The Evangelion (Luke 9)

Notes and Apparatus

Cap. IX, 1, 2. Adamantius, Dial. II, 12, word for word (but only Rufinus offers ὁ Ἰησοῦς, with some majuscules, the Syriac [witnesses], c, and several Vulgate manuscripts); Tertullian IV, 21: “Dimittit discipulos ad praedicandum dei regnum” [“he sends the disciples out to preach the kingdom of God”] — 3: Tertullian, same passage: “prohibet eos victui aut vestitui quid in viam ferre” [“he forbids them to carry anything for food or clothing on the road”] — 5: Tertullian, same passage: “cum iubet pulverem excutere de pedibus in eos, a quibus excepti non fuissent, et hoc in testimonium mandat fieri” [“when he bids [them] shake the dust from their feet against those by whom they were not received, and commands this to be done as a testimony”] — 6: Dial. II, 12 as above — πόλεις καὶ κώμας [“towns and villages”] with b c l q syr-cur syr-sch sah arm (in part with the order transposed) > τὰς κώμας [“the villages”] (D d X have only πόλεις [“towns”]).

7–9. Tertullian IV, 21: “... illa opinio omnium, quia Christum Iesum alii Iohannem alii Heliam alii unum aliquem ex veteribus prophetis Herodi adseverabant” [“... that opinion held by all, that some averred to Herod that Jesus Christ was John, others Elijah, others some one of the ancient prophets”] ... “(Iohannes) non utique ob hoc suscitatus, ut alium deum post resurrectionem praedicaret” [“(John) certainly not raised up for this purpose, that he should preach another God after [his] resurrection”] — “omnium” [“of all”] is striking (Luke [has] τινων, “of some”) — 8: εἷς τις τ. ἀρχ. προφητῶν [“a certain one of the ancient prophets”] is otherwise unattested (Matthew and Mark [have] εἷς, “one”; Luke, τις, “a certain one” — but εἷς [is found] in A and many majuscules, b c f ff² g¹ l q syr-cu); all [witnesses have]: προφήτης [p. 182*] (continuing note 7–9 from p. 181*): —τ. ἀρχαίων [“of the ancients”]. — 10ff.: In Tertullian, same passage, only: “Pascit populum in solitudine” [“he feeds the people in a desert place”] and “quinque milia hominum” [“five thousand men”] ... “pabuli exiguitatem non tantum sufficere, verum enim exuberare” [“...that the scantiness of the food was not merely sufficient, but indeed overflowed”]; the Old Testament citations that follow in Tertullian show that he read v. 17 in M. Epiphanius, Scholion 15, on v. 16 as above (but in the second citation, εἰς τοὺς οὐρανούς, “to the heavens”); Dial. II, 20: ὁ κύριος ἀναβλέψας εἰς τὸν οὐρανὸν εὐχαριστεῖ [“the Lord, having looked up to heaven, gives thanks”] (this reading follows Matthew 15:36; Mark 8:6) — 16: ἐπ’ αὐτούς [“over them”] with D a ff² g¹·² l q syr-cu > αὐτούς [“them”].

18–21. Tertullian IV, 21: “Petrus interroganti domino pro omnibus respondit: ‘Tu es Christus’” [“Peter answered the Lord’s question on behalf of all: ‘You are the Christ’”] (so also IV, 22) ... “silentium indicens” [“enjoining silence”] ... “praecepit ne cui hoc dicerent” [“he commanded that they tell this to no one”]. Dial. II, 13, word for word as above (18, from τίνα με down to 20, Χριστός); 18: εἶναι [“to be”] only in Rufinus — οἱ ἄνθρωποι [“the people”] with Matthew > οἱ ὄχλοι [“the crowds”], Luke — τὸν υἱὸν τ. ἀνθρ. [“the Son of Man”] with Matthew > missing in Luke — 19: αὐτῷ [“to him”] only Rufinus — λέγουσιν οἱ μαθηταί [“the disciples say”], otherwise unattested > οἱ δὲ ἀποκριθέντες εἶπαν [“and they, answering, said”] — the first ἄλλοι [“others”] only in Rufinus > the Lukan text — ὁ ἀρχαῖος [“the ancient one”] only Rufinus — 20: πρὸς αὐτούς [“to them”] only in Rufinus — με λέγετε εἶναι [“do you say that I am”], Rufinus with all the Lukan witnesses > missing in the Greek Dialogue — ἀποκριθεὶς δὲ Πέτρος [“and Peter, answering”] with Matthew and Mark and numerous Lukan witnesses, also A D a c f g¹ q l, Vulgate, Ambrose > Πέτρος δὲ ἀποκρ. [reversed order] — δέ [“and/but”] is missing in Rufinus, l, Vulgate, sah — τοῦ θεοῦ [“of God”] after Χρ[ιστόν] is missing, with a syr-cu; whether the original reading of the Dialogue was τὸν Χριστόν [“the Christ”] (with the Greek [witnesses] and the Lukan text) or σὺ εἶ ὁ Χριστός [“you are the Christ”] (with Rufinus, syr-cu, and Matthew) cannot be decided with certainty; but Rufinus seems, in the citation as a whole, to be the more reliable witness, and if so it follows that here too M. already found, or had produced, a text determined by Matthew (Mark). In general, however, one must remember here too that the citations in the Dialogue do not offer the same certainty as those in Tertullian, and also in Epiphanius.

22–26. Tertullian, same passage: “Oportet filium hominis multa pati et reprobari a presbyteris et scribis et sacerdotibus et interfici et post tertium diem resurgere” [“The Son of Man must suffer many things, and be rejected by the elders and scribes and priests, and be killed, and rise on the third day”] (22). Epiphanius, Scholion 16: λέγων, δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ [p. 183*] (concluding note 22–26 from p. 182*): —παθεῖν καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἐγερθῆναι [“to suffer, and be killed, and after three days be raised”]. — 22: λέγων [“saying”], otherwise unattested > εἰπὼν ὅτι [“having said that”] (though perhaps nothing should be built on this) — γραμμ. κ. ἀρχ. [“scribes and chief priests”] with syr-cu > ἀρχ. κ. γραμμ. [reversed order] — μετὰ τρεῖς ἡμ. [“after three days”] with D a b c e ff² l q and Mark > τῇ τρ. ἡμ. [“on the third day”] — ἀναστῆναι [“to rise”] with Tertullian and Mark A C D etc. > ἐγερθῆναι [“to be raised”] with Epiphanius, Matthew, and Luke. Dial. V, 12 offers the whole of v. 22, but is rejected by Zahn; it has the order ἀρχ., γραμμ. [reversed], and also σταυρωθῆναι [“to be crucified”] with Justin and Irenaeus (and ἀναστῆναι, “to rise”). Since the Markan text is demonstrably influential here on the Marcionite text, σταυρωθῆναι [“to be crucified”] is not simply to be rejected. — 24: Tertullian IV, 21: “‘Qui voluerit’, inquit, ‘animam suam salvam facere perdet illam, et qui perdiderit eam propter me salvam faciet eam’” [“‘Whoever,’ he says, ‘wishes to make his soul safe will lose it, and whoever loses it for my sake he will make it safe’”]. Not offered here (without other witnesses) are γὰρ ἐάν [“for ... if”] and οὗτος (σώσει) [“this one (will save)”] — καὶ ὅς [“and whoever”] (otherwise unattested) > ὃς δέ [“but whoever”] — Luke writes ἀπολέσῃ τὴν ψυχὴν αὐτοῦ, “should lose his life”; yet Tertullian writes, a few lines later: “qui animam suam propter deum perdit, servat illam” [“whoever loses his soul for God’s sake preserves it”]; however, this scarcely comes into consideration. — 26: Tertullian, same passage: “‘Qui confusus’, inquit, ‘mei fuerit, et ego confundar eius’” [“‘Whoever,’ he says, ‘has been ashamed of me, of him I too will be ashamed’”]. This verse is not only abridged but also altered, and 26b and 27 are entirely missing; the alteration makes the omission in M. probable, which becomes still more probable on grounds of content (v. 26 in Luke: “for whoever is ashamed of me and of my words, of him the Son of Man will be ashamed, when he comes in his glory and [the glory] of the Father and of the holy angels” — and then in v. 27 some of those standing here are promised that they will live to see the Parousia — a recognition of the original apostles, or rather of the Jewish Christians, which M. could not allow to stand).

28–36. Tertullian IV, 22: “In montem secedit” [“he withdraws into the mountain”] ... “illum [Christum] cum Moyse et Helia in secessu montis conspici pateris” [“you allow him [Christ] to be seen, together with Moses and Elijah, in the retreat of the mountain”] ... “tres de discentibus adsumit” [“he takes three of the disciples with him”] ... “vox solita de caelo” [“the accustomed voice from heaven”] ... “hic est filius meus dilectus, hunc audite” [“this is my beloved Son, hear him”] (these words are repeated) ... “in colloquio [scil. Moyses et Helias] ostenduntur” [“they [namely Moses and Elijah] are shown in conversation (with him)”] ... “cum illis loqui, qui eum fuerant locuti” [“to speak with those who had spoken of him”] ... “in consortio claritatis” [“in a sharing of glory”] ... “claritas Christi ... sub eodem ambitu nubis” [“the glory of Christ ... under the same enveloping cloud”] ... “Petrus [p. 184*] (concluding note 28–36 from p. 183*, continuing the Tertullian citation): —“suggerit consilium: bonum est hic nos esse et faciamus hic tria tabernacula, unum tibi et Moysi unum et Heliae unum ... nesciens quid diceret” [“he offers a proposal: ‘it is good for us to be here, and let us make here three tabernacles, one for you, one for Moses, and one for Elijah’ ... not knowing what he was saying”] ... “nesciens quid diceret Petrus” [“Peter not knowing what he was saying”] ... “ostensis cum illo Moyse et Helia in claritatis praerogativa atque ita dimissis ... etiam vestitus eius refulsit” [“Moses and Elijah having been shown together with him in a special token of glory, and having thus been dismissed ... even his clothing shone out”] ... “Nam etsi Marcion noluit eum [Moysen] conloquentem domino ostensum, sed stantem, tamen et stans os ad os stabat et faciem ad faciem — ‘cum illo’, inquit, non extra illum — in gloria ipsius” [“for even if Marcion did not wish him [Moses] to be shown conversing with the Lord, but only standing, nevertheless even standing he stood mouth to mouth and face to face — ‘with him,’ he says, not apart from him — in his very glory”]. The contradiction into which Tertullian brings M. with himself [i.e. makes M. contradict himself] is plain: Moses and Elijah are said to have been presented “in colloquio” with Jesus by M. as well (according to v. 30); but then it is flatly stated: “Marcion did not wish Moses to be shown conversing with the Lord.” The resolution of the contradiction can probably be reached (contrary to Zahn) by assuming that, since the second statement is entirely positive, Tertullian, in the first, incidental one, made a slip through recalling his own text. M. thus offered not συνελάλουν [“were conversing”] but συνέστησαν [“stood with,” as at v. 32], and left out v. 31, which was unacceptable to him. Among later Marcionites συνελάλουν αὐτῷ [“were conversing with him”] is found again; for Epiphanius, Scholion 17, reads: Καὶ ἰδοὺ δύο ἄνδρες συνελάλουν αὐτῷ, Ἠλίας καὶ Μωυσῆς ἐν δόξῃ [“and behold, two men were conversing with him, Elijah and Moses, in glory”]. Yet the phrase ἐν δόξῃ [“in glory”], carried over from v. 31 (so also in Tertullian), shows that they too did not read v. 31. — Epiphanius, Scholion 18: Ἐκ τῆς νεφέλης φωνή [“a voice out of the cloud”] (without λέγουσα, “saying,” as in b c l): οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός [“this is my beloved Son”] — 30: δύο ἄνδρες [“two men”], otherwise unattested > ἄνδρες δύο [reversed order] — Ἠλίας καὶ Μωυσῆς [“Elijah and Moses”], otherwise unattested > οἵτινες ἦσαν Μ. κ. Ἠ. [“who were Moses and Elijah”] (though οἵτινες, “who,” is missing in syr-cu) — 31: ἐν δόξῃ [“in glory”], otherwise unattested > (οἱ) ὀφθέντες ἐν δόξῃ [“(who) appeared in glory”] — αὐτοῦ [“his”] must have been written by M., following Tertullian > missing otherwise and in Epiphanius — 33: ὧδε ἡμᾶς [“here us”], otherwise unattested > ἡμᾶς ὧδε [reversed order] — the second ὧδε [“here”], otherwise unattested — τρεῖς σκηνάς [“three tents”] with D Fʷ K L, several Itala manuscripts, Vulgate, syr-cu > σκηνὰς τρεῖς [reversed order] — the postponing of μίαν [“one”] with ℵ syr-cu — 35: Tertullian’s “de caelo” [“from heaven”] is not to be trusted, since he is here giving only a paraphrase — ὁ ἀγαπητός [“the beloved”] > ℵ B L (ὁ ἐκλελεγμένος, “the chosen”) with the majority; the latter is Lukan, the former from Matthew.

37–43, on v. 41. Tertullian IV, 23: “Christus ... exclamat: ‘O genitura incredula, quousque ero apud vos? quousque sustinebo vos?’” [“Christ ... exclaims: ‘O unbelieving generation, how long shall I be with you? How long shall I bear with you?’”]. Immediately afterward he repeats it in his own translation, in better Latin: “O natio incre- [p. 185*] (concluding note 37–43/v. 41 from p. 184*): —“dula, quamdiu ero vobiscum, quamdiu vos sustinebo?” [“...unbelieving [breed], how long shall I be with you, how long shall I bear with you?”]. Epiphanius, Scholion 19: Ἐδεήθην τῶν μαθητῶν σου· εἶχε δὲ παρὰ τό· “οὐκ ἠδυνήθησαν ἐκβαλεῖν αὐτό” “καὶ πρὸς αὐτούς· ὦ γενεὰ ἄπιστος, ἕως πότε ἀνέξομαι ὑμῶν” [“‘I begged your disciples’ — and, alongside ‘they were not able to cast it out,’ it also had ‘and to them: O unbelieving generation, how long shall I bear with you?’”] — 40, in Luke, reads: “...that they might cast it out, and they were not able” (Matthew 17:16: “they were not able to heal him”) — 41: πρὸς αὐτούς [“to them”], otherwise unattested, and added by M. with tendentious intent (did Tertullian read it?) — καὶ διεστραμμένη [“and perverse”] after ἄπιστος [“unbelieving”] is missing (without other witnesses in Luke), as also in Mark 9:19 — ἕως πότε [“how long”] a second time, with a few witnesses > καί [“and”] (see likewise Mark 9:19 here). Nothing is to be made of the absence in Epiphanius of the words from ἕως down to ὑμᾶς.

44: Epiphanius, Scholion 20, as above.

46–48. Tertullian, same passage, brings in here an antithesis of M.’s, which he reports word for word: “Ecce Christus diligit parvulos, tales docens esse debere qui semper maiores velint esse, creator autem ursos pueris immisit, ulciscens Heliseum prophetam convicia ab eis passum” [“Behold, Christ loves little children, teaching that those who always wish to be greater must be like these; but the Creator sent bears against children, avenging the prophet Elisha, who had suffered insults from them”]. Tertullian continues: “Satis impudens Antithesis” [“A shameless enough Antithesis”].

50–56. Tertullian IV, 23, another antithesis of M.’s: “Repraesentat creator ignium plagam Helia postulante in illo pseudopropheta. agnosco iudicis severitatem, e contrario Christi ‹lenitatem increpantis› eandem animadversionem destinantes discipulos super illum viculum Samaritanum” [“The Creator produces a plague of fire, at Elijah’s request, upon that false prophet. I recognize the severity of a judge — and, by contrast, the gentleness of Christ, rebuking the disciples who intended the same punishment upon that little Samaritan town”]; compare IV, 29: “(Christus) discipulos, ne ignem postularent inhumanissimo viculo, coërcuerat” [“(Christ) had restrained the disciples from calling down fire upon that most inhuman little town”]. Whether Tertullian read in Marcion the words ὡς καὶ Ἠλίας ἐποίησεν [“as Elijah also did”], which ℵ B L e l g¹·² Vulgate syr-cu do not offer, with A C D etc., a b c f q (v. 54), may be asked; likewise whether Marcion offered (v. 55), with D Fʷ etc., a b c e f g² q syr-cu Vulgate, the words καὶ εἶπεν· οὐκ οἴδατε οἷον πνεύματός ἐστε ὑμεῖς [“and he said, ‘you do not know of what spirit you are’”]. But since the mention of Elijah in this context certainly stood in the Antitheses, and since, as the tradition shows, the two sentences belong together, one must assume that they also stood in the Gospel. Zahn holds the words (had Clement of Alexandria already read them?) to be originally Lukan, [supposing] that they were later removed by catholics so as to give M. no support. But how much else they would then have had to remove! It is therefore overwhelmingly probable that we must recognize here Marcionite additions, which have penetrated into the Western text (and from it into other manuscripts as well).