¹ All references to The Ante-Nicene Fathers are to the American Edition, Christian Literature Co., New York, although sometimes referred to as "The Ante-Nicene Library."

¹ Parexein mikroyian, perhaps "causes you ill-feeling." The translation of Serapion's letter with this note is taken from Mr. Armitage Robinson's edition of the gospel.

¹ Par!alhm@fqnai is perhaps supported by paralabontej, Mt. xxiv. 27.

² I know no other instance of stauriskein.

³ cf. Jo xix. 31, where Syr. Pesch. reads: "They say, These bodies shall not remain on the cross, because the sabbath dawneth."

⁴ The text here is corrupt: for epesanto I have provisionally read epesan te.

⁵ For autoj wraj we must read authj wraj (cf. Clem., Hom., xx., 16); auth is the equivalent in later Greek literature of ekeinh, as in the modern tongue (cf. Lc. x. 7, 21, and xii. 12; || ekeinh Mt., Mc.)

⁶ I have ventured to substitute meta, "together with" (cf. Mt. xxvii 66), for kata, "down upon." Dr. Swete, however, keeps kata, and interprets it as "against," i.e., to guard the sepulchre against.

⁷ I know no other instance of stauriskein.

¹ For further explanation of the method followed see 20.

² see notes to §7, 47, and §52, 36, of the present translation.

³ see below, 13, (2).

⁴ see also below, 6, and 20.

⁵ Bibl. Or., i., 619.

⁶ Mai, Vet. script. nova. collect., iv., 14.

⁷ cf. Zahn, Forschungen, i., 294 ff.

⁸ see below, §7, 47, note, and §52, 36, note.

⁹ see below, §28, 42, note.

¹⁰ see below, foot-notes, passim.

¹¹ The first leaf bears a more pretentious Latin inscription, quoted by Ciasca, p. vi.

¹² Can this be a misprint for 95?

¹³ see below, 13.

¹⁴ He does not state, in so many words, that the list is absolutely exhaustive.

¹⁵ see, e.g., below, §13, 42, note, and §14, 43, note.

¹⁶ see the valuable article of Guidi, Le traduzioni degli Evangelii in arabo e in etiopicodi scienze morali, storiclie e filologiche. Serie Quarta, 1888, Parte Prima-Memorie, pp. 5-38). Some of his results are briefly stated in Scrivener, A Plain Introd, to the Crit. of the N. T., 4th ed., ii., 162.

¹⁷ cf. the foot-notes passim, e.g., §13, 14, §14, 24.

¹⁸ see below, note to Subscription.

¹⁹ see a glaring case in §52, II.

²⁰ The references to the readings of the Diatessaron in Ibn-at-Tayyib's own commentary on the gospels (see next note) are remarkably impersonal for one who had made or was to make a translation of it.

²¹ A specially important part of the general question is this, What are the mutual relations of the following: (1) a supposed version of at least Matthew and John made from the Syriac by Ibn-at-Tayyib, mentioned by Ibn-al-'Assai in the Preface to his scholarly recension of the gospels (MS. numbered Or. 3382 in Brit. Mus., folio 384b) and used by him in determining his text; (2) the gospel text interwoven with the commentary of Ibn-at-Tayyib on the gospels, a commentary which De Slane says the author wrote in Syriac and then translated into Arabic; (3) our present work. Of MSS. testifying to No. I we have some dating from the time of Ibn-al-'Assal himself; of No. 2 we have, in addition to others, an eleventh-century MS. in Paris, described by De Slane (catalogue No. 85) as being "un volume despareille du MS. original de 1'ouvrage"; of No. 3 we have of course the Vatican and Borgian MSS. What is the mutual relation of these texts; were any two of them identical? The Brit. Mus. MS. of the second has many points of contact with the third, but is dated 1805 A.D. Does the older Paris MS. stand more or less closely related? Did Ibn-at-Tayyib himself really translate any or all of these texts, or did he simply select or edit them? Space does not permit us to point out, far less to discuss, the various possibilities.

²² The text is given below in full at its proper place.

²³ Prof. Gottheil, indeed, announced in 1892 in the Journal of Biblical Literature (vol. xi., pt. i., p. 71) that he had been privately informed of the existence of a complete copy of the Syriac Diatessaron. Unfortunately, however, as he has kindly informed me, he has reluctantly come to the conclusion that the MS. in question, which is not yet accessible, is "nothing more than the commentary of Isho'dad " mentioned in the text. A similar rumor lately circulated probably originated simply in the pamphlet of Goussen mentioned in the next note. S. Baumer, on the other hand, in his article, "Tatians Diatessaron, seine bisher. Lit, u, die Reconstruction des Textes nach einer neuentdeckten Handschrift" (Lrterarischer Handweiser, 1890, 153-169) which the present writer has not been able to see, perhaps refers simply to the Borgian MS.

²⁴ Attention was called to these by Profs. Isaac H. Hall and R. J. H. Gottheil (Journ. of Bibl. Lit., X., 153 ff.: xi., 68 ff); then by Prof. J. R. Harris(Contemp. Rev., Aug., 1895, p. 271 ff, and, more fully, Fragments of the Can. of Fphr. Syr. on the Diatess., London, 1895) and by Goussen (Studia Theologica, fisc. i., Lips., 1895).

²⁵ Prof. Harris promises an edition of this Harnack, Gesch commentary.

²⁶ Harris, Fragments, p. 14, where the Syriac text is quoted.

²⁷ Bib. Or., ii., I 59 f. Most of them are repeated again by Bar Hebr[ae]us (d. 1286), although some confusion is produced by his interweaving some phrases from Eusebius of C[ae]sarea. (Bib. Or., i., 57 f., and a longer quotation in English in Contemp. Rev., Aug., 1895, p. 274 f.)

²⁸ Lagarde's statement (Nachrichten von der Konigl. Gesellsch. der Wiss., etc., zu Gottingen, 1891, No. 4, p. 153) that a ms. had been discovered, appears to have been unfounded. Prof. Rahlfs of Gottingen kindly tells me that he believes this is so.

²⁹ Migne, Patrol. gr[ae]c., tom. lxxxiii., col. 369, 372.

³⁰ Published at Venice in 1836.

³¹ The two Armenian MSS. are dated A.D. 1195.

³² Evangelii Coacordantis Expositio,facta a S. Ephraemo(Ven., 1876).

³³ Forschungen zur Geschichte des neutestaneatlichen Kanons, I. Theil

³⁴ 6 Edited by Ernestus Ranke, Marb. and Lips., 1868.

³⁵ For other forms of the Diatessaron, of no critical importance, see S. Hemphill, The Diatessaron of Tatian. (London, 1888), Appendix D and the refs. There.

³⁶ Further references, chiefly repetitions in one form or another of the statements we have quoted, may be found in a convenient form in Harnack, Gesch. d. altchrist, Lit. bis

³⁷ cf: the words of Aphraates, senior contemporary of Ephraem: "As it is written in the beginning of the Gospel of our Vivifier": In the beginning was the Word. (Patro.

³⁸ Nachrichten von der Konigl. Gescllsch. der Wiss., etc., March 17, 1886, No. 4, p. 151 ff.

³⁹ see notes to §a, x, and §4, 29.

⁴⁰ see note to §55, 17.

⁴¹ The Armenian version of Ephraem is supposed to date from the fifth century.

⁴² Mai, Script. ver. nov. Coll., x., 191.

⁴³ Overbeck, S. Ephraemi, etc., Opera Selecta, p. 220, lines 3-5g.

⁴⁴ Phillips, Doct. Add., p. 36, 15-17 [E. Tr. p. 34].

⁴⁵ Moesinger, Evang. Concord., etc., p. xi.

⁴⁶ The latest discussion of the question whether this really was Tatian is Mr. Rendel Harris's article. in the Contemp. Rev., Aug., 1895.

⁴⁷ Best ed. by Eduard Schwartz, in Text und Untersuchnngen, IV. Band, Heft x.

⁴⁸ "Tatian's Diatessaron and the Analysis of the Pentateuch," Journ. of Bibl. Lit., vol ix., 1890, pt. ii., 201-215.

⁴⁹ The refs., except where the foot-notes indicate otherwise, are to the verses of the English or Greek Bible. The numbers of the Arabic verse refs. (which follow the Vulgate and therefore in one or two passages differ from the English numbers by one) may, however, have been occasionally retained through oversight. It is only the name of the gospel that can possibly be ancient.

⁵⁰ It may be mentioned that it has been found very convenient to mark these figures on the margin of the Arabic text. An English index (that given here, or that in Hill's volume) can then be used for the Arabic text also.

⁵¹ e.g., §8, 10. For a list of suggested emendations see at end of Index.

⁵² e.g., §52, 11.

⁵³ e.g., §45, 33.

⁵⁴ The MS. here has Tabib, but the name is correctly given in the Subscription (q.v.).

⁵⁵ i.e., simply He began with.

⁵⁶ The vowel signs as printed by Ciasca imply some such construction as And he said as a beginning: The Gospel, etc. But the vocalisation is of course not authoritative, and a comparison with the preface in the Vatican MS. suggests the rendering given above. The word translated Beginning in the two Introductory Notes is the very word (whichever spelling be adopted) used by Ibn-at-Tayyib himself in his comments on Mk. i. (at least according to the Brit. Mus. MS.), although not in the gospel text prefixed to the Comments as it now stands, or indeed in any MS. Arabic gospel in the Brit. Mus. This would seem to militate against our theory of the original form of this much-debated passage in the Introductory Notes, as indicated by the use of small type for the later inserted phrases; and the difficulty appears at first to be increased by the following words in Ibn-at-Tayyib's comments on Mk. i. (Brit. Mus. MS., fol. 190a), and some say that the Greek citation and in the Diatessaron, which Tatianus the pupil of Justianus the philosopher wrote, the quotation is not written, "Isaiah," but, "as it is written in the prophet". This is a remarkable statement about the Diatessaron. But the sentence is hardly grammatical. Perhaps the words printed in italics originally formed a complete sentence by themselves, possibly on the margin. If this conjecture be correct we might emend, e.g., by restoring them to the margin, and repeating the last three words or some equivalent phrase in the text. It would be interesting to know how the Paris MS. reads. see below, p. 138 (Suggested Emendations).

⁵⁷ Ciasca does not state whether the word John occurs here in the Borgian ITS. or not.

⁵⁸ The vowel signs as printed by Ciasca imply some such construction as And he said as a beginning: The Gospel, etc. But the vocalisation is of course not authoritative, and a comparison with the preface in the Vatican MS. suggests the rendering given above. The word translated Beginning in the two Introductory Notes is the very word (whichever spelling be adopted) used by Ibn-at-Tayyib himself in his comments on Mk. i. (at least according to the Brit. Mus. MS.), although not in the gospel text prefixed to the Comments as it now stands, or indeed in any MS. Arabic gospel in the Brit. Mus. This would seem to militate against our theory of the original form of this much-debated passage in the Introductory Notes, as indicated by the use of small type for the later inserted phrases; and the difficulty appears at first to be increased by the following words in Ibn-at-Tayyib's comments on Mk. i. (Brit. Mus. MS., fol. 190a), and some say that the Greek citation and in the Diatessaron, which Tatianus the pupil of Justianus the philosopher wrote, the quotation is not written, "Isaiah," but, "as it is written in the prophet". This is a remarkable statement about the Diatessaron. But the sentence is hardly grammatical. Perhaps the words printed in italics originally formed a complete sentence by themselves, possibly on the margin. If this conjecture be correct we might emend, e.g., by restoring them to the margin, and repeating the last three words or some equivalent phrase in the text. It would be interesting to know how the Paris MS. reads. see below, p. 138 (Suggested Emendations).

⁵⁹ Ciasca does not state whether the word John occurs here in the Borgian ITS. or not.

69 1 Jo. 1, 1.

70 2 Jo. 1, 2.

71 3 Jo. 1, 2.

72 4 Jo. 1, 4.

73 5 Jo. 1, 5.¹

74 6 Lk. 1, 5.

75 7 Lk. 1, 6.

76 8 Lk. 1, 7.

77 9 Lk. 1, 8.

78 10 Lk. 1, 9.

79 11 Lk. 1, 10.

80 12 Lk. 1, 11.

81 13 Lk. 1, 12.

82 14 Lk. 1, 13.

83 15 Lk. 1, 14.

84 16 Lk. 1, 15.

¹ Purify their souls. Cf. 2 Peter i. 18. Sons of lawlessness. Cf. Pastor Herm. Vis. iii. 6.

86 17 Lk. 1, 16.

87 18 Lk. 1, 17.

² Mountain. Cf. 2 Peter i. 18.

89 19 Lk. 1, 18.

90 20 Lk. 1, 19.

91 21 Lk. 1, 20.

92 22 Lk. 1, 21.

93 23 Lk. 1, 22.

94 24 Lk. 1, 23.

95 25 Lk. 1, 24.

96 26 Lk. 1, 25.

97 27 Lk. 1, 26.

³ The righteous. Cf. 2 Peter i. 1; iii. 19. What manner of. Cf. 2 Peter iii. 11. Encourage. Cf. Pastor Herm. Vis. iii. 3.

99 28 Lk. 1, 27.

100 29 Lk. 1, 28.

101 30 Lk. 1, 29.

102 31 Lk. 1, 30.

103 32 Lk. 1, 31.

104 33 Lk. 1, 32.

105 34 Lk. 1, 33.

106 35 Lk. 1, 34.

107 36 Lk. 1, 35.

108 37 Lk. 1, 36.

109 38 Lk. 1, 37.

110 39 Lk. 1, 38.

111 40 Lk. 1, 39.

112 41 Lk. 1, 40.

113 42 Lk. 1, 41.

114 43 Lk. 1, 42.

115 44 Lk. 1, 43.

116 45 Lk. 1, 44.

117 46 Lk. 1, 45.

118 47 Lk. 1, 46.

119 48 Lk. 1, 47.

120 49 Lk. 1, 48.

121 50 Lk. 1, 49.

122 51 Lk. 1, 50.

123 52 Lk. 1, 51.

124 53 Lk. 1, 52.

125 54 Lk. 1, 53.

126 55 Lk. 1, 54.

127 56 Lk. 1, 55.

128 57 Lk. 1, 56.

129 58 Lk. 1, 57.

130 59 Lk. 1, 58.

131 60 Lk. 1, 59.

132 61 Lk. 1, 60.

133 62 Lk. 1, 61.

134 63 Lk. 1, 62.

135 64 Lk. 1, 63.

136 65 Lk. 1, 64.

137 65 Lk. 1, 64.

138 67 Lk. 1, 66.

139 68 Lk. 1, 67.

140 69 Lk. 1, 68.

141 70 Lk. 1, 69.

142 71 Lk. 1, 70.

143 72 Lk. 1, 71.

144 73 Lk. 1, 72.

145 74 Lk. 1, 73.

146 75 Lk. 1, 74.

⁴ Blasphemers. Cf. 2 Peter ii. 12; Pastor Herm. Sim. viii. 6; ix. 18. Fire. Cf. 2 Peter iii. 7.

148 76 Lk. 1, 75.

149 77 Lk. 1, 76.

150 78 Lk. 1, 77.

⁵ Mire. Cf. 2 Peter ii. 22. Pervert righteousness. Cf. Pastor Herm. Sim viii. 6. Cf. Titus i. 14.

152 79 Lk. 1, 78.

⁶ Cf. Jude 7 Defilement Cf 2 Peter ii. 10, 14, 17, 20, and Jude 8 Cf Pastor Herm Sim vi 5

⁷ Darlkness Cf 2 Peter ii. 17, Worms. Cf. Isaiah lxvi. 24 and Mark ix. 48.

⁸ Restless worms. Cf. Isaiah lxvi. 24 and Mark ix. 48. Cf. Esdras, Ante-Nicene Llb., vol. xiii., p. 572; Pastor Herm. Sim. ix. 19; viii. 6.

156 80 Lk. 1, 79.

157 81 Lk. 1, 80.

158 1 Mt. 1, 18.

⁹ Slandered. Cf. 2 Peter ii. 2 and Jude, vv. 8, 10.

160 2 Mt. 1, 19.

161 3 Mt. 1, 20.

¹⁰ False witnesses. Cf. Hermas. Mand. viii. 5.

163 4 Mt. 1, 21.

¹¹ The rich. etc. Cf. 2 Peter ii. 14. Cf. Pastor Herm. Vis. iii. 9; Sim. ix. 20; Sim. i. 8. and Mand. viii. 5. Commandment. Cf. 2 Peter ii. 21; iii. 2

165 5 Mt. 1, 22.

166 6 Mt. 1, 23.

167 7 Mt. 1, 24.

168 8 Mt. 1, 25a.

169 9 Lk. 2, 1.

170 10 Lk. 2, 2

¹² Defiled. 2 Peter ii. 10. Cf. Rom. i. 26 ff.; Jude 8

¹³ Way of God 2 Peter ii. 2. Pastor Herm. Vis. iii. 7; viii. 6; ix. 19, 22.

173 11 Lk. 2, 3

174 12 Lk. 2, 4

175 13 Lk. 2, 5

176 14 Lk. 2, 6

177 15 Lk. 2, 7

178 16 Lk. 2, 8

179 17 Lk. 2, 9

180 18 Lk. 2, 10.

181 19 Lk. 2, 11.

182 20 Lk. 2, 12.

183 21 Lk. 2, 13.

¹⁴ The part of the quotation between square brackets is assigned by Harnack to Clement himself and not to the Apocalypse.

185 22 Lk. 2, 14.

186 23 Lk. 2, 15.

187 24 Lk. 2, 16.

188 25 Lk. 2, 17.

189 26 Lk. 2, 18.

¹⁵ Cf. Esdras, Ante-Nice Lib., vol. viii., p. 573.

191 27 Lk. 2, 19.

¹⁶ Borg. MS. inerts all above the line, after these. The meaning ought then to be, these things, namely, all the sayings.

¹⁷ The Arab. might mean set them apart; but the Syriac is against this.

194 28 Lk. 2, 20.

195 29 Lk. 2, 21.

196 30 Lk. 2, 22.

197 31 Lk. 2, 23.

198 32 Lk. 2, 24.

199 33 Lk. 2, 25.

200 34 Lk. 2, 26.

¹⁸ Or, anointed.

202 35 Lk. 2, 27

203 36 Lk. 2, 28

204 37 Lk. 2, 29

¹⁹ For order cf. (in part Sin. Syriac.)

206 38 Lk. 2, 31; Lk. 2, 30

207 39 Lk. 2, 32

208 40 Lk. 2, 33

²⁰ i.e., becoming manifest.

210 41 Lk. 2, 34

211 42

212 43 Lk. 2, 35

²¹ So also in Syriac versions and the quotation of Isho'dad from Ephraem (Harris, Fragments, p. 34), but not the Armenian version.

²² The Arabic sides with the Peshitta and Ibn-at-Tayyib's Commentary, against the remarkable reading of Sin, supported by Isho'dad, as in last note (Syriac text), and the Armenian in Hill, p. 336. see now also The Guardian, Dec. 18, 1895.

215 44 Lk. 2, 36.

216 45 Lk. 2, 37.

217 46 Lk. 2, 38.

218 47 Lk. 2, 39.

219 1 Mt. 2, 1b.

220 2 Mt. 2, 2.

221 3

222 4 Mt. 2, 4.

223 5 Mt. 2, 5.

224 6 Mt. 2, 6.

225 7 Mt. 2, 7.

226 8 Mt. 2, 8.

227 9 Mt. 2, 9.

228 10 Mt. 2, 10.

229 11 Mt. 2, 11.

230 12 Mr. 2, 12.

231 13 Mt. 2, 13.

232 14 Mt. 2, 14.

233 15 Mt. 2, 15.

234 16 Mt. 2, 16.

235 17 Mt. 2, 17.

236 18 Mt. 2, 18.

237 19 Mt. 2, 19.

238 20 Mt. 2, 20.

239 21 Mt. 2, 21.

240 22 Mt. 2, 22.

241 23 Mt. 2, 23.

242 24 Lk. 2, 40.

243 25 Lk. 2, 41.

244 26 Lk. 2, 42.

245 27 Lk. 2, 43.

246 28 Lk. 2, 44.

247 29 Lk. 2, 45.

248 30 Lk. 2, 46.

249 31 Lk. 2, 47.

250 32 Lk. 2, 48.

251 33 Lk. 2, 49.

252 34 Lk. 2, 50.

253 35 Lk. 2, 51.

254 36 Lk. 2, 52.

255 37 Lk. 3, 1.

0 38 Lk. 3, 2.

1 39 Lk. 3, 3.

2 40 Mt. 3, 1b.

3 41 Mt. 3, 2.

4 42 Mt. 3, 3a.

5 43 Lk. 3, 4b.

6 44 Lk. 3, 5.

7 45 Lk. 3, 6.

8 46 Jo. 1, 7.

9 47 Jo. 1, 8.

10 48 Jo. 1, 9.

11 49 Jo. 1, 10.

12 50 Jo. 1, 11.

13 51 Jo. 1, 12.

14 52 Jo. 1, 13.

15 53 Jo. 1, 14.

16 54 Jo. 1, 15.

17 55 Jo. 1, 16.

18 56 Jo. 1, 16.

19 1 Jo. 1, 18.

²³ cf. Peshitta, etc. (not Cur.): cf. also Gildemeister, op. cit., p. 29, on Lk. 9, 20.

21 2 Jo. 1, 19.

22 3 Jo. 1, 20.

23 4 Jo. 1, 21.

24 5 Jo. 1, 22.

25 6 Jo. 1, 23.

26 7 Jo. 1, 24.

²⁴ Lit. from the side of.

28 8 Jo. 1, 25.

29 9 Jo. 1, 26.

²⁵ Or, in.

31 10 Jo. 1, 27.

32 11 Jo. 1, 28.

33 12 Mt. 3, 4.

²⁶ On the original Diatessaron reading, honey and milk of the mountains, or, milk and honey of the mountains, which latter Ibn-at-Tayyib cites in his Commentary (folio 44b, 45a) as a reading, but without any allusion to the Diatessaron, see, e. j., now Harris, Fragments of the Com. of Ephr. Syr. upon the Diat. (London, 1895), p. 17 f.

35 13 Mt. 3, 5.

36 14 Mt. 3, 6.

37 15 Mt. 3, 7.

²⁷ The translator uses invariably an Arabic word (name of a sect) meaning Separatists.

²⁸ Lit. Zindiks, a name given to Persian dualists and others.

40 16 Mt. 3, 8.

41 18 Mt. 3, 10.

42 19 Lk. 3, 10.

43 20 Lk. 3, 11.

²⁹ Grammar requires this rendering, but solecisms in this kind of word are very common, and in this work (e.g., §48, 21) the jussive particle is sometimes omitted. We should therefore probably render let him give, let him do, etc.

³⁰ Grammar requires this rendering, but solecisms in this kind of word are very common, and in this work (e.g., §48, 21) the jussive particle is sometimes omitted. We should therefore probably render let him give, let him do, etc.

46 21 Lk. 3, 12.

47 22 Lk. 3, 13.

48 23 Lk. 3, 14.

³¹ cf. Peshitta, where the word has its special meaning, soldiers,

50 24 Lk. 3, 15.

³² Our translator constantly uses this Arabic word (which we render haply, or, can it be? or, perhaps, etc.) to represent the Syriac word used in this place. The latter is used in various ways, and need not be interrogative, as our translator renders it (cf. especially §17, 6).

52 25 Lk. 3, 16.

53 26 Lk. 3, 17.

³³ Or, shall.

55 27 Lk. 3, 18.

56 28 Lk. 3, 13.

57 29 Lk. 3, 23a.

³⁴ The Vat. MS. here gives the genealogy (Lk. 3, 23-38), of which we shall quote only the last words: the son of Adam; who (was) from God. If this were not the reading of the Peshitta (against Sin.) and Ibn-at-Tayyib's Commentary, one might explain from as a corruption of the Arabic son of, the words being very similar. On the Borg. MS. see §55, 17, note.

59 30 Jo. 1, 29.

60 31 Jo. 1, 30.

61 32 Jo. 1, 31.

³⁵ cf. §3, 54, note.

63 33 Mt. 3, 14.

64 34 Mt. 3, 15.

65 35 Lk. 3, 21b.

66 36 Mt. 3, 16b.

³⁶ For the statement of Isho'dad (see above, Introduction, 10), "And straightway, as the Diatessaron testifieth, light shone forth, " etc., see Harris, Fragments, etc., p. 43 f.

68 37 Lk. 3, 22a.

69 38 Mt. 3, 17.

70 39 Jo. 1, 32.

71 40 Jo. 1, 33.

72 41 Jo. 1, 34.

73 42 Lk. 4, 1a.

74 43 Mk. 1, 12.

³⁷ Lit. calumniator.

76 44 Mk. 1, 13b.; Mt. 4, 2a.; Lk. 4, 2b.

77 45

78 46 Mt. 4, 4.

79 47 Mt. 4, 5.

³⁸ Lit. calumniator.

81 48 Mt. 4, 6.

82 49 Mt. 4, 7.

³⁹ Borg. MS. omits and.

84 50 Lk. 4, 5.

⁴⁰ Lit. backbiter, a different word from that used above in §4, 43, 47.

⁴¹ Lit. backbiter, a different word from that used above in §4, 43, 47.

87 51 Lk. 4, 6.

88 52 Lk. 4, 7.

89 1 Mt. 4, 10.

90 2 Lk. 4, 13.

⁴² Lit. backbiter, a different word from that used above in §4, 43, 47.

92 3 Mt. 4, 11b.

93 4 Jo. 1, 35.

94 5 Jo. 1, 36.

95 6 Jo. 1, 37.

⁴³ Or, speaking.

97 7 Jo. 1, 38.

98 8 Jo. 1, 39.

99 9 Jo. 1, 40.

⁴⁴ cf. Peshitta.

101 10 Jo. 1, 41a.

102 11 Jo. 1, 42a.

⁴⁵ The Arabic word used throughout this work means Stones.

104 12 Jo. 1, 43.

105 13 Jo. 1, 44.

106 14 Jo. 1, 45.

107 15 Jo. 1, 46.

108 16 Jo. 1, 47.

⁴⁶ Lit. the (cf. Note to §1, 40).

110 17 Jo. 1, 48.

111 18 Jo. 1, 49.

112 19 Jo. 1, 50.

113 20 Jo. 1, 51.

114 21 Lk. 4, 14a.

115 22 Jo. 2, 1.

⁴⁷ Arabic Qatna; at §5, 32, Qatina, following the Syriac form.

⁴⁸ Lit. the (cf. Note to §1, 40).

118 23 Jo. 2, 2.

119 24 Jo. 2, 3.

120 25 Jo. 2, 4.

⁴⁹ The reading of Cur. and Sin. is not known ; but cf. Moesingser, p. 53, and Isho'dad quoted in Harris, Fragments, etc., p. 46.

122 26 Jo. 2, 5.

123 27 Jo. 2, 6.

124 28 Jo. 2, 7.

125 29 Jo. 2, 8.

126 30 Jo. 2, 9.

127 31 Jo. 2, 10.

128 32 Jo. 2, 11.

⁵⁰ Perhaps a comma should be inserted after sign.

130 33 Lk. 4, 14b.

131 34 Lk. 4, 15.

⁵¹ If the text does not contain a misprint the word for by is wanting in both MSS. It should doubtless be restored as in §7, 3.

133 35 Lk. 4, 16.

134 36 Lk. 4, 17.

135 37 Lk. 4, 18.

⁵² Evil-doers could easily be an Arabic copyist's corruption of captives; but the word used here for forgiveness could hardly spring from an Arabic release (in Ibn-at-Tayyib's Commentary, where the thing seems to have happened, a different word is used). In Syriac, however, they are the same ; while the first pair contain the same consonants.

⁵³ see preceding note.

138 38 Lk. 4, 19.

139 39 Lk. 4, 20.

140 40 Lk. 4, 21.

141 41 Lk. 4, 22a.

142 42 Mt. 4, 17a.

143 43 Mk. 1, 15.

144 44 Mt. 4, 18.

145 45 Mt. 4, 19.

146 46 Mt. 4, 20.

147 47 Mt. 4, 21.

148 48 Mt. 4, 22.

149 49 Lk. 5, 1.

150 50 Lk. 5, 2.

⁵⁴ Or, but.

152 51 Lk. 5, 3.

153 52 Lk. 5, 4.

154 53 Lk. 5, 5.

⁵⁵ Borg. MS. has but. The Arabic expressions are very similar.

156 54 Lk. 5, 6.

⁵⁶ Borg. MS. has he did this, he enclosed, on which see §38, 43, note (end). Either reading could spring from the other, within the Arabic.

158 55 Lk. 5, 7.

159 1 Lk. 5, 8.

160 2 Lk. 5, 9.

161 3 Lk. 5, 10.

⁵⁷ The verb may be active as well as passive, but does not agree in gender with amazement. Mistakes in gender are, however, very common transcriptional errors.

163 4 Lk. 5, 11.

164 5 Jo. 3, 22.

165 6 Jo. 3, 23.

166 7 Jo. 3, 24.

167 8 Jo. 3, 25.

168 9 Jo. 3, 26.

⁵⁸ Dual.

170 10 Jo. 3, 27.

⁵⁹ Plural. In the Peshitta it is two individuals in verse 25. In Sin. the first is an individual and the second is ambiguous. In Cur. both are plurall.

⁶⁰ Or, he be given it.

173 11 Jo. 3, 28.

⁶¹ The ordinary word for apostle.

175 12 Jo. 3, 29.

⁶² see §9, 21, note.

⁶³ So Ciasca's printed text. The Vat. MS., however, probably represents a past tense.

178 13 Jo. 3, 30.

179 14 Jo. 3, 31.

⁶⁴ cf. Peshitta.

181 15 Jo. 3, 32.

182 16 Jo. 3, 33.

⁶⁵ cf. consonants of Syriac text.

⁶⁶ Borg. MS., that God is truly, or, assuming a very common grammatical inaccuracy, that God is true or truth, the reading in Ibn-at-Tayyib's Commentary.

185 17 Jo. 3, 34.

⁶⁷ Lit. saying.

187 18 Jo. 3, 35.

188 19 Jo. 3, 36.

⁶⁸ Lit. the life of eternity; here and everywhere except §21, 40.

⁶⁹ i.e., alighteth-and-stayeth.

191 20 Jo. 4, 1.

⁷⁰ Or, knew.

193 21 Jo. 4, 2.

194 22 Jo. 4, 3a.

195 23 Lk. 3, 19.

196 24 Lk. 3, 20.

197 25 Mt, 4, 12

198 26 Jo. 4, 46.

199 27 Jo. 4, 47.

200 28 Jo. 4, 48.

⁷¹ Or, will.

202 29 Jo. 4, 49.

203 30 Jo. 4, 50.

204 31 Jo. 4, 51.

⁷² Or, good news, and.

206 32 Jo. 4, 52.

207 33 Jo. 4, 53.

208 34 Jo. 4, 54.

⁷³ see §5, 32, note.

210 35 Lk. 4, 44.

211 36 Mt. 4, 13.

212 37 Mt. 4, 14.

213 38 Mt. 4, 15.

214 39 Mt. 4, 16.

215 40 Lk. 4, 31b.; <ref type=br target='Lk 4:32'>Lk. 4, 32.

⁷⁴ Perhaps we might here render learning; but see §28, 17, note.

217 41 </ref>; Lk. 4, 33.

218 42 Lk. 4, 34.

219 43 Lk. 4, 35.

220 44 Lk. 4, 36.

221 45 Lk. 4, 37.

222 46 Lk. 4, 38.; Mt. 9, 9b.

⁷⁵ So in the Arabic. It is, however, simply a misinterpretation of the expression in the Syriac versions for at the place of toll (cf. Ibn-at-Tayyib's Commentary).

224 47 Mk. 1, 29b.

225 48 Lk. 4, 38c.

226 49 Lk. 4, 39.

227 50 Mt. 8, 16a.

⁷⁶ cf. §1, 40, note 2.

229 51 Lk. 4, 40b.

⁷⁷ Or, each.

231 52 Mt. 8, 17.

232 53 Mk. 1, 33.

233 54 Lk. 4, 41.

234 1 Mk. 1, 35.

235 2 Mk. 1, 36.

236 3 Mk. 1, 37.

237 4 Mk. 1, 38.

238 5 Lk. 4, 42.

239 6 Lk. 4, 43.

240 7 Mt. 9, 35.

241 8 Mk. 1, 39.; Lk. 4, 14b.

⁷⁸ This may represent a Syriac as.

243 9 Lk. 4, 15.; Mk. 2, 14.

⁷⁹ see above, note to §6, 46, which applies, although the Arabic words are different.

245 10 Mt. 4, 24.

⁸⁰ Lit. son-of-the-roofs, a Syriac expression (cf. §24, 31, note).

247 11 Mk. 2, 1.

248 12 Mk. 2, 2.

⁸¹ This is the end of verse 1 in the Greet.

250 13 Lk. 5, 17b.

251 14 Lk. 5, 18.

252 15 Lk. 5, 19.

⁸² This word may be either a singular or a plural.

254 16 Lk. 5, 20.

255 17 Lk. 5, 21.

⁸³ This word ordinarily means to forge lies against; but our translator uses it regularly as here.

1 18 Mk. 2, 8.

2 19 Mk. 2, 9.

⁸⁴ Peshitta has easier.

4 20 Mk. 2, 10.

5 21 Mk. 2, 11.

6 22 Mk. 2, 12a.

7 23 Lk. 5, 25b.; Mt. 9, 8a.

8 24 Lk. 5, 26a.; Mt. 9, 8b.; Lk. 5, 26c.; Mk. 2, 12c.

9 25 Lk. 5, 27.

⁸⁵ see above, note to §6, 46.

11 26 Lk. 5, 28.

12 27 Lk. 5, 29.

13 28 Lk. 5, 30.

14 29 Lk. 5, 31.

⁸⁶ A Syriacism.

16 30 Lk. 5, 32.

17 31 Lk. 5, 33.

18 32 Lk. 5, 34.

⁸⁷ The Arabic word, which occurs here in many of the Arabic versions, could also be read bridegroom. The Syriac word for marriage chamber is also used in the sense of marriage feast.

20 33 Lk. 5, 35.

21 34 Lk. 5, 36a.; Mk. 2, 21.

22 35 Mk. 2, 22.

23 36 Lk. 5, 38, 39.

24 37 Mt. 12, 1.

25 38 Mt. 12, 2a.; Mk. 2, 24.

⁸⁸ Syr. In Arab. it means what?

27 39 Mk. 2, 25.

28 40 Mk. 2, 26.

29 41 Mk. 2, 27.

30 42 Mt. 12, 5.

31 43 Mt. 12, 6.

⁸⁹ This may be simply a misinterpretation of the ordinary Syriac reading, which in all probability agrees with the masculine reading found in the Text. Rec. of the Greek.

33 44 Mt. 12, 7.

⁹⁰ Is it possible that the Arabic word after known is not meant simply to introduce the quotation, but is to be taken in the adverbial sense, how representing the Syriac what that is?

⁹¹ see §10, 13, note.

36 45 Mt. 12, 8.

37 46 Mk. 3, 21.

38 47 Lk. 6, 6.

⁹² Lit. other. The definite article is a mistake of the translator.

⁹³ Here, at the end of leaf 17 of Vat. MS., is a note by a later hand: "Here a leaf is missing." This first lacuna extends from §7, 47 to §8, 17.

41 48 Lk. 6, 7.

42 49 Lk. 6, 8.

43 50 Lk. 6, 9.

44 51 Mk. 3, 4b.; Mk. 3, 5.

⁹⁴ An easy clerical error for And so he regarded (cf. Peshitta).

46 52 Mt. 12, 11.

47 53 Mt. 12, 12.

48 1 Mt. 12, 14.

49 2 Mt. 12, 15.

50 3 Mt. 12, 16.

⁹⁵ Lit. lead to him.

52 4 Mt. 12, 17.

53 5 Mt. 12, 18.

⁹⁶ The Arabic word strictly means young man.

⁹⁷ Or, rested.

56 6 Mt. 12, 19.

57 7 Mt. 12, 20.

⁹⁸ Or, wick.

59 8 Mt. 12, 21.

⁹⁹ The Arab. might also mean, And he shall preach (the good tidings) to the peoples in his name (cf. §22 p 47, note).

61 9 Lk. 6, 12.

¹⁰⁰ This phrase, in this case adopted from the Syriac, really means, in Arab., morning found him.

63 10 Lk. 6, 13a.

¹⁰¹ It must be remembered that we have here only one MS. The Arabic words for Galilee and for mountain are very similar. The words that he might pray have therefore probably made their way here by some error from §8, 9, above.

65 11 Mk. 3, 8.

66 12 Mk. 3, 9.

67 13 Mk. 3, 10.

¹⁰² So (with the Peshitta) by transposing two letters. The Arabic text as it stands can hardly be translated. Almost may be simply a corruption of the Arabic word were.

¹⁰³ The syntax of the Arabic is ambiguous. The alternative followed above, which seems the most natural, is that which agrees most nearly with the Peshitta.

70 14 Mk. 3, 11.

71 15 Mk. 3, 12.

72 16 Lk. 6, 18.

¹⁰⁴ Or, troubled with.

74 17 Lk. 6, 19.

¹⁰⁵ This is the meaning of the Arabic word, as it is the primary meaning of the Syriac; but in this work a number of words meaning approach are used (and generally translated) in the sense of touch. The commonest word so used is that in §12, 13 (cf. also §12, 35).

76 18 Mt. 5, 1a.

77 19 Lk. 6, 13b.

78 20 Lk. 6, 14.

79 21 Lk. 6, 15.

80 22 Lk. 6, 16.

¹⁰⁶ So Vat. MS., followed by Ciasca (cf. Sin.). Borg. MS. has he that was betraying or was a traitor (cf. Peshitta).

82 23 Lk. 6, 17a.

83 24 Mk. 3, 14.

84 25 Lk. 6, 20.

85 26 Mt. 5, 2.

86 27 Mt. 5, 3.

87 28 Mt. 5, 4.

88 29 Mt. 5, 5.

89 30 Mt. 5, 6.

90 31 Mt. 5, 7.

91 32 Mt. 5, 8.

92 33 Mt. 5, 9.

93 34 Mt. 5, 10.

¹⁰⁷ This word, the ordinary meaning of which is expel, is freely used by our translator in the sense of persecute.

95 35 Lk. 6, 22a.; Mt. 5, 11b.

96 36 Mt. 5, 12.

97 37 Lk. 6, 24.

98 38 Lk. 6, 25.

99 39 Lk. 5, 26.

100 40 Lk. 6, 27.; Mt. 5, 13.

101 41 Mt. 5, 14.

102 42 Mt. 5, 15.

103 43 Mt. 5, 16.

¹⁰⁸ Or, let (cf. §4, 20, note).

105 44 Mk. 4, 22.

106 45 Mk. 4, 23.

107 46 Mt. 5, 17.

108 47 Mt. 5, 18.

109 48 Mt. 5, 19.

¹⁰⁹ Lit. this (man) shall.

111 49 Mt. 5, 20.

112 50 Mt. 5, 21.

113 51 Mt. 5, 22.

¹¹⁰ see §10, 13, note.

115 52 Mt. 5, 23.

116 53 Mt. 5, 24.

117 54 Mt. 5, 25a.; Lk. 12, 58a.

¹¹¹ The text is rather uncertain.

119 55 Mt. 5, 25c.

120 56 Mt. 5, 26.

121 57 Mt. 5, 27.

122 58 Mt. 5, 28.

123 59 Mt. 5, 29.

124 60 Mt. 5, 30.

125 61 Mt. 5, 31.

126 62 Mt. 5, 32.

¹¹² The text is probably corrupt. Vat. MS. has on margin, i.e. caused her.

128 1 Mt. 5, 33.

129 2 Mt. 5, 34.

130 3 Mt. 5, 35.

¹¹³ The adj. is in the superlative.

132 4 Mt. 5, 36.

133 5 Mt. 5, 37.

134 6 Mt. 5, 38.

135 7 Mt. 5, 39.

¹¹⁴ A literal reproduction of the Greek, like that in Syr. versions.

¹¹⁵ Lit. jaw.

138 8 Mt. 5, 40.

139 10 Mt. 5, 42.; Lk. 6, 30b.

¹¹⁶ Or, punish.

141 11 Lk. 6, 31.

142 12 Mt. 5, 43.

143 13 Mt. 5, 44.

144 14 Mt. 5, 45.

145 15 Mt. 5, 46.; Lk. 6, 32b.

146 16 Lk. 6, 33.

147 17 Lk. 6, 34.

¹¹⁷ Or, return.

¹¹⁸ Or, to be given back as much by.

150 18 Lk. 6, 35.

151 19 Lk. 6, 36.

152 20 Mt. 5, 47.

153 21 Mt. 5, 48.

¹¹⁹ Our translator is continually using this word (cf. §9, 23) where the context and the originals require then or therefore. We shall only occasionally reproduce the peculiarity.

155 22 Mt. 6, 1.

¹²⁰ A clumsy phrase.

157 23 Mt. 6, 2.

158 24 Mt. 6, 3.

159 25 Mt. 6, 4.

160 26 Mt. 6, 5.

161 27 Mt. 6, 6.

162 28 Mt. 6, 7.

163 29 Mt. 6, 8.

164 30 Lk. 11, 1b.

165 31 Lk. 11, 2a.

¹²¹ The Arabic text makes Matthew begin here.

167 32 Mt. 6, 9.

168 33 Mt. 6, 10.

169 34 Mt. 6, 11.

¹²² The text as printed reads, That thy will may be (done) ; but it is to be explained as a (very common grammatical) transcriptional error. The Cur., however, has and.

171 35 Mt. 6, 12.

172 36 Mt. 6, 13.

173 37 Mt. 6, 14.

¹²³ Lit. unto the age of the ages.

¹²⁴ Or, folly; and so in following verse.

176 38 Mt. 6, 15.

177 39 Mt. 6, 16.

¹²⁵ Or, shew to.

179 40 Mt. 6, 17.

180 41 Mt. 6, 18.

181 42 Lk.12, 32.

182 43 Lk.12, 33a.

183 44 Mt. 6, 19.

184 45 Mt. 6, 20.

185 46 Mt. 6, 21.

186 47 Mt. 6, 22.

¹²⁶ Or, for if.

188 48 Mt. 6, 23.

¹²⁷ Or, will be.

190 49 Lk. 11, 35.

191 50 Lk. 11, 36.

192 1 Mt. 6, 24.

193 2 Mt. 6, 25.

¹²⁸ Or, your souls; or, your lives.

195 3 Mt. 6, 26.

196 4 Mt. 6, 27.

197 5 Lk. 12, 26.

198 6 Mt. 6, 28.

199 7 Mt. 6, 29.

200 8 Mt. 6, 30.

¹²⁹ Lit. falleth (cf. Syriac).

202 9 Mt. 6, 31.

203 10 Lk. 12, 29b.

204 11 Mt. 6, 33.

205 12 Mt. 6, 34.

206 13 Mt.7, 1.

¹³⁰ The word means to contend successfully, but is used throughout by our translator in the sense of condemn.

208 14 Lk.6, 37b.

¹³¹ This is the reading adopted by Ciasca in his Latin version. The diacritical points in the Arabic text, as he has printed it (perhaps a misprint), give second person plural passive instead of third plural active.

210 15 Mk. 4, 24b.

211 16 Mk. 4, 25.

¹³² cf. Lk. 8, 18b. Our translator uses the same word in §50, 5=Lk. 23, 8b; and in both cases it represents the same word in the Syrica versions.

213 17 Lk. 6, 39.

¹³³ Or, Do.

215 18 Lk. 6, 40.

216 19 Lk. 6, 41.

217 20 Lk. 6, 42.

218 21 Mt. 7, 6.

219 22 Lk. 11, 5.

220 23 Lk. 11, 6.

221 24 Lk. 11, 7.

222 25 Lk. 11, 8.

223 26 Lk. 11, 9.

224 27 Lk. 11, 10.

225 28 Lk. 11, 11.

¹³⁴ The Arabic might also be rendered, What father of you whom his son asketh for bread, will (think you) give him a stone? But as the Peshitta preserves the confused construction of the Greek, it is probably better to render as above.

227 29 Lk. 11, 12.

228 30 Lk. 11, 23.

229 31 Mt. 7, 12.

230 32 Mt. 7, 13.

¹³⁵ There is nothing about striving. The verb is walaga, which means enter (cf. §11, 48).

232 33 Mt. 7, 14.

233 34 Mt. 7, 15.

¹³⁶ Or, lambs'.

235 35 Mt. 7, 16a.; Lk. 6, 44.

¹³⁷ The verbs might be singular active, but not plural as in Syriac versions (cf., however, §38, 43, note, end). In the Borg. MS. the nouns are in the accusative.

237 36 Mt. 7, 17.

238 37 Mt. 7, 18.

239 38 Lk. 6, 45.

240 39 Mt. 7, 19.

241 40 Mt. 7, 20.

242 41 Mt. 7, 21.

243 42 Mt. 7, 22.

244 43 Mt. 7, 23.

245 44 Lk. 6, 47.

246 45 Lk. 6, 48.

247 46 Mt. 7, 25.

248 47 Mt. 7, 26.

249 48 Mt. 7, 27.

250 1 Mt. 7, 28.

251 2 Mt. 7, 29.

252 3 Mt. 8, 1.

253 4 Mt. 8, 5a.; Lk. 7, 2.

254 5 Lk. 7, 3.

255 6 Mt. 8, 5b.; Mt. 8, 6.

¹³⁸ i.e., so as to be unable to walk.

1 7 Lk. 7, 4b.

2 8 Lk. 7, 5.

3 9 Mt. 8, 7.

4 10 Mt. 8, 8.

5 11 Lk. 7, 8.

¹³⁹ Or, bodies of soldiers.

7 12 Lk. 7, 9a.; Mt. 8, 10b.

¹⁴⁰ Or, it.

9 13 Mt. 8, 11.

10 14 Mt. 8, 12.

11 15 Mt. 8, 13.

12 16 Lk. 7, 10.

13 17 Lk. 7, 11.

14 18 Lk. 7, 12.

¹⁴¹ Lit, company.

16 19 Lk. 7, 13.

17 20 Lk. 7, 14.

18 21 Lk. 7, 15.

19 22 Lk. 7, 16.

20 23 Lk. 7, 17.

21 24 Mt. 8, 18.

22 25 Lk. 9, 57a.; Mt. 8, 19.

23 26 Mt. 8, 20.

24 27 Lk. 9, 59.

25 28 Lk. 9, 60.

26 29 Lk. 9, 61.

27 30 Lk. 9, 62.

¹⁴² Lit, company.

29 31 Mk. 4, 35.; Lk. 8, 22d.

¹⁴³ cf., e.g., at §17, 19, §23, 16, where the same Arabic and Syriac word is used; cf. also the ambiguity of the Greek (R.V. has left).

31 32 Mk. 4, 36a.; Lk. 8, 22b.

32 33 Mk. 4, 36c.; Mt. 8, 24a.; Lk. 8, 23c.

¹⁴⁴ Lit. commotion.

¹⁴⁵ Or, abundance.

35 34 Mk. 4, 38a.; Mt. 8, 25.

36 35 Lk. 8, 24b.; Mk. 4, 39b.

37 36 Mk. 4, 40.

38 37 Lk. 8, 25b.

¹⁴⁶ The last clause belongs in the Greek to verse 41.

40 38 Lk. 8, 26.

41 39 Lk. 8, 27a.; Mk. 5, 2b.ref type=br target='Lk 8:27'>Lk. 8, 27c.</ref>

42 40 Mk. 5, 3b.; Mk. 5, 4a.

43 41 Lk. 8, 29c.

¹⁴⁷ Imperfect tense.

45 42 Mk. 5, 4b, 5a.; Mt. 8, 28b.; Mk. 5, 5b.

46 43 Mk. 5, 6.

47 44 Mk. 5, 7a.; Lk. 8, 28b.

48 45 Mk. 5, 7c.; Lk. 8, 29a.

¹⁴⁸ Lit. and it was for him.

50 46 Lk. 8, 30.

51 47 Lk. 8, 31.

52 48 Lk. 8, 32.

53 49 Lk. 8, 33.; Mk. 5, 13b.

54 50 Lk. 8, 34.

55 51 Lk. 8, 35.

¹⁴⁹ cf. Syriac versions.

57 52 Lk. 8, 36.; Mk. 5, 16b.

58 1 Lk. 8, 37a.

59 2 Mt. 9, 1.

60 3 Lk. 8, 38.

61 4 Lk. 8, 39a.

62 5 Mk. 5, 20.

¹⁵⁰ Lit. the ten cities.

64 6 Mk. 5, 21a.; Lk. 8, 40b.

65 7 Lk. 8, 41a.

66 8 Mk. 5, 23a.; Mt. 9, 18b.

67 9 Mt. 9, 19.

68 10 Mk. 5, 24b.

69 11 Mk. 5, 25.

70 12 Mk. 5, 26.

71 13 Mk. 5, 27.

72 14 Mk. 5, 28.

¹⁵¹ see §8, 17, note.

74 15 Mk. 5. 29.

75 16 Mk. 5, 30.

76 17 Lk. 8, 45b.

77 18 Lk. 8, 46.

78 19 Lk. 8, 47a.

79 20 Mk. 5, 33b.; Lk. 8, 47c.

80 21 Lk. 8, 48.; Mk. 5, 34b.

81 22 Lk. 8, 49.

82 23 Lk. 8, 50.

83 24 Mk. 5, 37.

84 25 Mk. 5, 38.

85 26 Mk. 5, 39.

86 27 Lk. 8, 53.

87 28 Mk. 5, 40b.

88 29 Mk. 5, 41.; Lk. 8, 55a.

89 30 Mk. 5, 42b.; Lk. 8, 55b.

90 31 Lk. 8, 56.

91 32 Mt. 9, 26.

92 33 Mt. 9, 27.

93 34 Mt. 9, 28.

94 35 Mt. 9, 29.

¹⁵² Lit. went forward to (cf. §8, 17, note).

96 36 Mt. 9, 30.

97 37 Mt. 9, 31.

98 38 Mt. 9, 32.

99 39 Mt. 9, 33.

100 40 Mt. 9, 35.

101 41 Mt. 9, 36.

¹⁵³ Lit. cast away (cf. meanings of Syriac word).

103 42 Mt. 10, 1a.; Lk. 9, 1b.

104 43 Lk. 9, 2.

105 44 Mt. 10, 5.

¹⁵⁴ §34, 40, shows that this Arabic form may be so translated.

107 45 Mt. 10, 6.

108 46 Mt. 10, 7.

109 47 Mt. 10, 8.

110 48 Mt. 10, 9f.

111 49 Mk. 6, 8b.; Lk. 9, 3.

112 50 Mt. 10, 10c.; Mk. 6, 9a.

113 51 Mt. 10, 10d.

114 52 Mt. 10, 11.

115 53 Mt. 10, 12.; Mt. 10, 13.

116 54 Mt. 10, 14a.; Mk. 6, 11b.

117 55 Mt. 10, 15.

118 1 Mt. 10, 16.

¹⁵⁵ The word is occasionally used in this sense, but ordinarily means sound, unhurt.

120 2 Mt. 10, 17.

121 3 Mt. 10, 18.

122 4 Mt. 10, 19.

¹⁵⁶ From this point down to Mt. 10, 27a, is assigned by Vat. MS. to Mark.

¹⁵⁷ Borg. ms. reads, but what are granted ye shall speak, and ye shall be given in, etc., and there seems to be a trace of this reading in Ciasca's text.

125 5 Mt. 10, 20.

126 6 Mt. 10, 21.

127 7 Mt. 10, 22.

¹⁵⁸ see note to §1, 78.

129 8 Mt. 10, 23.

130 9 Mt. 10, 24.

131 10 Mt. 10, 25.

132 11 Mt. 10, 26.

¹⁵⁹ see note to §9, 21.

134 12 Mt. 10, 27a.; Lk. 12, 3b.

135 13 Lk. 12, 4a.; Lk. 10, 28b.

¹⁶⁰ Perhaps this Arabic word is a copyist's error for that used a few lines further down in Lk. 12, 5, the Arabic words being very similar; but see note on §1, 14.

137 14 Lk. 12, 5.

¹⁶¹ Syriac.

139 15 Mt. 10, 29.

¹⁶² The Vat. MS., like the Brit. Mus. text of Ibn-at-Tayyib's Commentary, omits for a farthing, retaining in a bond. The two phrases are simply different explanations of the same Syriac consonants. These are really the naturalised Greek word rendered farthing in Eng. version; but they also form a Syriac word meaning bond.

141 16 Mt. 10, 30.

142 17 Mt. 10, 31.

143 18 Mt. 10, 32.

144 19 Mt. 10, 33.

145 20 Lk. 12, 51.

146 21 Lk. 12, 52.

147 22 Lk. 12, 53.

148 23 Mt. 10, 36.

149 24 Mt. 10, 37.

150 25 Mt. 10, 38.

151 26 Mt. 10, 39.

¹⁶³ Or, soul.

¹⁶⁴ Or, soul.

154 27 Mt. 10, 40.

155 28 Mt. 10, 41.

¹⁶⁵ Or, receive.

¹⁶⁶ Or, receive.

158 29 Mt. 10, 42a.; Mk. 9, 41b.

159 30 Mt. 11, 1.

160 31 Lk. 10, 38.

161 32 Lk. 10, 39.

162 33 Lk. 10, 40.

163 34 Lk. 10, 41.

¹⁶⁷ Or, agitated.

165 35 Lk. 10, 42.

166 36 Mk. 6, 12.

167 37 Mk. 6, 13.

168 38 Lk. 7, 18.

¹⁶⁸ Lit. And his disciples told John, as in the Greek, etc.

170 39 Mt. 11, 2a.; Lk. 7, 19.

171 40 Lk. 7, 20.

172 41 Lk. 7, 21.

173 42 Lk. 7, 22.

¹⁶⁹ A different word from that used in the preceding verse. It is either an Arabic copyist's error for the word for deaf used in Ibn-at-Tayyib's Commentary, or a careless blunder.

175 43 Lk. 7, 23.

176 44 Lk. 7, 24.

177 45 Lk. 7, 25.

178 46 Lk. 7, 26.

179 47 Lk. 7, 27.

180 1 Mt. 11, 11.

181 2 Lk. 7, 29.

¹⁷⁰ Syriac. In Arabic the word ordinarily means believed.

183 3 Lk. 7, 30.

¹⁷¹ see below, §20, 28, note.

185 4 Mt. 11, 12a.

186 5 Lk. 16, 16.; Mt. 11, 12b.

187 6 Mt. 11, 13.

188 7 Mt. 11, 14.

189 8 Mt. 11, 15.

190 9 Lk. 16, 17.

191 10 Lk. 7, 31b.

¹⁷² see §1, 49, note.

193 11 Lk. 7, 32.

194 12 Lk. 7, 33.

195 13 Lk. 7, 34.

196 14 Lk. 7, 35.

197 15 Mk. 3, 20.¹⁸⁹

198 16 Lk. 11, 14.

199 17 Mt. 12, 24.

200 18 Lk. 11, 16.

201 19 Mt. 12, 25.

202 20 Mt. 12, 26a.

203 21 Mk. 3, 26b.; Mt. 12, 26b.

204 22 Lk. 11, 18b.; Mt. 12, 27.

205 23 Mt. 12, 28.

206 24 Mt. 12, 29.

¹⁷³ The word used in the Syriac versions (Pesh. and Cur.) means garments as well as utensils, and the Arabic translator has chosen the wrong meaning (cf. §42, 44).

¹⁷⁴ 6 Certain derivatives from the same root signify bind, but hardly this word.

¹⁷⁵ The two Arab. MSS. differ in this word, but the meaning is about the same. Perhaps both are corrupt.

210 25 Lk. 11, 21.

211 26 Lk. 11, 22.

212 27 Lk. 11, 23.

213 28 Mk. 3, 28.

214 29 Mk. 3, 29.

215 30 Mk. 3, 30.

216 31 Mt. 12, 32.

217 32 Mt. 12, 33.

¹⁷⁶ Or, a tree good.

¹⁷⁷ Or, a tree evil.

220 33 Mt. 12, 34.

221 34 Lk. 6, 45a.

222 35 Mt. 12, 36.

223 36 Mt. 12, 37.

224 37 Lk. 12, 54.

225 38 Lk. 12, 55.

226 39 Mt. 16, 2b.

227 40 Mt. 16, 3.; Mt. 16, 4.¹⁹⁵

228 41 Mt. 12, 22.

229 42 Mt. 12, 23.

230 43 Mk. 6, 30.

231 45 Lk. 7, 36.

232 46 Lk. 7, 37.

233 47 Lk. 7, 38.

234 48 Lk. 7, 39.

¹⁷⁸ A comparison with the Syriac text recommends this rendering.

236 1 Lk. 7, 40.

237 2 Lk. 7, 41.

238 3 Lk. 7, 42.

239 4 Lk. 7, 43.

240 5 Lk. 7, 44.

¹⁷⁹ Lit. sunk, a word the choice of which is explained by the Syriac.

242 6 Lk. 7, 45.

¹⁸⁰ Or, I.

244 7 Lk. 7, 46.

245 8 Lk. 7, 47.

¹⁸¹ Same word in Arabic.

247 9 Lk. 7, 48.

248 10 Lk. 7, 49.

249 11 Lk. 7. 50.

250 12 Jo. 2, 23b.

251 13 Jo. 2, 24.

¹⁸² The meaning is not apparent.

253 14 Jo. 2, 25.

254 15 Lk. 10, 1.

255 16 Lk. 10, 2.

0 17 Lk. 10, 3.

1 18 Lk. 10, 4.

2 19 Lk. 10, 5.

3 20 Lk. 10, 6.

4 21 Lk. 10, 7.

¹⁸³ cf. Syriac versions.

6 22 Lk. 10, 8.

7 23 Lk. 10, 9.

8 24 Lk. 10, 10.

9 25 Lk. 10, 11.

¹⁸⁴ The first letter of the word has been lost.

¹⁸⁵ Lit. that, as often in this work.

12 26 Lk. 10, 12.

13 27 Mt. 11, 20.

¹⁸⁶ Lit. powers.

15 28 Mt. 11, 21.

16 29 Mt. 11, 22.

17 30 Mt. 11, 23.

¹⁸⁷ The word as printed by Ciasca perhaps means gifts, but by dropping a point from the second letter we get the post-classical word given in the text above.

19 31 Mt. 11, 24.

20 32 Lk. 10, 16.

¹⁸⁸ see below, §20, 28, note.

22 33 Lk. 10, 17.

23 34 Lk. 10, 18.

¹⁸⁹ The word translated devil in preceding verse.

25 35 Lk. 10, 19.

¹⁹⁰ This is an Arabic clerical error for forces. The Syriac word for power means also military forces, which was apparently rendered in Arabic army, a word that differs from race only in diacritical points.

27 36 Lk. 10, 20.

28 37 Lk. 10, 21.

29 38 Lk. 10, 22.

¹⁹¹ cf. Pesh. and A.V. margin.

31 39 Mt. 11, 28.

32 40 Mt. 11, 29.

¹⁹² Lit. that (cf. above, §1, 50, note).

34 41 Mt. 11, 30.

35 42 Lk. 14, 25.

36 43 Lk. 14, 26.

¹⁹³ Or, his life; or, his soul.

38 44 Lk. 14, 27.

39 45 Lk. 14, 28.

¹⁹⁴ This rendering assumes that tower is treated as feminine.

41 46 Lk. 14, 29.

¹⁹⁵ Or, it.

43 47 Lk. 14, 30.; Lk. 14, 31.

44 48

¹⁹⁶ Or, a king like him.

46 49 Lk. 24, 32.

47 50 Lk. 14, 33.

¹⁹⁷ Or, let.

49 1 Mt. 12, 38.

50 2 Mt. 12, 39.

¹⁹⁸ see §1, 49, note.

52 3 Lk. 11, 30.

53 4 Mt. 12, 40.

54 5 Lk. 11, 31.

¹⁹⁹ see note to §IO, 13.

56 6 Mt. 12, 41.

57 7 Lk. 11, 24.

58 8 Lk. 11, 25.

59 9 Lk. 11, 26.

60 10 Mt. 12, 45b.

61 11 Lk. 11, 27.

62 12 Lk. 11, 28.

63 13 Mr. 12, 46a.; Lk. 8, 19a.

64 14 Mt. 12, 46c; Lk. 8, 19b.

65 15 Mk. 3, 31.; Mt. 12, 47.

66 16 Mr. 12, 48.

67 17 Mt. 23, 49.

68 18 Mt. 12, 50.

69 19 Lk. 8, 1.

²⁰⁰ The Arabic printed text gives no sense. A simple change in the diacritical points of one letter gives the reading of the Syriac versions, which is adopted here.

71 20 Lk. 8, 2.

72 21 Lk. 8, 3.

73 22 Mt. 13, 1.

74 23 Mt. 13, 2.

75 24 Mt. 13, 3.

76 25 Mt. 13, 4a.; Lk. 8, 5b.

77 26 Mt. 13, 5.

78 27 Mt. 13, 6.

79 28 Lk.8, 7.; Mk.4, 7b.

80 29 Lk.8, 8a.; Mk. 4, 8b.

²⁰¹ cf. Peshitta (against Cur. and Sin.).

82 30 Lk. 8, 8c.

83 31 Mk. 4, 10.²²¹

84 32 Mk. 4, 11.²²²

85 33 Mt. 13, 12.

86 34 Mt. 13, 13.

87 35 Mt. 13, 14.

88 36 Mt. 13, 15.

89 37 Mt 13, 16

90 38 Lk. 10, 23b.

91 39 Mt. 13, 17.

92 40 Mk. 4, 13b.

93 41 Mt. 13, 18.

94 42 Mk. 4, 14.

95 43 Mt. 13, 19.

96 44 Mt. 13, 20.

97 45 Mt. 13, 21a.

98 46 Lk. 8, 13b.; Mt. 13, 21c.

²⁰² see above, §1, 40, note 2.

²⁰³ Or, is seduced (cf. §25, 1-7, note).

101 47 Mt. 13, 22a; Mk. 4, 19b

102 48 Lk. 8, 15.; Mt. 13, 23b.

103 49 Mk. 4, 26.

104 50 Mk. 4, 27.

²⁰⁴ Or, while.

106 51 Mk. 4, 28.

107 52 Mk. 4, 29.

²⁰⁵ Lit. fatteneth, as in Peshitta.

109 1 Mt. 13, 24.

110 2 Mt. 13, 25.

111 3 Mt. 13, 26.

112 4 Mt. 13, 27.

113 5 Mt. 13, 28.

114 6 Mt. 13, 29.

²⁰⁶ see above, §4, 24, note.

116 7 Mt. 13, 30.

117 8 Mt. 13, 31a.

118 9 Lk. 13, 18b.

119 10 Mk. 4, 30b.; Lk. 13, 19a.

120 11 Mt. 13, 31c.; Mk. 4, 31b.

121 12 Mt. 13, 32b.; Mk. 4, 32b.

122 13 Mk. 4, 33.²²⁸

123 14 Lk. 13, 20b.

124 15 Mt. 13, 33b.

125 16 Mt. 13, 34a.; Mk. 4, 33b.

126 17 Mt. 13, 34b.; Mt. 13, 35.

²⁰⁷ The word (if not a corruption of that used in the Brit. Mus. text of Ibn-at-Tayyib's Commentary, and in §43, 46 where, however, according to Ciasca's foot-note, it was not the word first written by the scribe) is Syriac. Perhaps it means the ends of the earth (see P. Smith, Thes. Syr.). Still a third word is used in §47, 42.

128 18 Mk. 4, 34b.

129 19 Mt. 13, 36.

²⁰⁸ cf. §11, 32, note.

131 20 Mt. 13, 37.

132 21 Mt. 13, 38.

133 22 Mt. 13, 39.

²⁰⁹ Singular.

135 23 Mt. 13, 40.

136 24 Mt. 13, 41.

137 25 Mt. 13, 42.

138 26 Mt. 13, 43.

139 27 Mt. 13, 44.

140 28 Mt. 13, 45.

141 29 Mt. 13, 46.

142 30 Mt. 13, 47.

²¹⁰ cf. note to §10, 8.

144 31 Mt. 13, 48.

145 32

146 33 Mt. 13, 49.

147 34 Mt. 13, 50.

148 35 Mt. 13, 51.

149 36 Mt. 13, 52.

150 37 Mt. 13, 53.

151 38 Mt. 13, 54.

152 39 Mk. 6, 2.

²¹¹ Lit. powers.

154 40 Mt. 13, 55.

155 41 Mt. 13, 56.

156 42 Mt. 13, 57.; Lk. 4, 23.

²¹² cf. above, §4, 24, note.

158 43 Lk. 4, 24.

159 44 Mk. 6, 4b.

160 45 Lk. 4, 25.

161 46 Lk. 4, 26.

162 47 Lk. 4, 27.

²¹³ Of the Syriac versions Cur. and Sin. are wanting. Pesh, has Aramaean.

164 48 Mk. 6, 5.

²¹⁴ Lit. powers.

166 49 Mk. 6, 6a.

167 50 Lk. 4, 28.

168 51 Lk. 4, 29.

169 52 Lk. 4, 30.

170 53 Mk. 6, 6b.

171 1 Mt. 14, 1.; Lk. 9, 7b.; Mk. 6, 14b.

²¹⁵ There can be little doubt that this is the meaning of the Arabic. There is nothing like it in the Peshitta; the Curetonian is of course lacking; but the phrase in the Sinaitic is very similar.

173 2 Lk. 9, 7c.

174 3 Lk. 9, 8a.; Mt. 16, 14b.

²¹⁶ Here begins verse 8a in Greek.

176 4 Lk. 9, 8b.; Mk. 6, 15b.

177 5 Mk. 6, 16.; Mt. 14, 2b.

178 6 Mk. 6, 17.

179 7 Mk. 6, 18.

180 8 Mk. 6, 19.

181 9 Mk. 6, 20.

182 10 Mt. 14, 5.

183 11 Mk. 6, 21.

²¹⁷ Perhaps appointment (cf. Moesinger, p. 165; but Isho'dad [Harris, Fragments, p. 65] and the Brit. Mus. text of Ibn-at-Tayyib's Commentary have the ordinary reading).

185 12 Mk. 6, 22.

186 13 Mk. 6, 23.

187 14 Mk. 6, 24.

²¹⁸ Or simply ask.

189 15 Mk. 6, 25.

190 16 Mk. 6, 26.

191 17 Mk. 6, 27.

192 18 Mk. 6, 28.

193 19 Mk. 6, 29.; Mt. 14, 12b.

²¹⁹ Or, to tell.

195 20 Lk. 9, 9.

196 21 Mt. 14, 13a.; Jo. 6, 1b.

²²⁰ A misunderstanding at slavish reproduction of the Syriac. The Brit. Mus. text of Ibn-at-Tayyib's Commentary has of Galilee, Tiberias.

198 22 Mk. 6, 33a.; Jo. 6, 2b.

²²¹ cf. Syriac versions and margin of R. V.

200 23 Jo. 6, 3.

201 24 Jo. 6, 4.

202 25 Jo. 6, 5a.; Mk. 6, 34b.

203 26 Lk. 9, 11b.

204 27 Mt. 14, 15a.

²²² Or, came.

206 28 Mk. 6, 36.

²²³ cf. the addition in the Sinaitic Syriac.

208 29 Mt. 14, 16.

209 30 Mt. 14, 17a.; Jo. 6, 5b.

210 31 Jo. 6, 6.

211 32 Jo. 6, 7.

²²⁴ Probably a mistaken rendering of the ordinary Syriac reading.

213 33 Jo. 6, 8.

214 34 Jo. 6, 9.

215 35 Lk. 9, 13b.²⁴⁷

216 36 Jo. 6, 10b.²⁴⁸

217 37 Mk. 6, 40.

218 38 Mt. 14, 18.

219 39 Mk. 6, 41a.

220 40 Mt. 14, 19b.

221 41 Mt. 14, 20a.; Jo. 6, 12.

222 42 Jo. 6, 13.

223 43 Mt. 14, 21.

224 44 Mk. 6, 45.

225 45 Jo. 6, 14.

226 46 Jo. 6, 15.

227 47 Jo. 6, 16.

²²⁵ cf. Syriac versions.

229 48 Jo. 6, 17.

230 49 Jo. 6, 18.

231 50 Mt. 14, 24.

232 1 Mt. 14, 25.

233 2 Jo. 6, 19a, c.

²²⁶ Lit. travelled.

235 3 Mt. 14, 26.

236 4 Mt. 14, 27.

237 5 Mt. 14, 28.

238 6 Mt. 14, 29.

239 7 Mt. 14, 30.

240 8 Mt. 14, 31.

241 9 Mt. 14, 32.

242 10 Mt. 14, 33.

243 11 Jo. 6, 21b.

244 12 Mk. 6, 54a.; Mk. 6, 51b.

245 13 Mk. 6, 52.

²²⁷ Lit. from.

247 14 Mk. 6, 54.; Mk. 6, 55.

²²⁸ Strictly used of severe chronic disease.

249 15 Mk. 6, 56.

²²⁹ cf. §12, 13, and note to §8, 17.

²³⁰ The word used at §12, 35.

²³¹ Or, revived, i.e., made to live.

253 16 Jo. 6, 22a.

254 17 Jo. 6, 23.

²³² Lit. on the border of.

0 18 Jo. 6, 24.

1 19 Jo. 6, 25.

2 20 Jo. 6, 26.

²³³ Or, for the sake of.

4 21 Jo. 6, 27.

²³⁴ Sic.

²³⁵ Lit. this.

7 22 Jo. 6, 28.

8 23 Jo. 6, 29.

9 24 Jo. 6, 30.

10 25 Jo. 6, 31.

11 26 Jo. 6, 32.

²³⁶ Represents a mistaken vocalisation of the Peshitta.

²³⁷ Lit. equity; see above, §3, 53, note.

14 27 Jo. 6, 33.

15 28 Jo. 6, 34.

16 29 Jo. 6, 35.

17 30 Jo. 6, 36.

18 31 Jo. 6, 37.

19 32 Jo. 6, 38.

20 33 Jo. 6, 39.

21 34 Jo. 6, 40.

22 35 Jo. 6, 41.

23 36 Jo. 6, 42.

24 37 Jo. 6, 43.

25 38 Jo. 6, 44.

26 39 Jo. 6, 45.

²³⁸ i.e., therefore (see note, §9, 21).

28 40 Jo. 6, 46.

29 41 Jo. 6, 47.

30 42 Jo. 6, 50.

31 43 Jo. 6, 51.

32 44 Jo. 6, 51b.²⁶³

33 45 Jo. 6, 52.

34 46 Jo. 6, 53.

35 47 Jo. 6, 54.

36 48 Jo. 6, 55.

37 49 Jo. 6, 56.

²³⁹ Or, eaten.

²⁴⁰ Or, drunk.

40 50 Jo. 6, 57.

41 51 Jo. 6, 57.

42 52 Jo. 6, 58.

43 53 Jo. 6, 59.

44 54 Jo. 6, 60.

45 1 Jo. 6, 61.

46 2 Jo. 6, 62.

47 3 Jo. 6, 63.

²⁴¹ Lit. speech.

49 4 Jo. 6, 64.

²⁴² Or, did.

51 5 Jo. 6, 65.

52 6 Jo. 6, 66.

53 7 Jo. 6, 67.

54 8 Jo. 6, 68.

55 9 Jo. 6, 69.

56 10 Jo. 6, 70.

57 11 Jo. 6, 71.

²⁴³ Or, was to.

59 12 Lk. 11, 37.

60 13 Lk. 11, 38.

²⁴⁴ Or, him

62 14 Lk. 11, 39.

63 15 Lk. 11, 40.

64 16 Lk. 11, 41.

²⁴⁵ cf. Peshitta.

66 17 Mk. 7, 1.

67 18 Mk. 7, 2.

68 19 Mk. 7, 3.

69 20 Mk. 7, 4.

²⁴⁶ i.e., were holding.

²⁴⁷ Or, custom, tradition; and so wherever the word occurs.

72 21 Mk. 7, 5.

²⁴⁸ Sic.

74 22 Mt. 15, 3.

75 23 Mt. 15, 4a.; Mk. 7, 10b.

76 24 Mk. 7, 11.

²⁴⁹ The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.

78 25 Mk. 7, 12.

²⁵⁰ The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.

80 26 Mk. 7, 13.

²⁵¹ The printed Arabic text has he receiveth and they, resulting from a misplacement of diacritical points by an Arabic copyist.

82 27 Mk. 7, 8.

83 28 Mk. 7, 9.

²⁵² Here begins verse 9 in Greek.

²⁵³ The Syriac word for injure also means reject, deny.

86 29 Mt. 15, 7.

87 30 Mt. 15, 8.

²⁵⁴ Sic.

89 31 Mt. 15, 9.

90 32 Mk. 7, 14.

91 33 Mk. 7, 15.

92 34 Mk. 7, 16.

93 35 Mt. 15, 12.

94 36 Mt. 15, 13.

95 37 Mt. 15, 14.

²⁵⁵ The Arabic word is here used with a Syriac meaning.

97 38 Mk. 7, 17a.; Mt. 15, 15.

98 39 Mk. 7, 18b.

99 40 Mk., 7, 19.

²⁵⁶ This clause in the Peshitta is not very clear, and the Arabic version fails to get from it the meaning of the Greek.

101 41 Mt. 15, 18.

102 42 Mk. 7, 21.

²⁵⁷ Or, From within, from.

104 43 Mk. 7, 22.

105 44 Mk. 7, 23.

106 45 Mt. 15, 20b.

107 46 Mt. 15, 21a.; Mk. 7, 24b.

²⁵⁸ Or, about him.

109 47 Mk. 7, 25a.

110 48 Mk. 7, 26a.

111 49 Mt. 15, 22b.

²⁵⁹ Or, the devil.

113 50 Mt. 15, 23.

114 51 Mt. 15, 24.

115 52 Mt. 15, 25.

116 53 Mt. 15, 26.

117 54 Mt. 15, 27.

118 55 Mt. 15, 28a.

119 56 Mk. 7, 29b.

120 57 Mt. 15, 28b.

121 58 Mk. 7, 30.

122 1 Mk. 7, 31.

123 2 Mk. 7, 32.

124 3 Mk. 7, 33.

125 4 Mk. 7, 34.

126 5 Mk. 7, 35.

127 6 Mk. 7, 36.

128 7 Mk. 7, 37.

129 8 Jo. 4, 4.

130 9 Jo. 4, 5.

131 10 Jo. 4, 6.

²⁶⁰ Lit. six hours (cf. Syr.).

133 11 Jo. 4, 7.

134 12 Jo. 4, 8.

135 13 Jo. 4, 9.

136 14 Jo. 4, 10.

²⁶¹ For the form cf. below, §34, 40.

138 15 Jo. 4, 11.

139 16 Jo. 4, 12.

140 17 Jo. 4, 13.

141 18 Jo. 4, 14.

142 19 Jo. 4, 15.

143 20 Jo. 4, 16.

144 21 Jo. 4, 17.

145 22 Jo. 4, 18.

146 23 Jo. 4, 19.

147 24 Jo. 4, 20.

148 25 Jo. 4, 21.

149 26 Jo. 4, 22.

150 27 Jo. 4, 23.

151 28 Jo. 4, 24.

152 29 Jo. 4, 25.

153 30 Jo. 4, 26.

154 31 Jo. 4, 27.

²⁶² Or, was speaking.

156 32 Jo. 4, 28.

²⁶³ But see note to §7, 38.

158 33 Jo. 4, 29.

159 34 Jo. 4, 30.

160 35 Jo. 4, 31.

161 36 Jo. 4, 32.

162 37 Jo. 4, 33.

²⁶⁴ The text is uncertain.

164 38 Jo. 4, 34.

165 39 Jo. 4, 35.

²⁶⁵ Or, come beforehand.

167 40 Jo. 4, 36.

²⁶⁶ So in the Arabic, contrary to the usual practice of this writer (cf. §6, 19).

169 41 Jo. 4, 37.

170 42

171 43 Jo. 4, 38.

172 44 Jo. 4, 39.; Jo. 4, 42.

173 45 Jo. 4, 40.

174 46

175 47 Jo. 4, 43.

176 48 Jo. 4, 44.

177 49 Jo. 4, 45a.

178 1 Lk. 5, 12.

179 2 Mk. 1, 41.

²⁶⁷ Lit. to cleanse.

181 3 Mk. 1, 42.

182 4 Mk. 1, 43.

183 5 Mk. 1, 44.

184 6 Mk. 1, 45a.

185 7 Lk. 5, 15.

²⁶⁸ This phrase does not occur in the Syriac versions (Cur. wanting), but is obviously a Syriac construction.

187 8 Lk. 5, 16.

188 9 Jo. 5, 1.

189 10 Jo. 5, 2.

²⁶⁹ Or, baptism. The phrase almost exactly reproduces the Syriac versions.

191 11 Jo. 5, 3.

192 12 Jo. 5, 4.

²⁷⁰ Or, baptism. The phrase almost exactly reproduces the Syriac versions.

194 13 Jo. 5, 5.

195 14 Jo. 5, 6.

²⁷¹ Or, learned.

197 15 Jo. 5, 7.

198 16 Jo. 5, 8.

199 17 Jo, 5, 9.

200 18 Jo. 5, 10.

²⁷² Vat. MS. has he.

202 19 Jo. 5, 11.

203 20 Jo. 5, 12.

204 21 Jo. 5, 13.

205 22 Jo. 5, 14.

206 23 Jo. 5, 15.

207 24 Jo. 5, 16.

208 25 Jo. 5, 17.

209 26 Jo. 5, 18.

210 27 Jo. 5, 19.

211 28 Jo. 5, 20.

212 29 Jo. 5, 21.

213 30 Jo. 5, 22.

214 31 Jo. 5, 23.

215 32 Jo. 5, 24.

216 33 Jo. 5, 25.

217 34 Jo. 5, 26.

²⁷³ Borg. MS. reads his person.

²⁷⁴ Borg. MS. reads his person.

220 35 Jo. 5, 27.

²⁷⁵ Lit. that; or, Verily.

222 36 Jo. 5, 28.

223 37 Jo. 5, 29.

224 38 Jo. 5, 30.

225 39 Jo. 5, 31.

²⁷⁶ So Ciasca's Arabic text. Borg. MS. has If I, and instead of and so, etc., simply a witness which is not true, etc.; but its text of the next sentence is quite corrupt.

227 40 Jo. 5, 32.

228 41 Jo. 5, 33.

229 42 Jo. 5, 34.

²⁷⁷ Or, be saved.

231 43 Jo. 5, 35.

²⁷⁸ Or, that (man).

²⁷⁹ Were it not also in Ibn-at-Tayyib's Commentary (Brit. Mus. text) we should assume now to be a corruption of an original Arabic reading, for a season (cf. Syr.).

234 44 Jo. 5, 36.

235 45 Jo. 5, 37.

236 46 Jo. 5, 38.

237 47 Jo. 5, 39.

²⁸⁰ This word (often used by our translator) means in Syriac (transposed) believe, think, hope (cf. §8, 8, note).

239 48 Jo. 5, 40.

240 49 Jo. 5, 41.

241 50 Jo. 5, 42.

242 51 Jo. 5, 43.

243 52 Jo. 5, 44.

244 53 Jo. 5, 45.

²⁸¹ This word (often used by our translator) means in Syriac (transposed) believe, think, hope (cf. §8, 8, note).

246 54 Jo. 5, 46.

247 1 Mt. 15, 29.

248 2 Mt. 15, 30a.

249 3 Jo. 4, 45b.

250 4 Mt. 15, 30b.; Mt. 15, 31.

251 5 Mt. 15, 32.; Mk. 8, 3b.

252 6 Mt. 15, 33.

253 7 Mt. 15, 34.

254 8 Mt. 15, 35.

255 9 Mt. 15, 36.

0 10 Mt. 15, 37.

1 11 Mt. 15, 38.

2 12 Mt. 15, 39.

²⁸² Arabic Magadu, as in Peshitta.

4 13 Mt. 16, 1a.; Mk. 8, 11b.

5 14 Mk. 8, 12a.; Mt. 16, 4a.

6 15 Mk. 8, 12b.

7 16 Mk. 8, 13.

²⁸³ cf. §11, 32, note.

9 17 Mk. 8, 14.

²⁸⁴ The change of a single letter in the Arabic would turn not even into except; but Ibn-at-Tayyib's Commentary (Brit. Mus. text) also has not even.

11 18 Mk. 8, 15.

12 19 Mt. 16, 7.

13 20 Mt. 16, 8.; Mk. 8, 17b.

²⁸⁵ Lit. What. see note to §7, 38.

15 21 Mk. 8, 18.

16 22 Mk. 8, 19.

²⁸⁶ Or, ye took.

18 23 Mk. 8, 20.

²⁸⁷ Or, ye took.

20 24 Mk. 8, 21a.; Mt. 16, 11.

²⁸⁸ Or, concerning.

22 25 Mt. 16, 12.

23 26 Mk. 8, 22.

²⁸⁹ Lit. one, probably representing Syriac idiom (cf. Sinaitic?).

25 27 Mk. 8, 23.

²⁹⁰ The Peshitta also omits on him.

27 28 Mk. 8, 24.

28 29 Mk. 8, 25.

²⁹¹ An intransitive word.

30 30 Mk. 8, 26.

31 31 Mk. 8, 27a.

32 32 Mt. 16, 13b.

²⁹² Or, his disciples being alone. There is no such clause in the Syriac versions (Pesh., Sin.).

²⁹³ The Arabic, which reappears in Ibn-at-Tayyib's Commentary (Brit. Mus. text), and seems to represent the consonantal text of the Peshita, is awkward. §23, 34 (Arabic), shows, however, that the rendering given in the text is the meaning intended by the translator.

35 33 Mt. 16, 14.

36 34 Mt. 16, 15.

37 35 Mt. 16, 16.

38 36 Mt. 16, 17.

39 37 Mt. 16, 18.

²⁹⁴ Same Arabic word in both places. see note to §5, 11.

41 38 Mt. 16, 19.

42 39 Mt. 16, 20.

43 40 Mt. 16, 21a.

²⁹⁵ The word is freely used in this work in the post-classical sense of about to.

45 41 Mk. 8, 31a.

46 42 Mk. 8, 32a.; Mt. 16, 22.

²⁹⁶ The Arabic might perhaps be construed and to speak, depending on began in §23, 40; but the clause agrees with the Sinaitic of Mark, as does the following.

48 43 Mk. 8, 33a.

49 44 Mt. 16, 23b.

50 45 Mk. 8, 34a.; Lk. 9, 23b.

51 46 Mk. 8, 35.

52 47 Lk. 9, 25.

53 48 Mk. 8, 37.

²⁹⁷ Or, lose.

²⁹⁸ Or, self; or, soul.

²⁹⁹ Or, self; or, soul.

57 49 Mk. 8, 38.

58 50 Mt. 16, 27.

³⁰⁰ see §23, 40, note.

60 1 Mk. 9, 1.; Mt. 16, 23b.

³⁰¹ i.e., already come.

62 2 Mt. 17, 1.

63 3 Lk. 9, 29a.

64 4 Mt. 17, 2b.; Lk. 9, 29b.

³⁰² Or, become white. In the Pesh. the verb is transitive. In Sin. the clause is omitted.

66 5 Mk. 9, 3b.; Mk. 9, 4.

67 6 Lk. 9, 31b.

68 7 Lk. 9, 32.

69 8 Lk. 9, 33a.

70 9 Mt. 17, 4b.; Lk. 9, 33a.

71 10 Mk. 9, 6b.; Mt. 17, 5a.

72 11 Lk. 9, 34b.

73 12 Mt. 17, 5b.

74 13 Lk. 9, 36a.

75 14 Mt. 17, 6.

76 15 Mt. 17, 7.

77 16 Mt. 17, 8.

78 17 Mt. 17, 9.

79 18 Mk. 9,10a.; Lk. 9, 36a.

80 19 Mk. 9, 10b.

81 20 Mk. 9, 11a.; Mt. 17, 10b.

82 21 Mk. 9, 12.

83 22 Mk. 9, 13.

84 23 Mt. 17, 12b.

85 24 Mt. 17, 13.

86 25 Mk. 9, 14.

87 26 Mk. 9, 15.

³⁰³ This rendering assumes that the diacritical point is due to a clerical error. The text as printed can hardly be translated without forcing.

³⁰⁴ This Arabic word repeatedly represents a Syriac ran (cf. §53, 11). A different word is so used in §26, 21.

90 27 Lk. 13, 31.

91 28 Lk. 13, 32.

92 29 Lk. 13, 33.

³⁰⁵ The Syriac word used in the Peshitta is here translated just as it was translated in §1, 79 (see note); but the Greek shows that in the present passage the Syriac word means go about (cf. Cur.).

94 30 Lk. 9, 38a.; Mt. 17, 14b.; Lk. 9, 38b.

95 31 Lk. 9, 39a.; Mt. 17, 15b.

³⁰⁶ Lit. The son-of-the-roof, a Syriac phrase meaning a demon of lunacy.

97 32 Mk. 9, 18a.

³⁰⁷ A word used in Arabic of the devil producing insanity; but here it reproduces the Peshitta.

³⁰⁸ Lit. becometh light; but a comparison with the Peshitta suggests that we should change one diacritical point and read withereth, as in Ibn-at-Tayyib's Commentary. An equally easy emendation would be wasteth.

100 33 Mt. 17, 15c.; Lk. 9, 39a.

101 34 Mt. 17, 16.

102 35 Mt. 17, 17.

103 36 Mk. 9, 20.

104 37 Mk. 9, 21.

105 38 Mk. 9, 22b.

106 39 Mk. 9, 23.

107 40 Mk. 9, 24.

108 41 Mk. 9, 25.

³⁰⁹ In Syriac, but not in Arabic, the word means deaf or dumb, according to the context.

³¹⁰ Ciasca's Arabic follows Vat. MS. in inserting a that (pronoun) after thee.

111 42 Mk. 9, 26.

³¹¹ Doubtless alternative renderings of the same Syriac word (demon).

113 43 Mk. 9, 27a.; Lk. 9, 42b.

114 44 Mt. 17, 18a.; Lk. 9, 43a.

115 45 Mk. 9, 28.

³¹² Lit. between themselves and him.

117 46 Mt. 17, 20.

118 47 Mk. 9, 29a.

119 48 Mk. 9, 30.

³¹³ Or, about him.

121 49 Mk. 9, 31a.; Lk. 9, 44a.

122 50 Mk. 9, 31b.

123 51 Lk. 9, 45.

124 52 Mt. 17, 23b.

125 1 Lk. 9, 46.

³¹⁴ Borg. MS. omits among them.

127 2 Mk. 9, 33.

128 3 Mk. 9, 34a.

129 4 Mt. 17, 24b.

130 5 Mt. 17, 25.

131 6 Mt. 17, 26.

132 7 Mt. 17, 27.

133 8 Mt. 18, 1.

134 9 Lk. 9, 47a.; Mk. 9, 36.

³¹⁵ Lit. one (Syriac idiom).

136 10 Mt. 18, 3.

137 11 Lk. 9, 48.; Mk. 9, 37b.

138 12 Lk, 9, 48a.

³¹⁶ In the present work this word frequently means synagogue.

140 13 Mt. 18, 6.

³¹⁷ Lit. millstone of an ass.

142 14 Lk. 9, 49.

143 15 Mk. 9, 39.

144 16 Lk. 9, 50b.

145 17 Mt. 18, 7a, c.

³¹⁸ i.e., experiences that test one; or, seductions. The word is variously used.

147 18 Mt. 18, 8.

³¹⁹ Or, is kindled.

149 19 Mk. 9, 44.

150 20 Mt. 18, 9a.

³²⁰ see note to §25, 17.

152 21 Mk. 9, 47b.

153 22 Mk. 9, 48.

154 23 Mk. 9, 49.

155 24 Mk. 9, 50a.

156 25 Lk. 14, 34b.; Lk. 14, 35.

157 26 Mk. 9, 50c.

158 27 Mk. 10, 1.

159 28 Mk. 10, 2.

160 29 Mk. 10, 3.

161 30 Mk. 10, 4.

162 31 Mk. 10, 5a.

163 32 Mt. 19, 4.; Mt. 19, 5.

164 33 Mt. 19, 6.

165 34 Mt. 19, 7.

³²¹ So the Arabic; but the Syriac versions follow the Greek, and consent is doubtless a (very easy, and, in view of the succeeding context, natural) clerical error for an original Arabic charge.

167 35 Mt. 19, 8.

168 36 Mt. 19, 9a.

³²² Or, leaveth.

170 37 Mk. 10, 10.

171 38 Mk. 10, 11.

172 39 Mk. 10, 12.; Mt. 19, 9b.

173 40 Mt. 19, 10.

³²³ Lit. blame, a mistranslation (found also in the Brit. Mus. text of Ibn-at-Tayyib's Commentary) of the Syriac word, which is ambiguous (cf. even the Greek). For a somewhat similar case see §50, 11, note.

175 41 Mt. 19, 11.

176 42 Mt. 19, 12.

³²⁴ Lit. wombs.

178 43 Mt. 19, 13a.

179 44 Mk. 10, 13b.; Mk. 10, 14.

180 45 Mk. 10, 15.

181 46 Mk. 10, 16.

182 1 Lk. 15, 1.

183 2 Lk. 15, 2.

184 3 Lk. 15, 3.

185 4 Lk. 15, 4.

186 5 Mt. 18, 13.

187 6 Lk. 15, 5b.; Lk. 15, 6.

188 7 Mt. 18, 14.

³²⁵ Strictly, preferreth, but used also as in the text.

190 8 Lk. 15, 7.

191 9 Lk. 15, 8.

192 10 Lk. 15, 9.

193 11 Lk. 15, 10.

194 12 Lk. 15, 11.

195 13 Lk. 15, 12.

196 14 Lk. 15, 13.

197 15 Lk. 15, 14.

198 16 Lk. 15, 15.

³²⁶ This word is regularly used throughout this work in this sense.

200 17 Lk. 15, 16.

201 18 Lk. 15, 17.

202 19 Lk. 15, 18.

203 20 Lk. 15, 19.

204 21 Lk. 15, 20.

³²⁷ see above, §24, 26, note.

³²⁸ Did not Ibn-at-Tayyib's Commentary (Brit. Mus. text) also read breast, we might assume it to be a clerical error for a very similar (less common) word (same as the Syriac) for neck.

207 22 Lk. 15, 21.

208 23 Lk. 15, 22.

209 24 Lk. 15, 23.

210 25 Lk. 15, 24.

211 26 Lk. 15, 25.

³²⁹ A different word.

³³⁰ cf. Peshitta.

214 27 Lk. 15, 26.

215 28 Lk. 15, 27.

³³¹ One word.

217 29 Lk. 15, 28.

218 30 Lk. 15, 29.

219 31 Lk. 15, 30.

220 32 Lk. 15, 31.

221 33 Lk. 15, 32.

222 34 Lk. 16, 1.

223 35 Lk. 16, 2.

224 36 Lk. 16, 3.

³³² Vat. MS. (followed by Ciasca's text) has and if I beg, by a common confusion of grammatical forms.

226 37 Lk. 16, 4.

227 38 Lk. 16, 5.

228 39 Lk. 16, 6.

³³³ Or (otherwise vocalised),farks, a measure variously estimated.

³³⁴ Or (otherwise vocalised),farks, a measure variously estimated.

231 40 Lk. 16, 7.

232 41 Lk. 16, 8.

³³⁵ cf. Peshitta.

³³⁶ Lit. steward of sin.

235 42 Lk. 16, 9.

³³⁷ Lit. injustice.

237 43 Lk. 16, 10.

³³⁸ Or, intrusted with.

239 44 Lk. 16, 11.

³³⁹ Or, true (wealth); but cf. Syriac.

241 45 Lk. 16, 12.

242 1 Mt. 18, 23.

243 2 Mt. 18, 24.

³⁴⁰ Lit, badras, an amount variously estimated.

245 3 Mt. 18, 25.

246 4 Mt. 18, 26.

247 5 Mt. 18, 27.

248 6 Mt. 18, 28.

³⁴¹ Lit, dinars.

250 7 Mt. 18, 29.

251 8 Mt. 18, 30.

252 9 Mt. 18, 31.

253 10 Mt. 18, 32.

254 11 Mt. 18, 33.

³⁴² The interrogative particle is lacking in the Arabic.

0 12 Mt. 18, 34.

1 13 Mt. 18, 35.

³⁴³ Or, folly.

3 14 Lk. 17, 3.

³⁴⁴ A very close reproduction of the Syriac.

5 15 Lk. 17, 4.

6 16 Mt. 18, 15.

7 17 Mt. 18, 16.

³⁴⁵ Or, for.

9 18 Mt. 18, 17.

³⁴⁶ This word usually means synagogue in this work.

³⁴⁷ Or, heathen.

12 19 Mt. 18, 18.

13 20 Mt. 18, 19.

³⁴⁸ Or, to ask everything, it shall.

15 21 Mt. 18, 20.

16 22 Mt. 18, 21.

17 23 Mt. 18, 22.

³⁴⁹ So Vat. MS., following the Syriac versions; Borg. MS. has only one seven.

19 24 Lk. 12, 47.

20 25 Lk. 12, 48.

21 26 Lk. 12, 49.

³⁵⁰ Lit. beforehand; and so often.

23 27 Lk. 12, 50.

24 28 Mt. 18, 10.

³⁵¹ Or, repeating a letter, see that ye despise not.

26 29 Mt. 18, 11.

27 30 Jo. 7, 1.

28 31 Lk. 13, 1.

29 32 Lk. 13, 2.

30 33 Lk. 13, 3.

³⁵² Borg. MS. omits now.

32 34 Lk. 13, 4.

³⁵³ see note, §10, 13.

34 35 Lk. 13, 5.

35 36 Lk. 13, 6.

36 37 Lk. 13, 7.

37 38 Lk. 13, 8.

38 39 Lk. 13, 9.

39 40 Lk. 13, 10.

40 41 Lk. 13, 11.

41 42 Lk. 13, 12.

42 43 Lk. 13, 13.

43 44 Lk. 13, 14.

³⁵⁴ Lit. great (man).

45 45 Lk. 13, 15.

46 46 Lk. 13, 16.

³⁵⁵ Lit. calumniator.

48 47 Lk. 13, 17.

³⁵⁶ cf. Syriac versions.

³⁵⁷ On margin of Vat. MS., in another hand: "This is the beginning of the second part of Diatessaron, which means The Four." see p. 467 of Ciasca's Essay, mentioned above (Introduction, 5).

51 1 Jo. 7, 2.

52 2 Jo. 7, 3.

53 3 Jo. 7, 4.

54 4 Jo. 7, 5.

55 5 Jo. 7, 6.

56 6 Jo. 7, <v n=28.7.

57 7 Jo. 7, 8.

58 8 Jo. 7, 9.

59 9 Jo. 7, 10a.; Mt. 19, 1b.

60 10 Mt. 19, 2.

61 11 Jo. 7, 10a.

62 12 Jo. 7, 11.

63 13 Jo. 7, 12.

64 14 Jo. 7, 13.

65 15 Jo. 7, 14.

66 16 Jo. 7, 15.

³⁵⁸ Or, the scripture.

68 17 Jo. 7, 16.

³⁵⁹ This word ordinarily means knowledge, but is used in this work in the sense of doctrine. The commoner form occurs perhaps only in §50, 2.

70 18 Jo. 7, 17.

71 19 Jo. 7, 18.

72 20 Jo. 7, 19.

73 21 Jo. 7, 20.

³⁶⁰ cf.§14, 12.

75 22 Jo. 7, 21.

76 23 Jo. 7, 22.

77 24 Jo. 7, 23.

78 25 Jo. 7, 24.

79 26 Jo. 7, 25.

80 27 Jo. 7, 26.

81 28 Jo. 7, 27.

³⁶¹ Or, will be.

83 29 Jo. 7, 28.

84 30 Jo. 7, 29.

85 31 Jo. 7, 30.

86 32 Jo. 7, 31.

87 33 Lk. 12, 13.

88 34 Lk. 12, 14.

89 35 Lk. 12, 15.

90 36 Lk. 12, 16.

91 37 Lk. 12, 17.

92 38 Lk. 12, 18.

93 39 Lk. 12, 19.

94 40 Lk. 12, 20.

95 41 Lk. 12, 21.

96 42 Mk. 10, 17.

³⁶² From Matthew.

³⁶³ From Luke.

99 43 Mk. 10, 18.

³⁶⁴ The scribe who wrote the Vat. MS. wrote first God, the one, and then reversed the order by writing the Coptic letters for B and A over the words. (see above, Introduction, 5.)

101 44 Mk. 10, 19a.

³⁶⁵ The scribe who wrote the Vat. MS. wrote first God, the one, and then reversed the order by writing the Coptic letters for B and A over the words. (see above, Introduction, 5.)

103 45 Mt. 19, 17b.; Mt. 19, 18a.

³⁶⁶ The scribe who wrote the Vat. MS. wrote first God, the one, and then reversed the order by writing the Coptic letters for B and A over the words. (see above, Introduction, 5.)

³⁶⁷ The same word as in Mk. 10, 19a.

106 46 Mk. 10, 19b.

107 47 Mt. 19, 19b.; Mt. 19, 20.

108 48 Mk. 10, 21a.

³⁶⁸ From Mark.

110 49 Mt. 19, 21b.

111 50 Mt. 19, 22a.; Lk. 18, 23b.

112 51 Lk. 18, 24a.; Mk. 10, 23.

113 1 Mt. 19, 23.

114 2 Mt. 19, 24.

115 3 Mk. 10, 24.

116 4 Mk. 10, 26.

³⁶⁹ cf. note, §1, 14. Borg. MS, omits being agitated.

118 5 Mk. 10, 27.

119 6 Lk. 18, 28.; Mt. 19, 27b.

120 7 Mt. 19, 28.

121 8 Mk. 10, 29b.

122 9 Lk. 18, 30.

³⁷⁰ Lit. meet with; or, be recompensed with.

124 10 Mk. 10, 30b.

125 11 Mk. 10, 31.

³⁷¹ The Arabic words are not so strong.

127 12 Lk. 16, 14.

128 13 Lk. 16, 15.

129 14 Lk. 16, 19.

130 15 Lk. 16, 20.

131 16 Lk. 16, 21.

³⁷² Or, so that.

133 17 Lk. 16, 22.

134 18 Lk. 16, 23.

³⁷³ Or, and.

136 19 Lk. 16, 24.

137 20 Lk. 16, 25.

138 21 Lk. 16, 26.

139 22 Lk. 16, 27.

140 23 Lk. 16, 28.

³⁷⁴ The Syriac and Arabic versions here agree with the Greek. For a plausible suggestion as to the origin of the strange reading in the text, see Harris, The Diatessaron of Tatian, p. 21, who cites a parallel from Aphraates.

³⁷⁵ This may be simply a corruption of the Peshitta.

143 24 Lk. 16, 29.

144 25 Lk. 16, 30.

³⁷⁶ Or, Surely. The word is omitted by Borg. MS.

146 26 Lk. 16, 31.

147 27 Mt. 20, 1.

148 28 Mt. 20, 2.

149 29 Mt. 20, 3.

150 30 Mt. 20, 4.

151 31 Mt. 20, 5.

152 32 Mt. 20, 6.

153 33 Mt. 20, 7.

154 34 Mt. 20, 8.

155 35 Mt. 20, 9.

³⁷⁷ i.e., probably the eleventh hour (cf. §21, 10).

157 36 Mt. 20, 10.

158 37 Mt. 20, 11.

159 38 Mt. 20, 12.

160 39 Mt. 20, 13.

161 40 Mt. 20, 14.

162 41 Mt. 20, 15.

³⁷⁸ Lit. my thing.

164 42 Mt. 20, 16.

165 43 Lk. 14, 1.

166 44 Lk. 14, 2.

167 45 Lk. 14, 3.

168 46 Lk. 14, 4.

169 47 Lk. 14, 5.

170 48 Lk. 14, 6.

171 1 Lk. 14, 7.

172 2 Lk. 14, 8.

173 3 Lk. 14, 9.

³⁷⁹ Lit. at thy rising and taking.

175 4 Lk. 14, 10.

176 5 Lk. 14, 11.

177 6 Lk. 14, 12.

³⁸⁰ Practically synonymous words.

179 7 Lk. 14, 13.

180 8 Lk. 14, 14.

181 9 Lk. 14, 15.

182 10 Mt. 22, 1.; Mt. 22, 2.

183 11 Lk. 14, 16b.

³⁸¹ Borg. MS., is like.

³⁸² Used specially of a marriage feast.

³⁸³ Lit. bread, the Syriac word for which (not that in the versions) means also feast.

187 12 Lk. 14, 17.; Mt. 22, 3b.

188 13 Lk. 14, 18.

189 14 Lk. 14, 19.

³⁸⁴ Or, omit.

191 15 Lk. 14, 20.

192 16 Mt. 22, 4.

193 17 Mt. 22, 5.

194 18 Mt. 22, 6.

195 19 Lk. 14, 21a.

196 20 Mt. 22, 7.

197 21 Mt. 22, 8.

198 22 Lk. 14, 21c.

199 23 Lk. 14, 22.

200 24 Lk. 14, 23a.; Mt. 22, 9b.

³⁸⁵ Or, that my house may be.

202 25 Lk. 14, 23b.; Lk. 14, 24.

203 26 Mt. 22, 10.

204 27 Mt. 22, 11.

205 28 Mt. 22, 12.

206 29 Mt. 22, 13.

207 30 Mt. 22, 14.

208 31 Jo. 5, 1a.

209 32 Lk. 17, 11.; Lk. 17, 12.

210 33 Lk. 17, 13.

211 34 Lk. 17, 14.

212 35 Lk. 17, 15.

213 36 Lk. 17, 16.

214 37 Lk. 17, 17.

215 38 Lk. 17, 18.

216 39 Lk. 17, 19.

³⁸⁶ Or, saved thee.

218 40 Mk. 10, 32.

³⁸⁷ Lit. between himself and them.

220 41 Lk. 18, 31b.

221 42 Mk. 10, 33b.

³⁸⁸ i.e., Gentiles.

223 43 Mk. 10, 34a.

³⁸⁹ An obscure expression; perhaps it was originally a repetition of the preceding clause. It might be emended into point at him (the finger of scorn).

225 44 Lk. 18, 33.

226 45 Lk. 18, 34.

227 46 Mt. 20, 20.; Mt. 20, 21a.

228 47 Mk. 10, 35.

229 48 Mk. 10, 36.

³⁹⁰ Lit. of course the two of them, and so all through the conversation.

231 49 Mk. 10, 37.

232 50 Mk. 10, 38.

233 51 Mk. 10, 39.

234 52 Mk. 10, 40.

235 1 Mk. 10, 41.

236 2 Mk. 10, 42.

237 3 Mk. 10, 43.

238 4 Mk. 10, 44.

³⁹¹ Lit. advanced.

240 5 Mt. 20, 28.

241 6 Lk. 13, 22.

242 7 Lk. 13, 23.

243 8 Lk. 13, 24.

³⁹² Lit. find, like the Syriac.

245 9 Lk. 13, 25.

246 10 Lk. 13, 26.

247 11 Lk. 13, 27.

³⁹³ This rendering requires the omission of the diacritical point over the middle radical. The text as printed means perish.

249 12 Lk. 13, 28.

250 13 Lk. 13, 29.

251 14 Lk. 13, 30.

252 15 Lk. 19, 1.

253 16 Lk. 19, 2.

254 17 Lk. 19, 3.

255 18 Lk. 19, 4.

³⁹⁴ cf. the extract from Isho'dad (Harris, Fragments, p. 19).

1 19 Lk. 19, 5.

2 20 Lk. 19, 6.

3 21 Lk. 19, 7.

4 22 Lk. 19, 8.

³⁹⁵ A diacritical point must be restored to the second letter of this word. As it stands it gives no sense.

6 23 Lk. 19, 9.

³⁹⁶ Lit. the.

8 24 Lk. 19, 10.

9 25 Lk. 18, 35a.⁴¹³ ; Mt. 20, 29b.

10 26 Lk. 18, 35b.

11 27 Mk. 10, 46b.; Lk. 18, 36.

12 28 Lk. 18, 37.

13 29 Mk. 10, 47a.; Lk. 18, 38.

14 30 Lk. 18, 39a.; Mk. 10, 48b.

15 31 Mk. 10, 49.

16 32 Mk. 10, 50.

17 33 Mk. 10, 51.

³⁹⁷ cf. Mt. 20, 33, and Lk. 18, 41, both in Curetonian.

19 34 Mt. 20, 34a.

20 35 Lk. 18, 42b.; Lk. 18, 43.

³⁹⁸ Lit. saw.

22 36 Lk. 19, 11b.

³⁹⁹ Or, near.

24 37 Lk. 19, 12.

25 38 Lk. 19, 13.

26 39 Lk. 19, 24.

27 40 Lk. 19, 15.

⁴⁰⁰ Doubtless a misinterpretation of the Syriac.

29 41 Lk. 19, 16.

30 42 Lk. 19, 17.

31 43 Lk. 19, 18.

32 44 Lk. 19, 19.

33 45 Lk. 19, 20.

34 46 Lk. 19, 21.

35 47 Lk. 19, 22.

36 48 Lk. 19, 23.

37 49 Lk. 19, 24.

38 50 Lk. 19, 25.

39 51 Lk. 19, 26.

40 52 Lk. 19, 27.

41 1 Mt. 21, 12a.; Jo. 2, 14a.

42 2 Mt. 21, 12b.; Jo. 2, 14b.; Mt. 21, 12c.

43 4 Jo. 2, 16.

44 5 Mk II, 16

45 6 Jo. 2, 17.

46 7 Jo. 2, 18.

47 8 Jo. 2, 19.

48 9 Jo. 2, 20.

49 10 Jo. 2, 21.

⁴⁰¹ Or, if.

51 11 Jo. 2, 22.

52 12 Mk. 12, 41.

53 13 Mk. 12, 42a.

54 14 Lk. 21, 3.

55 15 Mk. 12, 44a.

⁴⁰² Lit. house of the offering of God, as in the MS. described by Gildemeister (at Lk. 21, 4); but it is simply a reproduction of the phrase used in the Peshitta at Lk. 21, 3. The parallel passages are a good deal fused together.

57 16 Lk. 18, 9.

58 17 Lk. 18, 10.

59 18 Lk. 18, 11.

⁴⁰³ Lit. between him and himself.

⁴⁰⁴ Or, gains.

62 19 Lk. 18, 12.

63 20 Lk. 18, 13.

64 21 Lk. 18, 14.

65 22 Mk. 11, 19a.; Mt. 21, 17.

66 23 Lk. 9, 11.

67 24 Mk. 11, 12.

68 25 Mk. 11, 13.

⁴⁰⁵ Lit, one (Syriac).

⁴⁰⁶ Lit. and it.

71 26 Mk. 11, 14.

72 27 Mk. 11, 15a.; Jo. 3, 1.

73 28 Jo. 3, 2.

74 29 Jo. 3, 3.

75 30 Jo. 3, 4.

76 31 Jo. 3, 5.

77 32 Jo. 3, 6.

78 33 Jo. 3, 7.

79 34 Jo. 3, 8.

80 35 Jo. 3, 9.

81 36 Jo. 3, 10.

⁴⁰⁷ Or the teacher of.

83 37 Jo. 3, 11.

84 38 Jo. 3, 12.

85 39 Jo. 3, 13.

86 40 Jo. 3, 14.

87 41 Jo. 3, 15.

88 42 Jo. 3, 16.

⁴⁰⁸ The Arabic particle means in order that. Perhaps it is a clerical error for so that; or it may be meant to represent the Syriac.

90 43 Jo. 3, 17.

91 44 Jo. 3, 18.

⁴⁰⁹ The translator has followed too closely the order of words in his Syriac original, which agrees with the Text. Rec.

93 45 Jo. 3, 19.

94 46 Jo. 3, 20.

95 47 Jo. 3, 21.

96 1 Mk. 11, 19.

97 2 Mk. 11, 20.

98 3 Mt. 21, 20b.

99 4 Mk. 11, 21.

100 5 Mk. 11, 22.

101 6 Mk. 11, 23.

102 7 Mt. 21, 21b.

⁴¹⁰ Syr.

104 8 Lk. 17, 5.

105 9 Lk. 17, 6.

⁴¹¹ The Syriac word.

⁴¹² Lit. Increase us in.

108 10 Lk. 17, 7.

109 11 Lk. 17, 8.

110 12 Lk. 17,9.

⁴¹³ Or, But.

112 13 Lk. 17, 10.

113 14 Mk. 11, 24.

114 15 Mk. 11, 25.

115 16 Mk. 11, 26.

116 17 Lk. 18, 1.

117 18 Lk. 18, 2.

118 19 Lk. 18, 3.

119 20 Lk. 18, 4.

120 21 Lk. 18, 5.

121 22 Lk. 18, 6.

122 23 Lk. 18, 7.

123 24 Lk. 18, 8.

124 25 Mk. 11, 15a.

125 26 Lk. 20, 1.

126 27 Lk. 20, 2a.; Mk. 11, 28b.

127 28 Mk. 11, 29a.; Mt. 21, 24b.

128 29 Mt. 21, 25a.

129 30 Mk. 11, 30b.

130 31 Mt. 21, 25b.

131 32 Mt. 21, 26a.

⁴¹⁴ Verse 26 begins here in the Greek.

⁴¹⁵ From Mark.

134 33 Lk. 20, 6b.; Mk. 11, 32b.

⁴¹⁶ cf. Syriac.

136 34 Mk. 11, 33.

137 35 Mt. 21, 28.

138 36 Mt. 21, 29.

139 37 Mt. 21, 30.

140 38 Mt. 21, 31.

141 39 Mt. 21, 32.

142 40 Mt. 21, 33a.

143 41 Lk. 20, 9b.

144 42 Mk. 21, 34.

⁴¹⁷ The difference between singular and plural is very slight in Arabic.

⁴¹⁸ Lit. property.

147 43 Mk. 12, 3b.

148 44 Mk. 12, 4.

⁴¹⁹ A word used specially of wounding the head.

150 45 Mk. 12, 5a.

151 46 Mt. 21, 35.

152 47 Mt. 21, 36.

153 48 Lk. 20, 13.

154 49 Mk. 12, 6a.

155 50 Mt. 21, 38a.

156 51 Lk. 20, 14b.

157 52 Mt. 21, 39.

158 53 Mt. 21, 40.

159 54 Mt. 21, 41.

⁴²⁰ cf. Syriac versions.

161 55 Mt. 21, 42a.; Lk. 20, 17b.

162 56 Mt. 21, 42c.

163 57 Mt. 21, 43.

164 58 Mt. 21, 44.

165 59 Mt. 21, 45.

166 60 Mt. 21, 46.

167 1 Mt. 22, 15.; Lk. 20, 20b.

⁴²¹ Vat. MS. omits the power. We should then translate (with Pesh. and Sin.) unto judgement.

169 2 Mt. 22, 16.

⁴²² see note, §3, 53.

⁴²³ Possibly this is the meaning of the Arabic phrase, which occurs also in Ibn-at-Tayyib's Commentary (Brit. Mus. text).

172 3 Mt. 22, 17.

173 4 Mk. 12, 15a.

174 5 Mt. 22, 18b.; Mt. 22, 19.

175 6 Mt. 22, 20.

176 7 Mt. 22, 21.

177 8 Lk. 20, 26.

178 9 Mt. 22, 23.

⁴²⁴ cf. the Syriac versions.

180 10 Mt. 22, 24.

181 11 Mt. 22, 25.; Lk. 20, 29b.

182 12 Lk. 20, 30.

183 13 Lk. 20, 31.

184 14 Mt. 22, 27.

185 15 Mt. 22, 28.

186 16 Mt. 22, 29a.; Mk. 12, 24b.

187 17 Lk. 20, 34b.

⁴²⁵ cf. the Syriac versions.

189 18 Lk. 20, 35.

⁴²⁶ Or, shall.

⁴²⁷ Or, shall.

192 19 Lk. 20, 36.

⁴²⁸ Borg. MS., all of them instead of but they.

194 20 Mt. 22, 30a.; Mk. 12, 26b.

⁴²⁹ Or, Moreover, regarding.

196 21 Lk. 20, 38.; Mk. 12, 27b.

197 22 Mt. 22, 33.

198 23 Lk. 20, 39.

199 24 Mt. 22, 34.

200 25 Mt. 22, 35a; Mk. 12, 28b

201 26 Lk. 10, 25b; Mk. 12, 28b

202 27 Mk. 12, 29

203 28 Mk. 12, 30a; Mt. 22, 37b⁴⁴⁷

204 29 Mt. 22, 38

⁴³⁰ This simply represents first in Syriac.

206 30 Mk. 12, 31

207 31 Mt. 22, 40

208 32 Mk. 12, 32

⁴³¹ Vat. MS. has a corruption of Excellent! Rabbi, better preserved by Borg. MS., which, however, adds our translator's ordinary rendering of Rabbi-my Master. This explanation is confirmed by Ibn-at-Tayyib's Commentary. Ciasca's emended text cannot be right.

210 33 Mk. 12, 33

211 34 Mk. 12, 34a

212 35 Lk. 10, 28b

213 36 Lk. 10, 29

214 37 Lk. 10, 30

⁴³² The diacritical point over the third radical must be removed.

⁴³³ cf. Peshitta.

217 38 Lk. 10, 31

218 39 Lk. 10, 32

219 40 Lk. 10, 33

⁴³⁴ Ciasca's Arabic text (apparently following Borg. MS.) has till he before came. This is unsupported by any of the three Syriac texts, although they differ from one another. Perhaps till and came should be transposed. The translation would then be as given in the text above; but this rendering may also be obtained according to §54, 1, note

⁴³⁵ The Syriac word used means both wounds and strokes.

222 41 Lk. 10, 34

⁴³⁶ The Arabic word is a favourite of the translator's, and may therefore be original. One cannot help thinking, however, that it is a clerical error for mounted (cf. Cur. and Sin.).

224 42 Lk. 10, 35.

225 43 Lk. 10, 36.

226 44 Lk. 10, 37.

227 45 Mk. 12, 34b

228 46 Lk. 19, 47.

⁴³⁷ In Syriac could and found are represented by the same word. The Arabic translator has chosen the wrong one.

230 47 Lk. 19, 48.

231 48 Jo. 7, 31.

232 49 Jo. 7, 32.

⁴³⁸ see note, §11, 11.

234 50 Jo. 7, 33.

235 51 Jo. 7, 34.

236 52 Jo. 7, 35.

⁴³⁹ see note above, on §34, 46.

⁴⁴⁰ i.e., Gentiles.

239 53 Jo. 7, 36.

240 1 Jo. 7, 37.

241 2 Jo. 7, 38.

242 3 Jo. 7, 39.

243 4 Jo. 7, 40.

244 5 Jo. 7, 41.

245 6 Jo. 7, 42.

246 7 Jo. 7, 43.

247 8 Jo. 7, 44.

248 9 Jo. 7, 45.

249 10 Jo. 7, 46.

250 11 Jo. 7, 47.

251 12 Jo 7, 48.

252 13 Jo. 7, 49.

253 14 Jo. 7, 50.

254 15 Jo. 7, 51.

255 16 Jo. 7, 52.

0 17 Mt. 22, 41.

1 18 Mt. 22, 42.

2 19 Mt. 22, 43.

3 20 Mt. 22, 44.

4 21 Mt. 22, 45.

5 22 Mt. 22, 46.

6 23 Jo. 8, 12.

7 24 Jo. 8, 13.

8 25 Jo. 8, 14.

9 26 Jo. 8, 15.

10 27 Jo. 8, 16.

11 28 Jo. 8, 17.

12 29 Jo. 8, 18.

13 30 Jo. 8, 19.

14 31 Jo. 8, 20.

15 32 Jo. 8, 21.

16 33 Jo. 8, 22.

17 34 Jo. 8, 23.

18 35 Jo. 8, 24.

19 36 Jo. 8, 25.

20 37 Jo. 8, 26.

21 38 Jo. 8, 27.

22 39 Jo. 8, 28.

23 40 Jo. 8, 29.

24 41 Jo. 8, 30.

25 42 Jo. 8, 31.

26 43 Jo. 8, 32.

27 44 Jo. 8, 33.

28 45 Jo. 8, 34.

29 46 Jo. 8, 35.

30 47 Jo. 8, 37.

31 49 Jo. 8, 38.

32 50 Jo. 8, 39.

33 51 Jo. 8, 40.

⁴⁴¹ Lit, speaketh, according to Arabic idiom.

⁴⁴² Borg. MS, omits with you.

36 52 Jo. 8, 41.

⁴⁴³ Borg. MS. has an adulteress, mistaking the less common Arabic word for a clerical error.

38 53 Jo. 8, 42.

⁴⁴⁴ Different words are used in the Arabic; so in the Greek, but not in the Peshitta. Sin. and Cur. are wanting.

⁴⁴⁵ Different words are used in the Arabic; so in the Greek, but not in the Peshitta. Sin. and Cur. are wanting.

41 54 Jo. 8, 43.

42 55 Jo. 8, 44.

⁴⁴⁶ Lit. backbiter.

44 56 Jo. 8, 45.

45 57 Jo. 8, 46.

⁴⁴⁷ This is probably simply a clerical error For the ordinary reading, why have ye not believed me? The Arabic words why and not having the same consonants, one of them was purposely or accidentally omitted by a copyist.

47 58 Jo. 8, 47.

48 59 Jo. 8, 48.

49 60 Jo. 8, 49.

50 61 Jo. 8, 50.

51 1 Jo. 8, 51.

52 2 Jo. 8, 52.

53 3 Jo. 8, 53.

54 4 Jo. 8, 54.

⁴⁴⁸ cf. Peshitta. The Sinaitic omits our.

56 5 Jo. 8, 55.

57 6 Jo. 8, 56.

58 7 Jo. 8, 57.

59 8 Jo. 8, 58.

⁴⁴⁹ The Vat. MS. has took him, probably omitting stones, though Ciasca does not say so. Take is probably a copyist's error (change in diacritical paints) for took.

61 9 Jo. 8, 59.; Jo. 8, 60.⁴⁶⁷

62 10 Jo. 9, 1.

63 11 Jo. 9, 2.

⁴⁵⁰ A different word in Arabic from that used in verses 1 and 6.

65 12 Jo. 9, 3.

⁴⁵¹ The Vat. MS. has that we may see the works of God in him. By the addition of a diacritical point this would give the same sense as in the text above, and more grammatically.

67 13 Jo. 9, 4.

68 14 Jo. 9, 5.

69 15 Jo. 9, 6.

70 16 Jo. 9, 7.

⁴⁵² The Arabic word properly means baptism. The Syriac has both meanings.

⁴⁵³ Lit. Shilbha, as in Syriac.

73 17 Jo. 9, 8.

74 18 Jo. 9, 9.

75 19 Jo. 9, 10.

76 20 Jo. 9, 11.

⁴⁵⁴ Lit. saw.

78 21 Jo. 9, 12.

79 22 Jo. 9, 13.

80 23 Jo. 9, 14.

81 24 Jo. 9, 15.

82 25 Jo. 9, 16.

⁴⁵⁵ An easy clerical error for Some.

84 26 Jo. 9, 17.

85 27 Jo. 9, 18.

86 28 Jo. 9, 19.

⁴⁵⁶ Lit. them, whether this be.

88 29 Jo. 9, 20.

89 30 Jo. 9, 21.

90 31 Jo. 9, 22.

91 32 Jo. 9, 23.

92 33 Jo. 9, 24.

93 34 Jo. 9, 25.

94 35 Jo. 9, 26.

95 36 Jo. 9, 27.

⁴⁵⁷ Or, why (cf. note, §7 p 38).

97 37 Jo. 9, 28.

⁴⁵⁸ Disciples is probably simply a misprint in Ciasca's text.

99 38 Jo. 9, 29.

100 39 Jo. 9, 30.

101 40 Jo. 9, 31.

102 41 Jo. 9, 32.

103 42 Jo. 9, 33.

104 43 Jo. 9, 34.

105 44 Jo. 9, 35.

106 45 Jo. 9, 36.

107 46 Jo. 9, 37.

108 47 Jo. 9, 38.

109 1 Jo. 9, 39.

110 2 Jo. 9, 40.

111 3 Jo. 9, 41.

⁴⁵⁹ Or, is permanent.

113 4 Jo, 10, 1.

114 5 Jo. 10, 2.

115 6 Jo. 10, 3.

⁴⁶⁰ Or, to him.

⁴⁶¹ Or, to him.

118 7 Jo. 10, 4.

⁴⁶² Or, to him.

120 8 Jo. 10, 5.

121 9 Jo. 10, 6.

122 10 Jo. 10, 7.

123 11 Jo. 10, 8.

124 12 Jo. 10, 9.

125 13 Jo. 10, 10.

⁴⁶³ Or, best thing. Vat. MS. omits from but I came.

127 14 Jo. 10, 11.

⁴⁶⁴ Or, his life.

129 15 Jo. 10, 12.

⁴⁶⁵ Or, his life.

⁴⁶⁶ Or, to snatch...and scatter.

132 16 Jo. 10, 13.

133 17 Jo. 10, 14.

134 18 Jo. 10, 15.

⁴⁶⁷ Or, my life.

136 19 Jo. 10, 16.

137 20 Jo. 10, 17.

138 21 Jo. 10, 18.

139 22 Jo. 10, 19.

140 23 Jo. 10, 20.

⁴⁶⁸ Lit. epilepsy.

142 24 Jo. 10, 21.

143 25 Jo. 10, 22.

144 26 Jo. 10, 23.

145 27 Jo. 10, 24.

146 28 Jo. 10, 25.

147 29 Jo. 10, 26.

148 30 Jo. 10, 27.

⁴⁶⁹ cf. §37, 6.

150 31 Jo. 10, 28.

⁴⁷⁰ cf. §37, 6.

⁴⁷¹ Or, hand; but probably dual (cf. Syr.).

153 32 Jo. 10, 29.

⁴⁷² So Peshitta; but Sin. the. Borg. MS. omits the hand of.

155 33 Jo. 10, 30.

156 34 Jo. 10, 31.

157 35 Jo. 10, 32.

⁴⁷³ Lit. which deed.

159 36 Jo. 10, 33.

160 37 Jo. 10, 34.

161 38 Jo. 10, 35.

⁴⁷⁴ cf. Peshitta.

⁴⁷⁵ This in could more easily arise as a clerical error (repetition) in the Syriac text.

164 39 Jo. 10, 36.

165 40 Jo. 10, 37.

⁴⁷⁶ So Ciasca's text, following Vat. MS. But this is probably a clerical error for the reading of Borg. MS., which omits ye.

167 41 Jo. 10, 38.

168 42 Jo. 10, 39.

169 43 Jo. 10, 40.

170 44 Jo. 10, 41.

171 45 Jo. 10, 42.

172 46 Jo. 11. 1.

173 47 Jo. 11, 2.

⁴⁷⁷ cf. Peshitta.

175 48 Jo. 11, 3.

176 49 Jo. 11, 4.

177 50 Jo. 11, 5.

178 51 Jo. 11, 6.

179 52 Jo. 11, 7.

180 53 Jo. 11, 8.

181 54 Jo. 11, 9.

182 55 Jo. 11, 10.

183 56 Jo. 11, 11.

184 57 Jo. 11, 12.

185 58 Jo. 11, 13.

186 59 Jo. 11, 14.

187 60 Jo. 11. 15.

188 61 Jo. 11, 16.

⁴⁷⁸ The Syriac word for Twin.

190 1 Jo. 11. 17.

191 2 Jo. 11, 18.

192 3 Jo. 11, 19.

⁴⁷⁹ Arabic mil, a somewhat indefinite distance.

194 4 Jo. 11, 20.

195 5 Jo. 11, 21.

196 6 Jo. 11, 22.

197 7 Jo. 11, 23.

198 8 Jo. 11, 24.

199 9 Jo. 11, 25.

200 10 Jo. 11, 26.

201 11 Jo. 11, 27.

202 12 Jo. 11, 28.

203 13 Jo. 11, 29.

204 14 Jo. 11, 30.

205 15 Jo. 11. 31.

206 16 Jo. 11, 32.

207 17 Jo. 11, 33.

⁴⁸⁰ This is the Syriac word (cf. the versions, and below, §44, 44; see also Ibn-at-Tayyib's Commentary, ad loc).

209 18 Jo. 11, 34.

210 19 Jo. 11, 35.

⁴⁸¹ So in Syriac versions.

212 20 Jo. 11, 36.

213 21 Jo. 11, 37.

214 22 Jo. 11, 38.

215 23 Jo. 11, 39.

⁴⁸² Borg. MS. omits some time: he hath been.

217 24 Jo. 11, 40.

218 25 Jo. 11, 41.

219 26 Jo. 11, 42.

220 27 Jo. 11, 43.

221 28 Jo. 11, 44.

222 29 Jo. 11, 45.

223 30 Jo. 11, 46.

224 31 Jo. 11, 47.

225 32 Jo. 11, 48.

226 33 Jo. 11, 49.

227 34 Jo. 11, 50.

228 35 Jo. 11, 51.

⁴⁸³ So both MSS.; but the Vat. MS. had originally a reading equivalent to the text above with of omitted.

230 36 Jo. 11, 52.

231 37 Jo. 11, 53.

232 38 Jo. 11, 54.

⁴⁸⁴ The Arabic word as printed (following Vat. MS.) means a place for monks to live in, but we should certainly restore a diacritical point over the last letter, and thus obtain another Syriac loan-word (that used here in the Peshitta), meaning town. see also Ibn-at-Tayyib's Commentary, ad loc.

234 39 Jo. 11, 55.

235 40 Jo. 11, 56.

236 41 Jo. 11, 57.

237 42 Lk. 9, 51.

⁴⁸⁵ The present Arabic reading in going could pretty easily arise from that assumed in the translation above.

239 43 Lk. 9, 52.

⁴⁸⁶ This and the following verb are singular in the printed Arabic (against the versions), although Ciasca renders them plural. A copyist using a carelessly written Arabic exemplar might conceivably overlook the plural terminations. Besides, they are often omitted in Syriac MSS.

⁴⁸⁷ cf. note, §1, 40.

242 44 Lk. 9, 53.

⁴⁸⁸ Lit. his body.

244 45 Lk. 9, 54.

245 46 Lk. 9, 55.

246 47 Lk. 9, 56.

247 1 Jo. 12, 1.

⁴⁸⁹ cf. the Greek phrase.

249 2 Jo. 12, 2.

⁴⁹⁰ Lit. he made (cf. first note to §38, 43, last sentence)

251 3 Mk. 14, 3a.

252 4 Jo. 12, 9.

253 5 Jo. 12, 10.

254 6 Jo. 12, 11.

255 7 Jo. 12, 3a.; Mk. 14, 3b.

0 8 Jo. 12, 3b.

1 9 Jo. 12, 4.

2 10 Jo. 12, 5.

3 11 Jo. 12, 6.

⁴⁹¹ Lit. fell (cf. §25, 18).

5 12 Mk. 14, 4.

6 13 Mt. 26, 9.; Mk. 14, 5b.

7 14 Mt. 26, 10a.; Mk. 14, 6b.

⁴⁹² Or, spake angrily to.

9 15 Jo. 12, 7b.; Jo. 12, 8a.

10 16 Mk. 14, 7b.; Mt. 26, 12.

⁴⁹³ Lit. cast, as in Greek.

12 17 Mk. 14, 8b.; Mk. 14, 9.

13 18 Lk. 19, 28.

14 19 Lk. 19, 29a.; Mt. 21, 1b.

15 20 Mt. 21, 2a.; Mk. 11, 2b.

16 21 Mt. 21, 2b.; Lk. 19, 30b.

⁴⁹⁴ Sic.

⁴⁹⁵ Dual in Arabic.

19 22 Mt. 21, 2c.; Lk. 19, 31a.

20 23 Mt. 21, 3b.; Mt. 21, 4.

21 24 Mt. 21, 5.

22 25 Jo. 12, 16.

23 26 Mt. 21, 6a.; Lk. 19, 32b.

24 27 Mt. 21, 6b.; Lk. 19, 33.

25 28 Lk. 19, 34.

26 29 Mk. 11, 6b.; Mt. 21, 7.

27 30 Mt. 21, 8.

28 31 Lk. 19, 37.

⁴⁹⁶ The Syriac versions have the.

30 32 Mt. 21, 9b.⁵¹³

⁴⁹⁷ Or, and, Blessed.

⁴⁹⁸ The Arabic has to, but it probably represents the Syriac text with the meaning given above.

33 33 Mk. 11, 10a.; Lk. 19, 38c.

34 34 Jo. 12, 12b.

⁴⁹⁹ Lit. the heart (or, pith) of the palm. The word pith, which occurs also in the [AE]thiopic version (Ezek. 27, 25; Jubilees, ch. 16) and in Ibn-at-Tayyib's exposition, though not in the Brit. Mus. gospel text, is perhaps used here of the inner branches from its resemblance to the post-biblical Hebrew word employed in accounts of the Feast of Tabernacles.

36 35 Jo. 12, 13.

37 36 Lk. 19, 39.

38 37 Lk. 19, 40.

39 38 Lk. 19, 41.

40 39 Lk. 19, 42.

⁵⁰⁰ Lit. are found, a rendering due to the Syriac.

42 40 Lk. 19, 43.

⁵⁰¹ So Ciasca's text, following Vat. MS. The other MS. has drag, which by restoring a diacritical point to the third radical would give destroy, the reading of the Syriac versions. Ibn-at-Tayyib's Commentary has hide.

44 41 Lk. 19, 44.

45 42 Mt. 21, 10.

46 43 Mt. 21, 11.

47 44 Jo. 12, 17.

48 45 Jo. 12, 18.

49 1 Mt. 21, 14.

50 2 Mt. 21, 15.

51 3 Mt. 21, 16.

52 4 Jo. 12, 19.

53 5 Jo. 12, 20.

54 6 Jo. 12, 21.

55 7 Jo. 12, 22.

56 8 Jo. 12, 23.

57 9 Jo. 12, 24.

58 10 Jo. 12, 25.

⁵⁰² Or, soul; or, self.

⁵⁰³ Or, soul; or, self.

61 11 Jo. 12, 26.

62 12 Jo. 12, 27.

63 13 Jo. 12, 28.

64 14 Jo. 12, 29.

65 15 Jo. 12, 30.

66 16 Jo. 12, 31.

67 17 Jo. 12, 32.

68 18 Jo. 12, 33.

69 19 Jo. 12, 34.

70 20 Jo. 12, 35.

71 21 Jo. 12, 36.

72 22 Lk. 17, 20.

73 23 Lk. 17, 21.

74 24 Lk. 21, 37.

75 25 Lk. 21, 38.

⁵⁰⁴ i.e., used to come.

77 26 Mt. 23, 1.

78 27 Mt. 23, 2.

79 28 Mt. 23, 3.

80 29 Mt. 23, 4.

⁵⁰⁵ Or, touch.

82 30 Mt. 23, 5a.

83 31 Mk. 12, 37b.

84 32 Mk. 12, 38.

85 33 Mk. 12, 39.

86 34 Mt. 23, 5b.

⁵⁰⁶ The Syriac word means on the pretext of as well as because of (cf. §50, 11, note).

88 35 Mt. 23, 7b.; Mk. 12, 40.

89 36 Mt. 23, 8.

⁵⁰⁷ This word is not spelled in the ordinary way. Doubtless we should supply two diacritical points and read, with the Syriac versions, My master.

91 37 Mt. 23, 9.

⁵⁰⁸ cf. Peshitta.

93 38 Mr. 23, 10.

94 39 Mt. 23, 11.

95 40 Mt. 23, 12.

96 41 Lk. 11, 43.

97 42 Mt. 23, 14.

⁵⁰⁹ Syniac, same as in §4O, 35; Arabic different.

99 43 Mt. 23, 13a.

100 44 Lk. 11, 52a.; Mt. 23, 13b.

101 45 Mt. 23, 15.

⁵¹⁰ Adopting the reading of Borg. MS. (cf. next verse).

⁵¹¹ Perhaps this reading is due to the easy confusion of d and r in Syriac; but it might also conceivably be a corruption of the Arabic word in the next clause. It occurs also in the text of Ibn-at-Tayyib's Commentary.

⁵¹² Doubtless the Arabic word should be read as a monosyllable, as in Ibn-at-Tayyib's Commentary.

105 46 Mt. 23, 16.

⁵¹³ see §10, 13.

107 47 Mt. 23, 17.

108 48 Mt. 23, 18.

⁵¹⁴ see §10, 13.

110 49 Mt. 23, 19.

111 50 Mt. 23, 20.

112 51 Mt. 23, 21.

113 52 Mt. 23, 22.

114 53 Mt. 23, 23.

115 54 Mt. 23, 24.

⁵¹⁵ The Arabic word as printed gives no suitable sense. Either the last radical has been omitted, or the last two radicals have exchanged places.

117 55 Mt. 23, 25.

118 56 Mt. 23, 26.

119 57 Mt. 23, 27.

⁵¹⁶ Lit. are "seen".

121 58 Mt. 23, 28.

122 59 Lk. 11, 45.

123 60 Lk. 11, 46.

⁵¹⁷ Or, touch.

125 61 Mt. 23, 29a.; Lk. 11, 47b.; Mt. 23, 29b.

126 62 Mt. 23, 30.

127 63 Mt. 23, 31.

128 64 Mt. 23, 32.

⁵¹⁸ Lit. boundary or limit.

130 65 Mt. 23, 33.

131 1 Mt. 23, 34.

⁵¹⁹ cf. 8, 34.

133 2 Mt. 23, 35.

⁵²⁰ Or, earth.

⁵²¹ Or, sanctuary.

136 3 Mt. 23, 36.

⁵²² see §1, 49, note.

138 4 Mt. 23, 37.

139 5 Mt. 23, 38.

140 6 Mt. 23, 39.

141 7 Jo. 12, 42.

⁵²³ Lit. become.

143 8 Jo. 12, 42.

144 9 Jo. 12, 43.

145 10 Jo. 12, 45.

146 11 Jo. 12, 46.

⁵²⁴ The text as it stands ought to mean I am a light. I am come; but it is a word-for-word reproduction of the Peshitta, and should therefore doubtless be rendered as above.

148 12 Jo. 12, 47.

⁵²⁵ Or, to save the world (cf. §1, 78, note).

150 13 Jo. 12, 48.

⁵²⁶ see §20, 28, note.

152 14 Jo. 12, 49.

⁵²⁷ Not the same word.

⁵²⁸ Not the same word.

155 15 Jo. 12, 50.

156 16 Lk. 11, 53.

⁵²⁹ So Ciasca, following Vat. MS. The true reading, however, is probably that underlying the Borg. MS. If we restore diacritical points to the radical letters we get deceiving (cf. §41, 31), an alternative meaning (or the word laying wait for, used in the Peshitta. The Arabic follows the Peshitta very closely in this and the following verse.

158 17 Lk. 11, 54.

159 18 Lk. 12, 1.

160 19 Lk. 12, 2.

161 20 Lk. 12, 3.

162 21 Jo. 12, 36b.

163 22 Jo. 12, 37.

164 23 Jo. 12, 38.

165 24 Jo. 12, 39.

166 25 Jo. 12, 40.

167 26 Jo. 12, 41.

168 27 Mt. 24, 1.

⁵³⁰ Or, and shewed.

170 28 Mk. 13, 1b.; Lk. 21, 5b.

171 29 Mt. 24, 2a.

172 30 Lk. 19, 43a.; Lk. 19, 44b.⁵⁴⁵

173 31 Mk. 14, 1.

⁵³¹ Lit. before two days would be (cf. Sin. and above, §39, 1, note).

⁵³² cf. §41, 16, note.

176 32 Mk. 14, 2.

177 33 Mk. 13, 3.

178 34 Lk. 21, 7b.; Mt. 24, 3b.

179 35 Mt. 24, 4a.; Lk. 17, 22b.; Mt. 24, 4b.

180 36 Mt. 24, 5a.

181 37 Lk. 21, 8b.

182 38 Mk. 13, 6b.; Lk. 21, 8c.

183 39 Mk. 13, 7a.; Mt. 24, 7b.; Lk. 21, 9b.

⁵³³ Or, that ye be, if we suppose the present text to have resulted from the loss of the second of two alifs.

185 40 Mt. 24, 7a.

186 41 Lk. 21. 11.

⁵³⁴ Or, omit that.

188 42 Mt. 24, 8.

189 43 Lk. 21, 12.

190 44 Lk. 21, 13.

191 45 Mk. 13, 10.

192 46 Lk. 12, 11.

193 47 Mk. 13, 11b.

194 48 Lk. 21, 14.

195 49 Lk. 21, 15.

⁵³⁵ The Arabic text lacks a letter.

⁵³⁶ Borg. MS. reads you the fruits of wisdom.

198 50 Mt. 24, 9.

199 51 Mt. 24, 30.

⁵³⁷ see §25, 17, note.

201 52 Lk. 21, 16.

202 53 Lk. 21, 18.

203 54 Lk. 21, 19.

⁵³⁸ Or, possess.

205 55 Mt, 24, 11.

⁵³⁹ So the Arabic text; but it doubtless simply represents the Syriac, which here agrees with the Greek.

207 56 Mt. 24, 12.

208 57 Mt. 24, 13.

209 58 Mt. 24, 14.

⁵⁴⁰ So the Arabic text; but it doubtless simply represents the Syriac, which here agrees with the Greek.

211 1 Lk. 21, 20.

212 2 Lk. 21, 21.

213 3 Lk. 21, 22.

214 4 Mt. 24, 15.

⁵⁴¹ So Vat. MS., following the Peshitta. Ciasca follows Borg. MS., which by a change of diacritical points has the hardly grammatical reading, see that it is the desolation, the unclean thing spoken of. Ibn-at-Tayyib's Commentary supports Vat. MS.

216 5 Mt. 24, 16.

217 6 Mk. 13, 15.

218 7 Mk. 13, 16.

219 8 Lk. 21, 23.

220 9 Lk. 21, 24.

⁵⁴² This word has a Syriac meaning given to it. In Arabic it means war.

222 10 Mk. 13, 21.

223 11 Mt. 24, 24.

224 12 Mk. 13, 23.

225 13 Mt. 24, 26.

226 14 Mt. 24, 17.

227 15 Lk. 17, 25.

⁵⁴³ cf. §16, 2.

229 16 Mt. 24, 20.

230 17 Mt. 24, 21.

⁵⁴⁴ Same Arabic (and Syriac) word as in §41, 50.

232 18 Mk. 13, 20.

233 19 Lk. 21, 25.

⁵⁴⁵ Same Arabic (and Syriac) word as in §41, 50.

⁵⁴⁶ So the Borg. MS. The Vat. MS., followed by Ciasca, has grief.

236 20 Lk. 21, 26a.

237 21 Mk. 13, 24a.; Mt. 24, 29.

238 22 Mt. 24, 30.

239 23 Mt. 24, 31.

⁵⁴⁷ Lit. the end of heaven unto its end.

241 24 Lk. 21, 28.

⁵⁴⁸ Or, deliverance.

243 25 Mt. 24, 32.

⁵⁴⁹ cf. Peshitta, which text the translator seems to have misread.

245 26 Mt. 24, 33.

246 27 Mt. 24, 34.

247 28 Mt. 24, 35.

248 29 Lk. 21, 34.

⁵⁵⁰ cf. Peshitta.

250 30 Lk. 21, 35.

251 31 Lk. 21, 36.

252 32 Mk. 13, 32.

253 33 Mk. 13, 33.

254 34 Mk. 13, 34.

255 35 Mk. 13, 35.

⁵⁵¹ cf. §9, 21

1 36 Mk. 13, 36.

2 37 Mk. 13, 37.

3 38 Mt. 24, 37.

4 39 Mt. 24, 38.

5 40 Mt. 24, 39.

6 41 Lk. 17, 28.

7 42 Lk. 17, 29.

8 43 Lk. 17, 30.

⁵⁵² Or, appeareth.

10 44 Lk. 17, 31.

⁵⁵³ cf. §14, 24 note.

12 45 Lk. 17, 32.

13 46 Lk. 17, 33.

14 47 Lk. 17, 34.

15 48 Lk. 17, 35.

16 49 Lk. 17, 36.

17 50 Lk. 17, 37.

18 51 Mt. 24, 42.

19 52 Mt. 24, 43.

20 53 Mt. 24, 44.

21 1 Lk. 12, 41.

22 2 Lk. 12, 42a.⁵⁶⁸ ; Mt. 24, 45.

⁵⁵⁴ i.e., the steward.

⁵⁵⁵ Borg. MS. has trusted and faithful. Doubtless we should supply diacritical points to the reading of Vat. MS., and translate trusted and wise. Ibn-at-Tayyib's Commentary, however, has both and wise and the word translated with control, used in a different sense.

25 3 Mt. 24, 46.

26 4 Lk. 12, 44a.; Mt. 24, 47b.

27 5 Mt. 24, 48.; Lk. 12, 45b.

28 6 Mt. 24, 49b.

29 7 Mt. 24, 50.

30 8 Mt. 24, 51a.; Lk. 12, 46b.; Mt. 24, 51b.

31 9 Mt. 25, 1.

32 10 Mt. 25, 2.

33 11 Mt. 25, 3.

34 12 Mt. 25, 4.

35 13 Mt. 25, 5.

36 14 Mt. 25, 6.

37 15 Mt. 25, 7.

38 16 Mt. 25, 8.

39 17 Mt. 25, 9.

⁵⁵⁶ see §10, 17, and §4, 24, note.

41 18 Mt. 25, 10.

42 19 Mt. 25, 11.

43 20 Mt. 25, 12.

44 21 Mt. 25, 13.

45 22 Mt. 25, 14.

46 23 Mt. 25, 15.

⁵⁵⁷ cf. § 27, 2, note.

48 24 Mt. 25, 16.

49 25 Mt. 25, 17.

50 26 Mt. 25, 18.

51 27 Mt. 25, 19.

52 28 Mt. 25, 20.

53 29 Mt. 25, 21.

54 30 Mt. 25, 22.

55 31 Mt. 25, 23.

⁵⁵⁸ cf. § 27, 2, note.

57 32 Mt. 25, 24.

58 33 Mt. 25, 25.

59 34 Mt. 25, 26.

60 35 Mt. 25, 27.

⁵⁵⁹ Lit. table (cf. Peshitta).

62 36 Mt. 25, 28.

63 37 Mt. 25, 29.

64 38 Mt. 25, 30.

65 39 Lk. 12, 35.

66 40 Lk. 12, 36.

67 41 Lk. 12, 37.

⁵⁶⁰ cf. Pesbitta (and Greek).

69 42 Lk. 12, 38.

70 43 Mt. 25, 31.

71 44 Mt. 25, 32.

72 45 Mt. 25, 33.

⁵⁶¹ Or, and setteth; but the Peshitta confirms the rendering given above.

74 46 Mt. 25, 34.

⁵⁶² cf. §17, 17, note.

76 47 Mt. 25, 35.

77 48 Mt. 25, 36.

78 49 Mt. 25, 37.

79 50 Mt. 25, 38.

80 51 Mt. 25, 39.

81 52 Mt. 25, 40.

⁵⁶³ Perfect tenses, as in Peshitta.

83 53 Mt. 25, 41.

84 54 Mt. 25, 42.

85 55 Mt. 25, 43.

86 56 Mt. 25, 44.

87 57 Mt. 25, 45.

88 58 Mt. 25, 46.

89 1 Mt. 26, 1.

⁵⁶⁴ Borg. MS., the Lord Jesus.

91 2 Mt. 26, 2.

92 3 Mt. 26, 3.

93 4 Mt. 26, 4.

94 5 Mt. 26, 5.; Lk. 22, 2b.

95 6 Lk. 22, 3.

96 7 Lk. 22, 4a.; Mt. 26, 15a.

97 8 Mk. 14, 11a.; Mt. 26, 15b.

⁵⁶⁵ Probably the letter that stands for and should be repeated, and the phrase rendered and appointed.

⁵⁶⁶ So Vat. MS. (following Peshitta) and Ibn-at-Tayyib's Commentary. Borg. MS., followed by Ciasca, has dirhams of money.

100 9 Lk. 22, 6.

⁵⁶⁷ Lit. became responsible unto. Syriac versions as in text above (cf. §44 33).

⁵⁶⁸ The Arabic (lit. a stumbling or a cause of stumbling) doubtless represents the Syriac.

103 10 Mk. 14, 12.

104 11 Jo. 13, 1.

105 12 Jo. 13, 2.

106 13 Jo. 13, 3.

107 14 Jo. 13, 4.

108 15 Jo. 13, 5.

109 16 Jo. 13, 6.

110 17 Jo. 13, 7.

111 18 Jo. 13, 8.

112 19 Jo. 13, 9.

113 20 Jo. 13, 10.

⁵⁶⁹ The Arabic word means swimmeth. The Syriac versions have is bathed, which Borg. MS. misreads bathed, and Vat. MS. (followed by Ciasca) corrupts into batheth, rendering it swimmeth.

115 21 Jo. 13, 11.

116 22 Jo. 13, 12.

117 23 Jo. 13, 13.

118 24 Jo. 13, 14.

119 25 Jo. 13, 15.

120 26 Jo. 13, 16.

121 27 Jo. 13, 17.

122 28 Jo. 13, 18.

⁵⁷⁰ Or, This my saying.

124 29 Jo. 13, 19.

125 30 Jo. 13, 20.

126 31 Lk. 22, 27.

127 32 Lk. 22, 28.; Lk. 22, 29.

128 33 Lk. 22, 30.

⁵⁷¹ cf. §44, 9, note.

⁵⁷² cf. §44, 9, note.

131 34 Lk. 22, 7.

⁵⁷³ Vat. MS. has the word day on the margin, added by a late hand.

⁵⁷⁴ The misprint in the Arabic text has been overlooked in the list of Corrigenda.

⁵⁷⁵ Or, kill.

135 35 Lk. 22, 8.; Lk. 22. 9.

136 36 Lk. 22, 10a.; Mk. 14, 13b.

137 37 Lk. 22, 10b.; Lk. 22, 11a.

138 38 Mt. 26, 18b.; Lk. 22, 11b.

139 39 Lk. 22, 12.; Mk. 14, 15.

140 40 Mk. 14, 16.

141 41 Lk. 22, 14.

142 42 Lk. 22, 15.

143 43 Lk. 22, 16.

144 44 Jo 13, 21a.

⁵⁷⁶ The Syriac word is retained. In Arabic it properly means become strong or proud (cf. §38, 17).

146 45 Mk. 14, 18b.; Mk. 14, 19.

147 46 Mk. 14, 20.

148 47 Lk. 22, 21.

149 48 Mk. 14, 21.

150 49 Jo. 13, 22.

151 50 Lk. 22, 23.

152 1 Jo. 13, 23.

⁵⁷⁷ The Syriac versions have reclining.

154 2 Jo. 13, 24.

155 3 Jo. 13, 25.

⁵⁷⁸ Lit. fell.

157 4 Jo. 13, 26.

158 5 Jo. 13, 27.

159 6 Jo. 13, 28.

160 7 Jo. 13, 29.

161 8 Mt. 26, 25.

162 9 Jo. 13, 30.

163 10 Jo. 13, 31.

⁵⁷⁹ A simple change of diacritical points would give the reading of the Greek and of the Syriac versions.

⁵⁸⁰ A simple change of diacritical points would give the reading of the Greek and of the Syriac versions.

166 11 Jo. 13, 32.

167 12 Mk. 14, 22a.; Mt. 26, 26b.

168 13 Mk. 14, 23a.; Mt. 26, 27b.

169 14 Mk. 14, 23b.; Mk. 14, 24a.

170 15 Mt. 26, 28.

171 16 Mt. 26, 29.

⁵⁸¹ Peshitta adds it. The reading of the Sinaitic is doubtful.

173 17 Lk. 22, 19b.; Lk. 22, 31.

174 18 Lk. 22, 32.

⁵⁸² Past tense in Syriac versions.

⁵⁸³ We may translate, with the Syriac versions, that thy faith fail not, only if we assign a somewhat Syriac meaning to the verb, and assume either an error in diacritical points (t for y) or an unusual (Syriac) gender for faith.

⁵⁸⁴ cf. Syriac versions.

178 19 Jo. 13, 33.

179 20 Jo. 13, 34.

180 21 Jo. 13, 35.

181 22 Jo. 13, 36.

182 23 Mt. 26, 31.

⁵⁸⁵ The Arabic word is not unlike the word for stumble, and Borg. MS. omits me.

⁵⁸⁶ Vat. MS. omits this night.

185 24 Mt. 26, 32.

186 25 Mt. 26, 33.

187 26 Lk. 22, 33b.; Jo. 13, 37b.

188 27 Jo. 13, 38a.; Mk. 14, 30b.

189 28 Lk. 22, 34b.; Mk. 14, 31.

⁵⁸⁷ Or, went an saying.

⁵⁸⁸ Lit. end in. Or, if I come to (the point of).

192 29 Jo. 14, 1.

⁵⁸⁹ The diacritical points in both Vat. (followed by Ciasca) and Borg. MSS. appear to demand a rendering inquire for be troubled. In Ibn-at-Tayyib's comments (not the text), however (with other points), we have the meaning wail (root nhb). Every Syriac version uses a different word.

194 30 Jo. 14, 2.

⁵⁹⁰ Or, ranks.

⁵⁹¹ Or, should tell.

⁵⁹² Probably the Arabic represents a Syriac For I.

198 31 Jo. 14, 3.

199 32 Jo. 14, 4.

⁵⁹³ Different words.

⁵⁹⁴ Different words.

202 33 Jo. 14, 5.

⁵⁹⁵ cf. Ibn-at-Tayyib's Commentary (f. 352a) and order of words in Peshitta (not Sin.).

204 34 Jo. 14, 6.

205 35 Jo. 14, 7.

⁵⁹⁶ Lit. have known.

207 36 Jo. 14, 8.

⁵⁹⁷ Different forms, as in Peshitta.

209 37 Jo. 14, 9.

⁵⁹⁸ More exactly, hast thou not come to know.

⁵⁹⁹ The Borg. MS. has me clearly (cf. Peshitta). The Vat. MS. is ambiguous.

212 38 Jo. 14, 10.

213 39 Jo. 14, 11

214 40 Jo 14, 12

215 41 Jo. 14, 13.

216 42 Jo. 14, 14

217 43 Jo 14, 15

218 44 Jo. 14, 16.

219 45 Jo. 14, 17.

⁶⁰⁰ Probably a misreading of the Peshitta (not Sin. or Cur.), since the next clause also agrees with it.

221 46 Jo. 14, 18.

222 47 Jo. 14, 19.

223 48 Jo. 14, 20.

224 1 Jo. 14, 21.

225 2 Jo. 14, 22.

226 3 Jo. 14, 23.

⁶⁰¹ Lit. the (cf. Syriac versions).

228 4 Jo. 14, 24.

229 5 Jo. 14, 25.

230 6 Jo. 14, 26.

231 7 Jo. 14, 27.

232 8 Jo. 14, 28.

⁶⁰² This word is quite unlike that used in § 45, 29.

⁶⁰³ The Syriac form of the introductory particle is wrongly used, for in Arabic it has interrogative force.

235 9 Jo. 14, 29.

236 10 Jo. 14, 30.

237 11 Jo. 14, 31a.

238 12 Lk. 22, 35.

⁶⁰⁴ The first letter of the Arabic word has lost its diacritical point.

240 13 Lk. 22, 36.

241 14 Lk. 22, 37.

⁶⁰⁵ A possible rendering of the Syriac he was reckoned.

243 15 Lk. 22, 38.

244 16 Jo. 14, 31b.; Lk. 22, 39.

245 17 Jo. 15, 1.

246 18 Jo. 15, 2.

247 19 Jo. 15, 3.

248 20 Jo, 15, 4.

249 21 Jo. 15, 5.

250 22 Jo. 15, 6.

⁶⁰⁶ The verbs may be active or passive, but are singular (cf. §38, 43, note).

252 23 Jo. 15, 7.

253 24 Jo. 15, 8.

254 25 Jo. 15, 9.

255 26 Jo. 15, 10.

0 27 Jo. 15, 11.

⁶⁰⁷ Two words from the same root.

⁶⁰⁸ Two words from the same root.

3 28 Jo. 15, 12.

4 29 Jo. 15, 13.

5 30 Jo. 15, 14.

6 31 Jo. 15, 15.

7 32 Jo. 15, 16.

⁶⁰⁹ Different words.

⁶¹⁰ Or, shall and will, respectively.

⁶¹¹ Or, shall and will, respectively.

11 33 Jo. 15, 17.

⁶¹² Or, have commanded.

13 34 Jo. 15. 18.

14 35 Jo. 15, 19.

15 36 Jo. 15, 20.

⁶¹³ cf. §8, 34, note.

⁶¹⁴ cf. §8, 34, note.

18 37 Jo. 15, 21.

⁶¹⁵ The Arabic text (Vat.) is grammatically inaccurate, and the Borg. MS. has know not.

20 38 Jo. 15, 22.

21 39 Jo. 15, 23.

22 40 Jo. 15, 24.

23 41 Jo. 15, 25.

24 42 Jo. 15, 26.

25 43 Jo. 15, 27.

26 44 Jo. 16, 1

⁶¹⁶ Lit. sway (as one does in dozing).

28 45 Jo 16, 2

⁶¹⁷ Or, the, as in Borg. MS.

30 46 Jo. 16, 3.

31 47 Jo. 16, 4.

32 48 Jo. 16, 5.⁶²⁷

⁶¹⁸ In the Greek and English verse 5 begins at But.

34 49 Jo. 16, 6.

35 50 Jo. 16, 7.

⁶¹⁹ Or, best.

37 51 Jo. 16, 8.

38 52 Jo. 16, 9.

39 53 Jo. 16, 10.

40 54 Jo. 16, 11.

⁶²⁰ Lit. that (cf. Peshitta).

42 55 Jo. 16, 12.

⁶²¹ Or perhaps receive (them). Possibly a Syriac d has been read r. But Ibn-at-Tayyib in the text of his Commentary (f. 357a) has a word which perhaps might be rendered accommodate yourselves (to them) (same letters, but last two transposed), while his comment (f. 357b) gives ye cannot bear it.

44 56 Jo. 16, 13.

⁶²² Or, And.

⁶²³ The Syriac words for remind and lead differ only in the length of a single stroke. Ibn-at-Tayyib (ibid. f. 357b) almost seems to have read illumine you with, although he calls attention to the "Greek" reading.

47 57 Jo. 16, 14.

48 58 Jo. 16, 15.

⁶²⁴ Same tense.

⁶²⁵ Same tense.

51 1 Jo. 16, 16.

52 2 Jo. 16, 17.

53 3 Jo. 16, 18.

54 4 Jo. 16, 19.

55 5 Jo. 16, 20.

⁶²⁶ Not quite the usual formula, there being here no article.

⁶²⁷ The Arabic might also be rendered be turned, but the Syriac is intransitive.

58 6 Jo. 16, 21.

59 7 Jo. 16, 22.

60 8 Jo. 16, 23.

⁶²⁸ Not quite the usual formula, there being here no article (cf. also §47, 5).

62 9 Jo. 16, 24.

63 10 Jo. 16, 25.

⁶²⁹ Not the usual word for proverb or parable (cf. Syriac versions).

⁶³⁰ So Vat. MS. and Peshitta. The Borg. MS., followed by Ciasca, has and a time when.

⁶³¹ Not the usual word for proverb or parable (cf. Syriac versions).

⁶³² cf. Peshitta.

68 11 Jo. 16, 26.

69 12 Jo. 16, 27.

70 13 Jo. 16, 28.

71 14 Jo. 16, 29.

72 15 Jo. 16, 30.

73 16 Jo. 16, 31.

74 17 Jo. 16, 32.

75 18 Jo. 16, 33.

76 19 Jo. 17 ,1.

77 20 Jo. 17, 2.

⁶³³ Lit. it or him.

79 21 Jo. 17, 3.

⁶³⁴ In the Borg. MS. the sentence begins with that they might, the preceding clause being omitted.

⁶³⁵ The above is perhaps the most natural rendering of the Arabic; but the latter is really only an awkward word-for-word reproduction of the Peshitta, which means know thee, who alone art the God of truth, and him whom thou didst send, (even) Jesus the Messiah.

82 22 Jo. 17, 4.

83 23 Jo. 17, 5.

84 24 Jo. 17, 6.

85 25 Jo. 17, 7.

⁶³⁶ So Ciasca's text. The Vat. MS. has I, with the Peshitta and probably Sinaitic.

87 26 Jo. 17, 8.

88 27 Jo. 17, 9.

89 28 Jo. 17, 10.

90 29 Jo. 17, 11.

⁶³⁷ So in Sinaitic. The Peshitta omits My.

92 30 Jo. 17, 12.

93 31 Jo. 17, 13.

94 32 Jo. 17, 14.

95 33 Jo. 17, 15.

96 34 Jo. 17, 16.

97 35 Jo. 17, 17.

98 36 Jo. 17, 18.

99 37 Jo. 17, 19.

100 38 Jo. 17. 20.

101 39 Jo. 17, 21.

102 40 Jo. 17, 22.

103 41 Jo. 17, 23.

⁶³⁸ Vat. MS. has as.

⁶³⁹ cf. Peshitta, as pointed in the editions.

106 42 Jo. 17, 24.

⁶⁴⁰ cf. §17, 17, note.

108 43 Jo. 17, 25.

⁶⁴¹ The Arabic as it stands should mean My Father is righteous; but it is simply the ordinary Syriac reading, and is so rendered above.

110 44 Jo. 17, 26.

⁶⁴² Or perhaps may.

112 1 Jo. 18, 1.

⁶⁴³ Mt. 26, 36.

⁶⁴⁴ Vat. MS. has and on.

⁶⁴⁵ The word rendered plain (cf. Dozy, Supplement, sub voc.), which occurs also in the text of Ibn-at-Tayyib (loc. cit., f. 362b), properly means lake. The word in the Jerusalem Lectionary means valley as well as stream. For the whole clause cf. the text of Jo. 18, in Die vier Evnngelien, arabisch, aus der Wiener Handschrift, edited by P. de Lagarde, 1864.

⁶⁴⁶ cf. Sinaitic Syriac and Lk. 22, 39.

117 2 Jo. 18, 2.

118 3 Lk. 22, 40a.; Mt. 26, 36b.

119 4 Lk. 22, 40b.

120 5 Mt. 26, 37.

121 6 Mt. 26, 38.

122 7 Lk. 22, 41a.

123 8 Mk. 14, 35b.

⁶⁴⁷ Lit. fell on his knees.

⁶⁴⁸ Lit. let this hour pass. The Borg. MS. omits him.

126 9 Mk. 14, 36a.; Lk. 22, 42b.

127 10 Mt. 26, 40a.; Mk. 14, 37b.

128 11 Mt. 26, 40b.

129 12 Mt. 26, 41a.; Mt. 14, 38b.

⁶⁴⁹ Lit. diseased. The Arabic word is rare in the sense required by the context (cf. Pesh.

131 13 Mt. 26, 42.

⁶⁵⁰ This reading would perhaps more easily arise out of the Sinaitic than out of the Peshitta.

133 14 Mk. 14, 40.

134 15 Mt. 26, 44.

135 16 Lk. 22, 43.

136 17 Lk. 22, 44.

⁶⁵¹ cf. Peshitta. Or, And although he was afraid.

⁶⁵² The Peshitta (hardly Cur.) is capable of this interpretation.

⁶⁵³ cf. Syr., especially Peshitta.

140 18 Lk. 22, 45a.

141 19 Lk. 22, 46.; Mt. 26, 45b.

142 20 Mk. 14, 41b.

⁶⁵⁴ cf. Syr., especially Peshitta.

144 21 Mt. 14, 42a.; Mt. 26, 46b.

⁶⁵⁵ cf. §4, 20, note.

146 22 Mt. 26, 47.

⁶⁵⁶ Jo. 18, 3.

⁶⁵⁷ cf. Jo. 18, 3 (Jerusalem Lectionary). In Syriac Romans means soldiers. The Arabic footsoldiers might be man (singular).

149 23 Mt. 26, 48.; Mk. 14, 44b.

⁶⁵⁸ cf. Jo. 18, 3 (Jerusalem Lectionary). In Syriac Romans means soldiers. The Arabic footsoldiers might be man (singular).

⁶⁵⁹ Lit. him to -. Borg. MS. probably means bear him away.

152 24 Jo. 18, 4a.

153 25 Mt. 26, 49.; Mt. 26, 50a.

154 26 Lk. 22, 48b.

155 27 Mt. 26, 50b.; Lk. 22, 52a, c.

156 28 Jo. 18, 4b.; Jo. 18, 5.

157 29 Jo. 18, 6.

158 30 Jo. 18, 7.

159 31 Jo. 18, 8.

160 32 Jo. 18, 9.

161 33 Mt. 26, 50c.

162 34 Lk. 22, 49.

163 35 Jo. 18, 10.

164 36 Jo. 18, 11a.

165 37 Jo. 18, 11c.; Mt. 26,52b.

⁶⁶⁰ With is doubtless an accidental repetition of by (the same Arabic particle) in the next clause.

167 38 Mt. 26, 53.

⁶⁶¹ The introductory interrogative particle may represent an original Or.