on xv. 9 above 
 
 14. and when Jesus came —Greek eXdovTav; but Cod. Bezse D reads exOwv, 
 which the Old Latin abed and Jerome confirm. And was entreating of him — 
 These words are not found in the Greek copies, but they exist in the Latin of 
 the Cod. Veron. 5, rogans eum ; and Luke ix. 38 adds Seopccu gov. 
 
 15. Be compassionate towards me: my son has a lunatic spirit, literally a son 
 of the roof which the Greek renders Ge\pvia&T(u. The Greek here is eXepGov 
 pLOV TOV VLOV, and the variation seems to have arisen from the repetition of 
 
 in rpfc* N-rtN **Q *ni 
 
 20. The smallness ofyour faith —with oXtyornGTiav of the Cod. Vat. B; but Cod. 
 Bezse D,and the Old Latin version abc, and the edition of Jerome, read amGriav. 
 
 21 . tovto Se to yevos ovk GKrrropeveTCU ei p,p ev 'irpoGevyj) kcu vpGTeia is omitted 
 here, as also in Cod. Vat. B and the Jerusalem Syriac, Coptic, and MCthiopic 
 versions. It bears the appearance of an explanatory note added from the 
 margin. It is rejected by Mill but defended by Griesbach.j- 
 
 27. there —with the Cod. Bezse D and the Old Latin a be, but omitted by 
 others. 
 
 CH. XVIII. v. 3. One of these children —Greek ra nrcuSia only. In the 
 
 * See ibid, p. 143. 
 
 t See ibid, 1, p. 146. 
 
XXX11 
 
 PREFACE. 
 
 preceding verse the Cod. Bezce Dd agrees with this in reading ev 7raiSiov, one 
 child, and so Origen. 
 
 6. In the depths of the sea —Greek ev rep ire\a<yet rps Oakaaans : ahe of the 
 Old Latin in profundum marls, and so Hilary. 
 
 7. Woe to the ivorld from the offences that are coming —The last words, that 
 are coming, are not in the Greek copies. 
 
 8. Gihanna of fire —as in the next verse. The Greek to nrvp to cuwviov 
 The Old Latin a has Gehennam wternam. 
 
 10. that believe in me —These words, although omitted in the editions, are 
 also found in the Cod. Bezte D and in the Old Latin b c, and in the Coptic, 
 Sahidic, and Anglo-Saxon versions, and Hilary. 
 
 11. and that the Son of Man came that he might save that which was lost — 
 The only antient Greek manuscript which has these words is the Codex Bezse 
 D. They are, however, found in the Old Latin a b c, and in Jerome’s version, 
 as well as in the Peshito and Philoxenian Syriac. 
 
 17. Let him be accounted by thee —Greek e<jrw ctol only. 
 
 25. and all that he had should be taken —Greek KCU rravra oaa eyet Kao arrohodr\vat. 
 
 30. but he did not receive his entreaty — Greek o Se ovk pdeXev only. 
 
 35. The Textus Beceptus adds here ra ’TraparrTiop.ara avrcov, but this is 
 omitted in the later critical editions.* 
 
 CH. XIX. v. 4. he who made the male from the beginning, also the female he 
 made —With this the Old Latin of the Cod. Vercel. a agrees. The Greek 
 varies by the addition of avrovs. 
 
 7. whoso wisheth that he should put away his wife, let him give her a letter of 
 divorcement —The Greek has Bowcu /3t/3\iov arrorraaLov kcu arroXvacn , omitting the 
 preceding words. 
 
 9. towards her —omitted in the Greek, which has only poiyarai, and this is 
 also the reading of the Old Latin ab c, and of Jerome’s edition. The Cod, 
 Vat. B, the Ephr. Palimp. C and Origen read irotei avrpv iioiyriQrivai. This 
 difference I suspect to have arisen from the original standing as it does 
 here in the form r\b INH "Oft, where the word "Oft, which is the infinitive 
 intensitive, might have been mistaken for the participle transitive. Compare 
 Matt. v. 32 in this text, where we have “Yftft for 7 roiei avrr\v iiotyevQrivai, 
 and nfcO "Oft for poiyarcn, while the Peshito closely following the Greek has 
 
 crA and nr£\^only. Mark x. 11 has it ixov^graL err avrpv IT 1 ? "IfcO, 
 as here. The following of the Greek KCLL 0 aTToXeXv/jievpv 'yappera^ fiOL^arcu is 
 * See Simon, Hist. Crit. du texte du N. T., p. 409. Griesbach Com. Crit., part 1, p. 151. 
 
PREFACE 
 
 XXX111 
 
 omitted here, in which omission Cod. Bezx D and the Old Latin a b 
 concur. 
 
 11. from God —is not found in the Greek copies. 
 
 12. For there are eunuchs —The Aramaic term for eunuchs, 
 
 means literally faithful or believers; and in our Lord’s discourse there might have 
 been an intention of double meaning in the word which he used in the original. 
 that he should endure , let him endure. — in^Din. The Greek is x w P eiV 
 XMpeiro, which the Peshito renders pQD2 pDD21. In the verse immediately 
 preceding, we find in this text pQD for x^povcn. The meaning in both cases 
 is nearly the same, and the variation probably has arisen for the similarity of 
 "OD21 and pQDrr. 
 
 14. coming to me , i.e. to come to me. These words are not found in the 
 Greek copies ; hut both Mark and Luke, in the parallel passages, x. 14 and 
 xvii. 16, have afare ra iTcuSia epx e cr6aL Trpos pee, omitting epx^o'Qcu in the latter 
 part of the sentence. 
 
 16. and one Man came near —Greek kcll i&ov et? nrpoae\6wv. The alliteration 
 of in Niia lip might have caused the omission of 13 , and the reading N 1 
 have suggested fr$n iSov. Some manuscripts read here veaviaKos rt? : Hilary, 
 juvenis : Luke xviii. 18, rt? apx^v ; all perhaps implied in the word 
 “vir.” Good teacher, what shall I do? I have translated the original, 
 
 rdisAsa thus, referring good to teacher , 
 
 which the more usual order of the syntax would seem to require. 
 From the next verse, however, which reads here, Why askest thou me concerning 
 good, it would appear that the proper rendering in this place should be Mas¬ 
 ter, what good shall I do, as in the Greek of Matthew, ScSacr/caXe, tl a<ya6ov ttolt]o-co, 
 and, in some copies, hihacncake ayade, tl ayaOov. Mark, however, has it Sibacr/caXe 
 ayaOe, tl Trotrjaa); and Luke, omitting the word good altogether, has only SdaatcaXe, tl 
 TroiTjaas. The Old Latin be and Jerome’s version follow the copies in which 
 it is made to serve both ways, Magister bone, quid boni? There seems to be 
 little doubt but that all these variations must have arisen from the original Ara¬ 
 maic having stood as here, and having admitted of both renderings. The word 
 Teacher, standing alone, is the usual style of addressing our Lord; and 
 the following word, good, is capable of being referred either to that or to 
 the next word N273. The alliteration also might have contributed to this, Mal- 
 fono tobo mono. The reading of the next verse, why askest thou me concerning 
 good ? tl fie epcoTas TrepL tov ayaOov ; has been already introduced into the text in 
 the editions of Griesbach, Lachmann, Tischendorf, and Trcgelles, instead of that 
 
 K 
 
XXXIV 
 
 PREFACE. 
 
 usually received, n pe Xeyeis ayaOov , which is also the reading of Mark.* 
 That I may inherit — Most Greek manuscripts have ayw or ey<w, and the 
 Old Latin ah c habeam. Cod. L of Griesbach or y of Stevens, and some 
 others, as well as Mark x. 17 and Luke xviii. 18 and x. 25 have, as here, 
 fcXypovopyaco. 
 
 17. God —Omitted in the Greek, but it is added in the Old Latin he and 
 in Jerome's edition. Mark and Luke have in the parallel passages ayaOos 
 
 €i prj et? o #eo?. 
 
 20 . Lo, since I was a hoy —-This is supported by Cod. Bezse D, etc 
 vyoryros /xov, the Old Latin ah c and Origen, as well as Mark and Luke in the 
 parallel passages. The Greek has been literally translated in the Peshito pa 
 
 from my youth. 
 
 21. go sell thy property —Greek, viraye, 7 TcXXyrrov crov ra virapyovTa) Mark, 
 vrraye, oaa eyet<? ircoXyaov Luke 7 tclvtcl oaa eyet? ircoXyaov, omitting viraye, as if lie 
 had read in an Aramaic text like this ^ iravra for viraye. and take up thy 
 cross and come after me — The Greek is kcu Sevpo a/coXovdet poi only. Mark adds, 
 x. 21, apas rov aravpov. Compare Matt. x. 38, xvi. 24. 
 
 25. and feared —This is supported by the Codex Bezae D, kcu efyofiyOyaav, 
 by the Old Latin ah c, et timebant, and Hilary, et metuunt. 
 
 2.9. in the world that cometh —These words are not in the Greek ; but the pa¬ 
 rallel passages, both of Markx. 30 and Luke xviii. 30, have ev rw auovi tw ep^opevep. 
 Irenseus also has in hoc seculo et infuturo, perhaps by error for in seculo futuro 
 only. This might have been omitted in the Aramaic on account of the opoio- 
 reXevrov, but not so in the Greek. 
 
 CH. XX. v. 7. That which is just I will give you —The Textus Receptus has 
 here kcu 0 eav y 81/ccuov Xyfeo-Oe ; but these words are omitted in the Cod. Bezte 
 D and Cod. Vat. B and others, and therefore have been removed from the text 
 by Lachmann, Tischendorf, and Tregelles. The Coptic and Jerusalem Syriac 
 agree with this in reading I will give you instead of XyyJreaOe. Compare the 
 next verse, to them he would give more : Greek, on 7 rXecov Xr/pfovrai. 
 
 11. and when they saw — "fin “D : Greek Xafiovres, as if the translator had 
 taken Yjn from ItriN of the Hebrew for *nn of *nnN, dropping the N, which 
 letter not unfrequently falls out in this text.f 
 
 * See Tregelles, Account of the Printed Text of the Greek New Testament, p. 135. Simon, 
 Hist. Crit. du Texte du N. T., p. 409, and Griesbach, Com. Crit., par. 1, p. 154. 
 
 t See xxi. 36, 37, where two instances occur of ^ falling out before j-j: f° r 
 
 and Hrmnn for Nmnan* 
 
PREFACE. 
 
 XXXV 
 
 13. do not trouble me —Greek ovk aScKco ae. The Aramaic is used 
 
 in the Peshito, Luke xi. 7, for /jLtj \xoi /co7rou? Trapeze. 
 
 17. his twelve — The Textus Eeceptus reads rov<s ScoSgku /aadyTas with the 
 Cod. Vat. B and others ; but Codd. Bezse D, Dubl. Z, and Origen omit piadyTas ; 
 and the Old Latin a c adds his. 
 
 19. and they shall mock at him — Greek et<? to e^irat^at. The difference 
 between these is only in the reading of -y for 1, which change frequently occurs. 
 Had it been written pJi’Din, the Greek rendering would have been correct; 
 but Mark has it exactly as here, kcli apmad;ovaiv, prrcm At ch. xi. v. 10, 
 xvii. 12, compare |pn^l, which I have translated that he may prepare, but it may 
 also be who shall prepare , o? Karao-Kevaaei, as we find it in Luke, with which 
 the Codd. Vat. B, Bezte D, Dubl. Z, and Origen agree in reading o?: while the 
 Cod. Guelf. P and the Old Latin a b c have km, all of which the interchange of "i 
 and 1 in the original will at once account for. 
 
 21. My Lord, that these my two sons may sit —Instead of My Lord the 
 Greek reads eme. This has doubtless arisen from the similarity of ‘nft My 
 Lord and bid, which the Peshito following the Greek has,, and in thy 
 glory —This is not in the Greek. Mark, in the parallel passage, x. 37, has 
 ev ry hot;ri aov, instead of ev ry /3aaikeia aov, and hence, perhaps, this addition 
 here. Compare ch. xvi. v. 28 above. 
 
 22, 23. Many copies of the Greek add here K ai to fia-nTiapba o ey go fiairrify/iao 
 ftcnTTiadyvcu; and these words are found in the Textus Eeceptus. Griesbach, 
 Lachmann,Tischendorf,and Tregelles have removed them from the text. Origen, 
 in his commentary on Matthew, says that they belong to Mark, y «<? o Map ko? 
 aveypaifre, Avvaade to TroTypiov ttlglv o eyco n tlvo), y to fiairTtapia o eyco ftain^opiaL 
 
 (3aTTTLa6yvai: Mark x. 38, 39.^ 
 
 28. But you, seek ye that from little things, §c. —This addition is found also 
 in the Old Latin version aba: and in the Codex Bezse, Greek and Latin, in the 
 terms following. 
 
 Tfieis Se %yT6iT6 gk pb^wpov avipyaai Kai gk 
 p,ei£ovo<; ekaTTOv Givai. Eiaep%op<evoi Se Kai 
 'TTapaKkyOevTes heiirvyaai, jxy avatckeiveaQai 
 tous e%eyovTa<; tottovs, uv ttotg gvSo^o- 
 Tepos aov e-rrekdy, Kai TrpoaekOwv o Sen tvo- 
 KkyTwp Gary aoi, gtl KaTco X 0} P eL% KaL Ka ~ 
 
 Vos autem quseritis de minimo cres- 
 cere, et de magno minui. Introeuntes 
 autem et rogati coenare, ne discubue- 
 ritis in eminentibus locis, ne forte dig- 
 nior te superveniat, et accedens ccenae 
 invitator dicat tibi: Adhuc deorsum 
 
 * See Origen, Com. in Matt. Opp. edit, Delarue iii. p. 717; Tregelles, ibid, p. 140; and 
 Simon, ibid, p. 411. 
 
PREFACE. 
 
 XXXY1 
 
 Tai(jyyvQr)crri. Eav Se avcnrearjs et? rov 
 7]TT0va r0770V, kcll eireXOrj crov tjttcov, epei 
 col o $eL7rvo/c\.7]Toop, avvcvye €TL avco' Kai 
 ecrcu COL T0VT0 y p7]CLpL0V . 
 
 accede, et confundaris. Si autem dis- 
 cubueris in minimum locum, et super- 
 veniat minor te, dicet tibi invitator 
 ccente: Collige adhuc superius, et erit 
 tibi utile .'* 
 
 This same passage is also read in the margin of the Philoxenian version 
 in the Vatican, and is cited by Adler in full :j* and I have found it in the 
 margin of a copy of the Peshito of the Nitrian manuscripts, No 14,456 in the 
 British Museum. As it stands in these copies, it is plain that it has been translated 
 immediately from the Greek and not been taken from another copy of this Syriac 
 text, from which, indeed, it varies in language considerably, as it will be seen 
 by comparing them. This passage is found likewise in the Anglo-Saxon version 
 in not less than four copies indicated by MareshallJ in his notes on this place- 
 He renders the Saxon into Latin in the following words :—“ In rebus exiguis 
 crescere vos cupitis, et in maximis rebus minui. Cum autem vos ad refectionem 
 vel convivium, vocati fueritis, lie discumbite in primis (i.e. summis) sedibus: 
 ne forte vir te honorabilior accetjat post te, et paterfamilias te surgere jubeat, et 
 alteri locum dare; et tu confundaris. Si in convivio discubueris in sede ultima 
 
 * For the variations in this text see the editions of Griesbach and Tregelles. 
 t Novi Testamenti Versiones Syr. 4to Hafniae, 1789, p. 90. - 
 
 .^oAjk' rdsa . rdocasraX rdAi^^nX . rdA=n ^330 pdrj’is&X rdAiox».\ 
 
 . rdAAjL^a r^A^O-ira ^cvvssAgo A rdX . cvs^axweaX t 
 
 . rdAjSax sjA K'ijq ben . 201 x 1 } .1X0 . r^Ardl Ar> pd2?aX:i 
 
 . rdAru^a rdAriOrua V’^sAodA^.i .^rd . AcnsAo A.asAX At- jeA 
 
 joA rdlx.Ard K'Ma’SOXsaX rdib Gen vxX Asardi . v^33 ^iA=a rdArdao 
 
 .(Ass. ii. rdw-xai.) rdax&j iaMa.*s rdico rdacpAa . AsA 
 .ax^As-rd Jko=a .icuxX ndacAa rdiL>A^. rdjLjj^a ^iXcn 
 
 ^3 A pQj.o^AArd .<Xrd o ^A rdxcu rdaxw^a 
 
 “Vos autem quasritis,de pusillo crescere, et de majore minoris esse. Introeuntes autem et rogati 
 ccenare, ne discubueritis in eminentibus locis, ne forte dignior te superveniat, et accedens 
 ccenffi invitator dicat tibi, Adhuc deorsum accede, et confundaris. Si autem discubueris in 
 minimum locum, et superveniat minor te, dicet tibi invitator eoenae, Collige adhuc superius, et 
 erit tibi hoc utile (Ass. ii. honorificum).—Haec quidem in exemplis antiquis in Luca tantum 
 leguntur, capite (icecpaXauo) liii. Inveniuntur autem in exemplis Grsecis hoc loco, quapropter 
 hie etiam a nobis adjecta sunt.” 
 
 + Observationes in Versionem Anglo-Saxonicam, p. 496. See Quatuor Euang. Verss. 
 Goth, et Anglo-Sax., 4to, Amstel. 1684. 
 
PREFACE. 
 
 XXXY11 
 
 (i.e. infima) et post te accedat alius con viva, dicatque tibi invitator, Amice 
 jnterius ( i.e . eminentius) discumbe : tunc tibi honorificentius erit, quam si te 
 exterius («. e. inferius) detrudant.” This passage was also known to Hilary, and 
 seems to have had a place in the copy of St. Matthew used by Juvencus 
 in the first half of the fourth century, when he wrote his poetical paraphrase 
 of the Gospels, which, according to Jerome, represented the text almost literally 
 in hexameter verses.* He has rendered it thus:— 
 
 At vos ex minimis opibus transcendere vultis, 
 
 Et sic a summis lapsi comprenditis imos. 
 
 Si vos quisque vocat ccense convivia ponens, 
 
 Cornibus in summis devitet ponere membra 
 Quisque sapit, veniet forsitan si nobilis alter, 
 
 Turpiter eximio cogetur cedere cornu, 
 
 Quern tumor inflati cordis per summa locaret. 
 
 Sin contentus erit mediocria prendere ccenas 
 Inferiorque dehinc, si mox conviva subibit, 
 
 Ad potiora pudens transibit strata tororum.'j* 
 
 We have therefore in favour of this passage, in the East, the testimony of 
 this very early Syriac copy; among the Greeks, J that of the antient Codex Bezse, 
 and of the Greek copies made use of by the author of the note in the margin of 
 the Philoxenian version, and the Peshito above mentioned; and in the West, that 
 of the Old Latin and not less than four venerable MSS. in Anglo-Saxon, which, as 
 Mareshall, and, after him, Simon, observes, must have been made from the Latin 
 previously to its having been corrected by Jerome; as well as the evidence of 
 Hilary, and of Juvencus in Spain in the time of Constantine. Whether it formed 
 a part of the original Gospel of St. Matthew, and, from some cause or other, 
 came to be omitted in the greater part of the Greek copies,§ and those versions 
 which followed their authority, or whether it be an addition from some of the 
 
 * De Script. Ecc. “Quatuor Evangelia hexametris versibus pene ad verbum transferals.” 
 f See Juvencus, Hist. Evang. Lib. iii. Simon, Hist. Crit. par. iii. ch.23. 
 
 X Griesbach rejects the opinion of Bengel and others who supposed that this addition was 
 made to the Greek of the Cod. Bezae from the Latin. Com. Crit., par. 1, p. 167. Symbl. p. cx. 
 
 § Ne pourroit-on pas meme conjecturer, qui celuy qui a traduit d’Ebreu en Grec 
 I’Original de Saint Matthieu, la abrege en quelques endroits, et qu’il a quelquefois pris la 
 liberte d’en traduire plutot le sens que les mots ? An moins il semble qu’il ait use de cette 
 liberte dans les passages du Vieux Testament qui y sont citez, et qui ont plus de conformite 
 avec la Version Grecque des Septante, qu’ avec le Texte Ebreu. See Simon, Hist. Crit. du 
 Texte N. T. ch. ix. p. 98. 
 
 L 
 
XXXV111 
 
 PREFACE. 
 
 uncanonical Gospels, similar to that which the history of the woman taken in 
 adultery, in St.John viii. 2—11, is by many supposed to be, every reader must 
 judge for himself.* It certainly belongs to the most antient times of Chris¬ 
 tianity; and the fact of the same advice of our Lord in very similar words 
 being found in the Gospel of St. Luke would at least make it appear that it is 
 to be referred ultimately to him, whatever might have been the channel through 
 which it has been derived. 
 
 34. and we may see thee —These words are not found in the Greek. In 
 the same manner, we find in this copy, at Luke xviii. 41,7 may see thee. 
 
 CH. XXL 1. and when he came near —Greek, r)^ ia av in the plural; but 
 the Old Latin b, and the Cod. Palat. edited by Tischendorf, the Jerusalem 
 Syriac, Origen, and others have the singular as here. Two of his disciples — 
 Greek, $vw /ladr/Tas only; but the Old Latin abc adds his; and Mark and 
 Luke exactly as here, Svo twv [xaOrjTwv avrov . The mount of Beth Zaithe — This 
 is the Mount of Olives—Opo? twv eXcuwv , as the Greek has it. The proper 
 name of the place seems, however, to be as I have given it here—Mount of the 
 Place of Olives, like the preceding word Beth Phage, the Place of unripe Figs. 
 In the one instance the Aramaic name has been retained in the Greek, BrjOcpcvyii: 
 in the other it has been translated Opo? twv eXatwv. Any reader of the New 
 Testament must have observed that the word Beth, literally meaning a house 
 or abode, very frequently enters into the composition of proper names, as Beth- 
 abara, the Place of the Fords or Passes ; Betlisaida, the Place of Fishing, &c. 
 
 2 . lo —Greek, /cac evOews; omitted in the Old Latin abc and by Luke, and 
 her colt at her side —Greek /cat ttwXov p,eT aurp 9 ; but both Mark xi. 2 and Luke 
 xix. 30 have instead ef ov ot/Set? avOpwirwv /cacaOt/ce. Whence this variation? 
 Might it not have arisen from their having read the original Aramaic differently 
 from the translator into Greek, with the change of "7 for l so frequently oc- 
 
 * II se peut faire que cette histoire ait ete prise de quelque ancien Livre apoccryphe, oil elle 
 etoit commune dans les premiers siecles du Christianisme; et peut-etre croyoit-on qu’elle 
 venait des Apotres, ou de leurs Disciples. C’est pourquoi ceux qui out ose retoucher en tant 
 d’ endroits les premiers Exemplaires du Nouveau Testament dans la seule vue de les rendre 
 intelligibles a tout le monde, n’auront aussi iait aucune difiiculte d’y ajouter ces sortes d’his- 
 toires qu’ils croyoient etre veritables- Nous avons vu cy-dessus de semblables examples dans 
 1’Evangile des Nazareens. Si nous avions aujourd’hui an assez grand nombre de cette sorte 
 d’Exemplaires qui etoient avant Saint Jerome, principalment dans les Eglises d’Oceident, on 
 pourroit y decouvrir quelques autres additions qui noussont presentiment inconniies, parce qu’il 
 ne nous reste presque rien des Livres de ces premiers temps.—Ibid, ch. xxx. p. 376. See 
 also Griesbach, Com. Crit. par. i. p. 167. 
 
PEEFACE. 
 
 XXXIX 
 
 curring? The slight transposition of one letter and the omission of a slight 
 stroke turns ran by n^yi of this text into -an by rp^yr, ef ov avdp(07ro< ? 
 fce/cadi/ce ; or perhaps ftb !"P^y"7 e<ft ov ovSeis avOpcoircov. 
 
 5. Cometh to thee just and meek —The word just is not found in the Greek 
 copies, but it is in the passage of Zechariah ix. 9. :mn*l ay Nin ytt?U1 p*H!£ 
 mnn« p *vy ^yi “Vian by, which the Peshito has rendered NjTno*) tyTHT 
 «nn« n tob^y by*\ by iaTl fcOaOl, as in this text, only with the omis¬ 
 sion of NpViQ, which might easily have fallen out on account of the o^oioreXevrov 
 after Np’HT, or have been intentionally omitted from among epithets indi¬ 
 cative of meekness. Compare what Origen says on the variation of this 
 citation in Matthew and John.* 
 
 9. and many went out to meet him, and were rejoicing and praising God con¬ 
 cerning all that which they saiv —This passage is not found in the Greek. If it 
 be not a part of the original Aramaic of St. Matthew, it would appear to have 
 been supplied from the parallel passages of Luke and John conjointly; for in 
 Luke we read rjp^avTO airav TO 7r\r)6o<; tcov pLaOrjToov xcupovres atveiv top Oeov (piovy 
 pieyaXp irepi iraaiov cov eiSov hvvapiecov, xix. 38 ; and in John kcil e^rjXOov et? wrav- 
 rpcnv avrio, Xll. 13. 
 
 12. temple of God —the addition of God is supported by the Codex Bezae D 
 and the Old Latin a c. At verse 6 above, c also adds Jesus with this text. 
 
 13. for all nations —These words are not found in the Greek copies, but 
 they exist in the original of Isaiah lvi. 7, and in the parallel place of Mark xi. 
 17, 7 rao-iv rot? edvecnv, and also in Luke xix. 46 in this copy. 
 
 14. the blind and deaf —The Greek has rvcpXoi kcu ^oo\ol. 
 
 16 . They say, Hearest thou not —rCN yn® tib j'HaN: Greek, enrov avnp, Akovb^ ; 
 as if the translator had read rh avrio for fcA OVK, thus yaa Two 
 
 Greek manuscripts, F, H, cited by Tregelles, have ovk ; and so reads the 
 Memphitic version. 
 
 21. shall be to you so, i.e, ye shall have it so —Greek, cyevrjtreTM only. 
 
 23. There is nothing here that corresponds with SlScktkovtc of the Greek, nor 
 is there in the Old Latin a b c. 
 
 24. this word —Greek, Xoyov eva. The variation must have arisen from the 
 similarity of Nin this, and N“Tn one, seeming to prove that this text was 
 originally written in the square Hebrew character, as there is not the same 
 similarity between k'.tw and K'.ion 
 
 28. «.ai Trpocre\6wv of the Greek is omitted here. 
 
 * Com. in Matt. Edit. Delarue, vol. iii. p. 738. Cited also by Lachmann at this verse. 
 
xl 
 
 PREFACE. 
 
 29. to the vineyard —This, omitted in most of the Greek copies, is found in 
 the Codex Bezte D, and in the Old Latin a h c. 
 
 30. Yea, my Lord —Greek eyw, Kvpte, which the Peshito renders N2N. The 
 difference lies between ^ vat and NiN eyw. The Old Latin has eo, Domine, 
 probably a corruption for ego, and Cod. Bezte I) eyw Kvpte, vivayw : Chrysostom 
 
 aiTepyopbat.'* 
 
 31. seemeth to you that he —This is not in the Greek: probably omitted because 
 occurring two verses above. The first —with the Textus Iteceptus, the Old 
 Latin c, and Jerome. Lachmann and Tregelles have in their editions o varepo^.y 
 
 34. that they might send to him the fruits —Greek Xa/3etv rev? Kapkovs avrov- 
 Luke XX. 10, has tva arro rov Kapirov rov aptrreXwvos Scoaovatv avrw. 
 
 37. perhaps —This is not in the Greek; but the Old Latin he have forsitan, 
 which is supported by the Peshito as well as by other versions and Irenteus. 
 Luke also reads taw 9 rovrov evrpaTrrjaovTat. 
 
 39. and the inheritance shall become ours — Greek /cat aywptev rpv tcXrjpovop.tav 
 avrov; but the Old Latin abc have ethabebimus hereditatem, which exactly agrees 
 with this : and so Mark xii. 7, teat Tjptwv earat y k\ .rjpovopua ", and Luke xx. 14 
 the same, only changing 1 for * 1 , tva yptwv yevprat rj /cXypovopua ; though in Luke 
 the Old Latin c read as here et fiet; and in this copy in Luke we have 
 
 ]b'i Nmrro «*nm. 
 
 41. Evilly , evilly will he destroy them— The intensitive form of tiTQ tZTQ, re¬ 
 peated : the translator does not seem to have been familiar with this, and therefore 
 has rendered Katcovs Katcws arroXeaet avTovs, and the Latin nialos male perdet. 
 The Peshito retains the idiomatic expression as here.J Both Mark and Luke 
 have substituted for tif'2 UTQ evilly, evilly, eXevaerat, probably from some defect 
 in the original MS. almost as if there had been read in Hebrew ^*n. 
 
 CH. XXII. 2. banquet —literally, a Symposium or drinking party. 
 The Greek has yaptovs. Luke in the parallel passage, xiv. 16, has henrvov pteya. 
 Taptov was probably supplied for the sake of euphemy by the translator, 
 having also perhaps regard to the marriage feast mentioned in John ii. 
 
 7. and the king was wroth —The Greek copies add a/covaas, but the God. 
 Yat. B omits it. his army —Most Greek copies have ararevptara; but Cod. 
 Bezse D has the singular form as here, and so the Old Latin abc. with fire — 
 Greek omits this. 
 
 * See Griesbach Com. Crit., par. ii. p. 7. 
 t See ibid, p. 2. 
 
 | Compare iv. 24 and xiv. 35 above, where the Greek for ‘p'TO^ ttf’H tlTl °f this text is 
 
 Kanos e^oi'Tct?. 
 
PREFACE. 
 
 xli 
 
 9. amongst the highways —NnmiN fYlS, or literally to the house or place of 
 highways. Greek, em ras Sie^oSov 9 nov oScov, which the Peshito follows 
 nsf<kwi ar<\T In the next verse we have the same Aramaic expression, hut the 
 Greek is eis ra <? oSovs only. Luke xiv. 21 has ei? ras nXareias /cat, pvfjias rr/s 7 roXe&) 9 , 
 which this copy translates Klanslo r^odA, “the streets and lanes 
 
 (little streets) of the city.” the banquet house —N'mniDQ rPH : Greek rovs yafwv^ ; 
 and in the next verse banquet house is represented by 0 707 x 09 ; but Cod. Yat. 
 B has o w/jufxov. Luke, in the parallel passage, has iva ’yepaadp 0 olkgs p,ov, 
 introducing the word house, which is not found in the Greek of Matthew. 
 
 13. Seize him by his hands and by his feet, and take him out —This reading is 
 Supported by the Cod. Bezos D, apare avrov 7 ro8a>v Kai yeipwv Kai /3aXere avrov, and 
 the Old Latin a be, and Irenseus. The Textus Beceptus has fyaavres avrov 
 7 roSav Kac %eipas apare avrov Kao eK/3aXere. 
 
 15. catch him —that is, like a hunter, or fowler, or fisherman. The Greek 
 has 7 r aytSevcrcoo-tv, hut Mark xii. 13 exactly as here, aypevaaxnv. 
 
 16. The servants of Herod —Greek rov HpwSiavcov, which the Peshito expresses 
 
 by co.io^cra M&s.i, those of the house of Herod. It would appear that they were 
 servants of Herod, from whose province Jesus came (see Luke xxiii. 7), who 
 went with the disciples of the Pharisees prepared to seize upon Jesus, and deliver 
 him up to the secular power of Herod, should he have given any answer to 
 their question that would have denied the right of the Boman emperor to 
 collect tribute from the Jews (compare Luke xxiii. 2). For thou acceptest not the 
 person (literally, “takest not by the face ”) of man, that is, of any BENI—Greek 
 ov 7 ap (3Xe7rev > e /,9 TTpocrwirov avdpwrrwv ; and so Mark xii. 14 ; hut Luke xx. 21 re¬ 
 tains the idiom ov Xapifiaveis rrpoawirov, omitting ra>v avdpcorrwv, hut still accurately 
 rendering the Aramaic which, although it be literally of man, really 
 
 means of any, and was therefore not necessary for the sense in Luke. Had 
 the meaning been nov avOpco ttcov it would have been as the Peshito has 
 
 rendered the Greek; or, perhaps still more properly, of mens sons, as 
 
 I have always translated it in these Gospels, to mark the distinction. Hegesippus, 
 himself a Jew and well acquainted with the language, has retained the Ara- 
 maism and translated literally the words of the Jews addressed to James the 
 Just on hiKaios €l, Kat on rrpoawTrov ovXafj,(3avei<s* There is sufficient resemblance 
 between fiXeiTrew e /,9 and Xapbfiavets to warrant the conjecture that the change 
 might have been made by a transcriber ignorant of the Aramaic idiom 
 Xap./3aveiv nrpoacoTrov. 
 
 * See Eusebius, Hist. Eel. ii. 23. 
 
 M 
 
 •J 
 
xlii 
 
 PREFACE. 
 
 17. Head-money —The Greek Matthew and Mark have upvaov, the Latin 
 Census; and Luke <popov. 
 
 18. their thoughts —Greek rpv irovppiav avrcov. One antient Latin manu¬ 
 script, Cod. Rehdigeranus, cited by Schulz*, reads cogitationes. Hilary has 
 interna cogitationum secreta. Mark xii. 15 has has viroKpimv \ Luke xx. 23 
 rpv iravovpyiav, which reading Origen also confirms ; and this is rendered in this 
 manuscript plrrnETQ, the same word as the Peshito employs here in Matthew. 
 There is sufficient resemblance between pnratPirra “ thoughts,” and pnm& v O 
 “wickedness,” to lead to the conjecture that this variation might have arisen 
 from some defect in the Aramaic copy. 
 
 22 . and left him —Greek kcu a^evres avrov : Lukexx. 26 has eatypcrav ] and Mark 
 omits this. The similarity between ipnty they left and IpnttJ, they ivere silent 
 seems to have caused the variation. 
 
 24, Moses said to us —Greek enrev only, omitting to us ; but the Aramaic 
 “V 2 N means commanded as well as said. Mark xii. 19 and Luke xx. 28 have both 
 cypafiev ? yjuv, substituting wrote, instead of said, and retaining to us ; although 
 therefore the Aramaic might be employed in both cases, the Greek trans¬ 
 lation et 7 rev would seem to be properly applied only in the case of those to 
 to whom Moses actually spake. This might have been the reason why Luke and 
 Mark substituted eypafiev for enrev, and the Greek translator dropped, to us. 
 
 25. died and left not children —Greek ereXevrpcre, kcli pip e^wv cnreppa Mark xii. 
 20 , airodvpaKoov ov/c cupp/ce cnreppa] blit Luke XX. 29, airedavev are/cvos. 
 
 28. unto the seven of them she teas, i. e. the seven of them had her —Greek 
 7 ravres yap ecryoy avrpv. The Old Latin of Codd. Veron. b and Palat. e has septem 
 enim earn hahuerunt ; and both Mark and Luke oi yap eirra ecr-^ov avrpv ywauca. 
 
 31. That God said —Greek to ppdev vpuv v-rro rov @eov Xeyovros ■ Mark xii. 26 
 also varies here, ev rp Mcoucrecos eiri TOU /3arou, co? 667 rev avrp o 0eo? Xeycov. 
 
 Justin Martyr, Apol. i. 63, has to etpppevov etc ftarov rca Mcoae l. 
 
 34. when they saw —Greek aKovaavrei] Peshito aa.. assembled near 
 
 him —Greek em to avro, which the Peshito renders together ; but 
 
 Cod. Bezae I) and the Old Latin b c read as here, eir avrov, ad eum : Hilary 
 adversus eum. 
 
 35. one of them a scribe —Greek z,o/u/co?, which the Peshito here has ren¬ 
 dered knowing of the law. Mark xii. 28 has ets rwv ypapparecov, 
 
 and, v. 32, o y papparevs. In the next verse, 36, we have great and first] Greek 
 peyaXp only, but Mark Trpwrp : at verse 38 the Greek has both. We have the 
 
 * See his edition of Griesbach’s New Testament at this place. 
 
PREFACE. 
 
 xliii 
 
 Aramaic NrYH'Ml rendered in the Greek ev tm vopbcp, and the Peshito following 
 retains the Greek word . and said to him, —This is omitted in most 
 
 of the Greek copies, but it is found in Cod. Bezse D, the Textus Beceptus, and 
 the Old Latin of h c. 
 
 37. from all thy heart, and from all thy sold, and from all thy strength —which 
 the Greek has ev oXy ry Kctpbia aov teat ev oXy ry '^'v^y aov kcu ev oXy ry biavota aov, 
 while Mark has the passage exactly as here, etj oXys rys KapStas aov kcu e£ oXys 
 rys \[rv%y<; aov nai etj oXy< ; ays layyos aov, and so the Peshito. Instead of strength 
 or rys ia%vo<i, as Mark has it, which seems undoubtedly to be the true reading, 
 referring to Deut.vi. 5, whence the words are quoted, we have in the Greek Siavoia. 
 Whether biavoia be a corruption from the word Swa/xei, which we find used to 
 translate the Hebrew in the Septuagint, or whether the Greek translator 
 of Matthew read "pin thy mind, for yAm thy strength, or from what other cause 
 this variation arose, the reader must judge for himself. 
 
 42. What say ye? —Greek tl vpuv Sokcl. Both Mark and Luke have 7rm 
 
 Xeyovaiv ot ypap,p,aTevi. 
 
 43 . by the Spirit of Holiness —Most of the Greek copies have ev nrvevyan 
 only. Griesbach cites one or two which add ayicp. The Jerusalem Syriac 
 reads as here. Mark xii. 36 also has ev ™ 7 TvevpLaTL rw aytcp) but Luke xx. 42 ev 
 f3i(3Xa> faXp,cov. My Lord —Greek Kvpiov. 
 
 46. from that hour —Greek rys ypcepas ; but Cod. Bezte D reads as here, and 
 so the Old Latin a. 
 
 CIT. XXIII. 3. Be ye hearing and doing — Greek? rocyaare km Typetre. Origen 
 once has, as here, audite et facite * The Clementine Homilies, iii. 18, 
 
 7 Tdvra oaa Xeywacv vp,iv cucovaare. 
 
 4 . heavy —Greek j3apea /cat, Sva/SaaraKra. The Old Latin a b and Ireneeus 
 omit 8va/3aaratcTa. Luke xi. 46 has Svafiara/cTa only, whence it seems probable 
 that it became inserted in the text here, both Greek words being different 
 translations of the one Aramaic NrrVp\ and they with one of their fingers 
 touch them not — Greek avroi be rcy baKTvXcp avrwv ov OeXovaiv Kcvyacu avra. Luke 
 xi. 46 is much nearer to this, kcu clvtol eve rcov SaKTvXcov vycov ov TTpoa-paveTe. 
 
 5. straps of their Tephillas —Greek fvXaKTypia, which word occurs for the 
 
 first time in this place, and was probably adopted not less on account of the 
 sound suggested by the Aramaic than because it represents to a certain degree 
 the sense. The letters of these two Aramaic words, p“W, when 
 
 transposed, may be used to write the Greek g>vXaKjyp ia > frOynp^Q ; and 
 
 * Op. Edit. Delarue, iii. 382. 
 
xliv 
 
 PREFACE. 
 
 it seems to me that this is the origin of the Greek word used by the 
 translator of Matthew’s Gospel, in the same way as the name of Jerusalem, 
 IepoaoXvpa, for the Hebrew o^VV, has been modified from the name ZoXvpa, 
 common to several other cities, and the prefix lepo to represent the Hebrew 
 TV, and also at the same time to indicate its sacred character. If I be not 
 mistaken, I have discovered traces of several Greek words used by the translator, 
 suggested by the similarity of sound, although others more logically correct might 
 have been employed. The Hebrew or Aramaic is the word used 
 
 to express the very meaning that the Greek (jyvXa/cTrjpia is intended to convey ; 
 and consequently, in the Peshito, accommodated to the Greek, we find 
 only, the word straps being omitted. 
 
 10. Teachers — NisSft: Greek KaQtrp\T<u. 
 
 13 and 14. These verses are found transposed in different Greek manuscripts. 
 14 has been omitted by Lachmann, Tischendorf, and Tregelles in their editions. 
 
 16. hurtethnot —Greek ov8ev eanv. The variation seems to have arisen from • 
 confounding fcOG fcA and Gift fcA, as it is in the Peshito ; and so in sinneth , 
 where the Greek is ofaikei, from the similarity of NISH and n&n. 
 
 18. There is omitted here, probably by an error of the transcriber, /ecu o? av 
 
 opoap ev ra> Ovcnaarnpup. 
 
 19. Blinded —with I) Z and the Old Latin a: others add pay pot /cat. 
 
 GOSPEL OF MARK. 
 
 CHAPTER XVI. 
 
 This very small remaining Fragment of St Mark is an early testimony to the 
 authenticity of the last twelve verses of this Gospel, which have been deemed 
 spurious by some critics.* 
 
 18. In their hands —Codd. Ephr. Palimp. C, Reg. 62, L. Monac. X, and 
 Sangal. A have also ev r at? x e P aiV • This omitted in other Greek copies, and 
 m the Peshito. any poison oj death —and so Peshito i Greek OcLvacnpov to 
 
 19. after he had commanded his disciples —Greek pera to XaXpaat ai/Tocs, with 
 which the Peshito agrees. 
 
 20 . the Bord was with them in all —Greek tov /cupiov awepyovTo^y which 
 Peshito renders _ctcrA k'ood i“and the Lord was helping them 
 
 By the signs which they were doing —and so also the Peshito: Greek 8ia rcov 
 €7ra/coXov0ouvTa>v cnjpeuov. 
 
 * See Griesbach’s Com. Crit. ii. p. 298, and Tregelles’ Edition of the Greek New Testa¬ 
 ment, p. 213. 
 
PREFACE 
 
 xlv 
 
 * 
 
 GOSPEL OF JOHN. 
 
 CH. I. y. 1 . The word, K'&dca got —here in the masculine to accommodate 
 itself to the Greek o A0709. 
 
 4. But that which was in him is life —This punctuation, instead of that of 
 the Textus Receptus, has been already adopted both by Lachmann and Tisch- 
 endorf in their editions, upon the weight of other authorities. 
 
 13. by blood, nc'.so.ta—Greek e% auparoq. of the body, —and so in the 
 
 next verse for the Greek aap%. The Peshito has corrected both of these, to 
 bring them nearer to the Greek, and reads of blood and flesh. 
 
 14. and the word became body and dwelt among us —The translator here 
 
 seems to have forgotten himself, and has used word, in the feminine, in 
 
 its natural grammatical construction, and not in accordance with the Greek, as 
 in the first verse. The only son, &“prp—the same as the Hebrew TIT (See 
 Genesis xxii. 2 . The Greek is p,ovoyevov$, and so in v. 18 below. 
 
 18. to us —which the Old Latin c supports, is omitted in the Greek. 
 
 19. when they sent to him from Jerusalem, the Jeivs, and the chief priests, and 
 the Levites —The Greek ore arreareikav 7rpo? avrov ol IovScuol e £ lepoaokvpwv tepev ? 
 kcll Aeviras. The translator seems to have read <,epei<; and kevtrai in the 
 nominative. 
 
 21. Ti ow ; Hkcas et crv ; nai \e 7 et Ovk eipu of the Greek is omitted here. 
 
 22 . Tell us —left out in the Greek, but the Old Latin b c has die ergo nobis. 
 
 24. and they were sending and saying to him —For this the Greek has 
 
 kcll ol aTrearakpevoi Tjaav etc rwv Ihapuraicov, kcli rjpwrrjcrav avrov ttai eirrav avrw. 
 
 26. said to him —omitting airetcptOp. See also below, iii. 27; iv. 10,13,17, &c. 
 
 27. 09 epbirpocrOe pov yeyovev —These words are omitted in this text, and also 
 in Codd. Vat. B, Palimps. Ephr. C, and the Old Latin b and Origen. 
 
 28. spake —Greek eyevero. BethAbara —’Most copies of the Greek and Latin 
 have here Bethany, but Origen was persuaded that Beth Abara was the true 
 reading : BpOavia o"%e8ov eviraai rot9 avnypaepoa teat 7 rapa Hpa/cXecovr erreiadrjv Se 8ecv 
 avayivwa/ceLv Br]da/3apa.* the river —omitted in the Greek. 
 
 29. Lo —This is not repeated in the Greek, but it is in a b c of the Old Latin, 
 
 * See Origen, Opp. v. iv., p. 140; Griesbach’s Edition of N. T.; and Birch’s note on this 
 verse. “ Quatuor Evangelia Grasce,” 4to., Havniae, 1788, p. 536. 
 
 N 
 
xlvi 
 
 PREFACE. 
 
 ecce qui tollit, and by Cyprian; and so by Eusebius in his “ Theophania,” 
 book iii. c. 59.* * * § 
 
 34. the chosen of God —Greek o vm rov Qeov. The Old Latin a b has 
 
 electus filius del, and one Greek copy cited by Griesbach, e/eAe/n-o?, and the 
 Jerusalem Syriac his chosen .f 
 
 35. Jesus —evidently an error for Iwavvps of the Greek. 
 
 36. Lo, the Messiah —omitted in the Greek. One manuscript cited by Birch 
 has here o Xpicrros. The Greek o cupoov rpv apeapnav rov tcoapLov, found in some 
 copies and left out in others, is also omitted here. 
 
 3 7. and when those disciples of John heard —for the Greek /cat p/covaav avrov 
 
 oi Svco pcaOprac \aXovvro$. 
 
 39. Our Master —: Greek pa ft fit. The explanation in the Greek, 
 o Xeyercu pbedeppcrjvevopbevov StSacmtXe, was unnecessary to the Syriac reader who 
 knew the meaning of the term, and is therefore omitted, if, indeed, this and 
 similar explanations be not marginal notes which have found their way into 
 the text subsequently to the time when this version was made. 
 
 41. of those disciples of John —in which sense the Syriac translator seems 
 to have understood the words ron> a/covaavrcov rrrapa Icoawov . Andrius or 
 Andreius —for AvSpea ?, as in Matthew, was his name —omitted. The order of 
 the words also is changed here : and rc'vw* saw or seeth for evpiatcei. 
 
 42. The Messiah —omitting o eanv peeOeppepvevopievov'^picrro's, as in verse 39. 
 
 CH. III. v. 6. because of the flesh it is born —omitted in the Greek, but 
 
 found in the Old Latin a b, quia de came natum est. because God is a spirit — 
 This is also omitted in the Greek, but exists in the Old Latin a, quia deus 
 spiritus est. These words are likewise found in the margin of one of the Greek 
 manuscripts collated by Birch. St Ambrose also read them in his copies, 
 and accuses the Arians of having erased them for dogmatical purposes | 
 
 8 . of water and —omitted in the Greek, but found in the Old Latin a b, de 
 aqua et. 
 
 15. pup airoXrjrcu aXX’—-is omitted here, and also by Cod. Vat. B, the Old 
 Latin a, by Cyprian, and the Jerusalem Syriac.§ 
 
 16. pep cnroXprcu aXXa of the Greek is also omitted here. 
 
 * Edited by Dr. Lee, 8vo., London, 1842, p. 58. 
 
 t See Adler, N. T. Yers, Syrr., p. 186. 
 
 J De Sprit. Sane., lib. iii. c. 11. See respecting this Simon, Hist. Crit. du N. T., c. xxix. 
 p. 355. 
 
 § Adler, p. 186. 
 
PREFACE. 
 
 xlvii 
 
 19. the world —repeated in the second place: Greek ol avdpwiroL. 
 
 23. JEn Yon —“ Doves’ fountain.” Greek Alvwv. 
 
 CH. IV. 1. Jesus —with Cod. Bezae D, the Old Latin he, and the Peshito. 
 But Codd. Alex. A and Yat. B, and the Textus Receptus have o KvpLo ?. 
 
 7, 8. The order of these two verses is inverted in the Greek. 
 
 9. Lo, thou art a Jew : how askest thou me water to drink, because, lo , lam a 
 Samaritan —Beside the addition of water, in this as well as in the preceding 
 verse, the rendering here is much more free than in the Peshito. 
 
 14. aWofievov of the Greek is omitted here. 
 
 20. the house of worship —NiTTlD i"Pl. An Aramaism, meaning “the place 
 
 of worship.” Greek 0 two? ottov irpoatcweLv 8ei, which the Peshito follows 
 literally, rdXo.T ocra. 
 
 22. from Juda —Greek etc roov IovScllwv. The Old Latin h has Judea. 
 
 24. This verse is obscured, evidently by some error of the Syriac translator 
 or transcriber. 
 
 25. oXeyo/jbevos Xptaro<i of the Greek omitted, being unnecessary for a Syriac 
 reader, as above. 
 
 27. But speaking they spake not to him, —Greek, ovSei? fievTOL eiirev. What 
 asked she , as if the translator had read tl ty)™ f° r ™ ; but more 
 
 probably an error of the transcriber in confounding and <ksjs*j3. 
 
 31. But His disciples were entreating of him that he should eat with them 
 bread —This is a free and not very correct rendering of the Greek text, ev 8e 
 
 to) yiera^v rjpcorwv avrov ol /nadrjTCLL Xeyovres Paft/3i, (paye. 
 
 33. they —Greek, ol [xadpraL. 
 
 45. ei? tt]v TclXlXcllclv of the Greek omitted. 
 
 46. Catna or Catne, and so Peshito: Greek, Kara. 
 
 47. one king’s servant —and so at verse 49 ; as also the Peshito: Greek, 
 Ti? /3cl(tl\lko<;. from Galilee to Judaea —Evidently a blunder, because at 
 verse 54 below is read, “from Judaea to Galilee,” as it is in the Greek in both 
 places, and see his son —Greek, Laa^rai. This seems to have been an error 
 of the scribe in confounding, from the similarity of the sound, k'ujJ see with 
 k'q on& heal , as it is correctly found in the Peshito. 
 
 48. Marks, or signals kWi— for arj/^eia. The Peshito lias a&\rf. 
 
 50. to thy house —omitted in the Greek, while ov eLirev clvtw, kcll eiropevero of 
 the Greek is omitted here. 
 
 52. The ninth hour —Greek wpav eftSoyrjv : evidently an error of the scribe, 
 confounding with 
 
PREFACE. 
 
 CII. V. 2 . ev tt) 7rpo/3aTucrj of tliG Greek is omitted liere. 
 
 3. in the porches —Greek ev ravrais. The rest of the verse, eK&e%op,evoov ryv 
 tov vSaro 9 kiw]<tlv, is omitted with B, and also A G in the first hand before cor¬ 
 rected. 
 
 4. This verse, ayyeXos yap — vocrrjpiaTL of the Greek is also omitted, with BCD. 
 
 8. go to thy house —omitted in the Greek, and probably added from Matt. ix. 6 . 
 
 9. Kai ppev tov KpafiarTov avrov of the Greek omitted here. 
 
 10 . to him —Greek, rep reOepa'jrevpievw. 
 
 13. had turned himself from the place to another on account of the multitude 
 of men —This is a very free rendering of the Greek 0 yap Iyo-ovs e^evevaev oyAou 
 ovto<; ev rw romp. 
 
 14. him that was healed —Greek avrov only: see verse 10 . what is worse 
 than the first— Greek % ei P ov TL on ty* 
 
 15. that hath made me whole —with D and the Old Latin ad. The Textus 
 Beceptus and A B have 0 Trooperas avrov vyep. 
 
 16. Kai etyjrow avrov arvoKrewai of the Textus Receptus omitted, with BCD 
 and the Old Latin ah c. 
 
 17. on this account —omitted in the Greek. 
 
 18. on account of this word —Greek Sea rovro. He called God, My Father — 
 Greek, 7 rarepa lSlov eXeye rov Qeov. 
 
 19. neither that which he seeth not his Father do —Greek eav nv ri pXerry rov 
 rrarepa rroiovvra. 
 
 20 . that he may do —omitted in the Greek, and marvel not that I said to 
 you —Greek, iva vpuees 6 avnature. 
 
 21. Those that believe in him —Greek ovs 6e\ec. 
 
 25. that also —Greek ore. In this verse 01 aKovaavre 9 is omitted. 
 
 28. because , lo —for this, Greek has on ep^erai wpa ev y. and live —omitted 
 in the Greek, but read by Origen. 
 
 32. ye know — with Cod. Bezse D and the Old Latin a. Most copies have 018a. 
 The Syriac translator might have read o«We for ocSa ore. At verse 25 he 
 seems to have read on for ore. 
 
 39. those which ye suppose that in them ye have life , they testify respecting me — 
 This is omitted in the Greek ; but the Old Latin a b also adds in quibus putatis 
 vos vitam habere , hoe sunt quee de me testificantur. 
 
 45. 7 rp°? tov 7 rarepa omitted here. 
 
 CH. VI. 1 . of 1 iberius — Gr. Tc/Sepia^os. 
 
 3. the passover —The Syriac translator has here taken the word by the 
 
PREFACE. 
 
 xlix 
 
 sound from the Greek 7 rao-ya, and written instead of the correct Aramaic 
 
 term , from which the Greek itself was borrowed. 
 
 10 . Go and the men in sitting and sittings —omitted in the Greek, and pro¬ 
 bably borrowed from Mark vi. 39. 
 
 11. The Textus Receptus, supported by Cod. Bezse I) and the Old Latin h , 
 
 adds here -rot? /laOnrcus, 01 Se > but this has been omitted by Lachmann 
 
 and Tischendorf in their editions. 
 
 15. They were seeking —Greek, <m fxeXkouaiv ep^eadcu. left them and fled — 
 Greek, ave^wprjaev but the Old Latin a c has fugit. 
 
 16. He went down and his disciples —Greek KaTefipcrav ol fiadrjTcu. The 
 variation here, from what follows, is evidently a blunder, and probably is 
 to be referred to the scribe writing by mistake ogopAvwa for o<kwa. 
 
 18. and the wind was risen vehemently, and the lake teas troubled over them — 
 This is a very free rendering of the Greek, p re 6a\aaaa avepeov pbe<ya\ov 7 rveov- 
 r 09 Sieyeipero. 
 
 19. on the waters —Greek, em OaXaaa^: see on Matthew xiv. 25 above. 
 
 20 . pep (pofieLcrde of the Greek is omitted here. 
 
 22 . aWa p.° voi 0i p- a @V Tai clvtov a7rp\6ov omitted here. 
 
 23. ev'%apt(TTr)cravTo<; rov Kvpiov is omitted * and so by Cod. Bezos D and the 
 Old Latin a. 
 
 33. and is living and given to the world —This is a mistaken translation of 
 
 Kat £copy 8cSov<; tg> /cocrpbw. 
 
 37. My Father —Greek o Uarpp. 
 
 38. of the Father which sent —Greek, tov ire^pavTos only. 
 
 40. of my Father —with C D and the Old Latin a b ; but the Textus Recep- 
 tus, with A B, has tov Trepb^avTos. The Old Latin of c combines both, Patris 
 mei qui misit me. 
 
 42. and we know his father — Greek, ov npbeb^ obSapbev rov 7 rarepa kcu tt\v p,v Te P a - 
 The Old Latin b omits, as here, “ and mother/’ 
 
 46. which is with God— as if the translator had read irapa tm Qe&> instead of 
 tov Geov, or had confounded the meaning of the particle. 
 
 47. believeth God —Greek, 0 irbo-Tevwv et<? e/^e. Codd. Vat. B and Borg. T omit 
 the last word altogether. 
 
 48. which came down from heaven —omitted in the Greek. 
 
 50. that a man may eat of it and die —Greek, tva tls avTov <£<2777 /ecu pbr) 
 aTroOavrj. The Syriac translator, referring to verse 31, evidently understood 
 the words “ this is the bread which came down from heaven ” to relate 
 
 0 
 
1 
 
 PREFACE. 
 
 to the Manna, the “ bread from heaven/’ of which the Israelites ate in the 
 wilderness and died, in contradistinction to that “ living bread ” Christ, which 
 came down from heaven that a man may eat of it and live for ever, or not 
 die, spoken of in the following verse 51. Compare also verse 58. 
 
 64. rives eLGiv ob fjbrj 'TTbcrrevovre ? k.cu of the Greek omitted here. 
 
 69. The Son of God —Greek Textus Receptus, o Xpbaro<s o wo? rov Qeov 
 £<w vtos’, but Codd. Vat. B, Ephr. Palimp. C, and Bezse D, have o wybos tov 
 Geov, which Griesbach, Lachmann, Tischendorf, &c., have adopted in their 
 editions. 
 
 7 0. all of you — Greek, vficus tow BcoBe/ca. and lo, even of you one is Satan — and 
 so Hilary, te ecce ex vobis unus est satanas.” Greek, nab ef vpcav eb<; Bba/3o\o<s earcv. 
 
 CH. VII. 1. for he had not power —and so a h of the Old Latin, non enim 
 habebat potestatem. Greek, ov <yap p9e\ev. 
 
 12. he is not good —Greek ov only. 
 
 14. and when the days of the feast of Tabernacles were divided — Greek pBp 
 Be rp<s eoprp<i peaovaps. 
 
 19. keepeth its commandments —Greek, irotec tov vopov. 
 
 21. before your eyes —omitted in the Greek. 
 
 23. do ye murmur against me —Greek, epob yoXare. 
 
 26. he standeth and speaketh —Greek, \a\ec only, the elders —Greek, 
 
 ob ap-y/ovre *?. 
 
 29. with him —Greek imp avrov \ compare above, vi. 45. 
 
 32. TavTa and virppera<s of the Greek omitted here. 
 
 35. to the seed of the Aramceans then goeth he teaching , that we find him not? — 
 Greek, pp €b<s rpv Bbaairopav rcov EWpvwv peXkeb iropeveaOab nab BbBaaicebv rov<s 
 EXkpvas. The translator has confounded the meaning of Bbaairopav with airopav. 
 
 37. tj] eaxarp of the Greek omitted here. 
 
 CIT. XIV. 10. is in me —Greek, ev epob pevo)v. these works —Greek, ra ep<ya 
 
 avrov. 
 
 11. aiid if me ye believe not — Greek, ebBe pp only. 
 
 22. Juda Thoma —Greek, Iov8a<s, ov% 0 Ia/capbcoTps; and the Old Latin be 
 adds “sed alius.” There seems to be no doubt that the real name of 
 Thomas was Juda, or Judas in the Greek form ; the appellation Thoma or 
 Thomas, answering to the Greek BbBvpos, having been added to distinguish 
 him from other Apostles bearing the same name. Afterwards, in the West, 
 he came to be known by this appellation only. In the East, however, 
 he still retained his original name, and was called Juda Thoma, or Judas the 
 
PREFACE. 
 
 li 
 
 Twin, as here. Even in the Greek Acts of St. Thomas he is called IovSas 
 as well as in the Syriac copy in the British Museum; Cod. Add. 14,645, and in 
 a very antient copy of the Doctrine of the Apostles, r&xAlLx kA\cu£A»i , Cod. 
 Add. 14,531; and by Ephraem Syrus.f 
 
 26. it shall teach —The Spirit is put here in the feminine, according to the 
 genius of the language, kcu vTro/jLvrjaei of the Greek is omitted. 
 
 GOSPEL OF LUKE. 
 
 CH. II. 48. o irarrip aov Kayo of the Greek omitted, as also in the Old 
 Latin a h ; and in the apocryphal Gospel of St. Thomas, chov oSwco/aevot 
 e&Tovfiev ere, ch. xix.J with anxiety and much grief- —Greek, o8vva>p,evoi only ; 
 but Cod. Bezse D, supported by a, adds Xvirov/aevoL. 
 
 CH. III. 2. and he was preaching in the wilderness , and in all the country of 
 the borders of Jordan — ev tg> epppLo Kai rjXOev a? Tracrav TrepL^wpov rou IopSavov 
 KTjpvcracov. 
 
 3. in the prophecy —Greek, ev fiifiXm Xoyov. 
 
 4. The passage cited here from Isaiah xl. 3 is taken word for word from 
 
 the Peshito version of that Prophet, and not rendered from the Greek text of 
 Luke. The Peshito of Luke has also retained this in a great measure, but it 
 has been brought nearer to the Greek by substituting rd=jicu> for rc'irj.iio, 
 and for rs&isal rskior^ cu.x. and ioo=j k'vw.i 
 
 k'ctA for ioQs Acv.a> riH.MArs' ; as well as by omitting r<d\Auo 
 
 rdisa.i coio.aK', “and the glory of the Lord shall be revealed,” and 
 
 A\so , “because the mouth of the Lord hath spoken.” See 
 
 Matthew iii. 3. 
 
 7. Were coming to him —Greek, eKTropevopevoL^ fdairrurdrivaL vi t avTov. 
 
 8. ev eavTOLs of the Greek omitted here; and so likewise by the Old Latin a be. 
 
 10. and live— with iva aodopuev of Cod. Bezse D, and vivamus of b, and sold 
 
 simus of d in the Old Latin: omitted in other copies. 
 
 12. SiSaaKaXe omitted here. 
 
 15. and the men which ivere hearing him ivere meditating in themselves and 
 saying, Is this then the Messiah? He said to them —This varies widely from 
 
 * See Acta S. Thomas Apostoli, edit. I. C. Thilo., p. 5. 
 
 t See Assemani, Bibl. Or. Clem. Vat. vol. i. pp. 100, 318. 
 
 I See Evangelia Apocrypha, edit. Const. Tischendorf, p. 148. 
 
lii 
 
 PREFACE. 
 
 tlie Greek, irpoaSoKoovTO^ Se tov Xaov, /ecu SiaXoy 1,^0 pievcov r rravTcov ev reus KapSicus civtcov 
 7 rept tov Icoavvov, pii) 7 Tore avro ? eirj 0 XpicrTos, aireKpiveTo 0 Icoavvr 79 anacnv Xeycov. 
 
 CH. VII. 33. The Son of Man —The translator shews here that he was not 
 accurately acquainted with the Greek language, and therefore translates 
 0 uto? tov avOpcoTrov by “ Son of Man, a filius viri, not hominis . 
 
 35 . 7 ravrcov of the Greek omitted here, and so in D, as in Matt. xi. 19. 
 
 38. r)p%aro of the Greek omitted here, and by D and the Old Latin a b c. 
 
 39. what is the fame of that woman, the sinner, which touched him —and the 
 Peshito in the same words, but slightly transposed. Greek, Trorairri 77 yvvq 77 ™? 
 
 cnTTejcu avTOV, oto apLctpTcoXos eanv. 
 
 46. Thou anointedst me not —’Greek, eXcum ttjv /cecfxzXnv p,° v 0VK nXecfa^. 
 
 CH. VIII. 1. And after these —Greek, kcll eyevero ev ra> icade^r/s : also 
 Krjpvcrawv Kao of the Greek is omitted. 
 
 2. he had cast out —like Mark xvi. 10. Greek, e%eXrfXv6ei. 
 
 3. to them —and so D, Old Latin c, and Peshito. Greek, avrw. 
 
 7. at cLKavQai omitted here. 
 
 5. tov enropov avTov of the Greek omitted with Old Latin c : tov ovpavov also 
 omitted, with D and the Old Latin a h. 
 
 8. good and fruit-giving —Greek, t^v ayadyv only ; but I) adds Kat KaXrjv, 
 supported by the Old Latin acd and the Peshito. 
 
 10. those without — as in Mark iv. 11, eneivoLs Se tok e%w. The Greek here is 
 7-oi? Se Xo47to4 ?. It is not given to them to know: on this account it is spoken 
 to them —omitted in the Greek: probably added from Matt. xii. 12, 13. 
 
 12. the word of God —with h of the Old Latin, c has verhum only. This is 
 omitted in the Greek. 
 
 13. immediately —omitted in the Greek : added from the parallel passages 
 of Matthew and Mark ; as also offended instead of acfucrTavTcu of the Greek 
 here. 
 
 14. are occupied —probably from mistaking the sense of the Greek 7 ropevopuevoi, 
 and confounding it with that of 7 ropo? or some other word, and produce not 
 fruits —with the Old Latin abed: Greek ov TeXeafyopovcriv. 
 
 16. another parable he spake —omitted in the Greek, or in a hidden 
 place —omitted in the Greek, and taken apparently from xi. 33. Mar 
 Yakub the Persian,* has the passage in this form, -icrai.53 
 
 * It may, perhaps, be as well to state that this Mar Yakub, to whom I have already referred 
 above, p. vii., is the same writer as the one spoken of by Gennadius in the first chapter of 
 his work, “De Yiris Illustribus,” as “ Jacobus cognomine sapiens, Nisibenae nobilis Persarum 
 
PREFACE. 
 
 liii 
 
 crApar^oo OK*. K'ooiik. OK* r^K'oo &u*»b\ etA ^jqK'QoO 
 
 rd^x.:* crncracu rs'ujti *%*?< A^i p> A^A ca\ )or^c o rdlrd, “ No man 
 
 lighteth a candle and placeth it under a measure, or under a bed, or placetli 
 it in a bidden place ; but placeth it on a candlestick, that every man may see 
 the light of the candle.” 
 
 18. and be added to him —omitted in the Greek, and inserted here from 
 Matt. xiii. 12. 
 
 19. were standing without —omitted in the Greek : added from Matt, 
 xii. 46. 
 
 23. and their boat was filled from the waves, and was near to sink —Greek, 
 teat crvv 67 r\rjpovvTo /cab e/avSwevov . The Old Latin b c has implebatur a fiuctibus 
 navicula. 
 
 24. K,ai eiTCbvaavTo of the Greek omitted. 
 
 25. and the sea —with et mari of the Old Latin c : Greek, tm vScitl. See on 
 Matt. xiv. 25 above. 
 
 27. and he teas crying every cry and smiting himself with stones —This is not 
 in the Greek, and has been added from Mark v. 5, rjv Kpa^cov nai kcltclkotttcov 
 eavrov \l6ol ?. 
 
 29. was cleaving to him — for, the Greek a-wnpwaKeb, probably from a blunder 
 of the translator, as if he had understood it avvvirapxei. 
 
 30. because we are many in him —from Mark, v. 9, otl ttoWol ea-pcev, with 
 which the Old Latin b agrees, quia multi sumus. The Greek of Luke here is 
 
 otl eicrrj\0^v Scufiovba ttoWcl ecs clvtov. 
 
 31. that he would not send them to Gihanna, and not cast them out —Greek, 
 
 bva UV eTTiTa^r) clvtols et? afivcrcrov cnrekOeLV. 
 
 33, and all —omitted in the Greek, but added here from Matt. viii. 32, 
 
 7 tclgcl tj ayeXr/. 
 
 37. they that saw again —not in the Greek ; and t??? Trepb^wpov omitted. 
 
 39. and to thy men’s house —that is, “those that belong to thee.” Omitted 
 in the Greek, but added from Mark v. 19, ebs rov olkov <jov 77730 ? too? o-ou?. 
 
 43 . and she meditated in herself and says, if going I touch even the garments 
 of Jesus I am healed —omitted in the Greek, and added here from Matt. ix. 21, 
 e\e<yev yap ev eavrrj’ Eav pbovov atyoopbCLb rov bpbCLTbov clvtov, cr(odr)cro[jLCLL, and Mark V. 28. 
 
 modo civitatis episcopus.” An Armenian translation of this work was published by N. 
 Antonelli at Rome, 1756. I trust to be able to give to the public very shortly the original 
 Syriac of this writer, so highly interesting and important in every point of view, as contem¬ 
 porary with the Nicene Fathers, from the two very antient copies in the Nitrian Collection. 
 
 P 
 
liv 
 
 PREFACE. 
 
 So likewise, v. 45, turned and , omitted in the Greek, but added from Matthew 
 and Mark. 
 
 44. 7 Tapa^prj/jia of the Greek omitted here. 
 
 45. kcu oi avv avrco omitted here, and likewise in B. 
 
 47. she confessed before every man —omitted in the Greek. 
 
 50. that they said so —omitted in the Greek ; but D has rov \o<yov, and so 
 b c of the Old Latin audito hoc sermone, and Mark v. 36, rov \o<yov \aXovp,evov. 
 
 52. the girl — as in Mark, and the Old Latin c has puella. Greek omits this. 
 
 54. e/c/ 3 a\oov ef&> ? ravra?, of the Textus Receptus and A C, omitted here with 
 B D and the Old Latin a b c. 
 
 CH. IX. 2. rov 9 aadevets omitted here, and likewise in B. 
 
 6 . in the countries and in the cities — with castella et civitates of the Old Latin 
 b c. Of the Greek, A B have Kara KOi/jictSf and I) Kara 7ro\et9. 
 
 10. 7 roXeco? KaXovu^vrjs BrjOaaiSa omitted here. 
 
 12 . his disciples —Greek, ol ScoSe/ca. ice are here in the desert —the Greek 
 has this at the end of the verse; but in the parallel passages of Matt. xiv. 
 15 and Mark vi. 35 eprjuos eanv oro7ro? is at the beginning of the verse. They 
 both have also ol pL a @v Tai ' instead of 01 Sco&e/ca. 
 
 17 . and those men which ate of the bread were about five thousand, besides 
 women and children —This, which is omitted in the Greek, has been added 
 from Matt. xiv. 21. The translator here again betrays his ignorance of the 
 difference between avSpes and avdpanroi. 
 
 18. irpoaev^opLevov —omitted here, is also omitted in D. 
 
 19. aXkoi Se, otl TTpocbuTps T £9 rcov apyaui>v avearV — Omitted here. 
 
 20 . tov Qeov —omitted. 
 
 25. lose his soul —and so the Greek, eavTov Se airoXeaa^, adding also rj 
 
 which probably found its way into the Greek text from the parallel expression 
 of Matthew and Mark, rpv 8 e 'pv'xyv avTov ^ppiLwOp. 
 
 26. before men’s sons and those that are mine —for this the Greek has 
 kcu toi »9 epiovs A 070 U 9 ; but D, the Old Latin a , and Origen omit A 070 U 9 . 
 
 27. that it cometh in glory —omitted in the Greek; but Cod. Bezee I) 
 and Origen read the passage thus, rov vlov rov avOpcoirov epyoutvov ev rp Soljp avrov, 
 and Mark ix. 1 adds here eXrfXvOvutv ev 
 
 29. like snow —omitted in the Greek, added from Mark ix. 3, C 09 ^ 10}V . 
 Matt. xvii. 2 has 09 </>« 9 , but in this copy like snow , as here. See above, p. xxxi- 
 
 34. when they saw —omitted in the Greek. 
 
 35. was heard —Greek, e^evero : compare Matt. xvii. 5. 
 
PREFACE. 
 
 Iv 
 
 38. be compassionate —Greek, emfiXetyov ; but Matt, xyii.15 eXe^Gov, as here. 
 
 40. and they were not able to heal him and to cast it out —Greek, wa e/cfia- 
 Xcoaiv avTo, Kac ovK^vvnOrjo-av. “ to heal him ” is added from Matt. xvii. 16, 
 avrov depairevaai. 
 
 54. co? /ecu HXuzs €7roir)<T6 omitted, and also by B. 
 
 59. and I will come —and so in verse 61: omitted in the Greek. 
 
 CH. X. 16. arid whoso heareth me , heareth him that sent me —omitted in 
 the Greek. 
 
 22. kcli < TTpcuj)ei<; Trpos rou? pbadpTas enrev — omitted with D and the Old Latin a b. 
 25. while he said these — Greek, kcu lSov only ; but the Old Latin b c has 
 hcec co dicente , ecce. 
 
 30. viToXafioov Se omitted here. 
 
 33. in the same way —omitted in the Greek. 
 
 41. my care and the anxiety of me is with thee about many —Greek, peptpvas 
 
 kcli Oopvfiafy 7 repi 7 roXXa. The word , which I do not find in the lexi¬ 
 cons, and which must have the same meaning as was doubtless 
 
 suggested by the word Tvpfiatyi or dopvfiatyj, which the translator did not 
 perhaps understand. It is near to the Latin turbaris. The Peshito has 
 
 Aiw ,<kajcr 3 , iG , which agrees exactly with the Greek. 
 
 CH. XI. 1 . after he ceased a little from the prayer — Greek, co? eiravaaro only. 
 2. <y ev7)6r]T(D to deXppa crov co? ev ovpavw kcli ei tl 777 ?—omitted here, and also in 
 the Cod. Vat. B, and by Jerome in his recension. Origen says that these 
 words were omitted by Luke, o vlou/ca? peTa to, EXOctco 77 /3<xcrcAeca Got, tcivtcl 
 TT apao-ccoTrricras era^e, Tov apTov rjpwv tov eiTLOVGLOV SlSov 77 pcv kcl 6' rjpepav. Acoirep 
 a? 77 poeTa^apev Xebecs, co? 7 rapa povw too McltOcug) KCLpevas, e^eTaacopev clkoXovOco ? too? 
 
 7 rpo tovtwv . See Uept ev^gjs, Opp. i. p. 240. 
 
 9. £ r/Tene , kcli evprjaeTe Omitted. 
 
 15. of the Pharisees —and so b of the Old Latin, ex Pharisceis : Greek, e£ clvtiov. 
 17. divided is not repeated in the Greek, but it is in Matthew xii. 25 and 
 Mark iii. 25. 
 
 19. from your children —omitted in the Greek. See on Matt, xii, 27 above. 
 29. €l pn crppeLov Icova tov 7 rpo<hr)Tov —omitted here. 
 
 31. Tcyv avSpcov —omitted here, with C. 
 
 36. and if the light which is within thee be dark, thy darkness how great will 
 
 it be —This is like Matt. vi. 23, 6L OW TO (^>CO? TO €V GOL CT/COTO? GGTLV, TO CT/COTO? 7 TOGOV. 
 The Greek of Luke here is ec OW TO Gcopa crov oXov (poTeLvov, pr\ eyov pepos tl 
 
 GKOT6LVOV, 6GTCLL (JxOTeiVOV 0 X 0 V CO? OTCLV 0 A.l/yi/ 0 ? T7 7 CLGTpcnrr) (f)0)TL^r) (76. 
 
Ivi 
 
 PREFACE. 
 
 38. had begun saying in his mind —and so D, rjp^aro bta/cptvoptevo ^? ev eavrw Xeyetv ; 
 and the Old Latin abed, with slight variations, ccepit infra se reputans dicere, 
 as at v. 21. The other Greek copies have here, tbcov edavptaaev. 
 
 42. scribes and —omitted in the Greek. The Old Latin c has scribce et 
 phariscei. 
 
 44 . <ypann aT€L< > KaL (b a P Lcrat0L > vTvoKpvrai omitted with B C and the Old Latin a c. 
 ye are sepulchres —and so D and a c of the Old Latin, monumenta estis. Greek, 
 
 €(tt€ co 9 tcl pLy/pieta tcl abyXa. 
 
 46. and set them on the shoulders of men's sons —like Matt, xxiii. 4. Greek, 
 
 ( popri^ere rows avOpcoirov ^?. 
 
 47. and ye are the sons of these murderers —also from Matt, xxiii. 31, vlol 
 ecrTe tcov cfoovevcravTcov tolv 7 rpo(f>yTa<;. The Greek here is on avroi ptev aTre/CTetvav 
 avrovs, vptet<i be ot/cobopteiTe avTcov ra ptvrjpteta. 
 
 51. Barachia's son —also in D : omitted in the Greek, and added apparently 
 from Matthew xxiii. 35. 
 
 52. have hidden —and so D, e/cpv^raTe, and the Old Latin ab c : Greek, ypare. 
 
 53. in the sight of all the people —and so D, evcorctov ttclvtos tov Xaov, and the 
 Old Latin b c: omitted in other copies of the Greek, he began to be abomi¬ 
 nated by the Scribes and Pharisees —Greek, pp^avro oi ^papepbaret^ /cat ot apta-atot 
 betveos eveyetv. 
 
 54. seeking to lay hold of a cause against him —Greek, ^rowres Orjpevaat n 
 
 €K TOV (TTOpiaTOS aVTOV. 
 
 CIT. XII. 3. ye have whispered —and so Peshito: Greek, eXaXTjaare. 
 
 13. the land and—- omitted in the Greek. 
 
 14. 7] ptepto-Tyv of the Greek omitted; and so by D and the Old Latin ac. 
 18. /cat etire tovto 7 Totycroo of the Greek omitted. /cat ra ayada ptov —omitted ; 
 
 and also by D and the Old Latin a be. 
 
 27. lilies of the plain —Greek, ra /cptva only, but ab c of the Old Latin, lilia agri. 
 
 28. of the hills and drieth up and —omitted in the Greek. 
 
 29. and what ye shall be clad with —omitted in the Greek: added from Matt- 
 vi. 31. 
 
 36. banquet-house —Greek, tcov yaptcov. 
 
 38. and if in the first watch he shall come and find them watching , happy they , 
 because he will make them sit down and will minister —This is omitted in the Greek. 
 
 39. eypnyopyaev av /cat —omitted with D. 
 
 42. and good —omitted in the Greek copies, but found in D and the Old 
 Latin c < 
 
PREFACE. 
 
 lvii 
 
 53. and the woman, or wife —Greek, nwnP' 
 
 56. and its signs —omitted in the Greek. 
 
 58. convict thee, or condemn thee —so D, KaraKpeivrj, and hd of the Old Latin, 
 condemnet : other Greek copies, Karaavpy. 
 
 CH. XIII. 9. to the quick- —Syriac, ,The Peshito has ai, 
 
 “ why does it live ?” I am by no means confident that this translation which 
 I have given, supposing that the Syriac translator might have read p.ve\op, is 
 correct: perhaps it may be rendered , “ for whom does it live V’ much 
 
 in the same sense as the Peshito. The Greek is ei<? to /reAAoz/, which the 
 Philoxenian version gives, >cn =3 . 
 
 11 . had a spirit —omitting aadeveias of the Greek. D varies here, and reads 
 ev aaOeveta r/v rrpevpLaro ?. 
 
 15. Jesus —Greek, o KvpLos, but D, Ir/aovt' 
 
 26. Thou hast walked —Greek, eStSagas. It is probably an error of the 
 scribe in mistaking “ taught ” for roSn, “ walked f either giving a 
 
 good sense, and walking being more common than teaching in the streets. 
 
 35. until the day shall come —with donee veniat dies of the Old Latin ah. 
 Greek, e&><? av only. 
 
 CH. XIV. 1. that they might see what he did —omitted in the Greek. 
 
 5 . His son shall fall, or his ox, or his ass —The Textus Peceptus has ovos 77 
 /3ou?. See the remarks of Dr. Tregelles* upon this passage, who, however, in 
 citing this text, has omitted to state, that after the reading his son, or his ox, is 
 also added or his ass. 
 
 12 . the lord of the supper —Greek, t« /ce/cXp/con avrov , which the Peshito 
 has rendered literally, ,ea»i.oi ocnl ; and ahe of the Old Latin, invitatori. 
 
 30. a tower —omitted in the Greek. 
 
 31. Ka6taa<i of the Greek omitted here. 
 
 32. from the battle-place —omitted in the Greek. 
 
 CH. XV. In those meats which were not meet, because he was living prodigally 
 with harlots —Greek, £ u>v aacora )9 only. 
 
 14. Kai avros r/p% ar0 vaTepeiaOai —omitted here. 
 
 16. to eat —Greek, <yepu<rac ttjp KoiXiav avrov, which the Peshito renders 
 
 literally, rdbasa. Codd. B D have here, ^opraadrjvai. husks of the 
 
 sea — Greek, tcop Kepartoop. 
 
 CH. XVII. 23. Let them not deceive you —omitted in the Greek: added 
 from Matt. xxiv. 4. 
 
 * Account of the Printed Text of the Greek Testament, p. 197. 
 
 Q 
 
lviii 
 
 PREFACE. 
 
 29. kcu Oeiov of the Greek omitted, as also in the Old Latin a b. 
 
 31. in that hour —with the Old Latin a b c. Greek, ev e/ceivr) 777 v^epa. Let 
 him not come down that he may take his goods from the house — Greek, kcu ra 
 
 GKeva avrov ev rrj olkicl, nv Karafiarco apcu avra- 
 
 CH. XVIII. 3. a long while —with multum tempus of b c. Greek, er-t xpovov ; 
 but omitted here, and added in the next verse. 
 
 15. bless —Greek, airrnrai. 
 
 18. one of the chiefs of the Pharisees —Greek, n? apx wv - 
 
 19. and why askest thou me respecting the good? —omitted in the Greek. 
 See on Matt. xix. 17 above. 
 
 20 . if thou wishest to enter into life —omitted in the Greek: added from 
 Matthew, ft Se OeXecs eureXOccv ft? rpv ^corjv. 
 
 28. every thing that ice have —like the Old Latin a b c, relictis omnibus 
 nostris : Greek, ra tSta. Matthew has 7 ravra only 
 
 29. whoso —Greek. ovSets eoriv 0 ?. 
 
 30. a hundred-fold —Greek, iroWaifkaaiova : Cod. Bezse D, eirrair\acnova, 
 and a b c of the Old Latin, septies tantum. inherit —omitted in the Greek: a b c 
 have possidebit. 
 
 33. and spit in his face —Greek, kcu epLirTvcrdpcreTcu. 
 
 34. ivith them —the Old Latin a has ad eos : omitted in the Greek. 
 
 36. voice —and so Peshito: omitted in the Greek. 
 
 41. and I may see thee —omitted in the Greek: see Matt. xx. 33. 
 
 CIP. XIX. 1 . and while they went up — Greek, kcu eurekOcov. 
 
 3. rt? eanv and airo tov oyXou of the Greek omitted here. Zacai — not in the 
 
 Greek. 
 
 5. and while Jesus passed, he saw him — Greek, kcu cos rfxOev em tov tottov, 
 avafiXe-pas 0 Irjcovs ecSev avrov. 
 
 20 . in linen—aivScov : Greek here, aovhapicp , which the Peshito 
 follows, .1 , the variation arising from the similarity of the words. 
 
 25. Kai ecnov avrcp Kvpce, fyf t SeKa pcvas omitted and also by I) and the Old 
 Latin b. 
 
 26. and be added to him —omitted in the Greek; but D has rrpocmOeTat: 
 added from Matthew and Mark, that which he supposeth —omitted in the Greek : 
 added from ch. viii. 18. 
 
 32. ol airecrraXpievoi of the Greek omitted. 
 
 33. 34. and when they asked them, they returned to them answer: that, For 
 his Lord he is required Greek, Xvovtov Se avrcov tov 7 rcoXov, ecnov OL Kvpcoi avrov 
 
PREFACE. 
 
 lix 
 
 rrpos clvtovs, Ti Xvere tov ttgoXov ; oi 8e en tov oti o Kvpcos avrov yjpeiav e% 6 i. The Old 
 Latin a has here Domino suo necessarius est. 
 
 37. and when they came near —Greek, e^i^ovTo^ 8e avTov y8y\ hut Dreads, 
 as here, eyyi^ovToov 8e avrcov. 
 
 42. thy peace, hut peace has hidden itself —Greek, ra 7 rpo? eipyvyv cov vw 8e 
 eicpv/3y. 
 
 44. Thy greatness — Greek, rys eirco-famy^ aov. The translator here, at the 
 same time that he betrays a want of knowledge of the Greek language, seems 
 also to indicate that he performed his task at a period when the episcopal 
 office was held in the highest dignity. The Peshito has . 
 
 46. for all nations —omitted in the Greek. See Matt. xxi. 13. 
 
 CH. XX. 1 . of the people — omitted in the Greek. 
 
 3. \oyov eva —omitted, and also by the Old Latin a. 
 
 10. ryewpyoi of the Greek omitted, with D and the Old Latin ac d. 
 
 12. kcu Trpoaedero rpirov Trepb^rat, 01 8e Katceivov TpavpbaTiaavres e^efiaXov Omitted. 
 
 17. of the building —Greek, 7 ama?. 
 
 19. they feared the people —In the Greek this precedes. 
 
 20. to the Governor —and so D, yye^ovi; but the rest of the copies, 
 ry apxV Kai r V e %°vcnq tov yyep,ovo<;. 
 
 34. beget and are begotten —and so yewcovTcu kcu yewcoaiv of D, and the Old 
 Latin acd : confirmed also by Origen and Cyprian : omitted in other Greek 
 copies. 
 
 37. when God spake with him —not found in the Greek. 
 
 41. the scribes — not in the Greek. 
 
 46. in the porches —: Greek, ev o-to\cus, from confounding crroai? 
 with o-ToXai?, each affording a good sense. The Peshito has r^Loordrj. 
 
 CIT. XXL 4. into the treasury an offering —Greek, ei? ra 8copa tov &eov. 
 
 10 . tot 6 eXeyev clvtols —omitted 5 and so by D and the Old Latin a. 
 
 11 . and terrors shall be from heaven, and great signs shall be seen and great 
 
 tempests —Greek, (j)o/3y9pa re Kai air ovpavov ayp^eia pueyaXa eaTai, The Old Latin 
 a c also has erunt et hiemes , and the Peshito, ^joocm k'oAiqoo , “and 
 
 great tempests shall be.” 
 
 15. ov8e avTeLTreLv omitted. * 
 
 18. nai 6pi% etc Tys KecfidXys vqcov ov qy anoXyTai omitted. 
 
 25, 26. and affliction in the earth, and clapping of hands of the nations, and a 
 voice that is like the sea's, and the quaking of the exit of the soids of mens sons, 
 from terror of that which is about to come on the earth —The Greek here is 
 
lx 
 
 PREFACE. 
 
 Kai 67 tl rps <yrjs (Tvvoyj] edvcov ev anropia 77 you? 6 a\aaaps Kai craXov, a'rro'^rvypovTcov tcov 
 avOpcorrcov airo (jx>/ 3 ov kcu TrpoaBoKias tcov eirepyopevcov rp ocKovpevp- The Pesllito in 
 this place is so very like to this text, that it is impossible that it could be 
 altogether by a different hand : yet, even here, an attempt has been made to 
 bring the Syriac translation nearer to the Greek. 
 
 30 . when they begin branching forth and giving their fruits — orav 7 TpofiaXcoaL v 
 77877 only. 
 
 34. by the eating of the flesh, and by the drunkenness of wine, and by the care 
 of the world — Greek, ev KpanraXp KCU peOp kcu pepipvats / 3 uotikcw s. 
 
 CH. XXII. 4. kcu tols arparpyocs omitted here, and so by D and the Old 
 Latin ab c. 
 
 7. The day of the Pescha —and so D, 77 ppepa rov irao-ya, with which the Old 
 Latin a b agrees. The other copies have tcov a&pcov. 
 
 14. ol ScoSeKa —omitted with B D and a be. 
 
 17 —19. The order of these verses varies from the Greek. Verse 19, “and 
 he took bread, &c.” precedes 17, “and he took the cup, &c.” 
 
 Verse 20 is omitted. As there is no mention made, either by Matthew, or 
 Mark, or St. Paul, of our Lord having given the cup twice to his disciples at 
 the institution of the Holy Eucharist, it seems probable that verse 20 has found 
 its way into the text here from 1 Cor. xi. 25, being in precisely the same words. 
 
 25. and that do well —omitted in the Greek. 
 
 26, 27. as a minister, and not as one sitting down. For who is great, he 
 that sitteth down or that ministereth ? Lo, am not I as minister among you ?— 
 Greek, cos o BcaKovcov: tls 'yap pedpov, o avaKecpevos 77 o Blukovcov; ov^lo avaKecpevos ; 
 eyco Be eipu ev pecrco vpcov cos 0 Blukovcov. 
 
 31. and our Lord said to Simon, Simon —Greek, evnev Be 0 Kvpios Zcpcov Ihpcov. 
 The Old Latin a has Petro, and Cyprian ad Petrum. 
 
 34. Ilerpe omitted here. two times not found in the Greek : probably 
 added from Mark xiv. 30. 
 
 38. rise, let us go —omitted in the Greek: probably added from John xiv. 31. 
 
 42. if possible —as in Matthew and Mark. The Greek here is ec ( 3 ovXei. 
 
 43. airo rov ovpavov omitted here. 
 
 48. the son of Man — cnia , vlos rov avBpos, as above, instead of tov 
 
 avdpCOTTOV. 
 
 52. irapayevopevovs 67t’ avrov Omitted here. 
 
 58. and said likewise —Greek, e</> 77 Kai av ef avTcov ec. There is omitted here 
 avdpcoire, and of them added. 
 
PREFACE. 
 
 lxi 
 
 61. two times — omitted in the Greek. 
 
 64. and they covered his face and say to him —Greek, nai TrepiKaXirpavres avrov, 
 
 €TV7TT0V avrov TO TTpOCTCOTTOV KCU 67 TTjpCDTCOV UVTOV \eyOVT6 9 blit B llclS Only Kdl 7 TepLKCL- 
 \vy\ravTe<i avrov errppwrcov. 
 
 CH. XXIII. 7. of unleavened —omitted in the Greek. 
 
 8. 7 To\\a of the Greek omitted, and so in B and D. 
 
 9. cunning words —Greek, Xojols ucuvol 9. The Translator, perhaps, was not 
 
 quite aware of the meaning of ucavo t?. At any rate seems to have 
 
 been suggested to him from the similarity of the first syllable. See above, on 
 Matthew xiii. 6, 35. as though he had not been there —This is not in the 
 Greek. The Old Latin c has quasi non audiens. 
 
 10. rulers — pdaaAiK': Greek, ol rypapparea. At verse 13, we have rou? 
 apytepea kcu tovs apyovra ?. 
 
 12. and on that same day there teas a reconciliation between Herod and Pilate, 
 because they were enemies — Greek, eyevovro 8e (fu\oi 0 re IhXaros kcu 0 Iipw8rp ev 
 avrr) rp ppepa per aWrjXwv’ rrpovrrppyov 'yap ev eyOpa ovreq rrpos eaurou?. 
 
 15. and any thing that is worthy of death he has not found behind him: nor is 
 any thing worthy of death done by him —the Greek is Kai l8ov ovSev a£iov Oavarov 
 earu> ireirparypevov avrep Only. 
 
 17. This verse is transposed here, and placed after verse 19, as in Cod. 
 Bezse D. It is omitted altogether in A and B and the Old Latin a. 
 
 19. seditions —The Syriac for this word is , which I have translated 
 
 as the Greek aracnv; the corresponding Syriac term for aracnv in verse 25 is 
 aHtticn, heresies. 
 
 36. kul oijos TTpoatpepovre^ omitted. 
 
 37. Peace to thee —identical with Xaipe of Cod. Bezaa D, omitted in other 
 copies; and with Ave of the Old Latin c. and they had set upon his head 
 a crown of thorns —which I) and c also have, although omitted by the rest. 
 These probably have been added here from Matt, xxvii. 29. 
 
 38. <ypappa/TLv EWpviKois Kai PwpaiKois Kai EfipaiKots —omitted here, with Codd. 
 B D and the Old Latin c. 
 
 39. Art thou not the Messia ?—with ovyo av of B and the Old Latin a b. The 
 other copies have El av et o Xpiaros. 
 
 40. we also are in the same judgment —and so exactly D and C have the 
 
 plural eapev : the other copies on ev rw avrw KpLpaTL €t. • 
 
 43. Edens garden — Greek, ev rep irapaheujcp, and the Peshito, . 
 
lxii 
 
 PREFACE. 
 
 46. and he finished — Greek, Kai rovro enrwv rvevcrev. Compare John xix. 30, 
 
 sure TereXearar kcli tcKivas rr\v Ke<f>ct\pv irapeScoKev to 7 rvevp.a. 
 
 48. and saying, Woe to us! What is this? (or what is become of us?) for 
 ^octj seems here to be an error of the scribe for , as at verse 41 above. 
 JVoe to us from our sins — Instead of this, the Greek has vTrearpefyov only. 
 
 50 . a Man just and good from Ramtha, a fortress of Judaa; and he was 
 looking for the kingdom of heaven. This Man, who did not equal his mind with 
 the accusers — The Greek here is avpp ayaOos Kai Slkcuos, outo? ouk pv a-v^Kara- 
 TeOeipevo <? 777 / 3 ov\p kcll ry irpa^ei clvtgov, arro ApipiaOaias 7roAeco? tcov lovbcuwv, 0$ 
 
 7 TpoaeSe^ero Tpv fiacnXeiav tov Qeov. 
 
 55. and those women which came with him from Galilee, came to the sepulchre 
 in their footsteps, and saw the corpse while they laid it up there —Greek, 
 
 KaTaKoXovdpcracrat Se ai ywcurces, aiTives pcrav crvvekpXvdviai avrcp e/c Try? TaXCkaias, 
 e0eaaavTo to pivppieiov /cat ok eTeOp to aoypa avTov . 
 
 CH. XXIV. 1. apwfuiTa of the Greek omitted here. It is also omitted in 
 Cod. Bezse D and the Old Latin a b c. 
 
 5. those men —omitted in the Greek. 
 
 10. Mary the daughter of Jacob —Greek, Mctpia p Iafcwfiov : The Peshito, 
 
 oosbk' , “ Mary the Mother of Jacob.” 
 
 11 . as though it was from their wonder they had spoken these words — Greek, 
 
 toaei \ppos Ta pppiaTa tclvtcl. 
 
 12. and went to it — Greek, k<u airp\6ev irpos eavTov. If this be not a mistake 
 
 of the translator, it is, perhaps, an error of the scribe in reading Airs' 
 
 instead of crA Aik'. 
 
 13. and he appeared to two —Greek, kcu iSov Svo. 
 
 17. TepiiraTowTe ? omitted here, and so in the Old Latin a b c. 
 
 20. the elders — Greek, ol ap^ovTes. 
 
 22 . also women from us went to the sepulchre where he was laid, and when 
 they found not his body, they came and told us that they had seen angels there', and 
 they were astonished, and told respecting him that he is alive — Greek, a\\a teat 
 
 yvvaiKes Tives ppicov e^ecrTpcrav ppa<?, 7 evopevai opdpivai eiri to pivppieiov, kcu pep evpovaai 
 
 to crcopba avTov p\6ov Xeyovaai Kai oirTaaiav ayyeXcov ecopaKevai, 01 Xeyovaiv avTov £flv. 
 
PREFACE. 
 
 Ixiii 
 
 28, 29. and he appeared to them as though he were going to a distant place: 
 and they began and were entreating of him that he would be with them: because 
 it was near to become darh — Greek, kcll airro? TTpoaeirocrjaaro 7 roppcorepov 7 ropev- 
 eadcu, kcll irape^LaaavTO avrov Xeyovres Mclvov /xeQ' iy±wv, otl rrpos ecnrepav eanv kcu 
 kckXlkcv 77S77 77 rjpLepa. 
 
 32. heavy —iu&* : Greek, KaLop,evp, probably a mistake of the scribe, con¬ 
 founding i with , and so writing “ heavy/’ for .tj-ou “ burning,” as tlie 
 Peshito has it to agree with the Greek. The former, heavy, is, however, 
 more in conformity with ,iicu, “ heavy of heartGreek, fipaSeis rp KapSia 
 at verse 25 above. There seems also to have been very antiently some doubt 
 in the Greek respecting the word KaLOfievp, for the Cod. Bezse D has, instead 
 of it, K€/ca\vp,u ev7 h and c of the Old Latin eocccecatum. 
 
 35. avTOLs omitted. 
 
 40. KCLL TOVTO GLTTGiV cSeL^CV CLVTOLS T<Z? ye£pa? KCLL TOVi 7ToSoVS Omitted, aild SO in 
 
 D and the Old Latin a b. 
 
 41. from their fear and from their joy, and were wondering —Greek, kcll 
 dav/ia^ovrcov cltto TTjs y apas. 
 
 43. and he took up that which remained and gave to them —omitted in the 
 Greek. The Old Latin c also has sumens reliquias dedit eis. 
 
GENERAL OBSERVATIONS ON THE TEXT OF THESE 
 
 SYRIAC REMAINS. 
 
 It would very far exceed the limits of a Preface were I to attempt to enter at 
 length into the discussion of several topics of the highest interest, which 
 naturally have suggested themselves in the course of the preceding pages. I 
 must, therefore, at present confine myself to a few observations which the com¬ 
 parison of the text of these Syriac Remains of Gospels with that of the Greek 
 have given rise to, relating especially to that text itself. The facts which 
 this comparison has established all tend to shew that these Fragments belong 
 to an edition or recension of the Gospels which must be assigned to those 
 very early times of the Christian religion, when the spirit was felt to be of 
 far greater importance than the letter, and when the substance of what the 
 Evangelists had written was more heeded than the very words themselves in 
 which it was expressed.* At a period so near to the days when the wonders 
 recorded in the Gospels were performed, and the lessons and doctrines which 
 they contain were preached—while the immediate successors of those to whom 
 Christ himself, or his Apostles, had given commission to teach and to baptize 
 were personally engaged in spreading the glad tidings of salvation—the 
 necessity for verbal critical accuracy was not so keenly felt,f nor its 
 importance held to be so great as it afterwards became in times more remote, 
 when those who had drawn the waters of life near to their source were passed 
 away, and their personal authority and oral instruction could no longer be 
 referred to. It is probably to this cause that the great difference existing in 
 various antient copies of the Gospels before his own time, spoken of by 
 Origen, J is to be attributed, rather than to any wilful and intentional alteration 
 
 * As a special instance of this, I would refer to Justin Martyr in the second century, 
 whose quotations often vary, in words, considerably from the text of the Gospels, although 
 they accurately represent its substance: see Credner’s JBeitrage, vol. i. p. 151, and Bishop’s 
 Marsh’s Illustration of his Hypothesis , Appendix, p. 52, where the comparison is instituted. 
 The verbal variations from the text of the'Gospels in the citations by Clement of Rome in 
 the first century, are perhaps to be referred to the fact of his having received them orally 
 from the Apostles, rather than from any written document: see Less, Authenticity of the 
 New Testament, translated by R. Kingdom, p. 54; Lardner’s Credibity, vol. ii. p. 31. 
 
 t See De Wette, Lehrbuch der historisch-kritischen Einteitung, N. T., § 35, 36. 
 
 1 Kcu ei yev yy kul rrept aWcov i toWcov SccKpcovia yv 7rpo<; aWy'ka rcov avnypacfxov, 
 ooare ra Kara Mardcuov yy avvaZeiv aXky\oLs, oyoicos 8e kcu ra \onra evwyyeXLa, Kav 
 
PREFACE. 
 
 1XY 
 
 of the Evangelists’ words by persons desirous of accommodating them to 
 their own views, or, indeed, to any culpable negligence on the part of the 
 transcribers beyond that which belonged to an uncritical age.f 
 
 Jerome, in his preface to the Gospels addressed to Pope Damasus, points 
 out more fully what was the nature of the differences in the several copies of 
 the Gospels which had continued to be transmitted down to his own time, 
 and in a great measure also accounts for the way in which they originated. 
 “ Novum opus me facere cogis ex veteri, ut post exemplaria scripturarum toto 
 orbe dispersa, quasi quidam arbiter sedeam, et quia inter se variant, quae sint 
 ilia quee cum Grasca consentiant veritate, decernam,—Si enim Latinis exem- 
 plaribus fides est adhibenda, respondeant quibus, tot enim sunt exemplaria, pene 
 
 aaefiys res eSo^ev ecvac o virovocov evravOa irpoaeppccpOac, ova ecpypcevyv vi to tov acorypos 
 irpos top irXovacov ryv Ay airy Gees top irXyGcov gov cos aeavTov, evroXyv vvvi Se SyXovorc 
 rroXXy yeyovev y rcov avrcypacpcov Scacpopa, ecre airo padvpuas rcvcov ypacfoecov, are airo 
 roXpcys rcvcov pcoyOypas rys Scopdcoaecos rcov ypacpopcevcov, ecre Kac cnro tcop ra eavrocs 
 SoKovvra ev ry ScopOcoaec irpoGrcdevrcov y acpacpovrcov. ryv pcev ovv ev rocs avrcypacpocs 
 rys 7 raXacas ScaOyKys Scacpcovcav, 6 eov ScSovros, evpopcev caaaaQac, Kpcrypcco ^pyaapcevoc 
 racsXociracs eKSoaeacv. k.t.X. Com. in Matt., tom. xv. Opp. Edit. C. Delarue, vol. 3, p. 671. 
 Ov Karacppovyreov ovv rys irepc la ovopcaTa arcpcfiecas rco airapaXecirrcos ftovXopcevco 
 avvcevac ra aye a ypapcpcara. to pcevrocye ypeapryadae ev rocs EXXyvcKocs avrcypacpocs ra 
 irepc rcov ovopcarcov iroXXa^ov, Kac airo rovrcov av res irecaOecy ev rocs evayyeXcocs • 
 Com. in loan. tom. vi. ibid. vol. 4, p. 140. 
 
 f Even before Origen, Dionysius of Corinth had intimated that some had ventured to 
 tamper with the text of the New Testament: ov Oavpcaarov apa, ec Kac rcov KvpcaKcov 
 pccScovpyyaac reves eircfiefiXyvrac ypacpcov, cited by Eusebius, Hist. Eccl. iv. 23. Clement 
 of Alexandria also had remarked upon a variation in the copies of the Gospels: 
 MaKapcoc, epyaev, oc SeSccoypcevoc eveKev ScKacoavvys’ ore avroc vcoc Qeov KXydyaovrac. 
 77 &)<? reves rcov pcerarcOevrcov ra evayyeXca, MaKapcoc, epyaev, oc SeSccoypcevoc viro rys 
 ScKacoavvys" ore avroi eaovrac reXecoc. Strom, lib. iv.; Clem. Alex. Opp. edit. Colon., 
 1688, p. 490. Respecting this, Dr. Mill—without, however, furnishing any other authorities 
 for what he states—writes in his Prolegomema , 287 : Cseterum inter Codices Ecclesiarum 
 et privatorum hominum, hoc fere interfuit; quod isti, prout e librariorum manibus exierant, 
 emaculati, notulisque marginalibus liberi fere, integri in Ecclesiarum tabulariis remanserint ; 
 hi vero, ab ipsis, in quorum gratiam fuerunt conscripti, statim fere inter lineas, aut ad 
 marginem, glossis scholiisque fuerint conspersi; maximopere in id incumbentibus S. literarum 
 studiosis, ut Textum Sacrum, quern apud se habebant, explicatiorem suisque usibus magis 
 indies ac magis idoneum redderent. Hinc apud Clementem Alexandrinum, qui sub finem 
 seculi secundi floruit, mentio sit rcov ra evayyeXca pcerarcOevrcov, seu Scholiastarum, 
 qui jam ab initio libris istis ad oram aut spatio interlineari explicatiunculas suas illiverant, 
 Harum unam ille et alteram adducit. 
 
 S 
 
lxvi 
 
 PREFACE. 
 
 quot codices. Sin autem veritas est quserenda de pluribus, cur non ad 
 Grtecam originem revertentes, ea quae vel a vitiosis interpretibus male reddita, 
 vel a presumptoribus imperitis emendata perversius, vel a librariis dormi- 
 tantibus aut addita sunt, aut mutata corrigimus 1 —De Novo nunc loquor Testa- 
 mento, quodGraacum esse non dubium est, excepto Apostolo Matthseo, qui primus 
 in Judaea Evangelium Christi Hebraicis literis edidit. Hoc certe cum in nostro 
 sermone discordat et in diversos rivulorum tramites ducit, uno de fonte 
 
 quasrendum est.-. Magnus siquidem hie in nostris codicibus error inolevit, 
 
 dum quod in eadem re alius Evangelista plus dixit, in alio quia minus puta- 
 verint, addiderunt. Yel dum eundem sensum alius aliter expressit, ille qui 
 unum a quatuor primum legerat, ad ejus exemplum cseteros quoque existi- 
 maverit emendandos. Unde accidit ut apud nos mixta sunt omnia, et in 
 Marco plura Lucae atque Matthaei, rursus in Matthaeo plura Jobannis et 
 Marci, et in caeteris reliquorum, quae aliis propria sunt, inveniantur.” 
 
 What is stated here by Jerome respecting the condition in which he found 
 the text of the Old Latin version in his time exactly applies to that of these 
 Syriac Gospels now before us, between which and the Old Latin there is 
 otherwise a very close affinity. For if we turn to St. Luke, we find several 
 examples of additions made to the text from the other Evangelists, who had 
 related some fact or discourse in greater detail, or with some additional cir¬ 
 cumstances ;* * * § of the change of words or phrases to accommodate them and 
 bring them nearer, or even to make them identical with the terms employed 
 in other Gospels,f and of errors which can only be attributed to ignorance 
 or mistakes on the part of the translator; but of this latter I shall have 
 occasion to speak again as we proceed. 
 
 The Gospel of St. John, from its peculiarity in having less in common than 
 the other three, will necessarily admit of fewer changes of this sort; but still, 
 even in that small portion of it which remains, indications of this kind 
 are observable. J Of Mark, only four verses of the last chapter remain. The 
 Gospel of St. Matthew § also seems to exhibit some signs of a similar nature, 
 especially with regard to additions made to the text; but its approximation 
 
 * See Luke viii. 10, 13, 18, 19, 27, 33, 39, 43, 45, 52; ix. 17, 29, 40; xi. 17, 47, 51; 
 xii. 29; xvii. 23; xviii. 19, 20; xxii. 34, 38; xxiii. 37. 
 
 t See vii. 35; viii. 2, 01, 13, 30, 50; ix. 12, 27, 35, 38; xi. 17, 36, 46, 47; xxii. 42; 
 xxiii. 46. 
 
 | See iv. 50 ; v. 8 ; vi. 10. 
 
 § iv. 11, 24; x. 33; xix. 29; xxi. 9, 13. 
 
PREFACE. 
 
 Ixvii 
 
 in numerous places to the reading found in St. Mark and St. Luke is probably 
 to be attributed rather to another cause, to which I shall refer more fully in 
 the sequel. 
 
 Moreover, besides these varieties in the text of one of the Canonical Gospels 
 occasioned by reference to what is found in the others, there are also 
 some passages added which do not appear to have been written at all by any 
 of the Four Evangelists, but rather to have been taken from some of those 
 uncanonical or apocryphal histories which were common in the early ages of 
 the Church.* 
 
 Further, words and sentences which are found in the Textus Receptus of 
 the Greek are not unfrequently omitted in these Remains ; and several of 
 such omissions are confirmed by the authority of some of the earliest Greek 
 manuscripts extant. I leave it for others to decide whether these shew a defect 
 in this Syriac text, or an excess in that of the Greek, originating in causes 
 similar to those which have produced the additions of which I have just spoken. 
 
 All these circumstances taken together seem sufficient to shew that 
 these Syriac Remains of the Gospels must be considered as belonging to 
 those very antient times to which the Old Latin version that Jerome undertook 
 to correct is to be assigned, as well as those Greek copies of which Origen spake. 
 Indeed, the transcription of the manuscript in which they are contained, 
 so far as I am competent to form an opinion, cannot have been many years 
 subsequent to the time when Jerome wrote the words that I have cited above. 
 
 A reference to the preceding pages, in which I have noted several of the 
 variations of this text that are supported by the Old Latin version, will shew a 
 very close affinity in many respects between the two. The striking agreement 
 between the Old Latin and the Peshito as first edited by Widmanstad, A. I). 
 1562, has been already pointed out by several critics ;f and although there is 
 a marked difference in some places between the text of the Peshito and that 
 of these Syriac Fragments, the general similarity and agreement between the 
 two is so great as to preclude the possibility of their having been two 
 altogether distinct and independent versions. 
 
 Of the oldest Greek manuscripts now known to exist, it will be seen that 
 this copy coincides most nearly, and, in some particulars, in a very striking 
 
 * See Dr. Mill, Prolegomena, 251—256. 
 
 t See Ridley, De Syriacarum Novi Foederis Versionum indole atque usu, p. 32. J. D. 
 Michaelis, Curae in Versionem Syriacam, p. 163, seq. 1. Wichelhaus, De N. T. Versione 
 Syriaca antiqua, p. 240. 
 
PREFACE. 
 
 manner, with the Codex BezaeD, which itself is very closely allied in many respects 
 with the Old Latin. The remarkable agreement of this very venerable manuscript 
 with the Peshito has already been pointed out by others ;* and it has been in¬ 
 ferred that its language has been influenced by Oriental idiomatic expressions,! 
 and that it must have assumed its present form from being in use among Juda- 
 izing Christians.! But although the text of these Syriac Fragments so often and 
 so closely agrees with that of the Codex Bezse, it also at other times diverges 
 from it, and follows the reading of some one or more of the other most 
 antient Greek manuscripts. Not unfrequently, also, when it varies from the 
 usually received text, like the Codex Bezse,§ it is supported by very early 
 authorities, such as Justin Martyr, the Clementines, Irenseus, Origen, and 
 Cyprian, all pointing to that antient period to which this recension is to be 
 referred. || 
 
 The Gospels of St. Luke, St. John, and St. Mark evidently have been 
 translated directly from the Greek. The fact of these having been originally 
 composed in that language, and the great improbability of their being rendered 
 into Syriac through any intermediate channel,^]" would have led to this inference. 
 This is, however, proved by the comparison of the two texts together, which 
 shews that the Syriac has been made to conform to the Greek, and that errors 
 into which the translator has fallen, could only have arisen from mistaking and 
 
 * See J. D. Michaelis, ibid, p. 82. 
 
 t “ Etiam Grascum Codicis D. sermonem ab interpretatione aliqua, eaque Orientali (forsan 
 Syra) primitus pependisse, aut ejnsmodi versionem in exarando hocce libro iis saltern locis, quos 
 adeo multos ab omnium codicum Graecorum textu abhorrentes habet, una cum Graeco quodam 
 antigrapho adbibitam fuisse, existimoSee D. D. Schulz : Disputatio de Codice D Canta- 
 brigiensi, Yratis., 1827, p. 16 : cited by Credner, Beitrage zur Einleitung in die biblischen 
 Schriften. vol. i. p. 492. 
 
 ! See Credner, ibid., p. 495. 
 
 § Ibid., p. 452. 
 
 || Credner has the following observation respecting the Codex Bezae, which will also apply 
 in this instance: “ Veranderungen wie diese konnten in der katholischen Kirche nur bis um 
 die Mitte des zweiten Jahrhunderts mit dem Texte der Evangelien vorgenommen werden ; 
 den nach dieser Zeit hat die Behauptung eines gottlicken LTrsprunges der neu-testament- 
 lichen Schriften in derselben allgemeine Anerkennung gefunden. Dieses Dogma liisst keine 
 solche Behandlungsweise des Textes mehr zu, wie dieselbe mit dem Texte unserer Handscrift 
 vorgenommen ist. Dann wiirde unserer Handshcrift ein Text aus dem zweiten Jahrhunderte 
 zum Grunde liegen.” ibid., p. 491. 
 
 IF See Ridley, De Syriac. N. T. Verss., p. 31, 35. 
 
PREFACE. 
 
 Ixix 
 
 confounding one Greek word with another.* Some Greek terms also are 
 retained in this text, which have been removed, and the proper Syriac expres¬ 
 sions substituted in the subsequent revision of the Peshito.f It is also manifest 
 that the translator was not in all respects accurately acquainted with the precise 
 meaning and logical force of several Greek words. For instance, he does not 
 seem to have been fully cognizant of the difference between the terms avOpwiro^ 
 and ainjp, and consequently has fallen occasionally into the grave error of ren¬ 
 dering o uto? rov av 6 pwTrov,% as applied to our Lord Jesus Christ, by , 
 
 equivalent to o vto? rov avSpo ?. Probably, also, from having been accustomed at 
 that period, when he performed his task, to regard the Episcopal office with great 
 veneration, and to esteem it in the highest honour, he has translated tov rcatpov 
 T179 emo-Koirrys crov§ by rdsaeu, “the day of thy greatness.” To the 
 
 same cause—the want of a full and accurate knowledge of the Greek 
 language—must be attributed the loose and paraphrastical translation of 
 several passages, || which, although they represent tolerably well the general 
 sense, are very free and wide of the literal signification. Many instances of 
 this occur, both in St. John and St. Luke. There are also some manifest 
 errors in the text of these two Gospels,which can hardly be attributed to 
 any other cause than ignorance or carelessness on the part of the transcriber. 
 All these circumstances taken together seem to shew that this copy of the 
 Gospels must belong to those very early days of Christianity when verbal 
 critical accuracy was not esteemed to be of that essential importance 
 which afterwards it necessarily assumed. At the same time, also, it appears to 
 be evident that this version is the production of one or more translators who 
 have left clear indications that they were not fully acquainted with all 
 
 * See John i. 19 ; iv. 48 ; vi. 1, 3, 16, 46,; vii. 23, 35; xiv. 10, 26: Luke vii. 33; xxi. 
 20; xx. 46. 
 
 f Thus Lukeiii. 1, ici^s Pesh. : viii.3, e^irpo-n-ov; Pesh. 
 
 x. 25, rt’ooCPOA vo/n/co?; Peshito, K'tAQo : xii. 11, ap^a?; 
 
 Peshito, : xii. 55, Kavawv, Peshito, : xiv. 2, QaajAoj.lcn, 
 
 v^pwiTLKoq-, Peshito, rten K'ocn .xA^: xxii. 52, o-rjoar^ov? ; Peshito, 
 
 «ilu» pi 
 
 l Luke vii. 33; xxii. 48. 
 
 § Luke xix. 44. 
 
 || John i. 19, 41; iv. 9, 31; v. 13; vi. 18, 33; vii. 35: Luke iii. 2, 15; viii. 14, 23, 
 31; ix. 40 ; x. 41; xv. 1; xvii. 31; xxi. 11, 25, 26, 34; xxii. 26, 27, 64; xxiii. 12, 15, 
 50, 55; xxiv. 11, 22, 28, 29, 41. 
 
 H See John i. 35; iv. 24, 52; vi. 16: Luke xxiii. 48; xxiv. 12,32. 
 
 T 
 
lxx 
 
 PREFACE. 
 
 the precise shades of meaning, and the logical peculiarities of various terms in 
 the original Greek. 
 
 It has been already observed that it seems to be scarcely possible that the 
 Syriac text published by Widmanstad, which, throughout these pages, I have 
 called the Peshito, could be altogether a different version from this. It would 
 take up too much space to institute here a comparison of passages to establish 
 this fact, which, indeed, any one may easily do for himself. The ruder and 
 more uncultivated form will naturally be esteemed to be the more antient of 
 the two ; and the more cultivated and improved edition to be the result of 
 revision and correction from a fresh collation with the original Greek. This 
 seems to be sufficiently established by the fact, that while this text and that 
 generally called the Peshito concur in a great number of instances, as to 
 readings which do not literally agree with the Greek, in almost all cases—if, 
 indeed, not in all—where they differ from each other the Peshito has been 
 brought into closer conformity with the text of the Greek. This latter obser¬ 
 vation applies to the Gospel of St. Matthew equally with those of St. Luke 
 and St. John, and even to the only four remaining verses of St. Mark. 
 
 The language, also, of the four Gospels in the Peshito, has undergone some 
 modification from this text. Other terms and different modes of expression 
 which appear to be purely dialectical have been substituted in the place of 
 those which are found here.* The grammar also has been carefully revised 
 
 * I will note here a few instances which may serve to illustrate these facts. In the first 
 place, I shall set this text, then the Greek, and afterwards, the Peshito, so that the variations may 
 be seen at once. Math. i. 17: r^SQVkG; ewf, rdsav*.. 18: .Tw 
 
 x*» b\o\, 7Tj oiv rj <rvve\0etv avrovs, ^ . 19: cnAXv PdJucars 1 , 
 
 A aOpa onroAvcrat avrr,v, cnuVD ^: f<iXX:i K'OYJJO, /car’ ovap, . 
 
 25: K'GCO AurdMO. /cat ovic e’yivcocKev avrtjv, cn^x 1 «i» kAg. ii. 9: 
 
 ^_OorA /cat ihov, K'CDG TA ^3 AsA, enavco ov, AsA 
 
 13: , kcu avaxtoprjo-avTcov avroiv, aXlK'^.1 .1^. 16: K^O^OlX 
 
 (.Act) oral Kara tov %povov ov tjKpificotre napa tcov yua7011/, r<lX= 3 \ 
 
 P^Lx.cvA^ ,aun s..i. 22: Ax^ova, avn, , c v\-u. 23: r<Avl_sa A\.i \ mo&k'o 
 
 C7TO)? irXrjpwdri to prjdev, rdl-SOMi 1 . iii. 4 : K'GCO -*«-A 
 
 K'QXTj.I r/r nn\. et^e to evdvfxa avrov otto rpiy^cov, OQX-G^aX K'GCO jCOG^UK'. 
 
 6: jUr^ K'GCO K'.IOSO V*., e£o/jo\oyovnevoi, .1^. 10: cnX k'coG 
 
 rdA^K'l ^jGCoilx^. A^w , rjdt] 5e /cat tj a£ivrj irpos ryv pi£av twv devSpcov /cetrat, ^*.1 Kfcn 
 
 r£A*K'l K’TO^. A^ 12: Asoj*, trvvat-et, Jl%. iv. 4: As.-» 
 
PREFACE. 
 
 lxxi 
 
 and many of the more loose and less accurate points of Syntax have been 
 corrected. This is probably due to the labours of the school of Edessa. In 
 several points the language of this text bears a close resemblance to that 
 of the Syriac version of the Theophania of Eusebius, published by the late 
 Dr. Lee, Regius Professor of Hebrew in the University of Cambridge, from the 
 
 £7rt ttcivt i prjpari, p^Asp Axrs . 6: r^lTO, TTTepvyiov, K'PxiA_ fiaWe, >11.. 9: 
 
 >sa.TJ3 .tcx^qoAx, irpo(TKvvr]<7p p.oi, ,A ncx^coAx. 20—23: rC*Axsm co=j, evdew, 
 
 v. 18 : K'.TU Tallin Or^ K'.tM p^'AxCxAxK' .1 CV.t. uora ev rj pua Kepcua, XM OK* K'.Tm 1CU 
 . 22: pciA^X., pape^ r^\A. 31: rtAAoil r^'Axi^K', cnrocrracriov, kAAq. 1.1 r^laAxA . 
 34 : O gaK'Ax r^A ft^atUna, pt] opoacu oAo?, ^ CXSflr^Ax p^A. vi. 1 : ^ i_v\, 
 
 epirpocrdev, )al_n • 6 : Ax ICV.mK'CX, KXeicras rt]v 6vpav <rov, Ax ICLwK'O. 
 
 30: K'iaii, tow a^pov, pc' — K'AxaxsnjCP »i_»Ga-a», oAi^otucttoi, 
 
 r^AxCUAXUCP. viii. 4: p<lSfcAl, opa pycievi enrys, p^IraA )Vw. 17 : *pcx5 X r t <ha, ix=>_ 
 
 Aoj3X1, efiatTTaarev, - xi. 16 : ^i.mAi., irpotrcpwvovvTa, ^ ^ n - xiii. 1 : ^TUI^AlX., 
 
 7 rapa, .v Al2w. 2: K’Au^QQs, ei? to ttXoiov, pd^Ard_=). 6: p^xsax.1 p«Sj2P^r3G, 
 rjXiov 5e avareiXavTos, r^T^lX. *iJ1 12.CX. 32: pc'.OxVk A\CU.w. t a Tcereiva, r^AxwiSk. 
 35: AAiPp^, epevt-opai, Asp*'. xv. 20: r«dsnv>A ACVApdi, <pa<yeu>, qqvA.X ♦ 32: 
 
 _ CU r^ AxCX^ . 12 k, vrjcreis, 34: ^a.\.i.Lv Au*r<', e^eTG, ^_ 0 _ 2 lA Ax_*r<\ 
 
 xvii. 19 : crxAo ^ O cn.t.X i.n, /caT idiav, >CPG 1 CX^*A =3 . 27 : K'Axii^., wynicrTpov, rt l^txLs . 
 xviii. 28: rnrndnc pm, ,A .SCO . xix. 7: r^JAo.ll K'Axi^T^', filfiAlOV onvoGTacnov, 
 
 rdioaCULi r^r»A\ 2 i. xxi. 29: coxiXi on Ax cx Ax, perapeArjdeis, ,oAxAxr<\ 32: _ 
 
 _ CXj ^AxoAx, perepeArjOriTe, ^CxAuoAxAxr^. xxii. 18: rcf,^.~xA^, vopicrpa , p^iui. 35: 
 
 vopiKoq, KteCOa* 1*.1 • 36: r^Auior^ra, ev ra> vopo), K'QoCXSaXrj. 39: 
 
 CpiAxTS^G. Sevrepa tie, ^oAx.IG. xxiii. 9: rdl°Atq, Kadtj’yrjrai, Kl»TS.VS3. Mark 
 xvi. 18 : pC'AxCSai p^saoo )oi2a, Oavacnpov tl , pC'AxCCPI rci^aoo —P^Al, /3Aax|rj7, icoJ. 
 19 : »A^.Axp^, aveArjfpdr], ,n\tw. 20: Avn ^ O cnSqjV. Kl*l2P VX, tow Kvpiov trvvep<yovvTos, 
 ^_OcqA K'OCO 11^20 .^i-SPG. John i. 3: cars, <h* owtow, ani»p^L=j. 8: K'lOPto 
 r^OpCUl OCT3, iva paprvprjcrr] irepi tow (parog, p^icnCU Aj^. .1CT3C011 . 13: 
 
 1 ^ 39123 , e| aipa twv, ^ crapnos, K'ioasl — T^XAr^ 131, avSpog, 
 
 . 16: ^. X . » j A r<' ^Lr:QQ3 ^Ao2k ^UUr^, tjpeig nravreg eAafiopev, 
 
 29: r<l2acuAo, ry eiravpiov, cni^xn.i r^r^cuAo. iii. 7 : A_uA ^20 oiA»A\saA. 
 
 fyevvr]dt]vai avwOev, .Xtil O.lAt^nA. 18: 0Q3 .3.ma, rfir) KenpiTCu , ^t.1 O.T^ 
 
 OOP* 21: K'Axx.CXjq, t rjv aArjOeiav, K'iil.. 29: ndxAA^P, TreirArjpaiTCU, rd>\ -33-SP. 
 iv. 31: p ^-»>r , A ^ oc rasa^ Acvat^i, pa/3/3i (pwye, oaiA^i. 48: K'AxoAxp^'o r^Qixi, 
 
 arjpeia kul repara, r^&\ 120.*1^X0 r^AxoAxr^. V. 6: p^OOpAxi, wyirjs ’yevetrdai, 
 
 paAuAxAx.t. 13: CpAxisjjA K'Av^O.I coA P^ocp >1Z., e|ewew<rew, coA rc'cxcp >Jl^Axp<'. 
 
lxxii 
 
 PREFACE. 
 
 most antient manuscript bearing a date in the Nitrian Collection, written 
 A.D. 412.* The peculiarities of grammar, &c., occurring in that version Dr. 
 Lee was inclined to believe were an indication of its having been produced in 
 the schools of Palestine, rather than of Edessa.f This seems to me also to be 
 highly probable, but at present the means of arriving at any positive con¬ 
 clusion respecting these different Syriac dialects are so scanty, that it would 
 be presumption to pronounce any decided opinion on this matter. All that I 
 can venture to say is, that several of these peculiarities are not found in 
 Syriac works which we know to have been written at Edessa, at a rather later 
 
 vii. 10: ^. (pavepwg, n AA\r> ♦ 13—26: , ev 'ivappYjCTLq, 
 
 24: /car’ oi]siv, ^dQq^is. 35: rdsaiK'.l 
 
 .j-Aso Atr^, pt] eig tyjv ^latHtopav tcov EAAtjvcov peAAei iropeveadcu kcu hiZacrKeiv rovg EAA rjvag, 
 
 rd^i-wA >. 2 s, . Luke iii. 1: 
 
 r^cbCCJ.VS 7 XTJ, t rjg t]<yepoviag, cn&\CV_^A^a.l. —: iCV. V..~), K'i^rd-TJ. 
 
 4: cnh\ CVj.r3.ir?. ev fiifiAco rcov Xo'ywv, r<Asoi vii. 34 : rCioi, oivottot rjg, 
 
 rS'i-SOA*. viii. 3: K'ocn AuK'.l cnro tcov virap^ovTav avrcug, 
 
 ^.nr>.u\n ix. 31: cal.TlCVx_ TYjv e£o<W avTov, caVn.fS." 3 a . 37 : * 3 o A\ kIsocc* ocnso, 
 ev tjj e^rjg rjpepa, 031^X3.1 rC'OOPO. 51: COJLDQatQ.l, rrjg avccAyifrecog avrov, 
 
 mrA nao ^. x. 7: COVUU K$U3 ^28 e’S, onaag eig oiKiav, rcAurj <=** 
 
 16: aOerei, tA . 30: >-mA ckxso tjptdavr], cars r^SOjua A?An .TS> • 
 
 35: »co»Qoi eTipeXrjdrjTi avrov, coLa.l *JT- xii. 58 : cullers, ep^acnav, A ^C\^ s r<'A. 
 xiii. 32 : }oAA\JCJ 2 B, reAeiovpac, r^-lr^ . xiv. 15 : kA\O^JL, aprov, 
 
 rdSOjjA. 18, 19: e%e pe 'Traprjrtjpevov, Kilr^ >AxC C\n£.. 
 
 xvii. 24: COj&OqA r&SnS-X rdx.i ck rrjg vjt’ ovpavov eig t Y]V vtt’ ovpavov, 
 
 r^toax. b\ji.ab\ nr>\*v<v rcisoi. 27: Ant., airoXecrev, .'ItjOK'. xx. 16: kAo QQjj 
 r^Gcal prj <yevoiTo, K^OT rC'Ocn A . 17: , 7 loviag. rdl\J3 . xxi. 1: paair^O 
 
 )CT 3 CVJLx 3 fc., ava/3\e\jeag $e, ^*1 i»i. 28: 1 PC', avaKvxj/are, xxii. 22: 
 
 >ct3CvA-^fc. K'ocn paaQol, to copicrpevov, .X.iixArC'.'l. 43: rdri rdjLlis, ev 07 covia, 
 kAAm.^tj. xxiii. 9: kAvsoa£..m . ucavoig, k'AhA^Qo. 14: AvuALK' r<A pa.usao 
 
 cai^ra, ovhev evpov ev to avOpuivco tovtco airiov, ^ V pa.TSfl n 
 
 rd_icn. 19: r<A\aHA^crc, (ttcktiv, qq-sCcA^qoK'. 25: ooao-icn, erao-iv, Qa.ooA^corc'. 
 
 38: r €., eirvycHpt], r^..—)h\2k . 43: ^ W. ev rw tt apadeterco, r^t . 
 
 xxiv. 18: paAjj r<A, ovk e<yvo>g, ivlK' .x. r^A. 19: uxn Jx^.As-rc'o . 
 
 (ivvaTog, r^lcvca ~ ^ v\ >.uO . 
 
 * See respecting this manuscript; my Preface to Festal Letters of Athanasius; and Edin¬ 
 burgh Review, No. 214, April 1857, p. 449. 
 
 f Eusebius, Bishop of Csesarea, on the Theophania, 8vo. Cambridge , 1843: Preface, p. xv. 
 
PREFACE. 
 
 lxxiii 
 
 date, nor even in the work of Bardesan,* which is the most antient production 
 by any one belonging to that district to which we can with certainty refer. 
 Those varieties, however, which are purely grammatical, are to be attributed, 
 perhaps, rather to antiquity than to any dialectical peculiarity ; for I have 
 observed, upon the comparison of several of the oldest copies now in the 
 British Museum of that very text of the Gospels which has been generally 
 received as the Peshito, that the more antient the manuscripts be, the more nearly 
 do they correspond in this respect with the text of these Syriac Fragments. 
 
 ON THE GOSPEL OF ST. MATTHEW. 
 
 In the preceding observations upon the text of St. Matthew, it will be seen 
 that I have assumed that his Gospel was originally written in the Hebrew 
 dialect, generally spoken by the Jews in Palestine at the time when the events 
 took place of which it furnishes the narrative. I have done this upon the 
 conviction that no fact relating to the history of the Gospels is more fully 
 and satisfactorily established.| From the days of the Apostles themselves, 
 down to the end of the fourth century, every writer who has had occasion to 
 refer to this matter has testified the same thing : PapiasJ Irena3us, b PantaenusJ 
 
 * Printed in my “ Spicilegium Syriacum.” 
 
 t Those who wish for fuller information on this, may be referred to Simon’s Hist. Crit. 
 du Texte clu A. T., ch. v.; B. Lamy, Prcefatio Apparatus Chron. cap. vi.; Dr. Mill, Pro 
 legomena, § 65; B. Walton, Proleg. vol. ii. p. 483, edit Wrangham; J. D. Michaelis, 
 Einleitung. § 132; Eisner, Dissertatio , Matthceum Hebraico Sermons conscripsisse, 4to.; 
 Francof. ad Viadrum, 1791; Olshausen, Die Echtheit der Evv., p. 18 ; Dr. Campbell, 
 Preface to Matthew’s Gospel-, Horae, Introduction, p. ii. ch. ii. sect. ii. § iv., &c. &c. &c. 
 
 a Mar^oto? pev ovv E/3 paiSi thaAe/crw ra Ao^ia uvvegpafaro, rjpptjvevrev S' avra a>? tjSvvaro 
 eKaaTos : Eusebius, Hist. Ec., lib. iii. 39. 
 
 b O pev St] M arOaiog ev roig JLfipacoig r >j iSia avratv SiaAeKrco km <ypa(j)r]V et;t]ve<yKev eva r l "yeAiov, rov 
 Tlerpov kcu rov YiavAov ev P copt] eva'y^eAi^opevcov kcu 6epeAlovvrwv rt]v eKKAt](riav : Eusebius, 
 Hist. Ec., lib. V. 8 . To Kara Mar daiov £ 11077 eAiov irpog I ovSaiovg egpaipt ]: Possini, Catena 
 Patt. in Matt, apud Massuet, p. 347. 
 
 c Q,i' eig 7 evopevog o TLavraivog kui eig IvSovg eAOeiv Ae'yerai, evda Aogog evpeiv avrov 'irpocpOatrav 
 rt]V avrov trapoviriav ro Kara M arOaiov evaggeAiov tv apa runv avrodt rov ’Kpurrov eircyvatKocriv, 
 oig BapdoAopaiov rcov atroirroAcov eva Ktjpv^ai, avroig re E fipaiatv gpappacriv rrjv rov MaTdatot; 
 KaraAeifai 7 paeprjv, t]v Kat crco^errOai eig rov St]Aovpevov %povov : Eusebius, Hist. Ec. lib. v. 10. 
 
 U 
 
lxxiv 
 
 PREFACE. 
 
 Origen, d Eusebius, 6 Cyril of Jerusalem/ Athanasius/' Epiplianius/ and 
 Jerome, 1 all with one consent affirm this. Such a chain of historical evidence 
 appears to be amply sufficient to establish the fact, that St. Matthew 
 wrote his Gospel originally in the Hebrew dialect of that time, for the benefit 
 of the Jews, who understood and spake that language.* A careful and critical 
 examination of the Greek text of this Gospel will afford very strong con¬ 
 firmation of this. 
 
 d on T-pcoTov pep t ye i ypcnrTCU to Kara tov tt ore reA utvrjv, vcrrepov 3e aicoTToAov I rjcrov Xpitrrov 
 M ardaiov, eK^e^coKora avTOToig aicoXov^dCcrpov TvemcTTevKacri, 'ypappacnv E/3pa'iKOig crvvTeTcvypevov. 
 Eusebius, Hist. Ec., vi. 25. ap^apevoi anro tov M aTdaiov, og kcu TrapadecioTcu TpoTog Aonrcor 
 Toig E fipaioig eicSeSoKevcu to eva’yyeAiov Toig eic nvepiToprjg 'KiarTevovcn : Com. in loll. Opp. Ed. 
 
 Delarue, T. iv. p. 132. 
 
 e M ciTdouog pep ’yap ivpoTepov Efipouoig Krjpv^ag, cog rjpeAAep kcu ec})’ eTepovg levai, 7raTpuo <y\o)TTri 
 7 pacjoy tt apaciovg to kcit’ avTop eva'yyeAiop, to A envov tj? avTov Trapovaig TOVTOig, vcp’ cop ecrreAAeTo, 
 cha TYjg 7 pacpt]g aireirXYjpov. Hist. Ec. iii. 24. 
 
 1 MctT0cuo? o 7 paxjsag to evwyyeAiop, E/8paiSi 'yAcocrcry tovto eypafev: Catechesis 14, p. 148, 
 edit. Paris. 1640. 
 
 g Evaugelium secundum Matthaeum ab ipso Matthaso Hebraica dialecto conscriptum est: 
 Synopsis S. Scriptures, in Athanasii Opp., T. ii. p. 55. The genuineness of this document 
 has been called in question. 
 
 h OvTog pep ovv o Mot dcuog Ef3pa’LKoig ypappacnp ypatpei to evayyeAiov : Hcsres, 51, V. i. 
 p . 426. cog aArjOp ecrTiv enveir, oti McctScuo? povog E/3paiiTTi Kai EfipaiKoig •ypappatriv ep rj? 
 Kcuvtj dcadt]Krj eTroirjcraTO t rjv tov evayyeA lov eKdecnv ts kcu. Ktjpvypa : Hceres, 30, V . i. p . 127. 
 
 s Matthaeus, qui et Levi, ex publicano apostolus, primus in Judaea propter eos, qui ex 
 circumcisione crediderant, evangelium Christi Hebraicis literis verbisque composuit; quod quis 
 postea in Graecum transtulerit non satis certum est: Cat. de Viris III. c. 3. Matthaeus primus 
 evangelium in Judaea Hebraico sermone eclid.it, ob eorum vel maxime causam, qui in Jesum 
 crediderant ex Judajis : Prolog, in Matt. Matthaeus, qui evangelium Hebraico sermone 
 conscripsit, ita posuit: Epist. ad Damas. Mihi videtur evangelistam Matthaeum, qui 
 evangelium Hebraico sermone conscripsit, non tarn “ vespere ” dixisse quarn “ sero,” et eum 
 qui interpretatus est, verbi ambiguitate deceptum, non “ sero ” interpretatum esse sed 
 “vespere:” Ad Hedibiam. Matthaeus autem et Joannes quorum alter Hebraico, alter 
 Graeco sermone evangelia texerunt, testimonia de Hebraico proferunt: Com. in Isaiam. 
 Cui nos breviter respondebimus : primum Matthaeum evangelium Ilebraeis literis edidisse, 
 quod non poterant legere, nisi qui ex Hebraeis erant: Com. in Oseam. To these several 
 other indirect testimonies may be added. 
 
 * Grotius writes respecting this, “ Evangelium suum S. Matthaeum Hebraice, i.e. Syriace 
 scripsisse ita constanter apud veteres, quibus de hac re veritas melius quam nobis innotescere 
 poterat, traditum est, ut nullus plane sit dubitandi locus,” Com. in Matt. i.; and Bishop 
 Marsh, “ I am persuaded that the evidence of Papias, and the concurrent evidence of other 
 Greek Fathers, establish the fact that St. Matthew wrote in Hebrew fall as well as any 
 evidence of that kind can establish a fact,” Illustration of Hypothesis , p. 47. 
 
PREFACE. 
 
 lx XV 
 
 It will further be observed, that in speaking of this original work of St. 
 Matthew, I have called it Aramaic rather than Hebrew, in order to mark the 
 distinction between it and the antient Hebrew in which the scriptures of the 
 Old Testament were written, the vernacular use of which the Jews had 
 ceased to be familiar with during their captivity in Babylon, and had adopted 
 the dialect of the Chaldees, in whose country they had so long been resident.* 
 I have also used the word Aramaic as a general term embracing all the slight 
 varieties of dialect existing in the Syriac or Chaldaic, without attempting to 
 define in what those varieties consist; for, as I have already observed, I do 
 not think that we have at present sufficient data, or, at least, that they have 
 as yet been sufficiently examined and analysed to enable us to come to any 
 accurate decision as to what are the precise peculiarities of each.f Generally 
 it may be observed that the language used by our Saviour and his apostles 
 being that ordinarily employed by the Hebrews in Palestine at that time, and 
 called by St. Luke (Acts xxi. 40, xxii. 1), Papias, and Irenseus, the Hebrew 
 Dialect, is so very similar and closely allied with the Syriac of the Hew Testa¬ 
 ment, called the Peshito, that the two may be considered identical, with 
 the exception, perhaps, of some very slight dialectical peculiarities. These 
 facts are so well known to all who have given attention to this subject, 
 
 that it is not necessary for me to enter into any proof of them in this place. J 
 
 \ 
 
 * See Walton, Prolegomena, edit. Wrangham, vol. ii. p. 400. 
 
 t Hinc quam saepissime legas Rabbinos linguam Chaldaicam vocare Aramaeam. Morinus, 
 j Exercit. Bibl. p. 381. The reader may see what Wichelhaus has written “ De linguae Aramaeae 
 dialectis,” lib. i. c. iv. in Be Novi Testamenti Versione Syriaca Antigua, 8vo. Halis, 1850. 
 
 X To guard myself, however, against the imputation of having assumed too much, I will 
 quote the following passages from Walton’s Prolegomena, and add a few other references out 
 of many. “ Postea appellata est ‘ Syriaca ’ a regione Syriae, ‘Aramaea’ ab Aram, et ab 
 Assyria ‘ Assyriaca:’ aliquando etiam dicta est i Hebraea,’ scilicet in N. T.; non quod proprie 
 eadem sit cum Hebra'ica, sed quod populus Hebraeus post Captivitatem Babylonicam, hac usus 
 sit pro vernacula cujus oblitus erat. vol. ii. p. 390. Per 1 sermonem igitur Hebraicum ’ in Novo 
 Testamento clarum est, Syriacum sive Chaldaso-Iiierosolymitanum intelligendum esse. 
 Vide plura apud Widmanstadium. Proof, in N. T. Doct. Grotium locis citatis, et Mayeri 
 Philol Sacr. ii. 3. Ibid, p. 408. Immo, ipsi Domino et Salvatori vernacula erat, quam una 
 cum lacte materno suxit, in qua voluntatem Dei et expressa vitae aeternae promissa Unigenitus 
 Dei Filius orbi revelavit. Hunc sacro ore consecravit, in hac doctrinam Evangelicam tradidit, 
 in hac preces ad Patrem obtulit, mysteria mundo abscondita aperuit, Patrisque de coelo vocem 
 audivit; ita ut dicere possimus, 
 
 Lingua hominum est lingua nobilitata Dei 
 et ut quidam cecinit de Syro Lexicographo, 
 
 Nos docet hie unus Numinis ore loqui , 
 
lxxvi 
 
 PREFACE. 
 
 When, therefore, it was well known that the author of the first of the four 
 canonical Gospels was no other than one of the Twelve chosen Apostles of our 
 Lord, and that he had composed his Gospel in a dialect so very closely allied 
 with that of the New Testament in general use in the antient Syrian churches 
 as to be virtually identical with it, it seems to be scarcely credible that those 
 who undertook to make a collection of the books of the New Testament in 
 Syriac, and for that purpose to translate into that language such other of the 
 apostolic writings as had been composed in Greek, should not have availed 
 themselves of the original document of St. Matthew, rather than have 
 attempted to re-translate it into Syriac from any Greek version which 
 might have happened to be at hand. Indeed, it is only on the supposition 
 that the original had been lost, or was not then procurable, that we can 
 imagine that any would have undertaken a task at once not only needless 
 in itself, but also necessarily tending to make the Gospel in a certain degree of 
 less authority; for no translation can be considered to be altogether so authentic 
 as the original words of the author. Moreover, if the opinion which many 
 have held as to the very early collection of the books of the New Testament 
 in Syriac be correct,* there is no positive proof that any Greek translation 
 of St. Matthew’s Gospel was in use at that time. And even had the original 
 Hebrew document of the apostle been generally lost sight of in rather later 
 times, of which, however, there is no evidence, this might easily have arisen in 
 the Syrian churches from the fact of its having been adopted by them with some 
 slight dialectical modifications and change of the written character, and thus 
 having become absorbed into the Syriac Canon of the New Testament; while in 
 the Greek and Latin Churches, which were unacquainted with the Aramaic, the 
 canonical Greek translation and Latin version would, as a matter of course, 
 
 ibid. p. 506. “In Novo Testamento ssepe nomina Chaldaica dicuntur Hebrasa, et Hebraice 
 loqui Apostoli quoque dicuntur cum Chaldaice id faciunt.” Morinus Exercit. Bibl. 
 p.379. “ Syriaca lingua eadem est cum Chaldaica, et Vernacula Judjeorum, ibid. p. 381. 
 
 See also Amira, Prasludia in Grammaticam Syriacam sive Chaldaicam ; Ridley, JDe Syr. 
 Novi Foederis Ver. Indole, p. 9; Car. Schaaf, Prcefat. in Opus Aramceum; Simon, Hist. 
 Grit, du Texte du N. T. c. v. p. 47, &c.; Olshausen, Die Echtheit der Evangelien, p. 69, 
 «Scc. &c. &c. 
 
 * The reader may see what Jeremiah Jones has written on this subject in his New and 
 Full Method of settling the Canonical Authority of the New Testament, part i. ch. xv.—xviii. 
 Although I believe his conclusions in the main to be right, I cannot concur with his argu¬ 
 ments when they are founded upon an assumed fitness and propriety of things, rather than 
 upon the evidence of facts. 
 
PREFACE. 
 
 lxxvii 
 
 be used in its stead. Neither does this afford any ground to conclude 
 that it had disappeared altogether at that earlier period at which the Syriac 
 version of the other Gospels was made. Indeed, there seems to be evidence to 
 prove that it was in existence down to the time of Epiphanius and Jerome, in its 
 genuine, as well as in an extended and interpolated form.* If we are to place 
 any faith in the tradition constantly maintained in the Syrian churches, the books 
 of the New Testament originally written in Greek, which have been received 
 into their canon, were translated into Syriac before the end of the first century, in 
 the days of Abgar, the first Christian king of Edessa, under the superintendence 
 of Adai or Thaddai (Thaddseus), said to have been one of the Seventy Disciples 
 chosen by our Lord.j* There is also a record preserved of the date of a 
 copy of the Gospels in Syriac transcribed at Edessa by Achseus, the friend of 
 one of Adai’s own disciples, as early as A.D. 77 or 78.J And if this 
 
 * Epiphanius informs us that there was found, in the time of Constantine, in a cell at 
 Tiberias, to Kara Mar daiov E fipaiKov (pvrov ( Hceres . 30, Ebion. § 6.), respecting which Fabri- 
 cius has this note : “to E fipa'tKov (pvrov” non est genealogia Hebraica, ut vult Petavius, sed 
 integrum evangelium, integer foetus, sive liber Hebraice scriptus sub nomine Matthasi.” Cod. 
 Apoc. N. T. vol. i. p. 369. E^owi lie to Kara MarOaiov EvaqqeAiov TrArjpecrrarov Efipdiari. 
 Tlap‘ avrois 7 ap aapxos rovro Kadcos etj ap^tjs eypacpr] E/3j oaiKoig •ypapipaaiv en aco^erai : Hceres, 
 xxix. 9, respecting which Fabricius writes: “ Caeterum puto vocabulum 'jrAtjparrarov eo 
 solum spectare, quod non versionem sed ipsum originarium Hebraicum Matthasi habuerint 
 Nazarnei:” ibid. p. 369. And Jerome, after having spoken of St. Matthew in the words cited 
 above, p. lxxiv., states that his Hebrew Gospel still existed in the library of Caesarea : “ Porro 
 ipsum Hebraicum habetur usque hodie in Caesariensi Bibliotheca, quam Pamphilus martyr 
 studiosissime confecit: Mihi quoque a Nazaraeis qui in Beroea, urbe Syriae, hoc volumine 
 utuntur, describendi facultas fuit,” De Vir. III. He does not, however, as Fabricius 
 observes, say that he himself inspected the Hebrew Gospel of St. Matthew in the library at 
 Caesarea. It is, therefore, uncertain whether it was the same as the Gospel according to the 
 Hebrews, used by the Nazarenes and Ebionites, which he translated, or not. As the passage 
 stands alone, it seems plainly to imply St. Matthew’s original Gospel. 
 
 t See Gregory Bar Hebraeus, cited by Assemani, Bibl. Orient, tom. ii. p. 279: see also 
 ibid. p. 392: Gabr. Sionita, Pra-f. in Lib. Psal. p. 3: see also Wichelhaus, De N. T. Jer- 
 sione Syriaca , p. 60. 
 
 I Annotatio ad calcem Codicis Evangeliorum ab Acheeo descripti, quam amanuensis in hoec 
 verba describit— De quodam pervetusto Evangelio, quod extabat in sacra ecclesia IE dium 
 Bomceorum in urbe Bagdado. Erat quoddam Evangelium Edessenum (hoc est Syriacum 
 Edessee exaratum) pervetustum quidem, sed clarum et dilucidum , ex quo nejota quidem unum 
 deletum fuerat, legebatur autem clarius quam libri recens exarati, et unus dumtaxat prior 
 quinternio pra: antiquitate ex eo exciderat. Ad ejus vero calcem ita scriptum erat “Absolutus 
 est sanctus iste liber, Feria quinta, die 18, Canun prioris (hoc est, Decembris') Anno Grce- 
 corum 389 ( Christi 78) propria manu Aclicd Apostoli, socii Mar Mceris Discipidi Mar 
 Ad(d Apostoli, cujus oratio nobiscum sit, Amen. See Assemani, ibid. tom. ii. p. 486. 
 
 X 
 
lxxviii 
 
 PREFACE. 
 
 is to be relied upon—and the probability of its being genuine derives very 
 great confirmation since the discovery of the Nitrian manuscripts—it is no 
 unreasonable inference to draw, that the Gospels of St. Mark and St. Luke 
 were translated into Syriac even before the present canonical Greek version of 
 St. Matthew existed ; for Papias, writing several years later, seems to intimate 
 plainly that no one particular Greek version had been generally adopted by 
 the Church at that period, but that every one interpreted the original for 
 himself as well as he could* Jerome also tells us that it was not known who 
 made the Greek translation.'f At any rate, it seems to be the opinion, of all 
 who have studied and written upon this subject, that the Syriac canon of the 
 New Testament cannot be referred to a later age than the second century of 
 the Christian era.J The books, therefore, of which it consists must have been 
 collected together at a time when the original Hebrew or Aramaic Gospel of 
 St. Matthew was still to be found: for we have positive testimony to its being 
 in existence in the days of Pantsenus, about the last quarter of the second 
 century; and we have also inferential evidence of its having been used 
 about the same time by Hegesippus, who, as Eusebius informs us, proved 
 himself to have been a Jew by birth and country, by the fact of his having 
 cited both from the Gospel according to Hebrews and from the Syriac.§ By 
 this in all probability is meant the interpolated recension of the Hebrew 
 Gospel of St. Matthew, which the Nazarenes and Ebionites made use of, and 
 the Syriac canon of the New Testament as it existed at that time, containing 
 the Syriac version of such books as had been originally composed in Greek ; 
 comprising also, perhaps, the Syriac Gospel of St. Matthew, with some slight 
 modification of dialect from the Hebrew or Syro-Chaldaic of Palestine.|| 
 
 * See note (°) p. lxxiii. above. 
 
 t His words are, “ Quod quis postea in Grascum transtulerit not satis certum est.” 
 
 | See Walton, Prolegomena , vol. ii. p. 489; Dr. Mill, Proleg. 1237; Ridley, Pe Syr. 
 N. T. Vers. sec. vi.; Simon, Llist. Crit. des Verss. du N. T. chap. xiii.; J. D. Michaelis, 
 Einleitung, § 57; De AVette, Einleit. in das N. T. § 11a. 
 
 § See passage cited p. lxxiii. above. 
 
 || Fabricius, Cod. Apoc. N.T. p. 360; and after him Olshausen {Pie Ectheit. p. 41) 
 thinks that by the Syriac is meant the same thing as the Gospel according to the Hebrew’s, 
 which was written in the Syriac language, and he cites Jerome’s words, “ Evangelium juxta 
 Hebraeos, quod Chaldaico Syroque sermone scriptum est.” But the terms which Eusebius 
 uses, tov kclO ’ efipa'Covs evayyeAiov nai t ov avpianov, u the Gospel according to the Hebrews 
 and the Syriac” certainly make a distinction, and mean two different things. If tod avpaiKov 
 does not bear the signification here which I have proposed, probably it is to be referred to 
 the Syriac version of the Old Testament, the same as 0 Eyoo?, whose readings are frequently 
 
PREFACE. 
 
 Moreover, there is preserved a quotation by Hegesippus, taken from the 
 Gospel of St. Matthew; and it is very remarkable, that while it varies from the 
 Greek text of his Gospel, which must have been translated from the Original 
 Hebrew or Aramaic, it agrees with this Syriac which I now publish ; and 
 further, that notwithstanding their difference, they both may be taken as 
 correct renderings of this same Syriac text, the variation having arisen simply 
 from the two-fold signification of the Aramaic particle A more complete 
 proof could hardly have been imagined, that this Syriac text, which shews 
 the source of the variation, is the original, which both have followed ; and that 
 in this place at least it is identical with the original Aramaic of the Apostle. 
 
 That there was some very close affinity between the Gospel according to the 
 Hebrews and Matthew’s Hebrew Gospel is evident, from the fact that in the 
 time of Epiphanius and Jerome they were thought by many to be one and 
 the same. Grabef and Hr. MillJ believed the Gospel according to the 
 Hebrews to have been written before any of the canonical Gospels ; and 
 Lessing, Niemeyer, Weber, and others considered it to have been the original 
 document upon which St. Matthew himself based his Gospel. § The opinion, 
 however, which seems to be the best grounded, and has been most generally 
 received, is, that the Gospel according to the Hebrews had for its basis the 
 genuine Hebrew Gospel of St. Matthew, and was afterwards expanded in some 
 places by various interpolations, and perhaps mutilated in others ; || but that the 
 changes made in it were not such as to preclude it from being esteemed to be 
 the genuine work of St. Matthew, by many even in the days of Epiphanius 
 and Jerome. Nor does it seem to be less certain that there were two 
 recensions of this, varying in some respects from each other—the one in use 
 
 cited by the ancient scholiasts. See Montfaucon, Prceliminaria in Ilexap. Orig. p. 20. 0 
 
 'Zvpoq, as referred to the Old Testament, was u^ed as early as about A.D. 170 by Melito. See 
 Routh, Heliq. Sacr. Melito, iv.; Mill, Proleg . 1239. 
 
 * See on Matt. xiii. 1G, p. xxv. above. 
 
 f “ Evangelium secundum Ebrceos appellation esse, eo quod a primis Christianis Ebrseis, 
 qui Hierosolymis degebant, literis esset consignation, et quidem ante quatuor Canonica 
 Evangelia. Spicil. Patrr . vol. i. p. 17. 
 
 I Prolegomena, § 38. 
 
 t. See Bp. Marsh, Dissertation, p. 21—24. 
 
 || See Simon, Hist. Crit. du Texte du N. T. chap. vii. viii; Lardner, Credibility, vol. ii. 
 p. 84; Olshausen, Gesh. des Ev. des Matt, in his book above cited ; Bp. Marsh, Illustration 
 of Hypothesis, p. 63; De Wette, Einleitung in das N.T. §64: Jones, New and Full 
 Method, part ii. ch. xxv.—xxix.; J. D. Michaslis, Einleitung, § 138. 
 
lxxx 
 
 PREFACE. 
 
 among the sect of the Nazarenes, and the other among the Ebionites.* It 
 would carry me too far from my present object were I to enter here into any 
 discussion on this matter. The reader may find all the information that he can 
 require on this matter in the authors to whom I have referred. I have only 
 mentioned this to shew that we may very reasonably infer that in such places 
 as have not been altered by the intrusion of interpolated matter or by 
 mutilation, the Gospel according to the Hebrews represents the original 
 text of St. Matthew’s Gospel. In those cases, therefore, in which the Peshito 
 and this Syriac text vary in some respects from the Greek of St. Matthew, 
 but agree with the Gospel according to the Hebrews, they may be presumed, 
 upon the weight of this additional evidence, to represent more accurately the 
 precise words of the Evangelist himself than the Greek translation. 
 
 Further, in my previous observations I have taken it for granted, upon the 
 authority of Jerome, and other antient writers whom I have quoted, that the 
 original Gospel of St. Matthew, although composed in Syro-Chaldaic, the verna¬ 
 cular tongue of the Hebrew people in Palestine at that time, was, nevertheless, 
 written in Hebrew characters, j* similar to those still used by the Jews; and not 
 in those commonly employed by others who wrote in the Syriac language, 
 resembling in a great measure the type in which the text of this volume 
 is printed. That, in fact, in this respect it was like the interpolated 
 copies of the Ebionites and Nazarenes, which were held by many at that time 
 to be the authentic work of the Apostle: as Jerome describes it, “ In Evangelio 
 juxta Hebrseos, quod Cbaldaico quidem Syroque sermone, sed Hebraicis literis 
 scriptum est, quo utuntur usque hodie Nazareni, secundum Apostolos, sive ut 
 plerique autumnant, juxta Matthseum.” He gives precisely the same description 
 of the Books of Daniel and Ezra, in 'which the Chaldaic as well as the Hebrew 
 seems always to have been written in Hebrew letters. J These letters, Jerome 
 tells us, were introduced by Ezra after the Return from Babylon, and con¬ 
 tinued unchanged down to the time when he himself was writing.§ The distinc- 
 
 * See Fabricius, Cod. Apoc. N. T. p, 367. 
 
 t See Montfaucon, Prcelim. in Hex. Orig. p. 22. 
 
 t “Sciendum quippe est, Danielem maxime et Esdram Hebraicis quidem literis sed Chaldaeo 
 sermone conscriptos.” Prcefat. in Danielem. 
 
 \ “ Certum est, Esdram Scribam Legisque Doctorem, post captam Hierosolymam et 
 instaurationem templi sub Zorobabel, alias literas reperisse, quibus nunc utimur cum ad illud 
 usque tempus iidem Samaritanorum et Hebraeorum characteres fuerint.” Prcefat. in Lib. 
 Regum. 
 
PREFACE. 
 
 lxxxi 
 
 tion made by Jerome, as to the letters and the language, could not perhaps for¬ 
 merly be so clearly understood as it is at present. The recent recovery of the very 
 antient collection of Syriac manuscripts from the Nitrian Desert has shewn us with 
 certainty what was the form of the letters commonly used in writing Syriac 
 about Jerome’s own time, and how they differed from those which had been 
 employed by the Jews since the days of Ezra. 
 
 Taking, therefore, for granted from the arguments which have preceded that 
 this Syriac copy now before us is a more antient recension of the Gospel of 
 St. Matthew, in use among the Syriac churches, than the Peshito published by 
 Widmanstad ; and that the variations between the two have arisen chiefly 
 from the fact of the latter being a revised text, which, from collation with 
 the Greek, has not only undergone some change in its terms and modes 
 of expression, but also has been brought into closer conformity with the 
 Greek text; assuming, likewise, that the original work of the evangelist, being 
 in the Syro-Chaldaic language or the vernacular Hebrew of the Jews in 
 Palestine at that time, and written in Hebrew characters, was adopted 
 with, perhaps, some slight dialectical modifications, into the Syriac canon 
 from the first, and not retranslated from any Greek version previously 
 made; admitting, moreover, that the Gospel according to the Hebrews, 
 in the form in which it was used both by the Nazarenes and the Ebionites, 
 was no other than the original Aramaic document of St. Matthew modified 
 by additions and interpolations, with, perhaps, some omissions*—let us now 
 compare this Syriac text before us with such fragments of the Gospel according 
 to the Hebrews as have been preserved to us, in order to see how far the resem¬ 
 blance between them will tend to confirm these admissions, and, consequently, 
 to bear out the pretensions of this Syriac copy to be considered as more 
 nearly representing the exact words of St. Matthew himself than any other 
 yet discovered. 
 
 It will, perhaps, be the most convenient method to consider the passages 
 taken from the Gospel used by the Nazarenes and Ebionites in the chronological 
 order of the authors by whom they have been cited. The first, perhaps, is in the 
 
 * Epiphanius, while lie describes the Gospel used by the Nazarenes thus — e^own He to 
 Kara M ardaiov EvwyyeAiov TrAtjpecrrarov Eftpaiari. Tap’ avroig <yap catpcog rovro , Kadcog e£ ap^rjg 
 e>ypa(pri,EfipdiKoi<; •ypapp.atriv en cruderaf Ovk oitia <$e ei Kai rag 'yeveaAojtag, rag otto tov Affpaap. 
 aynpi Xpurrov, TepieiAov, liter, xxix. 9—speaks of it as among the Ebionites in these terms— 
 Ev tw lyovv Trap’ avroig Eua 77 eAio> Kara Mar daiov ovopa^opevco, ov% oAco tie it At] pecrrarco } aAAa 
 vevoOevpievcp, K.ai yKpcorrjpiacrpievu), E fipainov <)e rovro KaAovcu. ibid. XXX. 13. 
 
Ixxxii 
 
 PREFACE. 
 
 Ignatian Epistle to tlie SmyrnEeans, C. 3, Aa(3ere, ^r]\a(f)7)aar€ pi e uai there, on ov/c 
 etpu hcufjLovLov acrco/jiarov. These words, Jerome tells us, "were taken, from a 
 Gospel that he had recently translated ;* which, he informs us in another 
 place, was the Gospel used by the Nazarenes and the Ebionites.f They are 
 evidently an interpolation into the original Gospel of St. Matthew from Luke 
 xxiv. 39 : ^gkacfrgaare pte teat there, ort rrvevpta aapKd teat oared ov% eyet, icadeo ? efie 
 Oecopetre eyovra', differing, however, in substituting hatptovtov aacoptarov for 
 irvevfia. To this Jerome again adverts in another place. “ Cum enim Apostoli eum 
 putarent spiritum , vel juxta Evangelium, quod Hebrseorum lectitant Nazarsei, 
 incorporate dcemonium, dixit eis, quid turbati estis, et cogitationes ascendunt in 
 corda vestra 'l Videte manus meas et pedes, quia ego ipse sum.J The 
 difference seems to have arisen from the original word in the Aramaic having 
 been k'jutIx., rendered hatptovtov; or, perhaps, to express it more fully, htaptovtov 
 aacoptarov. In this text (Matt. viii. 16) we find where the corresponding 
 
 term in the Greek is 7 rvevptara : k'sKj- ^oorA k'oog Auk'.** ^A.k' Aa 
 
 K'AAsarj q _cuk'. “all those that had devils (hatptovta), and he cast them out 
 with his word,” 7 rpoar\ve^Kav avrcn hatfiovt^ofievovs 7 toWovs, /cat e^efiake ra rrvevpara 
 \o<yw. In Luke also, viii. 27 and 29, hatptovtov and rrvevpta a/caOaprov , or k'skIs. 
 and KLwoi, are used as synonymous terms. At Matt. xiv. 26 in this 
 
 text, “when the disciples saw Jesus walking on the sea they were troubled, 
 and were saying, ‘it is a devil,”’ k'.ikIx., the Greek is fyavraapta : and it is 
 remarkable that our English version has here, It is a spirit. It is not impro¬ 
 bable that the Greek translator, for the sake of euphemy, to avoid referring 
 the term K'.’irdi., hatptovtov, to our Lord, used the word <jjavraapta instead; and the 
 Peshito, although retaining this text here in other respects, has accommodated 
 itself to the Greek in this word, and substituted k'gvw , “ a vain vision.” 
 
 Of the coincidence of the passage cited by Hegesippus with this text I have 
 
 * “ Scripsit et ad Smyrnaeos, proprie ad Polycarpum commendans illi Antiochensem 
 ecclesiam, in qua et de evangelio, quod nuper a me translatum est, super persona Christi ponit 
 testimonium dicens, 1 Ego vero post resurrectionem in carne eum vidi, et credo quia sit. Et 
 quando venit ad Petrum, et ad eos qui cum Petro erant, dixit eis, Ecce palpate me et videte, 
 quia non sum daemonium incorporate.’ ” De Viris Illust. Ignat. 
 
 + “ In evangelio, quo utuntur Nazareni, et Ebionitse, quod nuper in Grsecum de Hebraeo 
 sermone transtulimus, et quod vocatur a plerisque Matthaeo authenticum.” Com. in Matt. 
 xii. 13. Evangelium quoque quod appellatur secundum Hebraeos et a me nuper in Graecum 
 Latinumque sermonem translatum est.” De Viris Illust. Jacob. t 
 
 X Com. in Esaiam , Prooemium, lib. xviii. 
 
PREFACE. 
 
 lxxxiii 
 
 already spoken. Those quoted by Clement of Alexandria* * * § from the Gospel 
 according to the Hebrews do not afford any means of direct comparison. They 
 are but two sentences : one, o Oavpacras fiatTLXevcreL, Kai o / 3 acnXevaa<; avarravcreTaL, 
 is distinctly stated to be from the Gospel according to the Hebrews and the 
 other, MvcrTr/ptov epov e/xoo kcli to£? vlols tov olkov pov,\ although the name of 
 Gospel is not mentioned, is probably from the same source. Both seem to 
 be from the interpolated parts. The latter, however, in the expression 
 Tot? vcois rov olkov pov resembles this text (Matt. x. 36), “the enemies of a man 
 are the sons of his house,” on&ia, equivalent to oc vlol tov olkov clvtov. 
 
 The Greek is OL OLKLCLKOL CLVTOV. 
 
 The passage from the Gospel according to the Hebrews, quoted by Origen, in 
 his commentary on Matthew at xix. 16, seems to be an interpolation in order to 
 add another instance of the same thing ; for in Matthew we find at this verse 
 “ Lo, one came and said to him, ‘ What good thing shall I do,’ ” Scc.'l and 
 here “ another of the rich said, ‘ What good thing shall I do.’ ” “ Dixit ad 
 
 eum alter divitum, Magister quid bonum faciens.” It does not, however, afford 
 any thing for the purpose of comparison. Another quotation, in his com¬ 
 mentary on St. John, is apTL e\a/3e pe rj prjTpp fiov,To ayLov 7 rvevpa, ev pia twv TpL^cov 
 pcov, kul cnreveyKe pe ev ? to opo<; to peya Qafioop. The Holy Spirit here is called 
 our Lord’s Mother, doubtless from the circumstance of the voice which was heard 
 at the time of the descent of the Spirit upon him at his baptism, declaring, 
 “ Thou art my beloved son and the word Nrrn, spirit, in the Aramaic, being 
 of the feminine gender,§ as it is found in this text, iii. 17. The passage has 
 reference to our Lord’s being led up of the Spirit into the wilderness to 
 undergo the temptation, which immediately followed his baptism: and it 
 is to be observed, that while the Greek of Matthew iv. i. has only tov 
 
 * The reader will find all the passages which have been cited by various writers down to 
 the 5th century collected in J. A. Fabricius, Codex Apoc. N. T. vol. i. p. 355; Jones, New 
 and Full Method , par. ii. ch. 25; J. Kirchhofer Quellensammlung , p. 448. 
 
 + Strom, lib. 2. Edit. Colon, p. 380. 
 
 J Ibid. lib. 5. p. 578. 
 
 § See Fabricius, note on this, Codex. Apoc. vol. i. p. 361; and Origen’s own explanation, 
 Com. in Johan , tom. 2. Jerome writes, Com. in Esai, lib. xi. xl. ii., Hebraei asserunt, nec 
 de hac re apud eos ulla dubitatio est, Spiritum Sanctum lingua sua appellari genere fceminino. 
 Sed et in Evangelio quod juxta Hebraeos Nazaraei lectitant, Dominus loquitur, “ Modo tulit me 
 mater mea, Spiritus Sanctus.” Nemo autem in hac parte scandalizari debet, quod dicatur apud 
 Hebraeos Spiritus genere masculino, et Graeco sermone, neutro. In clivinitate enim nullus est 
 sexus : see also Com. in Mich. lib. ii. 7, 6. 
 
lxxxiv 
 
 PREFACE. 
 
 7 rvev/xaTos, this Syriac text has r^a.soo.i «LwcG, Spirit of Holiness, or Holy 
 Spirit, to a^tov 7 rvevfia, as it is found in this place of the G-ospel according to 
 the Hebrews. At verse 8 we read e /9 0/309 vyJrpXov \iav, for which this text has 
 Q") NJiN N“VltA. Perhaps the word 6a/3op might have got into the text of 
 the Gospel according to the Hebrews from of the last two words. In the 
 Peshito of Ezekiel xl. 2, we read m NTltt. 
 
 Jerome gives the following quotation from the Gospel according to the 
 Hebrews respecting our Lord’s baptism: “ Factum est autem, quum ascendisset 
 Dominus de aqua, descendit fons omnis Spiritus Sancti et requievit super eum 
 ac dixit ei : Fili mi, in omnibus prophetis expectabam te, ut venires et requies- 
 cerem in te, tu es enim requies mea, tu es filius meus primogenitus, qui regnas 
 in sempiternum.” On this it is to be observed that the Holy Spirit is said to 
 have rested or remained upon Jesus, as we find it in this Syriac Text; and also 
 the voice from heaven to have addressed him directly, “ My son,” while the Greek 
 of Matthew is ovros eanv o vlos fiov : see note on Matt. iii. 16, 17, p. xiv. above. 
 
 He also alleges this same Gospel again in his tract against the Pelagians, 1. iii. 
 c. i.: “Et in eodem volumine, ‘ Si peccaverit, inquit, frater tuus in verbo, et satis 
 tibi fecerit, septies in die suscipe eum. Dixit illi Simon discipulus ejus: septies in 
 die 1 Kespondit Dominus et dixit ei, etiam ego dico tibi, usque septuagies septies.” 
 This has reference to Matt, xviii. 21, where we have rore TrpocreXdov avra> o TIerpo<i 
 eiire, but in this text we have Simon Cepha. Moreover, the passage to which we 
 have already referred, relating to another of the rich, who inquired what good he 
 must do, ends thus: “ Et conversus dixit Simoni, discipulo suo, sedenti apud se. 
 Simon, fili Jonse, facilius est camelum intrare per foramen acus, quam divitem 
 in regnum cselorum.” This refers to Matt. xix. 23, 24; but there our Lord is 
 said to have spoken to his disciples . It is evident, however, that he addressed his 
 discourse to them when Peter was present, and probably directed it especially to 
 him ; for we find that it was Peter who made the reply, v. 27, t ore airoKpide £9 0 
 Herpos eure. In this Syriac text of St. Matthew we always find the name 
 Simon , as it is in the Gospel according to the Hebrews ; sometimes, indeed, with 
 the addition of Cepha , equivalent to Peter , but never Cepha alone : while in 
 the Gospel of St. Luke, whenever the word Tlerpos occurs (being not less than 
 thirteen times), the text of this recension has translated it by Cepha alone, with 
 one single exception, where Simon has been substituted; thus causing a marked 
 distinction in this respect between the two Gospels of this Syriac copy. In the 
 Ignatian Epistle to the Smyrneans the name Peter is mentioned, but not in the 
 part cited; and as to this we should not omit to state that Origen, the most antient 
 
PREFACE. 
 
 1XXXY 
 
 writer who alludes to the passage, says that it was taken from the AcSa^v Tlerpov.* 
 
 In the Greek the common name Simon is generally dropped, probably out of 
 respect to St. Peter and perhaps, in order that he might not be called by the 
 same appellation as his great antagonist Simon Magus,f in the same way as 
 Thomas became the usual designation of another of the Apostles, probably to 
 avoid calling him by the same name as Judas the traitor. See note above, 
 p. 1. on John xiv. 22. 
 
 In his commentary on Matt. vi. 11, Jerome w T rites: “ In Evangelio quod 
 appellatur secundum Hebrseos, pro supersubstantiali pane reperi quod 
 dicitur crastinum, ut sit sensus, Panem nostrum crastinum, id est, futurum da 
 nobis hodie.” This varies from the Syriac text: see note p. xviii. above. It 
 is not, however, improbable that this passage might have undergone some change 
 after the Greek translation had been made, and the word “in?3 have been substi¬ 
 tuted or added, as seeming to represent the same signification as emovcnov of the 
 Greek. At any rate we find in Acts vii. 26, xy emovay ypepa, having the same 
 meaning as intt, rendered in the Peshito NinnNNDP, from which, indeed, irift 
 seems to be an abbreviated derivative, as in the Hebrew. At Exodus ii. 13, 
 whence the place in Acts is taken, the Septuagint has ryypepary Sevrepq, a literal 
 rendering of the Hebrew *Oti)rr DPI; but the Peshito has there also NinriN NDP. 
 
 I have already observed upon Matt. ii. 6, p. xii. above, that Jerome quotes 
 the Hebrew , “Et tu Bethlehem terra Judge,” exactly as it is in this Syriac 
 text. Whether by the Hebrew he meant the orignal work of St. Matthew or 
 the Gospel according to the Hebrews is much the same for our present consi¬ 
 deration. It is quite evident, from what he writes in another place, that he 
 did not mean the original Hebrew text of Micah, v. 2.J 
 
 * Si vero quis velit nobis proferre ex illo libro, qui Petri Doctrina appellatur, ubi Salvator 
 videtur ad discipulos dicere: “Non sum dasmonium incorporeum primo respondendum est 
 ei, quoniam file liber inter libros ecclesiasticos non habetur : Be Principals sive Ilept cip^u>v, 
 edit. Redepenning, p. 94. 
 
 f See the Clementine Homilies, where the distinction between the names of these two, 
 Peter and Simon, is distinctly maintained. 
 
 | “ Quanta sit inter Matthaeum et Septuaginta verborum ordinisque discordia, sic magis 
 admiraberis, si Hebraicum videas, in quo scriptum est: Et tu”Bethlehem Ephrata, parvulus 
 es in millibus Iuda, ex te mild egredietur, qui sit dominator in Israel. Considera gradatim 
 quae ab Evangelista sint posita. Et tu Bethlehem terra Iuda. Pro terra Iuda, in Hebraico 
 liabet Ephrata, in Septuaginta, dornus Ephrata. Et pro nequaquam minima es in ducibus 
 Juda, in Septuaginta legitur, modicus es, ut sis in millibus Juda. In Hebroeo, parvulus es in 
 millibus Juda. Sensusque contrarius est; Septuaginta sibi in hoc duntaxat loco et Hebraico 
 concordante : see Be optimo genere interpretandi, ad Pammachium . 
 
 Z 
 
lxxxvi 
 
 PREFACE. 
 
 Further, in speaking of the Hebrew Gospel, Jerome says that it is to be 
 observed, that whenever the Evangelist cites any testimonies from the antient 
 scriptures, either in his own person or that of Christ, he does not follow the 
 authority of the Septuagint, but that of the Hebrew; and he then quotes the two 
 sentences, “ Out of Egypt have I called my son,” and “ He shall be called a 
 jSTazarene both of which exactly coincide with the Greek of St. Matthew, ef 
 AuymrTOv e/caXecra rov viov gov and on Nafapcuos KXpdpcrerai.'f This proves, that in 
 these places at least the Greek translator of St. Matthew’s Gospel has rendered 
 the words for himself, without having reference to the Septuagint. As to the rest 
 of the citations from the Old Testament, it may be. observed, that in this 
 Syriac they do not in all cases agree Avith the Hebrew, as we now read it; 
 but whenever there is any variation between them, as they occur in this text 
 and in the Greek of St. Matthew, they always come nearer in the Syriac to the 
 Hebrew original than they do in the Greek. It is plain that the Greek 
 translator sometimes rendered the Aramaic in his own words, and at others 
 adopted the very words of the Septuagint instead of translating the passage 
 afresh. The latter, however, might have been the work of subsequent 
 revisors or transcribers of the Greek version, in order to bring it into closer 
 conformity with the Septuagint as generally cited by other evangelists. I 
 may also observe that there is a great similarity in many cases between the 
 Peshito of the Old Testament and this text in the places quoted by St. Matthew. 
 
 * Porro ipsum Hebraicum habetur usque hodie in Caesariensi bibliotheoa, quam Pamphilus 
 martyr studiosissime confecit. Mihi quoque a Nazarenis, qui in Beroea, urbe Syriae, hoc 
 volumine utuntur, describendi facultas fuit. In quo animadvertendum, quod ubicumque 
 Evangelista, sive ex persona sua, sive ex persona Domini Salvatoris, Veteris Scripturae 
 testimoniis utitur, non sequatur Septuaginta translatorum auctoritatem, sed Hebraicam, e quibus 
 ilia duo sunt: “Ex iEgypto vocavi filium meum,” et “ Quoniam Nazaraeus vocatur.” De 
 viris Must. Ex quo apparet, Matthaeum Evangelistam non veteris interpretation^ auctoritate 
 constrictum, dimisisse Hebraicam veritatem, sed quasi HebraBum ex Hebraeis et in lege 
 Domini doctissimum ea gentibus protulisse, quae in Hebraeo legerat.—Quod beatum Matthaeum 
 non solum in hoc testimonio, sed etiam in alio loco fecisse legimus: Ex JEgypto vocavi filium 
 meum ; pro quo Septuaginta transtulerunt, “ Ex JEgypto vocavit Jilios suos ; quod utique 
 nisi sequamur Hebraicam veritatem, ad Dominum Salvatorem non pertinere, manifestum 
 est.—Et non solum in praesenti loco, sed ubicunque de Yeteri Instrumento Evangelistae et 
 Apostoli testimonia protulerunt, diligentius observandum est, non eos verba secutos sed 
 sensum: et ubi Septuaginta ab Hebraico discrepant, Hebraeum sensum suis expressisse 
 sermonibus,” Ad Algasiam, quaest. ii. 
 
 t The reader may see what Jerome has written further on these two passages in his Com. in 
 Es. xi. 2, and De optimo gener. interp. : also Morinus, Exercitationes Diblicce , pp. 149,153. 
 
PREFACE. 
 
 lxxxvii 
 
 Besides these passages from the Gospel according to the Hebrews, upon 
 which I have made observations, there are also several others that Jerome 
 alleges from the same source ; but as some of them evidently belong to the 
 interpolations, and others relate to parts of the Gospel which no longer exist 
 in this Syriac copy, we cannot institute any comparison. We may, how¬ 
 ever, infer, that had the leaves of the manuscript which have been lost still 
 existed, they would have enabled us to throw much additional light upon this 
 subject ; for it is evident, that when the volume was bound up in the state in 
 which it was found in the convent of Nitria, those leaves which contained 
 passages that varied too far from the Peshito recension of the Syriac Gospels 
 then generally read in the Churches were removed, and others in accordance 
 with the usual text inserted to supply their place. 
 
 Epiphanius* likewise gives some indications of the Gospel according to 
 the Hebrews used by the Ebionites. Among the names of the Apostles in 
 one joassage which he cites, we read ^Ufuova tov ZtjXwttjv, as it is correctly given 
 in St. Luke ; and not Zi/icov o Kavavcrrjs, as it is erroneously found in the Greek 
 version of Matthew, from the translator confounding two words similar in sound, 
 r^jLiic and . The part containing cli. x. v. 4 is lost in this text; but here 
 
 the Peshito has not been made to conform with the Greek, and has retained 
 the true reading, relaxo “ zealot.” A little further on in the same passage 
 from the same Gospel it is said that John came baptizing in the River J or dan, 
 and so again in the next chapter. In the Greek of Matthew iii. 6, we have 
 tw lophavy only ; but in the Syriac text we have in this place K'icna ^.ricu, 
 “the River Jordan; and so generally : see note p. xiv. In the account of our 
 Lord’s baptism, also, the reading is the same as in this Syriac text, “ Thou 
 art my beloved son but in this Ebionite copy an addition has been made, 
 and the voice is said to come a second time, “ This is my beloved,as it 
 is in the Greek of St. Matthew. It would almost appear as if this latter 
 sentence had been interpolated after the Greek version was made. 
 
 Although, then, the passages from the Gospel according to the Hebrews 
 which have been preserved to us be but few, still they are sufficient upon the 
 comparison to establish the fact that there was a closer relationship between 
 
 * Jl(Bras 30, c. 13 and 14. 
 
 f Kai (pcovrj cyevero eic tov ovpavov Ae<)ovrxa’ 2 t> /xov ei o vcoq o ayamiTog, ev aoi yvdoKqaa. Kat 
 iraAiv, E7&) a-tjfxepov 767 evvtjKa ere, kcu evOvq TrepioAa-p'e tov totvov (paig p.e<ya, ov i^cov, (pip ti, o 
 I oavvtjq Aeryei avTco, St/ Tig ei, Kvpie ; /cat ttuAiv (pcovr] e£ ovpavov irpog avTov ; Ovro? octtiv o viog 
 fjiov o wyaTvrjTog, e(p’ ov evdoKyaa, 
 
lxxxviii 
 
 PREFACE. 
 
 that Gospel, which, even in its interpolated form, was esteemed by many to be 
 the authentic work of St. Matthew himself, and this Syriac text which I now 
 publish, than between it and the canonical Greek translation of St. Matthew’s 
 Gospel; and so far, at least, to justify the inference, that in such places this 
 Syriac text exhibits the precise words which the Apostle himself originally 
 employed. For had this Syriac text of St. Matthew been a re-translation, it 
 would have followed the Greek in such places as varied from the original 
 Aramaic, which w'as the groundwork of the Gospel according to the Hebrews, 
 and not have agreed with that Gospel when it differed from the Greek. The 
 reason, also, for the variation of the Greek from the original is apparent in the 
 Aramaic. The Greek translator or transcriber might readily have mistaken one 
 letter for another in such a case as in rON, “ thou art,” and in JT 1 ^ “ this is,” 
 especially if the characters had been a little effaced, and the manuscript was not 
 perfectly clear and legible; while a Syriac translator could not so readily have 
 confounded ouro 9 ea-Ttv with av ei in the Greek. Moreover, this comparison, 
 by proving the agreement between the two, tends also to confirm the historical 
 testimony as to the fact that St. Matthew originally wrote his Gospel in 
 Hebrew or Syro-Chaldaic, and that the Gospel according to the Hebrews was 
 often taken for the authentic work of the Apostle. 
 
 The Gospel of St. Matthew, the same historical testimony informs us, 
 although composed in the Aramaic or Syro-Chaldaic language, was written 
 in Hebrew letters—that is, in the same character as wms always used by the 
 Jews from the time of Ezra in their sacred books, not only for the ancient 
 Hebrew, but even for such parts of their more recent scriptures as were 
 in the Chaldaic language, as I have already observed. In my preceding- 
 notes upon the Gospel of St. Matthew, I have assumed this to be true. Any 
 one who will be at the trouble to compare the numerous passages where I 
 have brought this to bear will hardly fail to find ample grounds to convince 
 him that this must be correct as to the original Aramaic Gospel of 
 St. Matthew r ; that it also equally applies to this text, and that the manu¬ 
 script before us, although transcribed in the character commonly employed by 
 others who used the Syriac language, has followed, in the Gospel of St. Matthew, 
 a copy, the original of which either immediately or more remotely must have 
 been written in Hebrew letters. See note on Matt. xxi. 24, p. xxix. 
 
 Another means of enabling us to form some opinion as to the claims of this 
 Syriac to be considered as having retained the original words which St. 
 Matthew himself employed wall be found in the comparison of the parallel 
 
PREFACE. 
 
 Jxxxix 
 
 passages of the first three Evangelists. Unless we admit the verbal inspira¬ 
 tion of the Gospels, a theory long since abandoned by all scholars and critics, 
 which, indeed, could only be maintained by those who are entirely ignorant 
 of the way in which the New Testament has been transmitted to our own times, 
 and which, if persisted in, must involve very serious objections against these in¬ 
 spired writings, and tend to infidelity, it is impossible to account for the close and 
 even verbal coincidence of many parallel passages in the first three Gospels 
 upon any other ground, than that one Evangelist copied from the other, or 
 that they all borrowed from a common source. But even this, although it may 
 account for the material and verbal agreement between them, gives no satis¬ 
 factory explanation of the discrepancies which exist in the midst of this agree¬ 
 ment. Among the various hypotheses which have been advanced, the only 
 one which appears to be sufficient to explain this, and which, therefore, has been 
 most generally adopted, is, First, that in such passages as these three Greek 
 Gospels have matter in common, they contain translations of some original 
 Hebrew or Aramaic document made use of in them all, and that these three 
 translations at the first were made independently of each other. This will 
 account for different but synonymous Greek terms being so often employed 
 in relating the same thing. And, Secondly, that the translation which followed 
 next in order of time had been compared with that which had been already 
 incorporated in the preceding Gospel; and, in certain cases where it was 
 deemed proper, had been made to conform with it, even to the employment 
 of the same terms. This will account also for the verbal identity wherever it 
 occurs. If we, therefore, take this view of the matter, we may easily perceive 
 how it came to pass that the same thing has been related by the separate 
 Evangelists, sometimes in the very same words, and at others in different but 
 synonymous terms. 
 
 It does not at all belong to my present purpose to enter upon the question 
 as to the extent of the original Aramaic document which the other two 
 Evangelists used: whether it was the entire Hebrew Gospel of St. Matthew 
 himself, or some shorter history of the acts and sayings of the Lord. Jesus 
 Christ already existing in that language when he wrote, which he also used 
 as well as the other Evangelists, and incorporated into his own narrative.* 
 
 * The reader will find what he may wish to know on this head in the works already cited 
 of the able and really learned English bishop, Dr. Herbert Marsh, “ Dissertation on the 
 Origin and Composition of the Three First Canonical Gospels , and Illustration of the Hypo¬ 
 thesis proposed in the Dissertation . 
 
xc 
 
 PREFACE. 
 
 The object which I have now in hand is simply to apply this Syriac text as a 
 test to the alleged fact, that certain parallel passages in the three Greek Gospels 
 are translations from an Aramaic original. For if, while the hypothesis of 
 their being translations from the same original accounts for their agreement, 
 the application of this text will also explain the reason of certain discrepancies 
 of the Greek Gospels in the midst of this agreement, it will afford a very strong 
 confirmation of the presumption that they do contain passages translated from 
 the same original Aramaic document; and also will give much additional 
 weight to the pretensions of this text to be considered in such places, at least, as 
 exhibiting the very words which St. Matthew himself employed, even were we 
 to go so far as to admit that he also made use of a previously existing Aramaic 
 narrative in common with St. Mark and St. Luke, and not, as I believe to be 
 the case, that they used his Hebrew Gospel in the composition of their own. 
 
 It seems to me that no candid person who is sufficiently acquainted with the 
 language and the subject, after having fully entered into the examination, can 
 fail to acquiesce in the conclusion arrived at by Bishop Marsh, that “ The table 
 of parallel and coincident passages,” as shewn in his Dissertation, “ is one con¬ 
 tinued proo f, either that the Hebrew text o f St. Matthew was the basis of the 
 Gospels of St. Mark and St. Luke, or that some common document ,” that is, 
 Hebrew or Aramaic, “ teas the basis of all three Gospels.” It has been no 
 part of my present purpose to enter into this matter generally, but only so 
 far as it relates to this Syriac Text and the canonical Greek version 
 of the Gospel of St. Matthew; but in my preceding observations I have 
 assumed this statement of Bishop Marsh to be correct, and have therefore 
 applied it in the examination of passages in which these two differed from each 
 other, in order to ascertain what light the comparison of parallel places of 
 the other Evangelists would throw upon the discrepancies between them. It 
 is not necessary for me to repeat here what I have already stated in the 
 foregoing notes on St. Matthew’s Gospel. I must, therefore, request the reader 
 to peruse them with this object in view, and then to draw his own conclusions. 
 He will find that, in many instances where this text and the Greek 
 version of St. Matthew differ from each other, the variation may easily be 
 accounted for, upon the highly probable supposition that the translator, or the 
 scribe who copied the manuscript made use of by him, read the original 
 Aramaic in a slightly different manner; sometimes substituting one Hebrew 
 letter for another that closely resembled it, or confounding one similar word 
 with another; and sometimes making omissions in consequence of the close 
 
PREFACE. 
 
 xci 
 
 repetition of the same word or syllable—things which every one who has 
 had any experience in the collation of manuscripts knows to be of very 
 frequent occurrence; and that, upon reference to several parallel passages in 
 which the other Evangelists are presumed to have made use of the same 
 original Aramaic, this text is found to agree with them, while it differs 
 from the Greek of Matthew; and, further, that, if we place this Syriac text 
 by the side of them, some slight variations in the Greek of those parallel 
 passages themselves can not only be explained and accounted for in the same 
 manner, but sometimes, also, upon the ground of a different Greek meaning 
 having been given to an Aramaic particle of a twofold signification. Moreover, 
 I have observed in several instances, where there is a difference between 
 the Greek of St. Matthew and this Syriac text, that the other Evangelists 
 also, in the parallel passages, vary, not only from the Greek text of St. 
 Matthew, but likewise from each other. For this I can assign no other probable 
 reason, than that it must have arisen from some defect in the original copy, 
 which they all more immediately or remotely followed, rendering it in such places 
 obscure and partly illegible. Had we, then, direct and positive evidence that 
 such parallel passages in the Greek Gospels were translations made by three 
 different persons from several copies of an Aramaic original in Hebrew 
 characters, we should certainly expect to find, simply as a matter of course, 
 these very phenomena. The phenomena themselves, therefore, may very 
 reasonably be taken conversely as so much internal evidence of such being 
 really the case, even with respect to the other two Gospels ; but when we 
 have so great an amount of historical testimony to the fact itself, with regard 
 to the Gospel of St. Matthew, the evidence, both external and internal, con¬ 
 curring, seems to be complete, and fully to bear out the conclusion that this 
 Syriac text, so far as it explains these phenomena, may be deemed, to that 
 extent at least, to exhibit the very words which that Evangelist himself 
 employed. 
 
 To recapitulate the arguments which have been already advanced in order 
 to shew the pretensions which this Syriac text of the Gospel of St. Matthew 
 has to be considered as representing more nearly the exact words which the 
 Evangelist himself made use of than any other that has hitherto been dis¬ 
 covered, they are briefly these:— 
 
 First, the great improbability that those who undertook to collect the books 
 of the New Testament received into the Syriac canon for the use of the 
 churches should have neglected to avail themselves of the original Hebrew or 
 
XC11 
 
 PREFACE. 
 
 Syro-Chaldaic Gospel of St. Matthew, which must have been still in existence, and 
 rather have undertaken to re-translate it hack again into the same language from 
 some Greek version ; especially when there is no evidence that any such version 
 had been generally adopted into the Greek canon at the very early period 
 when the Syriac translation of the rest of the books of the New Testament is 
 said to have been produced. That this text is evidently a more antient 
 recension of the same Syriac Gospel of St. Matthew, which, so far as we have 
 the means of tracing it, appears to have been always in use in the S}wiac 
 canon, and that the variations in the subsequent recension, called the Peshito, 
 have arisen from comparison with the Greek, by which it has been modified 
 and brought in many places into closer conformity with the Greek ; that there 
 is a marked difference between this Syriac text of St. Matthew and that of the 
 other Gospels in the same copy, proving them to be by different hands; that 
 while the others evidently shew that they have been translated from the Greek, 
 and exhibit plain signs of the Syriac translator mistaking and misunderstanding 
 some Greek words, I have discovered nothing of this kind in the text of St. 
 Matthew, although there be, perhaps, some traces of subsequent modification 
 according to the Greek text, and several Greek terms employed. The use, 
 however, of Greek words, which had already been generally adopted into the 
 Syro-Chaldaic language at the time when St. Matthew wrote, affords no evi¬ 
 dence of translation from the Greek, as some writers have supposed, even with 
 respect to the Peshito recension of this Gospel. 
 
 Secondly: Direct testimony as to certain peculiarities in the original Hebrew 
 Gospel of St. Matthew, which are found in this text and not in the Greek. 
 Such is the statement of a Syriac writer of the seventh century, George of the 
 Gentiles, that St..Matthew, in his original Gospel, did not omit the three kings 
 in the genealogy, ch. i. v. 8, but that these fell out in the Greek, for the reasons 
 which he has stated; and that they were thenceforth omitted by those 
 who had embraced Christianity from among the Gentiles, and generally used 
 the Greek tongue: see above, p. x. That also of Dionysius Bar Salibi, who 
 states, that in his days there was sometimes found a Syriac copy made out of 
 the Hebrew which retained the three generations ; thereby implying that this 
 copy was made out of the Hebrew, that is, adopted from the Hebrew Gospel of 
 St. Matthew with some slight change of dialect, and transcribed in ordinary 
 Syriac letters: see above, p. xi. And that, too, of Jerome, who writes that he had 
 found in the original Hebrew of St. Matthew, at ch. ii. v. i., Juda, as it is in this 
 text, and not Judaea, as it is in the Greek: see p. xii. To these should be 
 
PREFACE. 
 
 XC111 
 
 added the testimony of Origen who informs us, that in his time, there were still 
 existing some Greek copies, that instead of Rama read ev 777 vyJrrjXrj, which is a 
 literal translation of Ramtha , as it is found in this text, p. xii., and that of the 
 citation of Hegisippus, who, being of Jewish origin, used the Hebrew and 
 Syriac, to which I have already referred, pp. xxy. lxxviii. Nor should I omit 
 the fact that the very antient Syrian writer, Mar Yakub the Persian, alleges 
 the three kings in his genealogy, p. vii. 
 
 Thirdly, the agreement of this Syriac text, on certain points in which it 
 varies from the Greek, with the Gospel according to the Hebrews, which was 
 in the same language as the Hebrew Gospel of St. Matthew, and had so much 
 in common with it as to be supposed by many, even so late as the fourth 
 century, to be the authentic work of the Evangelist himself. 
 
 And, Fourthly, the internal evidence afforded by the fact that upon com¬ 
 paring this text with the Greek of St. Matthew and the parallel passages of St. 
 Mark and St. Luke, they are found to exhibit the very phenomena wdiich we 
 should, a priori, expect certainly to discover had we the plainest and most 
 incontrovertible testimony that they are all in reality translations from such 
 an Aramaic original as this. 
 
 Whatever conviction these arguments may bring to the mind of others, I 
 have no hesitation in stating that they have fully satisfied my own, that 
 this Syriac text of the Gospel of St. Matthew which I now publish has, to a 
 great extent, retained the identical terms and expressions which the Apostle 
 himself employed; and that we have here, in our Lord’s discourses, to 
 a great extent the very same words as the Divine Author of our holy 
 religion himself uttered in proclaiming the glad tidings of salvation in the 
 Hebrew dialect to those who were listening to him, and through them, to all 
 the world. 
 
 I have said to a great extent, because I believe that even this text is not 
 entirely free from changes and alterations arising from subsequent collation 
 with the Greek, such as were afterwards carried to a much greater degree, when 
 that revised recension, usually called the Peshito, came to be generally 
 adopted in the churches. I think it would not be a very difficult task for an 
 acute and judicious critic to mark precisely those passages which have under¬ 
 gone the greatest change. At some future time I may, perhaps, myself 
 venture to undertake the work, having been already led to make many 
 observations on this head ; but the text itself being now before the public, it 
 will be open to all scholars to give it that full consideration which it so w r ell 
 
XC1V 
 
 PREFACE. 
 
 merits ; and the united criticism of many may arrive at more certain results 
 than the single labours and efforts of any one individual. 
 
 It may perhaps be necessary to add a word respecting the English translation 
 from the Syriac. My great object has been to make it as literal as I could, in 
 order to enable those who may not be acquainted with the Syriac to use the 
 English for comparison with the Greek. For this purpose, I have even 
 retained the order of the Syriac words, so far as it seemed possible to do so 
 without obscurity. It has been my intention also to render always the same 
 Syriac term by the same English word; and I have kept up such distinctions 
 as juk', man ; Man, avrjp ; and rdsJK' vj, rvlxiK' >jl=», mans son, 
 
 men’s sons, avdpwrros, avdparrot ; and coin, The Son of man , the 
 
 peculiar appellation of our Lord Jesus Christ, together with other 
 similar distinctions with which the reader will become familiar upon the 
 perusal. 
 
 I give on another page a list of the few errata which I have discovered in 
 the Syriac text, it being very important that this should be as accurate as 
 possible. I regret to find also that some typographical errors have escaped 
 my eye in the Preface and the English Translation. I believe, however, that 
 they are such as will cause no difficulty to the reader, and may easily be 
 corrected by him wherever they occur. This he is entreated to do for 
 himself. For the Facsimile of the Manuscript I am indebted to the willing 
 and skilful hand of my wife. 
 
 And now I commit this work into the hands of the public with a deep sense 
 of the importance and responsibility of the task that I have undertaken, 
 a task which I felt that I dare not shrink from, for it seemed to be 
 thrown in my way by Providence. I was led, in the first place, to make every 
 effort that I could, to neglect no available means, in my endeavours to 
 obtain the rescue of the invaluable Nitrian collection of Syriac manuscripts 
 from the chance of being destroyed and lost for ever, a danger to which they 
 were exposed so long as they lay mouldering in the cellars of the convent in 
 the Desert ; and when, happily, they were secured for the British nation, 
 it fell to my lot to discover amongst them these venerable remains of the 
 Gospels. No one, indeed, can be so fully alive to the defects in my task as 
 myself. I have, however, honestly and fearlessly sought for the truth in my 
 
PREFACE. 
 
 XCY 
 
 labours ; and during their progress I have had the vast satisfaction of con¬ 
 tinually obtaining additional conviction of the genuineness and authenticity of 
 these documents of our faith, of the impossibility of their being other than 
 what they are represented to be, and of the wonderful fidelity of the trans¬ 
 mission of the text in all essential matters whatever, in the midst of some 
 variations which nothing but a constant miracle could prevent, by several 
 processes of philological argument and reasoning, which rest solely upon 
 the free critical examination of numerous questions into which this task has 
 led me. 
 
CORRIGENDA. 
 
 vi. 1. 
 
 for 
 
 MATTHEW. 
 
 i v~> 
 
 read 
 
 >A=> 
 
 xiii. 30. 
 
 • • 
 
 r<ScuX:s 
 
 . • 
 
 K'icuXl 
 
 32. 
 
 • • 
 
 
 • • 
 
 crrbk-i\a 
 
 xvi. 14. 
 
 
 rdlAwrc 
 
 e • 
 
 
 xvi. 19. 
 
 for 
 
 MARK. 
 
 read 
 
 1^V=J 
 
 iii. 15. 
 
 for 
 
 LUKE. 
 
 read 
 
 ^jOcax^Vn 
 
 ix. 21. 
 
 • • 
 
 
 • • 
 
 
 xii. 38. 
 
 • • 
 
 
 # 9 
 
 
THE DISTINCT GOSPEL OF MATTHEW. 
 
 1 THE book of the generations of Jesus 
 the Messiah, the son of David, the son 
 
 2 of Abraham. Abraham begat Isaac ; 
 Isaac begat Jacob; Jacob begat Ju- 
 
 3 da and his brethren ; Juda begat Pha- 
 rez and Zarah of Thamar; Pharez 
 begat Hezron ; Hezron begat Aram ; 
 
 4 Aram begat Aminadab ; Aminadab 
 begat Nahshon; Nahshon begat Slie- 
 
 5 la; Shela begat Boaz of Rahab; 
 Boaz begat Ober of Ruth ; Ober be- 
 
 6 gat Jesse; Jesse begat David the 
 king; David begat Solomon of the 
 
 7 wife of Uria; Solomon begat Reho- 
 boam; Rehoboam begat Abia; Abia 
 
 8 begat Asa ; Asa begat Jehoshaphat; 
 Jehoshaphat begat Jehoram; Jehoram 
 begat Ahazia; Ahazia begat Joash; 
 Joash begat Amuzia; Amuzia begat 
 
 9 Uzia; Uzia begat Jotliam; Jotham 
 begat Ahaz ; Ahaz begat Hezekia ; 
 
 io Hezekia begat Manasse ; Manasse 
 begat Amon ; Amon begat Josia ; Jo- 
 n sia begat Jeconia and his brethren, 
 in the captivity of Babylon: but after 
 
 12 the captivity of Babylon, Jeconia be¬ 
 gat Shealthiel; Shealthiel begat Ze- 
 
 13 rubbabel; Zerubbabel begat Abiur ; 
 Abiur begat Eliakim ; Eliakim begat 
 
 u Azor; Azor begat Zadoc; Zadoc be- 
 13 gat Acin ; Acin begat Eliur; Eliur 
 begat Eleazar; Eleazar begat Mat- 
 16 than; Matthau begat Jacob; Jacob 
 
 begat Joseph, to whom was espoused 
 Mary the Virgin, which bare Jesus 
 the Messiah. 
 
 All the races, therefore, from Abra- 17 
 ham even to David, are fourteen 
 races; and from David even to the 
 captivity of Babylon fourteen races ; 
 and from the captivity of Babylon to 
 the Messiah fourteen races. 
 
 But the birth of the Messiah was is 
 thus : While was espoused Mary his 
 mother to Joseph, while they come not 
 near one to the other, she was found 
 pregnant from the Spirit of Holiness. 
 But Joseph, because he was a rigli- 19 
 teous Man, was not willing that he 
 should expose Mary, and had medi¬ 
 tated that quietly he should divorce 
 her. But while he meditated these 20 
 things, appeared to Joseph the angel 
 of the Lord in a vision of the night, 
 and said to him, Joseph, son of David, 
 fear not to take Mary thine espoused : 
 for that which is to be born of her is 
 conceived of the Spirit of Holiness. 
 But she shall bare for thee a son, and 21 
 his name shall be called Jesus: for 
 he shall save the world from its sins. 
 But this which was, was that might be 22 
 fulfdled that which was spoken from 
 the Lord by the mouth of Esaia the 
 prophet, which had said, Lo, the virgin 23 
 shall conceive, and shall bear a son, 
 
 B 
 
OF MATTHEW. 
 
 and his name shall be called Emma¬ 
 nuel, which is interpreted, Our God 
 with us. 
 
 24 But when Josepli rose from his sleep 
 he did as the angel of the Lord com¬ 
 manded him, and took Mary and 
 
 25 purely dwelt with her until she bare 
 the son: and she called his name 
 Jesus. 
 
 Ch. li. 1 And when Jesus was born in 
 Beth Lehem of Juda in the days of 
 Herod the king, and lo, Magi came 
 from the east to Jerusalem, and 
 
 2 say, Where is the King of the Jews 
 that is born ? for we have seen his star 
 in the east, and come to worship him. 
 
 3 But when Herod the king heard, 
 he was moved, and all Jerusalem 
 
 4 with him. And he assembled all 
 the chief priests and scribes of the 
 people, and said to them, Where is to 
 
 5 be born the Messiah? They say to 
 him, In Beth Lehem of Juda: for thus 
 
 6 it is written by the prophet, Even 
 thou Beth Lehem of Juda hast not 
 been the least of the kingdom of Juda: 
 for from thee shall come forth the 
 king, that shall tend my people Israel. 
 
 7 Then Herod privily called those Magi, 
 and was examining them, that he 
 might know at what time appeared 
 
 8 to them the star; and he sent them to 
 Beth Lehem, and said to them, Go, 
 examine concerning this same boy di¬ 
 ligently ; and when that ye have found 
 him, come, shew me, that I also may 
 
 go, worship him. But they, when 9 
 they received the command from the 
 king, went; and to them appeared 
 that star, which they had seen in the 
 east, it was going before them, until 
 it came and stood over where the 
 boy was. But they, when they saw io 
 the star, rejoiced a great rejoicing. 
 And entered into the house, and n 
 saw the boy with Mary his mo¬ 
 ther, and fell down, worshipped him : 
 and opened their treasures, and of¬ 
 fered to him an offering; gold, and 
 myrrh, and frankincense. And it 12 
 appeared to them in a vision that 
 they should not return to Herod, and 
 they by another w r ay went to their 
 country. And after them appeared 13 
 to Joseph the angel of the Lord in 
 a dream, and said to him, Arise, 
 take the boy and his mother, and 
 flee into Egypt, and there be until 
 I tell thee: because Herod is about 
 to seek the boy so that he may de¬ 
 stroy him. 
 
 But Joseph arose, and took the 14 
 boy and his mother by night, and went 
 into Egypt: And w T as there until 15 
 Herod the king w r as dead: that 
 might be fulfilled that which was 
 spoken from the Lord by the hand of 
 the prophet, which had said, that, 
 From Egypt I have called my son. 
 
 Then Herod, when he saw r that 16 
 those Magi mocked at him, was very 
 wroth, and sent, slew all the boys 
 
OF MATTHEW. 
 
 3 
 
 that were in Beth Lehem, and in all 
 its coasts, from the son of two years 
 and under, to the likeness of the 
 time that these Magi said to him. 
 17 Then was fulfilled the word which 
 is spake Jeremia the prophet, A voice 
 was heard in Ramtha, lamentation, 
 and weeping, and many groans, the 
 voice of Rachel, who is weeping over 
 her children, and not willing to be 
 9 comforted, because they are not. But 
 when Herod the king was dead, ap¬ 
 peared to Joseph in Egypt the angel 
 o of the Lord in a dream, and said 
 to him, Arise, take the boy and 
 his mother, and go to the land of 
 Israel: because they are dead which 
 were seeking the life of the boy to 
 
 21 take it away. But he arose, took the 
 boy and his mother, and came to the 
 land of Israel. 
 
 22 But when Joseph heard that Arche- 
 laus was king in Judea in Herod 
 his father’s room, he was afraid that 
 he should go thither; and it appeared 
 to him in a vision, that he should go 
 
 23 to the country of Galilee: And he 
 came thither, and was dwelling in one 
 city which is called Nazareth : and 
 the word was fulfdled which was 
 spoken by the prophet, that, Naza- 
 rene shall he be called. 
 
 Oh. ill. i And in those days came John the Bap¬ 
 tist, and was preaching in the wilder- 
 3 ness of Judea, and was saying, that, Re¬ 
 pent ye: because the kingdom of hea¬ 
 
 ven is come near. For this is he con- 3 
 cerningwhom it is written by Esaia the 
 prophet, which bad said,Thevoice that 
 crieth in the wilderness, Prepare the 
 way for the Lord, and make straight 
 the paths of our God. But he, John, 4 
 was clad in raiment of the hair of 
 camels, and was bound with a strap on 
 his loins ; and his food was locusts and 
 honey of the field. Then were coming 5 
 to him the children of Jerusalem, 
 and all Judea, and all the other side 
 of the coasts of the river Jordan, and 6 
 he was baptizing them in the river 
 Jordan, while each confessed his sins. 
 But when he saw the Publicans and 7 
 the Pharisees and the Sadducees that 
 come to his baptism, he said to 
 them, Offspring of vipers, who hath 
 shewed you to flee from the wrath 
 that is coming? Produce therefore 8 
 fruits that are worthy for repentance : 
 And say not in yourselves, that the 9 
 father to us is Abraham: for I say to 
 you, that God is able from these stones 
 to raise up children to Abraham. 
 And lo,the ax is arrived upon the root 10 
 of the trees: every tree, therefore, 
 that good fruits producetli not is 
 cut down, and goeth into the fire. 
 But I, lo, I baptize you with water to n 
 repentance: but he that cometh 
 after me is mightier than I, and not 
 worthy am I his shoes to hear: he shall 
 baptize you with the Spirit of Holiness, 
 and with fire : he who holdeth the fan 12 
 11 2 
 
4 
 
 OF MATTHEW. 
 
 Ch. IV. 
 
 in his hand, and purgeth his floor, and 
 the wheat he gathereth into his gar¬ 
 ners ; and the chaff he burnetii with 
 fire that is not quenched. 
 
 13 Then cometh Jesus from Galilee to 
 Jordan unto John, that he might bap- 
 
 14 tize him. And John forbad him, and 
 said to him, I need that thou shouldest 
 baptize me, and art thou come to me? 
 
 15 Jesus said to him, Leave what is 
 now: because thus it is becoming 
 to us that we should fulfil all righte¬ 
 ousness. Then he left him to be bap- 
 
 16 tized. And Jesus was being baptized; 
 and while he was baptized, at the same 
 moment that Jesus came up from the 
 water, and lo, were opened the heavens, 
 and he saw the Spirit of God, which 
 descended as a dove, and rested upon 
 
 17 him: And a voice was heard from hea¬ 
 ven, which said to him, Thou art my 
 Son, and my beloved, that in thee I am 
 
 1 well pleased. Then Jesus was led of 
 the Spirit of Holiness to the wilderness, 
 that he might be tempted of Satan. 
 
 2 And after forty days that he was fast- 
 
 3 ing, he was hungry. And he that 
 tempteth came near to him, and said 
 to him, If thou be the Son of God, 
 command that these stones may be 
 bread. Jesus answered and said to him, 
 
 4 It is written, that, It is not by bread 
 alone liveth man’s son, but by every 
 thing that proceedetli from the mouth 
 
 5 of the Lord. Then the Devil took 
 him and brought him to Holiness’s 
 
 City, and set him upon a corner of 
 the temple, and said to him, If thou 6 
 be the Son of God, cast thyself down : 
 for it is written, that, His angels he 
 shall charge concerning thee: that 
 upon their arms they should bear thee, 
 that thou shouldest never stumble with 
 thy foot against a stone. Again Jesus 7 
 said to him, It is written, that, Thou 
 shalt not tempt thy Lord and thy 
 God. Again, the Devil took him to 8 
 that mountain which is very high, 
 and shewed him all the kingdoms of 
 the world, and their glory; and said 9 
 to him,TheseallI will give thee, if it be 
 that thou fall down and worship before 
 me. Then Jesus said to him, Get thee 10 
 behind me, Satan: for it is written, that, 
 Thy Lord thy God shalt thou worship, 
 and him by himself shalt thou serve. 
 Then the Devil left him for a season, 11 
 and, lo, angels came near and were 
 ministering to Jesus. 
 
 But when Jesus heard that John 12 
 was delivered up, he went to Galilee ; 
 and left Nazareth, and came, dwelt in 13 
 Capernaum, which is upon the side of 
 sea, in the border of Zebulun and of 
 Naphthali: That might be fulfilled that 14 
 which was spoken by the hand ofEsaia 
 the prophet, which had said, The land 15 
 of Zebulun, and the land of Naphthali, 
 the way of the sea, the other side of the 
 river Jordan, Galilee of the nations; 
 The people which was sitting in dark- m 
 ness have seen great light; and those 
 
OF MATTHEW. 
 
 5 
 
 which were sitting in the shadows of 
 death great light is risen upon them. 
 
 17 From then began Jesus to preach, 
 and to say, The kingdom of heaven is 
 
 is come near. And while our Lord was 
 walking on the side of the lake of Gali¬ 
 lee, he saw two brethren, Simon w 7 ho 
 is called Cepha, and Andreius his bro¬ 
 ther, while they were casting their 
 nets into the sea, because they were 
 
 19 fishers. Jesus said to them,Come after 
 me, and I will make you fishers of men’s 
 
 20 sons. And they in the same moment 
 left their nets, and went after him. 
 
 21 And when he turned from thence, 
 he saw other two brethren, Jacob 
 and John his brother, Zebedee’s 
 sons, wdiile they were sitting in the 
 boat with Zebedee their father, and 
 mending their nets; and Jesus called 
 
 22 them. And they in the same moment 
 left their nets, and went after him. 
 
 23 And he was going about in all Galilee, 
 and was teaching in the synagogues, 
 and was preaching the gospel of the 
 kingdom, and was healing all torments 
 
 24 and all diseases in the people. And his 
 fame was heard in all Syria : and they 
 brought to him all those which were 
 badly, badly affected, and those which 
 were diseased with difficult diseases 
 and with hateful torments, and manv 
 on whom paralysis was fallen, and 
 lunatics; and upon each one of them 
 he was laying his hand, and was 
 
 25 healing them all. And after him went 
 
 great multitudes from Galilee, and 
 from the Ten Cities, and from Jerusa¬ 
 lem, and from Judea, and from the 
 other side of Jordan. Butwhenhesaw i Ch. 
 the multitudes, he went up, sat him on 
 the mountain, and his disciples came 
 near to him: And he opened his mouth, 2 
 and was teaching them, and said, 
 
 Happy they, to the poor in their 3 
 spirit: because their’s is the king¬ 
 dom of heaven. 
 
 Happy they, to the meek : because 5 
 they shall inherit the earth. 
 
 Happy they, to the sorrowful: be- 4 
 cause they shall be comforted. 
 
 Happy they, to those which hun- o 
 ger and thirst for justice: because 
 they shall be satisfied. 
 
 Happy they, to the merciful: be- 7 
 cause upon them shall be mercies. 
 
 Happy they, to those which are 8 
 pure in their heart: because they 
 shall see God. 
 
 Happy they, to the peacemakers: 9 
 because the sons of God they shall 
 be called. 
 
 Happy they, to those which are per- 10 
 secuted on account of justice: be¬ 
 cause their’s is the kingdom of heaven. 
 
 Happy ye, when men’s sons perse- n 
 cute you, and revile you,and say against 
 you every thing that is bad with 
 falsehood, on my name’s account. But 12 
 you, rejoice and be glad in that day,be¬ 
 cause your reward is much in heaven : 
 for thus your fathers were persecuting 
 
6 
 
 OF MATTHEW. 
 
 the prophets, which were before you. 
 
 13 Ye are the salt of the earth : but if the 
 salt become insipid and foolish, with 
 what shall it be salted? Itgoethnotfor 
 anything, but that they should cast it 
 out, and men’s sons should be treading 
 
 H on it. Ye are the light of the world ; 
 and a city that is built on an hill is not 
 
 15 able that it should be hid. And no 
 man lighteth a candle, and setteth it 
 under a bushel, but setteth it on a can¬ 
 dlestick; and it lighteth all those which 
 
 16 are in the house. Thus let shine 
 your light before men’s sons, that they 
 may see your fair works, and glorify 
 your Father which is in heaven. 
 
 17 Suppose not that I came that I 
 should destroy the law, and the pro¬ 
 phets ; I came not that I should de¬ 
 ls stroy them, but to fulfil them. For 
 
 verily I say to you, That until heaven 
 and earth shall pass, one letter Yod or 
 one corner shall not pass from the law, 
 
 19 until every thing shall be. Every 
 one that shall break therefore one of 
 these commandments the least, and 
 shall teach so to men’s sons, shall be 
 called little in the kingdom of heaven: 
 but every one that shall do and teach, 
 this man shall be called great in the 
 
 20 kingdom of heaven. For I say to 
 you, That unless your justice shall 
 abound more than the Scribes and 
 Pharisees, ye shall not enter into the 
 
 21 kingdom of heaven. Ye have heard 
 that it was said to the ancients, That 
 
 thou shalt not kill; and whosoever 
 shall kill shall be condemned in the 
 judgment: But I say unto you, That 22 
 whosoever shall be angry against 
 his brother unreasonably shall be ob¬ 
 noxious to the judgment: and whoso 
 shall say to his brother, Raca, shall 
 be obnoxious to the synagogue : and 
 whosoever shall say to his bro¬ 
 ther, Shatya, shall be obnoxious to 
 the Gihanna of fire. When therefore 23 
 thou offerest thine offering before the 
 altar, and there shalt remember that 
 thy brother holdeth any thing against 
 thee in enmity ; Leave thine offering 24 
 there before the altar, and go, first 
 be reconciled with thy brother, and 
 then come and offer thine offering. 
 
 Be agreeing with thine adversary 25 
 quickly, whilst thou art with him in 
 the way; lest thine adversary deliver 
 thee to the judge, and the judge de¬ 
 liver thee to the exactor, and thou 
 fall into prison. And verily I say 26 
 unto thee, that thou shalt not come 
 out from thence, until thou shalt give 
 the last Schamun. 
 
 Ye have heard that it was said 27 
 to the ancients, That thou shalt not 
 commit adultery: But I say unto 28 
 you, that wdiosoever seeth a woman 
 and lusteth for her hath committed 
 adultery with her in his heart. But 29 
 if thy right eye make thee offend, 
 pluck out and cast it from thee: for 
 it is profitable for thee that one 
 
OF MATTHEW. 
 
 r 
 
 4 
 
 member of thee should perish, and not 
 thy whole body should go to Gi- 
 
 30 hanna. And if thy right hand make 
 thee offend, cut off, cast it from thee : 
 for it is profitable for thee that 
 one of thy members should perish, 
 and not thy whole body should go to 
 
 si Gilianna. It hath been said that 
 Whoso putteth away his wife, let him 
 
 32 give her a letter of divorcement: but 
 I say to you, That whoso putteth 
 away his wife, against whom adul¬ 
 tery hath not been spoken, he it is 
 maketh her commit adultery: and 
 whoso taketh the woman left com¬ 
 mitted! adultery. 
 
 33 Again, ye have heard that it hath 
 been said to the ancients, Thou shalt 
 not swear an oath of lying, but shalt 
 
 34 give to the Lord thine oath: but 
 I say to you, That yourselves swear 
 not: not by the heavens; because they 
 
 35 are the throne of God: and also not 
 by the earth; because it is the foot¬ 
 stool which is under his feet: and also 
 not by Jerusalem; because it is the 
 
 36 city of the great King. And also 
 by thy head swear not, because thou 
 art not able to make in it one thread 
 
 37 of the hair black or white. But be 
 your word, Yea, yea; and Nay, nay : 
 but that which is more than these is 
 of the evil. 
 
 38 Ye have heard that it hath been 
 said that An eye for an eye, and a 
 
 39 tooth for a tooth: but I say to you, 
 
 that ye stand not up against the 
 evil: but whoso smitetli thee on thy 
 cheek, [turn] to him the other. And 40 
 whoso wisheth that he should liti¬ 
 gate with thee, and take thy coat, 
 let him take also thy cloke. Who- 4i 
 so biddeth thee that thou should- 
 est go with him a mile, go [with him] 
 two others. And whoso asketh thee 42 
 give to him ; and whoso wisheth that 
 he should borrow from thee hinder 
 him not. Ye have heard that it hath 43 
 been said to the ancients that Love 
 thy neighbour, and hate thine enemy. 
 
 But I say unto you that Love your 44 
 enemies, and pray for them which 
 persecute you : so that ye may be 45 
 the children of your Father which is 
 in heaven: he who maketh his sun 
 rise on the good and on the bad, and 
 sendetli down his rain on the righteous 
 and on the wicked. For if ye love 46 
 them which love you, what is your 
 reward ? for so also the publicans do. 
 
 And if ye salute your brethren only, 47 
 what is your grace ? Lo, do not 
 even the heathen so ? 
 
 Be therefore perfect, as your Fa- 48 
 tiler which is in heaven is perfect. 
 Beware that ye make not your gift for i Ch 
 the eye of men’s sons, so that ye may 
 be seen to them : because if not, there 
 is no reward for you with your Father 
 which is in heaven. When there- 2 
 fore thou doest justice, thou shall not 
 sound the horn before thee, as do the 
 
8 
 
 OF MATTHEW. 
 
 accepters of persons in the synagogues 
 and in the streets, so that they may 
 be glorified of mens’sons. Verily I 
 say to you, that they have received 
 
 3 their reward. But thou, when thou 
 doest justice, let not thy left hand 
 know wdiat thy right doeth: That 
 
 4 thy justice may be in secret: and thy 
 Father which seeth in secret shall 
 
 5 reward thee. And when thou prayest, 
 be not as those accepters of persons, 
 which love that they should stand in 
 the synagogues and in the corners of 
 the streets to pray, that they may be 
 seen to men’s sons. I say to you, 
 that they have received their reward. 
 
 6 But thou, wdien thou prayest, enter 
 thou into the closet, and shut the 
 door in thy face, and pray to thy 
 Father in secret; and thy Father 
 which seeth in secret shall reward 
 thee. 
 
 7 And when ye pray, be not babbling, 
 as the accepters of persons : for they 
 think that in much speaking they 
 
 s are heard. Be not therefore like 
 to them : for your Father, he knoweth 
 what is requisite for you before ye 
 
 9 shall ask him. But thus be praying: 
 
 Our Father which art in heaven, Hal¬ 
 lo lowed be thy name. Thy kingdom 
 come. And be thy wills in earth, as in 
 
 11 heaven. And our bread constant of 
 
 12 the day give us. And forgive us 
 our debts, so that also we forgive our 
 
 13 debtors. And bring us not into temp¬ 
 
 tation, but deliver us from the evil: 
 Because thine is the kingdom, and 
 the glory, for ever and ever. Amen. 
 
 For if ye forgive men’s sons their 1 4 
 faults, also your Father which is in 
 heaven will forgive you: But if ye is 
 forgive not men’s sons their faults, 
 neither also will the Father forgive 
 you your faults. 
 
 And when ye are fasting, be not as the 1 6 
 accepters of persons, which make sad 
 their faces: that they may be seen to 
 men’s sons that they are fasting. And 
 verily I say to you, that they have re¬ 
 ceived their reward. But thou, when 17 
 thou art fasting, wash thy face, and 
 anoint thy head; That thou mayest not is 
 be seen to men’s sons that thou art 
 fasting, but to thy Father which know¬ 
 eth in secret: and the Father, which 
 seeth in secret, shall reward thee. 
 Lay not up for yourselves treasure on 19 
 earth, where falleth the moth and cor- 
 rupteth, and where break through 
 thieves and steal: But layup for your- 20 
 selves treasure in heaven, where the 
 moth corrupteth not, and also thieves 
 break not through and steal: For where 21 
 your treasure shall be, also your heart 
 wall be there. For the candle of the 22 
 body is the eye : if thine eye be single, 
 also thy whole body will be luminous. 
 But if thine eye be evil, also thy 23 
 whole body is dark. If therefore the 
 light that is in thee be dark, thy 
 darkness how great will it be ! 
 
 * 
 
OF MATTHEW. 
 
 9 
 
 24 No man is able serving two mas¬ 
 ters, that he should not hate one, 
 and love the other, or should sus¬ 
 tain one, and despise the other. Ye 
 are not able to serve God and mam- 
 
 25 mon. On this account I say to 
 you, that ye should not be anxious 
 for your soul, what ye shall eat; nei¬ 
 ther also for your bodies, what ye 
 shall put on; for the soul is better 
 than sustenance, and the body than 
 
 26 raiment. Look at the fowl of the hea¬ 
 ven, that they sow not, and reap not, 
 and carry not; and your Father which 
 is in heaven nourisheth them. Are not 
 
 27 therefore ye better than they ? But 
 which of you is able to add upon his 
 stature one cubit; that ye are anxious 
 
 28 about raiment ? See the lilies of the 
 plain, how they grow; that they spin 
 
 29 not, and toil not. And verily I say 
 to you, That not even Solomon in 
 all his glory was arrayed like them. 
 
 30 But and if the grass of the plain, 
 which to day is, and to-morrow r is 
 gathered and falletli into the oven, 
 God clotheth, how much therefore 
 will he be careful over you, defi- 
 
 31 cient of faith ? Be not therefore anx¬ 
 ious, and say, What shall we eat? and, 
 What shall we drink? and,What shall 
 
 32 we be covered with ? For all these 
 things, the nations it is of the earth 
 seek them: for your Father know- 
 eth that also for you these things are 
 
 33 requisite. But you, seek first the 
 
 kingdom of God, and his justice ; and 
 these all of them shall be added to 
 you. Be not therefore anxious about 34 
 the morrow’s, because the morrow is 
 anxious about its own. Sufficient 
 for the day is its evil. Judge not, that 1 
 ye be not judged. For with that 2 
 judgment which ye judge, are ye 
 judged : and with the measure which 
 ye mete, is it measured to you. But 3 
 what is the mote that in the eye of thy 
 brother thou seest, and the beam 
 that is in thine eye thou perceivest 
 not ? Or how art thou able to say to 4 
 thy brother, Leave, I w T ill pull out the 
 mote from thine eye ; because, lo, in 
 thine own eye a beam is set ? Accep- 5 
 ter of persons, pull out first the beam 
 from thine eye; and then it shall be 
 perceived for thee to pull out the 
 mote from the eye of thy brother. 
 
 Give not the holy thing to dogs, 6 
 and ' cast not the pearls before 
 swine, that they may not trample 
 them with their feet, and turn, rend 
 you. Ask, and ye shall receive; 7 
 seek, and ye shall find; knock, 
 and it shall be opened to you: For 8 
 whosoever asketh receiveth; and 
 whoso seeketli findeth; and whoso 
 knocketh it is opened to him. For 9 
 who is he of you, that his son shall 
 ask him bread, does he offer him 1( , 
 a stone? Or if he shall ask him 
 a fish, does he offer him a serpent? u 
 If, therefore, ye which are evil 
 
 c 
 
 Chap. 
 
 VII. 
 
10 
 
 OF MATTHEW. 
 
 know good gifts to give to your chil¬ 
 dren, how much more your Father 
 which is in heaven, that he should give 
 good things to them that ask him % 
 
 12 Every thing therefore that ye wish 
 that men’s sons should do to you, be 
 ye doing to them : for this is the law 
 and the prophets. Enter at the 
 
 13 strait gate : because wide is the gate, 
 and broad is the way, that leadeth 
 to destruction, and many are they 
 
 14 which go by it. How strait is the 
 gate, and narrow is the way, which 
 leadeth unto life, and few are they 
 that find it! 
 
 15 Keep yourself from the prophets 
 of lying, which come to you in the 
 clothing of lambs, and from within 
 
 16 they are plundering wolves. From 
 their fruits therefore ye shall know 
 them. For they gather not from 
 thorns grapes, neither figs from this- 
 
 17 ties. Every good tree produceth good 
 fruits; and the bad tree produceth 
 
 is bad fruits. The good tree is not able 
 that it should produce bad fruits, nei¬ 
 ther also the bad tree that it should 
 
 19 produce good fruits. Every tree there¬ 
 fore that produceth not good fruits 
 is hewn down, and falleth into the fire. 
 
 20 From their fruits therefore ye shall 
 recognize them. 
 
 21 It is not therefore every one that 
 shall say to me, My Lord, my Lord, 
 entereth into the kingdom of heaven ; 
 but he that doeth the will of my 
 
 Father which is in heaven, he shall 
 enter into heaven’s kingdom. For 22 
 many will say to me in that day, 
 Our Lord, our Lord, have we not 
 in thy name eaten and drunk, and 
 in thy name prophesied ? and in thy 
 name have cast out devils? and in thv 
 name have done many mighty works ? 
 Then will I say to them, that I never 23 
 knew you: get you from me, doers 
 of wickedness. 
 
 Every man that heareth these my 24 
 words, and doeth them, I will liken 
 him to the wise Man, which built 
 his house upon the rock: And the 25 
 rain descended, and the rivers came, 
 and the winds blew, and dashed against 
 the same house ; and it fell not: be¬ 
 cause its foundations upon the rock 
 were set. And every man that heareth 26 
 these my words, and doeth not them, 
 shall be likened to the foolish Man, 
 which built his house upon the sand : 
 And the rain descended, and the 27 
 rivers came, and the winds blew, and 
 dashed against that same house ; and 
 it fell: and its fall was great. 
 
 And when Jesus finished these his 28 
 words, astonished were the multitudes 
 at his doctrine, because as one au- 29 
 thorized he was teaching them, and 
 not as their scribes and the Pharisees. 
 And when he descended from the 1 
 mountain, great multitudes w r ere 
 coming after him. And, lo, one Man, 2 
 a leper, came, fell, w orshipped him, 
 
 Chap. 
 
 VIII. 
 
OF MATTHEW. 
 
 11 
 
 and said to him, My Lord, if thou 
 wilt, thou art able to cleanse me. 
 
 3 And Jesus extended his hand, and 
 touched him, and said to him, I will; 
 
 4 be cleansed. And in the same moment 
 was cleansed from him the leprosy. 
 And Jesus said to him, Beware 
 lest thou tell to any; but go, shew 
 thyself to the priests, and offer the of¬ 
 fering as commanded Moses, that thou 
 mayest be to them for a testimony. 
 
 5 After these things, when he entered 
 into Capernaum, came near to him 
 one centurion, and was entreating of 
 
 6 him and beseeching him, and saying, 
 My servant is paralyzed, and lieth in 
 
 7 the house in great torment. Jesus 
 saith unto him, I will come and heal 
 
 8 him. That centurion answered and 
 said to him, My Lord, I am not 
 worthy that thou shouldest enter 
 under my shelter: but only speak with 
 the word, and my boy shall be healed. 
 
 9 For I also am a Man that is under 
 authority,and there is to me authority, 
 also to me, and soldiers are under my 
 hand : and I say to this, that, Go, and 
 he goeth ; and to another, that, Come, 
 and he cometli; and to my servant 
 I say, that, Do so and so, and he doeth. 
 
 10 But when Jesus heard, he mar¬ 
 velled, and said to the men that come 
 after him, Verily I say to you, that 
 not even in a man of the house of Israel 
 ] i have I found like this faith. But I 
 say to you, That many shall come 
 
 from the east and from the west, and 
 shall sit down with Abraham, and 
 Isaac, and Jacob, in the kingdom of 
 heaven; and the children of the 12 
 kingdom shall go out to outer dark¬ 
 ness : there shall be weeping and 
 gnashing of teeth. Then said Jesus 13 
 to that centurion, Go: as thou hast 
 believed, it shall be to thee. And 
 in the same moment was healed his 
 boy. 
 
 And Jesus came to the house of 14 
 Simon Cepha, and saw his mother 
 in law who w T as lying, and a fever 
 held her. And he touched her hand, 15 
 and in the same moment the fever 
 left her: and she arose, and was 
 ministering to them. 
 
 But at the the sun’s setting came 16 
 near before him all those that had 
 devils : and he cast them out with his 
 word, and those that were badly, badly 
 affected he healed them : That might 17 
 be fulfilled that which was spoken 
 by the mouth of Esaia the prophet, 
 which had said, that, He shall take our 
 pains, and shall bear our diseases. 
 
 But when Jesus saw the great mul- is 
 titude that surrounded him, he com¬ 
 manded his disciples that they should 
 go across to the other side. And one 19 
 scribe came near, and said to him, 
 Teacher, I will come after thee whither 
 thou goest. Jesus said to him, For 20 
 the foxes, there are holes for them,and 
 for the fowl of the heaven shelter; 
 c 2 
 
12 
 
 OF MATTHEW. 
 
 Chap. 
 
 X. 
 
 but for the Son of man, there is not for 
 21 him where he may lay his head. But 
 another from his disciples said to 
 him, My Lord, permit me first that I 
 may go, bury my father, and I will 
 •22 come. Jesus said unto him, Leave 
 the dead burying their dead; and 
 
 thou, come after me. 
 
 ****** 
 
 ****** 
 
 ****** 
 
 * * * * 
 
 * * * * 
 
 * * 
 
 * * 
 
 * * * * 
 
 * * •* * 
 
 * * * * 
 
 * * 
 
 * * 
 
 * * 
 
 * 
 
 * 
 
 32 Every man therefore that shall con¬ 
 fess in me before men’s sons, even I also 
 will confess in him before the Father 
 
 33 which is in heaven. And whoso shall 
 deny me before men’s sons, also I will 
 deny him before my Father which is in 
 
 34 heaven, and before his angels. I came 
 not that I might cast peace on earth, 
 but division of wills, and the sword. 
 
 35 For I came that I might divide the 
 son against his father, and the daugh¬ 
 ter against her mother, and the 
 daughter in law against her mother 
 
 36 in law; and the enemies of a Man 
 are his house’s children. 
 
 37 But whoso loveth his father or 
 his mother more than me, he is not 
 worthy for me : and whoso loveth his 
 
 son or his daughter more than me, 
 he is not worthy for me. And every 38 
 one that taketh not his cross, and 
 cometh after me, is not worthy for 
 me. For whoso findeth his soul 39 
 shall lose it: and whoso shall lose his 
 soul on account of me shall find it. 
 
 Whoso receiveth you, me he re- 40 
 ceiveth, and whoso receiveth me re¬ 
 ceiveth him that sent me. Whoso 41 
 receiveth a prophet in a prophet’s 
 name shall receive the reward of a 
 prophet; and whoso receiveth a just 
 man in a just man’s name shall 
 receive the reward of a just man. 
 
 And whosoever shall give to drink 42 
 to one of these little ones a cup of 
 cold water in the name of the disci- 
 pleship, verily I say to you, that he 
 shall not lose his reward. 
 
 And it was, when Jesus finished 1 Chap. 
 
 7 XI 
 
 to charge his twelve disciples, he 
 
 turned him from thence to teach and 
 
 to preach in their cities. 
 
 But John, when he heard in the 2 
 prison the works of Jesus, dispatched 
 his disciples, and sent to him, Art 3 
 thou he that cometh, or another is it 
 we expect ? And Jesus answered and 4 
 said to them, Go, shew to John that 
 which ye see, and that which ye hear: 5 
 For lo, the blind see, and the lame walk, 
 and the lepers are cleansed, and the 
 deaf hear, and the poor are sustained, 
 and the dead rise: And happy he 6 
 unless he shall be offended in me. 
 
OP MATTHEW. 
 
 13 
 
 7 But after that these were gone, 
 began Jesus to say to the multitudes 
 concerning John, What went ye out 
 to the wilderness to see ? A reed that 
 b is moved by the wind ? And if not, 
 what went ye out to see? A Man 
 that was clad in soft garments? lo, 
 they that are clad in soft garments 
 
 9 are among kings. And if not, what 
 went ye out to see ? A prophet ? yea, 
 I say to you, that he is more than 
 
 10 the prophets. This is he, concerning 
 whom it is written, that, Lo, I send 
 my angel before thy face, that he 
 may prepare the way before thee. 
 
 11 Verily I say to you, That there 
 is not risen among those born of 
 women that is greater than John 
 the Baptist: but the least in the 
 kingdom of heaven is greater than 
 
 12 he. But from John the Baptist’s 
 days and until now the kingdom 
 of heaven is oppressed, and its op- 
 
 13 pressors seize upon it. For all the 
 prophets and the Law until John 
 
 14 prophesied. And if ye wish to re¬ 
 ceive, he is Elia, which was about 
 
 15 to come. Whoso hath ears to hear, 
 let him hear. 
 
 16 But to what shall I liken this 
 race? It is like to boys that are 
 sitting in the market, and sending 
 
 17 to their fellows, and saying, We 
 have tuned to you, and ye have not 
 danced; and have mourned to you, 
 
 is and ye have not lamented. For John 
 
 came to you while not eating, and 
 also not drinking, and ye say, A devil 
 in him. And the Son of man came 19 
 eating and drinking, and ye say, Lo, a 
 Man a glutton, a drinker, and a friend 
 of publicans and of sinners. And 
 wisdom is justified from her children. 
 
 Then began Jesus to upbraid the 20 
 cities, those in which he shewed many 
 mighty works, and they repented not; 
 and said, Woe to thee, Chorazin ! woe 21 
 to thee, Beth Saida! because if in Tyre 
 and in Sidon had been the mighty 
 works which have been in you: per¬ 
 haps then in sackcloths and ashes they 
 had repented. On this account I say 22 
 to you, That for Tyre and for Sidon it 
 shall be mild in the day of the judgment 
 rather than for you. And thou, Ca- 23 
 pernaum, art not thou exalted unto 
 heaven ? but to hell shalt thou de¬ 
 scend : because if in Sodom had 
 been those mighty works which have 
 been in thee, standing had it been 
 until to-day. On this account I say 24 
 to you, That for the land of Sodom 
 it shatt be mild in the day of the 
 judgment rather than for thee. 
 
 But at that time answered Jesus and 
 
 05 
 
 said, I thank thee, the Father, Lord 
 of heaven and of earth, that thou hast 
 hid these things from the wise, and 
 hast revealed them to boys. Yea, 
 my Father; because so was the will 
 before thee. Every thing is delivered ' 2<> 
 to me from my Father : and no man 2< 
 
14 
 
 OF MATTHEW. 
 
 knoweth the Son, but the Father; 
 nor also the Father, but the Son, 
 and whoso the Son shall wish that 
 he reveal to him. 
 
 28 Come to me, all ye weary and 
 bearing heavy burdens, and I will 
 
 29 refresh you. And take my yoke up¬ 
 on you, and learn from me, that mild 
 am I and meek am I in my heart: 
 and ye shall find rest for your souls. 
 
 30 For my yoke is gentle, and my bur¬ 
 den is light. 
 
 Chap, i And at that time Jesus was walk¬ 
 ing on the sabbath among the corn; 
 and his disciples were hungry, and 
 began plucking the ears, and rub¬ 
 bing in their hands, and eating. 
 
 2 When the Pharisees saw them, they 
 say to him, Why are thy disciples 
 doing that which is not lawful to 
 
 3 do ? He said unto them, Have ye 
 not read what did David, when he 
 was hungry, and they that were with 
 
 4 him ; How he entered into the house 
 of God, and ate of the face-bread, 
 which for him was not lawful to eat, 
 neither for them that were with 
 
 5 him, but for the priests only? Or 
 have ye not read in the Law, that the 
 priests in the temple they profane the 
 sabbath itself, and that they are with 
 
 6 out sin? For I say to you. That lo, 
 one that is greater than the temple is 
 
 7 here. And if ye were knowing what 
 it is, pity I ask, and not sacrifice, 
 ye would not condemn the inno¬ 
 
 cent. For the Lord of the sabbath 8 
 is the Son of man. 
 
 And when he turned from thence, 9 
 and came to their synagogue : And, 10 
 lo, one Man whose right hand was 
 withered. And they were asking him, 
 and saying, that, Is it that it is lawful 
 on the day of the sabbath to heal 1 ? that 
 they might be able that they should 
 calumniate him. He said to them, n 
 Who is the Man of you, that has a 
 sheep, and it fall into a ditch on the day 
 of the sabbath, and does not draw 7 , lift¬ 
 ing it up 1 How much therefore rather 12 
 a man’s son than a sheep'? Wherefore 
 it is lawful on the sabbath to do 
 what is becoming. Then he said to 13 
 that Man, Stretch out thine hand. 
 And he stretched out his hand, and 
 it was restored like its fellow. 
 
 And when the Pharisees went out, 14 
 
 ✓ 
 
 they took against him council, so 
 that they might destroy him. But 15 
 Jesus knew 7 , and turned him from 
 thence: and many men went after 
 him, and he healed them all; And 16 
 enjoined them that they should not 
 disclose him to any ; That might be 17 
 fulfilled that which was spoken by 
 the mouth of Esaia the prophet, which 
 had said, that, Lo, my servant, in whom is 
 I have been pleased; and my beloved, 
 in whom my soul delighted: my spirit 
 will I set upon him, that he may 
 preach judgment to the nations. He 19 
 shall not cry, and shall not strive; 
 
OF MATTHEW. 
 
 15 
 
 and no man shall hear his voice in 
 
 20 the street. The bruised reed shall 
 not be broken, and the candle that 
 flickereth shall not be quenched, till 
 he send forth judgment to victory. 
 
 21 And to his name the nations shall 
 hope. 
 
 22 Then they brought near before him 
 one Man upon whom was a devil, and 
 blind, and dumb: and he healed 
 him, and that dumb spake, and saw, 
 
 23 and heard. And marvelling were all 
 the multitudes, and were saying, that, 
 
 24 Is not then this the son of David'? But 
 the Pharisees, when they heard, said, 
 This man doth not cast out devils, but 
 by Beelzebub the head of the daemons. 
 
 25 But when he saw their mind, he said 
 to them, Every kingdom that shall 
 be divided against itself shall be de¬ 
 solated ; and every house and city 
 that shall be divided against it- 
 
 26 self shall not stand : And if Satan 
 cast out Satan, against himself he is 
 divided; how therefore shall stand his 
 
 27 kingdom \ And if I by Beelzebub cast 
 out devils from your children, your 
 children by what cast they them out % 
 on this account they shall be for you 
 
 28 judges. But if I by the Spirit of God 
 cast out devils, then is come near upon 
 
 29 you the kingdom of God. For how 
 is a man able that he should enter 
 into the house of the strong man, 
 and spoil his goods, unless first he 
 bind the strong man? and then he 
 
 will spoil his house. Whoso is not 30 
 with me is against me; and whoso 
 gathereth not with me scattering scat¬ 
 tered!. On this account I say to 31 
 you, That all sins and blasphemies 
 shall be forgiven to men’s sons: but 
 every one that against the Spirit of 
 Holiness shall blaspheme it shall not 
 be forgiven to him. And every one 32 
 that shall speak a word against the 
 Son of man, it shall be forgiven to 
 him: but every one that against the 
 Spirit of Holiness shall blaspheme, it 
 shall not be forgiven to him, not in 
 this world, and not in the world that 
 is about to be. Either make the tree 33 
 good, and its fruits good; or make 
 the tree bad, and its fruits bad: 
 but from its fruits is the tree known. 
 Offspring of vipers, how are ye 34 
 able good things to speak who are 
 bad ? for from the superfluities of the 
 heart the mouth bringetli forth. And 35 
 the good Man from the good treasures 
 which are in his heart bringeth forth 
 good things: and the bad Man from 
 the bad treasures which are in his 
 heart bad things speaketh. But I 36 
 say to you, That every idle word that 
 men’s sons shall speak, they shall give 
 respecting it answer in the day of 
 judgment. For from thy words thou 37 
 shalt be justified, and from thy words 
 thou shalt be condemned. 
 
 Then came near to him men from 38 
 the scribes and Pharisees, and say 
 
16 
 
 OF MATTHEW. 
 
 to him, Teacher, we wish that we 
 
 39 may see from thee some sign. But 
 he answered and said to them, This 
 race bad and adulterous seeketh 
 a sign; and a sign shall not be 
 given to it, but the sign of Jonan 
 
 40 the prophet: For as Jonan was in 
 the belly of the fish three days and 
 three nights; so also the Son of man 
 shall be in the heart of the earth 
 
 41 three days and three nights. The 
 Men Nineveh’s sons shall stand 
 in the judgment with this race, 
 and shall condemn it: because they 
 repented at the preaching of Jonan ; 
 and, lo, one that is greater than Jonan 
 
 42 is here. The queen of the south 
 shall stand in the judgment with 
 this race, and shall condemn it: 
 because she came from the boun- 
 ries of the earth that she might hear 
 the wisdom of Solomon; and, lo, one 
 that is greater than Solomon is here. 
 
 43 But the unclean spirit when it is 
 gone out of a man’s son, goeth wander¬ 
 ing about in places in which there is 
 no water, that it may find for itself rest. 
 
 44 And when it hath not found it, then 
 it saith, I will return, go to my 
 house from whence I came out; and 
 if it came, found it that it is empty, 
 
 45 swept, and garnished; then it goeth, 
 taketh with it seven other spirits that 
 are worse than itself, and they enter 
 and dwell in him: and the end of that 
 Man is worse than his beginning. 
 
 So shall it be to this bad race. 
 
 And while he was speaking to the 46 
 multitude, and lo, his mother and his 
 brethren were standing without, and 
 were seeking to speak with him. 
 
 But he answered and said to him 48 
 that told him, Who is my mother? 49 
 and who are my brethren ? And he 
 stretched out his hand toward his dis¬ 
 ciples, and said, Lo my mother, and 
 lo my brethren! For whosoever so 
 doeth the will of my Father which is 
 in heaven, this is mv brothers and 
 my sisters and my mother. 
 
 And on that day went out Jesus from l Chap. 
 
 v XIII 
 
 the house, and sat him on the side of 
 
 the lake. And they were gathered 2 
 together to him a great multitude, 
 and he went up and sat him in the 
 boat; and all the multitude was 
 standing on the sea’s shore. And 3 
 he spake with them much in allegories, 
 and said, Lo, the sower went out to 
 sow; and while he sowed, some 4 
 fell on the side of the way, and came 
 the fowl of the heaven and devoured 
 it. But other fell upon the rock, 5 
 and there was not much soil, and in 
 the same hour it germinated, because 
 there was not the depth of much soil: 
 and in the shining of the sun which 6 
 was upon it it sank down; and be¬ 
 cause it had not cast root in the 
 earth, it withered. Other fell among 7 
 thorns; and the thorns rose up with 
 it, and choked it: But other also fell 8 
 
OF MATTHEW. 
 
 17 
 
 on good ground, and gave fruits; and 
 they increased and gave, some a hun¬ 
 dred, and some sixty, and some 
 
 9 thirty. Every one that hath ears to 
 hear, let him hear. 
 
 10 And his disciples came near, and 
 say to him, Why in allegories speakest 
 
 11 thou with them? And he answered 
 and said to them, Because that to 
 you it is given to know the mystery 
 of the kingdom of heaven, but to 
 those, it is not given to them to know. 
 
 12 For whoso hath, it shall be given to 
 him, and it shall be added to him : 
 and whoso hath not, even that which 
 he hath shall be taken from him. 
 
 13 On this account in allegories speak I 
 with them : that that which they see 
 they may not see; and that which they 
 hear they may not hear, and may not 
 
 14 understand, that they may never be 
 converted, and may be fulfilled the 
 prophecy of Esaia the prophet, which 
 had said that, Hearing ye shall hear, 
 and shall not understand ; and the 
 
 15 vision ye shall see, and shall not see: 
 For become gross is the heart of this 
 people, and their ears they have made 
 heavy that they may not hear, and 
 their eyes they have closed; that 
 they may not see with their eyes, and 
 hear with their ears, and understand 
 with their heart, and be converted, 
 
 16 and I should heal them. But yours, 
 happy your eyes, that see: and 
 
 17 happy your ears, that hear. For 
 
 verily I say to you, That many 
 prophets and just men have de¬ 
 sired that they might see that which 
 ye see, and have not seen; and 
 to hear that which ye hear, and 
 have not heard. But you, hear ye is 
 the parable of the sower. Every 19 
 man that heareth the word of the 
 kingdom, and understandeth not, 
 cometh the evil one, and snatcheth 
 the seed from his heart: This is that 
 which was sown by the side of the 
 way. And that which was sown upon so 
 the rock, this is he that heareth the 
 word, and with joy hastily receiveth 
 it; and because that it hath not root, si 
 a little time it abideth in him: but 
 when there is affliction or persecu¬ 
 tion on account of the word, quickly 
 he is offended. And that which fell ss 
 among the thorns, this is he that 
 heareth the word; and is in the 
 care of this world, and in the deceit¬ 
 fulness of riches, and they choke 
 it, and fruitless he is. And that S3 
 which fell in the good ground is he 
 that heareth the word, and under¬ 
 standeth it; and giveth fruit, some 
 a hundred, and some sixty, and some 
 thirty. 
 
 But another parable he added 24 
 and said to them, Like is the king¬ 
 dom of heaven to a Man which sowed 
 good seed in his field: and while 25 
 men slept, came the enemy and 
 sowed zizany among the wheat, and 
 
 D 
 
18 
 
 OF MATTHEW. 
 
 26 went. And when the blade grew 
 up, and produced fruit, then ap- 
 
 27 peared the zizany. And the servants 
 of the lord of the house came near 
 and say to him, Our Lord, was 
 it not good seed thou sowedst in 
 thy field ? whence is there in it 
 
 28 zizany? But he said to them, A 
 Man an enemy hath done this. His 
 servants say to him. If thou wishest, 
 we will go pick them up. He 
 
 29 saith to them. No ; lest while ye pick 
 up the zizany, ye root up also the 
 
 8 u wheat with them. But leave them 
 growing together until the harvest: 
 and in that time of harvest I will say to 
 the reapers, Pick up first the ziza y, 
 and bind them in bundles as for the 
 fire: and the wheat gather it into 
 barns of mine. 
 
 31 And he spake to them another 
 parable, Like is the kingdom of 
 heaven to a grain of mustard-seed, 
 which a Man took, and sowed it in his 
 
 32 field: And it is less than all seeds: 
 and when it is grown, it is greater 
 than all herbs, and becometh a tree, 
 and cometh the winged animal of 
 heaven and lodgeth in its branches. 
 
 33 Another parable ; Like is the king¬ 
 dom of heaven to leaven, which a wise 
 woman took, and hid in meal, until 
 it was all leavened. 
 
 34 These all spake Jesus in allegories 
 to the multitudes ; and without alle¬ 
 gories he was not speaking with them : 
 
 And the word was fulfilled which was 35 
 spoken by the prophet, which had said, 
 
 I will open my mouth in parables; and 
 I will speak secrets which are of old. 
 
 Then he left the multitudes, and 36 
 came to the house : and his disciples 
 came near before him, and say to 
 him, Explain to us that parable 
 of the zizany of the field. But he 37 
 answered and said to them, The 
 sower of the good seed is the Son of 
 man; And the field is the world; 38 
 but the good seed they are the chil¬ 
 dren of the kingdom ; and the zizany 
 are the children of the evil one , and 39 
 the sower he is the evil one; and 
 the harvest is the end of the world ; 
 and the reapers are the angels. As 40 
 therefore that the zizany are picked 
 up and burned in the fire ; so shall it 
 be in the end of the world. The 4 i 
 Son of man shall send his angels, that 
 they may gather from among his 
 kingdom all offences, and all those 
 which do wickedness; And cast them 42 
 into the furnace of fire: there shall 
 be weeping and gnashing of teeth. 
 Then the just shall shine as the sun in 43 
 the kingdom of their Father. Whoso 
 hath ears to hear, let him hear. 
 
 Like is the kingdom of heaven to a 44 
 treasure which is laid up in a field ; 
 and when a Man found it, he hid it, 
 and from his joy went sold every thing 
 that he had, and bought for himself 
 that field. 
 
OF MATTHEW. 
 
 19 
 
 45 Again, like is the kingdom of hea¬ 
 ven to a Man, a merchant, who was 
 
 46 seeking good pearls: And when he 
 found a good pearl, and valuable of 
 price, he went and sold every thing 
 that he had, and came and bought it 
 for himself. 
 
 47 Again, like is the kingdom of hea¬ 
 ven to a great net, that fell into the 
 sea, and of every kind gathered: 
 
 48 But and when it was full, they 
 lifted it upon the sea’s shore, and 
 sat down, chose the fishes that 
 were good, good; and those which 
 
 49 were bad they cast them out. So 
 shall it be at the end of the world: 
 the angels shall go forth, and separate 
 
 50 the bad from among the just, And 
 shall cast them into the furnace of 
 fire : there shall be weeping and 
 gnashing of teeth. 
 
 si Jesus said to them, to his dis¬ 
 ciples, Have ye understood all these ? 
 They say unto him, Yea. He saith to 
 
 52 them, On this account every scribe 
 that is instructed for the kingdom 
 of heaven is like to a Man, the 
 lord of a house, that bringeth out 
 of his treasures the new and the old. 
 
 53 And when Jesus finished these 
 parables, he turned him from thence, 
 
 54 And came to his own city : and 
 Jesus was teaching them in their 
 synagogues, so that they wondered, 
 and they say, Whence to this man 
 
 55 this wisdom, and this power? Is 
 
 not this Joseph’s son the carpenter ? 
 and the name to his mother Mary ? 
 and his brethren, Jacob, and Joseph, 
 and Simon, and Juda? And his sisters, 56 
 all of them are with us ? Whence to 
 him all these things, to this man ? And 57 
 they were offended at him. But 
 Jesus said to them, There is not a pro¬ 
 phet which is despised, except in his 
 city, and in his house. And he did 58 
 not there many mighty works, on 
 account of the lack of their faith. 
 
 But at that time heard Herod the 1 Chap. 
 
 xiv. 
 
 tetrarch the fame of Jesus, And 
 said to his servants, This is John 2 
 the Baptist; he is risen from among 
 the dead; on this account much is 
 his power. For he Herod had seized 3 
 John, and bound him, and cast him 
 into prison on account of Herodia, 
 his brother Philip’s wife. For John 4 
 had said to him, That it is not 
 lawful for thee that she should be 
 to thee a wife. And he was wish- 5 
 ing to kill him, and he was afraid 
 of the people, because as a prophet 
 they were holding John. 
 
 And when it was the birthday of 6 
 Herod, the daughter of Herodia 
 came in, danced in the midst of the 
 banquet, and pleased Herod. On 7 
 this account he promised to her with 
 an oath that whatsoever she should 
 ask him he would give to her. But 8 
 she, because she was instructed 0 flier 
 mother, said. Give to me here in a 
 
 d 2 
 
20 
 
 OF MATTHEW. 
 
 dish the head of John the Baptist. 
 
 9 And it grieved the king : and on ac¬ 
 count of the oath, and on account of 
 the guests, he commanded that it 
 
 10 should be given to her. And he sent, 
 cut off the head of John in the pri¬ 
 ll son. And they brought the head of 
 
 John in a dish, and it was given to 
 the girl : and that girl took it to 
 
 12 her mother. And the disciples of 
 John came near, and took up his 
 corpse, and buried it, and they came 
 
 13 and informed Jesus. But Jesus when 
 he heard turned himself from thence 
 to a desert place by themselves : and 
 when the multitudes heard which 
 were from the cities and the villages, 
 
 14 they went after him on foot. And 
 when he saw the great multitudes, he 
 was compassionate towards them, and 
 their diseased he healed. 
 
 15 And when it was the evening, his 
 disciples came near to him, and say to 
 him, The place is desert, and the time 
 is past; send away the multitudes, 
 they may go to the villages, and buy 
 
 16 for themselves sustenance. And he 
 said to them, It is not requisite for them 
 
 17 to go ; give ye to them to eat. They 
 say to him, We have not here but five 
 
 is loaves, and two fishes. He said to 
 
 19 them, Bring them to me. And he 
 commanded the multitudes to sit 
 down on the grass, and took those 
 five loaves, and two fishes, and looked 
 to heaven, and blessed, and brake 
 
 the bread, and gave to his disciples, 
 and they, his disciples, gave to the 
 multitudes. And they ate all of them, 20 
 and were satisfied : and they took up 
 the remnants of the fragments from 
 before them twelve baskets being 
 full. And those men which ate were 21 
 five thousand Men, besides the women 
 and the children. And he commanded 22 
 his disciples that they should sit in a 
 ship, and should go before him to the 
 other side, while he sent away those 
 multitudes. And when he sent them 23 
 away, he went up to a mountain by 
 himself to pray: and when it was 
 evening, he was there by himself. 24 
 And the boat was separated from the 
 land many stadia, and they were tor¬ 
 mented by the waves: because the wind 
 was against them. But in the fourth 25 
 watch of the night came to them 
 Jesus, walking upon the waters. And 26 
 when his disciples saw him that he was 
 walking on the waves of the sea, they 
 were moved, and were saying that, It is 
 a devil; and from their fear they gave 
 a cry. And in the same moment he 27 
 talked with them, Be strengthened; it 
 is I; fear not. Simon Cepha said to 28 
 him, My Lord, if it be thou, permit me 
 that I may come to thee upon the 
 waters. He said to him, Come. And 29 
 Simon Cepha descended from the boat, 
 and was walking upon the waters, and 
 coming towards Jesus. And when he 30 
 saw the wind that it was strong, he 
 
OF MATTHEW. 
 
 21 
 
 Chap. 
 
 XV. 
 
 feared; and began to sink, and he 
 cried with a loud voice, and said, 
 
 31 My Lord, save me. And in the same 
 moment stretched out Jesus his hand, 
 and seized him, and said to him, De¬ 
 ficient of faith, why didst thou doubt? 
 
 32 And when he went up into the boat, 
 
 33 the wind ceased. And they that were 
 in the boat came near, worshipped 
 him, and say, Truly thou art the 
 
 34 Son of God. And when he went up 
 to the dry land, they came to Genesar. 
 
 35 And the sons of that place recognized 
 him, and they sent to all their country, 
 and brought near before him all those 
 
 36 that were badly, badly affected; And 
 were entreating of him that they might 
 touch only the fringe of his robe : and 
 those that touched were healed. 
 
 l Then came near to Jesus the 
 scribes and Pharisees, which were 
 
 *2 from Jerusalem, and say to him, Why 
 transgress thy disciples against the 
 commandments of the aged ? for 
 they wash not their hands when they 
 
 3 eat bread. But he answered and 
 said to them, Why also do even 
 ye transgress against the command¬ 
 ment of God, because that ye may 
 
 4 establish your commandments ? For 
 God said, Honour thy father and 
 thy mother : and, Whoso revileth 
 his father or his mother shall be 
 
 5 slain. But ye say, each to his fa¬ 
 ther and his mother, My offering, thou 
 shalt be benefited from me. This 
 
 honoureth not his father. And ye 3 
 have made vain the word of God, be¬ 
 cause that ye may establish your com¬ 
 mandments. Accepters of persons, 7 
 well prophesied concerning youEsaia 
 the prophet, which said, This people 8 
 with its lips it honoureth me ; and in 
 its heart is far from me. But in vain 9 
 they fear me, and teach the doctrines 
 of the commandments of men’s sons. 
 
 And he called the multitude, and 10 
 said to them, Hear, and understand: 
 That it is not that which entereth 11 
 into the mouth defileth a man’s son ; 
 but that which cometh out of the 
 mouth, it defileth a man’s son. Then 12 
 came near his disciples, and say 
 to him, Knowest thou that the Pha¬ 
 risees, when they heard this word, 
 were offended ? But he answered 13 
 and said to them, Every plant that 
 my Father which is heaven hath not 
 planted, shall be rooted up. Let 14 
 them alone : they are blind leaders. 
 But the blind that leadeth the 
 blind, with him into the ditch shall 
 fall. Simon Cepha answered and is 
 said to him, Explain to us this 
 parable. He said to him, Do not 13 
 ye even until now understand ? 
 Know ye not, that whatsoever 17 
 entereth into the mouth to the 
 belly it goetli, and from thence is 
 ejected in the purging ? But that 
 which cometh out from the mouth 
 from the heart it cometh out; and 
 
22 
 
 OF MATTHEW. 
 
 19 this it is defileth a man’s son. For 
 from the heart it is come out the bad 
 thoughts of murder, and of adultery, 
 and of fornication, and of theft, and 
 of the witness of lying, and blas- 
 
 20 phemy : These are they which defile 
 a man’s son : for when a man shall 
 eat bread while his hands are not 
 washen he is not defiled. 
 
 21 And Jesus went out from thence, 
 and went to the coast of Tyre and of 
 
 22 Sidon. And lo, one woman, a Ca- 
 naanite,came out of those same coasts, 
 and was crying and saying, Be com¬ 
 passionated to me, my Lord,son of Da¬ 
 vid ; my daughter is badly conducted 
 
 23 by a devil’s hands. And he gave not to 
 her an answer. And his disciples came 
 near, and were entreating of him, and 
 were saying to him, Send her away; 
 because lo, she crieth and cometh 
 
 24 after us. But he answered and said 
 to them, 1 am not sent but after those 
 flocks which have strayed from the 
 
 25 house of Israel. Then she came 
 near, worshipped him, and saith to 
 
 26 him, My Lord, help me. But he 
 answered and said to her, It is not fit 
 to take the bread of the children, and 
 
 27 to cast to the dogs. She saith to him, 
 Yea, my Lord: for even the dogs eat of 
 the crumbs which fall from the tables 
 
 28 of their masters, and live. And he 
 answered and said to her, O woman, 
 great is thy faith: it shall be to 
 thee as thou wilt. And her daugh¬ 
 
 ter was healed from that moment. 
 
 And Jesus turned from thence, and 29 
 came upon the side of the lake of 
 Galilee; and went up, sat him on 
 the mountain. And great multi- 30 
 tudes came near to him, while were 
 with them the lame, and the blind, 
 and the dumb, and the maimed, and 
 many of other afflictions, and they cast 
 them at his feet; and he healed them : 
 And those multitudes were marvel- 31 
 ling, while they were seeing the dumb 
 that speak, and the lame that walk, 
 and the blind that see: and they 
 were praising the God of Israel. But 32 
 Jesus called his disciples, and said to 
 them, I am compassionate towards this 
 multitude, because lo, three days they 
 have continued with me, and there is 
 not for them what they may eat : 
 and that I should send them away 
 wdiile they are fasting I am not 
 willing, lest they faint them in the 
 way. His disciples say to him, 33 
 From whence for us in a desert 
 place bread to satisfy all this mul¬ 
 titude ? Jesus said to them, How 34 
 many loaves are with you ? They 
 say to him, Seven loaves, and a few 
 fishes. And he commanded the 35 
 multitudes that they should sit down 
 on the ground. And he took up the 36 
 seven loaves and the fishes, and glo¬ 
 rified, and brake, and gave to his 
 disciples, and his disciples gave to the 
 multitudes. And they ate, all of them, 37 
 
OF MATTHEW. 
 
 23 
 
 Chap. 
 
 XYI. 
 
 and were satisfied : and they took 
 up from before them the remainder 
 of the fragments filling seven pan- 
 
 38 niers being full. And they were, 
 those men that ate, four thousand 
 Men, besides children and women. 
 
 39 And when he sent away the multi¬ 
 tude, he went up, sat him in a boat, 
 and came to the coast of Magadun. 
 
 1 And the Pharisees and the Sadducees 
 came near, and were tempting him, 
 asking him a sign from heaven, that 
 
 2 he should shew them. But he said to 
 
 4 them, A race bad and adulterous 
 seeketh a sign; and a sign shall 
 not be given to it, but the sign of 
 Jonan the prophet. And he left 
 
 5 them, and departed. And w r hen they 
 came to the other side, his disciples 
 forgot that they should take for 
 
 6 them bread. Jesus said to them, 
 Beware of the leaven of the Pliari- 
 
 7 sees and of the Sadducees. And they 
 were reasoning among themselves, 
 that they had not taken for them 
 bread. But Jesus knew, and said to 
 them, What are ye reasoning among 
 yourselves, deficient of faith, that ye 
 have not taken for you bread? Even 
 
 8 until now do ye not understand, and 
 do ye not remember the five loaves, 
 also the five thousand which ate of 
 them, and how many baskets ye took 
 
 9 up from before you ? And also not 
 those seven loaves that the four thou¬ 
 sand ate of them, and how many 
 
 panniers ye took up? How is it ye n 
 do not understand that it is not con¬ 
 cerning bread I said to you, that Be¬ 
 ware of the leaven of the Pharisees 
 and of the Sadducees? Then they 12 
 understood that it was not concerning 
 the leaven of the Pharisees and of 
 the Sadducees he said to them, that 
 Beware ; but of the doctrine of the 
 Pharisees and of the Sadducees. 
 
 But and when Jesus came to the 13 
 country of Caesarea of Philippus, 
 he was asking his disciples, and saying, 
 What say men concerning me that I 
 am? Who forsooth is this Son of 
 man ? His disciples say to him, 14 
 There are w T ho say that he is John the 
 Baptist; others say that he is Elia ; 
 others say he is Jeremia; others 
 say he is one of the prophets. Pie is 
 said to them, And you, what say 
 ye that I am ? Simon Cepha an- 16 
 swered and said. Thou art the Mes¬ 
 siah, the Son of the living God. Jesus 17 
 said to him, Happy thou, Simon, son 
 of Jona: because flesh and blood hath 
 not revealed to thee, but my Father 
 which is in heaven. Also I say to 18 
 thee, That thou art Cepha (stone), 
 and upon this stone I will build my 
 church; and the gates of hell shall 
 not overcome it. To thee I will 19 
 give the keys of the gates of the 
 kingdom of heaven: and whatso¬ 
 ever thou shalt bind in earth shall 
 be bound in heaven: and what 
 
24 
 
 OF MATTHEW. 
 
 thou shalt loose in earth shall be 
 
 20 loosed in heaven. Then he rebuked 
 his disciples, that to any they should 
 not tell concerning him that he is 
 the Messiah. 
 
 21 From then began Jesus to shew to 
 his disciples, that he was about that he 
 should go to Jerusalem, and should 
 endure much, and suffer from the 
 elders and chief priests and scribes, 
 and they should kill him, and at 
 
 22 the third day he should rise. And Si¬ 
 mon Cepha came near, and said, Spare 
 thyself, My Lord: this shall not be. 
 
 23 But he, Jesus, turned, and rebuked 
 him, Simon, and said to him, Get thee 
 behind me, Satan: thou art an of¬ 
 fence to me: because thou mindest 
 not what is God’s, but what is men’s 
 
 04 sons’. Then said Jesus to his disci¬ 
 ples, Whoso willeth that he should 
 come after me, should deny him¬ 
 self, and take up his cross, and 
 
 05 come after me. For whoso willeth 
 that he should save his soul shall 
 lose it: and whoso shall lose his 
 
 26 soul for my sake shall find it. For 
 what is man’s son profited, if the whole 
 world he shall gain, and his soul shall 
 lose? or what shall man’s son give in 
 
 27 exchange of his soul? For the Son of 
 man is about that he should come in 
 the glory of his Father with his angels; 
 and then he shall recompense each 
 
 28 man according to his works. Ve¬ 
 rily I say to you, That there be 
 
 men of those that are standing here, 
 which shall not taste death, till they 
 shall see the Son of man while coming 
 in his kingdom and in his glory. 
 
 After six days Jesus took Simon i Chap 
 Cepha, and Jacob, and John his 
 brother, and brought them up to a 
 high mountain by themselves. And 2 
 changed was the vision of his face to 
 their eyes: and his countenance shone 
 as the sun, and his garments were 
 white as the snow. And to them ap- 3 
 peared Moses and Elia while talking 
 with him. Simon Cepha said to Jesus, 4 
 It is well for us that here we should 
 be : if thou wilt, we will make here 
 three tabernacles; for thee one, and 
 for Moses one, and for Elia one. ^nd 
 while he was speaking, lo, a cloud 5 
 of light shadowed over them: and a 
 voice was heard from that cloud, 
 which said, This is my Son, and my 
 beloved, in whom I am pleased; 
 him hear. And when his disci- 6 
 pies heard, they feared much, and 
 fell on their faces. And Jesus came 7 
 near and raised them, and said 
 to them. Fear not. And they lifted 8 
 up their eyes, and they saw not, but 
 Jesus by himself. And while they 9 
 come down from the mountain, 
 
 Jesus w r as charging them, and said 
 to them, Tell not to any the vision, 
 until the Son of man shall rise from 
 the dead. 
 
 And his disciples were asking him, 10 
 
OF MATTHEW. 
 
 25 
 
 and saying, Why say the scribes that 
 
 11 Elia cometh first? He said to them, 
 Eliacometh, thathemay prepare every 
 
 12 thing. But I say to you, That Elia is 
 come, and they knew him not, but have 
 done by him whatsoever they willed. 
 So also the Son of man is about that he 
 
 13 should endure from them. Then un¬ 
 derstood his disciples that concerning 
 John the Baptist he spake to them thus. 
 
 14 And when Jesus came to the multi¬ 
 tude, came one Man and fell upon his 
 knees, and was entreating of him and 
 
 15 saying to him, My Lord, be compas¬ 
 sionate towards me, m y son has a lunatic 
 spirit, and endureth evil: for how 
 many times into the fire falleth he, 
 and how many times into the water. 
 
 16 And I brought him near to thy disci¬ 
 ples, and they were notable to heal him. 
 
 17 Jesus answered and said to them, O 
 race perverse, and without faith, until 
 when shall I be with you, and en¬ 
 dure you ? bring him to me, thy son, 
 
 is hither. And Jesus rebuked him, and 
 out from him came the devil; and from 
 that moment was healed that boy. 
 
 19 Then came near to Jesus his dis¬ 
 ciples, and say to him, between them¬ 
 selves and him, Why were not we able 
 
 20 to cast him out ? He said to them, 
 Because of the smallness of your faith; 
 for verily I say to you, That if it be 
 that there shall be in you faith as a 
 grain of mustard-seed, ye shall say 
 to this mountain that it should re¬ 
 
 move from hence, and it shall re¬ 
 move ; and nothing shall surpass you. 
 
 And while they were going about in 22 
 Galilee, Jesus said to them, But the 
 Son of man is about that he should 
 be delivered into men’s sons’ hands: 
 And they shall kill him, and at the 23 
 third day he shall rise. And it grieved 
 them much. 
 
 And when they came to Caper- 24 
 naum, came those that collect two, 
 two drachms to Simon, and say to 
 him, Thy master, doth he not give his 
 twodrachms? And Simon saith, Yea. 25 
 And when they entered into the house, 
 Jesus prevented him, and said to him, 
 What seemeth to thee, Simon ? the 
 kings of the earth, from whom 
 collect they tribute and head money ? 
 from their children, or from strangers ? 
 Simon saith to him, From strangers. 26 
 Jesus saith to him, Then children of 
 the free are the children. But that 26 
 we may not offend them, go to the 
 sea, and cast a hook, and the first fish 
 that cometh up, take and open his 
 mouth, and thou shalt find there a 
 Stater; take it, and give it for me 
 and for thee. 
 
 And on that day came near the disci- 1 
 plesof Jesus, and say to him, Who then 
 shall be great in the kingdom of hea¬ 
 ven? And Jesus called one boy, and set 2 
 him up amongst them, Ands aid, Verily 8 
 I say to you. That unless ye be con¬ 
 verted, and be as one of these children, 
 
 E 
 
26 
 
 OF MATTHEW. 
 
 ye shall not enter into the kingdom 
 
 4 of heaven. For whoso humbleth 
 himself as this boy, he is great in the 
 
 5 kingdom of heaven. And every one 
 that shall receive such as one of these 
 children in my name, me he receiveth. 
 
 6 And every one that shall offend one of 
 these little ones which believe in me, it 
 were expedient for him that should 
 be hanged a millstone of an ass on his 
 neck,and he be drowned in the depths 
 
 7 of the sea. Woe to the world from 
 the offences that are coming! for it is 
 necessity that offences should come; 
 but woe to the Man by whose hand 
 
 8 come the offences ! But if thy hand or 
 thy footmake thee offend, cut off, cast it 
 from thee: for it is expedient for thee 
 that thou shouldestcome into life when 
 thou art halt or when thou art maimed, 
 and not when thou hast two hands 
 and two feet shouldest fall into the 
 
 9 Gihanna of fire. And if it be that 
 thine eye make thee offend,pluck out, 
 cast it from thee : it is expedient for 
 thee that thou shouldest enter into life 
 when thou hast one eye, and not 
 when thou hast two eyes shouldest 
 
 10 go into the Gihanna of fire. See 
 that ye despise not one of these little 
 ones which believe in me; for I say 
 to you, That their angels in hea¬ 
 ven at all times see the countenance 
 
 11 of my Father which is in heaven, And 
 that the Son of man came that he 
 might save that which was lost. 
 
 But how seemeth it to you ? if a 12 
 man have an hundred sheep, and 
 one of them stray, doth he not 
 leave the ninety and nine in the 
 mountain, and go seek that which 
 strayed ? And when he hath found is 
 it, verily I say to you, that he re- 
 joiceth in it more than those ninety 
 and nine which strayed not. So 14 
 willeth not your Father which is 
 in heaven, that should perish one 
 of these little ones. 
 
 But if thy brother have sinned 15 
 against thee, reprove him between 
 thee and him alone : if he hear thee, 
 thou hast gained thy brother. And 16 
 if he shall not hear thee, take with 
 thee again one or two, that at 
 two and three witnesses’ mouth 
 may stand every word. But if he 17 
 shall not hear them, tell to the 
 church : and if the church he shall 
 not hear, let him be accounted by 
 thee as a heathen and as a pub¬ 
 lican. And verily I say to you, That is 
 whatsoever ye shall bind on earth 
 shall be bound in heaven : and that 
 which ye shall loose on earth shall 
 be loosed in heaven. Again, verily 19 
 I say to you, That if two of you 
 shall agree on earth concerning what 
 they shall ask, it shall be to them 
 from my Father which is in heaven. 
 For where are assembled two or three 20 
 in my name, there am I amongst them. 
 
 Then drew near to him Simon Cepha, 21 
 
OP MATTHEW. 
 
 27 
 
 and said to him, my Lord, how many 
 times if it be that my brother sin against 
 me shall I forgive him? until seven 
 
 22 times ? He saith to him,Not seven: 
 but above seventy seven seven. 
 
 23 On this account like is the king¬ 
 dom of heaven to a Man, a king, who 
 wished to take the reckoning from his 
 
 24 servants. And when he began to take 
 the reckoning, came near before him 
 one of them that was owing to him 
 
 25 ten thousand talents. And when he 
 had not to pay, he commanded that 
 he should be sold, he and his wife, 
 and his children, and all that he had 
 
 26 should be taken. And that servant 
 fell, and worshipped his lord, and 
 said. Have patience toward me, and 
 
 27 every thing I will pay thee. And his 
 lord was compassionate toward him, 
 and loosed him, also the debt he 
 
 28 forgave him. And that servant went 
 out, and found one of his fellow- 
 servants, that was owing to him a 
 hundred denars: and he caught him, 
 and was throttling him, and was say¬ 
 ing to him, Pay me that which thou 
 
 29 owest to me. And that his fellowser- 
 vant fell down, and was entreating of 
 him, and was saying to him, Have pa¬ 
 tience toward me, and I also will pay. 
 
 so But he did not receive his entreaty, 
 but went, cast him into prison, until 
 he should pay him that which he 
 
 31 owed. But when his fellowservants saw 
 those things which weredwzc,itgrieved 
 
 them much,and they came and shewed 
 to their lord everything that was done. 
 Then his lord called him, and said to 32 
 him, Bad servant, that whole debt I 
 forgave thee, because thou entreatedst 
 of me : Wast not thou also indebted 33 
 that thou shouldest pity thy fellowser- 
 vant, as I pitied thee ? And his lord 34 
 was angry against him, and delivered 
 him that he should be tormented, un¬ 
 til he should pay all the debt. So 35 
 shall do to you my Father which is in 
 heaven, unless ye forgive each his 
 brother from your hearts. 
 
 And it was when Jesus finished 1 
 these words, he turned him from 
 Galilee, and came to the coasts of 
 Judaea to the other side of Jordan; 
 And a great multitude came after 2 
 him ; and he healed them there. 
 
 And the Pharisees came near to 3 
 him, and were tempting him, and 
 were saying, that, Is it lawful for 
 a Man that he should put away his 
 wife upon every cause? But he 4 
 answered and said to them, Have 
 ye not read, that he who made the 
 male from the beginning also the 
 female he made, and said, That & 
 on this account the Man shall leave 
 his father and his mother, and shall 
 cleave to his wife ; and they shall be 
 both of them one flesh ? Wherefore c 
 they are not two, but are one flesh. 
 That which God therefore hath joined, 
 let not man's son separate. They 7 
 e 2 
 
 Chap. 
 
 XIX. 
 
28 
 
 OF MATTHEW. 
 
 say to him, Why therefore commanded 
 Moses that whoso wisheth that he 
 should put away his wife, let him give 
 
 8 her a letter of divorcement ? He said 
 to them, Moses on account of your 
 heart’s hardness he permitted you 
 that ye should put away your wives: 
 but from the beginning it was not so. 
 
 9 But I say to you, That whoso leaveth 
 his wife, without the word of adultery, 
 and taketh another, committeth adul- 
 
 io tery towards her. His disciples say to 
 him. If so be the case between the 
 Man and the wife, it is not expedient 
 
 n to take a wife. Jesus said to them, It 
 is not every man sufficeth for this 
 same word, but those to whom it 
 
 12 is given from God. For there 
 are eunuchs, that from the womb of 
 their mother w^ere eunuchs: and there 
 are eunuchs, that men’s sons have 
 made them: and there are that have 
 made themselves eunuchs on account 
 of the kingdom of heaven. But whoso 
 is able in strength that he should en¬ 
 dure let him endure. 
 
 13 Then they brought near to him chil¬ 
 dren, that he should lay his hand on 
 them, and pray : and his disciples re- 
 
 14 bukedthem. Jesussaidtothem,Suffer 
 the children coming to me, and forbid 
 them not that they should come tome: 
 for they which are as these, theirs is the 
 
 15 kingdom of heaven. And he laid his 
 hand on them, and went from thence. 
 
 jg And one Man came near and said 
 
 to him, Good Teacher, what shall I do, 
 that I may inherit the life which is for 
 ever? Jesus said to him, Why askest 17 
 thou me concerning good ? for one 
 is good, God; but if thou wishest 
 that thou shouldest enter into life, 
 keep the commandments. He said 18 
 to him, Which? Jesus said to 
 him, Do not kill, and, Do not com¬ 
 mit adultery, and, Do not steal, 
 and. Do not witness the witness of 
 lying. Honour thy father and thy 19 
 mother: and, Love thy neighbour 
 as thyself. That young man said 20 
 to him, These all of them I have kept 
 them lo, since I was a boy: what 
 again ami lacking? Jesus said to him, 21 
 If thou wdshest that thou shouldest 
 be perfect, go, sell thy property, and 
 give to the poor, and thou shalt 
 have treasure in heaven: and take 
 thv cross and come after me. And 22 
 
 V 
 
 when that young man heard this 
 word, he went while it grieved him, 
 because he had much property. But 23 
 Jesus said to his disciples, Verily 
 I say to you, That it is difficult for 
 a rich man that he should enter 
 into heaven’s kingdom. But again I 24 
 say to you, It is easier for a camel 
 that it should pass through the eye 
 of a needle, than for a rich man to 
 the kingdom of heaven. But again 25 
 when his disciples heard, they were 
 astonished, and feared much, and 
 were saying, Who then is able to be 
 
OF MATTHEW. 
 
 29 
 
 Chap. 
 
 XX. 
 
 26 saved? Jesus looked on them,and said 
 to them, This among men’s sons is not 
 possible that it should be; but God is 
 
 27 able to do every thing. Then an¬ 
 swered Simon Cepha and said to him, 
 Lo, we have left every thing, and come 
 after thee ; what then shall be to us ? 
 
 28 Jesus said to them, Verily I say to 
 you, That ye which are come after 
 me, in the new birth, when sitteth 
 the Son of man on the throne of his 
 glory, also ye shall sit upon twelve 
 thrones, and shall judge the twelve 
 
 29 tribes of the house of Israel. And 
 every man that hath left houses, and 
 brethren, or sisters, or mother, or 
 wife, or children, or lands, on account 
 of my name, mine, shall receive an 
 hundredfold, and in the world that 
 cometli shall inherit the life which is 
 
 30 for ever. But many are first that shall 
 be last; and last that shall be first. 
 
 1 But like is the kingdom of heaven 
 to a Man, the lord of a house, which 
 went out in the morning to hire 
 
 2 labourers for his vineyard. And he 
 agreed with them, with the labourers, 
 from one denar for one labourer on 
 one day,andsent them to his vineyard. 
 
 3 And he went out at the third hour, and 
 saw others while standing in the 
 
 4 street, and idle. And said to them; 
 Go also ye to the vineyard, and that 
 which is right I will give to you. And 
 
 5 they went. And he went out again at 
 the sixth hour, and at the ninth hour, 
 
 and did likewise. And he went out 6 
 at the eleventh hour, and found others 
 while standing, and said to them, Why 
 are ye standing and idle all the day ? 
 They say to him, No man hath hired 7 
 us. He saith to them. Go also ye to 
 the vineyard; and that which is just 
 I will give to you. And when it was 8 
 evening, the lord of the vineyard said 
 to the master of his house, Call those 
 labourers, and give to them their hire, 
 and he began from the last until the 
 first. But when came those which were 9 
 hired in the eleventh hour, they re¬ 
 ceived a denar, a denar. And when the io 
 first came, they were supposing that 
 to them he would give more; and 
 they also received a denar, a denar. 
 And when they saw, they murmured n 
 against the lord of the house, And say 12 
 to him, These last have cultivated one 
 hour, and thou hast made them equal 
 with us, which have borne the burden 
 of all the day, and the heat. But he 13 
 answered and said to one of them, 
 My friend, do not trouble me : was 
 it not for a denar thou agreedst with 
 me ? Take thine own, and go; and if u 
 I wish that I should give to this last 
 as to thee, am I not authorized that I 15 
 should do with mine own that which I 
 wish ? Or is thine eye evil, because I 
 am good ? So shall be the last first, ig 
 and the first shall be last: for many 
 are the called, and few the chosen. 
 
 And when Jesus was going up to 17 
 
30 
 
 OF MATTHEW. 
 
 Jerusalem, he was taking with him 
 his twelve in the way, and said to 
 
 is them between him and them, Lo, 
 we go up to Jerusalem ; and the 
 Son of man is delivered to the chief 
 priests and to the scribes, and they 
 
 19 shall condemn him to death, And 
 shall deliver him to the nations, and 
 they shall mock at him, and scourge 
 him, and crucify him: and the third 
 day he shall rise. 
 
 20 Then came near to him the mother 
 of Zebedee’s sons, she and her sons, 
 and she fell, worshipped him, and 
 
 2 1 was asking him something. But he 
 said to her, What wishest thou ? She 
 saith to him, My Lord, that these 
 two my sons may sit, one on thy 
 right, and one on thy left, in thy 
 
 22 kingdom and in thy glory. Jesus 
 answered and said to her. Ye know 
 not what ye ask. Are ye able 
 to drink this cup that I am about 
 to drink? They say. We are able. 
 
 23 Jesus saith to them, That ye should 
 drink this cup ye are able; but 
 that ye should sit one on my right, 
 and one on my left, this is not mine 
 that I should give to you, but to those 
 for whom it has been prepared by my 
 
 24 Father. And when the ten heard, they 
 were angry against these two brothers. 
 
 25 And Jesus called them, and said to 
 them, Ye know that the chiefs of the 
 nations are their lords, and their 
 great ones are authorized over them. 
 
 But among you it shall not be so: 26 
 but whoso wisheth among you that 
 he should be great, shall be to you a 
 minister ; And whoso wisheth among 27 
 you that he should be first, shall be 
 to you a servant: As the Son of man 28 
 came not that he should be mini¬ 
 stered to, but that he should mini¬ 
 ster, and that he should give his soul 
 a ransom for many. But you, seek 
 ye that from little things ye may be¬ 
 come great, and not from great things 
 may become little. 
 
 Whenever ye are invited to the 
 house of a supper, be not sitting down 
 in the honoured place, lest should 
 come he that is more honoured than 
 thou, and to thee the Lord of the 
 supper should say, Come near below, 
 and thou be ashamed in the eyes 
 of the guests. But if thou sit down 
 in the little place, and he that is less 
 than thee should come, and to thee the 
 Lord of the supper shall say, Come 
 near, and come up and sit down, 
 thou also shalt have more glory in 
 the eyes of the guests. 
 
 And while they were going out from 29 
 Jericho, a great multitude was coming 
 after him. And, two blind men were 30 
 sitting on the way’s side, and when 
 they heard that Jesus passed, they 
 were crying and saying, Be compassio¬ 
 nate towards us, son of David. And 3 i 
 those multitudes were rebuking them, 
 that they should be silent: but they 
 
OF MATTHEW. 
 
 31 
 
 Chap. 
 
 XXI. 
 
 lifted up their voice, and say, Be com¬ 
 passionate toward us, our Lord, son of 
 
 32 David. And Jesus stood, and called 
 them, and said, What wish ye that I 
 
 33 should do for you ? They say unto 
 him, Our Lord, that our eyes may be 
 
 34 opened and we may see thee : and he 
 was compassionate toward them, and 
 touched their eyes; and in the same 
 moment they saw, and went after him. 
 
 1 And when he came near to Jeru¬ 
 salem, and came to Beth Phage, on the 
 side of the mount of Beth Zaithe, 
 then sent Jesus two of his disciples, 
 
 2 And said to them, Go to this vil¬ 
 lage which is opposite you, lo, ye find 
 one ass while tied, and her colt at 
 her side : loose, bring them to me. 
 
 3 And if any shall say to you some¬ 
 thing, say to him, For their Lord 
 they are required ; and immediately 
 
 4 he sends them. But this which 
 was, was that might be fulfilled 
 that which was spoken of the prophet, 
 
 5 which had said, Tell ye to Zion’s 
 daughter, Lo, thy King cometh to 
 thee, just and meek,and riding upon an 
 ass, and upon a colt a she-ass’s foal. 
 
 6 And those disciples went, and did as 
 
 7 Jesus commanded them, And brought 
 the ass, and the colt, and spread their 
 cloaks, and Jesus rode on the top them. 
 
 8 And the great number of that multi¬ 
 tude spread their cloaks in the way ; 
 but others were cutting branches 
 from the trees, and casting them in 
 
 the way. And those multitudes that 9 
 were going before him, and with him, 
 were crying, and saying, Hosanna to 
 the son of David : Blessed is he that 
 cometh in the name of the Lord ; 
 Hosanna in the height; and many 
 went out to meet him, and were re¬ 
 joicing and praising God concerning 
 all that which they saw. 
 
 And when he entered Jerusalem, 10 
 the whole city was moved, and they 
 say, Who is this ? Those multitudes n 
 say to them, This is Jesus the prophet, 
 which is from Nazareth of Galilee. And 12 
 Jesus entered into the temple of God, 
 and expelled from the temple of God 
 all the buyers and sellers, and Jesus 
 overthrew the tables of the money¬ 
 changers, and the seats of those that 
 sold doves, And said to them, It is is 
 written, that, My house shall be called 
 the house of prayer for all the nations; 
 but ye have made it a den of thieves. 
 And the blind and the deaf came 14 
 near to him in the temple; and he 
 healed them. And when the scribes is 
 and chief priests saw the wonders 
 that he did, and the children which 
 were cryingin the midst of the temple, 
 and were saying, Hosanna to the son 
 of David, it displeased them, And 
 they say, Hearest thou not what these 16 
 say ? Jesus said to them, Yea ; have 
 ye never read, that, Out of the mouth 
 of children and babes I will make 
 praise ? And he left them, and went 17 
 
32 
 
 OF MATTHEW. 
 
 out to the outside of the city to Beth 
 
 18 Any ; that he might be there. But 
 in the morning while he was passing 
 
 19 by to the city, he hungered. And he 
 saw one fig tree in the way, and he 
 came to it, and found not on it any 
 thing but leaves only, and said to it, 
 Again fruits shall not be on thee for 
 ever. And in the same moment that 
 
 20 fig tree withered. And when his 
 disciples saw, they marvelled and 
 were saying, How immediately 
 withered this fig tree! Jesus an¬ 
 swered and said to them, Verily I 
 say to you, That if faith shall be in 
 you, and ye doubt not, not only like 
 this of the fig tree shall ye do, but if 
 ye shall say to this mountain, that, 
 Be removed, and fall into the sea; 
 
 22 it shall be to you so. And what¬ 
 soever ye shall ask in prayer, and 
 believe, ye shall receive. 
 
 23 And when he came to the temple, 
 came near to him the chief priests and 
 the elders of the people, and say to 
 him, By what authority doest thou these 
 things? and who gave to thee this 
 
 24 authority ? Jesus answered and said 
 to them, Alsd I will ask you this word 
 that ye may tell me, and I will tell you 
 by what authority I do these things. 
 
 25 The baptism of John, from whence was 
 it ? from heaven, or from men’s sons ? 
 But they were meditating among them¬ 
 selves, and were saying, That if we 
 shall say to him, That from heaven 
 
 it is; he will say unto us, And why did 
 ye not believe in him ? And if we 26 
 shall sav, That from men’s sons it is; 
 we are afraid of the multitude ; for all 
 men were holding John as a prophet. 
 And they say to him, We know not. 27 
 Jesus said to them, And I also tell 
 not to you by what authority I do 
 these things. 
 
 But how seemeth it to you ? There 28 
 were to one Man two sons; he said to 
 the first, Go,my son, to-day do work in 
 the vineyard. He said to him, I do not 29 
 wish; but afterward his soul repented 
 him, and he went to the vineyard. 
 And he said to the other likewise. 30 
 And he answered and said, Yea, my 
 lord: and went not. Which of these 31 
 two seemeth to you that he did the 
 will of his father ? They say to him, 
 That first. Jesus saith to them, Ve¬ 
 rily I say to you, That the publicans 
 and the harlots go before you to the 
 kingdom of God. For to you came 32 
 John in the way of righteousness, and 
 ye believed him not: but the publicans 
 and the harlots believed in him: 
 but ye, not even when ye had seen, 
 did your soul repent you afterward, 
 that ye should believe him. 
 
 Hear another parable : There was 33 
 one Man, the Lord of a house, he 
 planted a vineyard, and surrounded it 
 with a hedge, and digged in it a wine¬ 
 press, and built in it a tower, and de¬ 
 livered it to the cultivators, and went. 
 
OF MATTHEW. 
 
 33 
 
 34 And when drew near the time of 
 fruits, he sent his servants to the 
 cultivators, that they might send to 
 
 35 him the fruits. And they took them, 
 those cultivators took his servants, 
 one they beat, and one they stoned, 
 
 3*3 and one they killed. Again, he sent 
 his servants others which were more 
 than the first: and they did to them 
 
 37 likewise. But at the last he sent to 
 them his son, and said, Perhaps they 
 
 38 will have reverence for my son. But 
 those cultivators, when they saw his 
 son, said among themselves, This is his 
 heir ; come, we will kill him, and the 
 
 39 inheritance shall become ours. And 
 they took him, and brought him out to 
 the outside of the vineyard, and killed 
 
 40 him. When therefore shall come the 
 lord of the vineyard, what he will do to 
 
 41 those cultivators? They say to him, 
 that, Evilly, evilly, will he destroy 
 them, and the vineyard he will deliver 
 to other cultivators which give the 
 
 42 fruits in their season. Jesus saith to 
 them, Have ye not ever read in the 
 scripture, that, That stone which the 
 builders rejected, it is become the 
 head of the corner : from the Lord 
 was this, and it is a marvel in our 
 
 43 eyes ? On this account say I to you, 
 That from you shall be taken the king¬ 
 dom of God, and shall be given to a 
 
 44 nation thatproduceth fruits. Forevery 
 one that shall fall' on that stone shall 
 be broken : and every one on whom 
 
 it shall fall, it will crush him. But 43 
 the chief priests and Pharisees, when 
 they heard the allegory, knew that 
 against them he spake. And they 46 
 sought that they might take him, and 
 they were afraid of the people, because 
 as a prophet they were holding him. Chap 
 
 Again answered Jesus and said to i 
 them in allegories, Likened is the king- 2 
 dom of heaven to aMan, a king, which 
 made a banquet for his son, And sent 3 
 his servants that they should call those 
 that were invited to the banquet: and 
 they did not wish to come. 
 
 Again, he sent other servants, and 4 
 said, Say to those that were invited, 
 
 Lo, my supper is prepared, and 
 my oxen of fatness are killed, and 
 every thing is prepared : come to 
 the banquet. But they despised, 5 
 and one went to the farm, and one 
 went to the merchandise: But the rest 6 
 which remained took his servants, 
 and insulted them, and killed. And 7 
 that king was wroth : and sent his 
 army, and destroyed them, those mur¬ 
 derers, and their city he burned 
 with fire. 
 
 Then he said to his servants, The « 
 banquet is prepared, and those that 
 were invited were not worthy for it. 
 
 Now go out amongst the highways, 9 
 and whomsoever ye find, call to the 
 banquet house. And those servants 10 
 went out amongst the highways, and- 
 collected all that they found, bad 
 
 F 
 
34 
 
 OF MATTHEW. 
 
 and good: and the banquet house 
 
 11 was filled with guests. And the 
 king went in that he might see 
 the guests, and he saw there a Man 
 that was not clad in the clothes 
 
 12 of the banquet. He saith to him, 
 My companion, how earnest thou 
 hither, because thou hast not the gar¬ 
 ments of the banquet. And he was 
 
 13 silent. Then said the king to the 
 ministers, Seize him by his hands and 
 by his feet, and take him out to outer 
 darkness; there shall be weeping and 
 
 14 gnashing of teeth. For many are 
 called, and few chosen. 
 
 15 Then went the Pharisees, and took 
 counsel how they might catch him 
 
 16 in talk. And they sent to him their 
 disciples with the servants of Herod, 
 and say to him, Teacher, we know 
 that thou art true, and the way of 
 God in truth thou teachest, and thou 
 carest not for man: for thou ac- 
 
 17 ceptest notthe person of man. Tell us, 
 What seemeth to thee ? Is it lawful 
 to give head-money to Caesar, or 
 
 is not? But Jesus knew their thoughts, 
 and said to them, Accepters of per- 
 
 19 sons, why tempt ye me ? Shew me 
 the impress of the head-money. And 
 
 20 they brought to him a denar. And 
 Jesus said to them, This image and su- 
 
 21 perscription of whom are they ? They 
 say to him, Of Caesar. Then saith he 
 to them, Give Caesar’s to Caesar; and 
 
 22 God’s to God. And when theyheard, 
 
 they marvelled, and left him, and 
 went. 
 
 On that day came near before him 23 
 the Sadducees, and say to him, that 
 there is no resurrection : and they 
 asked him, and say to him, Teacher, 24 
 Moses said to us. That if it be that a 
 man die, while he has no children, his 
 wife shall be unto his brother, and he 
 shall raise up seed for his brother. 
 But there were with us seven bre- 25 
 thren: the first of them took a wife, 
 and died, and left not children, and 
 his wife was unto his brother: Also 26 
 another likewise, and also the third, 
 until the seven of them. And last 27 
 after all of them died that woman her¬ 
 self. In the resurrection therefore, 28 
 unto which of them shall the wife be? 
 for lo! unto the seven of them she was. 
 Jesus answered and said to them, 29 
 Much ye err, and ye know not the 
 scriptures, nor the power of God. For 30 
 in the vivification of the dead the Men 
 take not women, neither are women 
 unto Men, but as the angels are they of 
 heaven. But also concerning the re- 31 
 surrection of the dead, have ye not 
 read, that God said, that, I am the God 32 
 of Abraham, and the God of Isaac, 
 and the God of Jacob ? and lo, God 
 is not of the dead, but of the living. 
 
 And when those multitudes heard, 33 
 they were marvelling at his doctrine. 
 But the Pharisees, when they saw that 34 
 he had silenced them, the Sadducees, 
 
OF MATTHEW. 
 
 35 
 
 35 were assembled near him. And one of 
 them,a scribe, asked him, while tempt- 
 
 36 ing him, and said to him, Teacher, 
 W'hich commandment is great and 
 
 37 first in the law? Jesus said to him, 
 that, Thou shalt love the Lord thy 
 God from all thy heart, and from all 
 thy soul, and from all thy strength. 
 
 38 This is the great commandment and 
 
 39 the first. And that after it which 
 is like to it, that. Thou shalt love 
 
 40 thy neighbour as thyself. On these 
 two commandments hangs the law, 
 
 4 1 and the prophets. And while the 
 Pharisees were assembled, He was 
 
 42 asking them, And said, What say 
 ye respecting the Messiah ? the son 
 of whom is he ? They say to him, 
 
 43 David’s son. He saith to them, 
 How therefore doth David by the 
 Spirit of Holiness call him My Lord, 
 
 44 for he says that The Lord said to 
 my Lord, Sit thou on my right, until 
 I place thine enemies under thy feet. 
 
 45 If therefore David call him My Lord, 
 
 46 how is he his son ? And no man was 
 able that he should give him an an¬ 
 swer, neither also dared any from 
 
 xxni that, hour to ask him again. 
 
 1 Then said Jesus to the multi- 
 
 2 tudes, and to his disciples, On the 
 seat of Moses sit the Scribes and 
 
 3 the Pharisees. Whatsoever they 
 say to you, be hearing and doing; 
 but like their works do ye not : for 
 
 4 they say, and do not. And they bind 
 
 heavy burdens, and lay them on the 
 shoulders of men’s sons; and they 
 w r ith one of their fingers touch them 
 not. For whatsoever they do is that 5 
 they may be seen to men’s sons : and 
 they widen the straps of their Te- 
 philla, and extend the fringe of their 
 cloaks. And love the chief sittings and 6 
 suppers, and the first seats in the syna¬ 
 gogues, And greeting in the streets, 7 
 and wish that men’s sons should be 
 calling them, My Master, My Master. 
 But you, call ye not, My Master; for a 
 one is your Master, the Messiah ; and 
 ye are brethren. And call not Father 9 
 for you on the earth: for one is your 
 Father, which is in heaven. And io 
 be ye not called Teachers : because 
 your Teacher is the Messiah. And u 
 whoso desireth among you that he 
 should be great, shall be to you a mi¬ 
 nister. Forevery man who shall exalt ] 2 
 himself shall be abased; and whoso 
 shall abase himself shall be exalted. 
 
 Woe to you. Scribes and Pharisees, 13 
 accepters of persons! because ye shut 
 the kingdom of God before men’s 
 sons: for ye enter not, neither those 
 that come to enter suffer ye. 
 
 Woe to you, Scribes and Pharisees, 14 
 accepters of persons ! because ye de¬ 
 vour the houses of widows, with the 
 pretence that ye lengthen your 
 prayers : on this account ye shall 
 receive more condemnation. 
 
 Woe, to you, Scribes and Phari- 15 
 f 2 
 
 i 
 
36 
 
 OF MATTHEW. 
 
 sees, accepters of persons! because ye 
 compass sea and dry land that ye may 
 make one proselyte, and when that 
 he is, ye make him the son of Gi- 
 hanna double over yourselves. 
 
 16 Woe to you, blind guides, because 
 ye say,Whoso sweareth by the temple, 
 hurteth not; and whoso sweareth by 
 the gold that is in the temple, sinneth! 
 
 17 Fools, blinded : which is greater, the 
 gold, or the temple which itself sanc- 
 
 18 tifieth the same gold ? And, Whoso 
 sweareth by the oblation that is upon 
 
 1 9 the altar, sinneth. Blinded: which 
 is greater, the oblation, or the altar 
 which itself sanctifieth the same obla- 
 
 20 tion? Whoso sweareth, therefore, by 
 the altar, sweareth by it, and by what- 
 
 21 soever is upon it. And whoso sweareth 
 
 by the temple, sweareth by it, and by 
 him who dwelleth in it. And whoso 22 
 sweareth by heaven, sweareth by the 
 throne of God, and by him that sitteth 
 upon it. 
 
 Woe to you, scribes and Phari- 28 
 sees, accepters of persons! because 
 ye tithe mint and anise and cummin, 
 and have omitted the weighty things of 
 the law, judgment, and pity, and faith: 
 but these ye should have done, but 
 those also not have left. Blind guides, 2 4 
 because ye strain out from gnats, and 
 ye swallow camels. 
 
 Woe to you, scribes and Phari- 25 
 sees, accepters of persons! because 
 ye cleanse the outside of the cup and 
 of the dish, and from within * * 
 
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 *• 
 
 * 
 
OF. MARK. 
 
 37 
 
 that believe in me ; these in my 
 name shall cast out daemons ; with 
 new tongues they shall speak; ser¬ 
 pents they shall take up in their 
 hands; and if any poison of death 
 they drink, it shall not hurt them ; on 
 the diseased they shall lay their hands, 
 and they shall become sound. 
 
 But our Lord Jesus after that he 10 
 had commanded his disciples, was 
 exalted to heaven, and sat on the 
 right hand of God. But they went 20 
 forth, and preached in every place, 
 while the Lord was with them in all, 
 and their word he was confirming by 
 the signs which they were doing. 
 
 ENDETII GOSPEL OF MARK. 
 
 GOSPEL OF JOHN. 
 
 IN the beginning was the Word, and 
 the Word was with God, and God 
 was the Word. This was in the be¬ 
 ginning with God. Every thing by 
 him was ; and without him even not 
 one thing was. But that which was 
 in him is life ; and the life is the light 
 of the men’s sons. And the light in 
 the darkness was shining; and the 
 darkness apprehended it not. 
 
 There was a man’s son that was 
 sent from God, his name was John. 
 This came for testimony that he 
 
 might witness respecting the Light, 
 and that every man might believe at 
 his hand. He was not that Light, but s 
 was a witness of the Light. But it was 9 
 the Light of the truth, which lighteth 
 every man’s son that cometh into 
 the world. In the world he was, and 10 
 the world by him was, and the world 
 knew him not. To his own he came, u 
 and his own received him not. But 12 
 those which received him, lie gave 
 to them power that they may be the 
 sons of God, those that on his name 
 
38 
 
 OF JOHN. 
 
 13 believe : Those that not by blood, 
 and not of the will of the body, and not 
 of the will of man’s son, but of God 
 
 14 were born. And the Word became 
 body, and dw r elt among us, and we 
 saw r his glory, as the glory of the 
 only son which is of the Father, 
 while full of grace and truth. 
 
 15 And John witnessed respecting 
 him, and cried, and said, This is he 
 of whom 1 said, that he cometh after 
 me and is before me: because he is 
 
 16 anterior to me. And of his fulness 
 we all of us receive, and grace for 
 
 17 grace. Because the law by Moses’ 
 hand was given, and grace and truth 
 was by the hand of Jesus the Mes- 
 
 18 siah. God never has man seen him; 
 the only Son, which is from the bo¬ 
 som of his Father, he hath declared 
 
 19 to us. And this is the testimony of John 
 when they sent to him from Jerusa¬ 
 lem, the Jews and the chief priests 
 and the Levites, and ask him, Who 
 
 20 art thou 1 And he confessed, and 
 
 21 said, that I am not the Messiah. And 
 they say to him, And art thou a pro- 
 
 22 phet? He said to them,No. Theysay 
 to him. And who art thou? tell to us, 
 that we may give an answer to those 
 that sent us. What sayest thou respect- 
 
 23 ing thyself? He said, I am a voice 
 that crieth in the wilderness, Pre¬ 
 pare the way for the Lord, as said 
 
 24 Esaia the prophet. And they were 
 
 25 sending and saying to him, Why 
 
 therefore baptizest thou, if thou 
 be not the Messiah, nor Elia, nor 
 a prophet? John said to them, I 26 
 baptize with water: but among you 
 standeth he, whom ye know not; 
 
 Fie that cometh after me, he that I 27 
 am not worthy that I should loose the 
 straps of his shoes. These things he 28 
 spake in Beth Abara beyond the river 
 Jordan, where John was baptizing. 
 
 And on the next day he saw Jesus 29 
 while coming to him, and said, Lo, 
 the Lamb of God! Lo, he that bear- 
 eth the sin of the world! This is 30 
 he respecting whom I said, that, A 
 Man cometh after me: and he was 
 before me, because he is anterior to me. 
 And I had not known him: but on ac- 31 
 count that he should be known to 
 Israel: on this account I came that 
 with water I should baptize. And 32 
 John testified, and said, I saw the Spi¬ 
 rit that descended like a dove from 
 heaven and rested upon him. And I 33 
 had not known him : but he that sent 
 me to baptize with water, he said to 
 me, That he whom thou seest that the 
 Spirit descendeth, and restetli upon 
 him, he it is baptizetli with the Spirit 
 of Holiness. And I saw, and testified 34 
 that this is the chosen one of God. 
 
 And on the next day was standing 35 
 Jesus, and two of his disciples 
 with him ; And he looked at Jesus 36 
 while walking, and said, Lo, the Mes¬ 
 siah ! Lo, the Lamb of God! And 37 
 
OF JOHN. 
 
 39 
 
 when those disciples of John heard, 
 
 38 they went after Jesus. And Jesus 
 himself turned, and saw them that 
 they come after him, and said to 
 them, What seek ye ? They say 
 to him, Our Master, where art 
 
 39 thou ? He said to them, Come 
 and ye shall see. And they came 
 after him and saw where he was, 
 and with him they were that day : and 
 
 40 it was about the tenth hour. And one 
 of them, of those disciples of John, An- 
 drius was his name, was the brother 
 
 4 1 of Simon Cepha. And he Andrius 
 saw r Simon Cepha, and said to him, 
 
 42 We have found the Messiah. And he 
 took him and came to Jesus. And 
 Jesus looked at him, and said, * * 
 
 ****** 
 
 Chap. III. 
 
 * * to the kingdom of 
 
 6 God. That which is born of the 
 flesh is flesh, because of flesh it is 
 born; and that which is born of the 
 spirit is spirit, because God is a 
 spirit, and of God it is born. And 
 
 7 marvel not that I said to thee, That it 
 is meet for you to be born from above. 
 
 8 The wind where it wisheth blow r eth, 
 and its voice only thou hearest, 
 but not from whence it is come 
 knowest thou, neither whither it 
 goeth : so is every man that is born 
 
 9 of water and of the Spirit. Nicode- 
 mus answered and said to him, How 
 
 10 is this able to be ? Jesus answered 
 
 and said to him, Art thou a teacher 
 of Israel, and these things knowest 
 not? Verily, verily, I say to thee, n 
 That that which we know we speak, 
 and that which we have seen we 
 testify; and our testimony ye re¬ 
 ceive not: if respecting those things 12 
 that are on earth I have told to you, 
 and ye believe not, how if respecting 
 those things which are in heaven I 
 tell to you, shall ye believe me ? No 13 
 man hath ascended to heaven, but he 
 that descended from heaven, the Son 
 of man, which was in heaven. And 14 
 as Moses lifted up the serpent in 
 the wilderness, so is it meet for 
 the Son of man to be lifted up: that 15 
 every man that believeth in him 
 should have the life which is for ever. 
 For thus loved God the world, so that if, 
 his only Son he gave, that every man 
 that believeth in him should have the 
 life which is for ever. For God 17 
 sent not his Son to the world that 
 he should judge the world; but 
 that the world by him might be 
 saved. Whoso believeth on him is is 
 not judged: but also whoso be¬ 
 lieveth not is obnoxious, because he 
 believed not on the name of the 
 only Son of God. But this is the 19 
 judgment, that light came to the 
 world, and the world rather loved 
 darkness more than the light, because 
 evil were its deeds. For whoso 20 
 doeth hateful things hateth the 
 
40 
 
 OF JOHN. 
 
 light, and cometh not to the light, that 
 there may not be reproof to his deeds. 
 •21 But he that doeth the truth cometh to 
 the light, that his deeds may be seen, 
 that in God they are done. 
 
 22 After these things went out Jesus 
 and his disciples to the land of Judaea; 
 and there he was going about with 
 
 23 them, and was baptizing. Also John 
 was baptizing in JEn Yon which is 
 on the side of Salem, because much 
 water was there: and men were 
 
 24 coming, and being baptized. For not 
 until now was John fallen into prison. 
 
 -5 But there had been a question be¬ 
 tween the disciples of John with the 
 20 Jewsconcerningpurification. And they 
 came to John, and say to him, Our 
 Master, he that was with thee beyond 
 Jordan and thou testifiedst concerning 
 him,lo! also he baptizeth,and all men 
 27 come to him. John said to them, A 
 man’s son isnot able to receive even any 
 thing, unless it be given to him from 
 23 heaven. But witness ye to me, that I 
 said, that I was not the Messiah, but I 
 29 am sent before him. For whoso hath 
 the bride he is the bridegroom : and 
 the friend of the bridegroom, he 
 which standeth and listeneth to him, 
 andrejoiceth a great joy on account of 
 the voice of the bridegroom: this there- 
 ao fore my joy, lo! it is absolute. For to 
 him it is meet to increase, * * * to 
 si decrease. For he * * * above 
 
 cometh is above * * : and he 
 
 which is of the * * * is of the earth, 
 
 * * * the earth speaketh : and he 
 
 that from heaven cometh, what 32 
 ***** and heard, testifieth; 
 and * * * * not every man 
 
 ******. He that hath re- 33 
 ceived his testimony ***** 
 
 * * * that God * * true. 
 
 For he ***** * hath sent 34 
 
 him the words * * ***** 
 
 speaketh 1 not * * * * * * * 
 
 by measure ***** *** 
 
 * * . The Father the Son * * 35 
 
 loveth ***** * * given * 
 
 * * * thing * * * * * * * . 
 
 He that believeth ***** * so 
 
 * hath * * * * * * • and he 
 
 that ****** Son shall not 
 see life; but the wrath of God 
 abideth upon him. 
 
 But * * Jesus knew * * * c [ 
 
 Pharisees * * * * that his disci¬ 
 ples * * * was more * * * * 
 
 John, And Jesus was not baptizing, 2 
 
 * * his disciples, * * * Judaea, 
 
 and went * * * * to Galilee. * 3 
 
 * * * was for him * * * * that 4 
 
 he should pass by * * *. And he 5 
 
 came * * * * of the Samaritans, 
 
 * * * * w as * * * * * * a 
 
 village ******* * seph his 
 
 son * * * * but there * * of 6 
 
 Jacob * * * sat * * of the fountain 
 
 * * * from the labour of the way, 7 
 
 And his disciples wereentered unto the 
 fortress that they might buy for them 
 
OF JOHN. 
 
 41 
 
 sustenance. And when Jesus sat, it 
 7 was about the sixth hour. And one wo¬ 
 man had come from Samaria that she 
 may fill water: Jesus said to her, 
 Give to me w 7 ater that I may drink. 
 
 9 That Samaritan woman saith to him, 
 Lo, thou art a Jew, how askest thou 
 me water to drink, because lo, I am 
 a Samaritan ? for the Jews deal not 
 
 10 with the Samaritans. Jesus said to 
 her, If thou wert knowing the gift of 
 God, and who is this that saith to thee, 
 Give to me that I may drink ; thou 
 wouldest be asking him, and he would 
 
 11 give to thee living waters. That wo¬ 
 man saith to him, My Lord, thou also 
 hast not a bucket, and the well is deep: 
 whence hast thou the living waters ? 
 
 12 Art thou greater than our father 
 Jacob, who himself gave to us this 
 well, and also he drank of it, and his 
 
 13 children, and his flock? Jesus said 
 to her, Every one that shall drink 
 of these waters shall thirst again: 
 
 14 And every one that shall drink of 
 those waters which I shall give to him 
 shall not thirst again for ever; but 
 those waters that I shall give to him 
 shall be in him a fountain of waters 
 
 15 for the life which is for ever. That 
 woman saith to him, My Lord, give 
 to me of those waters that I be not 
 thirsting, and come drawing from 
 
 16 hence. Jesus saith to her, Go, call to 
 me thy husband, and come hither. 
 
 17 She saith to him, I have not a husband. 
 
 Jesus saith to her, Well hast thou 
 said, that I have not a husband : For 18 
 thou hast had five husbands; and 
 this whom thou hast now is not thy 
 husband: this thou hast said true. 
 That woman saith to him, My Lord, 19 
 I see thou art a prophet. Our fathers 20 
 in this mountain worshipped ; but ye 
 also say, that in Jerusalem is the house 
 of worship. Jesus saith to her, Wo- 21 
 man, believe me, that the hour com- 
 eth, that not in this mountain, nor 
 at Jerusalem, shall ye worship the 
 Father. Ye worship that which 22 
 ye know not: and we worship that 
 which we know r , because salva¬ 
 tion is from Juda. But the hour 23 
 cometh, and now is, that the true 
 worshippers shall worship the Father 
 in spirit and in truth : for also the Fa¬ 
 ther too such worshippers seeketh. For 24 
 God is a Spirit: and they that worship 
 him in spirit also it is meet for them to 
 worship, for those that worship him 
 in spirit and in truth. That woman 25 
 saith to him, I know that the Messiah 
 cometh: and when he cometh, he 
 declareth to us every thing. Jesus o 0 
 saith to her, I am he that talk with 
 thee. And while they talk came his 07 
 disciples, and were marvelling that 
 with a woman he was talking: But 
 speaking they spake not to him, that 
 either, What asked she? or, What 
 wast thou saying to her ? And that 28 
 woman left her waterpot, and went to 
 
 G 
 
42 
 
 OF JOHN. 
 
 29 the'city and saith to the men, Come, see 
 a Man, which told to me every thing 
 that I have done : is he the Messiah ? 
 
 90 And they went out from the city, and 
 
 31 were coming to him. But his disci¬ 
 ples were entreating of him that he 
 
 32 should eat with them bread. He 
 said to them, I have meat that I may 
 
 33 eat which ye know not. They say 
 one to another, Hath then any brought 
 
 34 to him something to eat ? Jesus saith 
 to them, My meat, my own, is that I 
 should do the will of him that sent 
 
 35 me, and should finish the work. Say 
 not ye, That there are four months, 
 and the harvest cometh? Lo ! I say 
 unto you, that, Lift up your eyes, and 
 see that the lands are white and ar- 
 
 36 rived at the harvest. And already 
 the reaper receiveth wages, and ga- 
 thereth fruit to the life which is for 
 ever : and the sower and the reaper 
 
 3* together shall rejoice. For in this 
 is the word of truth, That another 
 
 38 soweth, and another reapeth. And I 
 
 \ 
 
 sent you to reap that which it is not 
 you have laboured on it,but those which 
 have laboured, and ye are entered upon 
 
 39 the labour of those. And from that 
 city many believed on him of the Sa¬ 
 maritans on account ofthe testimony of 
 that woman, which was saying, Every 
 thing that I have done he told to me. 
 
 40 And when those Samaritans came to 
 him, they were entreating of him 
 that he would be with them : and he 
 
 was with them two days. And many 41 
 believed on him on account of his 
 word; And were saying to that wo- 42 
 man, that, Now it is not on account of 
 thy word we believe in him: for we 
 have heard from him, and know that 
 truly he is the Saviour of the world. 
 
 After those two days Jesus went out 43 
 from thence to Galilee. For Jesus 44 
 himself was testifying, that a prophet 
 in his own city is not honoured. 
 And when he came the Galilaeans re- 45 
 ceived him, since they saw that which 
 he did in Jerusalem at the feast: for 
 also they too had come to the feast. 
 And He came again to Catna of Gali- 46 
 lee, where he had made the water wine. 
 
 And there was at Capernaum one 47 
 king’s servant, whose son was sick. 
 When he heard that Jesus came from 
 Galilee to Judaea, he came to him, 
 and was entreating of him that he 
 would come down, and see his son: 
 because he was near to die. Je- 48 
 sus said to him, If marks and 
 signs ye see not, ye will not be¬ 
 lieve. The king’s servant saith to 49 
 him, My Lord, come down ere the 
 boy die. Jesus saith to him, Go to 50 
 thy house; Lo ! thy son liveth. And 
 that Man believed on the word of 
 Jesus. And while he was going, his 51 
 servants met him, and told him, and 
 said to him that, Thy son liveth. And 52 
 he asked them that, At what hour be¬ 
 came he well ? They say to him, Yes- 
 
OF JOHN. 
 
 43 
 
 terday at the ninth hour the fever 
 
 53 left him. And his father knew that 
 it was at that hour, that Jesus said to 
 him that, Thy son liveth : and he be- 
 
 54 lieved, and all his house. This 
 is the second sign that Jesus did, 
 when he came from Judaea to Galilee. 
 
 Chap.v. i After these things was a feast of the 
 Jews; and Jesus went up to Jerusa- 
 
 2 lem. And there was at Jerusalem 
 one place of bathing, which is called 
 in Hebrew, Beth Hesda, and there is 
 
 3 in it five porches. And in the porches 
 were lying a multitude of diseased, 
 and blind, and withered, and lamed. 
 
 5 And one Man was there, which 
 was diseased thirty and eight years. 
 
 6 And when Jesus saw him lie, he 
 knew that he had a long time : he 
 said to him, Wishest thou that 
 
 7 thou shouldest be sound ? He said to 
 him, My Lord, I have not a man which, 
 when the waters are moved, should 
 take me down the bathing: and while 
 I am coming, another before me 
 
 8 goeth down. Jesus saith to him, Rise, 
 take up thy bed, and walk, go to thy 
 
 9 house. And at the same moment that 
 Man was made whole, and walked: 
 and that same day was the sabbath. 
 
 10 The Jews say to him, It is the sab¬ 
 bath: it is not lawful for thee that 
 
 11 thou shouldest take up thy bed. Fie 
 said to them, the same that made me 
 whole, he said to me that, Take up 
 
 12 thy bed, and walk. They say to him, 
 
 Who is this Man which said to thee 
 that, Take up thy bed, and walk? 
 And he that was healed did not know 13 
 who he was: for Jesus had turned 
 himself from the place to another, 
 on account of the multitude of men 
 After these things Jesus found him u 
 that was healed in the temple, 
 and said to him, Lo ! thou art 
 whole: again sin not, lest should 
 happen to thee what is worse than 
 the first. And that Man went, and 15 
 told to the Jews that, Jesus it is that 
 hath made me whole. And on his 16 
 account the Jews were persecuting 
 Jesus, respecting why he did these 
 things on the sabbath. But Jesus 17 
 said to them, My Father until now 
 doeth works, on this account also 
 I too work. But the Jews on account is 
 of this word were seeking to kill him, 
 not only because he had broken the 
 sabbath, but because he had called 
 God My Father, and was comparing 
 himself with God. Jesus said to them, io 
 Verily, verily, I say to you, That the 
 Son is not able to do any thing of 
 his own self: neither that which 
 he seeth not his Father do: but 
 what his Father doeth, also the Son 
 resembles him. For the Father 20 
 loveth his Son, and whatsoever he 
 doeth sheweth to him, that he may 
 do : and what are more than these 
 works he sheweth him: and marvel 
 not that I said to you : for as the 21 
 
44 
 
 OF JOHN. 
 
 Father quickeneth the dead and 
 raiseth them up, so also the Son 
 quickeneth those that believe in him. 
 
 22 For the Father will not judge man, 
 but all the judgment to his Son he 
 
 23 will give it : That every man should 
 honour the Son, as he honoureth the 
 Father. And whoso honoureth not 
 the Son, also honoureth not the Fa- 
 
 24 ther which sent him. Verily, verily, 
 
 I say to you, That whoso heareth 
 my word, and believeth him that sent 
 me, hath the life which is for ever, 
 and to the judgment cometh not; 
 because he hath turned himself from 
 
 25 death to life. Verily, verily, I say to 
 you that, Coming is the hour, and even 
 now is, that also the dead shall hear 
 the voice of the Son of God, and 
 
 26 shall live. For as the Father hath life 
 in his essence; so hath he given also 
 to the Son that he should have life in 
 
 27 his essence; And hath empowered him 
 over the judgment, because he is the 
 
 28 son of man. And marvel not at this : 
 because lo! all those that are in the 
 graves shall hear the voice of God, and 
 
 29 live; and shall come forth; and those 
 that are doers of good things , shall 
 be for the resurrection of life; and 
 those that are doers of evil things , shall 
 
 30 be for the resurrection of judgment. I 
 am not able to do any thing of mine 
 own mind: but as I hear, I judge : 
 and my judgment is righteous ; for I 
 seek not my will, but I seek the 
 
 w'ill of him that sent me. If I tes- 31 
 tify respecting myself, my testimony 
 is not true. Another is testifying 32 
 respecting me; and ye know that 
 true is his testimony which he testi¬ 
 fied concerning me. Ye sent to 33 
 John, and he testified in the truth. 
 
 But I it is not from man’s son I re- 34 
 ceive testimony: but these things 
 I say, that ye might live. He w T as a 35 
 candle that burneth and lighteth: 
 but ye w r ere willing that ye should 
 exult for a moment in his light. But 36 
 I have testimony that is greater than 
 John’s: for the works which my Fa¬ 
 ther hath given to me that I should 
 accomplish them, those works which 
 I do, testify concerning me, that the 
 Father hath sent me. And the Father 37 
 which hath sent me, he hath testified 
 concerning me. His voice ye have 
 never heard, and his vision ye have not 
 seen, and his word abideth not in you : 38 
 because in him whom he hath sent, ye 
 believe not. Search the scriptures; 39 
 because in them ye suppose that ye 
 shall live for ever : and those Scrip¬ 
 tures testify respecting me, those 
 which ye suppose that in them ye have 
 life, they testify respecting me. And 40 
 to me ye wish not that ye should 
 come, that ye might have life. 
 Glory from men’s sons I receive not. 41 
 But I know you, that the love of God 42 
 is not in you. I am come in the 43 
 name of my Father, and ye receive 
 
OF JOHN. 
 
 43 
 
 Chap. 
 
 VI. 
 
 not me: and if another shall come 
 in the name of himself, him ye will 
 
 44 receive. How are ye able to be¬ 
 lieve, which receive glory one of 
 another, and the glory which is from 
 
 45 one God ye seek not? Suppose ye 
 that I am your accuser ? Moses is 
 your accuser, he in whom ye hope. 
 
 46 For if in Moses ye had believed, also 
 in me too ye would believe : for he 
 
 47 wrote respecting me. But and if in 
 the writings of him ye believe not, 
 how believe ye my words ? 
 
 1 After these things went Jesus to the 
 other side of the lake of Galilee, of Ti- 
 
 2 berius. And after him went a great 
 multitude, because they were seeing 
 the signs which he was doing on the 
 
 3 diseased. And Jesus had gone up to 
 a mountain, and there he was sitting 
 
 4 with his disciples. And nigh was 
 the passover, a feast of the Jews. 
 
 5 And Jesus lifted up his eyes,.and 
 saw great multitudes that come to 
 him, and said to Philip, Whence 
 shall we buy bread, that these men 
 
 6 may eat ? But he, as trying him, 
 asked him : for himself was knowing 
 
 7 what he was about to do. Philip said 
 to him, Bread of two hundred denars 
 is not sufficient fcr them, when 
 they should eat a little, a little. 
 
 8 One of his disciples said to him, An- 
 drius was his name, the brother of 
 
 9 Simon Cepha : There is here a boy, 
 and there are with him five loaves of 
 
 barley and two fishes; but what do 
 they for these all? Jesus said, Go, io 
 make them sit down, the men in sit¬ 
 tings and sittings, but much grass was 
 in that same place. And the men sat 
 down, the number five thousand. And 11 
 Jesus took up those loaves and blessed, 
 and gave to those that were set down ; 
 and so likewise also respecting the 
 fishes as much as they wished. And 12 
 when they were satisfied, he said to his 
 disciples, Collect the fragments which 
 remain, that not any thing at all be 
 lost. And they collected, and filled 13 
 twelve baskets of the fragments of the 
 five loaves of barley, which remained 
 from those that had eaten. But 14 
 those men, when they saw this sign 
 which he did, were saying, Truly 
 this is the prophet that cometli 
 into the world. And Jesus was 13 
 knowing that they were seeking that 
 they might seize him, and make him a 
 king: he left them, and fled again 
 to a mountain by himself. But when 1:5 
 it was evening he went down and his 
 disciples to the sea, And they sat in a 17 
 boat, and were coming to the other 
 side of the lake of Capernaum. And 
 it had become dark, and Jesus came 
 not to them. And the wind was risen 18 
 vehemently,and the lake was troubled 
 over them. And they had rowed the io 
 boat twenty and five stadia, or thirty, 
 and they saw Jesus while walking on 
 the waters, and when he came near to 
 
46 
 
 OF JOHN. 
 
 20 the ship, they were afraid. But Jesus 
 
 21 said to them, I am. And they were 
 wishing that they should receive him 
 into the boat; and at the same mo¬ 
 ment the boat had drawn near to 
 the land to which they were going. 
 
 2-2 And on the next day, that multi¬ 
 tude which was on the other side of 
 the lake, which saw that no other 
 boat was there, but the one in 
 which the disciples of Jesus went 
 over, and Jesus was not with his dis- 
 
 i 
 
 23 ciples in the boat; And when other 
 boats came from Tiberius to where 
 
 24 they ate the bread, And they saw that 
 Jesus was not there, neither his dis¬ 
 ciples, they went down into a boat, 
 and came to Capernaum, and were 
 
 25 seeking Jesus. But and when they 
 found him on the other side of the 
 lake, they say to him, Our Master, 
 
 26 when earnest thou hither ? Jesus 
 said to them, Verily, verily, I say to 
 you, That it is not because ye saw 
 the signs ye have sought me, but 
 because ye ate the bread, and were 
 
 27 satisfied. Cultivate not the meat 
 that perisheth, but cultivate the 
 meat which abideth to the life that 
 is for ever, which the Son of man 
 giveth to you : for this hath God the 
 
 28 Father sealed. They say to him, 
 What shall we do, that we may cul- 
 
 29 tivate the works of God ? Jesus said 
 to them, This is the work of God, 
 that ye should believe on him whom 
 
 he hath sent. They say to him, 30 
 What sign therefore doest thou, that 
 w r e may see, and believe in thee? 
 what cultivatest thou? Our fathers 31 
 ate manna in the wilderness; as it is 
 written, that, Bread from heaven he 
 gave them to eat. Jesus said to them, 32 
 Verily, verily, I say to you, It was 
 not Moses gave to you bread from 
 heaven ; but the Father giveth to you 
 the bread of truth from heaven. 
 For the bread of God came down 33 
 from heaven, and is living, and given 
 to the world. They say to him, Our 34 
 Lord, at every time give to us this 
 bread. Jesus said to them, I am 35 
 the bread of life : whoso cometh to 
 me shall not hunger; and whoso be- 
 lieveth on me shall not ever thirst. 
 But I said to you, That ye see, and 36 
 ye believe not. Whomsoever my 37 
 Father giveth to me he will come to 
 me: and whoso shall come to me I 
 will not cast him out. Because I came 38 
 down from heaven, it is not that I 
 should do my will, but that I should 
 do the will of the Father which sent 
 me. But this is the will of him that 39 
 sent me, that every thing which he hath 
 given to me I should not lose of it any 
 thing, but should raise it up at the 
 last day. For this is the will of my 40 
 Father, that every man that seeth the 
 Son, and belie veth in him, hath the life 
 which is for ever : and I will raise 
 him up at the last day. But the 4i 
 
OF JOHN. 
 
 47 
 
 Jews were murmuring at him, because 
 he said, that, I am the bread which 
 
 42 came down from heaven; And were 
 saying, Is not this Jesus, the son of 
 Joseph, and we know his father? 
 how saith he, that I came down from 
 
 43 heaven ? Jesus said to them, Mur- 
 
 44 mur not one with another. For no 
 man is able that he should come to 
 me, but he whom the Father which 
 sent me shall draw: and I will raise 
 
 4o him up at the last day. For it is writ¬ 
 ten in the prophet, that. They shall 
 be all taught of God. Whosoever 
 hath heard therefore from the Father, 
 
 46 and learned, cometh to me. It is 
 not because man hath seen the Fa¬ 
 ther, but he which is with God, he 
 
 47 hath seen the Father. Verily, verily, 
 I say to you, That whosoever be- 
 lieveth God, hath the life which 
 
 48 is for ever. I am the bread of life 
 
 i 
 
 49 which came down from heaven. Your 
 fathers ate bread in the wilderness, 
 
 50 and died. But this is the bread 
 which came down from heaven, that 
 
 51 a man may eat of it, and die. I 
 am the living bread which came 
 down from heaven, that whoso shall 
 eat of this bread, may live for ever: 
 and that bread which I will give is 
 my body, which is for the life of the 
 
 52 world. And the Jews were striving 
 one with another, and were saying. 
 How is this mart able that he should 
 
 53 give to us his body to eat ? Jesus said 
 
 to them, Verily, verily, I say to you, 
 That unless ye shall eat the body of 
 the Son of man, and drink his* blood, 
 ye have not life in you. And whoso 54 
 eateth my body, and drinketh my 
 blood, hath the life which is for ever ; 
 and I will raise him up at the last 
 day. My body truly is meat, and 55 
 my blood truly is drink. Whoso 50 
 eateth my body, and drinketh my 
 blood, in me abideth, and I in him. 
 
 As the living Father hath sent me, 57 
 and I live on account of the Father : 
 whoso shall eat me, shall be living 
 on account of me. This is the 58 
 bread which came down from hea¬ 
 ven : it is not as that which your 
 fathers ate, and died : whoso shall 
 eat of this bread shall live for ever. 
 These things he spake in the synagogue, 59 
 while teaching in Capernaum. And 00 
 many from his disciples, when they 
 heard, were saying, Hard is this 
 word; who is able to hear it ? But 61 
 Jesus when he knew that his disciples 
 murmur at this, said to them, Doth 
 this offend you ? But if ye shall see 62 
 the Son of man while ascending to 
 where he was of old ? It is the spirit G3 
 that quickeneth ; or the body profit- 
 eth nothing : the words which I have 
 spoken with you, are spirit, and are life. 
 But there are of you those that believe (54 
 not. For Jesus was knowing of old who 
 it was that betrayeth him. He said cs 
 to them, On this account I said to you, 
 
48 
 
 OF JOHN. 
 
 Chap. 
 
 VII. 
 
 that no man is able that he should 
 come to me, unless it be given to 
 
 oo him from the Father. On account 
 of this many from his disciples went 
 from with him, and were not walk- 
 
 07 ing with him. Jesus said to his 
 twelve, Do ye also wish to go ? 
 
 68 Simon Cepha said to him, My Lord, 
 to whom shall we go ? thou hast the 
 word of the life which is for ever. 
 
 09 And we have believed and known 
 
 70 that thou art the Son of God. Jesus 
 said to them, Have not I chosen 
 you all of you, and lo ! even of you 
 
 71 one is satan ? But he was speaking 
 concerning Juda the son of Simon 
 Iscariot: for it was he was about to 
 betray him, one of the twelve. 
 
 i After these things Jesus was walk¬ 
 ing in Galilee : for he had not power 
 to walk in Judeea, because the Jews 
 were seeking to kill him. 
 
 And the feast of the Jews was draw- 
 
 3 ing near, of tabernacles. And his 
 brethren had said to him. Turn thee 
 hence, and go to Judaea, that thy 
 disciples may see the works which 
 
 4 thou doest. For there is not a man 
 that doeth any thing in secret, and 
 wisheth that he may be manifest. 
 If thou do these things , shew thyself 
 
 5 to the world. For until then not 
 even his brethren had believed on 
 
 0 him. Jesus said to them, My time 
 until now is not arrived : but yours, 
 
 7 your time, alwavs is ready. And the 
 
 world is not able to hate you; but 
 me, the world hateth me, because I 
 testify concerning it, that evil are 
 its works. Go ye up to this feast: 8 
 I go not up to this feast; because 
 not until now is my time com¬ 
 plete. When he said these things, he 9 
 remained in Galilee. And when his 10 
 brethren went up, then also he went 
 up to the feast, not openly, but in se¬ 
 cret. But the Jews w r ere seeking him n 
 at the feast, and were saying, Where 
 is he ? And much murmuring there 12 
 was concerning him among the 
 people: and there w r ere some that 
 say, He is good; and there were some 
 that say, He is not good, but he de- 
 ceiveth the people. But no man 13 
 openly was speaking concerning him 
 on account of the fear of the Jews. 
 
 And when the days of the feast of u 
 tabernacles w r ere divided, Jesus went 
 up to the temple, and w r as teaching. 
 And the Jew r s w r ere marvelling, and ] 5 
 saying, Flow knoweth this man letters, 
 W'ho hath not learned ? Jesus said to m 
 them, My doctrine is not my own, but 
 of him that sent me. And whoso 17 
 wisheth that he should do his will, 
 knoweth this doctrine, if from God it 
 be, or I from mine own self am speak¬ 
 ing. For w T hoso from his own mind 18 
 speaketh,seeketh the glory of himself: 
 and whoso seeketh the glory of him 
 that sent him, is true, and wickedness 
 is not in him. Was it not Moses gave 19 
 
 
OF JOHN. 
 
 49 
 
 you the Law, and no man of you 
 keepeth its commandments ? Me, 
 
 20 why seek ye to kill me ? Men say to 
 him, A daemon is in thee : who seek- 
 
 21 eth to kill thee ? Jesus said to them, 
 One work I have done before your 
 
 22 eyes, and ye all marvel. On this ac¬ 
 count Moses gave to you circumcision; 
 it is not because it is from him, from 
 Moses, but because it is from your fa¬ 
 thers ; and on the day of the sabbath 
 
 23 ye circumcise a man’s son. And if a 
 man’s son be circumcised on the sab¬ 
 bath, that the law of Moses should not 
 be broken; against me murmur ye, 
 because a whole man’s son I have 
 made sound on the day of the sabbath? 
 
 24 Be not judging by faces, and faces, but 
 
 25 righteous judgment judge. And men 
 of Jerusalem’s children were say¬ 
 ing, Is not this he, whom they were 
 
 26 seeking to kill ? And, lo, openly he 
 standeth and speaketh, and no man 
 sayeth any thing to him. Perhaps 
 truly the elders know that this is the 
 
 27 Messiah. But this man, lo, we know 
 him from whence he is: and the 
 Messiah when he cometh, no man 
 knoweth from whence he is. 
 
 28 And Jesus lifted up his voice in 
 the temple while teaching, and said. 
 Me ye know, and from whence lam ye 
 know : Of myself I am not come, but 
 he is true that sent me, he whom ye 
 
 29 know not. But I know him: because 
 
 30 I am with him, and he sent me. And 
 
 they sought to take him : and no 
 man laid on him hands, because his 
 hour was not come. And many from 31 
 the multitude had believed on him, 
 and were saying, When the Messiah 
 cometh, doeth he more than these 
 signs, which this man hath done? 
 
 And the Pharisees heard that men 32 
 murmured concerning him ; and'the 
 chief priests and the Pharisees sent 
 that they might take him. And Je- 33 
 sus said, A little other time am I 
 with you, and I depart to him that sent 
 me. And ye shall seek me, and shall 34 
 not find me : and where I go, ye are 
 not able to come. The Jews say one 35 
 to another, Whither then goeth this 
 man, that we find him not? to the seed 
 of the Aramaeans then goeth he teach¬ 
 ing, that we find him not ? Or what is 36 
 this word that he spake, that, Ye shall 
 seek me, and shall not find me : and 
 where I am, ye are not able to come ? 
 
 And on the great day of the feast, 37 
 Jesus was standing and cried, and said, 
 
 Whoso thirsteth, let him come to 
 me, ******** ** 
 
 *** ********* 
 ************ 
 
 It is not of my own mind I speak with 10 Chap. 
 
 Y T \T 
 
 you, but my Father that is in me, 
 doeth these works. Believe me that 11 
 I am in my Father, and my Father 
 is in me : and if me ye believe not, 
 even on account of the works believe. 
 
 Verily, verily, I say to you, That whoso 12 
 
 H 
 
50 
 
 OF JOHN. 
 
 believeth in me, these works which I 
 do also he shall do; and what are more 
 than these works * * * ; * * 
 
 15 ****** **** keep 
 
 16 And I will entreat of my Father, that 
 he may give to you another Paraclete, 
 that he may be with you for ever; 
 
 17 The Spirit of truth; which the 
 world is not able to receive, for it 
 hath not seen it, and not known it: 
 but ye know it; and with you it 
 
 18 dwelleth, and is in vou. And I will 
 
 19 not leave you orphans: Lo, a little * 
 ************ 
 **** ******** 
 
 2 1 them, he it is loveth me : and whoso 
 lovetli me the Father shall love him, 
 also I will love him, and also will 
 
 22 shew him myself. Juda Thoma 
 
 * * * * 
 
 
 * * * * 
 
 * * * 
 
 saith to him, Our Lord, what is it that 
 to us thou art about to shew thyself, 
 and not to the world ? Jesus said to 23 
 him, Whoso loveth me, keepeth my 
 word : and my Father will love him, 
 and I will come unto him,and abode * 
 
 * * make ******** 
 
 my Father in my name, it shall 26 
 teach you everything that I say to you. 
 Peace I leave to you, my own peace 27 
 I give to you : it is not as the world 
 giveth, give I to you. Let not your 
 heart be troubled, and let it not fear. 
 
 Ye have heard that I said to you, 28 
 that I go, and I come to you. If ye 
 were loving me, ye would rejoice, 
 because I go to my Father: because 
 great* * * * now lo * * * 29 
 
 * •* * * 
 
 * * * * 
 
 * * * * 
 
Chap. 
 
 III. 
 
 
 GOSPEL OF LUKE. 
 
 * * * * hast thou done to us so ? 
 
 because, lo, we with anxiety and 
 
 49 much grief were seeking thee. He 
 said to them, Why seek ye me ? know 
 ye not that it is meet for me that I 
 should be of the Father’s house ? 
 
 so But they understood not the word 
 
 51 which he spake to them. And he 
 went down with them, and came to 
 Nazareth, and was subject to them : 
 but his mother was keeping all these 
 
 52 words in her mind. But Jesus be¬ 
 came great in his stature and abun¬ 
 dant in his wisdom, and in his favour 
 with God and with men’s sons. 
 
 1 But in the fifteenth year, in the ad- 
 minstration of Tiberius Caesar, and in 
 the government of Pontius Pilate in 
 Judaea, while Herod was tetrarch in 
 Galilee, and Philip his brother te¬ 
 trarch in the country of Ituraea and 
 in the region of Trachona, and 
 Lysania tetrarch in the country of the 
 
 2 Habilenes, in the Chief-Priesthood of 
 Hanan and of Caiaplia, the word of 
 God was upon John, Zacharia’s son, 
 and he was preaching in the wilder- 
 
 3 ness, And in all the country of the 
 borders of Jordan the baptism of re¬ 
 pentance for the remission of sins; 
 
 4 As it is written in the prophecy of 
 
 Esaia the prophet, The voice which 
 crieth in the wilderness, Prepare ye 
 the way for the Lord, and make straight 
 in the plain a path for our God. All 6 
 the valleys shall be filled, and all the 
 mountains and heights shall be 
 made low : and the crooked shall 
 become straight, and the rough place 
 a plain; And the glory of the Lord c 
 shall be revealed, and they shall see 
 him all flesh together, because the 
 mouth of the Lord hath spoken. 
 
 And he was saying to those multi- 7 
 tudes that were coming to him. Off¬ 
 spring of vipers, who hath shewed 
 you to flee from the wrath that 
 cometh ? Produce therefore fruits s 
 that are worthy for repentance, and 
 begin not to say, That the father to 
 us is Abraham : for I say to you, 
 That God is able from these stones 
 to raise up children to Abraham. 
 And lo, the axe is arrived at the 9 
 root of the trees : but every tree that 
 produceth not good fruits is cut 
 down, and falleth into the fire. 
 
 And the multitudes were asking 10 
 him, What shall we do and live ? 
 
 He saith to them, Whoso hath two n 
 coats, let him give one of them to 
 him that hath not ; and whoso 
 
 h 2 
 
 t 
 
52 
 
 OF LUKE. 
 
 hath sustenance, let him do like- 
 
 12 wise. And also publicans came to 
 be baptized, saying to him, What 
 
 13 shall we do ? He said to them, 
 Collect not any thing more beyond 
 that which is appointed for you; 
 
 14 And the soldiers also asked him, 
 and say to him, What shall we also 
 do ? He said to them, Oppress 
 no man, and insult no man; and 
 let your wages suffice for you. 
 
 15 And the men which were hear¬ 
 ing him were meditating in them¬ 
 selves, and saying, Is then this the 
 
 16 Messiah ? He said to them, I, lo, I 
 
 baptize you with water; * * * * 
 
 ************ 
 ***** eating nor drinking, 
 
 Chap. 34 ye say, A devil in him. And the 
 Son of Man is come eating and drink¬ 
 ing ; ye say, Lo, a Man a glutton, and 
 a drunkard, and a friend of publicans 
 
 35 and of sinners ! And wisdom is jus¬ 
 tified of her children. 
 
 36 And one Pharisee came, entreated 
 of him that he w r ould eat with him. 
 And he entered into the house of that 
 Pharisee, and when he sat down, 
 
 37 There was one woman, a sinner, in 
 that city, when she knew that he was 
 sitting in the house of that Pharisee, 
 she took a box of ointment which ivas 
 
 38 sweet. And stood behind him at his 
 feet and was weeping, and with her 
 tears she wet his feet, and with the hair 
 of her head was wiping them, and 
 was kissing his feet, and was anointing 
 
 them with that ointment. But when 39 
 that Pharisee which bade him saw, 
 he considered in himself, and said, 
 This man , if he were a prophet, 
 would know who she is, or what is the 
 fame of that woman, the sinner, which 
 touched him. Jesus said to him, 40 
 Simon, I have something that I should 
 say to thee. He said to him, Say, 
 my Master. Jesus said to him, 41 
 There were two debtors to one cre¬ 
 ditor : one was owing to him five 
 hundred denars, and one fifty denars. 
 And when they had not to pay, 40 
 he forgave them both. Which of 
 them will love him most 1 ? Simon 43 
 said to him, I suppose that he, to 
 whom most was forgiven. Jesus 
 said to him, Thou hast well 
 judged. And he turned to the wo- 44 
 man, and said to Simon, Seest thou 
 this woman ? Into thine house I en¬ 
 tered, water for my feet thou gavest 
 not to me: but she with her tears 
 wet my feet, and with the hair of her 
 head wiped them. Thou kissedst me 45 
 not: but she since I entered hath not 
 ceased to kiss my feet. Thou anoint- 43 
 edst me not: but she with ointment 
 which is sweet hath anointed my feet. 
 
 On this accountlsay to thee, That her 47 
 many sins are forgiven to her; because 
 much she loved: for to whom little is 
 forgiven, he lovetli little. He said to 48 
 her, to that woman, that, Thy sins are 
 forgiven to thee. And they that were 49 
 sitting began saying in themselves, 
 
OF LUKE. 
 
 53 
 
 Chap. 
 
 VIII. 
 
 Who is this that also forgiveth sins ? 
 
 50 And he said to that woman, Thy 
 faith hath saved thee; go in peace. 
 
 1 And after these things, he was going 
 about in the villages and cities, and 
 preaching the kingdom of God : also 
 
 2 his twelve were with him, And those 
 women, which had been healed of evil 
 spirits and of diseases, Mary which is 
 called Magdalene, out of whom he had 
 
 3 cast seven devils, And Johan the wife of 
 Chuza the steward of Herod, and Susan, 
 and many others, which were minister¬ 
 ing to them from that which they had. 
 
 4 And when a great multitude was 
 collected, and those that were com¬ 
 ing to him from the cities, he spake 
 
 5 to them in parables: Lo, a sower 
 went out to sow : and while he sowed, 
 some fell upon the way side; and 
 was trodden upon, and the fowl 
 
 6 devoured it. And other fell upon a 
 rock; and because ithad no moisture, 
 
 7 it failed and withered. Other fell 
 among thorns; and they sprang up 
 
 8 with it, and choked it. And other 
 fell on good and fruit-giving ground, 
 and sprang up and produced fruit a 
 hundredfold. And when he said 
 these things , with a loud voice he 
 was saying, that, Whoso hath ears 
 that he may hear, let him hear. 
 
 9 And his disciples asked him. What 
 
 10 is this parable ? He said to them, 
 
 To you it is given to know the mys¬ 
 tery of the kingdom of God : but to 
 those without it is not given to them 
 
 to know: on this account in allego¬ 
 ries it is spoken to them; that while 
 seeing they may not see, and while 
 hearing they may not understand. 
 But this is the parable: The seed is 11 
 the word of God. And those which 12 
 are upon the way side are they that 
 hear the word of God; and the 
 enemy cometh, taketh the word from 
 their heart, that they should not be¬ 
 lieve and be saved. And that which is 13 
 on the rock are those, which, when 
 they have heard the word, hastily 
 with joy receive it; and they have 
 no root in it, and for a time be¬ 
 lieve, and in time of trial are of¬ 
 fended. And that which fell among u 
 thorns these are they, which hear 
 the word, and are in care, and 
 in the riches of the world and in the 
 pleasures of living are occupied and 
 choked, and produce not fruits. And 15 
 that which fell in good ground are 
 they, which in a pure and good heart 
 have heard the word, and hold it, and 
 produce fruits with patience. 
 
 Another parable he spake, No man ie 
 lighteth a candle,and covereth it with 
 a vessel, or setteth it under a bed or 
 in a hidden place ; but setteth it upon 
 a candlestick, that every man which 
 entereth may see its light. For there 17 
 is not any thing that is concealed which 
 shall not be made manifest; nor that 
 is hidden, which shall not be known 
 and come to manifestation. See what is 
 ye have heard: for whoso hath it 
 
54 
 
 OF LUKE. 
 
 shall be given to him, and be added to 
 him; and he that hath not, even 
 that which he was supposing that he 
 hath shall be taken from him. 
 
 is And his mother and his brethren were 
 come to Jesus, and were standing with¬ 
 out, and were not able that they should 
 see him on account of the multitude of 
 
 20 men. And they told to him, Thy mo¬ 
 ther and thy brethren stand without, 
 
 21 and desire to see thee. But he an¬ 
 swered and said to them, These are 
 my mother and my brethren, they 
 which hear the word of God, and do it. 
 
 22 And it was on one of these days 
 Jesus went up and sat in a boat, he 
 and his disciples with him: and he 
 said to them, Let us go over to that 
 
 23 other side of the lake. And while 
 they were advancing on the sea he 
 fell asleep : and there was a storm of 
 wind on the lake; and their boat 
 was filled from the waves, and was 
 
 24 near to sink. And they came near, 
 awoke him, and say to him, Our 
 Lord, we are perishing. And he 
 arose, and rebuked the wind and the 
 tempest of the waters: and there 
 
 25 was a calm. And he said to them, 
 Where is your faith ? But they 
 while fearing were marvelling, and 
 saying one to another, Who then is 
 this, that even commandeth the winds 
 and the sea, and they obey him ! 
 
 26 And they arrived at the country of 
 the Gadarenes, which is over against 
 
 7 Galilee. But when he went out to the 
 
 land, one Man met him, upon whom 
 was a devil from a long time, and 
 he was not clad with clothes, and 
 he was not dwelling in a house, but 
 among the tombs, and he was crying 
 every cry, and smiting himself with 
 stones. And when he saw Jesus, 28 
 he cried, and fell down, worshipped 
 him, and with a loud voice said, What 
 to me and to thee, Jesus, Son of the 
 high God ? I entreat of thee, torment 
 me not. For he had commanded 29 
 that unclean spirit to come out from 
 the man’s son. For a long time 
 it was cleaving to him: and he was 
 bound with chains and with fetters 
 that he might be kept; and he was 
 breaking his bands, and was cutting, 
 and was driven of the same devil into 
 the desert. But Jesus asked him, 30 
 and said, What is thy name? And 
 he said to him, Legion: because we 
 are many in him. And those devils 3i 
 were entreating of him that he would 
 not send them to Gihanna, and not 
 cast them out. But there was there 32 
 on the mountain one herd of many 
 swine which were feeding there : and 
 those devils were entreating of him 
 that he would permit them to enter 
 into that herd of swine. And he 
 permitted them. And the devils 33 
 went out from that Man, and entered 
 into the swine: and all that herd went 
 straight to a precipice, and they fell 
 into the sea, and were choked. But 34 
 when those herdsmen saw that which 
 
OF LUKE. 
 
 55 
 
 was done, they fled, and related it in 
 
 35 the cities and in the countries. And 
 the men went out that they might see 
 that which was done; and they came to 
 Jesus, and found that Man, from whom 
 those devils went out, while clothed, 
 and right-minded, and sitting at the 
 feet of Jesus: and they were afraid. 
 
 36 And they related to them how thatMan 
 
 37 was saved: And they that saw, again 
 were entreating of him, that whole 
 multitude of the Gadarenes, that he 
 would depart from them; because 
 great fear had seized them: but he 
 went up into the boat, and returned 
 
 38 from them. But that Man out of 
 whom those devils went was entreat¬ 
 ing of him that he might be with him : 
 and Jesus dismissed him, and said to 
 
 39 him, Return to thine house, and to 
 thy men’s house, and relate to them 
 those things which the Lord hath 
 done for thee. And he went, and was 
 publishing in all the city that which 
 
 40 Jesushaddonetohim. And when Jesus 
 returned, a great multitude received 
 him: for they were looking for him. 
 
 41 And one Man came, Jairus was his 
 name, and he was a chief of the syna¬ 
 gogue : and he fell down before the 
 feet of Jesus, and was entreating of him 
 that he would enter into his house : 
 
 42 For he had an only daughter, and she 
 was about twelve years old, and she 
 was near to die. And while Jesus 
 went the multitude was pressing him. 
 
 43 And one woman whose blood was 
 
 running twelve years, and she had 
 spent all her possessions upon phy¬ 
 sicians, and was not able that she 
 should be healed of any, And she me- 44 
 ditated in herself and says, If going I 
 touch even the garments of Jesus I am 
 healed, and she came near from behind 
 him, and laid hold of the border of his 
 garment: and the running of her blood 
 stopped. And Jesus turned and said, 45 
 Who is it touched me ? And when all 
 were denying, Cepha said to him, Our 
 Master, the multitudes press thee and 
 come, and sayest thou, Who is it 
 touched me? Jesus said to him, A man 46 
 touched me: for I know that power is 
 goneoutofme. But when that woman 47 
 saw that not even this escaped him, 
 she came while fearing and trembling, 
 fell down, worshipped him, and told 
 to the eye of all that people, for what 
 purpose she had touched him: and 
 how immediately she was healed she 
 confessed before every man: but he 43 
 said to her, My daughter, thy faith 
 hath saved thee ; go in peace. And 49 
 while he spake, came some from the 
 house of the master of the synagogue, 
 and say to him. Thy daughter is 
 dead; trouble not the Teacher. But 
 when Jesus heard that they said so, he so 
 said to him, Fear not: only believing 
 believe, and thy daughter shall live. 
 And when he came to the house of 51 
 that Man, he suffered no man that 
 he should enter, except Cepha, and 
 Jacob, and John, and the father and 
 
56 
 
 OF LUKE. 
 
 Chap. 
 
 IX. 
 
 52 the mother of the girl. All the men 
 were weeping over her, and were 
 lamenting: Jesus said to them, Weep 
 not; for the girl is not dead, sleeping 
 
 53 she sleepeth. But they were laughing 
 at him, because they knewthat she was 
 
 54 dead. And he took her by her hand, and 
 called her, and said to her, Girl, arise. 
 
 55 And her spirit returned, and imme¬ 
 diately she arose : and he commanded 
 that they should give to her to eat. 
 
 56 And her parents were astonished: and 
 he commanded them that they should 
 tell to no man that which was done. 
 
 1 And Jesus called them, his twelve, 
 and gave to them power and authority 
 over all spirits and devils, and to 
 
 2 heal the sick. And he sent them 
 that they might preach the kingdom 
 
 3 of God, and to heal. And he said 
 to them, Take not any thing for 
 you for the way, not staff, nor 
 scrip, nor bread, nor money; and 
 
 4 have not two coats. And into that 
 house which ye enter, there be, and 
 
 5 from thence go out. And those which 
 receive you not, when ye go out from 
 that city, even the dust also of your 
 feet shake off, that it may be a testi¬ 
 mony for them. 
 
 6 And when his apostles went out, 
 they were both goingabout in the coun¬ 
 tries and in the cities, and were preach- 
 
 7 ing, and healing in every place; He¬ 
 rod the tetrarch also heard of all these 
 things that were done: and he was 
 marvelling, because that men of 
 
 them were saying, that John is 
 risen from the dead ; and others say, 8 
 that Elia has appeared; others say, 
 that one of the ancient prophets is 
 risen from the dead. And Herod said, 9 
 The head of John I cut off: who is 
 this, of whom I hear these things 
 concerning him ? And he was wish¬ 
 ing that he might see him. 
 
 And those apostles returned, and re- 10 
 fated to him every thing that they had 
 done. And he took themby themselves, 
 and went to a desert place. And when 
 the multitudes knew, they departed 
 after him on foot: and he received 
 them, and was speaking with them 
 respecting the kingdom of God: and 
 those that were in need of healing 
 he was healing them. 
 
 And when the day was near to 12 
 stand, his disciples came near, and say 
 to him, We are in the desert, dismiss 
 these multitudes, that they may go to 
 the countries that are round about, 
 and to the villages, that they may 
 lodge in them: or that they may 
 find for themselves sustenance. Je- 13 
 sus said to them, Give ye to them to 
 eat. They say to him, We have not 
 more than five loaves and two fishes; 
 except we should go, buy sustenance 
 for all this multitude. For they u 
 were five thousand Men. He said to 
 his disciples, Make them sit down, fifty 
 and fifty Men in a sitting. And they 15 
 did so, and made them all sit down. 
 And he took those five loaves and 16 
 
OF LUKE. 
 
 57 
 
 two fishes, and looked to heaven, 
 and blessed over them, and brake, 
 and gave to his disciples that they 
 
 17 should set before the multitudes. And 
 they all ate, and were satisfied: and 
 they took up the fragments, that which 
 they left, full twelve baskets. And 
 those men which ate of that bread 
 were about five thousand, besides wo¬ 
 men and children. 
 
 is And when he was by himself, andhis 
 disciples with him,he asked them, and 
 said, What say the multitudes respect- 
 
 19 ing me that I am? They say to him, 
 There are that say, that he is John the 
 Baptist; others say, that he is Elia; 
 
 20 He said to them, And you, what say ye 
 that I am ? Simon Cepha answered 
 and said to him, Thou art the Messiah. 
 
 21 And he rebuked them, and charged 
 them that they should tell to no man 
 
 22 this; And he said, that it is about to 
 be to the Son of man that he should 
 suffer much, and be rejected of the 
 elders and scribes and priests, and be 
 slain, and on the third day should arise. 
 
 23 And he said, Whosoever wisheth 
 that he should come after me, let 
 him deny himself, and take up his 
 cross on every day, and come after me. 
 
 24 For whoso wisheth that he should save 
 his soul shall lose it: and whoso 
 shall lose his soul on account of 
 
 25 me, shall save it. For what shall a 
 man’s son gain, if he possess the 
 whole world, and lose his soul ? 
 
 For whoso shall be ashamed of me 20 
 before men’s sons and of those that 
 are mine, the Son of Man shall be 
 ashamed of him, when he cometh 
 in the glory of his Father, and of his 
 holy angels. But I say to you truly, 27 
 that there be men that stand here, 
 which shall not taste death, until 
 they shall see the kingdom of God 
 that it cometh in glory. 
 
 And it was after these words about 2s 
 eight days, and he took Cepha and 
 Jacob and John, and they went up to 
 a mountain to pray. And while 29 
 praying, the aspect of his face was 
 altered, and his garments were white 
 and shining like snow. And, lo, two 30 
 Men talking with him, Moses and Elia: 
 Which appeared in glory, and were 31 
 speaking concerning his decease which 
 was about that it should be accom¬ 
 plished at Jerusalem. And Simon Ce- 32 
 pha and they that were with him became 
 heavy with much sleep: and when 
 they awoke, they saw his glory, and 
 those two men that were standing with 
 him. And when they began to sepa- 33 
 rate from him, Cepha said to Jesus, 
 My Master, it is good that we be 
 here: and we will make here three 
 tabernacles; for thee one, and for 
 Moses one, and for Elia one : and he 
 was not knowing what he was saying. 34 
 And while he said these things , there 
 was a cloud,and shadowed over them: 
 and when they saw these, that they 
 
 1 
 
58 • 
 
 OF LUKE. 
 
 enter into the cloud, they feared. 
 
 35 And a voice was heard from that 
 cloud, which said, This is my Son, 
 and my beloved: him hear ye. 
 
 3(5 And when the voice was, Jesus was 
 found by himself. And they were 
 silent, and to man’s eye told not that 
 which they had seen in those days. 
 
 3 7 And on that day again, while they 
 come down from the mountain, a 
 
 38 great multitude met him. And one 
 Man from that multitude cried and 
 said, Teacher, I entreat of thee, be 
 compassionate upon my son: he is to 
 
 39 me the only child . And he hath a 
 spirit, and suddenly it casteth him; 
 and he foameth, and hardly it de- 
 parteth from him when it hath crush- 
 
 40 ed him. And I entreated of thy dis¬ 
 ciples; and they were not able to 
 
 41 heal him and to cast it out. And 
 Jesus answered and said, O race 
 perverse and without faith, until when 
 shall I be with you, and endure you ? 
 
 42 Bring him to me, thy son hither. And 
 while he was bringing him, that devil 
 cast him down, and was agitating him. 
 And Jesus rebuked that same un¬ 
 clean spirit, and healed the boy, and 
 
 43 delivered him to his father. And 
 they all marvelled at the greatness 
 of God. And while everv man was 
 
 •j 
 
 marvelling at all which he had done, 
 
 44 he said to his disciples, Lay ye these 
 words in your ears: for the Son of 
 man is about that he should be de¬ 
 
 livered into men’s sons’ hands. And 45 
 they were not understanding this same 
 word, because it was hid from them, 
 that they should not understand it: 
 and they were afraid that they should 
 ask him respecting this same word. 
 And there had arisen among them this 46 
 reasoning, that. Which should be great 
 among them. But Jesus, when he 47 
 knew their reasonings, took one boy, 
 and set him up by him, and said, 
 Whoso receiveth this boy in my 48 
 name, me he receiveth: and who¬ 
 so receiveth me, him that sent me 
 he receiveth: for he that is little 
 among you like this boy he is great. 
 And John answered and said to him, 49 
 We saw one Man that was casting 
 out devils in thy name; and we for¬ 
 bad him, because he cometh not with 
 us after thee. Jesus said to him, 50 
 Forbid not: for whoso is not against 
 you is with you. 
 
 And it was when the days of his going si 
 up were fulfilled,he prepared his coun¬ 
 tenance that he should departto Jeru¬ 
 salem, And he sent messengers before 52 
 his face : and they went, entered into 
 one village of the Samaritans, that they 
 may prepare for him. And they re- 53 
 ceived them not, because his counte¬ 
 nance was set to go to Jerusalem. But 54 
 and when his disciples Jacob and John 
 saw, they said to him, Our Lord, wish- 
 est thou that we command that fire 
 should descend from heaven, and 
 
OF LUKE. 
 
 59 
 
 Chap. 
 
 X. 
 
 55 consume them. And he turned, and 
 rebuked them, and said to them, Ye 
 
 56 know not of what spirit ye are. For 
 the Son of man came not to destroy 
 souls, but to save. And they departed 
 to another village. 
 
 57 And while they were going in the 
 way, came one Man, and said to him, 
 Lord, I will come after thee whither 
 
 58 thou goest. Jesus said to him, The 
 foxes they have holes, and the birds 
 of the heavens nests; but the Son of 
 man, he hath not where that he may 
 
 59 lay his head. And he said to another, 
 Come after me. He said to him, My 
 Lord, permit me first I may go bury 
 
 eo myfatherandl will come. Jesus said 
 to him, Leave the dead burying their 
 dead: and thou, go preach the king- 
 
 61 dom of God. Another said to him, 
 I will come after thee : but, my Lord, 
 first permit me that I may go and show 
 to the children of my house and I will 
 
 62 come. Jesus said to him, No man 
 casteth his hand upon the plough, 
 and looketh behind him, and is again 
 fit for the kingdom of God. 
 
 1 And after these things he separated 
 also other seventy and two, and sent 
 them two and two before his face to 
 every place and city, to which he 
 
 2 was about to go. Efe said to them, 
 The harvest is much, and the la¬ 
 bourers few : entreat therefore of the 
 Lord of the harvest so that he would 
 send forth labourers to his harvest. 
 
 Go now: lo! I send you as lambs 3 
 among wolves. Carry not for you 4 
 purses, nor scrips, nor shoes: and 
 salute not any by the way. And in- 5 
 to that first house which ye enter, be 
 saying, Peace in this house. And if c 
 the son of peace be there, your peace 
 shallrest upon him : but and if not, it 
 shall turn upon yourselves. And in 7 
 the same house be, eating and drink¬ 
 ing of theirs: the labourer is wor¬ 
 thy of his sustenance. And turn not 
 from one house to another. And 8 
 into what city ye enter, and they 
 receive you, eat every thing which 
 is set before you: And heal the in- 9 
 firm that are therein, and be saying, 
 that, The kingdom of God is come 
 nigh upon you. But into what city 10 
 ye enter, and they shall not receive 
 you in it, go out and say in its streets, 
 And lo, even the dust, which cleaveth n 
 to our feet, we wipe it off: but ne¬ 
 vertheless know this that the king¬ 
 dom of God is come nigh. I say to 12 
 you, that for Sodom it shall be tole¬ 
 rable in the day of judgment, rather 
 than for that city. 
 
 Woe to thee,Chorazin! woe to thee, 13 
 Beth Saida! because if in Tyre and 
 in Sidon had been the mighty works, 
 which have been in you, perhaps they 
 had repented, in sackcloth and ashes. 
 Nevertheless for Tyre and Sidon it ]4 
 shall be tolerable in the day of judg¬ 
 ment, more than for you. And also 15 
 
 1 2 
 
60 
 
 OF LUKE. 
 
 thou, Capernaum, art not thou exalted 
 to heaven? but to hell slialt thou 
 
 16 descend. Whoso heareth you me 
 he heareth; and whoso injureth you 
 me he injureth ; and whoso injureth 
 me injureth him that sent me. And 
 whoso heareth me heareth him that 
 sent me. 
 
 17 And those seventy which he sent 
 returned with joy, and say, Our 
 Lord, and even the devils are sub- 
 
 18 ject to us through thy name. Jesus 
 said to them, I saw Satan that he fell 
 like lightning which falleth from hea- 
 
 19 ven. Lo, I give to you power that 
 ye may be treading on serpents and 
 scorpions, and all the might of the 
 enemy: and nothing shall hurt you. 
 
 20 Nevertheless in this rejoice not, that 
 the devils are subject to you; but 
 rejoice in your names which are 
 
 21 written in heaven. And in the same 
 hour he rejoiced in the Spirit of holi¬ 
 ness, and said, I thank thee, the Fa¬ 
 ther, Lord of heaven and of earth, 
 that thou hast hid these things from the 
 wise and from the prudent, and hast 
 revealed them to children: yea, my 
 Father; because so was the will before 
 
 22 thee. Every thing is delivered to me 
 from my Father: and no man knoweth 
 who is the Son, but the Father; nor 
 w r ho is the Father, but the Son, and he 
 to whom the Son shall wish that he 
 
 23 should reveal to him. And he turned 
 to his disciples, and said to them. 
 
 Happy the eyes which see that 
 which ye have seen: I say to you, 24 
 that many prophets and kings have 
 wished that they might see that w hich 
 ye see, and have not seen; and to 
 hear that which ye hear, and have not 
 heard. And while he said these things, 25 
 one taught of the law came near, 
 who was standing, that he should 
 tempt him. He said to him, Teacher, 
 what shall I do that I may inherit the 
 life which is for ever ? Jesus said to 26 
 him, In the law how 7 is it written ? 
 and how hast thou read ? He said 27 
 to him, that, Thou shalt love the Lord 
 thy God from all thy heart, and from 
 all thy might, and from all thy soul, 
 and from all thy mind; and thy 
 neighbour as thyself. Jesus said to 28 
 him, Correctly thou hast said : these 
 do, and thou livest. But he was 09 
 wishing to justify himself: he said to 
 Jesus, And who is my neighbour? 
 Jesus said to him, One Man was go- 30 
 ing down from Jerusalem to Jeri¬ 
 cho, and fell into thieves’ hands, and 
 they stripped him, and smote him, 
 and left him between dead and alive 
 and departed. And it happened one 31 
 priest was going dowm by that way : 
 and he saw him, and passed him. 
 And also a Levite, when he arrived at 32 
 that place, saw him, and passed him. 
 But one Samaritan, while he w 7 as jour- 33 
 neying in the same way and arrived 
 near him, saw r him, and was compas- 
 
OF LUKE. 
 
 61 
 
 Chap. 
 
 XI. 
 
 34 sionate towards him. And went near, 
 and bound up his wounds, and poured 
 upon them wine and oil, and made 
 him ride upon his ass, and brought 
 
 35 him to an inn, and fed him. And 
 on the morning of the day, he took 
 out two denars, gave them to the 
 host, and said, Feed him; and when 
 I am returned, what is expended 
 by thee, again I repay to thee. 
 
 36 Which of these three seemeth to 
 thee that he was the neighbour of 
 him that fell into thieves’ hands? 
 
 37 He said to him, He that was com¬ 
 passionate upon him. Jesus said 
 to him, Go, and be thou also doing 
 likewise. 
 
 38 And while they were going in the 
 way, he entered into one village : and 
 one woman whose name was Martha 
 
 39 received him in her house. And she 
 had a sister whose name was Mary, and 
 she came, sat at the feet of our Lord, 
 
 40 and was hearing his words. But Mar¬ 
 tha was occupied with much serving, 
 and came saying to him, My Lord, dost 
 thou not care respecting me that my 
 sister hath left me by myself that I 
 should serve ? bid her be helping me. 
 
 41 He said to her, Martha, Martha, my 
 care and the anxiety of me is with 
 
 42 thee about many things : But one 
 thing is requisite : Mary hath chosen 
 for her the good part, and it shall 
 not be taken from her. 
 
 j But and while he was praying in one 
 
 place, after that he ceased a little 
 from his prayer, one of his disciples 
 said to him, Our Lord, teach us to 
 pray, as John taught his disciples. 
 He said to them, When ye pray, be - 
 saying, Our Father which art in hea¬ 
 ven, Hallowed be thy name. And 
 come thy kingdom. And give to us £ 
 bread continual of every day. And a 
 forgive us our sins; and may we also 
 forgive every one that is indebted to 
 us. And bring us not into temptation; 
 but deliver us from evil. And Jesus i 
 said to them, Who is he of you that 
 shall have a friend, and he shall come 
 to him in the middle of the night, 
 and shall say to him. My friend, 
 lend me three loaves; Because my e 
 friend is come to me from the way, 
 and I have not any thing that I 
 may set before him ? And he shall 7 
 answer from within and say to him, 
 Trouble me not: because the door 
 is shut, and the children are with 
 me in bed; I am not able that I 
 should rise, and give to thee. I say s 
 to you, That if on account of his 
 friendship he will not rise and give to 
 him, on account of his importunity he 
 will rise and give to him as much as 
 is requisite for him. And also I say c, 
 to you, Ask, and it shall be given to 
 you; knock, and it shall be opened 
 to you. For every man that asketh io 
 receiveth; and every one that seeketh 
 findeth; and every one that knocketh 
 
62 
 
 OF LUKE. 
 
 11 it is opened to him. But which 
 of you that his son shall ask him 
 bread offers to him a stone ? or if he 
 ask him a fish, for a fish gives he to 
 
 12 him a serpent? And if he shall ask 
 him an egg, offers he to him a scor- 
 
 13 pion ? And if ye that are evil, know 
 good gifts to give to your children: 
 how much rather will the Father from 
 heaven give the Holy Spirit to them 
 that ask him ? 
 
 u And it was while he was casting 
 out a devil from the dumb, and 
 when that devil was gone out, that 
 dumb spake; and those multitudes 
 
 15 marvelled. And men from the Phari¬ 
 sees said, By Beelzebub the head of the 
 daemons this man castetli out devils. 
 
 16 But others while they were tempting 
 him, were asking him a sign from 
 
 17 heaven. But he, while he knew their 
 intention, said to them, Every king¬ 
 dom that shall be divided against it¬ 
 self shall be desolate; and every 
 house that is divided against a house 
 
 18 falleth. And if Satan be divided against 
 himself, how shall his kingdom stand? 
 because ye say that by Beelzebub I 
 
 19 cast out devils. But and if I by Beel¬ 
 zebub cast out devils from your 
 sons, by what do your sons cast 
 them out? On this account they 
 
 20 shall be for you judges. But if by 
 the finger of God I cast out devils, 
 then the kingdom of God is come near 
 
 2 1 upon you. But when a strong man 
 
 while been armed keepeth his palace, 
 in peace is his property: But if one 22 
 that is stronger than he shall come, 
 and overcome him, he shall both take 
 away his armour on which he was 
 trusting, and also divideth his spoil 
 for him. Whoso is not with me is 23 
 against me : and wdioso gathereth 
 not with me scattering scattereth. 
 
 The unclean spirit when it is gone 24 
 out of a man’s son goeth wandering 
 about in places in which there is no 
 water, that it may find rest for itself; 
 and when it has not found, it saith, I 
 will return, go to my house from 
 whence I came out. And when it is 25 
 come, and hath found that it is swept 
 and garnished, It goeth, taketh seven 26 
 other spirits that are worse than itself: 
 and they enter and dwell in him : and 
 the end of that man’s son is worse 
 than his beginning. 
 
 And while he said these things , 27 
 one woman from the midst of the 
 multitude with a loud voice said to 
 him, Happy the womb that bare 
 thee, and the paps which suckled 
 thee. Jesus said to her, Happy they og 
 which hear the w r ord of God, and 
 keep it. 
 
 And when the multitudes were 29 
 assembled, he began to say, This race 
 is an evil race: it seeketh a sign; 
 and a sign shall not be given to it. 
 But as Jonan was a sign to the so 
 Ninevites, so likewise also the Son of 
 
OF LUKE. 
 
 63 
 
 81 man is to this race. The queen of the 
 south shall stand in the judgment with 
 this race, and shall condemn them: 
 because she came from the boundaries 
 of the earth that she may hear the 
 wisdom of Solomon; and, lo, one that 
 
 32 is greater than Solomon is here! The 
 Men, Nineveh’s sons shall stand 
 in the judgment with this race, and 
 shall condemn it: because they re¬ 
 pented at the preaching of Jonan; 
 and, lo, one that is greater than Jonan 
 is here. 
 
 88 No man lighteth a candle, and 
 setteth it under a bushel or in a 
 hidden place, but setteth it upon a can¬ 
 dlestick, that they which come in may 
 
 34 see its light. For the candle of the 
 body is the eye: when thine eye there¬ 
 fore shall be single, also thy whole 
 body is luminous: but if thine eye be 
 
 35 evil, also thy whole body is dark. Be 
 therefore cautious lest the light which 
 
 36 is in thee become dark. And if the 
 light which is in thee be dark, thy 
 darkness how great will it be ! 
 
 87 And one Pharisee was entreating of 
 him that he would dine with him: and 
 
 38 he went in and sat down. And that 
 Pharisee had begun saying in his mind, 
 that, Why washed he not before his 
 
 39 dinner? Our Lord said to him, Ye 
 Pharisees, the outside it is of the cup 
 and of the dish ye make clean; and 
 your inside is full of rapine and 
 
 40 evil. Little of mind, was it not he 
 
 who made that which is without also 
 made that which is within ? But that 41 
 which is within you give it in justice ; 
 and lo, every thing is clean to you. 
 But woe to you, Scribes and Phari- 42 
 sees! because ye tithe mint and rue 
 and all herbs, and ye pass over judg¬ 
 ment and over the love of God; but 
 these ye should have done, but those 
 also not have left. 
 
 Woe to you, Scribes and Pharisees! 43 
 because ye love the honoured seats in 
 the synagogues, and salutation in the 
 streets. Woe to you, because ye are 44 
 sepulchres, and men’s sons walk over 
 you and know not. And one of the 45 
 Scribes answered and said to him, 
 Teacher, while thou sayest these 
 things even us also thou reproach- 
 est. He said to him, Also to you, woe, 46 
 Scribes! because ye take up heavy 
 burdens and set them on the shoulders 
 of men’s sons, and you, not even with one 
 of your fingers touch ye them. Woe to 47 
 you! because ye build the sepulchres 
 of the prophets, whom your fathers 
 killed. Therefore ye testify and ye con- 48 
 fess to the deed of your fathers: and 
 ye are the sons of those murderers. 
 
 On this account the wisdom of God has 49 
 said, I will send amongst them pro¬ 
 phets and apostles, some of them they 
 shall kill and persecute : That may so 
 be required the blood of all the pro¬ 
 phets, which has been shed, lo, from 
 when the world was created until this 
 
64 
 
 OF LUKE. 
 
 si race; From the blood of Abel 
 even to the blood of Zacharia, Ba- 
 rachia’s son, who was killed between 
 the altar and the temple: verily 
 I say to you, That it shall be re¬ 
 quired from this same race. 
 
 52 Woe to you, Scribes! because ye 
 have hidden the keys of knowledge: 
 ye entered not, and those that enter 
 
 53 ye hindered. And when he had said 
 these things against them in the sight 
 of all the people, he began to be abo¬ 
 minated by the Scribes and Pharisees, 
 and they were disputing with him con- 
 
 54 cerning many things: And they were 
 seeking to lay hold of a cause against 
 him, that they might be able that they 
 
 xii. 1 should accuse him. And when a 
 great multitude was gathered to¬ 
 wards him, so that they should tread 
 upon one another, he began to say 
 to his disciples, First beware of the 
 leaven of the Pharisees, which is ac- 
 
 2 cepting of persons. For there is 
 not any thing which is concealed, 
 that shall not be revealed; nor that 
 is hid, which shall not be known. 
 
 3 For those things which ye have said 
 in darkness shall be heard in the 
 light; and that which in the closets 
 ye have whispered in the ears shall 
 be proclaimed upon the roofs. 
 
 4 But I say to you my friends, Be 
 not afraid of those that kill the body, 
 and afterwards are not able to do 
 
 5 any thing. But I will shew you of 
 
 whom ye should be afraid: Be afraid 
 
 of him, who after that he hath killed 
 
 hath power to cast into Gihanna; yea, 
 
 I say to you, that, Of this one, it is 
 
 meet to be afraid. Five sparrows 6 
 
 are sold for an assar, and one of them 
 
 is not forgotten before God. For even 7 
 
 the hairs of the hair of your head are 
 
 numbered by him. Be not afraid 
 
 therefore : because that ye are much 
 
 better than an abundance of sparrows. 
 
 But I say to you, That every one that 8 
 
 shall confess me before men’s sons, 
 
 also the Son of man shall confess 
 
 him before his holy angels: And he 9 
 
 that shall denv me before men’s sons 
 %> 
 
 shall be denied before the angels 
 of God. And every one that shall 10 
 speak a word against the Son of man, 
 it shall be forgiven him : but whoso 
 shall blaspheme against the Spirit of 
 Holiness, it shall not be forgiven him. 
 But when they bring you to the syn- 11 
 agogues, before principalities, and 
 governors, be not anxious how ye 
 shall apologize, or what ye shall say : 
 For the Spirit of Holiness shall teach 12 
 you in that hour what it is meet that 
 ye should say. 
 
 And one Man of that multitude said *3 
 to him, Teacher, speak to my brother, 
 that he he dividing with me the land 
 and the inheritance. But he said to 14 
 him, Man, who set me over you a 
 judge? And he said to the multi¬ 
 tudes, Beware of all covetousness: 
 
OF LUKE. 
 
 65 
 
 because it is not in the superfluities of 
 many possessions men’s sons have life. 
 
 in And he spake this parable to them, 
 One rich Man, his land had produced 
 
 17 him much produce : And he was con¬ 
 sidering in himself, and saying. What 
 shall I do, because I have not w’here 
 
 is I may carry my produce ? I will 
 pull dowm my barns, and build and 
 enlarge them, and collect in them 
 
 19 my produce. And he said to his 
 soul that, Lo, many good things are 
 laid up for thee for many years; 
 be at ease, and eat, and drink, and 
 
 20 be merry. God said to him, Defi¬ 
 cient of understanding, lo, in this night 
 they require thy soul of thee : those 
 things which thou hast prepared, for 
 
 21 wdiom shall they be ? So is he whoso 
 layeth up for himself treasures, and 
 is not rich in God. 
 
 22 And he said to his disciples. On 
 this account I say to you, Be not 
 anxious for the things of your soul, 
 what ye shall eat; neither also 
 the things of the body, what ye 
 
 23 shall put on: for the soul is better 
 than sustenance, and the body than 
 
 24 raiment. Consider the ravens: that 
 they sow not and reap not; and they 
 have no storehouses nor barns; and 
 God nourisheth them: how much 
 
 05 therefore are ye better than they ? For 
 which of you while being anxious is 
 able to add upon his stature one cubit? 
 
 20 But if not even a little thing ye are 
 
 able to do, why are ye anxious about 
 the rest ? Consider the lilies of the 27 
 plain how they spin not and weave 
 not; and I say to you, that not even 
 Solomon in all his glory was clad 
 like them. But if the grass of the 28 
 hills which is to-day on the hills, and 
 to-morrow drieth up and falleth into 
 the oven, God clothe; how much 
 rather you therefore, deficient of faith ? 
 Seek not therefore what ye shall eat, 29 
 and what ye shall drink, and what ye 
 shall be clad with, and be occupied 
 in these. For all these, the nations so 
 it is of the earth seek them : but your 
 Father knoweth that also for you they 
 are requisite. You henceforth, seek 31 
 ye the kingdom of God ; and these of 
 more shall be added to you. 
 
 Fear not, little flock ; because your 32 
 Father wisheth that he should give 
 you the kingdom. Sell whatsoever ye 33 
 have, and give justice; and make 
 for you purses which wear not out, 
 and also a treasure that faileth not in 
 heaven, where the thief arriveth 
 not, neither also the moth corrupteth. 
 And where your treasure shall be, also 34 
 your heart too will be there. Be 35 
 your loins girded, and your candles 
 burning. And ye shall be like to men 36 
 that expect their lord, when he shall 
 cease from the banquet-house; that 
 when he cometh and knocketh, imme¬ 
 diately they may open to him. Hap- 37 
 py those servants, whom their lord 
 
 K 
 
66 
 
 OF LUKE. 
 
 shall come and find them watching : 
 verily I say to you, that he shall gird 
 his loins, and make them sit down, and 
 
 38 will minister. And if in the first watch 
 he shall come and find them watch¬ 
 ing,happy they, because he shall make 
 them sit down and will minister; 
 or if in the second watch or the third 
 he shall come and find them watch- 
 
 39 ing, happy they. But this know, 
 that if the lord of the house had known 
 at what hour cometh the thief, he 
 would not have suffered that his house 
 
 40 should be broken through. Also you, 
 be prepared: because at an hour that 
 ye know not, the Son of man shall 
 
 41 come. Cepha said to him, My lord, 
 to us is it thou speakest this parable, 
 
 4 . 2 or even to every man ? Our Lord said 
 to him, Who is the authorized person 
 faithful and wise and good, whom his 
 lord shall set over his servants, that he 
 may give them the portion in its sea- 
 
 43 son? Happy that servant, when his 
 lord shall come and find him that he 
 
 44 doeth so. Truly I say to you, that 
 he will set him over all his posses- 
 
 45 sions. But if that servant shall say 
 in his heart, that. My lord delayeth 
 to come ; and shall begin to beat those 
 servants and handmaidens, and to eat 
 
 46 and to drink, and to be drunken; The 
 lord of that servant shall come also 
 in a day that he supposeth not, and 
 at an hour that he knoweth not, and 
 shall divide him, and shall set his 
 
 share with those that believe not. The 4 ? 
 servant, which knew the will of his 
 lord, and prepared not for him accord¬ 
 ing to his will, shall be beaten many 
 stripes. And he that knew not, and 48 
 did any thing which is worthy ofstripes, 
 shall be beaten few stripes. For every 
 one to whom shall be given much, 
 much he shall require at his hand: and 
 to whom they have committed much, 
 the more shall they require of him. 
 For it is a fire I am come that I should 49 
 cast on the earth; and what wish I, if 
 already it be kindled ? And I have a so 
 baptism that I should be baptized; and 
 how much am I straitened until it be 
 dismissed! Suppose ye that I am come pi 
 that I should make peace on earth ? I 
 say to you, that. No; but divisions : 
 For from now shall be five in one 53 
 house, they shall be divided, three 
 against two, and two against three. 
 The father shall be divided against 53 
 his son, and the son against his father; 
 the woman against her daughter, and 
 the daughter against her mother; and 
 the mother-in-law against her daugh¬ 
 ter-in-law, and the daughter-in-law 
 against her mother-in-law. 
 
 And he was saying to the multitudes, 54 
 When ye have seen a cloud that riseth 
 from the west, ye say that. There is 
 rain; and it is so. And w r hen the 55 
 south wind bloweth, ye say, There is 
 heat; and it is. Accepters of persons, 56 
 the face of the heaven and of the earth 
 
OF LUKE. 
 
 67 
 
 Chap. 
 
 XIII. 
 
 ye know to prove; this time and 
 
 57 its signs search ye not? .And in 
 yourselves judge ye not the truth? 
 
 58 When thou goest with thine adver¬ 
 sary to the ruler, whilst thou art with 
 him in the way, give him his conve¬ 
 nience that thou mayest be delivered 
 from him; lest he convict thee be¬ 
 fore the judge, and the judge deliver 
 thee to the exactor, and the exactor 
 
 59 cast thee into prison. I say to thee, 
 that thou shalt not come out from 
 thence, till thou shalt pay the last 
 Shamun. 
 
 1 And at that same time came men 
 and told to him respecting those 
 Galilaeans, whose blood Pilate min- 
 
 2 gled with their sacrifices. Jesus an¬ 
 swered and said to them. Suppose ye 
 that these Galilaeans were sinners 
 more than all the Galilaeans, that so 
 
 3 it happened to them ? I say to you, 
 that. No: but also you, unless ye 
 shall repent, so shall all of you perish. 
 
 4 And those eighteen, upon whom the 
 tower in Shiloh fell, and slew them, 
 suppose ye that they were sinners 
 more than all the men’s sons that 
 
 5 dwell in Jerusalem ? I say to you, 
 that, No: but also you, unless ye re¬ 
 pent, shall so perish. 
 
 6 And he was speaking this parable ; 
 One Man had a fig tree in his vine¬ 
 yard ; and he came, sought on it fruit, 
 
 7 and found not. He said to the cul¬ 
 tivator, Lo, three years since I come 
 
 and seek fruit on this same fig tree, 
 and I find not: cut it down; why 
 cumbereth it the ground? That 8 
 cultivator said to him, My lord, 
 leave it also this year, till I shall cul¬ 
 tivate it and dung it: And if it pro- 9 
 duce fruit, well, and if not, thou shalt 
 cut it down to the quick. 
 
 And while he was teaching on the io 
 sabbaths in one of the synagogues: 
 And one woman there was which n 
 had a spirit eighteen years, and was 
 bent, and was not able that she should 
 erect herself at all. And Jesus saw 12 
 her, and called her, and said to her. 
 Woman, thou art loosed from thine 
 disease. And he laid his hands on 13 
 her: and immediately her stature was 
 erect, and she was glorifying God. 
 And the master of the synagogue an- 1 4 
 swered while he was angry because 
 that Jesus was healing on the sabbath, 
 and said to the multitudes, Six are 
 the days in which it is right to work : 
 on them be coming and be healed, 
 and not on the day of the sabbath. 
 Jesus answered and said to him, J5 
 Accepter of persons, each one of you 
 doth he not loose his ox or his ass 
 from the stall on the day of the sab¬ 
 bath, and go watering him ? But this 10 
 woman who is a daughter of Abraham, 
 whom the Devil hath bound, lo, 
 eighteen years, was it not meet 
 that she should be loosed from this 
 bond on the day of the sabbath ? 
 
 k 2 
 
68 
 
 OF LUKE. 
 
 17 And when he had said these things, 
 all those that were standing against 
 him were ashamed: and all the people 
 was rejoicing in all the • wonderful 
 things that were done by his hand. 
 
 18 And he was saying, To what is the 
 kingdom of God like ? and to what 
 
 19 shall I liken it ? It is like to a grain 
 of mustard seed, which a Man took, 
 cast it into his garden ; and it grew 
 large, and became a tree; and the fowl 
 of the heaven lodged in its branches. 
 
 20 Again he said, To what shall I liken 
 
 21 the kingdom of God ? It is like 
 to leaven, which a woman took and 
 mixed in three measures of meal, till 
 
 22 it all should be leavened. And he was 
 going about in the villages and cities, 
 and was teaching. 
 
 23 And while he went to Jerusa¬ 
 lem, came one and was asking him, 
 and saying, My lord, are they few 
 that be saved ? Jesus said to him, 
 
 24 Strive to enter by the strait gate: 
 for I say to you, that many shall 
 seek to enter, and shall not be able. 
 
 25 From the hour that the Lord of the 
 house shall rise, and shall shut the 
 door, and ye be standing without, and 
 knocking at the door, and saying, Our 
 Lord, Our Lord, open to us; and he 
 shall answer and say to you, I know 
 
 26 you not whence ye are: Then shall 
 ye begin to say, Before thee we have 
 eaten and drunk, and in our streets 
 
 27 thou hast walked. Then he shall say 
 
 to you, Verily I say to you, that I 
 know you not whence ye are; sepa¬ 
 rate you from me, for all ye are 
 workers of falsehood. There shall 28 
 be weeping and gnashing of teeth, 
 when ye shall see Abraham,* and 
 Isaac, and Jacob, and all the prophets, 
 in the kingdom of God, and ye shall 
 be expelled to the outside. And they 29 
 shall come from the east, and from the 
 west, and from the south, and from 
 the north, and shall sit down in the 
 kingdom of God. And there are last 30 
 which shall be first, and first last. 
 
 And in those same days came near 31 
 men from the Pharisees, and say to 
 him, Get thee out, depart hence : be¬ 
 cause Herod seeketh to kill thee. 
 
 He said to them, Go, tell to this same 32 
 fox, Lo, 1 cast out devils, and my cures 
 I perform to-day and to-morrow, and 
 on the third day I am perfected. Ne- 33 
 verthelessit is right for me that to-day, 
 and to-morrow, and after to-morrow, 
 
 I should go about: because it is not 
 possible that a prophet should perish 
 outside of Jerusalem. Jerusalem, 34 
 Jerusalem, which hast killed the pro¬ 
 phets, and stoned them that were sent 
 unto thee ; how many times have I 
 wished to gather together thy children, 
 as a hen that gathereth her chickens 
 under her wings, and ye would not! 
 Lo, your house left to you desolate: I 35 
 say to you, that ye shall not see me, 
 until shall come the day that ye shall 
 
OF LUKE. 
 
 69 
 
 Chap say, Blessed is he that cometh in the 
 xiv. 1 name of the Lord. And when he 
 entered into the house of one of the 
 chiefs of the Pharisees that he might 
 eat bread on the day of the sab¬ 
 bath, they were watching that they 
 
 2 might see what he did. And one 
 
 3 Man dropsical was before him. Jesus 
 answered and said to the scribes and 
 to the Pharisees, that, Is it authorized 
 
 4 to heal on the sabbath or not ? And 
 they were silent. And he took him, 
 and healed him, and let him go; 
 
 5 and said to them, Who is he of you 
 that his son shall fall or his ox or his 
 ass into a pit on the day of the sabbath, 
 and doth not immediately draw him 
 
 6 up? And they were not able to give to 
 him an answer respecting these things. 
 
 7 And he was speaking this parable, to 
 those which were invited, and were 
 choosing the chief seats; saying to 
 
 8 them, When thou art invited to a ban¬ 
 quet, go not and sit down in the ho¬ 
 noured place; lest there be there 
 he who is more honoured than thou; 
 
 9 And he shall come that invited thee 
 and him and shall say to thee, that, 
 Give place to this man; and then while 
 ashamed thou slialt sit down in the last 
 
 10 place; But when thou art invited, go 
 sit down in the last place; that when 
 he cometh that invited thee, he may 
 say to thee, My friend, go up above: 
 and thou shalt have glory in all the 
 
 11 guests’ eyes. For every one that shall 
 
 exalt himself shall be abased; and 
 every one that shall abase himself shall 
 be exalted. And he was saying also 12 
 to the lord of the supper, When thou 
 makest a dinner or a supper, call not 
 thy friends, nor also thy brethren, 
 nor thy kinsmen, nor thy neighbours 
 which be rich ; lest they also call 
 thee, and a recompence be to thee. 
 But when thou makest a supper, 13 
 call the poor, and the blind, and the 
 lame, and the afflicted : And happy 1 4 
 thou; because they have not that 
 they may recompense thee: and thy 
 recompense shall be at the resurrec¬ 
 tion of the just. And when one of is 
 them that were sitting heard these 
 things , he said to him, Happy he that 
 shall eat dinner in the kingdom of 
 God. Our Lord said to him, One Man io 
 had made a great supper, and called 
 many: And sent his servant at the time 17 
 of sitting down that he should tell to 
 them that were invited, that they 
 should come; For lo, every thing is 
 ready. And they began immediately 18 
 to make excuse. The first said to him, 
 
 I have bought a field, and I am pressed 
 that I should go out and see it: I en¬ 
 treat of thee, Excuse me. And another 19 
 said, Five yoke of oxen I have bought, 
 and I go that I may prove them: I 
 entreat of thee, Excuse me. And the 20 
 third said, I have taken a wife, I am 
 not able that I should come. And 21 
 that servant came, told these things 
 
70 
 
 OF LUKE. 
 
 to his lord. Then the lord of the 
 house was angry and said to his ser¬ 
 vant, Go out quickly to the streets 
 and lanes of the city, and bring in 
 hither the poor, and the maimed, and 
 
 22 the afflicted, and the blind. And the 
 servant said, My lord, lo, that which 
 thou commandedst is done, and yet 
 
 23 there is room in the sitting. The lord 
 said to his servant, Go out to the ways 
 and among the hedges, and make 
 that they come in, that my house 
 
 24 may be filled. For I say to you. 
 That they shall not one of those men 
 which were called taste of my supper. 
 
 25 And while the multitudes were 
 going with him, he turned and said to 
 
 26 them, Whoso cometh to me, andhateth 
 not his father, and his mother, and 
 his brothers, and his sisters, and his 
 wife, and his children, even him¬ 
 self, is not able that he shall be a 
 
 27 disciple to me. And whoso taketli 
 not up his cross, and cometh after 
 me, is not able that he should be a 
 
 28 disciple to me. For who is he of you, 
 that wisheth that he should build a 
 tower, and does not first sit reckoning 
 its costs, if it be that he have to finish 
 
 29 it? Lest if he should lay the founda¬ 
 tion, and was not able that he should 
 finish, all that see may be mock- 
 
 30 ing at him and saying, This Man 
 began that he shall build a tower, 
 and was not able that he should 
 
 3 1 finish. Or, who is the king, that goeth 
 
 to contend with another king, and con¬ 
 sidered! not first whether he be able 
 with ten thousand to meet him that 
 cometh against him with twenty 
 thousand ? And if not, while far 32 
 off from the battle-place, he sendeth 
 ambassadors, and entreateth of him 
 respecting peace. So every man of 33 
 you that leaveth not all his posses¬ 
 sions, is not able that he should be 
 my disciple. Good salt is: but if 34 
 even the salt be insipid, with what 
 shall it be salted? It goeth not to 35 
 the land, nor to the dung; but is 
 cast out. Whoso hath ears that may 
 hear, let him hear. 
 
 And the publicans and sinners were l 
 coming near to him that they might 
 hear him. And the scribes and Pha- 2 
 risees were murmuring and saying, 
 This Man receiveth sinners, and eat- 
 eth with them. He spake to them this 3 
 parable, Who is he of you, that hath 
 an hundred sheep, and one of them 4 
 shall be lost, leaveth he not the ninety 
 and nine in the plain, and goeth, seek- 
 eth that which was lost, until he shall 
 find it ? And when he hath found it, * 
 he layeth it upon his shoulders, and 
 rejoiceth ; And cometh to his house. 6 
 and calleth his friends and his neigh¬ 
 bours, and saith to them, Rejoice with 7 
 me; because I have found my sheep 
 which was lost. But I say to you, 8 
 that so shall be joy in heaven over 
 one sinner that repenteth, rather 
 
 Chap. 
 
 XV. 
 
OF LUKE. 
 
 71 
 
 than ninety and nine just persons, for 
 whom repentance is not requisite. 
 
 8 Or who is the woman that hath 
 ten drachms, and shall lose one of 
 them, lighteth she not a candle, and 
 sweepeth the house, and seeketh it 
 
 9 diligently till she shall find it ? And 
 when she hath found it, she calleth 
 her friends and her neighbours and 
 saith to them, Rejoice with me; be¬ 
 cause I have found my drachm which 
 
 10 was lost. I say to you, that so 
 joy shall be before all the angels 
 of God over one sinner that repenteth. 
 
 l i He was saying to them again, One 
 
 12 Man had two sons: The younger said 
 to him, My father, give me the in¬ 
 heritance that cometh to me from thy 
 house. And he divided to them all 
 
 13 his possessions. And after a few days 
 that his younger son collected what¬ 
 soever came to him, and went to a 
 distant country, and there dissipated 
 his possessions in those meats which 
 were not meet, because he was living 
 
 14 prodigally with harlots. And when 
 he finished every thing that he had, 
 and there was a severe famine in 
 
 is that country; He went, joined himself 
 to one of the sons of that country; 
 and he sent him to the field to feed 
 swine. And he was lusting to eat of 
 
 16 those husks of the sea which the swine 
 were eating: and no man gave to 
 him. And when he came to him- 
 
 17 self, he said, How many hirelings are 
 
 there now in my father’s house to 
 whom bread abounds, and I am 
 perishing here from my hunger ! But is 
 I will arise, go to my father, and say 
 to him, My father, I have sinned 
 against heaven, and before thee, And 19 
 am not worthy henceforth thatlshould 
 be called thy son: make me as one of 
 thy hirelings. And he arose, and came 20 
 to his father. And while he was dis¬ 
 tant, his father saw him, and w r as com¬ 
 passionate towards him, and ran, fell 
 upon his neck, and kissed him. And 21 
 his son said to him, My father, I have 
 sinned against heaven, and before 
 thee, and henceforth I am not wor¬ 
 thy that 1 should be called thy son. 
 
 * 
 
 * 
 
 * * * * 
 
 * * * * 
 
 * 
 
 * 
 
 * 
 
 * 
 
 * 
 
 * 
 
 ****** 
 
 ****** 
 
 Chap. 
 
 XVII. 
 
 Let them not deceive you, and 23 
 go not. For as the lightning light- 24 
 eneth from the top of heaven, and 
 even unto its extremities: so shall 
 be the the day of the Son of man. 
 
 But first he is about that he should 25 
 suffer in many things , and that 
 he should be rejected of this race. 
 
72 
 
 OF LUKE. 
 
 Chap. 
 
 XVIII. 
 
 26 And as it was in Noah’s days, so 
 shall it be in the days of the Son of 
 
 •27 man, that they were eating, and drink- 
 ing, and were taking wives, and were 
 giving to husbands, until the day that 
 Noah entered into the ark, and the 
 
 28 flood came, and took them all. Thus, 
 as it was in Lot’s days; that they 
 were eating, and drinking, and 
 were buying and selling, and were 
 
 29 planting and building; And on the 
 day that Lot went out from Sodom 
 it rained fire from heaven, and de- 
 
 30 stroyed them all, So shall it be in 
 the day that the Son of man is re- 
 
 31 vealed. But in that hour whoso is 
 upon the housetop, let him not 
 come down that he may take his 
 goods from the house: and whoso is 
 in the field, let him not turn behind 
 
 32 him. And remember the wife of Lot. 
 
 33 Whoso wisheth that he should save 
 his soul shall lose it; and whoso shall 
 
 34 lose his soul shall find it. But I say 
 to you, that in that night shall be two 
 in one bed; one shall be taken, and 
 
 35 one shall be left. And two women 
 shall be grinding with one mill toge¬ 
 ther ; one shall be taken, and one 
 
 36 shall be left. And two shall be in 
 the field; one shall be taken, and 
 
 .37 one shall be left. They say to him, 
 Whither, our Lord ? He said to them, 
 Where the body is, there will be 
 gathered together the eagles. 
 
 He spake to them again also this 
 
 parable, that they should be praying 
 at all times, and it should not weary 
 
 them. There was one judge in one city, 2 
 which was not afraid of God, and of 
 men’s sons was not regardful: And one 3 
 widow was in the same city ; and she 
 was coming to him a long while, and 
 saying to him, Avenge me of mine ad¬ 
 versary. And he was not willing: and 4 
 afterwards that judgesaid within him¬ 
 self, Although of God I am not afraid, 
 and of men’s sons am not regard¬ 
 ful ; And this widow always troubles 5 
 me, I will avenge her, lest she be 
 always coming and harrassing me. 
 And our Lord said, Hear what saith 6 
 the evil judge. Shall not God there- 7 
 fore rather make avenging for his 
 elect, which cry to him by day and 
 by night, and have patience with 
 them? I say to you that he will s 
 make their avenging speedily. Ne¬ 
 vertheless shall the Son of man come 
 
 then, and find faith upon the earth ? 
 
 And he was speaking this parable 9 
 
 against men which were trusting upon 
 themselves that they are just, and were 
 despising the many : Two men went 10 
 up to the temple to pray ; one a Pha¬ 
 risee, and the other a publican. And 
 that Pharisee was standing by himself, 11 
 and was praying these things, I thank 
 thee, God, that I am not as the rest of 
 men, extortioners, and evil, and adul¬ 
 terers, and not as this publican. But 12 
 I fast twice in the week, and I tithe 
 
 1 
 
OF LUKE. 
 
 73 
 
 13 every thing that I possess. But that 
 publican was standing from afar, and 
 was not daring that even his eyes 
 he should raise to heaven, but was 
 smiting upon his breast, and saying, 
 God be compassionate upon a sinner. 
 
 14 I say to you, that this went down to his 
 house justified rather than that: for 
 every man that shall exalt himself 
 shall be abased; and every one that 
 shall abase himself shall be exalted. 
 
 15 And they had brought near to him 
 also infants, that he should bless them: 
 and when his disciples saw, they were 
 
 1(5 rebuking them. And he, Jesus, said 
 to them, Leave the children that 
 they may come to me, and forbid 
 them not: for those that are like 
 these, theirs is the kingdom of heaven. 
 
 17 Verily I say to you, That whoso shall 
 not receive the kingdom of God as 
 this child shall not enter into it. 
 
 1 8 And one of the chiefs of the Phari¬ 
 sees had asked him, and said to 
 him, Good Teacher, what shall I do 
 that I may inherit the life which is 
 
 19 for ever? Jesus said to him, Why 
 callest thou me good? And why 
 askest thou me respecting the good? 
 There is not good, except one, God. 
 
 20 But the commandments thou knowest 
 them, If thou wishest to enter into 
 life. Kill not, and Commit not adul¬ 
 tery, and Steal not, and Witness not 
 the witness of falsehood, Honour 
 
 21 thy father and thy mother. He said 
 
 to him, These all I have kept them 
 lo, since I was a boy. When Jesus 22 
 heard, he said to him, One thing 
 still is lacking to thee: sell every thing 
 that thou hast, and give to the poor, 
 and there shall be for thee treasure in 
 heaven: and come after me. But 23 
 when he heard these things it grieved 
 him: for he was very rich. When 24 
 Jesus saw that it grieved him, he 
 said, How difficult is it for those 
 that have riches that they should 
 enter into the kingdom of God ! For 25 
 it is easier for a camel that it should 
 pass through the eye of a needle, 
 than a rich man that he should enter 
 into the kingdom of God. And they 26 
 that heard were saying, Who is 
 able to be saved ? He said to them, 
 Those things which with men's sons are 27 
 not able to be, with God nevertheless 
 are able. Cepha said to him, lo, We 28 
 have left every thing that we have and 
 come after thee. Jesus said to him, 29 
 Verily I say to you, That whoso hath 
 left house, or parents, or brethren, or 
 wife, or children, on account of the 
 kingdom of God, Shall receive a 30 
 hundred fold in this time, and in the 
 world that cometh shall inherit the 
 life which is for ever. 
 
 And he took his twelve, and said to 3 i 
 them, Lo, we go up to Jerusalem, and 
 all those things will he fulfilled which 
 are written in the prophets respecting 
 the Son of man. For he will he de- 32 
 
7f 
 
 OF LUKE. 
 
 livered to the Nations, and they shall 
 mock at him, and revile him, and 
 
 33 spit in his face: And shall scourge 
 him, and kill him : and on the third 
 
 34 day he shall rise. And they under¬ 
 stood not one of these things: but 
 the word was hid from them, and 
 they perceived not those things which 
 were spoken with them. 
 
 35 And when he was near to enter unto 
 Jericho, one blind Man was sitting by 
 
 36 the side of the way and begging: And 
 when he heard the multitude’s voice 
 that passed by, he was asking, that, 
 
 37 Who is this ? They say to him, Jesus 
 
 38 the Nazarene passeth by. And he 
 cried, and said, Jesus, son of David, 
 
 39 be compassionate'towards me. And 
 those that were going before Jesus 
 were rebuking him, that he should be 
 silent: and he was crying the more, 
 Son of David, be compassionate to- 
 
 40 wards me. And Jesus stood, and was 
 commanding that they should bring 
 him: and when he came near to 
 him, he asked him, and said to him, 
 
 41 What wishest thou I should do to 
 
 42 thee ? He said to him, My Lord, that 
 my eyes may be opened, and I may see 
 thee. He said to him, See : thy faith 
 
 43 hath saved thee. And immediately 
 he saw, and was coming after him, 
 and was glorifying God: and all the 
 
 C^x' people which saw, they glorified God. 
 
 1 And while they went up and he 
 
 2 passed by Jericho, One Man, whose 
 
 name was Zacai, and he was a master 
 of the publicans, and was rich : And 3 
 he was wishing to see Jesus; and 
 he was not able, because that in his 
 stature Zacai was little ; And he ran, 4 
 went before him, and climbed up 
 into a tasteless fig-tree that he might 
 see him: because so Jesus was pass¬ 
 ing. And while Jesus passed, he 5 
 saw him, and said, Hasten, come 
 down, Zacai; for to-day in thy house 
 it is meet for me that I should 
 be. And he hasted, came down, and 6 
 received him joyfully. And when 7 
 all those saw, they were murmuring, 
 that with a Man, a sinner, he was 
 gone that he may lodge. And Zacai 8 
 stood, and said to our Lord; Lo, my 
 Lord, half my goods I give to the 
 poor; and every one that I have 
 injured, I recompense fourfold. Jesus 9 
 said to him, To day is salvation in 
 this house, and also this is a son of 
 Abraham : And that, The Son of man 10 
 is come that he may seek and save 
 that which was lost. 
 
 And while they were hearing these n 
 things ,he added to speak a parable, be¬ 
 cause he was nigh to go up to Jerusa¬ 
 lem, and they were supposing that at 
 that hour the kingdom of God was 
 about to be revealed. He said to them, 12 
 One Man, the son of a great house, 
 went to a distant country to receive 
 a kingdom, and to return. And he 13 
 called his ten servants, and gave to 
 
OF LUKE. 
 
 75 
 
 them ten pounds, and said to them, 
 Be occupied with them till I come. 
 
 ]4 And his city’s sons were hating him, 
 and sent messengers after him, and 
 say to him, We do not wish that 
 
 15 this man should reign over us. And 
 when he received the kingdom, and 
 returned, he commanded that they 
 should call to him those his servants 
 to whom he had given the money, that 
 he might know what they had traded. 
 
 ]6 And the first came and said, My 
 Lord, thy pound hath gained ten 
 
 17 pounds. He said to him, Well, 
 good servant: because thou hast been 
 found faithful in a little, thou slialt be 
 
 18 authorized over ten fortresses. And 
 the second came, and said to him, My 
 Lord, thy pound hath made five 
 
 19 pounds. He said to him also, And 
 thou too shalt be authorized over 
 
 20 five fortresses. And another came, 
 and said, Lo, that thy pound, which 
 has been by me laid up in linen: 
 
 21 For I was afraid of thee, because 
 thou art a severe Man : because thou 
 takest up that which thou placedst 
 not, and reapest that which thou sow- 
 
 22 edst not. His Lord said to him, Out 
 of thy mouth will I judge thee, evil 
 servant that art not faithful. Thou 
 knewest me that I am a severe Man, 
 and I take up that which I placed 
 not, and I reap that which I sowed 
 
 *23 not. How is it thou castest not my mo¬ 
 ney upon the table, and I then should 
 
 have come and required mine own 
 with its interest? And he said to those 24 
 that stand by him, Take from him the 
 pound, and give it to him that hath 
 by him ten pounds. For I say to 26 
 you, That to every man that hath 
 shall be given to him and be added to 
 him; and whoso hath not, even that 
 which he supposeth that he hath shall 
 be taken from him. But nevertheless 27 
 bring hither those mine enemies, 
 which wished not that I should be 
 king over them, and slay them before 
 me. And when he said these things 28 
 they went out from thence. 
 
 And while he was going up to 
 Jerusalem, and arrived at Beth Phage 29 
 and Beth Any, and arrived at the 
 mount which is called of Beth Zaithe, 
 he sent two of his disciples and 
 said to them, Go to the village that 30 
 is opposite you; and wdiile ye enter, 
 lo, ye find a colt tied, on which man 
 has not ridden: loose, bring him. 
 And if a man ask you, Why loose 31 
 ye him ? say to him, For his lord he 
 is required. And they went, and 32 
 found so. And when they asked 33 
 them they returned to them answer, 
 that, For his lord he is required. 34 
 And they brought the colt to Jesus: 35 
 and they cast upon him their cloaks, 
 and they made Jesus ride. And while 36 
 he was going they were spreading 
 their cloaks in the way. And when 87 
 they came near to the descent of 
 
76 
 
 OF LUKE. 
 
 the mount of Beth Zaithe, they began, 
 the whole multitude, and were re¬ 
 joicing and praising God with a loud 
 voice for every thing which they saw ; 
 
 38 And were saying, Blessed is the King 
 which cometh in the name of the Lord: 
 peace in heaven, and glory in the 
 
 39 height. Men of the Pharisees from 
 among that multitude say to him, 
 Our Master, rebuke them that they 
 
 40 shout not. He said to them, Verily 
 I say to you that, if these should be 
 
 41 silent, these stones would shout. And 
 when he came near, and saw the city, 
 
 42 he wept over it, And said, that, But 
 even if in this day thou hadst known 
 thy peace! but peace has hidden itself 
 
 43 from thine eyes. But the days shall 
 come that thine enemies shall sur¬ 
 round thee, and press thee from every 
 
 44 place, And shall cast thee down 
 upon the ground, and thy children 
 in the midst of thee; and shall not 
 leave in thee stone upon stone; be¬ 
 cause that thou knewest not the day 
 of thy greatness. 
 
 45 And when he entered into the tem¬ 
 ple, he began to cast out those that sell 
 
 4 G in it purchases; And said, It is written 
 that, My house is the house of prayer 
 for all nations : but ye have made it a 
 
 47 den of thieves. And he was teaching 
 every day in the temple. But the 
 chief priests and the scribes and the 
 heads of the people were seeking to 
 
 48 destroy him, And were not finding 
 
 what they might do to him: for all 
 the people was hanging upon him to 
 hear him. 
 
 And it was on one of the days, while 
 he was teaching the people in the 
 temple, and was preaching, the chief 
 priests and the scribes of the people 
 with the elders rose against him, And 2 
 say to him, Tell us by what autho¬ 
 rity thou doest these things? or who 
 is he gave thee this authority ? He 3 
 said to them, Also I will ask you; 
 tell me : The baptism of John, from 4 
 heaven was it, or from men’s sons ? 
 But they were considering among 5 
 themselves, and saying, If we say that 
 it is from heaven; he will say to us, 
 And how is it ye believed him not ? 
 And if we say, that it is from men’s 6 
 sons; all the people stone us: for 
 they be persuaded respecting John 
 that he is a prophet. They say to 7 
 him, We know not from whence it 
 is. Jesus said to them, Neither also 8 
 tell I to you by what authority I do 
 these things. 
 
 And he began to speak to them 9 
 this parable; One Man planted a 
 vineyard, and let it to cultivators, 
 and departed a long time. And at 10 
 one of the times he sent his ser¬ 
 vant to the cultivators, that they 
 should give to him of the fruits of the 
 vineyard: and they beat him, and 
 sent him away empty. And he n 
 added and sent another his servant: 
 
 1 Chap. 
 XX. 
 
 
OF LUKE. 
 
 77 
 
 and this also they struck, and cast 
 
 13 him out. The lord of the vineyard 
 said, What shall I do ? I will send 
 my beloved son: perhaps they will 
 
 u reverence him. But when the culti¬ 
 vators saw him, they were considering 
 and saying, This is the heir: come, 
 let us kill him, and the inheritance 
 
 is shall be our’s. And they cast him out¬ 
 side of the vineyard, and killed him. 
 What shall the lord of the vineyard 
 
 16 do to them ? He shall come and 
 destroy those cultivators, and shall 
 give the vineyard to others. But 
 when they heard these things , they 
 
 17 say, Spare and let it not be. But he 
 looked at them, and said, And what is 
 this which is written, that The stone 
 which the builders rejected, it is be- 
 
 18 come the head of the building. For 
 every man that shall fall upon that 
 stone shall be broken; and upon 
 whomsoever it shall fall, it will crush 
 
 19 him. And the chief priests and 
 the scribes sought that they might 
 lay hands on him in the same hour; 
 for they knew that against them he 
 spake; and they were afraid of the 
 
 20 people. And afterwards they sent 
 spies, which should feign them¬ 
 selves just, that they might take hold 
 of him by word, and deliver him 
 
 21 to the governor. And they asked 
 him, and say to him, Teacher, we 
 know that rightly thou speakest and 
 teachest, and thou acceptest not the 
 
 person of man, but in truth the word 
 of God thou teachest: Is it lawful 22 
 for us to give head money to Caesar, 
 or no ? And he understood their 23 
 wickedness, and said to them. Why 
 tempt ye me? Shew me a denar. The 24 
 image and superscription of whom is 
 upon it ? And they shewed him and 
 say to him, Caesar’s. He said to them, 25 
 Give Caesar’s to Caesar, and God’s to 
 God. And they were not able to 26 
 take hold of his word before the peo¬ 
 ple: and they marvelled at his an¬ 
 swer, and were silent. 
 
 And men of the Sadducees came 27 
 near, those which say that there is 
 no resurrection ; and they asked him, 
 And say to him, Teacher, Moses 28 
 wrote to us, That if the brother of 
 a man should die while he has no 
 children, and should leave a wife, his 
 brother should take his wife, that he 
 may raise up seed to his brother. 
 There were seven brethren: the 29 
 first took a wife, and died without 
 children. And his brother took that 30 
 wife, and he died without children. 
 Also the third took her; and even 3 i 
 the seven of them took her, and died 
 while they left no children. And that 32 
 woman also died. In the resurrection 33 
 whose of them shall she be ? for lo, 
 she was to the seven of them. Je- 34 
 sus said to them, The children of 
 this world beget and are begotten, 
 and take women, and women are to 
 
78 
 
 OF LUKE. 
 
 35 Men. But those that are worthy to 
 obtain that world, and that resurrec¬ 
 tion which is from among the dead, the 
 Men take not women, nor are women 
 
 36 to Men: Neither are they able to die: 
 for they are become equal with the 
 angels, as children of God being chil- 
 
 37 dren of the resurrection. But respect¬ 
 ing the dead that they shall rise, even 
 Moses also foretold when God spake 
 with him from the bush, and said, The 
 Lord the God of Abraham, and the 
 God of Isaac, and the God of Jacob. 
 
 38 And lo, God is not of the dead, but 
 of the living: for they all live to him. 
 
 39 Men of the scribes say to him, 
 
 40 Teacher, well hast thou said. And 
 again they durst not ask him any 
 thing. 
 
 41 And he said to them, How say the 
 scribes respecting the Messia that 
 
 42 he is the son of David ? And David 
 himself saith in the book of Psalms, 
 that, The Lord said to my Lord, that 
 
 43 Sit thou on my right, until I shall 
 place thine enemies under thy feet. 
 
 44 If therefore David calleth him My 
 Lord, how is he his son ? 
 
 45 And while all the people were hear- 
 
 40 ing he said to his disciples, Beware of 
 
 the scribes, which wish to walk in the 
 porches, and love salutation in the 
 streets, and the honoured seats in the 
 synagogues, and the chief sittings 
 
 47 at suppers; and devour the houses 
 of widows, on pretence that they 
 
 lengthen their prayers; and they shall 
 receive greater condemnation. 
 
 And he lifted up his eyes, and saw l 
 the rich which were casting their offer¬ 
 ings into the treasury. And he saw 2 
 also a poor widow, too, which cast in 
 two Shamun. He said, The truth I say 3 
 to you, that this poor widow hath cast 
 in more than all of them : For they 4 
 from that which was abundant to them 
 cast into the treasury an offering: but 
 this woman from that which was lack¬ 
 ing to her hath cast in all that she 
 possessed. 
 
 And while men spake concerning 5 
 the temple, that it was adorned with 
 beautiful stones and with offerings, 
 he said, Ye see these things, the days 6 
 will come, that there shall not be left 
 here stone upon stone, which shall 
 not be thrown down. 
 
 And they asked him, and say to 7 
 him, Teacher, when shall these things 
 be ? and wdiat is the sign when these 
 things begin to be ? But he said to 8 
 them, See that ye be not deceived: 
 for many shall come in my name, 
 and shall say that I am he; and the 
 time is near: go not after them. 
 And when ye hear w^ar and commo- 9 
 tions, fear not: for these things are 
 about to be first; but not yet is the 
 end arrived. For nation shall rise 10 
 against nation, and kingdom against 
 kingdom: And great earthquakes in 11 
 places and places, and pestilences, 
 
 Chap 
 
 XXI 
 
OF LUKE. 
 
 79 
 
 and famines,, and terrors shall be 
 from heaven; and great signs shall 
 
 12 be seen and great tempests. But 
 before all these, they shall lay hands 
 on you, and persecute you, and de¬ 
 liver you up to the synagogues, and 
 to prisons, and they shall bring you 
 before kings and governors on account 
 
 13 of my name. But for you shall be this 
 
 14 testimony. And set in your hearts, 
 that ye be not learning to make apo- 
 
 15 logy : For I will give to you a mouth 
 and wisdom, which all your ene¬ 
 mies are not able that they should 
 
 16 stand against. Your wives, and your 
 brethren, and your kinsfolks, and 
 your friends, shall deliver you up, 
 and they shall put to death some of 
 
 17 you. And ye shall be hated of every 
 
 19 man on account of my name. But by 
 endurance ye shall possess your soul. 
 
 20 But when ye have seen Jerusalem 
 that an army surrounds it, know 
 
 21 that its desolation is near. And those 
 which are in Judaea let them flee to 
 the mountain; and those which are 
 in the midst of it let them come out 
 of it; and those that are in the coun¬ 
 tries let them not enter into it. 
 
 22 Because they are the days of venge¬ 
 ance, that every thing which is 
 
 23 written may be fulfilled. But woe 
 to those that are pregnant, and to 
 those that give suck, in those days! 
 for there shall be great affliction in 
 the earth, and mighty wrath upon this 
 
 nation. And they shall fall by the 24 
 mouth of the svvord, and shall be taken 
 captive to all nations : and Jerusalem 
 shall be trodden down of all nations, 
 until the times of the nations shall be 
 fulfilled. But signs shall be in the 25 
 sun, and in the moon, and in the stars; 
 and affliction in the earth, and clap¬ 
 ping of hands of the nations; and 
 a voice that is like the sea’s, And the 26 
 quaking of the exit of the souls of men’s 
 sons from terror of that which isabout 
 to come on the earth : and the powers 
 of heaven shall be shaken. And then 27 
 shall they see the Son of man while 
 he cometh in the clouds with much 
 power and glory. But when these 28 
 things begin to be, look up, and lift 
 up your heads; because your deli¬ 
 verance draweth near. 
 
 And he spake to them this parable ; 29 
 See the fig tree, and all the trees; 
 That when they begin branching 30 
 forth, and giving their fruits, ye un¬ 
 derstand that summer is near. So 31 
 also ye, when ye have seen these 
 things that they be, know that the 
 kingdom of heaven is near. 
 
 Verily I say to you, that, This race 32 
 shall not pass until all these things be. 
 Heaven and earth shall pass: and my 33 
 words shall not pass. But beware in 34 
 yourselves, that ye overcharge not 
 your hearts by the eating of flesh, 
 and by the drunkenness of wine, and 
 by the care of the world, and that day 
 
80 
 
 OF LUKE. 
 
 Chap. 
 
 XXII. 
 
 35 rise upon you suddenly. For as a 
 snare it shall come on all those that sit 
 
 36 on the face of the earth. Watch there¬ 
 fore always, and be entreating that 
 ye maybe worthy to escape from these 
 things that are about to be, and that 
 ye may stand before the Son of man. 
 
 37 And in the days he was teaching 
 in the temple; and at the nights he 
 was going out, and lodging in the 
 mount that is called of Beth Zaithe. 
 
 38 And all the people they came early 
 to him in the temple, that they might 
 hear him. 
 
 1 And the feast of the unleavened, 
 which is called Pescha, was drawing 
 
 2 near. And the chief priests and scribes 
 were seeking how they might kill him ; 
 for they were afraid of the people. 
 
 3 But Satan entered into Juda who 
 was called Iscariot, who was of the 
 
 4 number of the twelve. And he went 
 and spake with the chief priests and 
 scribes, how he might deliver him to 
 them. And they rejoiced, and pro¬ 
 mised that they would give him mo- 
 
 6 ney. And he promised to them, and 
 sought for himself opportunity how 
 he might deliver him to them apart 
 from the multitude. 
 
 7 And wdien the day of the Pescha 
 arrived in which it is the cus¬ 
 tom that the Pescha should be 
 
 8 slain, He sent Cepha and John, 
 and said to them, Go prepare for 
 us the Pescha, that we may eat. 
 
 They say to him, Where wishest thou 9 
 that we should prepare ? He said to 10 
 them, Lo, when ye enter into the city, 
 a Man meeteth you, who is bearing 
 a pitcher of water; go after him to 
 that house which he entereth, Say n 
 to the lord of the house, Our Master 
 saith, Where is the guestchamber, 
 where I may eat the Pescha with 
 my disciples ? Lo, he sheweth to you 12 
 one large upper room which is fur¬ 
 nished : there prepare. And they 13 
 went, found as he had said to them : 
 and prepared the Pescha. 
 
 But and when it was the time he 14 
 sat down, and his apostles with him. 
 
 He said to them, Desire hath impelled 15 
 me that I should eat with you thePescha 
 before I suffer. For I say to you, that 16 
 henceforth I will not eat it, until it be 
 accomplished in the kingdom of God. 
 
 And he took the bread, and gave 
 thanks over it, and brake, and gave 19 
 to them, and said, This is my body 
 which is for you: so be ye doing 
 for remembrance of me. And he 17 
 took the cup, and gave thanks 
 over it, and said, Take this, divide 
 among you: I say to you, That is 
 from now I will not drink of this 
 fruit of the vine, until the kingdom 
 of God shall come. But, nevertlie- 21 
 less, lo, the hand of my betrayer 
 is w T ith me on the table. And the Son 22 
 of man goeth, as it is determined 
 respecting him: but nevertheless woe 
 
OF LUKE. 
 
 81 
 
 to him by whose hand he is betrayed! 
 
 23 And they began to enquire among 
 them, that, Who then is he that is 
 about to do this thing. 
 
 24 And there was a strife between them, 
 that, Who is he among them that is 
 
 25 greatest. Our Lord said to them, The 
 kings of the nations are their lords; 
 and those that are authorized and that 
 
 26 do well are called benefactors. Butyou 
 not so : but he that is great among you, 
 let him be as the least; and he that 
 is chief, as a minister and not as one 
 
 27 sitting down. For who is great, he that 
 sitteth down, or that ministereth? Lo, 
 am not I as a minister among you? 
 
 28 But you that have continued with 
 
 29 me in my temptations, I also pro¬ 
 mise to you, as my Father hath pro- 
 
 30 mised to me, a kingdom; That ye may 
 eat and drink with me at my table in 
 the kingdom, and may sit on twelve 
 thrones and judge the twelve tribes 
 
 3 1 of the house of Israel. And our 
 Lord said to Simon, Simon, lo, Satan 
 seeketh that he may sift you as wheat: 
 
 32 But I have entreated for thee, that 
 thy faith may not lack : and thou 
 also in time turn and confirm thy 
 
 33 brethren. He said to him. My Lord, 
 with thee I am ready to go, both 
 
 34 to prison and also to death. Jesus 
 said to him, I say to thee, that before 
 the cock shall crow to day two times, 
 three times thou shalt deny me that 
 thou knowest me not. 
 
 He said to them, When I sent you 35 
 without purses, and without scrips, and 
 without shoes, did any thing lack to 
 you ? They say to him, Not even any 
 thing. He said to them, From now, 36 
 whoso hath a purse or a scrip, let him 
 take it, and whoso hath not a sword, 
 let him sell his garment, and buy for 
 himself a sword. For I say to you, that 37 
 also this which is written is about that 
 it should be fulfilled in me, that, With 
 the evil he was numbered: and that 
 which is concerning me to be ful¬ 
 filled. And they say to him, Our 38 
 Lord, Lo, we have here two swords. 
 
 He saith to them, They are enough ; 
 rise, let us go. 
 
 And he went out, and went, as he 39 
 was accustomed, to the mount which is 
 called of Beth Zaithe ; and his disci¬ 
 ples also went with him. And when 40 
 he arrived at the place, he said to 
 them, Pray that ye enter not among 
 temptations. And he separated from 41 
 them about the cast with a stone, and 
 set his knees, and was praying, and 
 said, My Father, if possible, let this 42 
 cup pass me: but not my will be, 
 but thine. And an angel appeared 43 
 to him, strengthening him. And he 44 
 was in great anxiety, and was pray¬ 
 ing earnestly: and his sweat was as 
 drops of blood, and was falling upon 
 the ground. And he rose from his 45 
 prayer, and came to his disciples, and 
 found them sleeping from their sor- 
 
 M 
 
82 
 
 OF LUKE. 
 
 46 row. He said to them, Why sleep ye ? 
 rise and pray, that ye enter not into 
 temptation. 
 
 47 And while he was speaking, a 
 great multitude appeared, and he that 
 was called Juda, one of the twelve, 
 came before them, and drew near 
 
 48 and kissed Jesus. Jesus said to him, 
 Juda,with a kissbetrayest thou the Son 
 
 49 of Man ? But when they which were 
 with him saw that which was about 
 to be, they say to him, Our Lord, 
 shall we smite them with swords? 
 
 so And one of them smote the servant 
 of the chief priest, and took his right 
 
 si ear. Jesus answered and said, Enough 
 until this. And he touched his ear, and 
 
 52 healed it. And he said also to those 
 chief priests, and the soldiers of the 
 temple, and the elders, As against a 
 thief be ye come out against me with 
 
 53 swords and with staves ? Every day that 
 I was with you in the temple, ye were 
 not stretching out hands against me : 
 but this is your hour, and your power 
 
 54 of darkness. And they took him, and 
 brought him to the house of the chief 
 priest. But Simon Ceplia was coming 
 
 55 after him from afar. And a fire was 
 set in the midst of the hall, and 
 they were sitting round it, and Cepha 
 
 56 was sitting amongst them. And one 
 maid saw him that he sat by the fire, 
 and she looked upon him, and says, And 
 
 57 this man also was with him. And he 
 denied, and said, Woman, I know him 
 
 not. And after a little another also saw 58 
 him, and said likewise. And Cepha 
 said, I am not of them. And after one 59 
 hour another was affirming, and said, 
 Truly also this man was with him : for 
 he also is a Galileean. And Cepha said, 60 
 Man, I know not what thou.sayest. And 
 at the same moment the cock crew. 
 And our Lord turned, and looked at 6i 
 him, at Cepha. And Cepha remem¬ 
 bered the w r ord of our Lord, who said to 
 him, that. Before the cock shall crow 
 two times, three times thou shalt deny 
 me. Andhe went out, and wept bitterly. 62 
 And the Men that were holding 63 
 Jesus were mocking him, and were 
 smiting him. And they covered his 64 
 face and say to him, Prophesy, who 
 is it smote thee ? And again many 65 
 other things they were both blas¬ 
 pheming and speaking against him. 
 And when it dawned, assembled 66 
 the elders and the chief priests and 
 the scribes, and led him up to the 
 house of their assemblies, and say, 
 
 If thou art the Messia, tell us. He 67 
 said to them, If I tell you, ye will 
 not believe: And if I ask you, ye give 68 
 me not an answer, nor even loose 
 me. For from now shall be the Son 69 
 of man sitting on the right hand of 
 the might of God. They say all of 70 
 them, Art thou the Son of God ? He 
 said to them, Ye say that I am. 
 They say, Why further is witness re- 7] 
 quisite for us ? for lo we have heard 
 
OF LUKE. 
 
 83 
 
 Chap. 
 
 XXIII. 1 from his mouth. And they arose, the 
 whole multitude, and brought him to 
 
 2 Pilate. And they began accusing 
 him, and were saying, We found this 
 man that he perverteth our nation, and 
 forbiddeth us, thatwe should givehead 
 money to Caesar, and saith respect¬ 
 ing himself, that he is a king, the 
 
 3 Messia. Pilate said to him, Art thou 
 the King of the Jews? He said to him, 
 
 4 Thouhastsaid. Pilate said to the chief 
 priests and to that multitude, I find not 
 
 5 any cause against this Man. But they 
 shout and say, He hath stirred up the 
 people, while teaching in all Judaea, 
 and he began from Galilee even to here. 
 
 6 But Pilate when he heard that they 
 say that. From Galilee, asked that if he 
 
 7 is from Galilee. And when he heard 
 that he was from under the autho¬ 
 rity of Herod, he sent him to him, 
 because also Herod himself was at 
 Jerusalem in those days of the unleav- 
 
 8 ened. But Herod, when he saw Je¬ 
 sus, rejoiced much: for he was very 
 desirous to see him from a long time, 
 because he had heard respecting him ; 
 and he was hoping that he should see 
 
 9 some sign from him be done. And 
 he was asking him with cunning 
 words; but Jesus returned him not 
 any answer, as though he had not been 
 
 10 there. But the chief priests and 
 rulers were standing and accusing 
 
 11 him fully. And Herod mocked him, 
 and his attendants, and put on him 
 
 splendid garments in mockery, and 
 sent him to Pilate. And on that 12 
 same day there was reconciliation be¬ 
 tween Herod and Pilate: because they 
 were enemies. But Pilate called the is 
 chief priests and the rulers and all the 
 people, And said to them, Ye have i* 
 brought to me this Man, of whom ye 
 have told me that he hath stirred up 
 your nation: and lo, I have examined 
 him before your eyes: and have not 
 found any thing behind him of those 
 things of which ye accuse him : Nor 15 
 also Herod: for I sent him to him; and 
 any thing that is worthy of death he 
 has not found behind him, nor is any 
 thing worthy of death done by him. I 16 
 will chastise him therefore, and dis¬ 
 miss him. And they gave voice, all is 
 the people, and say, Take away this 
 man , and release to us Bar Aba: 
 Who on account of seditions, and 19 
 murders, was cast into prison. And 17 
 Pilate was accustomed that he should 
 release to them one man at the 
 feast. And again Pilate called them 20 
 and spake to them, because he was 
 wishing that he should release Jesus. 
 
 But they were crying and saying, Cru- 21 
 cifyhim, crucify him. But he the third 22 
 time said to them, For what that is evil 
 hath this man done ? For any thing 
 that is worthy of death I find not in 23 
 him: I will chastise him, therefore, and 
 dismiss him. And they were insisting 
 with a loud voice, and saying to him 
 m 2 
 
84 
 
 OF LUKE. 
 
 that lie should be erucified. And their 
 voice was prevailing and that of the 
 
 24 chief priests with them. And Pilate 
 commanded that their request should 
 
 25 be. And he released to them him 
 that on account of murders and here¬ 
 sies was in prison, as they asked; and 
 Jesus he delivered to their will. 
 
 26 And while they were conductinghim 
 they laid hold upon Simon, a Cyre- 
 nian, who was coming from the coun¬ 
 try, that he might carry the cross, 
 
 27 and come after Jesus. And a 
 crowd of the people was coming 
 after him, and women, which were 
 bewailing over him and lament- 
 
 28 ing. And Jesus turned to them and 
 said to them, Jerusalem’s daughters, 
 weep not over me, but weep over 
 yourselves, and over your children. 
 
 29 For the days shall come, in which 
 ye shall say, Happy the bar¬ 
 ren, and the wombs that have not 
 borne, and the teats which have not 
 
 30 suckled. And then ye shall begin to 
 say to the mountains, that, Fall 
 
 3 1 on us; and to the hills, that, Cover 
 us. Because in a green tree they 
 
 32 do these things, in the dry what shall 
 be ? And with him were coming 
 two others, malefactors, that they 
 
 33 may be slain. And when they came 
 to the place, which is called Kar- 
 kaptha they crucified him there, and 
 those malefactors, one on his right, 
 
 34 and one on his left. And Jesus an¬ 
 
 swered and said, My Father, forgive 
 them; for they know not what they do. 
 
 And they divided his garments, and 
 cast lots over them. And the people 35 
 was standing and looking. And 
 also with them the rulers were de¬ 
 riding him, and saying, Others he 
 saved; let him save himself, if he be 
 the Messia, the chosen of God, and 
 they were mocking him. And also the 36 
 soldiers were coming near to him, 
 And saying, Peace to thee: if thou be 37 
 the king of the Jews, save thyself. And 38 
 they had set upon his head a crown of 
 thorns, and also was written a title 
 and placed over him, This is the King 
 of the Jews. 
 
 But one of those malefactors which 39 
 were crucified with him, was blas¬ 
 pheming against him, and saying, Art 
 not thou the Messia? save thyself and 
 save us, also us. And his companion 40 
 that other rebuked him,and said to him, 
 
 Art not thou even afraid of God, be¬ 
 cause lo, we also are in the same judg¬ 
 ment ? And lo, we as those who have 4i 
 deserved ; and as we have done we 
 are requited: but this man even no¬ 
 thing that is hateful is done by him. 
 And he said to Jesus, My Lord, remem- 42 
 ber me when thou comest in thy king¬ 
 dom. Jesus said to him, Verily Isay to 43 
 thee to-day that with me thou shalt be 
 in the Eden’s garden. But and it 44 
 was about the sixth hour, and dark¬ 
 ness was over all the land, until 
 
wmm 
 
 III ill 
 
 OF LUKE. 85 
 
 45 the ninth hour. And the sun was 
 darkened, and the front of the door of 
 the temple was rent from the midst 
 
 46 of it. And Jesus called with a loud 
 voice, and said, Father, into thy hands 
 I place my spirit: and he finished. 
 
 47 But when the centurion saw that 
 which was done, he glorified God, and 
 
 48 said, Truly this Man was just. And all 
 those which were assembled there, and 
 saw that which was done, were smiting 
 upon their breast, and saying, Woe to 
 us, What is this! Woe to us from our 
 
 49 sins! And they all were standing from 
 afar, the acquaintance of Jesus, and 
 the women which came with him from 
 Galilee, and beholding these things. 
 
 so And one Man whose name w r as 
 
 51 Joseph, he was a counsellor; a 
 Man just, and good, from Ramtha, 
 a fortress of Judaea, and he was look- 
 
 52 ing for the kingdom of heaven : This 
 Man who did not equal his mind with 
 the accusers, this same went near, 
 
 53 and asked for the body of Jesus. And 
 took it down, and wrapped it in ban¬ 
 dages, and laid it in a hewn sepul¬ 
 chre in which as yet no man was 
 
 54 buried. And that same day was Fri¬ 
 day. And the sabbath was dawning. 
 
 55 And those women which came with him 
 from Galilee, came to the sepulchre 
 in their footsteps, and saw the corpse 
 
 56 while they laid it up there, And 
 returned, and prepared spices and 
 ointment that was sweet; and on the 
 
 sabbath they rested as it is com¬ 
 manded. But on the first of the week, i Chap. 
 
 XXIV 
 
 in the early morning, they came to 
 the sepulchre, and brought that which 
 they had prepared, and there were 
 with them other women. And they 2 
 found that stone that it was rolled 
 from the sepulchre. And they entered, s 
 and found not the body of Jesus. 
 
 And while it grieved them concern- 4 
 ing this, they saw two men which 
 stand above them and their raiment 
 was shining: And they feared and 5 
 bowed their heads and were look¬ 
 ing upon the earth from their fear. 
 
 Those Men say to- them, Why seek 
 ye the living among the dead ? He 6 
 is not here, but is risen: remember 
 that which he spake with you while 
 he was in Galilee, And said to you, 7 
 that, The Son of Man is about that he 
 should be delivered into the hands of 
 wicked men, and be crucified, and on 
 the third day he shall rise. And they s 
 remembered those words, And re- 9 
 turned from the sepulchre, and told 
 those words to the eleven, and to the 
 rest of those disciples. Mary Magda- 10 
 lene,and Joan, and Mary the daughter 
 of Jacob, and the rest that were with 
 them, these told to the apostles ; And 11 
 they seemed in their eyes as though 
 it was from their wonder they had 
 spoken these words, and they were 
 not believing them. 
 
 But Simon arose, and ran to the 12 
 
86 
 
 OF LUKE. 
 
 grave; and stooped, and saw the linen 
 only, and went to it, and was marvel- 
 
 13 ling at that which was done. And 
 he appeared to two of them on the 
 same day while they were going to a 
 village whose name was Emmaus, 
 which ivas distant from Jerusalem 
 
 i-i sixty stadia. And they were talk¬ 
 ing one with the other concern¬ 
 ing all these things which liap- 
 
 15 pened. And while they talk, Jesus 
 came and approached them, and was 
 
 16 walking with them. And their eyes 
 were holden that they should not re- 
 
 17 cognize him. He said to them, What 
 are these words which ye are talking 
 while ye are sad ? 
 
 is One of them, whose name was 
 Cleopa, said to him, Art thou then 
 by thyself a stranger from Jerusa¬ 
 lem, that thou knowest not what has 
 
 19 been done in it? He said to them, 
 What ? They say to him. Concerning 
 Jesus the Nazarene, which was a 
 Man, a prophet, and he was able in 
 might and in deeds and in word be¬ 
 fore God and before all the people : 
 
 20 And the chief priests and the elders 
 delivered him to the judgment of 
 
 21 death, and crucified him. And we 
 were supposing that it was he was 
 about that he should deliver Israel : 
 and lo, three days lo, since all these 
 
 22 things were. Also women from us 
 went to the sepulchre where he was 
 
 23 laid; And when they found not his 
 
 body, they came, and told us that they 
 had seen angels there, and they were 
 astonished and told respecting him that 
 he is alive. And also men of us went 24 
 to the sepulchre, and found so as the 
 women said: but him they saw not. 
 
 Then said Jesus to them, O lack- 25 
 ing of faith, and heavy of heart to * 
 believe ! from all those things which 
 the prophets have spoken, Was it not 26 
 these things Messia was about that he 
 should endure, and that he should en¬ 
 ter into glory? And he began to speak 27 
 to them from Moses and from all the 
 prophets, and he was expounding to 
 them concerning himself from all the 
 scriptures. And they drew near to 28 
 that village, to which they were going, 
 and he appeared to them as though 
 he were going to a distant place. 
 And they began, and were entreating 29 
 of him that he would be with them : 
 because it was near to become dark. 
 And he entered with them so that 
 he might be with them. And when he 30 
 sat down, he took bread, and blessed, 
 and brake, and gave to them. And 3 i 
 at once their eyes were opened, and 
 they recognized him; and he took 
 himself away from them. And they 32 
 were saying one to the other. Was it 
 not our heart was heavy by the way 
 while he was explaining to us the scrip¬ 
 tures? And they arose in the same 33 
 hour, and returned to Jerusalem, 
 and found the eleven assembled, 
 
OF LUKE. 
 
 87 
 
 34 and those that were with them, Say¬ 
 ing, Truly our Lord is risen, and hath 
 
 35 appeared to Simon. And they also 
 related to them those things which 
 were done in the way, and how he 
 was recognized while he brake bread. 
 
 33 And while they were speaking, he 
 was found standing among them, and 
 saith unto them, Peace be with you. 
 
 37 And they w 7 ere moved and affrighted, 
 and w 7 ere supposing that they were 
 
 38 seeing a spirit. Then Jesus said to 
 them, Why are ye moved ? and con¬ 
 cerning what arise thoughts upon 
 
 39 your hearts? Lo! see my hands and 
 
 my feet, and feel and see that I 
 am; for a spirit hath not flesh and 
 bones, as ye see that I have. And 40 
 when even until now they believe not 
 from their fear and from their joy, and 
 were wondering, he said to them, 
 Have ye here any tiling to eat? 41 
 And they gave to him a piece of fish 42 
 that was broiled, and of an honey¬ 
 comb. And when he took he ate 43 
 before their eyes. And he took up 44 
 that which remained and gave to 
 them, and said to them. These words 
 

 
 
 
 
 
 
 
 ■ 
 
 
 
 
 
 
 
 
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 ‘ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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 t 
 
 ■ 
 
 
 
 
 
 
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QUATUGR EVANGELIGRUM 
 
 SYRIACE, 
 
 RECENSIONIS ANTIQUISS1IVEE, 
 
 ATQUE IN OCCIDENTE ADHUC IGNOT* 
 
 QUOD SUPEREST: 
 
 E CODICE VETUSTISSIMO NITRIENSI 
 
 ERUUT ET VULGAVIT 
 
 GUILIELMUS CURETON. 
 
 LONDINI: 
 IMPENSIS SUIS. 
 
 MDCCC XLVIII. 
 
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DATE DUE 
 
 
 
 
 
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 I. ' - . 
 
 
 
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 GAYLORD 
 
 
 
 PRINTED IN U. S. A .