The Evangelion (Luke 15–17)

Notes and Apparatus

[p. 201*] Cap. XV, 1–10. Tertullian IV, 32: “Ovem et drachmam perditam quis requirit? .... quis autem perdidit? ... is invenit, qui quaesivit, is exsultavit, qui invenit ... adeo exultare illius est de paenitentia peccatoris, i.e. de perditi recuperatione, qui se professus est olim malle peccatoris paenitentiam quam mortem” [“Who seeks the lost sheep and coin? .... but who lost it? ... he who sought it, found it; he who found it, rejoiced ... so much is rejoicing over the repentance of a sinner, that is, over the recovery of what was lost, the mark of him who once professed that he prefers a sinner’s repentance to his death”]. Verse 7, where it says χαρὰ ἐν τῷ οὐρανῷ ἔσται [“there will be joy in heaven”], M. need not have altered. That in v. 10 τῶν ἀγγέλων [“of the angels”] before τοῦ θεοῦ was struck out is not in doubt. This pericope is attested for Apelles too (see Tertullian, De carne 8).

11–32. Tertullian does not touch on this parable, and Epiphanius, Scholion 42, says: Πάλιν παρέκοψε πᾶσαν τὴν παραβολὴν τῶν δύο υἱῶν, τοῦ εἰληφότος τὸ μέρος τῶν ὑπαρχόντων καὶ ἀσώτως δαπανήσαντος καὶ τοῦ ἄλλου [“again he cut out the entire parable of the two sons, the one who took his share of the property and squandered it prodigally, and the other one”].

Cap. XVI, 1–14. Tertullian IV, 33: 13: “Quibus duobus dominis neget posse serviri, quia alterum offendi sit necesse alterum defendi, ipse declarat, deum proponens et mamonam” [“Which two masters he denies can be served, since it is necessary that offending one entails defending the other, he himself makes clear, setting forth God and mammon”]. 9: “admonens nos de saecularibus suffragia nobis prospicere amicitiarum” [“admonishing us to provide for ourselves the support of worldly friendships”]. 1f: “secundum servi illius exemplum, qui ab actu summotus dominicos debitores diminutis cautionibus relevat in subsidium sibi” [“after the example of that servant, who, having been removed from his post, relieves his master’s debtors by reducing their bonds, for his own future assistance”]. 2: “et ego”, he says, “dico vobis, facite vobis amicos de mamona iniustitiae” [“‘and I,’ he says, ‘say to you, make friends for yourselves out of the mammon of unrighteousness’”]. 13: “non potestis deo servire et mamonae” [“you cannot serve God and mammon”]. 14: “inridebant denique Pharisaei pecuniae cupidi” [“and finally, the Pharisees, who were greedy for money, derided [him]...”] — 13: “duos dominos nominavit, deum et mamonam” [“he named two masters, God and mammon”] ... 11: “(si) in mamona iniusto fideles non extitistis, quod verum est quis vobis credet?” [“if you have not been faithful in the unrighteous mammon, who will entrust to you what is true?”] ... 12: “(si) in alieno fideles inventi non estis, meum quis dabit vobis” [“if you have not been found faithful in that which is another’s, who will give you that which is mine?”] ... 11: “quis vobis credet quod verius est” and “quis vobis dabit quod meum est?” [“who will entrust to you what is truer” and “who will give you what is mine?”] — 9: λέγω ὑμῖν [“I say to you”] with D M a c ff² g¹·² > ὑμῖν λέγω [reversed order] — ὑμῖν [“to you,” though not certain] with Itala, Vulgate, Irenaeus, Clement > ἑαυτοῖς [“for yourselves”] — 12: εὑρέθητε [“you were found”], otherwise unattested > ἐγένεσθε [“you were”] — τὸ ἐμόν [“that which is mine”] with e i l and minuscule 157 (tendentious) > τὸ ὑμέτερον [“that which is yours”] — 13: ἀνθέξεται [“will cling to”] and καταφρονήσει [“will despise”] here transposed; did M. perhaps have a different word instead of καταφρονήσει, was ἢ [“or”] at the start of 13b really missing, and was the clause τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει [“he will hate the one and love the other”] omitted by accident? As in Tertullian, so too in Dial. I, 28, οἰκέτης [“a household servant”] is omitted (following Matthew); M. also had [p. 202*] (concluding note 13 from p. 201*): —here a text influenced by Matthew; yet Dial. I, 28 does not certainly come into consideration.

15. Tertullian, same passage: “Si autem iustificantes se coram hominibus Pharisaei spem mercedis in homine ponebant, illos eo sensu increpabat, quo et propheta ...; si et adicit: ‘Scit autem deus corda vestra’, illius dei vim commemorabat, qui lucernam se pronuntiarat” [“But if the Pharisees, justifying themselves before men, placed their hope of reward in man, he rebuked them in the same sense as the prophet also did ...; and if he adds, ‘but God knows your hearts,’ he was recalling the power of that God who had proclaimed himself a lamp”].

16. Epiphanius, Scholion 43, as above, but without the clause from ἐξ οὗ down to εὐαγγελίζεται. Tertullian, same passage: “‘Lex et prophetae usque ad Iohannem’, ‘ex quo regnum dei adnuntiatur’, quasi non et nos limitem quendam agnoscamus Iohannem” [“‘The Law and the prophets were until John,’ ‘from whom the kingdom of God is announced’ — as if we too did not recognize John as a certain boundary-marker”]. — ἕως [“until”] with A D etc., Origen, and Matthew > μέχρι [“until”] — ἐξ (ἀφ’) οὗ [“from which”] is singular > ἀπὸ τότε [“from then”].

17. Tertullian, same passage: “Transeat caelum et terra citius, quam unus apex verborum domini” [“Heaven and earth shall pass away sooner than one tittle of the Lord’s words”] — τῶν λόγων μου [“of my words”] > τοῦ νόμου [“of the law”], a tendentious alteration following ch. 21:33; the rest was probably unaltered; only πεσεῖν [“to fall”] is uncertain.

18. Tertullian IV, 34 (twice): “‘Qui dimiserit uxorem suam’ (missing at the second occurrence) et aliam duxerit, adulterium committit) et qui (at the second occurrence: commisit et qui) dimissam a viro (a marito dimissam, at the second occurrence) duxerit, aeque adulter est” [“‘Whoever divorces his wife’ (missing at the second occurrence) ‘and marries another, commits adultery, and whoever’ (at the second occurrence: ‘has committed it, and whoever’) ‘marries a woman divorced from her husband’ (at the second occurrence: ‘divorced from her husband’) ‘is equally an adulterer’”]. The first citation is determinative — ὁ [“he who”] is singular > πᾶς ὁ [“everyone who”] — ὁμοίως μοιχός ἐστιν [“is likewise an adulterer”] is singular > μοιχεύει [“commits adultery”].

19–31. The entire pericope is taken up word for word in Dial. II, 10 (as above; on deviations see below), and individual points are discussed.

19ff. Tertullian IV, 34: “Subsequens argumentum divitis apud inferos dolentis et pauperis in sinu Abrahae requiescentis” [“The following argument, of a rich man suffering in the underworld, and a poor man resting in Abraham’s bosom”]. ...

29. Same passage: “habent illic Moysen et prophetas, illos audiant” [“‘they have Moses and the prophets there; let them hear them’”].

23, 24: “tormenti sive refrigerii apud inferos” [“of torment, or of refreshment, in the underworld”] ... 22: “sinum et portum” [“bosom and harbor”] 23ff ...: “oculos eius, qui ad inferos discernit Abrahae sinum pauperi ...: nam et ‘magnum’ ait intercidere regiones istas, profundum et transitum utrimque prohibere; sed nec adlevasset dives oculos et quidem de longinquo, nisi in superiora et de altitudinis longinquo per immensam illam distantiam sublimitatis et profunditatis” [“his eyes, which distinguish, in the underworld, Abraham’s bosom for the poor man ...: for he also says that a ‘great’ gulf lies between these regions, being deep, and preventing passage both ways; yet the rich man would not even have lifted up his eyes, from a distance, unless it were possible to look upward, from a distance, toward the heights, across that immense expanse of loftiness and depth”].

29. “admonens vos haereticos (audire) Moysen et prophetas ... habent illic Moysen et prophetas, illos audiant” [“admonishing you heretics to hear Moses and the prophets ... ‘they have Moses and the prophets there; let them hear them’”]. — Epiphanius, Scholion 44: Περὶ τοῦ πλουσίου καὶ Λαζάρου τοῦ πτωχοῦ, ὅτι ἀπηνέχθη ὑπὸ τῶν ἀγγέλων εἰς τὸν [p. 203*] —κόλπον τοῦ Ἀβραάμ [“concerning the rich man and Lazarus the poor man, that he was carried away by the angels into the bosom of Abraham”] (v. 22). —Scholion 45: “Νῦν δὲ ὧδε (read ὅδε) παρακαλεῖται” [“‘but now this one is comforted’”] (v. 25) refers to the same Lazarus. Scholion 46: Εἶπεν Ἀβραάμ· “Ἔχουσι Μωσέα καὶ τοὺς προφήτας, ἀκουσάτωσαν αὐτῶν, ἐπεὶ οὐδὲ τοῦ ἐγειρομένου ἐκ νεκρῶν ἀκούσουσιν” [“Abraham said: ‘They have Moses and the prophets; let them hear them, since they will not even hear one who is raised from the dead’”] (29, 31). — If one compares Tertullian’s introduction of the parable (on v. 19) with Epiphanius’s Scholion 44, it becomes probable that M.’s Gospel was divided into chapters with headings, just as his Apostolos was (see the remark on 1 Corinthians 13). — 20: εἰς [“at/to”] with P Γ, Clement, Chrysostom > πρός [“to/at”] — 21: τῶν ψιχίων [“the crumbs”] (perhaps influence from Matthew 15:27): in Luke the witnesses are divided; ℵᶜ B L and most Itala manuscripts do not offer it, but the Vulgate does, along with the majority of witnesses — ἔλειχον [“were licking”] with D 1.131, numerous Itala manuscripts, Vulgate > ἐπέλειχον [intensified form] — τραύματα [“wounds”] alone > ἕλκη [“sores”] (Rufinus: “ulcera,” “ulcers”) — 22: ἀγγέλων [“angels”] alone > τῶν ἀγγ. [with article] — ἐτάφη [“was buried”] joined with ἐν τῷ ᾅδῃ [“in Hades”], as in ℵ*, Itala, Vulgate — 23: οὖν [“therefore”] (Rufinus: “autem,” “but/and”) — ἐν τ. κόλπῳ [“in the bosom,” singular] with D, numerous Itala manuscripts, Vulgate — otherwise ἐν τοῖς κόλποις [plural] — 25: Ἀβραάμ [“Abraham”] placed first, otherwise unattested — σύ [“you,” missing in Rufinus] with X Γ Δ Λ etc., b, syrᵖ, Chrysostom > missing — ἀγαθά [“good things”] with E, Itala, Vulgate, Origen > ἀγαθά σου [“your good things”] — the fluctuating reading ὅδε or ὧδε is settled for the Dialogue by Rufinus (ὅδε); ὅδε with minuscule 1, Tatian, and a few witnesses > ὧδε; that [reading, ὅδε] must also be restored for Epiphanius, following his explanatory addition — 26: ἐν [“in”], Rufinus > ἐπί [“upon”] of the Greek original; the former with ℵ B L, many Itala manuscripts, Vulgate; the latter with A D a e m etc. — ὑμῶν κ. ἡμῶν [“you and us”] alone > ἡμ. κ. ὑμ. [“us and you”] — οἱ ἐνταῦθα διαβῆναι [“those here, to cross”] > οἱ θέλοντες διαβῆναι ἔνθεν [“those wishing to cross from here”], a tendentious correction? — ὧδε [“here”] alone > πρὸς ἡμᾶς [“to us”] — 27: ‹εἶπεν δέ› [“and he said”], [p. 204*] (concluding note 27 from p. 203*): —is indispensable, and Rufinus offers “inquit” [“he says”] — οἰκίαν [“house”] alone > οἶκον [“house,” different word] — 28: ἐκεῖ [“there”] alone (also missing in Rufinus) — μή [“lest”] with D > ἵνα μή [“that not”] — τοῦτον τὸν τόπον [“this place”] with D a c e ff² g¹ l m and some Vulgate manuscripts > τ. τοπ. τουτ. [reversed order] — 29: λέγει [“he says”] with lesser witnesses > λέγει δέ [“and he says”] — both here at λέγει (here with e) and also at v. 30 at πάτερ, Ἀβραάμ [“Abraham”] is missing, which is not accidental — ἐκεῖ [“there”], otherwise unattested (missing in the Dialogue, which also has the usual word order of αὐτῶν) — 30: ἐκ [“from,” Rufinus: a mortuis, “from the dead”] with D F, Itala, Vulgate, Irenaeus > ἀπό [“from”] — μετανοήσωσιν [“they should repent,” subjunctive] with M X Γ etc. > μετανοήσουσιν [“they will repent,” future indicative] (so also Rufinus) — 31: Epiphanius is not determinative here, since he has apparently conflated 29–31 into one; but he confirms, at the end of 31, the reading of the Dialogue and Tertullian — ὁ δὲ εἶπεν [“but he said”] alone > εἶπεν δὲ αὐτῷ [“and he said to him”] — ἤκουσαν [“they heard”] with Chrysostom > ἀκούουσιν [“they hear”] — ἀπέλθῃ [“should go/depart”] with D a b c ff² i l q, Irenaeus (D and Irenaeus moreover also have ἀναστῇ καί, “should rise and,” beforehand) > ἀναστῇ [“should rise”] — ἀκούσωσιν αὐτοῦ [“they should hear him”] alone > πεισθήσονται [“they will be persuaded”]. — The twofold addition of ἐκεῖ [“there”] (v. 28, 29) can only be explained by a striving for clarity and precision: οἱ ἐκεῖ [“those there”] elsewhere, as is well known, designate the inhabitants of the underworld, as spoken of by those in the upper world; here it is the reverse.

Cap. XVII, 1. Tertullian IV, 35: “Conversus ibidem ad discipulos ‘vae’ dicit auctori scandalorum. 2 expedisse ei, si natus non fuisset aut si molino saxo ad collum deligato praecipitatus esset in profundum, quam unum ex illis modicis utique discipulis eius scandalizasset” [“Turning there to the disciples, he says ‘woe’ to the author of offenses. It would be better for him, if he had not been born, or if, with a millstone tied around his neck, he had been cast down into the deep, than that he should have caused offense to one of those little ones — of course, his disciples”].

1. Dial. II, 15: Οὐαὶ ἐκείνῳ (“Vae sit illi homini,” Rufinus) δι’ οὗ τὸ σκάνδαλον ἔρχεται [“woe to that man (Rufinus: ‘woe be to that man’) through whom the offense comes”] (Luke: τὰ σκάνδαλα ... οὐαὶ δὲ δι’ οὗ ἔρχεται, “the offenses ... but woe to him through whom it comes”; Matthew: πλὴν οὐαὶ τῷ ἀνθρώπῳ, δι’ οὗ τὸ σκάνδαλον ἔρχεται, “but woe to the man through whom the offense comes”), thus closer to Matthew.

2. Here too Matthew (26:24) is mixed in; for “si natus non fuisset” [“if he had not been born”] derives from there; but a b c ff² i l q also offer it — συνέφερεν [“it would have profited”] with D (συνφέρει), d (“expediebat”), e (“expedit”) > λυσιτελεῖ [“it profits”] — περιέκειτο ... ἔρριπτο [“was placed ... was cast,” imperfect] with D a e > περίκειται ... ἔρριπται [present] — ἕνα τ. μικρῶν τουτ. [“one of these little ones”] with ℵᶜ A D, Itala, Vulgate > τ. μικρ. τουτ. ἕνα [reversed order].

3. “peccantem fratrem iubet corripi” [“he commands that a sinning brother be rebuked”] ... 4. “sed et veniam des fratri in te delinquenti iubet, etiam septies” [“but he also commands that you grant forgiveness to a brother sinning against you, even seven times”].