The gospel of the Nazoraeans.

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Ben C. Smith
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The gospel of the Nazoraeans.

Post by Ben C. Smith » Thu Sep 24, 2015 5:57 pm

Gospel of the Nazoraeans
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Sources: Patristic quotations and marginal glosses.
The gospel of the Nazoraeans is one of several known Jewish-Christian gospels. The texts identified here are those attributed to the Nazoraean gospel by A. F. J. Klijn in Jewish-Christian Gospel Tradition. It should be noted that the extracts identified in the text and translation section below are sometimes subject to my own modest, conservative efforts at reconstruction (turning indirect dialogue into direct, combining quotations of what is apparently the same source text, and so forth). The full quotations in their original state (as rendered in standard texts) are given in the context and textual parallels section further down the page. Dubious or spurious extracts are listed in the attestation section.
Index to other gospel texts.

Text and Translation

Patristic Quotations in Greek and Latin
Patristic Quotations in English
1 Ecce, mater Domini et fratres eius dicebant ei: «Ioannes baptista baptizat in remissionem peccatorum; eamus et baptizemur ab eo». dixit autem eis: «Quid peccavi, ut vadam et baptizer ab eo? nisi forte hoc ipsum quod dixi ignorantia est». (~Matthew 3.13.)1 Behold, the mother of the Lord and his brothers were saying to him: "John the baptist is baptizing for the remission of sins; let us also be baptized by him. He said to them, however, "In what have I sinned, that I should go and be baptized by him? Unless perhaps that which I have just said is ignorance." (~Matthew 3.13.)
2 [Τότε παραλαμβάνει αὐτὸν ὁ διάβολος] ἐν Ἱερουσαλήμ [καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ.] (Matthew 4.5.)2 [Then the devil took Him] in Jerusalem, [and he had Him stand on the pinnacle of the temple.] (Matthew 4.5.)
3 [«Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ] [s]εἰκῆ[/s] [ἔνοχος ἔσται τῇ κρίσει· ὃς δ᾽ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ· ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ᾽ ἂν εἴπῃ· μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός».] (Matthew 5.22.)3 ["But I say to you that everyone who is angry with his brother] [s]vainly[/s] [shall be guilty before the court; and whoever says to his brother, 'Raca,' shall be guilty before the council; and whoever says, 'Fool,' shall be guilty unto the Gehenna of fire."] (Matthew 5.22.)
4 «Τὸν ἄρτον [ἡμῶν τὸν] מהר [δὸς ἡμῖν σήμερον».] (Matthew 6.11.)4 ["Give us today our] bread for tomorrow." (Matthew 6.11.)
5 «Ἐὰν ἦτε ἐν τῷ κόλπῳ μου καὶ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς μὴ ποιῆτε, ἐκ τοῦ κόλπου μου ἀπορρίψω ὑμᾶς». (After Matthew 7.5?)5 If you are in my bosom, and you do not do the will of my father in the heavens, I shall throw you away from my bosom." (After Matthew 7.5?)
6 [«Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι] ὑπὲρ ὄφεις [καὶ ἀκέραιοι ὡς αἱ περιστεραί».] (Matthew 10.16.)6 ["Behold, I send you out as sheep in the midst of wolves; therefore be shrewd] beyond serpents [and innocent as doves."] (Matthew 10.16.)
7 «Egbe li shappire; shappire hanon dihab li ab debashemayya». (After Matthew 10.34-36?)7 "I choose for myself the good ones, the good ones whom my Father in heaven has given me." (After Matthew 10.34-36?)
8 [«Ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν] διαρπάζεται [καὶ βιασταὶ ἁρπάζουσιν αὐτήν».] (Matthew 11.12.)8 ["And from the days of John the Baptist until now the kingdom of heaven] is plundered, [and violent men take it by force."] (Matthew 11.12.)
9 [Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν·] «εὐχαριστῶ σε, [πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις».] (Matthew 11.25.)9 [At that time Jesus answered and said,] "I thank you, [O Father, Lord of heaven and earth, that you hid these things from the wise and intelligent and revealed them to babes."] (Matthew 11.25.)
10 [Homo dicit:] «Caementarius eram, manibus victum quaeritans. precor te, Iesu, ut mihi restituas sanitatem, ne turpiter mendicem cibos». (After Matthew 12.10?)10 [The man said,] "I was a mason, seeking a livelihood with my hands. I pray, Jesus, that you restore health to me, lest I disgracefully beg food." (After Matthew 12.10?)
11 [«Ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς] [s]τρεῖς ἡμέρας καὶ τρεῖς νύκτας[/s]». (Matthew 12.40.)11 ["For just as Jonah was three days and three nights in the belly of the sea monster, so shall the Son of Man be in the heart of the earth] [s]three days and three nights[/s]." (Matthew 12.40.)
12 [«Ὑμεῖς δὲ λέγετε· ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί·] κορβᾶν ὃ ὑμεῖς ὠφελήσεσθε ἐξ ὑμῶν».... (Matthew 15.5.)12 ["But you say, 'Whoever shall say to his father or mother,] "That which you will be owed from us is corban...."'" (Matthew 15.5.)
13 [Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς·] «[s]ὀψίας γενομένης λέγετε· εὐδία, πυρράζει γὰρ ὁ οὐρανός· καὶ πρωΐ· σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε;[/s] [γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ». καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν.] (Matthew 16.2-4.)13 [But He answered and said to them,] "[s]When it is evening, you say, 'It will be fair weather, for the sky is red.' And in the morning, 'There will be a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot discern the signs of the times?[/s] [An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them, and went away.] (Matthew 16.2-4.)
14 [Ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· «μακάριος εἶ, Σίμων] υἱὲ Ἰωάννου, [ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλ᾽ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς».] (Matthew 16.17.)14 [And Jesus answered and said to him, "Blessed are you, Simon,] son of John, [because flesh and blood did not reveal this to you, but My Father who is in heaven."] (Matthew 16.17.)
15 [Λέγει αὐτῷ ὁ Ἰησοῦς· «οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά,] καὶ γὰρ ἐν τοῖς προφήταις μετὰ τὸ χρισθῆναι αὐτοὺς ἐν πνεύματι ἁγίῳ, εὑρίσκεται ἐν αὐτοῖς λόγος ἁμαρτίας». (Matthew 18.22.)15 [Jesus said to him, "I do not say to you up to seven times, but rather up to seventy times seven,] for even in the prophets, after their anointing in the Holy Spirit, the word of sin in them is found." (Matthew 18.22.)
16 Dixit ad eum alter divitum: «Magister, quid bonum faciens vivam»? dixit ei: «Homo, leges et prophetas fac». respondit ad eum: «Feci». dixit ei: «Vade, vende omnia quae possides et divide pauperibus, en veni, sequere me». Coepit autem dives scalpere caput suum et non placuit ei. et dixit ad eum Dominus: «Quomodo dicis: Legem feci et prophetas? quoniam scriptum est in lege: Diliges proximum tuum sicut te ipsum. et ecce, multi fratres tui filii Abrahae amicti sunt stercore, morientes prae fame, et domus tua plena est multis bonis, et non egreditur omnino aliquid ex ea ad eos». Et conversus dixit Simoni, discipulo suo sedenti apud se: «Simon, fili Ionae, facilius est camelum intrare per foramen acus quam divitem in regnum caelorum». (Matthew 19.16-24.)16 The other rich man said unto him, "Master, by doing what good thing shall I live?" He said to him, "Man, do the law and the prophets." He responded unto him, "I have done it." He said to him, "Go, sell all the things you possess and divide it amongst the poor, and come, follow me." But the rich man began to scratch his head, and it did not please him. And the Lord said unto him, "How can you say, 'I have done the law and the prophets?' For it is written in the law, 'You shall love your neighbor as yourself.' And behold, many of your brethren, sons of Abraham, are clad in filth, dying from hunger, and your house is full of many good things, and none of it at all goes out of it unto them." And he turned and said to Simon, his disciple who was sitting next to him, "Simon, son of Jona, it is easier for a camel to enter in through the opening of a needle than for a rich man into the kingdom of heaven." (Matthew 19.16-24.)
17 [«Διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς, ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν, ὅπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου] υἱοῦ Ἰωδαὲ, [ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου».] (Matthew 23.34-35.)17 [“On this account, behold, I am sending prophets and wise men and scribes toward you, some of whom you will kill and crucify, and some from among them you will scourge in your synagogues and persecute from city to city, so that upon you may come all the righteous blood which has flowed upon the earth from the blood of Abel the righteous one to the blood of Zechariah,] the son of Jehoiada, [whom you murdered between the temple and the altar."] (Matthew 23.34-35.)
18 [...] τρεῖς δούλους... τὸν μὲν καταφαγόντα τὴν ὕπαρξιν τοῦ δεσπότου μετὰ πορνῶν καὶ αὐλητρίδων, τὸν δὲ πολλαπλασιάσαντα τὴν ἐργασίαν, τὸν δὲ κατακρύψαντα τὸ τάλαντον· [....] εἶτα τὸν μὲν ἀποδεχθῆναι, τὸν δὲ μεμφθῆναι μόνον, τὸν δὲ συγκλεισθῆναι δεσμωτηρίῳ. (Matthew 25.14-30.)18 [...] three slaves... one who was eating up the possessions of his master with prostitutes and flute-girls, another who multiplied it by the work of business, and the other who hid the talent away [....] then one was accepted, another only blamed, and the other closed up in prison. (Matthew 25.14-30.)
19 Καὶ ἠρνήσατο καὶ ὤμοσεν καὶ κατηράσατο [ὅτι «οὐκ οἶδα τὸν ἄνθρωπον». καὶ εὐθέως ἀλέκτωρ ἐφώνησεν.] (Matthew 26.74.)19 And he denied and swore and cursed, ["I do not know the man!" And immediately a cock crowed.] (Matthew 26.74.)
20 [Eἶχον δὲ τότε δέσμιον ἐπίσημον λεγόμενον Βαραββᾶν, ὅ ἐστιν] filius magistri eorum (בר רבן). (Matthew 27.16.)20 [At that time they were holding a notorious prisoner, called Barabbas, that is,] the son of their master. (Matthew 27.16.)
21 [Καὶ ἰδοὺ, τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη καὶ αἱ πέτραι ἐσχίσθησαν, καὶ] superliminare templi infinitae magnitudinis fractum est atque divisum. (Matthew 27.51.)21 [And behold, the veil of the temple was split into two from top to bottom, and the earth quaked and the rocks were split, and] a lintel of the temple of infinite magnitude was fractured and divided. (Matthew 27.51.)
22 [Ἔφη αὐτοῖς ὁ Πιλᾶτος· «ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε».] καὶ παρέδωκεν αὐτοῖς ἄνδρας ἐνόπλους, ἵνα καθέζωνται κατ᾿ ἐναντίον τοῦ σπηλαίου καὶ τηρῶσιν αὐτὸν ἡμέρας καὶ νυκτός. (Matthew 27.65.))22 [Pilate said to them, "You have a guard; go, secure it as you know how."] And he delivered to them armed men, in order that they might be seated right before the cave and keep it day and night. (Matthew 27.65.

Notes and Quotes

Context and Textual Parallels

1. Jerome, Against the Pelagians 3.2: In evangelio iuxta Hebraeos, quod Chaldaico quidem Syroque sermone sed Hebraicis litteris scriptum est, quod utuntur usque hodie Nazareni, secundum apostolos, sive ut plerique autumant iuxta Matthaeum, quod et in Caesariensi habetur bibliotheca, narrat historia: «Ecce, mater domini et fratres eius dicebant ei: Ioannes baptista baptizat in remissionem peccatorum; eamus et baptizemur ab eo. dixit autem eis: Quid peccavi, ut vadam et baptizer ab eo? nisi forte hoc ipsum quod dixi ignorantia est». / In the gospel according to the Hebrews, which indeed is written in Chaldean and Syrian speech, but with Hebraic letters, which the Nazarenes use until this day, according to the apostles, or as most term it according to Matthew, which is also held in the Caesarean library, it narrates the story: "Behold, the mother of the Lord and his brothers were saying to him: 'John the baptist is baptizing for the remission of sins. Let us also be baptized by him.' But he said to them: 'How have I sinned, that I should go and be baptized by him? Unless perchance this that I have just said is ignorance.'"
Matthew 3.13 = Mark 1.9a = Luke 3.21a (Jesus comes to be baptized).
Mark 1.4 = Luke 3.3; Acts 13.24; 19.4; Justin Martyr, Dialogue With Trypho 49.3 (a baptism of repentance).
Jerome, Against the Pelagians 3.2 (baptism of Jesus in the gospel according to the Hebrews).
Epiphanius, Panarion 30.13.7-8 (baptism of Jesus in the gospel according to the Ebionites).
Pseudo-Cyprian, On Rebaptism 100.17, writing about a book called the Preaching of Paul (Pauli Praedicatio): In quo libro, contra omnes scripturas, et de peccato proprio confitentem invenies Christum, qui solus omnino nihil deliquit et ad accipiendum Ioannis baptisma paene invitum a matre sua Maria esse compulsum, item cum baptizaretur ignem super aquam esse visum, quod in evangelio nullo est scriptum, et post tanta tempora Petrum et Paulum post conlationem evangelii in Hierusalem et mutuam cogitationem et altercationem et rerum agendarum dispositionem, postremo in urbe quasi tunc primum invicem sibi esse cognitos, et quaedam alia huiusmodi absurde ac turpiter conficta, quae omnia in illum librum invenies congesta. / In which book, against all the scriptures, you will find Christ even confessing his own sin, who alone failed in nothing at all, and that he was compelled by his own mother Mary almost unwillingly to accept the baptism of John, that likewise, when he was baptized, a fire was seen over the water, which is written in no gospel, and that after so much time Peter and Paul, after the bringing together of the gospel in Jerusalem and the mutual cogitation and the altercation and disposition of matters to be done, finally [were] in the city [of Rome], as if there first they recognized each other, and certain other things of this nature, absurdly and disgracefully concocted, which you will find all congested in that book.

2. Matthew 4.5, minuscule 566: Τὸ Ἰουδαϊκὸν οὐκ ἔχει «εἰς τὴν ἁγίαν πόλιν», ἀλλ᾿ «ἐν Ἱερουσαλήμ». / The Judaic does not have "into the holy city," but rather "in Jerusalem."
NA27: Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ.
NASB: Then the devil took Him into the holy city; and he had Him stand on the pinnacle of the temple.
Matthew 4.5 = Luke 4.9 (second temptation in Matthew, third in Luke).
Liège Diatessaron: Doe namene die euelgheest en uurdene in de stat van ihrl'm. / Then the evil spirit took him and carried him into the city of Jerusalem.

3. Matthew 5.22, minuscule 1424: Τὸ «εἰκῆ» ἔν τισιν ἀντιγράφοις οὐ κεῖται οὐδὲ ἐν τῷ Ἰουδαϊκῷ. / The "vainly" does not stand in certain copies, nor in the Judaic. [The word εἰκῆ appears in א, D, W, Θ, ƒ1, ƒ13, and the Byzantine text.]
NA27: «ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ <εἰκῆ> ἔνοχος ἔσται τῇ κρίσει· ὃς δ᾽ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ· ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ᾽ ἂν εἴπῃ· μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός».
NASB: "But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever shall say to his brother, 'Raca,' shall be guilty before the supreme court; and whoever shall say, 'You fool,' shall be guilty enough to go into the fiery hell."

4. Jerome, On Matthew 1, commentary on Matthew 6.11: In evangelio quod appellatur secundum Hebraeos, pro supersubstantiali pane reperi «mahar» (מהר), quod dicitur «crastinum», ut sit sensus: «panem nostrum crastinum», id est, «futurum da nobis hodie». / In the gospel which is named according to the Hebrews, instead of supersubstantial bread I found "mahar" (מהר), which means "of tomorrow," so that the sense would be: "our bread for tomorrow," that is, "the future give us this day."
Jerome, commentary on Psalm 135: In Hebraico evangelio secundum Matthaeum ita habet: Panem nostrum crastinum da nobis hodie, hoc est, panem quem daturus es in regno tuo da nobis hodie. / In the Hebraic gospel according to Matthew it has thus: Our bread for tomorrow give us this day, that is, the bread which you will give in your kingdom give us today. Refer also to Sedulius Scottus, Commentary on Matthew: In evangelio quod appellatur secundum Ebreos, pro supersubstantiali pane moar repperi, quod dicitur crastinum. / In the gospel which is called "according to the Hebrews," I found moar, which means "for tomorrow," instead of supersubstantial bread.

5. Matthew 7.5, minuscule 1424: Τὸ Ἰουδαϊκὸν ἐνταῦθα οὕτως ἔχει· «ἐὰν ἦτε ἐν τῷ κόλπῳ μου καὶ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς μὴ ποιῆτε, ἐκ τοῦ κόλπου μου ἀπορρίψω ὑμᾶς». / Here the Judaic has thus: "if you are in my bosom, and you do not do the will of my father in the heavens, I shall throw you away from my bosom."
NA27: «ὑποκριτά, ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου».
NASB: "You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye."
Matthew 7.12; 12.50; 21.31; John 6.40 (will of the father).
2 Clement 4.5: διὰ τοῦτο, ταῦτα ὑμῶν πρασσόντων, εἶπεν ὁ κύριος· Ἐὰν ἦτε μετ’ ἐμοῦ συνηγμένοι ἐν τῷ κόλπῳ μου καὶ μὴ ποιῆτε τὰς ἐντολάς μου, ἀποβαλῶ ὑμᾶς καὶ ἐρῶ ὑμῖν· Ὑπάγετε ἀπ’ ἐμου, οὐκ οἶδα ὑμᾶς, πόθεν ἐστέ, ἐργάται ἀνομίας. / For this cause, if ye do these things, the Lord said, Though ye be gathered together with Me in My bosom, and do not My commandments, I will cast you away and will say unto you, Depart from Me, I know you not whence ye are, ye workers of iniquity.
John 14.15; 15.10, 12 (my commandments).

6. Matthew 10.16, minuscule 1424: Τὸ Ἰουδαϊκόν· «ὑπὲρ ὄφεις». / The Judaic: "beyond serpents."
NA27: «Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί».
NASB: "Behold, I send you out as sheep in the midst of wolves; therefore be shrewd as serpents, and innocent as doves."
Matthew 10.16a = Luke 10.3 (lambs among wolves). Only Matthew 10.16b has serpents and doves.
Luke 16.8 ("more shrewd than").
4 Ezra 7.125: ...nostrae facies super tenebras nigrae. / ...but our faces shall be blacker than darkness. [This helps confirm this use of ὑπὲρ/super without a comparative adjective as a Semitism.]
4 Ezra 10.57: Tu enim beatus es prae multis.... / For you are more blessed than many.... [Same Semitism.]

7. Eusebius, Theophany 4.12, extant in Syriac only: Then he taught about the divisions of the souls which will come about in the houses, as we have found somewhere in the Gospel which exists among the Jews in the Hebrew language, in which it is said: "I choose for myself the good ones, the good ones whom my Father in heaven has given me (egbe li shappire; shappire hanon dihab li ab debashemayya)."
Matthew 10.34-36 = Luke 12.51-53 (family divisions).
Matthew 5.45; 22.10 (good ones).
Matthew 12.35 = Luke 6.45 (good man, good things, good treasure).
Pseudo-Clementine Homilies 7.22.4; 11.29.3 (good ones).

8. Matthew 11.12, minuscule 1424: Τὸ Ἰουδαϊκὸν «διαρπάζεται» ἔχει. / The Judaic has: "is plundered."
NA27: «ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται καὶ βιασταὶ ἁρπάζουσιν αὐτήν».
NASB: "And from the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force."
Matthew 11.12 = Luke 16.16 (kingdom and force).
Matthew 12.29 = Mark 3.27 (plundering the strong man).

9. Matthew 11.25, minuscule 1424: Τὸ Ἰουδαϊκὸν· «εὐχαριστῶ σε». / The Judaic: "I thank you."
NA27: Εν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν· «ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις».
NASB: At that time Jesus answered and said, "I praise Thee, O Father, Lord of heaven and earth, that Thou didst hide these things from the wise and intelligent and didst reveal them to babes."
Matthew 11.25-27 = Luke 10.21-22 (the Johannine thunderbolt).
Marcion at Luke 10.21: Gratias ago et confiteor.... / Εὐχαριστῶ σοι καὶ ἐξομολογοῦμαί.... / I thank you and confess/praise....
Origen, Selections on the Psalms 135.2: ἡ ἐξομολόγησις τὴν εὐχαριστίαν καὶ δοξολογίαν σημαίναι. / Confession [of praise] signifies thanksgiving and giving glory.
Jerome, On Matthew 11.25: Confessio non semper paenitentiam sed et gratiarum actionem significat, ut in Psalmis saepissime legimus. / Confession does not always signify penitence but also the act of thanksgiving, as we always read in the Psalms.

10. Jerome, On Matthew 2, commentary on Matthew 12.13: In evangelio quo utuntur Nazaraeni et Ebionitae, quod nuper in Graecum de Hebraeo sermone transtulimus, et quod vocatur a plerisque Matthaei authenticum, homo iste qui aridam habet manum caementarius scribitur istius modi vocibus auxilium precans: «Caementarius eram, manibus victum quaeritans. precor te, Iesu, ut mihi restituas sanitatem, ne turpiter mendicem cibos». / In the gospel which the Nazaraeans and Ebionites use, which we recently translated from Hebrew speech into Greek, and which is called by many the authentic one of Matthew, this man who has the dry hand is written to be a mason, praying for help with words of this kind: "I was a mason, seeking a livelihood with my hands. I pray, Jesus, that you restore health to me, lest I disgracefully beg food."
Refer also to Rabanus Maurus: Notandum quoque quod in evangelio secundum Hebraeos quo utuntur Nazaraeni et Ebionitae, et quod vocatur a plerisque Matthaei authenticum, homo iste qui aridam habet manum caementarius scribitur, istius modi vocibus auxilium precans: Caementarius eram, manibus victum quaeritans. precor te, Iesu, ut mihi restituas sanitatem, ne turpiter mendicem cibos. / It is to be noted that in the gospel according to the Hebrews which the Nazaraeans and Ebionites use, and which is called by many the authentic [gospel] of Matthew, that man who has a dry hand is written to be a mason, praying for help with words of this kind: I was a mason, seeking a livelihood with my hands. I pray, Jesus, that you restore health to me, lest I disgracefully beg food. Refer also to Paschasius Radbertus: Porro in evangelio quo utuntur Nazareni legitur quod hic cementarius fuerit. / Further on in the gospel which the Nazarenes use it is read that this man was a mason. Refer also to Zacharias Chrysopolitani: Aeger iste dicitur fuisse caementarius, quaeritans victum manibus. / That sick man is said to have been a mason, seeking a livelihood with his hands.
Liège Diatessaron: ...aldaer so was en mensche din sine rechte hant verdorret was so dat hire net werken en mochte. / ...there was a man there whose right hand was withered so that he could not work with it.

11. Matthew 12.40, minuscule 899: Τὸ Ἰουδαϊκὸν οὐκ ἔχει· «τρεῖς <ἡμέρας καὶ τρεῖς νύκτας>». / The Judaic does not have: "three d<ays and three nights>."
NA27: «ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας».
NASB: "For just as Jonah was three days and three nights in the belly of the sea monster, so shall the Son of Man be three days and three nights in the heart of the earth."
Marginal reading as it stands in the manuscript: ΤΟ ΙΥΔ[ΑΙ] | Κ ΟΥΚΕ[ΧΕΙ] | ΤΡΕΙΣ Η[ΜΕ].
Matthew 12.38-42 = Luke11.29-32 (sign of Jonah, but Luke lacks this line).
Ephrem, Commentary on the Diatessaron 20.3: "As Jonah was in the womb of the fish, thus the Son of Man was in the bosom of the earth."

12. Matthew 15.5, minuscule 1424: Τὸ Ἰουδαϊκόν· «κορβᾶν ὃ ὑμεῖς ὠφελήσεσθε ἐξ ὑμῶν». The Judaic: "the corban which you will be owed from us."
NA27: «ὑμεῖς δὲ λέγετε· ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί· δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς»....
NASB: "But you say, 'Whoever says to his father or mother, "Whatever I have that would help you has been given to God...."'"
My translation: "But you say, 'Whoever should say to his father or mother, "That of mine which you might have been owed is dedicated...."'"
Matthew 15.5 = Mark 7.11 (gift or corban).
Ephrem, Commentary on the Diatessaron 12.6: ...and every one of you tells his father: My gift to God....

13. Matthew 16.2-4, minuscule 142: Τὰ σεσημειωμένα διὰ τοῦ ἀστερίσκου ἐν ἑτεροῖς οὐκ ἐμφέρεται οὔτε ἐν τῷ Ἰουδαϊκῷ. / The things marked with an asterisk are not stated in the others, nor in the Judaic. [Manuscripts א, B, Χ, Γ, ƒ13, and some Syriac omit this same passage.]
NA27: ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· «*ὀψίας γενομένης λέγετε· εὐδία, πυρράζει γὰρ ὁ οὐρανός· καὶ πρωΐ· σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε;* γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ». καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν.
NASB: But He answered and said to them, "*When it is evening, you say, 'It will be fair weather, for the sky is red.' And in the morning, 'There will be a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot discern the signs of the times?* An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them, and went away.
Jerome, Commentary on Matthew 16.2-3: Hoc in plerisque codicibus non habetur. / This is not present in many codices.

14. Matthew 16.17, minuscules 566 and 1424: Τὸ Ἰουδαϊκόν· «υἱὲ Ἰωάννου». / The Judaic: "son of John."
NA27: ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· «μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλ᾽ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς».
NASB: And Jesus answered and said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven."
A. F. J. Klijn comments: ...the use of filius Ionae is a Septuagintism and υἱὸς Ἰωάννου better agrees with Hebrew usage.
John 1.43; 21.15-17 (Simon [son of] John).

15. Matthew 18.22, minuscules 566 and 899: Τὸ Ἰουδαϊκὸν ἑξῆς ἔχει μετὰ τὸ ἑβδομηκοντάκις ἑπτά· «καὶ γὰρ ἐν τοῖς προφήταις μετὰ τὸ χρισθῆναι αὐτοὺς ἐν πνεύματι ἁγίῳ, εὑρίσκεται ἐν αὐτοῖς λόγος ἁμαρτίας». / The Judaic has after the seventy times seven: "for even in the prophets, after their anointing in the holy spirit, the word of sin in them is found."
NA27: λέγει αὐτῷ ὁ Ἰησοῦς· «οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά».
NASB: Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven."
Matthew 18.21-22 = Luke 17.4 (forgiving seven times).
Wisdom of Sirach 19.16; 28.5; James 3.1-12 (sins of the tongue).
Jerome, Against the Pelagians 3.2: Et in eodem volumine: «Si peccaverit, inquit, frater tuus in verbo, et satis tibi fecerit, septies in die suscipe eum». dixit illi Simon discipulus eius: «Septies in die?» respondit dominus et dixit ei: «Etiam ego dico tibi, usque septuagies septies. etenim in prophetis quoque, postquam uncti sunt spiritu sancto, inventus est sermo peccati». / And in the same volume he says, "If your brother sins in word, and makes satisfaction to you, seven times a day receive him." Simon his disciple said to him, "Seven times a day?" The Lord responded and said to him, "Still I say to you, until seventy times seven. For indeed in the prophets, even after they were anointed by the holy spirit, the speech of sin was found."

16. Pseudo-Origen, Latin version of On Matthew 15.14, parallel to Matthew 19.16-26: Scriptum est in evangelio quodam, quod dicitur secundum Hebraeos, si tamen placet suscipere illud, non ad auctoritatem sed ad manifestationem propositae quaestionis: Dixit, inquit, ad eum alter divitum: «Magister, quid bonum faciens vivam»? dixit ei: «Homo, leges et prophetas fac». respondit ad eum: «Feci». dixit ei: «Vade vende omnia quae possides et divide pauperibus, en veni, sequere me». Coepit autem dives scalpere caput suum et non placuit ei. et dixit ad eumdominus: «Quomodo dicis: Legem feci et prophetas? quoniam scriptum est in lege: Diliges proximum tuum sicut te ipsum. et ecce, multi fratres tui filii Abrahae amicti sunt stercore, morientes prae fame, et domus tua plena est multis bonis, et non egreditur omnino aliquid ex ea ad eos». Et conversus dixit Simoni, discipulo suo sedenti apud se: «Simon, fili Ioanne/Ionae, facilius est camelum intrare per foramen acus quam divitem in regnum caelorum». / It is written in a certain gospel, which is called according to the Hebrews, if yet it pleases one to accept it, not as an authority, but as a manifestation of the proposed question: The other rich man said unto him: "Master, what good thing can I do and live?" He said unto him: "O man, do that which is in the law and the prophets." He answered him: "I have kept them." He said unto him: "Go, sell all that you own and distribute it to the poor, and come, follow me." But the rich man began to scratch his head, and it pleased him not. And the Lord said unto him: "How can you say: I have kept the law and the prophets? For it is written in the law: You shall love your neighbor as yourself. And behold, many of your brethren, sons of Abraham, are clad in filth, dying of hunger, and your house is full of many good things, and nothing at all goes out of it unto them." And he turned and said unto Simon his disciple, who was sitting by him: "Simon, son of John/Jona, it is easier for a camel to enter in by the eye of a needle than for a rich man to enter into the kingdom of heaven."
Matthew 19.16-26 = Mark 10.17-27 = Luke 18.18-27 (the rich young ruler).
Matthew 16.17 (Simon Barjona).
A. F. J. Klijn comments: The passage speaks of an alter divitum. It seems that there has been earlier reference to a rich man. This would agree with the Diatessaron in which according to the text of Liège and the Arabic version Luke 12,13-21 precedes the present quotation and Luke 16.14-15 follows on from it. This would mean that the Diatessaron gives three passages about rich men one after the other.

17. Jerome, On Matthew 4, commentary on Matthew 23.35: In evangelio quo utuntur Nazaraeni, pro «filio Barachiae», «filium Ioiadae» reperimus scriptum. / In the gospel which the Nazaraeans use, instead of "the son of Berechiah," we find "the son of Jehoiada" written.
2 Chronicles 24.20-21 (Zechariah the son of Jehoiada).
Zechariah 1.1 (Zechariah the son of Berechiah).
Refer also to Paschasius Radbertus: Tamen beatissimus Hieronymus sicut in commentario eius legitur hunc Zachariam filium Ioiade sacerdotis fuisse affirmat. / But the most blessed Jerome affirms, just as it is read in his commentary, that this Zechariah was the son of Jehoiada the priest. Refer also to Peter Comestor: Et est filii Barachiae, id est, benedicti domini; in evangelio Nazaraeorum legitur Ioiadae. / And it is of the son of Berechiah, that is, blessed of the Lord; in the gospel of the Nazaraeans Jehoiada is read.

18. Eusebius, Theophany 4.12: Ἐπεὶ δὲ τὸ εἰς ἡμᾶς ἧκον Ἑβραϊκοῖς χαρακτῆρσιν εὐαγγέλιον τὴν ἀπειλὴν οὐ κατὰ τοῦ ἀποκρύψαντος ἐπῆγεν, ἀλλὰ κατὰ τοῦ ἀσώτως ἐζηκότος – τρεῖς γὰρ δούλους περιεῖχε, τὸν μὲν καταφαγόντα τὴν ὕπαρξιν τοῦ δεσπότου μετὰ πορνῶν καὶ αὐλητρίδων, τὸν δὲ πολλαπλασιάσαντα τὴν ἐργασίαν, τὸν δὲ κατακρύψαντα τὸ τάλαντον· εἶτα τὸν μὲν ἀποδεχθῆναι, τὸν δὲ μεμφθῆναι μόνον, τὸν δὲ συγκλεισθῆναι δεσμωτηρίῳ – ἐφίστημι, μήποτε κατὰ τὸν Ματθαῖον μετὰ τὴν συμπλήρωσιν τοῦ λόγου τοῦ κατὰ τοῦ μηδὲν ἐργασαμένου ἡ ἑξῆς ἐπιλεγομένη ἀπειλὴ οὐ περὶ αὐτοῦ, ἀλλὰ περὶ τοῦ προτέρου κατ' ἐπανάληψιν λέλεκται, τοῦ ἐσθίοντος καὶ πίνοντος μετὰ τῶν μεθυόντων. / But since the gospel written in Hebraic characters which has come to us levels the threat, not against the man who hid the talent, but against him who had lived unsafely (for it had three servants, the one eating up the belongings of his master with harlots and flute-girls, another multiplying it by the work of trade, and the other hiding the talent, then made the one to be accepted, another only blamed, and the other to be closed up in prison), I wonder whether in Matthew, after the end of the word against the one who did not work, the threat that follows was said, not about him, but about the first, by epanalepsis, the one who ate and drank with the drunkards.
Matthew 25.14-30 = Luke 19.11-27 (parable of the talents/pounds).
Luke 15.30 (devouring wealth with harlots).

19. Matthew 26.74, minuscules 4, 273, 566, 899, and 1424: Τὸ Ἰουδαϊκόν· «καὶ ἠρνήσατο καὶ ὤμοσεν καὶ κατηράσατο». / The Judaic: "and he denied and swore and cursed."
NA27: τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι «οὐκ οἶδα τὸν ἄνθρωπον». καὶ εὐθέως ἀλέκτωρ ἐφώνησεν.
NASB: Then he began to curse and swear, "I do not know the man!" And immediately a cock crowed.
Matthew 36.74a = Mark 14.71 = Luke 22.60 (the third denial).

20. Jerome, On Matthew 4, commentary on Matthew 27.16: Iste in evangelio quod scribitur iuxta Hebraeos «filius magistri eorum» interpretatur qui propter seditionem et homicidium fuerat condemnatus. / This man is interpreted in the gospel which is written according to the Hebrews as "the son of their master" (= Palestinian Aramaic: בר רבן), who was condemned on account of sedition and homicide.
Origen, Scholia ad Matthaeum (Migne PG 17, 308A): Παλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχὼν, εὗρον καὶ αὐτον τὸν Βαραββᾶν Ἰησοῦν λεγόμενον. οὕτως γοῦν εἶχεν ἡ τοῦ Πιλάτου πεῦσις ἐκεῖ· Τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; Ἰησοῦν τὸν Βαραββᾶν, ἢ Ἰησοῦν τὸν λεγόμενον Χριστόν; ὡς γὰρ ἔοικε, πατρωνυμία ἦν τοῦ λῃστοῦ ὁ Βαραββᾶς, ὅπερ  ἑρμηνεύεται διδασκάλου υἱός. συντιθέμενον οὖν τὸ τοῦ Βαραμβᾶν ὄνομα σημαίνει υἱὸς τοῦ διδασκάλου ἡμῶν. / But, when I came upon very ancient exemplars, I found that Barabbas himself was also called Jesus. Thus indeed does the inquiry of Pilate has it there: Which of the two do you wish that I release for you, Jesus Barabbas or Jesus called Christ? For, as it seemed likely, the patronymic which was of the bandit was Barabbas, which is interpreted as son of the teacher [master]. The name of Barabbas, therefore, by its composition means son of our teacher. [Manuscripts attesting the reading "Jesus Barabbas" at Matthew 27.16, 17 include Θ, ƒ1, 229, 1582, Armenian, some Georgian, and some Syriac, while 22 attests it in verse 16 only.]
Refer also to Paschasius Radbertus: Barrabas autem filius magistri eorum interpretatur. / Barabbas, however, is interpreted as son of their master. Refer also to Zacharias Chrysopolitani: ...quia Barrabas in evangelio Hebraico filius magistri eorum interpretatur. / ...because Barabbas is interpreted in the Hebraic gospel as son of their master.

21. Jerome, On Matthew 4, commentary on Matthew 27.51: In evangelio cuius saepe facimus mentionem superliminare templi infinitae magnitudinis fractum esse atque divisum legimus. / In the gospel of which we often make mention we read that a lintel of the temple of infinite magnitude was broken and divided.
Matthew 27.51-53 = Mark 15.38 (signs at the death of Jesus).
Refer also to Jerome to Damasus, epistle 18: Et, Seraphim stabant in circuitu eius: sex alae uni, et sex alae alteri. Quidam Graecorum in Scripturis apprime eruditus, Seraphim virtutes quasdam in coelis esse exposuit, quae ante tribunal Dei assistentes laudent eum, et in diversa ministeria mittantur, maximeque ad eos qui purgatione indigent, et ob pristina peccata, aliqua ex parte suppliciis purgari merentur. Quod autem sublatum est, inquit, superliminare, et domus impleta est fumo, signum est Templi Iudaici destruendi, et incendendae universae Ierusalem, quam videmus nunc destructam. Nonnulli vero in superioribus consentientes, in extrema parte dissentiunt. Nam superliminare sublatum illo tempore praedicant, quando velum templi scissum est, et universa domus Israel erroris nube confusa : quando Iosephus refert sacerdotes ex adytis templi, virtutum coelestium audisse vocem, Transeamus ex his sedibus. Refer also to Jerome to Hedibia, epistle 120: In evangelio autem quod Hebraicis litteris scriptum est legimus, non velum templi scissum, sed superliminare templi mirae magnitudinis corruisse. / But in the gospel which is written with Hebraic letters we read, not that the veil of the temple was rent, but that the lintel of the temple, of marvelous magnitude, fell. Refer also to Jerome to Marcella, epistle 46: Et postquam velum templi scissum est, et circumdata ab exercitu Jerusalem, et dominico cruore violata, tunc ab ea etiam angelorum praesidia et Christi gratiam recessisse; denique etiam Josephum, qui vernaculus scriptor est Iudaeorum, asserere illo tempore quo crucifixus est dominus ex adytis templi virtutum coelestium erupisse voces, dicentium: Transmigremus ex his sedibus. / And after the veil of the temple has been rent, and Jerusalem has been surrounded by an army, and it has been stained by the dominical blood, then its guardian angels and the grace of Christ have receded from it; finally, Josephus, who is himself a Jewish writer, asserts that at the time at which the Lord was crucified there erupted from the temple voices of heavenly powers, saying: Let us depart hence. Refer also to Christian of Stavelot: Refert Iosephus superliminare quod infinitum magnitudinis erat fractum esse atque divisum, etiam angelicas virtutes tunc in ipso tempore clamasse: Transeamus ex his sedibus. / Josephus says that a lintel of infinite magnitude was broken and divided, and also that angelic forces then at that time exclaimed: Let us go out from these places). Peter Comestor: Nam et in evangelio Nazareorum superliminare templi infinitae magnitudinis fractum esse legitur auditasque voces in aere: Transeamu{u}s ex his sedibus. / For in the gospel of the Nazarenes it is read that a lintel of the temple of infinite magnitude was broken and voices were heard in the air: Let us go out from these places). Refer also to Hugo of Saint Cher, On the Book of Isaiah: A voce clamantis, id est, propter vocem multitudinis angelorum clamantium laudes deo vel clamantium: Transeamus ab his sedibus imminente eversione Romanorum, ut legitur in evangelio Nazaraeorum. / With a voice exclaiming, that is, on account of the voice of a multitude of angels exclaiming praises to God or exclaiming: Let us go out from these places, since the destruction by the Romans is imminent, as it is read in the gospel of the Nazaraeans. Refer also to History of the Passion of the Lord, folio 65 recto: Item in e[v]angelio Nazareorum legitur superliminare templi infinite magnitudinis in morte Christi scissum. idem dicit Iosephus et addit quod audite sunt voces horribiles in aere dicentes: Transeamus ab hiis sedibus. / Likewise in the gospel of the Nazaraeans it is read that a lintel of the temple of infinite magnitude was broken at the death of Christ. Josephus says the same thing and adds that horrible voices were heard in the air saying: Let us leave these regions.
Josephus, Wars 6.5.3 §288-299: [288] Τὸν γοῦν ἄθλιον δῆμον οἱ μὲν ἀπατεῶνες καὶ καταψευδόμενοι τοῦ θεοῦ τηνικαῦτα παρέπειθον, τοῖς δ᾽ ἐναργέσι καὶ προσημαίνουσι τὴν μέλλουσαν ἐρημίαν τέρασιν οὔτε προσεῖχον οὔτ᾽ ἐπίστευον, ἀλλ᾽ ὡς ἐμβεβροντημένοι καὶ μήτε ὄμματα μήτε ψυχὴν ἔχοντες τῶν τοῦ θεοῦ κηρυγμάτων παρήκουσαν, [289] τοῦτο μὲν ὅτε ὑπὲρ τὴν πόλιν ἄστρον ἔστη ῥομφαίᾳ παραπλήσιον καὶ παρατείνας ἐπ᾽ ἐνιαυτὸν κομήτης, [290] τοῦτο δ᾽ ἡνίκα πρὸ τῆς ἀποστάσεως καὶ τοῦ πρὸς τὸν πόλεμον κινήματος ἀθροιζομένου τοῦ λαοῦ πρὸς τὴν τῶν ἀζύμων ἑορτήν, ὀγδόη δ᾽ ἦν Ξανθικοῦ μηνός, κατὰ νυκτὸς ἐνάτην ὥραν τοσοῦτο φῶς περιέλαμψε τὸν βωμὸν καὶ τὸν ναόν, ὡς δοκεῖν ἡμέραν εἶναι λαμπράν, καὶ τοῦτο παρέτεινεν ἐφ᾽ ἡμίσειαν ὥραν: [291] ὃ τοῖς μὲν ἀπείροις ἀγαθὸν ἐδόκει, τοῖς δὲ ἱερογραμματεῦσι πρὸς τῶν ἀποβεβηκότων εὐθέως ἐκρίθη. [292] καὶ κατὰ τὴν αὐτὴν ἑορτὴν βοῦς μὲν ἀχθεῖσα ὑπό του πρὸς τὴν θυσίαν ἔτεκεν ἄρνα ἐν τῷ ἱερῷ μέσῳ, [293] ἡ δ᾽ ἀνατολικὴ πύλη τοῦ ἐνδοτέρω ναοῦ χαλκῆ μὲν οὖσα καὶ στιβαρωτάτη, κλειομένη δὲ περὶ δείλην μόλις ὑπ᾽ ἀνθρώπων εἴκοσι, καὶ μοχλοῖς μὲν ἐπερειδομένη σιδηροδέτοις, κατάπηγας δὲ ἔχουσα βαθυτάτους εἰς τὸν οὐδὸν ὄντα διηνεκοῦς λίθου καθιεμένους, ὤφθη κατὰ νυκτὸς ὥραν ἕκτην αὐτομάτως ἠνοιγμένη. [294] δραμόντες δὲ οἱ τοῦ ἱεροῦ φύλακες ἤγγειλαν τῷ στρατηγῷ, κἀκεῖνος ἀναβὰς μόλις αὐτὴν ἴσχυσεν κλεῖσαι. [295] πάλιν τοῦτο τοῖς μὲν ἰδιώταις κάλλιστον ἐδόκει τέρας: ἀνοῖξαι γὰρ τὸν θεὸν αὐτοῖς τὴν τῶν ἀγαθῶν πύλην: οἱ λόγιοι δὲ λυομένην αὐτομάτως τοῦ ναοῦ τὴν ἀσφάλειαν ἐνενόουν, καὶ πολεμίοις δῶρον ἀνοίγεσθαι τὴν πύλην, δηλωτικόν τε ἐρημίας ἀπέφαινον ἐν αὑτοῖς τὸ σημεῖον. [296] μετὰ δὲ τὴν ἑορτὴν οὐ πολλαῖς ἡμέραις ὕστερον, μιᾷ καὶ εἰκάδι Ἀρτεμισίου μηνός, φάσμα τι δαιμόνιον ὤφθη μεῖζον πίστεως: [297] τερατεία δὲ ἂν ἔδοξεν οἶμαι τὸ ῥηθησόμενον, εἰ μὴ καὶ παρὰ τοῖς θεασαμένοις ἱστόρητο καὶ τὰ ἐπακολουθήσαντα πάθη τῶν σημείων ἦν ἄξια: [298] πρὸ γὰρ ἡλίου δύσεως ὤφθη μετέωρα περὶ πᾶσαν τὴν χώραν ἅρματα καὶ φάλαγγες ἔνοπλοι διᾴττουσαι τῶν νεφῶν καὶ κυκλούμεναι τὰς πόλεις. [299] κατὰ δὲ τὴν ἑορτήν, ἣ πεντηκοστὴ καλεῖται, νύκτωρ οἱ ἱερεῖς παρελθόντες εἰς τὸ ἔνδον ἱερόν, ὥσπερ αὐτοῖς ἔθος πρὸς τὰς λειτουργίας, πρῶτον μὲν κινήσεως ἔφασαν ἀντιλαβέσθαι καὶ κτύπου, μετὰ δὲ ταῦτα φωνῆς ἀθρόας “μεταβαίνομεν ἐντεῦθεν.” / Thus were the miserable people persuaded by these deceivers, and such as belied God himself; while they did not attend nor give credit to the signs that were so evident, and did so plainly foretell their future desolation, but, like men infatuated, without either eyes to see or minds to consider, did not regard the denunciations that God made to them. Thus there was a star resembling a sword, which stood over the city, and a comet, that continued a whole year. Thus also before the Jews' rebellion, and before those commotions which preceded the war, when the people were come in great crowds to the feast of unleavened bread, on the eighth day of the month Xanthicus, [Nisan,] and at the ninth hour of the night, so great a light shone round the altar and the holy house, that it appeared to be bright day time; which lasted for half an hour. This light seemed to be a good sign to the unskillful, but was so interpreted by the sacred scribes, as to portend those events that followed immediately upon it. At the same festival also, a heifer, as she was led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple. Moreover, the eastern gate of the inner [court of the] temple, which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, and rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night. Now those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it; who then came up thither, and not without great difficulty was able to shut the gate again. This also appeared to the vulgar to be a very happy prodigy, as if God did thereby open them the gate of happiness. But the men of learning understood it, that the security of their holy house was dissolved of its own accord, and that the gate was opened for the advantage of their enemies. So these publicly declared that the signal foreshowed the desolation that was coming upon them. Besides these, a few days after that feast, on the one and twentieth day of the month Artemisius, [Jyar,] a certain prodigious and incredible phenomenon appeared: I suppose the account of it would seem to be a fable, were it not related by those that saw it, and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sun-setting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding of cities. Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner [court of the temple,] as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise, and after that they heard a sound as of a great multitude, saying, "Let us remove hence."

22. Matthew 27.65, minuscule 1424: Τὸ Ἰουδαϊκόν· «καὶ παρέδωκεν αὐτοῖς ἄνδρας ἐνόπλους, ἵνα καθέζωνται κατ᾿ ἐναντίον τοῦ σπηλαίου καὶ τηρῶσιν αὐτὸν ἡμέρας καὶ νυκτός». / The Judaic: "and he delivered to them armed men, in order to be seated right before the cave and keep it day and night."
NA27: ἔφη αὐτοῖς ὁ Πιλᾶτος· «ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε».
NASB: Pilate said to them, "You have a guard; go, make it as secure as you know how."
Peter 8.31: Ὁ δὲ Πειλᾶτος παραδέδωκεν αὐτοῖς Πετρώνιον τὸν κεντυρίωνα μετὰ στρατιωτῶν φυλάσσειν τὸν τάφον. / [31] But Pilate gave over to them Petronius the centurion with soldiers to safeguard the sepulcher. And with these the elders and scribes came to the burial place.

Attestation and Dubious Texts

Epiphanius, Panarion 29.9.4: ἔχουσι δὲ [οἱ Ναζωραῖοι] τὸ κατὰ Ματθαῖον εὐαγγέλιον πληρέστατον Ἑβραϊστί. παρ' αὐτοῖς γὰρ σαφῶς τοῦτο, καθὼς ἐξ ἀρχῆς ἐγράφη, Ἑβραϊκοῖς γράμμασιν ἔτι σῴζεται. οὐκ οἶδα δὲ εἰ καὶ τὰς γενεαλογίας τὰς ἀπὸ τοῦ Ἀβραὰμ ἄχρι Χριστοῦ περιεῖλον. / They have the Gospel according to Matthew in its entirety [πληρέστατον, very full/complete] in Hebrew. For it is clear that they still preserve this as it was originally written, in the Hebrew alphabet. But I do not know whether they have also excised the genealogies from Abraham till Christ.
Haimo, commentary II, On Isaiah 53.12, writing of the words of Jesus on the cross: "Father, forgive them:" Sicut enim in evangelio Nazarenorum habetur, ad hanc vocem domini multa milia Iudaeorum adstantium circa crucem crediderunt. / As it has it in the gospel of the Nazarenes, at this voice of the Lord many thousands of Jews standing around the cross came to faith. Refer also to the epistle of Jerome to Hedibia, epistle 120: In tantum autem amavit Hierusalem dominus ut fleret eam et plangeret et pendens in cruce loqueretur: «Pater, ignosce eis, quod enim faciunt nesciunt». itaque impetravit quod petierat, multaque statim de Iudaeis milia crediderunt, et usque ad quadragesimum secundum annum datum est tempus paenitentiae. / But by so much did the Lord love Jerusalem that he wept for it and beat his chest, and while hanging on the cross he said: "Father, forgive them, for they know not what they do." And thus he obtained what he had requested, and many thousands from the Jews came to faith, and a time of penitence was given up until the forty-second year. Refer also to History of the Passion of the Lord, folio 55 recto: «Pater ignosce eis, non enim sciunt quid faciunt». et nota quod in e[v]angelio Nazareorum legitur quod ad virtuosam istam Christi oracionem VIII milia conversi sunt postea ad fidem. scilicet tria milia in die pentecostes. / Father, forgive them, for they do not know what they do. And note that in the gospel of the Nazaraeans it is read that at this virtuous prayer of Christ eight thousand were afterward converted to the faith. There were to be sure three thousand on the day of Pentecost. Refer also to Hugo of Saint Cher, On the Book of Isaiah: Ad hanc vocem secundum evangelium Nazaraeorum multa milia Iudaeorum astantium circa crucem crediderunt. / At this voice according to the gospel of the Nazaraeans many thousands of the Jews standing around the cross came to faith.
Hugo of Saint Cher, On the Gospel according to Matthew: In evangelio Nazaraeorum legitur, ut dicit Chrys{ostemus}, quod Ioseph Mariam videre facie ad faciem non poterat, quoniam spiritus sanctus eam a conceptione penitus impleverat, ita quod non cognoscebat eam propter splendorem vultus eius. / In the gospel of the Nazaraeans it is read, as Chrysostom says, that Joseph could not look at Mary face to face, since the holy spirit had filled her deeply from the conception, so that he did not recognize her on account of the splendor of her face.
Hugo of Saint Cher, On the Gospel according to Matthew: Dicitur in evangelio Nazaraeorum quod duo qui fuerunt mortui ante circiter annos quadraginta, boni et sancti viri, venerant in templum post resurrectionem domini et non loquentes petentes Pergamenum. / It is said in the gospel of the Nazaraeans that two men who had died about forty years beforehand, good and holy men, came into the temple after the resurrection of the Lord and without speaking wanted to go to Pergamum.
Hugo of Saint Cher, On the Gospel according to John: Legitur autem in evangelio Nazaraeorum quod tunc fuit captus Ioseph et positus in carcerem; unde primo apparuit ei dominus post resurrectionem in carcere. Nicodemus vero fugit in villam Gamalielis. / It is read, however, in the gospel of the Nazaraeans that Joseph was then captured and put into prison; there the Lord appeared to him first after the resurrection in the prison. Nicodemus truly fled into the village of Gamaliel. Refer also to Hugo of Saint Cher, On the Gospel according to Matthew: Dicitur in evangelio Nazaraeorum quod Iudaei istum Ioseph in carcere posuerunt, alligantes eum ad columnam, eo quod ita honorifice sepelisset eum, et quod prius post resurrectionem apparuit ei in carcere quae Mariae Magdalenae et liberavit eum de carcere. / It is said in the gospel of the Nazaraeans that the Jews put this Joseph into prison, binding him to a column, because he had interred him so honorably, and that after the resurrection he appeared to him in prison before Mary Magdalene and liberated him from prison.
Hugo of Saint Cher, On the Epistles of Paul (1 Corinthians 15): Similiter primo apparuit B. Mariae Magdalenae inter mulieres secundum ordinem apparitionum in evangelio, quod dico quia legitur in evangelio Nazaraeorum quod primo apparuit B. virgini. / Likewise he appeared first to Mary Magdalene amongst the women according to the order of appearances in the gospel, which I say because it is read in the gospel of the Nazaraeans that he appeared first to the virgin.
Aurora Bible of Petrus de Riga, marginal note: In libris evangeliorum quibus utuntur Nazareni legitur quod radii prodierunt ex oculis eius, quibus territi fugabantur. / In the books of the gospels that the Nazarenes use it is read that rays issued from his eyes, by which terrified they were put to flight.
History of the Passion of the Lord, folio 25 verso, concerning the footwashing for the disciples: Et sicut dicitur in evangelio Nazareorum, singulorum pedes osculatus fuit. / And, just as it is said in the gospel of the Nazaraeans, he had kissed the feet of each.
History of the Passion of the Lord, folio 32 recto, concerning the agony in Gethsemane: Apparuit autem ei angelus de celo confortans eum. qualiter autem angelus Christum in agonia sue oracionis confortaverit dicitur in evangelio Nazareorum. / But there appeared to him an angel from heaven comforting him. But the angel comforted Christ in his agony of prayer, as it is said in the gospel of the Nazaraeans.
History of the Passion of the Lord, folio 35 recto, concerning Peter and John in the court of the high priest: In evangelio Nazareorum ponitur causa unde Iohannes notus fuerit pontifici. quia cum fuerit filius pauperis piscatoris Zebedei, sepe portaverat pisces ad curias pontificum Anne et Cayphe. exivit autem Iohannes ad ancillam hostiariam et ab ea impetravit quo Petrus socius suus qui ante ianuam stetit plorans fuit intromissus. / In the gospel of the Nazaraeans the reason is given for John having been known to the priest. It was because when he was the son of the poor fisherman Zebedee he often ported fishes to the curias of the priests Annas and Caiaphas. And John went out to the usher-maid and from her procured [permission] that his associate Peter, who stood before the door weeping, should be brought in.
History of the Passion of the Lord, folio 44 recto, concerning the scourging of the Lord: Legitur in e[v]angelio Nazareorum quod ludei appreciaverunt quattuor milites ad flagellandum dominum tam dure usque ad effusionem sanguinis de toto corpore. eosdem eciam milites appreciaverunt quod ipsum crucifix[ere]nt sicut dicitur Io{hannes} 19. / It is read in the gospel of the Nazaraeans that the gladiators appropriated four soldiers to scourge the Lord hard enough to [cause] an effusion of blood from his entire body. They appropriated those same soldiers still to crucify him just as it is said in Jo{hn} 19.

Works Consulted and Links

A. F. J. Klijn, Jewish-Christian Gospel Tradition.
M. J. Lagrange, L'évangele selon les Hébreux, from Revue Biblique 1922.
Montague Rhodes James, The Apocryphal New Testament.
Kurt Aland, Synopsis Quattuor Evangeliorum, appendix IV.
Aurelio de Santos Otero, Los evangelios apócrifos.
Bart Ehrman and Zlatko Plese, The Apocryphal Gospels: Texts and Translations.
Early Christian Writings: The Gospel of the Nazoreans.
TextExcavation: The Gospel of the Nazoraeans.
Biblical Criticism & History Forum: Other Gospel Texts.

Last edited by Ben C. Smith on Sun Jan 07, 2018 9:44 pm, edited 6 times in total.
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Re: The gospel of the Nazoraeans.

Post by Ben C. Smith » Thu Sep 24, 2015 6:05 pm

Here are the so-called Zion gospel manuscript marginal glosses, culled out from the rest of the list of Nazoraean gospel readings for convenience:

Matthew 4.5, minuscule 566: Τὸ Ἰουδαϊκὸν οὐκ ἔχει «εἰς τὴν ἁγίαν πόλιν», ἀλλ᾿ «ἐν Ἱερουσαλήμ». / The Judaic does not have "into the holy city," but rather "in Jerusalem."
NA27: Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ.
NASB: Then the devil took Him into the holy city; and he had Him stand on the pinnacle of the temple.

Matthew 5.22, minuscule 1424: Τὸ «εἰκῆ» ἔν τισιν ἀντιγράφοις οὐ κεῖται οὐδὲ ἐν τῷ Ἰουδαϊκῷ. / The "vainly" does not stand in certain copies, nor in the Judaic.
NA27: «ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ <εἰκῆ> ἔνοχος ἔσται τῇ κρίσει· ὃς δ᾽ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ· ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ᾽ ἂν εἴπῃ· μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός».
NASB: "But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever shall say to his brother, 'Raca,' shall be guilty before the supreme court; and whoever shall say, 'You fool,' shall be guilty enough to go into the fiery hell."

Matthew 7.5, minuscule 1424: Τὸ Ἰουδαϊκὸν ἐνταῦθα οὕτως ἔχει· «ἐὰν ἦτε ἐν τῷ κόλπῳ μου καὶ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς μὴ ποιῆτε, ἐκ τοῦ κόλπου μου ἀπορρίψω ὑμᾶς». / Here the Judaic has thus: "if you are in my bosom, and you do not do the will of my father in the heavens, I shall throw you away from my bosom."
NA27: «ὑποκριτά, ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου».
NASB: "You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye."

Matthew 10.16, minuscule 1424: Τὸ Ἰουδαϊκόν· «ὑπὲρ ὄφεις». / The Judaic: "beyond serpents."
NA27: «Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί».
NASB: "Behold, I send you out as sheep in the midst of wolves; therefore be shrewd as serpents, and innocent as doves."

Matthew 11.12, minuscule 1424: Τὸ Ἰουδαϊκὸν «διαρπάζεται» ἔχει. / The Judaic has: "is plundered."
NA27: «ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται καὶ βιασταὶ ἁρπάζουσιν αὐτήν».
NASB: "And from the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force."

Matthew 11.25, minuscule 1424: Τὸ Ἰουδαϊκὸν· «εὐχαριστῶ σε». / The Judaic: "I give you thanks."
NA27: Εν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν· «ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις».
NASB: At that time Jesus answered and said, "I praise Thee, O Father, Lord of heaven and earth, that Thou didst hide these things from the wise and intelligent and didst reveal them to babes."

Matthew 12.40, minuscule 899: Τὸ Ἰουδαϊκὸν οὐκ ἔχει· «τρεῖς <ἡμέρας καὶ τρεῖς νύκτας>». / The Judaic does not have: "three d<ays and three nights>."
NA27: «ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας».
NASB: "For just as Jonah was three days and three nights in the belly of the sea monster, so shall the Son of Man be three days and three nights in the heart of the earth."

Matthew 15.5, minuscule 1424: Τὸ Ἰουδαϊκόν· «κορβᾶν ὃ ὑμεῖς ὠφελήσεσθε ἐξ ὑμῶν». / The Judaic: "the corban which you will be owed from us."
NA27: «ὑμεῖς δὲ λέγετε· ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί· δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς»....
NASB: "But you say, 'Whoever shall say to his father or mother, "Anything of mine you might have been helped by has been given to God...."'"

Matthew 16.2-4, minuscule 142: Τὰ σεσημειωμένα διὰ τοῦ ἀστερίσκου ἐν ἑτεροῖς οὐκ ἐμφέρεται οὔτε ἐν τῷ Ἰουδαϊκῷ. / The things marked with an asterisk are not stated in the others, nor in the Judaic.
NA27: ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· «*ὀψίας γενομένης λέγετε· εὐδία, πυρράζει γὰρ ὁ οὐρανός· καὶ πρωΐ· σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε;* γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ». καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν.
NASB: But He answered and said to them, "*When it is evening, you say, 'It will be fair weather, for the sky is red.' And in the morning, 'There will be a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot discern the signs of the times?* An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them, and went away.

Matthew 16.17, minuscules 566 and 1424: Τὸ Ἰουδαϊκόν· «υἱὲ Ἰωάννου». / The Judaic: "son of John."
NA27: ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· «μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλ᾽ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς».
NASB: And Jesus answered and said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven."

Matthew 18.22, minuscules 566 and 899: Τὸ Ἰουδαϊκὸν ἑξῆς ἔχει μετὰ τὸ ἑβδομηκοντάκις ἑπτά· «καὶ γὰρ ἐν τοῖς προφήταις μετὰ τὸ χρισθῆναι αὐτοὺς ἐν πνεύματι ἁγίῳ, εὑρίσκεται ἐν αὐτοῖς λόγος ἁμαρτίας». / The Judaic has after the seventy times seven: "for even in the prophets, after their anointing in the holy spirit, the word of sin in them is found."
NA27: λέγει αὐτῷ ὁ Ἰησοῦς· «οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά».
NASB: Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven."
Jerome, Against the Pelagians 3.2: Et in eodem volumine: «Si peccaverit, inquit, frater tuus in verbo, et satis tibi fecerit, septies in die suscipe eum». dixit illi Simon discipulus eius: «Septies in die?» respondit dominus et dixit ei: «Etiam ego dico tibi, usque septuagies septies. etenim in prophetis quoque, postquam uncti sunt spiritu sancto, inventus est sermo peccati». / And in the same volume he says, "If your brother sins in word, and makes satisfaction to you, seven times a day receive him." Simon his disciple said to him, "Seven times a day?" The Lord responded and said to him, "Still I say to you, until seventy times seven. For indeed in the prophets, even after they were anointed by the holy spirit, the speech of sin was found."

Matthew 26.74, minuscules 4, 273, 566, 899, and 1424: Τὸ Ἰουδαϊκόν· «καὶ ἠρνήσατο καὶ ὤμοσεν καὶ κατηράσατο». / The Judaic: "and he denied and swore and cursed."
NA27: τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι «οὐκ οἶδα τὸν ἄνθρωπον». καὶ εὐθέως ἀλέκτωρ ἐφώνησεν.
NASB: Then he began to curse and swear, "I do not know the man!" And immediately a cock crowed.

Matthew 27.65, minuscule 1424: Τὸ Ἰουδαϊκόν· «καὶ παρέδωκεν αὐτοῖς ἄνδρας ἐνόπλους, ἵνα καθέζωνται κατ᾿ ἐναντίον τοῦ σπηλαίου καὶ τηρῶσιν αὐτὸν ἡμέρας καὶ νυκτός». / The Judaic: "and he delivered to them armed men, in order to be seated right before the cave and keep it day and night."
NA27: ἔφη αὐτοῖς ὁ Πιλᾶτος· «ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε».
NASB: Pilate said to them, "You have a guard; go, make it as secure as you know how."

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Re: The gospel of the Nazoraeans.

Post by rakovsky » Sat Feb 02, 2019 10:01 pm

I like how the Early Writings page for each of the ancient documents has some commentaries by different scholars. So I'd like to comment on and correct some statements in the article by Nancy L. Kuehl about the Gospel of the Nazoraeans (or "Nazarenes") (http://www.earlychristianwritings.com/t ... reans.html).

The writer, Nancy L. Kuehl, seems to think mistakenly that the Vulgate Matthew was Jerome's translation from Hebrew. She writes in her book A Book of Evidence that Jerome used the Gospel of the Nazarenes when he wrote his Latin Vulgate edition of the Bible:
There can be no doubt that the original "Matthew" was written in the Hebrew language, that Jerome... had copies of it and... Jerome translated it into the Latin and incorporated it (in his own words, even changing some of them) into the Latin Vulgate from which the English versions (including KJV) are now derived.
Kuehl next quotes John Romer's book "Testament" as saying that Jerome had considerably changed some traditional Latin translations of Jesus' words. Next, she quotes from Jerome's letter to Pope Damasus, in which Jerome had written:
You urge me to revise the old Latin version, and, as it were, to sit in judgment on the copies of the Scriptures which are now scattered throughout the whole world; and, inasmuch as they differ from one another, you would have me decide which of them agree with the Greek original.
If... we are to glean the truth from a comparison of many [Latin texts], why not go back to the original Greek and correct the mistakes introduced by inaccurate translators, and the blundering alterations of confident but ignorant critics, and, further, all that has been inserted or changed by copyists more asleep than awake?
Kuehl comments that Jerome "assumes that the Greek is error-ridden." But she misread Jerome's letter, which had actually said that the Latin translations in his time had errors.
Next, she writes: <<Of the fact that he changed the original Hebrew there can be no doubt, for he, by his own admission, translated that original Hebrew gospel into a more "suitable" gospel for the "church".>>
I think that she is also misreading Jerome and that he didn't say that he translated the Original Hebrew into the Church's gospel. I think that what Jerome actually said was that he made a translation of the Gospel of the Hebrews, and he repeatedly notes differences from the Greek version of Matthew. But Jerome does not say that he changed the Hebrew Gospel into the Gospel of Matthew that he used for his Vulgate Bible.
Kuehl cites Matthew 12:10 in the KJV as saying:
"And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? That they might accuse him."
Jerome in his "Commentary on Matthew 12:13" writes:
In the Gospel which the Nazarenes and the Ebionites use, which we have recently translated from Hebrew to Greek, and which most people call the authentic [Gospel] of Matthew, the man who had the withered hand is described as a mason who begged for help in the following words: "I was a mason, earning a living with my hands; I beg you, Jesus, restore my health to me, so that I need not beg for my food in shame."
Kuehl comments:
Here is the admission by Jerome that "most people" call the original Hebrew gospel (that the Nazarenes and Ebionites - sects of messianism - use the authentic (original) gospel. He also tells us here that he translated it from Hebrew to Greek (thus the additions, deletions, etc. that we now have in our New Covenant).
But she misreads Jerome again. Jerome did say that he translated the Nazarenes' gospel from Hebrew into Greek, and that most people called it the authentic version. But he doesn't say that the Greek version that he created is the same as the Latin one that he put in the Vulgate. In fact, Jerome clearly and repeatedly quotes the differences between the Greek version of Matthew and the Nazarenes' gospel. He did not try to hide the differences or to say that the Hebrew version was "wrong". Instead, he agrees that there is a Hebrew version owned by the Nazarenes and a Greek one that he was translating into Latin for the Church's Vulgate version. Anyway, Greek Orthodox just use the Greek texts, so any supposed changes that Jerome made for the Latin Vulgate wouldn't change what we EOs have.

My research on the prophecies of the Messiah's resurrection: http://rakovskii.livejournal.com

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Re: The gospel of the Nazoraeans.

Post by perseusomega9 » Mon Feb 04, 2019 7:48 am

What do you mean by so-called Zion manuscript?

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Re: The gospel of the Nazoraeans.

Post by rakovsky » Mon Feb 04, 2019 8:35 am

He is referring to a gospel book that some scholars think was kept in a basilica on Mount Zion in medieval times.
For more information, see https://books.google.com/books?id=TDW0P ... pt&f=false

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Re: The gospel of the Nazoraeans.

Post by Ben C. Smith » Mon Feb 04, 2019 8:49 am

perseusomega9 wrote:
Mon Feb 04, 2019 7:48 am
What do you mean by so-called Zion manuscript?
rakovsky wrote:
Mon Feb 04, 2019 8:35 am
He is referring to a gospel book that some scholars think was kept in a basilica on Mount Zion in medieval times.
For more information, see https://books.google.com/books?id=TDW0P ... pt&f=false
I have all of the "Zion" marginal glosses culled from the rest of the list in a separate post upthread. Which manuscripts each gloss is found in are also listed. (I was/am dependent mainly upon A. F. J. Klijn for this information.)
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Re: The gospel of the Nazoraeans.

Post by perseusomega9 » Mon Feb 04, 2019 9:38 am

Thanks guys, I learned something new today.

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