The Evangelion (Luke 6)

Notes and Apparatus

[p. 171*, continued] 36–38. Compare also Tertullian III, 15: “Quomodo docet novam plagulam non adsui veteri vestimento, nec vinum novum veteribus utribus credi?” [“How does he teach that a new patch is not to be sewn onto an old garment, nor new wine entrusted to old wineskins?”] — 38: βάλλουσιν [“they put”] with ℵ* D a b c e f ff² g1 l q > βλητέον [“must be put”]. The wording of the double saying has been influenced by Matthew. Zahn restores: Οὐ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς, (ἀλλὰ) βάλλουσιν οἶνον νέον εἰς ἀσκοὺς νέους, καὶ ἀμφότεροι συντηροῦνται· (καὶ) οὐδεὶς ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ· εἰ δὲ μήγε καὶ τὸ πλήρωμα αἴρει καὶ τῷ παλαιῷ οὐ συμφωνήσει· μεῖζον γὰρ σχίσμα γενήσεται [“They do not put new wine into old wineskins, (but) they put new wine into new wineskins, and both are preserved together; (and) no one puts a patch of unshrunk cloth onto an old garment; otherwise it also takes away the fullness and will not agree with the old, for a worse tear will result”]. Ephraem, too, in Sermo 44, attests the saying for M.

39 Is not attested for M.; the verse must have been missing, as it is also missing in D a b c e ff²* l, and, as it seems, in Eusebius too.

Chapter VI: Tertullian IV, 12 attests that v. 1ff. was preserved: “Esurierant discipuli sabbato spicas decerptas manibus effrixerant, cibum operati ferias ruperunt. excusat illos Christus et reus est sabbati laesi; accusant Pharisaei . . . quasi de exemplo David, introgressi sabbatis templum et operati cibum audenter fractis panibus propositionis . . . David comitesque eius cum discipulis suis aequat in culpa et in venia” [“The disciples were hungry on the sabbath; having plucked and rubbed the ears of grain with their hands, they, by preparing food, broke the feast-day. Christ excuses them, and yet he himself stands guilty of violating the sabbath; the Pharisees accuse [him] … as on the example of David, who, having entered the temple on sabbaths, boldly ate the food, the loaves of the presentation, prepared as food … he makes David and his companions equal [to the disciples] in the fault and in the pardon”]. Twice “operati cibum” [“having prepared/worked food”]. Hence this expression (see John 6:27) seems to have stood in M. Luke himself was thinking of a sacramental act, and this M. rightly understood and reinforced. The word “hunger” [as the disciples’ motive] stands only in Matthew 12:1 — 3: Χριστός [“the Christ”] alone > Ἰησοῦς [“Jesus”] — Epiphanius, Scholion 21: οὐδὲ τοῦτο ἀνέγνωτε, τί ἐποίησε Δαυίδ; …. εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ [“have you not read even this, what David did? … he entered the house of God”] — τί [“what”], otherwise unattested > ὅ [“that which”] — 4: ὡς [“as”] before εἰσῆλθεν seems to have been missing, with B D — “sabbatis” [plural] in Tertullian is an easily explicable slip — 5: Epiphanius, Scholion 3: κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου [“the Son of Man is lord also of the sabbath”]. This verse stands in D only after v. 10; M. too had it only there, for Tertullian cites it [p. 172*] (continuing note 5, on the transposed verse): —after v. 9: “dominus sabbati dictus” [“called lord of the sabbath”] — ὁ υἱὸς τ. ἀνθρ. [“the Son of Man”] placed first, with A D L R etc., Itala, Vulgate > ℵ B [which place it last].

6f. Tertullian IV, 12: “Manum aridam curans . . . . Observant Pharisaei, si medicinas sabbatis ageret, ut accusarent eum” [“Healing a withered hand … the Pharisees watch closely whether he would work cures on the sabbath, so that they might accuse him”].

9. The same [Tertullian passage]: “Interrogat, licetne sabbatis benefacere an non? animam liberare an perdere?” [“He asks: is it lawful on the sabbaths to do good, or not? to save a life, or to destroy it?”] — μή [“not”] alone > κακοποιῆσαι [“to do evil”] (has Tertullian perhaps abbreviated arbitrarily here?).

12. Tertullian (IV, 13): “Ascendit in montem et illic pernoctat in oratione et utique auditur a patre” [“He goes up into the mountain and there spends the night in prayer, and is of course heard by the Father”]. The reading otherwise transmitted alone is τοῦ θεοῦ [“of God”] (Tertullian may here only be giving a paraphrase/report).

13. The same: “Cur autem duodecim apostolos elegit?” [“But why did he choose twelve apostles?”] — 14: the same: “Mutat et Petro nomen de Simone” [“He also changes Simon’s name to Peter”] — 16: so Epiphanius, Scholion 4, word for word — 17. Epiphanius, Scholion 4: instead of “κατέβη μετ’ αὐτῶν” [“he came down with them”] he has “κατέβη ἐν αὐτοῖς” [“he came down among them”] (otherwise unattested > μετ’ αὐτῶν; perhaps no weight should be placed on the likewise unattested reading κατέβη) — “Conveniunt a Tyro et ex aliis regionibus multitudo, etiam transmarina” [“A multitude gathers from Tyre and from other regions, even from across the sea”]. The most strongly attested text reads: πλῆθος πολὺ τοῦ λαοῦ ἀπὸ πάσης τῆς Ἰουδαίας καὶ Ἱεροσαλὴμ καὶ τῆς παραλίου Τύρου καὶ Σιδῶνος οἳ ἦλθον ἀκοῦσαι κτλ. [“a great multitude of the people from all Judaea and Jerusalem and from the coastal region of Tyre and Sidon, who came to hear [him], etc.”] (so too the Vulgate); but ℵ* does not offer τοῦ λαοῦ [“of the people”] and adds to Ἱερουσ. the words καὶ περαίας [“and from across [the Jordan]”]. D offers, instead of the words καὶ Ἱερουσ. down to ἦλθον, rather καὶ ἄλλων πόλεων ἐληλυθότων [“and having come from other cities”]; the manuscripts a b c ff² l q add, like ℵ*, “trans fretum” [“across the strait/sea”]; the Armenian: “et ex alia regione” [“and from another region”]. M.’s text therefore probably ran as given above. — 19. Epiphanius, Scholion 5, word for word. From the fact that Epiphanius immediately lets 20a follow, it does not follow that 19b was missing.

20. Tertullian IV, 14: “Venio nunc ad ordinarias sententias eius, per quas proprietatem doctrinae suae inducit, ad edictum, ut ita dixerim, Christi:” [“I come now to his customary sayings, by which he introduces the distinctive character of his teaching, to what I might call, so to speak, an edict of Christ:”]

[p. 173*] (continuing note 20 from p. 172*): —“‘Beati mendici’ — for so the translation of the word that stands in the Greek requires — ‘because theirs is the kingdom of God’.” From this it follows that Tertullian did not know a biblical text that offered “mendici” (“beggars”; the common wording was “pauperes,” “poor”), but that he (see his exposition in what follows) placed weight on the precise word “mendici” for the sake of the prophecy, and therefore introduced it here. In the second, otherwise identical citation of the saying, Tertullian says not “dei” but “caelorum” [“of heaven,” i.e. kingdom of heaven] — αὐτῶν [“theirs”] with Matthew (Luke: ὑμετέρα ἐστὶν ἡ βασ. τ. θ., “yours is the kingdom of God”).

21. The same [Tertullian passage]: “Beati esurientes, quoniam saturabuntur” [“Blessed are the hungry, for they shall be satisfied”] (twice; the second time “qui esuriunt,” “who hunger”); influenced by Matthew (Luke: μακ. οἱ πειν. νῦν, ὅτι χορτασθήσεσθε, “blessed are those who hunger now, for you shall be filled”) — πειν. [“hunger”] with c l > πειν. νῦν [“hunger now”] — χορτασθήσονται [“they shall be filled,” 3rd person] with ℵ* X b e ff² g1 l q, Armenian, Ambrose > χορτασθήσεσθε [“you shall be filled,” 2nd person] — Tertullian, the same passage .. “beati plorantes, quia ridebunt” [“blessed are those who weep, for they shall laugh”] (at the second occurrence: “qui plorant,” “who weep,” and “quoniam”); here too νῦν [“now”] is missing (without any other witness), and γελάσουσιν [“they shall laugh,” 3rd person] with e g1, Armenian, Origen, Eusebius > γελάσετε [“you shall laugh,” 2nd person].

22. The same: “Beati eritis, cum vos odio habebunt homines et exprobrabunt et eicient nomen vestrum velut nequam propter filium hominis” [“Blessed shall you be, when men shall hold you in hatred, and shall reproach and cast out your name as wicked for the sake of the Son of Man”] — ἔσεσθε [“you shall be”], otherwise unattested > ἔστε [“you are”] — the position of ὑμᾶς [“you”] is otherwise unattested — ἀφορίσουσιν ὑμᾶς [“they shall separate you”] is missing (unattested) — the future [tense] with D X P Δ > the subjunctive. — ὀνειδ. [“reproach”] before ἐκβαλ. [“cast out”] with the majority [of witnesses] and e f g, Vulgate > D a b c ff² l q, Cyprian [reverse the order]. — On a peculiar citation of Clement of Alexandria, Strom. IV, 6, 41, formerly brought in here, see the investigation on M.’s Gospel standing at the close [of this appendix] (last section).

23. Since Tertullian here follows the text exactly, but omits 23a, it was missing, and this also follows from M.’s tendency (χάρητε ἐν ἐκείνῃ τ. ἡμέρᾳ κ. σκιρτήσατε· ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν πολὺς ἐν τ. οὐρανῷ [“rejoice in that day and leap for joy, for behold, your reward is great in heaven”]) — Tertullian IV, 15: “‘secundum haec,’ he says, ‘faciebant prophetis patres eorum’” [“‘according to these things,’ he says, ‘did their fathers do to the prophets’”]. Word for word in Epiphanius, Scholion 6 (ταὐτά, “the same things”), but ὑμῶν [“your”] for αὐτῶν [“their”] (very improbable). — Whether γάρ [“for”] was missing, with D a ff² l, Ambrose, remains uncertain.

24–26. Tertullian IV, 15: “Demutat in maledictionem . . . ‘vae’ enim dicit . . . Quomodo non eiusdem sit divites reprobare, qui supra mendicos probarit? . . . sed accidentia vitia divitiis illa in evangelio quoque ‘Vae divitibus’ adscribunt, ‘quoniam,’ inquit, ‘recepistis advocationem vestram’” [“He turns it into a curse . . . for he says ‘woe’ . . . How is it not [the mark] of the same [God] to condemn the rich, who above had approved the beggars? . . . but they ascribe those accidental vices of riches, in the Gospel too, [in the saying] ‘Woe to the rich,’ ‘because,’ he says, ‘you have received your consolation’”]. Whether πλήν [“nevertheless”] and ὑμῖν [“to you”] were missing remains uncertain; the passage is cited twice — 25. The same passage: “Ingerit ‘vae’ etiam ‘saturatis, quia esurient,’ etiam ri-” [“He heaps up ‘woe’ also [upon] ‘those who are full, for they shall hunger,’ likewise [upon those who] laugh-”] [p. 174*] (continuing note 25 from p. 173*): —“dentibus nunc, quia lugebunt” [“-ers now, for they shall mourn”]. The first “nunc” [“now”], before “saturatis,” was missing in very many witnesses (Itala, Vulgate). Tertullian here gives only a report; yet καὶ κλαύσετε [“and you shall weep”] is also missing in X. — 26. Tertullian IV, 15: “Vae, cum vobis benedixerint homines! secundum haec faciebant et pseudoprophetis patres illorum” [“Woe, when men shall have blessed you! for their fathers did these same things also to the false prophets”]. Οὐαί [“woe”] with the majority and Vulgate > οὐαὶ ὑμῖν [“woe to you”] with D Δ and not a few witnesses — ὑμᾶς [“you”] placed first, with B e q, tol.; after καλῶς [“well”], most [witnesses] (also D and Itala); after εἴπωσιν [“should speak”], ℵ A H L — οἱ [“the”] with D Fʷ L etc. > πάντες οἱ [“all the”], the majority, Itala, Vulgate — ταῦτα [“these things”] with many witnesses and the greater number of the Itala codices > τὰ αὐτά [“the same things”] with B D a c e etc. — ἐποίουν [“they did”] with D Itala Vulgate > add γάρ ἐποίουν [“for they did”] — καί [“and”] with b, Irenaeus > missing — ψευδοπροφήταις [“to the false prophets”] with the greatest majority > προφήταις [“to the prophets”] ℵᵃ (or ℵᶜᵃ) 243 f g1 l Vulgate.

27, 28. Tertullian IV, 16: “‘Sed vobis dico,’ he says, ‘qui auditis: diligite inimicos vestros et benedicite eos, qui vos oderunt, et orate pro eis, qui vos calumniantur’” [“‘But I say to you,’ he says, ‘who hear: love your enemies, and bless those who hate you, and pray for those who slander you’”]. The citation, in this abbreviated form, is given once more immediately afterward (as a report); so the second and third member (thus in Luke) had really been contracted into one. That Tertullian, in his exposition, also speaks of “maledicunt” [“they curse”] rests on a recollection of the catholic text (so too IV, 27) — 27: καί [“and”] with Justin — 28: καί [“and”] with Justin, ff² — Megethius (in Adamantius, Dial. I, 12), within a Marcionite antithesis: ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ εὔχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς [“love your enemies, and pray for those who persecute you”] (after Matthew).

29a. Tertullian, the same passage: “alteram amplius maxillam offerri iubens et super tunicam pallio quoque cedi” … “mandans alterius quoque maxillae oblationem” … “maxillam praebendi et non modo non retinendi tunicam, sed et amplius et pallium concedendi” [“bidding that the other cheek, further, be offered, and that the cloak too be given up along with the tunic” … “commanding also the offering of the other cheek” … “of offering the cheek and not only not retaining the tunic, but even further granting the cloak besides”]. Megethius, the same passage, I, 15, within a Marcionite antithesis (preceded by: ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος [“eye for eye and tooth for tooth”]): ἐάν τίς σε ῥαπίσῃ εἰς τὴν σιαγόνα, παράθες αὐτῷ καὶ τὴν ἄλλην [“if anyone strikes you on the cheek, offer him the other also”]. This very same antithesis Tertullian also reproduces; he writes: “Novam plane patientiam docet Christus, etiam vicem iniuriae cohibens permissam a creatore, oculum exigente pro oculo et dentem pro dente, contra ipse alteram amplius” etc. (see above) [“Christ plainly teaches a new patience, restraining even the exacting of retaliation for injury permitted by the Creator — [the Creator] requiring an eye for an eye and a tooth for a tooth, whereas he himself [teaches] to offer, further, the other [cheek],” etc.]. But then the conclusion is unavoidable that M. followed a text mixed from Luke and Matthew (Luke: τῷ τύπτοντί σε εἰς τὸν σιαγόνα [“to him who strikes you on the cheek”], Matthew: ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [“whoever strikes you on the right cheek”]; Luke: πάρεχε καὶ τὴν ἄλλην [“offer the other also”], Matthew: στρέψον αὐτῷ καὶ τὴν ἄλλην [“turn to him the other also”]) — ἐάν τις [“if anyone”], otherwise unattested > ὅστις [“whoever”] — εἰς τήν [“on the”] with ℵ* D, Clement, Origen, Itala, Vulgate > ἐπὶ τήν [“upon the”] — ῥαπίσῃ [“should strike”], otherwise unattested > ῥαπίζει [“strikes”] — παράθες [“offer”], otherwise [p. 175*] (continuing note 29a from p. 174*): —otherwise unattested > πάρεχε [“offer”], but it is probable that, as at 29b, πρόσθες [“offer/add”] should be read; for Tertullian writes “amplius offeri” [“offered further”] (see above) — αὐτῷ [“to him”] with D, many Itala codices, Ambrose > missing.

29b. Megethius, the same passage, I, 18, within a Marcionite antithesis: ἐάν τίς σου ἄρῃ τὸ ἱμάτιον, πρόσθες αὐτῷ καὶ τὸν χιτῶνα [“if anyone takes your cloak, give him your tunic also”] (but Rufinus: “Si tibi quis aufert tunicam, da ei et pallium” [“if anyone takes your tunic from you, give him your cloak also”]); so here too a text mixed from Luke and Matthew, freely reshaped; as with Tertullian (above), moreover, the order of χιτῶνα [“tunic”] and ἱμάτιον [“cloak”] is reversed (hence the Rufinus text is to be preferred); so [it stands in] Matthew, and for Luke it is attested only by Clement. The opening (Matthew: καὶ τῷ θέλοντί σοι κριθῆναι [“and to him who wishes to go to law with you”], Luke: καὶ ἀπὸ τοῦ αἴροντός σου [“and from him who takes from you”]) has as a witness only Clement (καὶ ἐὰν ἄρῃ σού τις τὸν χιτῶνα, “and if anyone takes your tunic”) — πρόσθες [“offer”], otherwise unattested.

30. Tertullian IV, 16: “Omni petenti te dato” [“give to everyone who asks you”] — 31: the same: “et sicut vobis fieri vultis ab hominibus, ita et vos facite illis” [“and as you wish it to be done to you by men, so also you do to them”] Singular [i.e. otherwise unattested] (following the “golden rule”), Luke: καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν ἄνθρωποι, καὶ ὑμεῖς ποιεῖτε αὐτοῖς ὁμοίως [“and as you wish that men should do to you, you also do likewise to them”] (in D e, Irenaeus, Clement the latter part is missing). 32, 33: An allusion is perhaps to be seen in IV, 16 (“denique hac inconvenientia voluntatis et facti agunt ethnici nondum a deo instructi” [“for in this inconsistency of will and deed act the gentiles, not yet instructed by God”] [ethnici = ἁμαρτωλοί, “sinners”]). — 34. Tertullian IV, 17: “Et si feneraveritis a quibus speratis vos recepturos, quae gratia est vobis?” [“And if you lend to those from whom you hope to receive back, what credit is that to you?”] — ἀπολαβεῖν [“to receive back”] with D and the majority > λαβεῖν [“to receive”] ℵ B L etc. — ὑμῖν [“to you”] after χάρις [“credit”] with D, the majority of the Itala codices, Vulgate. — 35: the same passage: “et eritis filii dei” [“and you shall be sons of God”] (alone > ὑψίστου, “of the Most High”), “‘quia ipse,’ he says, ‘suavis est adversus ingratos et malos’” [“‘because he himself,’ he says, ‘is kind toward the ungrateful and the evil’”] — 36: the same passage: “‘Estote,’ he says, ‘misericordes, sicut pater vester misertus est vestri’” [“‘Be,’ he says, ‘merciful, as your father has had mercy on you’”] (immediately afterward: “quia et ipse misericors sit” [“because he himself too is merciful”]). Here the decision is difficult; the first wording is otherwise unattested; the second is the Lukan one — 37, 38: the same passage: “Nolite iudicare, ne iudicemini; nolite condemnare, ne condemnemini; dimittite et dimittemini; date et dabitur vobis. mensuram bonam, pressam et fluentem dabunt in sinum vestrum; eadem qua mensi eritis remetietur vobis” [“Do not judge, that you may not be judged; do not condemn, that you may not be condemned; forgive, and you shall be forgiven; give, and it shall be given to you — a good measure, pressed down and overflowing, they will pour into your lap; with the same measure you use, it will be measured back to you”] — 37: without καί [“and”] at the beginning, with D, Itala, Vulgate, and without καί before μὴ καταδικ. [“do not condemn”], with the same and still more numerous witnesses — ἵνα [“that”] both times, with D G Δ a c e f, Cyprian, Ambrose, or [for the second ἵνα] with D a c e ff² [p. 176*] —Cyprian (from Matthew) > καὶ οὐ [“and not”] — 38: σεσαλευμένον [“shaken together”] is missing (otherwise found everywhere) — πεπιεσμένον καί [“pressed down and”] with numerous witnesses, the minority of the Itala codices, and the Vulgate > πεπιεσ. [without καί] — Adamantius, Dial. II, 5: ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν [“with what measure you measure, it will be measured to you”] (but Rufinus: “Qua mensura mensi fueritis, eadem remetietur vobis” [“with what measure you have measured, the same will be measured back to you”]); Dial. I, 15: ᾧ μετρ. μέτρῳ, ἀντιμετρηθήσεται ὑμῖν, Rufinus: “Qua mensura metieritis, eadem remetietur vobis” [“with what measure you measure, the same will be measured back to you”]) — τῷ αὐτῷ [“with the same”] with g² — γάρ [“for”] is missing here, with a b l q, Armenian.