Я помещаю их в сопоставлении:
Иустин. Καὶ πῦρ ανήφθη ἐν τῷ Ἰορδάνῃ.—Dial. cum Tryph. § 88.
Епифаний. Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα.—Haeres. xxx. § 13.
Иустин. Υἱος μου εἴ συ; ἐγὼ σήμερον γεγέννηκα σε.—Dial. cum Tryph. § 88 and 103.
Епифаний. Ἐγω σήμερον γεγέννηκα σε.—Haeres. xxx. § 13.
213. Heb. i. 5, v. 5. 214. John i. 29-34. 215. “Etiam in prophetis quoque, postquam uncti sunt Spiritu sancto, inventus est sermo peccati.”—Contr. Pelag. iii. 2. 216. 1 Cor. xv. 7. 217. “Evangelium ... secundum Hebraeos ... post resurrectionem Salvatoris refert:—Dominus autem, cum dedisset sindonem servo sacerdotis, ivit ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum panem ab illa hora, qua biberat calicem Domini, donec videret eum resurgentem a dormientibus.—Rursusque post paululum: Afferte, ait Dominus, mensam et panem. Statimque additur:—Tulit panem et benedixit, ac fregit, et dedit Jacobo justo, et dixit ei: Frater mi, comede panem tuum, quia resurrexit Filius hominis a dormientibus.”—Hieron. De viris illustribus, c. 2. 218. Euseb. H. E. lib. ii. c. 23. 219. Acts xxiii. 14. 220. Hist. Eccl. Francorum, i. 21. 221. The “History of the Apostles” purports to have been written by Abdias B. of Babylon, disciple of the apostles, in Hebrew. It was translated into Greek, and thence, it was pretended, into Latin by Julius Africanus. That it was rendered from Greek has been questioned by critics. As we have it, it belongs to the ninth century; but the publication of Syriac versions of the legends on which the book of Abdias was founded, Syriac versions of the fourth century, which were really translated from the Greek, show that some Greek originals must have existed at an early age which are now lost. 222. Καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλεν ἔφη αὐτοῖς: λάβετε, ψηλαφήσατε με, καὶ ἴδετε, ὅτι οὺκ εἰμί δαιμόνιον ἀσώματον. Καὶ εὐθύς αὐτοῦ ἥψαντο και ἐπιστεύσαν.—Ignat. Ep. ad Smyrn. c. 3. St. Jerome also: “Et quando venit ad Petrum et ad eos qui cum Petro erant, dixit eis: Ecce palpate me et videte quia non sum daemonium incorporale. Et statim tetigerunt eum et crediderunt.”—De Script. Eccl. 16. Eusebius quotes the passage after Ignatius. Hist. Eccl. iii. 37. 223. Luke xxiv. 37-39. 224. Καὶ γὰρ ὁ Χριστὸς εἶπεν: ἄν μὴ ἀναγεννηθῆτε, οὐ μὴ εἰσελθῆτε εἰς τὴν Βασιλείαν τῶν οὐρανῶν.—1 Apolog. § 61. Oper. p. 94. 225. Ἐὰν μήτις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ.—John iii. 3. 226. “In Evangelio ... legimus non velum templi scissum, sed superliminare templi mirae magnitudinis corruisse.”—Epist. 120, Ad Helibiam. 227. Ἔλθον καταλῦσαι τὰς θυσίας, καὶ ἐαν μή ταύσασθε τοῦ θυεῖν, οῦ παύσεται ἀφ᾽ ὑμῶν ἡ ὀργή.—Epiphan. Haeres. xxx. § 16. 228. Recog. i. 36. 229. Recog. i. 54. 230. Joseph. Antiq. xviii. 1, 5; Philo Judaeus. Περὶ τοῦ πάντα σπουδαῖον εἶναι ἐλεύθερον. See what has been said on this subject already, p. 16. 231. Heb. x. 5. 232. (Μὴ) ἐπιθυμίᾳ ἐπεθύμησα (κρέας) τοῦτο τό πάσχα φαγεῖν μεθ᾽ ὑμῶν; Epiph. Heræs. xxx. 22. The words added to those in St. Luke are placed in brackets; cf. Luke xxii. 15. 233. Epiphan. Haeres. xxx. 15. 234. Καὶ Ἰησοῦς γοῦν φησὶ, Διὰ τοὺς ἀσθενοῦντας ἠσθένουν, καὶ διὰ τοὺς πεινῶντας ἐπείνων, καὶ διὰ τοὺς διψῶντας ἐδίψων. In Matt. xvii. 21. 235. Perhaps this passage was in the mind of St. Paul when he wrote of himself, “To the weak became I as weak, that I might gain the weak.” 1 Cor. ix. 22. 236. Αἰτεῖσθε γάρ, φησί, τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσαται. Clemens Alex. Stromatae, i. Καὶ αἰτεῖτε τὰ ἐπουράνια, καὶ τὰ ἐπίγεια ὑμῖν προστεθήσεται.—Origen, De Orat. 2 and 43. 237. Cont. Cels. vii. and De Orat. 53. 238. Acts xi. 35. It is also quoted as a saying of our Lord in the Apostolic Constitutions, iv. 3. 239. Ep. 4. 240. Οὕτοι, φαεσὶν, ὁι θέλοντές με ἰδεῖν, καὶ ἅψασθαί μου τῆς βασιλείας, ὀφείλουσι θλιβέντες καί παθόντες λαβεῖν με.—Ep. 7. 241. Διὰ τοῦτο ταῦτα ἡμῶν πρασσόντων, εἶπεν ὁ κύριος, ᾽Εὰν ἦτε μετ᾽ ἐμου συνηγμένοι ἐν τῷ κόλπῳ μου, καὶ μὴ ποιεῖτε τὰς ἐντολάς μου, ἀποβαλῶ ὑμᾶς καὶ ἐρῶ ὑμῖν, ὑπάγετε ἀπ᾽ ἐμοῦ, οὐκ οἶδα ὑμᾶς, ἐργάται ἀνομίας. 2 Ep. ad Corinth. 4. 242. Λέγει γὰρ ὁ κύριος, ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων. Ἀποκριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει, Ἐαν οὖν διασπαράξωσιν οἱ λύκοι τὰ ἀρνία? Εἶπεν ὁ Ἰησοῦς τῷ Πέτρῳ. Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά. Καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτέινοντας ὑμᾶς, καὶ μηδὲν ὑμῖν δυναμένου ποιεῖν, ἀλλὰ φοβεῖσθε τὸν μετὰ το ἀποθανεῖν ὑμας ἔχοντα ἐξουσίαν ψυχῆς καὶ σώματος τοῦ βαλεῖν εἰς γέενναν πυρὸς. Ibid. 5. 243. Ἄρα οὖν τοῦτο λέγει: Τηρήσατε τὴν σάρκα ἁγνὴν καί τὴν σφραγίδα ἄσπιλον, ἵνα τὴν αἰώνιον ξωὴν ἀπολάβητε.—Ibid. 8. 244. Rom. iv. 11 2 Cor. i. 22; Eph. i. 13, iv. 30; 2 Tim. ii. 19. 245. Ἐν οἶς ἀν ὑμᾶς καταλάβω, ἐν τούτοις καὶ κρινῶ.—Just. Mart. in Dialog. c. Trypho. Ἐφ᾽ οἶς γὰρ εὕρω ἡμᾶς, φησὶν, ἐπὶ τούτοις καὶ κρινῶ. Clem. Alex. Quis dives salv. 40. 246. Μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου.—Clem. Alex. Strom. v. 247. Λογίων κυριακῶν ἐξηγήσεις. 248. Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνεγράψατο, ἡρμήνευσε δὲ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος. 249. τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέντα; and οὐ ποιούμενος σὺνταξιν τῶν κυριακῶν λογίων. 250. συνεγράψατο τὰ λόγια. 251. ἀρχαῖος ἀνήρ. 252. Iren. c. Haeres. v. 33. 253. Scarcely actual disciples and eye-witnesses. 254. Euseb. Hist. Eccl. iii. 39. 255. σφόδρα σμικρὸς τὸν νοῦν. 256. καθ᾽ Ἑβραιοὺς εὐαγγέλιον. H. E. iii. 25, 27, 39; iv. 22. 257. συγγράμματα πέντε. 258. Aram. ריקא. 259. Aram. ממונא. 260. Aram. גהנם. 261. Aram. אמן. 262. μιά κεραὶα, Aram. קוץ or עוקץ. 263. vi. 7, βαττολογεῖν; v. 5, κληρονομεῖν τὴν γῆν; v. 2, ἀγνοίγειν τὸ στόμα; v. 3, πτωχοί; v. 9, υἱοὶ τοῦ Θεοῦ; v. 12, μισθὸς πολύς; v. 39, τῷ πονηρῷ; vi. 25; x. 28, 39, ψυχὴ, for life; vi. 22, 23, ἀπλοῦς and πονηρὸς, sound and sick; vi. 11, ἄρτος, for general food; the “birds of heaven,” in vi. 25, &c. &c. 264. Targum, Gen. xxiv. 22, 47; Job xlii. 11; Exod. xxxii. 2; Judges viii. 24; Prov. xi. 22, xxv. 12; Hos. ii. 13. 265. Euseb. Hist. Eccl. iii. 39. 266. ἀκριβῶς ἔγραψεν, and σποιήσατο πρόνοιαν τοῦ μηδέν παραλιτεῖν ἢ ψεύδασθαι. 267. Οὐ μέντοι τάξει, and ἕνια γράφας, ὡς ἀπεμνημόνευσεν. 268. λεχθέντα καὶ πραχθέντα. 269. Μαθαῖος τὰ λόγια συνετάξατο—. Μάρκος ... οὐκ ὥσπερ σύνταξιν τῶν κυριακῶν λογίων ποιούμενος. 270. Μάρκος ἑρμηνευτὴς Πέτρου γενόμενος ἔγραφεν. 271. Mark i. 20, “they left their father Zebedee in the ship with the day-labourers;” i. 31, “he took her by the hand;” ii. 3, “a paralytic borne of four;” 4, “they broke up the roof and let down the bed;” iii. 10, “they pressed upon him to touch him;” iii. 20, “they could not so much as eat bread;” iii. 32, “the multitude sat about him;” iv. 36, “they took him even as he was,” without his going home first to get what was necessary; iv. 38, “on a pillow;” v. 3-5, v. 25-34, vi. 40, the ranks, the hundreds, the green grass; vi. 53-56, x. 17, there came one running, and kneeled to him; x. 50, “casting away his robe;” xi. 4, “a colt tied by the door without in a place where two ways met;” xi. 12-14, xi. 16, xiii. 1, the disciples notice the great stones of which the temple was built; xiv. 3, 5, 8, xiv. 31, “he spoke yet more vehemently;” xiv. 51, 52, 66, “he warmed himself at the fire;” xv. 21, “coming out of the country;” xv. 40, 41, Salome named. 272. Mark i. 33, 45, ii. 2, 13, iii. 9, 20, 32, iv. 10, v. 21, 24, 31, vi. 31, 55, viii. 34, xi. 18. 273. Mark i. 7, “he bowed himself;” iii. 5, “he looked round with anger;” ix. 38, “he sat down;” x. 16, “he took them up in his arms, and laid his hands on them;” x. 23, “Jesus looked round about;” xiv. 3, “she broke the box;” xiv. 4, “they murmured;” xiv. 40, “they knew not what to answer him;” xiv. 67, &c. 274. Compare Mark iv. 4 sq.; viii. 1 sq.; x. 42 sq.; xiii. 28 sq.; xiv. 43 sq. &c. Matt. xiii 4 sq.; xv. 32 sq.; xx. 28 sq.; xxiv. 32 sq.; xxvi. 47 sq. &c. 275. For more examples, see Scholten, Das älteste Evangelium, Elberfeld, 1869, pp. 66-78. 276.
Мк. 9:37-50 — еще один пример различия в порядке изречений между ним и св. Матфеем.
С Мк. 9:37 соответствует Мф. 10:40. С Мк. 9:40 соответствует Мф. 12:30. С Мк. 9:41 соответствует Мф. 10:42. С Мк. 9:42 соответствует Мф. 18:6. С Мк. 9:43 соответствует Мф. 5:29 и 18:8. С Мк. 9:47 соответствует Мф. 17:9. С Мк. 9:50 соответствует Мф. 5:13.
277. Col. iv. 16; 1 Thess. v. 27. 278. Col. iv. 16. 279. Apost. Const. viii. 5. 280. Luke ii. 19, 51. 281. Luke i. 66. 282. Acts xx. 16. 283. 1 Cor. xvi. 8. 284. Epist. xxvii. ad Marcellam. 285. Apost. Const. viii. 33. 286. St. Luke, however, has much that was not available to the deutero-Matthew, and St. Mark rigidly confined himself to the use of St. Peter's recollections only. 287. St. Luke's Gospel contains Hebraisms, yet he was not a Jew (Col. iv. 11, 14). This can only be accounted for by his using Aramaic texts which he translated. From these the Acts of the Apostles are free. 288. Cf. Scholten: Das älteste Evangelium; Elberfeld, 1869. See also on St. Matthew's and St. Mark's Gospels, Saunier: Ueber der Quellen des Evang. Marc., Berlin, 1825; De Wette: Lehrb. d. Hist. Krit. Einleit. in d. N.T., Berl. 1848; Baur: Der Ursprung der Synop. Evang., Stuttg. 1843; Köstlin: Das Markus Evang., Leipz. 1850; Wilke: Der Urevang., Dresd. 1838; Réville: Etudes sur l'Evang. selon St. Matt., Leiden, 1862, &c. 289. Chron. Paschale, p. 6, ed. Ducange. Τῆδε μεγάλη ἡμέρᾳ τῶν ἀζύμων αὐτὸς ἔπαθεν, καὶ διηγοῦνται Ματθαῖον οὕτω λέγειν, ὅθεν ἀσύμφωνος, τῷ νόμῳ ἡ νόησις αὐτῶν, καὶ στασιάζειν δοκαῖν κατ᾽ αὐτοὺς τὰ εὐαγγελία. 290. Homil. iii. 45. 291. Homil. ix. 9-12. 292. Homil. xix. 22. 293. Gal. iv. 10. 294. Homil. ii. 38, 50, 52. 295. Homil. xiii. 13-21. 296. Homil. xv. 9; see also 7. 297. Homil. xv. 7. 298. Homil. xii. 6. 299. Hist. Eccl. ii. 23. 300. Homil. xvi. 15. 301. Homil. xviii. 22. 302. Hilgenfeld: Die Clementinischen Recognitionen und Homilien; Jena, 1848. Compare also Uhlhorn: Die Homilien und Recognitionen; Göttingen, 1854; and Schliemann: Die Clementinen; Hamburg, 1844. 303. Merx, Bardesanes von Edessa, Halle, 1863, p. 113. That the “Recognitions” have undergone interpolation at different times is clear from Book iii., where chapters 2-12 are found in some copies, but not in the best MSS. 304. Recog. i. 43, 50. 305. Ibid. i. 40. 306. Recog. i. 42. 307. Ibid. 45. 308. John i. 41. 309. Acts iv. 27. 310. Acts x. 34-38. 311. Recog. i. c. 48. 312. Πῦρ βώμων ἐσβέννυσεν, Homil. iii. 26. 313. Recog. i. c. 57. 314. Ibid. ii. 30, also ii. 3. 315. Recog. i. c. 60. 316. Matt. xi. 9, 11. 317. Recog. i. c. 61, ii. c. 28. 318. Ibid. ii. 27, 29. 319. Ibid. ii. 22, 28. 320. Ibid. ii. 28, 32. 321. Matt. x. 34-36. 322. Recog. ii. 27; Matt. x. 25. 323. Ibid. 29. 324. Recog. ii. 30. 325. Matt. xxiii. 13. 326. Luke xi. 52. 327. Recog. ii. c. 46: “They must seek his kingdom and righteousness which the Scribes and Pharisees, having received the key of knowledge, have not shut in but shut out.” The same Syro-Chaldaic expression has been variously rendered in Greek by St. Matthew and St. Luke. See Lightfoot: Horae Hebraicae in Luc. xi. 52. 328. Recog. ii. 31, 35. 329. Ibid. iii. 41, 37, 20. 330. Ibid. iii. i. 331. Ibid. vii. 37. 332. Recog. vi. 11. 333. Ibid. vi. 14. 334. Ibid. iv. 4. 335. Ibid. v. 9. 336. Ibid. v. 2. 337. Ibid. iii. 62. 338. Ibid. iv. 35. 339. Ibid. iii. 38. 340. Ibid. iii. 14. 341. Ibid. vi. 4. 342. Ibid. x. 45. 343. Ibid. v. 13, iii. 38. 344. Hom. iii. 57. 345. Luke vi. 36. 346. Matt. v. 44-46. 347. Recog. vi. 5. 348. Πάτερ ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν οὐγὰρ οἴδασιν ἅ ποιούσιν. Hom. xi. 20. In St. Luke it runs, Πάτερ ἄφες αὐτοῖς; οὐ γὰρ οἴδασι τί ποιοῦσι.—Luke xxiii. 34. 349. M. Nicolas: Etudes sur les Evangiles Apocryphes, pp. 72, 73. 350. Recog. vi. 9. 351. Ἀμὴν λέγω ὑμῖν, ἒαν μὴ ἀναγεννηθῆτε ὕδατι ζωῆς (in another place ὕδατι ζῶντι), εἰς ὄνομα πατρὸς, υἱοῦ καὶ ἁγίου πνεύματος, οὐ μὴ εἰσελθῆτε εἰς τὴν βασιλείαν τῶν οὐρανῶν.—Homil. xi. 26. 352. Recognitions vi. 9: “For thus hath the true prophet testified to us with an oath: Verily I say unto you,” &c. The oath is, of course, the Ἀμὴν, ἀμὴν. 353. Recog. v. 13; John viii. 34. 354. Rom. vi. 16. 355. Recog. v. 34; Rom. ii. 28. 356. Recog. iv. 34. The same in the Homilies, xi. 35. 357. Τὰ ἀγαθὰ ἐλθεῖν δέι, μακάριος δὲ δι᾽ οὗ ἔρχεται ὅμοιως καὶ τὰ κακὰ ἀνάγκη ἐλθεῖν, οὐαι δὲ δι᾽ οὖ ἔρχεται. 358. Hom. ii. 19. 359. Ibid. ii. 51. 360. Ibid. ii. 51, xviii. 20. 361. Ibid. ii. 53. 362. Homil. ii. 61. 363. Ibid. xix. 2. 364. Ibid. viii. 21. In the Hebrew תירא rendered by the LXX. φοβηθήση. The word in St. Matthew is προσκυνήσεις. 365. Ibid. xv. 5. 366. Homil. iii. 52. 367. John x. 9. 368. Homil. iii. 52; cf. John x. 16. 369. Ibid. iii. 57; Mark xii. 29. 370.
Homil. ix. 27.
Οὔτε οὗτος τι ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα δι᾽ αὐτοῦ φανερωθῇ ἡ δύναμις τοῦ Θεοῦ τῆς ἀγνοίας ἰωμένη τὰ ἁμαρτήματα.
Ин. 9:3.
Οὔτε οὗτος ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ.
371. Homil. iii. 64; cf. Luke xii. 43, but also Matt. xxiv. 46. 372. Ibid. xi. 33; cf. Luke xi. 31, 32, but also Matt. xii. 42, 41. The order in Matt. reversed. 373. Homil. xii. 31; cf. Matt. x. 29, 30; Luke xii. 6, 7. 374. Euseb. Hist. Eccl. vi. 12. 375. “Qui Jesum separant a Christo et impassibilem perseverasse Christum, passum vero Jesum dicunt, id quod secundum Marcum est praeferunt Evangelium.”—Iren. adv. Haeres. iii. 2. The Greek is lost. 376. Matt. xii. 47, 48, xiii. 55; Mark iii. 32; Luke viii. 20; John vii. 5. 377. Origen, Comment. in Matt. c. ix. 378. Τὸ αἰγύπτιον Εὐαγγέλιον; Epiphan. Haeres. lxii. 2; Evangelium secundum Ægyptios; Origen, Hom. i. in luc.; Evangelium juxta Aegyptios; Hieron. Prolog. in Comm. super Matth. 379. Schneckenburg, Ueber das Evangelium der Aegypter; Berne, 1834. 380.
Климент Александрийский. Stromat. iii. 12.
Πυνθανομένης τῆς Σαλωμῆς πότε γνωσθήσεται τὰ περὶ ὦν ἥρετο, ἔφη ὁ κύριος; ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ δύο ἕν, καὶ τὸ ἄῤῥεν μετὰ τῆς θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ.
Климент Римский. 2 Epist. c. 12.
Ἐπερωτηθείς γάρ αὐτὸς ὁ κύριος ὑπὸ τινος πότε ἥξει αύτοῦ ἡ βασιλεία? ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἄρσεν οὔτε θῆλυ.
381. Ὅ τῆς δοκήσεως ἐξάρχων.—Stromat. iii. 13. 382. Adv. Haeres. i. 11. 383. “Ad mentem vero tunica pellicea symbolice est pellis naturalis, id est corpus nostrum. Deus enim intellectum condens primum, vocavit illum Adam; deinde sensum, cui vitae (Eva) nomen dedit; tertio ex necessitate corpus quoque facit, tunicam pelliceam, illud per symbolum dicens. Oportebat enim ut intellectus et sensus velut tunica cutis induerent corpus.”—Philo: Quaest. et Solut. in Gen. i. 53, trans. from the Armenian by J. B. Aucher; Venice, 1826. 384. Clem. Alex. Stromat. iii. 6. 385. Ibid. 9. 386. Clem. Alex. Stromat. iii. 9. 387. “Sensus, quae symbolice mulier est.”—Philo: Quaest. et Solut. i. 52. “Generatio ut sapientum fert sententia, corruptionis est principium.”—Ibid. 10. 388.
Николя: Études sur les Evangiles apocryphes, pp. 128-130. М. Николя был первым, кто обнаружил тесную связь, существовавшую между Евангелием Египтян и философией Филона.
Отношение, в котором Филон находился к христианскому богословию, насколько мне известно, еще не было тщательно исследовано. Дионисий Ареопагит, истинный отец христианской теософии, черпает свои идеи и терминологию у Филона. Аквинский развил Дионисия, и на «Сумме» Ангельского Доктора долгое время покоилось католическое богословие.
389. Tert. De praescr. haeretica, c. 51. “Cerdon solum Lucae Evangelium, nec tamen totum recipit.” 390. For an account of the doctrines of Marcion, the authorities are, The Apologies of Justin Martyr; Tertullian's treatise against Marcion, i.-v.; Irenaeus against Heresies, i. 28; Epiphanius on Heresies, xlii. 1-3; and a “Dialogus de recta in Deum fide,” printed with Origen's Works, in the edition of De la Rue, Paris, 1733, though not earlier than the fourth century. 391. 1 Cor. iv. 4. 392. Rom. v. 20. 393. Rom. vi. 5. 394. Rom. vii. 7. 395. Rom. viii. 2. 396. Rom. iii. 28. 397. Gal. iii. 23-25. 398. Euseb. Hist. Eccles. iv. 15, vii. 12. De Martyr. Palaest. 10. 399. Cf. 1 Col. ix. 1, xv. 8; 2 Cor. xii. 400. Epiphan. Haeres. xlii. 11. 401. Iren. adv. Haeres. iii. 11. 402. “Contraria quaeque sententiae emit, competentia autem sententiae reservarit.”—Tertul. adv. Marcion, iv. 6. 403. Epiphan. Haeres. xlvii. 9-12. 404. “Ego meum, (Evangelium) dico verum, Marcion suum. Ego Marcionis affirmo adulteratum, Marcion meum. Quis inter nos disceptabit?”—Tert. adv. Marcion, iv. 4. 405. Not St. John's Gospel; that is unique; a biography by an eye-witness, not a composition of distinct notices. 406. 2 Cor. ii. 17, and iv. 2. 407. Matt. v. 17, 18. 408. Luke xvi. 16. 409. Tert.: “Transeat coelum et terra citius quam unus apex verborum Domini;” but Tertullian is not quoting directly, so that the words may have been, and probably were, τῶν λόγων μου, not τῶν λόγων τοῦ θεοῦ. 410. Euseb. Hist. Eccl. vi. 12; Theod. Fabul. haeret. ii. 2. 411. Epiphan. Ancor. 31. 412. Hieron. adv. Pelag. ii. 413. Hilar. De Trinit. x. 414. “Christus Jesus in evangelio tuo meus est.” 415. See note 4 on p. 240. 416. As xix. 10 “Filius hominis venit, salvum facere quod perfit ... elisa est sententia haereticorum negantium carnis salutem;—pollicebatur (Jesus) totius hominis salutem.” 417. Sch. 4. ἐν αὐτοῖς for μετ᾽ αὐπῶν. Sch. 1, ὑμῖν for αὐτοῖς. Sch. 26, κλῆσιν for κρίσιν. Sch. 34, πάτερ for πάτερ ὑμῶν, &c. 418. Marcion called his Gospel “The Gospel,” as the only one he knew and recognized, or “The Gospel of the Lord.” 419. The division into chapters is, of course, arbitrary. 420. Ἐν ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος (St. Luke, ἐπιτροπεύοντος), Ποντίου Πιλάτου τῆς Ἰουδαίας, κατῆλθεν ὁ Ἰησοῦς εἰς Καπερναούμ, πόλιν τῆς Γαλιλαίας, καὶ εὐθέως τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκε (St. Luke, καὶ διδάσκων αὐτοὺς ἐν τοῖς σάββασιν). 421. Ναζαρηνέ omitted. 422. St. Luke iv. 37 omitted here, and inserted after iv. 39. 423. Luke iv. 15 inserted here. 424. οὗ ἦν τεθραμμένος omitted. 425. ἀνέστη ἀναγνῶσαι omitted, and Luke iv. 17-20. 426. καὶ ἤρξατο κηρύσσειν αὐτοῖς. St. Luke has, Ἤρξατο δὲ λέγειν πρὸς αὐτούς, ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 427. The rest of the verse (22) omitted. 428. ἐν τῇ πατρίδι σου omitted. 429. ἐν τῷ Ἰσραήλ after ἐπὶ Ἐλισσαίου τοῦ προφήτου. 430. ἐπορεύετο εἰς Καπερναούμ. St. Luke has, ἐπορεύετο καὶ κατῆλθεν εἰς Καπερναούμ. 431. τίς μου ἡ μήτηρ καὶ οἱ ἀδελφοί. 432. Εὐχαριστῶ καὶ ἐξομολογοῦμαί σοι, κύριε τοῦ οὐρανοῦ, ὅτι ἅτινα ἦν κρυπτὰ σοφοῖς καὶ συνετοῖς ἀπεκάλυψας, &c. St. Luke has, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας, &c. 433. οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς, οὐδε τὸν υἱόν τις γινώσκει εἰ μὴ ὁ πατήρ, καὶ ῷ ἂν ὁ υἱός ἀποκαλύψη. 434. In some of the most ancient codices of St. Luke, “which art in heaven” is not found. Πάτερ, ἐλθέτω πρὸς ἡμᾶς τὸ ἅγιον πνεῦμά σου. 435. κλῆσιν instead of κρίσιν. 436. ὑμῶν omitted. 437. τῇ ἑσπερινῇ φυλακῇ, for ἐν τῇ δευτέρᾳ φυλακῇ καὶ ἐν τῇ τρίτῃ φυλακῇ. 438. πάντας τοὺς δικαίους. 439. ἐκβαλλομένους καὶ κρατουμένους ἔξω. 440. ἐμόν for ὑμέτερον. 441. ἢ τῶν λόγων μου μίαν κεραίαν πεσεῖν. 442. Some codices of St. Luke have, λίθος μυλικὸς; others, μύλος ὀνικός. 443. Ἀπέστειλεν αὐτοὺς λέγων. 444. μὴ ὁ ἀλλογενὴς ουτος omitted; the previous question, Οὐχ εὑρέθησαν κ.τ.λ., made positive; and Luke iv. 27 inserted. 445. Μή με λέγε ἀγαθόν, εἷς ἐστιν ἀγαθός, ὁ πατήρ. 446. ὑπὸ τοῦ Θεοῦ inserted. 447. Καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας after διαστρέφοντα τὸ ἔθνος, and καὶ ἀναστρέφοντα τὰς γυναῖκας καὶ τὰ τέκνα after φόρους μὴ δοῦναι. 448. ἐν τῷ παραδείσῳ omitted. Possibly the whole verse was omitted. 449. οἷς ἐλάλησεν ὑμῖν, instead of ἐλάλησαν οἱ προφῆται. Volckmar thinks that in v. 19, “of Nazareth” was omitted, but neither St. Epiphanius nor Tertullian say so. 450. Tert. adv. Marcion, iv. 2. “Marcion evangelio scilicet suo nullum adscribit nomen.” 451. Ἕν ἐστι τὸ εὐαγγέλιον, ὃ ὁ Χριστὸς ἔγραψεν. 452. Rom. i. 16, xv. 19, 29; 1 Cor. ix. 12, 18; 2 Cor. iv. 4, ix. 13; Gal. i. 7. 453. Rom. i. 9. 454. Rom. i. 1, xv. 16; 1 Thess. ii. 2, 9; 1 Tim. i. 11. 455. Volckmar: Das Evangelium Marcions; Leipzig, 1852, p. 54. 456. Luke ii. 19, 51. 457. Luke i. 66. 458. John xix. 26. 459. This was some time prior to the composition of St. John's Gospel. The first two chapters of St. Luke's Gospel were written apparently by the same hand which wrote the rest. Similarities, identity of expression, almost prove this. Compare i. 10 and ii. 13 with viii. 37, ix. 37, xxiii. 1; also i. 10 with xiv. 17, xxii. 14; i. 20 with xxii. 27, and i. 20 with xii. 3, xix. 44; i. 22 with xxiv. 23; i. 44 with vii. 1, ix. 44; also i. 45 with x. 23, xi. 27, 28; also i. 48 with ix. 38; i. 66 with ix. 44; i. 80 with ix. 51; ii. 6 with iv. 2; ii. 9 with xxiv. 4; ii. 10 with v. 10; ii. 14 with xix. 18; ii. 20 with xix. 37; ii. 25 with xxiii. 50; ii. 26. with ix. 20. 460. The descent of the Holy Ghost in bodily shape explains why in iv. 1 he is said to have been full of the Holy Ghost. I suspect the narrative of the unction occurred here. This was removed to cut off occasion to Docetic error, and the gap was clumsily filled with an useless genealogy. 461. Ναζωραῖος for Ναζαρηνός omitted. 462. Tertul. adv. Marcion, iv. c. 25, “ut doctor de ea vita videatur consuluisse quae in lege promittitur longaeva.” 463. ὅταν ὄψησθε πάντας τοὺς δικαίους ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους καὶ κρατουμένους ἔξω.—Epiph. Schol. 40; Tertul. c. 30. 464. Luke xiii. 25-30. 465. Matt. vii. 13. 466. Hist. of the Christian Religion, tr. Bohn, ii. p. 131. 467. παρέκοψε τό: λέγετε, ἀχρεῖοι δοῦλοί ἐσμεν: ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν, Sch. 47. 468. Baur calls it an “ungeschickte Zusatz.” 469. The Gospel is printed in Thilo's Codex Apocryph. Novi Testamenti, Lips. 1832, T.I. pp. 401-486. For critical examinations of it see Ritschl: Das Evangelium Marcions und das Kanonische Ev. Lucas, Tübingen, 1846. Baur: Kritische Untersuchungen über die Kanonischen Evangelien, Tübingen, 1847, p. 393 sq. Gratz: Krit. Untersuchungen über Marcions Evangelium, Tübing. 1818. Volckmar: Das Evangelium Marcions, Leipz. 1852. Nicolas: Etudes sur les Evangiles Apocryphes, Paris, 1866, pp. 147-160. 470. Luke iv. 18. 471. Luke iv. 28; compare vi. 13 with Matt. x. and Luke x. 1-16, vii. 36-50, x. 38-42, xvii. 7-10, xvii. 11-19, x. 30-37, xv. 11-32; Luke xiii. 25-30, compared with Matt. vii. 13; Luke vii. 50, viii. 48, xviii. 42, &c. 472. He died about A.D. 160. 473. Clem. Alex. Strom. vi. 474. Epiphan. Haeres. xxx. 3-7. 475. Strom. iv. 476. Tertul. De Præscrip. 49. 477. Tertul. De Praescrip. 38. 478. Iren. Adv. Haeres. i. 20. 479. Ibid. iii. 11. 480. “Suum praeter haec nostra.”—Tertull. de Praescrip. 49. 481. Epiphan. Haeres. xxxiv. 1; Iren. Haer. i. 9. 482. Iren. i. 26. 483. Wright: Syriac Apocrypha, Lond. 1865, pp. 8-10. 484. Tischendorf: Codex Apocr. N. T.; Evang. Thom. i. c. 6, 14. 485. Ibid. ii. c. 7; Latin Evang. Thom. iii. c. 6, 12. 486. Pseud. Matt. c. 31. 487. Epiph. Hæres. xxvi. 3. 488. The second passage and its meaning are: Εἶδον δένδρον φέρον δώδεκα καρποὺς τοῦ ἐνιαυτοῦ, καὶ εἶπέ μοι; τοῦτό ἐστι τὸ ξύλον τῆς ζωῆς, ὃ αὐτοῖ ἀλληγορούσιν εἰς τὴν κατὰ μῆνα γινομένην γυναικείαν ῥύσιν. Μισγόμενοι δὲ μετ᾽ ἀλλήλων τεκνοποιΐαν ἀπαγορεύουσιν. οὐ γὰρ εἰς τὸ τεκνοποιῆσαι παρ᾽ αὐτοῖς ἡ φθορὰ ἐσπούδασται, ἀλλ᾽ ἡδονῆς χάριν.—Epiph. Haeres. xxvi. 5. 489. Epiphan. Haeres. xxvi. 2. He says, moreover: οὐκ αἰσχυνόμενοι αὐτοῖς τοῖς ῥήμασι τὰ τῆς πορνείας διηγεῖσθαι πάλιν ἐρωτικὰ τῆς κύπριδος ποιητούματα. 490. Iren. Haeres. i. 35. 491. Nicolas: Etudes sur les Evangiles Apocryphes, p. 168. 492. Baur: Die Christliche Gnosis, p. 193. 493. ἐν ἀποκρύφοις ἀναγινώσκοντες.—Haeres. xxvi. 5. 494. Euseb. Hist. Eccl. ii. 1. 495. Acts viii. 5, 13, 27-39, xxi. 8. 496. Acts xxi. 8. 497. Epiphan. Haeres. xxvi. 13. 498. Jalkut Rubeni, fol. 107. See my “Legends of Old Testament Characters,” II. pp. 108, 109. 499. 2 Cor. xii. 2. 500. The cuneiform text in Lenormant, Textes cuneiformes inédits, No. 30. The translation in Lenormant: Les premières civilizations, 1. pp. 87-89. 501. Clem. Alex. Stromata, i. f. 304; iii. f. 438; vii. f. 722. 502. Rom. vii. 17. 503. Iren. Haeres. i. 25. 504. Compare Rom. iii. 20. Epiphanes died at the age of seventeen. Epiphan. Haeres. xxxii. 3. 505. Epiphan. xxxii. 4. 506. Clem. Strom. iii. fol. 526. 507. It is instructive to mark how the enunciation of the same principles led to the same results after the lapse of twelve centuries. The proclamation of free grace, emancipation from the Law, justification by faith only, in the sixteenth century quickened into being heresies which had lain dead through long ages. Bishop Barlow, the Anglican Reformer, and one of the compilers of our Prayer-book, thus describes the results of the enunciation of these doctrines in Germany and Switzerland, results of which he was an eye-witness: “There be some which hold opinion that all devils and damned souls shall be saved at the day of doom. Some of them persuade themselves that the serpent which deceived Eve was Christ. Some of them grant to every man and woman two souls. Some affirm lechery to be no sin, and that one may use another man's wife without offence. Some take upon them to be soothsayers and prophets of wonderful things to come, and have prophesied the day of judgment to be at hand, some within three months, some within one month, some within six days. Some of them, both men and women, at their congregations for a mystery show themselves naked, affirming that they be in the state of innocence. Also, some hold that no man ought to be punished or suffer execution for any crime or trespass, be it ever so horrible” (A Dyalogue describing the orygynall ground of these Lutheran faccyons, 1531). We are in presence once more of Marcosians, Ophites, Carpocratians. Had these sects lingered on through twelve centuries? Possibly only; but it is clear that the dissemination of the same doctrines caused the production of these obscene sects by inevitable logical necessity, whether an historical filiation be established or not. 508. Matt. xvi. 21, 22; Mark vii. 31. 509. Ideas reproduce themselves singularly. There is an essay by De Quincy advocating the same view of the character and purpose of Judas. 510. Epiphan. Haeres. xxxviii. 1. 511. Iren. Adv. Haeres. i. 31. 512. Etudes, p. 176. 513. Epiphan. Haeres. xxxviii. 2. 514. 2 Cor. xii. 4. 515. Reprinted in the Journal of Sacred Literature and Biblical Record, p. 372.
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