The Evangelion (Luke 10–11)

Notes and Apparatus

[p. 186*] 57–59. Tertullian IV, 23: “At enim humanissimus dominus cur recusat eum, qui se tam individuum illi comitem offert? si quia superbe vel ex hypocrisi dixerat: ‘Sequar te quocumque ieris’” [“But why does the most kindly Lord refuse him who offers himself as so inseparable a companion to him? [Is it] because he had spoken proudly, or out of hypocrisy, saying, ‘I will follow you wherever you go’?”] ... “Illi autem causato patris sepulturam cum respondet: ‘Sine mortui sepeliant mortuos suos, tu autem vade et adnuntia regnum dei’” [“But to him who pleaded his father’s burial as an excuse, when he answers, ‘Let the dead bury their own dead; but go and proclaim the kingdom of God’”] ... “praedicando regno dei imbuerat” [“he had instructed [him] in proclaiming the kingdom of God”] ... “Cum vero et tertium illum prius suis valedicere parantem prohibet retro spectare” etc. [“and when, moreover, he forbids the third one — who was first preparing to bid farewell to his own household — to look back,” etc.] — 60: ἄπελθε (καὶ) [“go (and)”] with the Itala, Vulgate > ἀπελθών [“having gone”]. This saying is also cited by Clement of Alexandria (Strom. III, 4, 25) as one adduced by the Marcionites. Whether they designated it as spoken to Philip is not certain, but is probable.

Cap. X, 1. Tertullian IV, 24: “Adlegit et alios LXX apostolos super duodecim” [“he also chose seventy other apostles, in addition to the twelve”] — ἀπέδειξεν [“he appointed”] with D a e (both [have] elegit, “he chose”) c (l b?) > ἀνέδειξεν [“he displayed/appointed”] — ἑβδομήκοντα [“seventy”] > B D M R a c e l g¹·² Vulgate syr-cu arm [read] ἑβδομήκοντα δύο [“seventy-two”] (so also Dial. I, 5; II, 12: “in the Gospel there are twelve — and also seventy-two”).

4. Tertullian, same passage: a third antithesis of M.’s, in conclusion: “Christus nec virgam discipulis in viam ferre praescripsit” [“Christ did not even prescribe that the disciples carry a staff on the road”] ... 1: “in civitates mittebantur” [“they were sent into the cities”] ... 4: “abundaturam circumcidens” [“cutting away what was to be in excess”] — “etiam calciamenta portare vetuit illos” [“he even forbade them to carry sandals”] — “‘neminem’, inquit, ‘in via salutaveritis’” [“‘greet no one,’ he says, ‘on the road’”] — 5: “in quam introissent domum, pacem ei dicere” [“into whatever house they should enter, to say peace to it”] — 7: “dignus operarius mercede sua” [“the laborer is worthy of his wages”] — 9: “regnum dei ... iubet adnuntiari adpropinquasse” [“he commands that the kingdom of God be announced as having drawn near”] — 10: “etiam adicit, ut eis, qui illos non recepissent, dicerent: ‘scitote tamen adpropinquasse regnum dei’” [“he even adds that they should say to those by whom they were not received: ‘know, nevertheless, that the kingdom of God has drawn near’”] ... 8: ... “eorum qui adnuntiationem eius recepissent” [“of those who had received his announcement”] — 11: “sic et pulverem iubet excuti in illos in testificationem eieratae” (so Kroymann; the manuscripts [have] “et haeret etiam”; or ei; haeret etiam) “terrae eorum” [“so too he commands that the dust be shaken out against them, as a testimony...against...their land”] ... “cui rei praemittit testificationem?” [“to what matter does he attach this testimony beforehand?”] — 4: Has Tertullian given his report (at the start of 4) following ch. IX, 3 (in Luke, 10:4 has μὴ πήραν, “no bag”), or has M. himself produced a conflated text? — 5: οἰκίαν [“a house”] with D² d, Origen > οἰκίαν πρῶτον [“a house first”] — 9: ἤγγικεν [p. 187*] (concluding note 9/Cap. X from p. 186*): —with Γ f^scr e > ἤγγικεν ἐφ’ ὑμᾶς [“has come near to you”] — 11: εἰς μαρτύριον [“as a testimony”] is probably to be set down to Tertullian’s account, as a reminiscence of ch. IX, 5.

12–15. Had M. let these woes stand, Tertullian, in his interest of proving M.’s Christ to be an avenger and judge, could not have passed over them. — 16: Tertullian IV, 24: “Qui vos spernet, me spernet” [“Whoever rejects you rejects me”] — 19: same passage: “Quis nunc dabit potestatem calcandi super colubros et scorpios?” [“Who now gives the authority to tread upon serpents and scorpions?”]

21. Epiphanius, Scholion 22: “Εὐχαριστῶ σοι, κύριε τοῦ οὐρανοῦ” [“‘I thank you, Lord of heaven’”]. οὐκ εἶχεν δέ· “καὶ τῆς γῆς” οὔτε, “πάτερ” εἶχεν· ἐλέγχεται δέ· κάτω γὰρ εἶχεν, “ναί, ὁ πατήρ” [“but it did not have ‘and of the earth,’ nor did it have ‘Father’; but it is refuted, for further down it had, ‘yes, Father’”]. Tertullian IV, 25: “‘Gratias’, inquit, ‘ago et confiteor, domine caeli, quod ea, quae erant abscondita sapientibus et prudentibus, revelaveris parvulis’” [“‘I give thanks,’ he says, ‘and I confess, Lord of heaven, that you have revealed to little children the things that were hidden from the wise and prudent’”] — εὐχαριστῶ καί [“I thank ... and”], otherwise unattested, and added for clarity’s sake (Epiphanius abridges) — the absence of σοί [“to you”] is otherwise unattested; perhaps accidental in Tertullian — the excisions of “καὶ τῆς γῆς” [“and of the earth”] and “πάτερ” [“Father”] (with Fʷ) are tendentious — ἅτινα ἦν κρυπτά [“what was hidden”], tendentious, found otherwise only in a Marcionite-catholic mixed text, Clem. Hom. XVIII, 15 > ἀπέκρυψας ταῦτα ... καί [“you have hidden these things ... and”]; in his exposition Tertullian attests the passive [voice] — (ναὶ) ὁ πατήρ [“(yes,) Father”] is also attested by Tertullian (“dominus caeli ... pater Christi,” “the lord of heaven ... the father of Christ”).

22. Same passage: “Omnia sibi tradita dicit a patre .. nemo scit, qui sit pater nisi filius, et qui sit filius nisi pater [nemo enim scit patrem nisi filius et filius nisi pater] et cuicumque filius revelaverit’” [“‘All things,’ he says, ‘have been delivered to him by the Father .. no one knows who the Father is except the Son, and who the Son is except the Father [for no one knows the Father except the Son, and the Son except the Father], and [except] whomever the Son shall reveal [him] to’”]. Megethius, in the Dialogue I, 23, within a Marcionite antithesis, likewise offers the transposition of the clauses (so, with numerous catholic witnesses), but otherwise the familiar text — however with ἔγνω [“knew”] > γινώσκει [“knows”] — πατρός [“of the Father”] with D a c l, Justin, Irenaeus [Latin] > πατρός μου [“of my Father”] — ἀποκαλύψῃ [“should reveal”] with Justin, the Marcosians in Irenaeus, Clement, Origen > βούληται ἀποκαλύψαι [“should wish to reveal”]. The verse is also found in Esnik (Schmid, p. 189f).

23. Tertullian IV, 25: “‘Beati oculi, qui vident quae videtis, 24 dico enim vobis, quia prophetae non viderunt quae vos videtis’” [“‘Blessed are the eyes that see what you see; for I tell you that prophets did not see what you see’”] — 24: προφῆται [“prophets”] without πολλοί [“many”] and without καὶ βασιλεῖς [“and kings”]; the former otherwise unattested, the latter with D a e ff² [p. 188*] (concluding note on the omission of the kings, from p. 187*): —i l Method[ius]. — οὐχ ἴδαν [“did not see”], otherwise unattested, [is] a tendentious abridgment > ἠθέλησαν ἰδεῖν καὶ οὐχ ἴδαν [“they wished to see, and did not see”]. The postponement of ἃ ὑμεῖς βλέπετε [“what you see”] is likewise otherwise unattested. The absence of the kings is probably owed to Matthew’s influence.

25–28. Tertullian IV, 25: “In evangelio veritatis legis doctor dominum adgressus: ‘Quid faciens’, inquit, ‘vitam aeternam consequar?’” [“In the Gospel of truth, a doctor of the Law approaches the Lord: ‘What must I do,’ he says, ‘to obtain eternal life?’”] “In haeretico ‘vita’ solummodo posita est, sine ‘aeternae’ mentione, ut doctor de ea vita videatur consuluisse, quae in lege promittitur a creatore longaeva, et dominus ideo illi secundum legem responsum dedisse: ‘Diliges dominum deum tuum ex toto corde tuo et ex tota anima tua et totis viribus tuis’” [“In the heretic’s [Gospel], only ‘life’ is set down, without mention of ‘eternal,’ so that the teacher of the Law appears to have asked about that life which is promised in the Law by the Creator as merely long-lasting, and that the Lord for that reason gave him an answer according to the Law: ‘You shall love the Lord your God with your whole heart, and with your whole soul, and with all your strength’”]. M. has therefore tendentiously omitted “aeterna” [“eternal”], and has put the words about love into the mouth of Jesus himself. One need not think (against Zahn) of an “abbreviating procedure” on Tertullian’s part here, since the tendentious purpose is so evident, and since Tertullian has here examined the text precisely. (He otherwise very rarely remarks explicitly on an omission.) It was therefore already a corrected Marcionite exemplar on the basis of which Epiphanius, Scholion 23, wrote: Εἶπεν τῷ νομικῷ· “Ἐν τῷ νόμῳ τί γέγραπται;” καὶ ἀποκριθεὶς μετὰ τὴν ἀπόκρισιν τοῦ νομικοῦ εἶπεν· “Ὀρθῶς εἶπες. τοῦτο ποίει καὶ ζήσῃ” [“he said to the lawyer: ‘what is written in the Law?’ And answering, after the lawyer’s answer, he said: ‘you have said rightly; do this and you will live’”]. The report preserved by Macarius Chrysocephalus, from Origen on Luke 10:25ff, that the Marcionites had this pericope in their Gospel, proves nothing against their [the Marcionites’] correction (against Zahn) — 25: τί [“what”] (not διδάσκαλε, τί, “teacher, what”) — M. seems to have read with D (legis doctor with d e) — 27: ἐξ ὅλης τ. ψυχῆς [“with your whole soul”] with many witnesses > ἐν ὅλ. τ. ψ. [with a different preposition] — the words ἐν ὅλῃ τῇ διανοίᾳ σου [“with your whole mind”] are also missing in D Γ a b c ff² i l q; on the other hand, the absence of “καὶ τὸν πλησίον σου ὡς σεαυτόν” [“and your neighbor as yourself”] is otherwise unattested. There may be a [dogmatic] tendency behind it. — 28: εἶπες [“you said”] (in Epiphanius) with syr-cu > ἀπεκρίθης [“you answered”].

Cap. XI, 1. Tertullian IV, 26: “Cum in quodam loco orasset ... adgressus eum ex discipulis quidam: ‘Domine’, inquit, ‘doce nos orare sicut et Iohannes [p. 189*] (concluding note Cap. XI,1 from p. 188*): —“discipulos suos docuit” [“taught his disciples”] — “et” (with e, Vulgate > a b c f i l q) — “docuit” [“taught”] placed at the end, otherwise unattested.

2. Same passage: “‘Cui dicam ‘pater’ ... a quo ‘spiritum sanctum postulem?’ .... ‘eius regnum’, optabo ‘venire’, quem numquam regem gloriae audivi? ... 3 quis mihi ‘dabit panem cottidianum?’ ... 4 quis mihi ‘delicta dimittet?’ ... quis ‘non sinet nos deduci in temptationem?’” [“Whom shall I call ‘father’... from whom shall I ask for ‘the Holy Spirit’? ... shall I wish for ‘his kingdom’ to ‘come,’ when I have never heard of him as king of glory? ... who will ‘give me my daily bread’? ... who will ‘forgive me my offenses’? ... who will ‘not let us be led into temptation’?”]. Origen (from the Catena Mazariniana): ἐπεὶ δὲ οἱ ἀπὸ Μαρκίωνος ἔχουσι τὴν λέξιν οὕτως· “Τὸν ἄρτον σου τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ’ ἡμέραν” [“since those of Marcion’s [school] have the wording thus: ‘give us day by day your daily bread’”] (v. 3). — 2: πάτερ [“Father”] with ℵ B L syr-sin, Vulgate > πάτερ ἡμῶν [“Our Father”] — since it is certain from Tertullian that with M. the first petition was a petition for the holy Spirit, it will have run as we know it through minuscule 700 (otherwise numbered 604), a Vatican codex formerly Barberini IV, 31, Gregory of Nyssa, and allusions (see Harnack, Sitzungsberichte der Preussischen Akademie, 1904, p. 26ff), and as given above — 3: σου [“your”], otherwise unattested > ἡμῶν [“our”] (missing in syr-sin), tendentious — 4: did M. read καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν [“for we ourselves also forgive everyone who is indebted to us”]? Probably. — ἄφες κτλ. [“forgive, etc.”] is singular and tendentious > μὴ εἰσενέγκῃς [“do not lead [us] in”].

5–8. Tertullian IV, 26: “Nocturnum panis petitorem ... pulsantem ... ad amicum pulsat, cuius ianuam norat, quem habere panes sciebat, cubantem iam cum infantibus ... sero pulsatur ... exsurgit et dat, etsi non quasi amico, sed molesto” [“The nighttime seeker of bread ... knocking ... he knocks at [the house of] a friend, whose door he knew, of whom he knew that he had loaves, [and who is] already lying down with his children ... he is knocked at late ... he rises and gives, even if not as to a friend, but to one who is troublesome”]. Epiphanius, Scholion 24, gives v. 5 as above, and adds αἰτῶν τρεῖς ἄρτους [“asking for three loaves”], abridging for “and shall say to him: ‘friend, lend me three loaves’” — καὶ εἶπεν [“and he said”] with D c > κ. εἶπεν πρὸς αὐτούς [“and he said to them”] — 7: παιδία [“children”] with C* M b c ff² g¹ i l m q syr-cu > παιδία μου [“my children”].

9–13. Tertullian IV, 26: “A quo petam, ut accipiam, apud quem quaeram, ut inveniam? ad quem pulsabo, ut aperiatur mihi? ... ipse est qui scit, quid filii postulent; nam et panem petentibus emisit ... non serpentem pro pisce nec scorpium pro ovo ... ita et spiritum sanctum dabit” [“From whom shall I ask, that I may receive? With whom shall I seek, that I may find? At whose [door] shall I knock, that it may be opened to me? ... he himself is the one who knows what children ask for; for he has also given bread to those who ask ... not a serpent instead of a fish, nor a scorpion instead of an egg ... so too will he give the Holy Spirit”]. Epiphanius, Scholion 24: 9: αἰτεῖτε καὶ δοθήσεται [“ask, and it shall be given”] ... 11: τίνα γὰρ ἐξ ὑμῶν τὸν πατέρα [p. 190*] (concluding note 9–13 from p. 189*, on Epiphanius Scholion 24): —υἱὸς αἰτήσει ἰχθὺν καὶ ἀντὶ ἰχθύος ὄφιν ἐπιδώσει αὐτῷ [“a son shall ask for a fish, and instead of a fish, will he give him a serpent?”], 12: ἢ ἀντὶ ᾠοῦ σκορπίον; [“or instead of an egg a scorpion?”] (in syr-sin, too, “bread” and “stone” are missing; there and here, in my judgment, a coincidence). 13: εἰ οὖν ὑμεῖς πονηροὶ οἴδατε δόματα ἀγαθά, πόσῳ μᾶλλον ὁ πατήρ; [“if therefore you, being evil, know how to give good gifts, how much more the Father?”]. 11–13: Dial. II, 20: down to 13, τέκνοις ὑμῶν, as above (it closes with καὶ τὰ ἑξῆς, “and so forth”); the opening with ἐάν [“if”] and the omission of πατέρα [“a father”] are probably arbitrary — 11: αὐτοῦ [“his”] with b f ff² q syr-cu > missing — ἢ ἐάν [“or if”] is singular > ἢ καί [“or also”] or εἰ καί [“and if”] — αἰτήσῃ ἰχθύν [“should ask for a fish”] with D b c syr-cu > ἰχθύν [alone] — μή [“not”] with sah cop > μὴ ἀντὶ ἰχθύος [“not instead of a fish”] — 12: ἢ καί [“or also”], otherwise unattested > ἢ καὶ αἰτήσει (αἰτήσῃ) [“or also he will ask (should ask)”] — 13: ὄντες [“being”], [in the] Dialogue, with many witnesses (following Matthew), is missing in Epiphanius > ὑπάρχοντες [“existing/being”].

14–26. Tertullian IV, 26: “Cum surdum daemonium expulisset ... 15 in Belzebule dictus eicere daemonia: 19 ‘Si ego’, inquit, ‘in Belzebule eicio daemonia, filii vestri in quo eiciunt?’” [“When he had cast out a deaf/mute demon ... and was said to cast out demons by Beelzebul: ‘If I,’ he says, ‘cast out demons by Beelzebul, by whom do your sons cast them out?’”] ... 18: “non posse Satanam dividi adversus semetipsum” [“that Satan cannot be divided against himself”] ... 20: “‘quod si ego in digito dei expello daemonia, ergone adpropinquavit in vos regnum dei’” [“‘but if I cast out demons by the finger of God, then has the kingdom of God come upon you’”] ... 21: “merito igitur adplicuit ad parabolam fortis illius armati, 22 quem validior alius oppressit, principem daemoniorum, quem Belzebulem et Satanan supra dixerat ... quem potuisset videri superasse validior ille deus” [“deservedly, therefore, he applied this to the parable of that strong armed man, whom a stronger other overpowered — the prince of the demons, whom above he had called Beelzebul and Satan ... whom that stronger God might be seen to have overcome”] — 19: εἰ [“if”] with b, Coptic > εἰ δέ [“but if”] — 20: εἰς [“into/upon”], otherwise unattested > ἐφ’ [“upon”].

27, 28. Same passage: “Exclamat mulier de turba beatum uterum, qui illum portasset, et ubera, quae illum educassent, et dominus: ‘Immo beati qui sermonem dei audiunt et faciunt’” [“A woman from the crowd exclaims the blessedness of the womb that had carried him, and of the breasts that had nursed him; and the Lord replies: ‘Rather, blessed are those who hear the word of God and do it’”] — 28: elsewhere ἀκούοντες [“hearing”] stands before τ. λόγ. τ. θεοῦ [“the word of God”] (of no consequence) — ποιοῦντες [“doing”], otherwise unattested > φυλάσσοντες [“keeping”]. Also [p. 191*] —according to Ephraem, this passage stood in M., and he gives, in addition, the very same Marcionite interpretation that Tertullian, at IV, 19, applied to the related passage — Luke 8:20 — which Marcion himself had combined [with this one] (see Ephraem, Ev. concord. expos., p. 122f).