The Evangelion (Luke 22–23)

Notes and Apparatus

[p. 213*] 27ff. Tertullian IV, 39: “Et tunc videbunt filium hominis venientem de coelis cum plurima virtute. 28 cum autem haec fient, erigetis vos et levabitis capita, quoniam adpropinquavit (appropinquabit — hardly correct) redemptio vestra” [“‘and then they will see the Son of Man coming from heaven with very great power. And when these things take place, you will rise up and lift up your heads, because your redemption has drawn near’”]. 29: “in tempore scilicet regni, de quo subiecta erit parabola” [“namely, concerning the time of the kingdom, about which a parable is subjoined”]. 31: “sic et vos, cum videritis omnia haec fieri, scitote adpropinquasse regnum dei” [“‘so you too, when you see all these things happen, know that the kingdom of God has drawn near’”] ... 29ff: “In summa ipsius parabolae considera exemplum: ‘Aspicite ficum et arbores omnes; 35 cum fructum protulerint, intelligunt homines aestatem adpropinquasse. 31 sic et vos, cum videritis haec fieri, scitote in proximo esse regnum dei’” [“consider, in sum, the example of the parable itself: ‘look at the fig tree and all the trees; when they have put forth fruit, men understand that summer is drawing near. So you too, when you see these things happen, know that the kingdom of God is near’”] — 27: ἀπὸ τῶν οὐρανῶν [“from the heavens”] alone > ἐν νεφέλῃ [“in a cloud,” a tendentious correction; Christ was to have nothing to do with earthly cloud/mist] — μετὰ δυνάμεως πολλῆς [“with great power”] alone > μ. δυν. καὶ δόξης πολλῆς [“with great power and glory”]; but D, many Itala manuscripts, Vulgate, have πολλ. after δυναμ. [reversed order] — 28: τούτων δὲ γενομένων [“and when these things have happened”] alone > ἀρχομένων δὲ τούτων γίνεσθαι [“and when these things begin to happen”] — κεφαλάς [“heads”] with D > κεφ. ὑμῶν [“your heads”] — ἤγγικεν [“has drawn near,” probably] with some minuscules, l m, Hippolytus (ἤγγισεν) > ἐγγίζει [“is drawing near”] — 30: προβάλωσιν τ. καρπὸν αὐτῶν [“they put forth their fruit”] with D, some minuscules, Itala (though not a), Syriac cu > προβάλωσιν [“they put forth,” with or without ἤδη, “already”] — γινώσκουσιν οἱ ἄνθρωποι [“men know”] alone > βλέποντες ἀφ’ ἑαυτῶν γινώσκετε [“seeing it, you know of yourselves”] — ὅτι τὸ θέρος ἤγγικεν [“that summer has drawn near”] alone > ὅτι ἤδη ἐγγύς τὸ θέρος ἐστίν [“that summer is already near”].

[p. 214*] 32. Tertullian IV, 39: “Adhuc ingerit ‘non transiturum caelum ac terram, nisi omnia peragantur’. 33 ‘transeat age nunc caelum et terra, dum verbum eius maneat in aevum’; 34 ‘admoneantur et discipuli, ne quando graventur corda eorum crapula et ebrietate et saecularibus curis, et insistat eis repentinus dies ille 35 velut laqueus’” [“He goes on further to press: ‘heaven and earth shall not pass away, until all things are accomplished.’ 33: ‘well then, let heaven and earth pass away now, provided his word remain forever’; 34: ‘let the disciples also be warned, lest their hearts be weighed down at any time by dissipation and drunkenness and worldly cares, and that day come upon them suddenly, 35: like a snare’”]. 37: “per diem in templo docebat, .... ad noctem vero in elaeonem secedebat” [“‘by day he was teaching in the temple, .... but toward night he withdrew to the Mount of Olives’”]; 38: “erant horae quoque auditorio competentes; diluculo convenendum erat” [“‘and there were also hours suited to his audience; one had to gather at dawn’”] — 32: this verse is a creation of M.’s > οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη [“this generation will not pass away”] — γένηται: perhaps a stronger word stood here (“peragantur,” “be accomplished”) — 33: the context in Tertullian brought about the subjunctive and the “dum” — ἡ γῆ κ. ὁ οὐρ. [“the earth and heaven”] alone > ὁ οὐρ. κ. ἡ γῆ [reversed order] — ὁ λόγος [“the word,” singular] alone > οἱ λόγοι [plural] — μένει εἰς τ. αἰῶνα [“remains forever”] alone > οὐ μὴ παρελεύσονται [“will not pass away”] (Zahn was the first to put verses 32, 33 into order) — 34: βιωτ. μεριμ. [“cares of this life”] alone > μεριμ. βιωτ. [reversed order].

Cap. XXII, 1. Tertullian IV, 40: “Ex tot festis Iudaeorum paschae diem elegit” [“out of so many Jewish feasts, he chose the day of the Passover”]. 3: “Poterat et ab extraneo quolibet tradi ... 5 poterat et sine praemio tradi” [“‘he could have been betrayed also by any outsider whatever ... he could have been betrayed also without a reward’”]. From Tertullian V, 6, p. 590, it follows that only in the Catholic Luke did it stand that “satanam in Iudam introisse” [“Satan had entered Judas”] (v. 3); but v. 4 presupposes a part of v. 3.

4. Epiphanius, Scholion 60: Συνελάλησε τοῖς στρατηγοῖς [καὶ] τὸ πῶς αὐτὸν παραδῷ αὐτοῖς [“he conferred with the officers and as to how he might betray him to them”]. — τοῖς ἀρχιερεῦσιν [“to the chief priests”] is missing before τοῖς στρατηγοῖς [“to the officers”] (otherwise unattested) — αὐτὸν παραδῷ αὐτοῖς [“he might betray him to them”] with numerous witnesses, Vulgate.

8. Epiphanius, Scholion 61, as above. The wording is independent > καὶ ἀπέστειλεν Πέτρον καὶ Ἰωάννην εἰπών· πορευθέντες ἑτοιμάσατε ἡμῖν τὸ πάσχα ἵνα φάγωμεν [“and he sent Peter and John, saying: ‘go and prepare the Passover for us, that we may eat’”] (ἵνα φαγ. τ. πάσχα, minuscules 13, 69, 124).

14, 15. Epiphanius, Scholion 62, as above. The words: (καὶ) ὅτε ἐγένετο ἡ ὥρα [“and when the hour came”] (ἀνέπεσεν, “he reclined”) M. does not seem to have had [p. 215*] (concluding note on δώδεκα, v. 14, from p. 214*): —[was read as] δώδεκα [“twelve”] with numerous witnesses, Vulgate (following Matthew 26:20) > missing — 15: Tertullian, same passage: “Concupiscentia concupii pascha edere vobiscum, antequam patiar” [“‘with desire I have desired to eat the Passover with you, before I suffer’”]. — The manuscript tradition otherwise has εἶπεν πρὸς αὐτούς [“he said to them”] (or αὐτοῖς); but Matthew 26:21 has εἶπεν [“he said,” alone].

16. Epiphanius, Scholion 63: Παρέκοψε τό· “λέγω γὰρ ὑμῖν, οὐ μὴ φάγω αὐτὸ ἀπάρτι, ἕως ἂν πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ” [“he cut out: ‘for I say to you, I will not eat it again until it is fulfilled in the kingdom of God’”]. The absence of vv. 17, 18 is probable, because they too are otherwise not entirely certain, and because v. 18 and v. 16 are of a similar type, and because Tertullian writes (same passage): “Professus itaque se concupiscentia concupisse edere pascha” (15), acceptum panem et distributum discipulis corpus suum illum fecit ‘hoc est corpus meum’ dicendo” [“having thus professed that with desire he had desired to eat the Passover (15), taking bread and distributing it to the disciples, he made it his own body by saying, ‘this is my body’”], and immediately after: “panem debuit tradere pro nobis” (19) [“‘he had to deliver bread on our behalf’”] — 19: τοῖς μαθηταῖς [“to the disciples,” following Matthew 26:26] > αὐτοῖς [“to them”]. Nothing certain can be concluded from Dial. II, 20; but εὐλογήσας [“having blessed”] is found here; it is not impossible that this was carried over from Matthew 26:26. — 20: Tertullian IV, 40: “Sic et in calicis mentione testamentum constituens sanguine suo” etc. [“thus too, in the mention of the cup, establishing the covenant with his own blood,” etc.]

22b. Tertullian IV, 41: “‘Vae’, ait, ‘per quem traditur filius hominis’” [“‘woe,’ he says, ‘to him through whom the Son of Man is betrayed’”] — οὐαί [“woe”] with D e, Syriac cu > οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ [“woe to that man”] — ὁ υἱὸς τ. ἀνθρ. [“the Son of Man,” following Matthew 26:24] > missing.

31–34. Same passage: “Nam et Petrum praesumptorie aliquid elocutum negationi potius destinando zeloten deum tibi ostendit” [“for Christ, by consigning even Peter, who had spoken presumptuously, to denial instead, shows you a zealous God”].

35–37. Epiphanius, Scholion 64: Παρέκοψε τό· “Ὅτε ἀπέστειλα ὑμᾶς, μή τινος ὑστερήσατε”· καὶ τὰ ἑξῆς, διὰ τό· “καὶ τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι”, τό· “καὶ μετὰ ἀνόμων συνελογίσθη” [“he cut out: ‘when I sent you, did you lack anything?’ and what follows, because of the saying: ‘and this scripture must be fulfilled,’ namely: ‘and he was numbered with the transgressors’”]. But then v. 38 too must necessarily have been missing.

41. Epiphanius, Scholion 65, as above. — 47. Epiphanius, Scholion 66: “Καὶ ἤγγισε καταφιλῆσαι αὐτὸν Ἰούδας καὶ εἶπεν” [“‘and Judas drew near to kiss him, and said’”] = ἤγγισε [“he drew near”] alone > ἤγγ. τῷ Ἰησοῦ [“he drew near to Jesus”] —

[p. 216*] (concluding note 47/48 from p. 215*): —καταφιλῆσαι [“to kiss,” intensified, following Matthew 26:49] alone > φιλῆσαι [“to kiss”], further καὶ εἶπεν [“and he said”] alone (Luke has no speech of Judas here), but with Matthew 26:49: εἶπεν· χαῖρε ῥαββεί [“he said: ‘hail, Rabbi’”] — 48: Tertullian IV, 41: “Debuit etiam osculo tradi” [“‘he had also to be betrayed with a kiss’”].

49. Epiphanius, Scholion 67: Παρέκοψεν ὃ ἐποίησε Πέτρος, ὅτε ἐπάταξε καὶ ἀφείλετο τὸ οὖς τοῦ δούλου τοῦ ἀρχιερέως [“he cut out what Peter did, when he struck and cut off the ear of the high priest’s servant”].

63–65. Epiphanius, Scholion 68, as above. — καὶ τύπτοντες [“and striking”] with few witnesses.

66, 67. Tertullian IV, 41: “Perductus in consessum, an ipse esset Christus, interrogatur” [“‘having been brought before the council, he is asked whether he himself is the Christ’”] ... 67: “‘Si dixero’ enim, inquit, ‘vobis, non credetis’” [“‘for “if I tell you,” he says, “you will not believe”’”] — otherwise ὑμῖν εἴπω [reversed order] — 68: is also missing in two manuscripts — 69: same passage: “‘Abhinc’, inquit, ‘erit filius hominis sedens ad dexteram virtutis dei’” [“‘from now on,’ he says, ‘the Son of Man will be seated at the right hand of the power of God’”] — 70: Tertullian, same passage: “‘Ergo’, inquiunt, ‘tu filius dei es?’ ... sed ‘respondit: vos dicitis’, quasi non ego” [“‘therefore,’ they say, ‘are you the Son of God?’ ... but ‘he answered: you say’ — as though meaning not I”]. Tertullian notes that M. takes 70a as a direct question, and has Jesus refuse to answer by saying: “vos dicitis” [“you say it,” i.e. “not I say it,” for according to M. Jesus could not, after all, concede that he was the Son of God, a title which his opponents had imputed to him]; from Tertullian’s discussion it follows, therefore, with probability, that M. struck out ὅτι ἐγώ εἰμι [“that I am”].

Cap. XXIII, 1. Tertullian IV, 42: “Perductum illum ad Pilatum 2 onerare coeperunt, quod se regem diceret Christum” [“‘having brought him to Pilate, they began to burden him with the charge that he called himself Christ the king’”]. Epiphanius, Scholion 69: Προσέθετο μετά τό· “τοῦτον εὕρομεν διαστρέφοντα τὸ ἔθνος” “καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας” [“he added after: ‘we found this man perverting the nation,’ ‘and destroying the Law and the prophets’”]. Scholion 70: Προσθήκη μετά τό· “κελεύοντα φόρους μὴ δοῦναι” “καὶ ἀποστρέφοντα τὰς γυναῖκας καὶ τὰ τέκνα” [“an addition after: ‘forbidding them to give tribute,’ ‘and turning away the wives and children’”] — 2: ἔθνος [“nation”] with A and half the majuscules > ἔθνος ἡμῶν [“our nation”], ℵ B D, Itala, Vulgate, etc. (perhaps arbitrarily omitted by Epiphanius) — καὶ καταλν. down to προφήτας [“and destroying... the prophets”] with b c e ff² i l q etc. (“legem nostram,” “our law”). Acta Pilati A: [p. 217*] (concluding note 2 from p. 216*): —ἀλλὰ καὶ τὰ σάββατα βεβηλοῖ καὶ τὸν πάτριον νόμον ἡμῶν βούλεται καταλῦσαι [“but also profanes the sabbaths and wishes to destroy our ancestral law”] — κελεύοντα μή [“forbidding”] alone > κωλύοντα [“preventing”] — φόρους [“tribute”] alone > φόρους Καίσαρι [“tribute to Caesar”] (perhaps arbitrarily omitted by Epiphanius) — δοῦναι [“to give”] alone > διδόναι [“to give,” durative aspect] — καὶ ἀποστρεφ. down to τέκνα [“and turning away... children”] with c e (compare v. 5) — βασιλέα Χριστόν [“Christ a king”] > Χρ. βασ. [reversed order].

3. Tertullian, same passage: “Pilato quoque interroganti: ‘Tu es Christus?’ proinde: ‘Tu dicis’” [“‘and when Pilate too asks: “are you the Christ?” the answer likewise: “you say it”’”] — ὁ Χριστός [“the Christ”] alone > ὁ βασιλεὺς τῶν Ἰουδαίων [“the king of the Jews”].

7–12. Tertullian, same passage: “Nam et Herodi velut munus a Pilato missus ... delectatus est denique Herodes viso Iesu nec vocem ullam ab eo audivit” [“for having been sent to Herod, as it were as a gift from Pilate ... Herod, finally, was delighted to see Jesus, yet heard not a single word from him”].

18–25. Tertullian, same passage: “Et Barrabas quidem nocentissimus vita ut bonus donatur, Christus vero iustissimus ut homicida morti expostulatur” [“and Barabbas, though most guilty, is granted life as if he were a good man, while Christ, the most righteous, is clamored for death as if he were a murderer”] — 25: Χριστός [“Christ”] alone > Ἰησοῦς [“Jesus”].

32f. Tertullian, same passage: “Sed et duo scelesti circumfiguntur illi” [“‘but two criminals also are fixed to crosses around him’”]. The “circum...” covers v. 33 (ὃν μὲν ἐκ δεξιῶν, ὃν δὲ ἐξ ἀριστερῶν, “one on the right, and one on the left”) — Epiphanius, Scholion 71, as above — ἐλθόντες [“having come”] alone > ὅτε ἀπῆλθον [“when they departed”] (ἦλθον, “they came,” following Matthew 27:33) — εἰς τόπον λεγόμενον [“to a place called”] alone > εἰς τὸν τόπον τὸν καλούμενον [“to the place that is called”] (but λεγόμενον in Matthew 27:33).

34a. Attested by Ephraem (Conc. Evang. Expos., p. 256).

34. Tertullian, same passage: “Vestitum plane eius a militibus divisum partim sorti concessum Marcion abstulit, respiciens psalmi prophetiam” [“Marcion, plainly, removed the fact that his clothing, divided by the soldiers, was partly given over to a lottery, having regard to the prophecy of the psalm”]. But Epiphanius (same passage) has read καὶ διεμερίσαντο τὰ ἱμάτια [“and they divided the garments”] in his copy.

35–43 seems to have been entirely missing; for the psalm-passages that Tertullian cites do not certainly cover v. 35, and when Epiphanius, Scholion 72 [p. 218*] —Epiphanius says: Παρέκοψε τό· “σήμερον μετ’ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ” [“he cut out: ‘today you will be with me in Paradise’”] (43), so 39–42 too will probably have been missing.