THE GOSPEL ACCORDING TO PETER

1 But of the Jews none washed his hands, neither Herod nor any one of his judges. And when they had refused to wash them, Pilate rose up. And then Herod the king commandeth that the Lord be taken,(1) saying to them, What things soever I commanded you to do unto him, do.
2 And there was standing there Joseph the friend of Pilate and of the Lord; and, knowing that they were about to crucify(2) him, he came to Pilate and asked the body of the Lord for burial. And Pilate sent to Herod and asked his body. And Herod said, Brother Pilate, even if no one had asked for him, we purposed to bury him, especially as the sabbath draweth on:(3) for it is written in the law, that the sun set not upon one that hath been put to death.
3 And he delivered him to the people on the day before the unleavened bread, their feast. And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God, having obtained power over him. And they clothed him with purple, and set him on the seat of judgement, saying, Judge righteously, O king of Israel. And one of them brought a crown of thorns and put it on the head of the Lord. And others stood and spat in his eyes, and others smote his cheeks: others pricked him with a reed; and some scourged him, saying, With this honour let us honour the Son of God.
4 And they brought two malefactors, and they crucified the Lord between them. But he held his peace, as though having no pain. And when they had raised the cross, they wrote the title: This is the king of Israel. And having set his garments before him they parted them among them, and cast lots for them. And one of those malefactors reproached them, saying, We for the evils that we have done have suffered thus, but this man, who hath become the Saviour of men, what wrong hath he done to you? And they, being angered at him, commanded that his legs should not be broken, that he might die in torment.
5 And it was noon, and darkness came over all Judaea: and they were troubled and distressed, lest the sun had set, whilst he was yet alive: [for] it is written for them, that the sun set not on him that hath been put to death. And one of them said, Give him to drink gall with vinegar. And they mixed and gave him to drink, and fulfilled all things, and accomplished their sins against their own head. And many went about with lamps, supposing that it was night, and fell down.(4) And the Lord cried out, saying, My power, my power, thou hast forsaken me. And when he had said it he was taken up. And in that hour the vail of the temple of Jerusalem was rent in twain.(5)
6 And then they drew out the nails from the hands of the Lord, and laid him upon the earth, and the whole earth quaked, and great fear arose. Then the sun shone, and it was found the ninth hour: and the Jews rejoiced, and gave his body to Joseph that he might bury it, since he had seen what good things he had done. And he took the Lord, and washed him, and rolled him in a linen cloth, and brought him into his own tomb, which was called the Garden of Joseph.
7 Then the Jews and the elders and the priests, perceiving what evil they had done to themselves, began to lament and to say, Woe for our sins: the judgement hath drawn nigh, and the end of Jerusalem. And I with my companions was grieved; and being wounded in mind we hid ourselves: for we were being sought for by them as malefactors, and as wishing to set fire to the temple. And upon all these things we fasted and sat mourning and weeping night and day until the sabbath.
8 But the scribes and Pharisees and elders being gathered together one with another, when they heard that all the people murmured and beat their breasts saying, If by his death these most mighty signs have come to pass, see how righteous he is,--the elders were afraid and came to Pilate, beseeching him and saying, Give us soldiers, that we may guard his sepulchre for three days, lest his disciples come and steal him away, and the people suppose that he is risen from the dead and do us evil. And Pilate gave them Petronius the centurion with soldiers to guard the tomb. And with them came elders and scribes to the sepulchre, and having rolled a great stone together with(1) the centurion and the soldiers, they all together who were there set it at the door of the sepulchre; and they affixed seven seals, and they pitched a tent there and guarded it. And early in the morning as the sabbath. was drawing on, there came a multitude from Jerusalem and the region round about, that they might see the sepulchre that was sealed.
9 And in the night in which the Lord's day was drawing on, as the soldiers kept guard two by two in a watch, there was a great voice in the heaven; and they saw the heavens opened, and two men descend from thence with great light and approach the tomb. And that stone which was put at the door rolled of itself and made way in part; and the tomb was opened, and both the young men entered in.
10 When therefore those soldiers saw it, they awakened the centurion and the elders; for they too were hard by keeping guard. And, as they declared what things they had seen, again they see three men come forth from the tomb, and two of them supporting one, and a cross following them: and of the two the head reached unto the heaven, but the head of him that was led by them overpassed the heavens. And they heard a voice from the heavens, saying, Thou hast preached to them that sleep. And a response was heard from the cross, Yea.
11 They therefore considered one with another whether to go away and shew these things to Pilate. And while they yet thought thereon, the heavens again are seen to open, and a certain man to descend and enter into the sepulchre. When the centurion and they that were with him saw these things, they hastened in the night to Pilate, leaving the tomb which they were watching, and declared all things which they had seen, being greatly distressed and saying, Truly he was the Son of God. Pilate answered and said, I am pure from the blood of the Son of God: but it was ye who determined this. Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say nothing of the things which they had seen: For it is better, say they, for us to be guilty of the greatest sin before God, and not to fall into the hands of the people of the Jews and to be stoned. Pilate therefore commanded the centurion and the soldiers to say nothing.
12 And at dawn upon the Lord's day Mary Magdalen, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord's sepulchre the things which women are wont to do for those that die and for those that are beloved by them--she took her friends with her and came to the sepulchre where he was laid. And they feared lest the Jews should see them, and they said, Although on that day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre. But who shall roll away for us the stone that was laid at the door of the sepulchre, that we may enter in and sit by him and do the things that are due? For the stone was great, and we fear lest some one see us. And if we cannot, yet if we but set at the door the things which we bring for a memorial of him, we will weep and lament, until we come unto our home.
13 And they went and found the tomb opened, and coming near they looked in there; and they see there a certain young man sitting in the midst of the tomb, beautiful and clothed in a robe exceeding bright: who said to them, Wherefore are ye come? Whom seek ye? Him that was crucified?(2) He is risen and gone. But if ye believe not, look in and see the place where he lay, that he is not [here]; for he is risen and gone thither, whence he was sent. Then the women feared and fled.
14 Now it was the last day of the unleavened bread, and many were going forth, returning to their homes, as the feast was ended. But we, the twelve disciples of the Lord, wept and were grieved: and each one, being grieved for that which was come to pass, departed to his home. But I Simon Peter and Andrew my brother took our nets and went to the sea; and there was with us Levi the son of Alphaeus, whom the Lord ...

MATTHEW XXVII.

24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.
25 Then answered all the people, and said, His blood be on us, and on our children.

[cf. v. 57.]

26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.
27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
28 And they stripped him, and put on him a scarlet robe.
29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!
30 And they spit upon...

MARK XV.

[cf. v. 43.]

[cf. v. 42.]

15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
16 And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.
17 And they clothed him with purple, and platted a crown of thorns, and put it about his head,
18 And began to salute him, Hail, King of the Jews!
19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

LUKE XXIII.

[2 cf. Lk. xxiii. 7.]

[3 cf. Lk. xxii. 66; Acts iv 27.]

[cf. v. 50.]

[4 cf. Lk. xxiii. 12.]

24 And Pilate gave sentence that it should be as they required.
25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

JOHN XIX.

[1 cf. John passim.]

[cf. v. 38.]

[cf. xix. 31.]

16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

PETER.

1 But of the Jews (1) none washed his hands, neither Herod (2) nor any one of his judges. (3)
2 And when they had refused to wash them, Pilate rose up. And then Herod the king commandeth that the Lord be taken, saying to them, What things soever I commanded you to do unto him, do.
3 And there was come there Joseph the friend of Pilate and of the Lord; and, knowing that they were about to crucify him, he came to Pilate and asked the body of the Lord for burial. 4 And Pilate sent to Herod and asked his body. 5 And Herod said, Brother (4) Pilate, even if no one had asked for him, we purposed to bury him, especially as the sabbath draweth on: for it is written in the law, that the sun set not upon one that hath been put to death. And he delivered him to the people on the day before the unleavened bread, their feast.
6 And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God, having obtained power over him.
7 And they clothed him with purple, and set him on the seat of judgement, saying, Judge righteously, O King of Israel. (8) And one of them brought a crown of thorns and put it on the head of the Lord. (9) And others stood and spat in his eyes, and others smote his cheeks: others pricked him with a reed; and some scourged him, saying, With this honour let us honour the Son of God.

MATTHEW.

... him, and took the reed, and smote him on the head.
31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.
32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.
33 And when they were come unto a place called Golgotha, that...

MARK.

20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.
21 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.
22 And they bring him unto the place Golgotha, which is, ...

LUKE.

26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.
27 And there followed him a great company of people, and of women, which also bewailed and lamented him.
28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.
30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
31 For if they do these things in a green tree, what shall be done in the dry?
32 And there were also two other, malefactors, led with him to be put to death.
33 And when they were come to the place, which is called Calvary, ...

JOHN.

17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:

PETER.

MATTHEW.

... is to say, a place of a skull,
34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.
35 And they crucified him; and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.
36 And sitting down they watched him there;
37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
38 Then were there two thieves crucified with him, one on the right hand, and another on the left.
39 And they that...

MARK.

... being interpreted, The place of a skull.
23 And they gave him to drink wine mingled with myrrh: but he received it not.
24 And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.
25 And it was the third hour, and they crucified him.
26 And the superscription of his accusation was written over, THE KING OF THE JEWS.
27 And with him they crucify two thieves; the one on his right hand, and the other on his left.
28 And the scripture...

LUKE.

... there they crucified him, and the malefactors, one on the right hand, and the other on the left.
34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.
36 And the soldiers also mocked him, coming to him, and offering him vinegar,
37 And saying, If thou be the King of the Jews, save thyself.
38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE jews.

JOHN.

18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

[cf. vv. 23, 24.]

19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was...

PETER.

10 And they brought two malefactors, and they crucified the Lord between them. But he held his peace, as though having no pain.
11 And when they had raised the cross, they wrote upon it, This is the King of Israel.
12 And having set his garments before him, they parted them among them, and cast lots for them.

MATTHEW.

... passed by reviled him, wagging their heads,
40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.
41 Likewise also the chief priests mocking him, with the scribes and elders, said,
42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

[cf. v. 35.]

44 The thieves also, which were crucified with him, cast the same in his teeth.

MARK.

... was fulfilled, which saith, And he was numbered with the transgressors.
29 And they that passed by railed on him, wagging their heads and saying, Ah, thou that destroyest the temple, and buildest it in three days,
30 Save thyself, and come down from the cross.
31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.
32 Let Christ the King of Israel descend now from the cross, that we may see and believe.

[cf. v. 24.]

And they that were crucified with him reviled him.

LUKE.

39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and, us.
40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou...

JOHN.

... written in Hebrew, and Greek, and Latin.
21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
22 Pilate answered, What I have written I have written.
23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

PETER.

[cf.V. 12.]

13 And one of those malefactors reproached them, saying, We for the evils that we have done have suffered thus, but this man, who hath become the Saviour of men, what wrong hath he done to you?

MATTHEW.

45 Now from the sixth hour there was darkness over all the land unto the ninth hour.
46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

MARK.

33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

LUKE.

... art in the same condemnation?
41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
45 And the sun was darkened, and the veil of the temple was rent in the midst.

JOHN.

25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

PETER.

14 And they, being angered at him, commanded that his legs should not be broken, that he might die in torment.
15 And it was noon, and darkness came over all Judaea: and they were troubled and distressed, lest the sun had set, whilst he was yet alive: [for] it is written for them, that the sun set not on him that hath been put to death.

MATTHEW.

47 Some of them that stood there, when they heard that, said, This man calleth for Elias.
48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.
49 The rest said, Let be, let us see whether Elias will come to save him.
50 Jesus, when he had cried again with a loud voice, yielded up the ghost.
51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
52 And the graves were opened; and many bodies of the saints which slept arose,
53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

MARK.

35 And some of them that stood by, when they heard it, said, Behold, he calleth Elias.
36 And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.
37 And Jesus cried with a loud voice, and gave up the ghost.
38 And the veil of the temple was rent in twain from the top to the bottom.

LUKE.

46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

JOHN.

28 After this, Jesus knowing that all things
were now accomplished, that the scripture might be fulfilled, saith, I thirst.
29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
33 But when they came to Jesus, and saw that he was dead already, they brake not his legs:

PETER.

16 And one of them said, Give him to drink gall with vinegar. And they mixed and gave him to drink,
17 and fulfilled all things, and accomplished their sins against their own head.
18 And many went about with lamps, supposing that it was night, and fell down.
19 And the Lord cried out, saying, My power, my power, thou hast forsaken me. And when he had said it he was taken up.
20 And in that hour the vail of the temple of Jerusalem was rent in twain.

MATTHEW.

54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:
56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.
57 When the even was come, there came a rich man of Arimathaea, named Joseph,who also himself was Jesus' disciple:

MARK.

39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.
40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.
42 And now when the even was come, because it was the preparation, that is, the day before the sabbath,
43 Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate...

LUKE.

47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.
49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
50 And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:
51 (The same had not...

JOHN.

34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
37 And again another scripture saith, They shall look on him whom they pierced.
38 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might...

PETER.

21 And then they drew out the nails from the hands of the Lord, and laid him upon the earth, and the whole earth quaked, and great fear arose.
22 Then the sun shone, and it was found the ninth hour:
23 and the Jews rejoiced, and...

MATTHEW.

58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.
59 And when Joseph had taken the body, he wrapped it in a clean linen cloth,
60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.
61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

MARK.

... and craved the body of Jesus.
44 And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.
45 And when he knew it of the centurion, he gave the body to Joseph.
46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.
47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

LUKE.

... consented to the counsel and deed of them; ) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.
52 This man went unto Pilate, and begged the body of Jesus.
53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.
54 And that day was the preparation, and the sabbath drew on.
55 And the women also,which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

JOHN.

... take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
42 There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.

PETER.

... gave his body to Joseph that he might bury it, since he had seen what good things he had done.
24 And he took the Lord, and washed him, and wrapped him in a linen cloth, and brought him into his own tomb, which was called the Garden of Joseph.
25 Then the Jews and the elders and the priests, perceiving what evil they had done to themselves, began to lament and to say, Woe for our sins: the judgement hath drawn nigh, and the end of Jerusalem.
26 And I with my companions was grieved; and being wounded in mind we hid ourselves: for we were being sought for by them as malefactors, and as wishing to set fire to the temple.

MATTHEW.

[1 cf. Mt. ix. 15.]

62 NOW the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,
63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.
64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.
65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.
66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

MARK.

[1 cf. Mk. ii. 20.]
[2 cf. Mk. xvi. 10.]

LUKE.

JOHN.

PETER.

27 And upon all these things we fasted 1 and sat mourning 2 and weeping 2 night and day until the sabbath.
28 But the scribes and Pharisees and elders being gathered together one with another, when they heard that all the people murmured and beat their breasts, saying, If by his death these most mighty signs have come to pass, see how just he is,--
29 the elders were afraid and came to Pilate, beseeching him and saying,
30 Give us soldiers, that we may guard his sepulchre for three days, lest his disciples come and steal him away, and the people suppose that he is risen from the dead and do us evil.
31 And Pilate gave them Petronius the centurion with soldiers to guard the tomb. And with them came the elders and scribes to the sepulchre,
32 And having rolled a great stone together with the centurion and the soldiers, they all together who were there set it at the door of the sepulchre;
33 And they affixed seven seals, and they pitched a tent there and guarded it.
34 And early in the morning as the sabbath was drawing on, there came a multitude from Jerusalem and the region round about, that they might see the sepulchre that was sealed.
35 And in the night in which the Lord's day was drawing on, as the soldiers kept guard two by two in a watch, there was a great voice in the heaven;
36 and they saw the heavens opened, and two men descend from thence with great light and approach the tomb.
37 And that stone which was put at the door rolled of itself and made way in part; and the tomb was opened, and both the young men entered in.
38 When therefore those soldiers saw it, they awakened the centurion and the elders,--for they too were hard by keeping guard;
39 and, as they declared what things they had seen, again they see three men coming forth from the tomb, and two of them supporting one, and a cross following them.
40 And of the two the head reached unto the heaven, but the head of him that was led by them overpassed the heavens.
41 And they heard a voice from the heavens, saying, Hast thou preached to them that sleep?
42 And a response was heard from the cross, Yea.
43 They therefore considered one with another whether to go away and shew these things to Pilate.
44 And while they yet thought thereon, the heavens again are seen to open, and a certain man to descend and enter into the sepulchre.
45 When the centurion and they that were with him saw these things, they hastened in the night to Pilate, leaving the tomb which they were...

MATTHEW.

[cf. Mt. xxvii. 24.]

CHAPTER XXVIII.

1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
3 His countenance was like lightning, and his raiment white as snow:

MARK.

CHAPTER XVI.

1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.
2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.
3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?
4 And when they looked, they saw that the stone was rolled away: for it was very great.
5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

LUKE.

CHAPTER XXIV.

1 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.
2 And they found the stone rolled away from the sepulchre.
3 And they entered in, and found not the body of the Lord Jesus.
4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:
5 And as they were afraid, and bowed down their faces to the earth, ...

JOHN.

CHAPTER XX.

1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

PETER.

... watching, and declared all things which they had seen, being greatly distressed and saying, Truly he was the Son of God.
46 Pilate answered and said, I am pure from the blood of the Son of God: but ye determined this.
47 Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say nothing of the things which they had seen:
48 For it is better, say they, for us to incur the greatest sin before God, and not to fall into the bands of the people of the Jews and to be stoned.
49 Pilate therefore commanded the centurion and the soldiers to say nothing.
50 And at dawn upon the Lord's day, Mary Magdalen, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord's sepulchre the things which the women are wont to do for those that die and for those that are beloved by them--
51 she took her friends with her and came to the sepulchre where he was laid.
52 And they feared lest the Jews should see them, and they said, Although on the day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre.
53 But who shall roll away for us the stone that was laid at the door of the sepulchre, that we may enter in and sit by him and do the things that are due?
54 For the stone was great, and we fear lest some one see us. And if we cannot, yet if we but set at the door the things which we bring for a memorial of him, we will weep and lament, until we come unto our home.
55 And they went away and found the tomb opened, and coming near they looked in there; and they see there a certain young man sitting in the midst of the tomb, beautiful and clothed in a robe exceeding bright; ...

MATTHEW.

4 And for fear of him the keepers did shake, and became as dead
5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

MARK.

6 And he saith unto them, Be not affrighted: ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.
7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.
8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

[Levi, etc.; cf. Mk. ii.

LUKE.

... they said unto them, Why seek ye the living among the dead?
6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
8 And they remembered his words,
9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.

JOHN.

PETER.

... who said to them,
56 Wherefore are ye come? Whom seek ye? Him that was crucified? He is risen and gone. But if ye believe not, look in and see the place where he lay, that he is not [here]; for he is risen and gone away thither, whence he was sent.
57 Then the women feared and fled.
58 Now it was the last day of the unleavened bread, and many were going forth, returning to their homes, as the feast was ended.
59 But we, the twelve disciples of the Lord, mourned and were grieved: and each one, being grieved for that which was come to pass, departed to his home.
60 But I, Simon Peter and Andrew my brother, took our nets and went to the sea; and there was with us Levi the son of Alphaeus, whom the Lord ...

DIATESSARON OF TATIAN (SEC. I TO XVIII)

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INTRODUCTION

THE aim of the following introductory paragraphs is neither to furnish a detailed restatement of facts already known, nor to offer an independent contribution to the discussion of the problems that arise, although in other circumstances such an attempt might be made with advantage. All that is needed and practicable here is to describe briefly, if possible, the nature of the connection between the English treatise forming the next part of this volume and the ancient work known as the Diatessaron of Tatian; and then to indicate in a few words some of the more important or interesting features of the work itself, and some of the historical and other problems that are in one way or another connected with it.
1 The Text Translated.--What is offered to the reader is a translation into English of an Arabic text, published at Rome in 1888, in a volume entitled in Arabic Diatessaron, which Titianus Compiled from the Four Gospels, with the alternative Latin title, Tatiani Evangeliorum Harmonioe, Arabice. The Roman volume consists of two parts--the text, covering a little over 209 very clearly printed Arabic pages, and a Latin half, comprising a scholarly introduction (pp. v.-xv.), a Latin translation (pp. 1-99), and a table showing the order in which the passages taken from the gospels occur in the text. The editor is P. Agostino Ciasca, a well-known Orientalist, "scriptor" at the Vatican Library.
2 Former Translations.--In his Introduction (p. xiv. f.) Ciasca explains that in his translation he aimed at preserving quantum, salva fidelitate, integrum fuit, indolem stylumque Clementinoe Vulgatoe. This Latin version was in its turn translated into English by the Rev. J. Hamlyn Hill, B.D., and published in 1894 in a volume entitled The Earliest Life of Christ, with an interesting introduction and a number of valuable appendices. The MS. of Mr. Hill's translation of the Latin of Ciasca was compared with the Arabic original by Mr. G. Buchanan Gray, M.A., lecturer in Hebrew and the Old Testament in Mansfield College, Oxford.
3 The Present Translation.--The translation offered here is quite independent of either of these two. Ciasca's Latin was seldom consulted, except when it was thought the Arabic might perhaps be obscured by a misprint. After the translation was completed, Hill's English was compared with it to transfer Mr. Hill's valuable system of references to the margin of this work, and to lessen the risk of oversights passing the last revision unnoticed. In two or three cases this process led to the adoption of a different construction, and in a few of the more awkward passages a word was borrowed as being less harsh than that which had originally been written. Speaking generally, the present version appears to differ from Mr. Hill's in adhering more closely to the original.(1)
4 The Arabic Text.--Only two Arabic MSS. are known to exist. Ciasca tells us (p. xiv.) that he took as the basis of his text that MS. which is more careful in its orthography, the Cod. Vat. Arab. No. 14. He, however, printed at the foot of the page the variants of the other MS., and supplied from it two lacunae in the Cod. Vat.(2) substituted its readings for those of the Cod. Vat. where he thought them preferable, and followed its testimony in omitting two important passages.(3) Here and there Ciasca has emended the text, but he does not profess to have produced a critical edition.(4)
5 The Arabic MSS.--Unfortunately, the present writer has not had an opportunity of examining these two MSS.; but they have been described at some length by Ciasca; Codex XIV., in Pitra's Analecta Sacra, iv., 465 if, and the other codex in the volume with which we are dealing, p. vi. ff. I. The former, which we shall call the Vatican MS. (in Ciasca's foot-notes it is called A), was brought to the Vatican from the East by Joseph S. Assemani(5) about A.D. 1719. It was described by Stephen E. Assemani,(6) Rosenmuller, and Akerblad,(7) and then at length by Ciasca, to whose account the reader must be referred for the details. It consists of 123 folios, of which the first seven are somewhat spoiled, and of which two are missing,(1) and is supposed by Ciasca, from the character of the writing, and from the presence of certain Coptic letters(2) by the first hand, to have been written in Egypt. S. Assemani assigned it to the twelfth century, and Ciasca accepts his verdict, while Akerblad says the thirteenth or fourteenth century. The text of the MS. is pretty fully vocalised, but there are few diacritical points. There are marginal notes, some of them by a later hand,(3) which Ciasca classifies as (1) emendations, (2) restorations, (3) explanations. II. The second MS., which we shall call the Borgian (in Ciasca's foot-notes it is called B), was brought to the Borgian Museum from Egypt in August, 1886. It has at the end the following inscription in Arabic: "A present from Halim Dos Ghali, the Copt, the Catholic, to the Apostolic See, in the year of Christ 1886."(4) Antonius Morcos, Visitor Apostolic of the Catholic Copts, when, in the beginning of 1886, he was shown and informed about the Vatican MS., told of this other one and was the means of its being sent to Rome. The Borgian MS., which Ciasca refers to the fourteenth century, consists of 355 folios. Folios 1--85(5) contain an anonymous preface on the gospels, briefly described by Ciasca, who, however, does not say whether it appears to have been originally written in Arabic or to have been translated into that language. With folios 96b, 97a, which are reproduced in phototype in Ciasca's edition, begins the Introductory Note given in full at the beginning of the present translation. The text of the Diatessaron ends on folio 353a, but is followed by certain appendices, for which see below, 55, 17, note. This MS. is complete, and has, as we shall see,(6) in some respects a better text, though it is worse in its orthography than the Vatican MS.
6 Condition of the Arabic Text.--Ciasca's text does not profess to be critically determined, for which purpose a more careful study of each of the MSS. and an estimate of their respective texts would be indispensable. Although the Borgian MS. is supposed by Ciasca to be a century or two later than the Vatican MS. it is clearly not a copy of the latter, for not only does it sometimes offer more original readings, but, as we shall see, its text in some points coincides more exactly in scope with the original work. The list of various readings supplied by Ciasca,(7) which is equal to about a fifth or a quarter of the text itself, ought to yield, on being analysed, some canons of criticism. The foot-notes of the present edition are enough to show that a number of the peculiar features of Ciasca's text do not belong to the original Arabic MS.; and further study would dispose of still more. On the other hand, there are unfortunately some indications(8) that the common ancestor of both MSS., though perhaps less than two centuries removed from the original, was not the original itself, and therefore emendation may be necessary even where both MSS. agree. From first to last it has to be borne in mind that a great deal of work was done at Arabic versions of the gospels,(9) and the text of the copy from which our two MSS. are descended may already have suffered from contact with other versions; while the special activity of the thirteenth century may have left its mark in some places on the text of the Borgian MS., supposing it to be chronologically the later.
7 Origin of the Arabic Text.--If some of the uncouthness of the Arabic text is due to corruption in the course of transmission, much is also due to its being not an original work, but a translation. That it is, in the main, a translation from Syriac is too obvious to need proof.(10) The Introductory Notice and Subscription to the Borgian MS., moreover, expressly state that the work was translated by one Abu'l Faraj 'Abdulla ibn-at-Tayyib,(11) an "excellent and learned priest," and the inferiority of parts of the translation,(12) and entire absence of any confirmatory evidence,(13) hardly suffice to refute this assertion. Still, the Borgian MS. is a late witness, and although it most probably preserves a genuine tradition as to the author of our work, its statement need not therefore necessarily be correct in every point.
8 The Arabic Editor and his Method.--Ibn-at-Tayyib (d. 1043) is a well-known man, a Nestorian monk and scholar, secretary to Elias I., Patriarch of Nisibis (for references to sources see, e.g., Ciasca's Introduction, p. xi. f. and Steinschneider's long note in his Polemische und apologetische Lit. in Arabische Sprache, pp. 52-55). As we are here concerned with him simply as a link in the chain connecting our present work with its original source, the only point of interest for us is the method he followed in producing it. Did he prepare an independent translation or did he make use of existing Arabic versions, his own or others? Until this question, which space forbids us to discuss here, has been more thoroughly investigated,(1) it must suffice to say that in view of the features in the present text that have not yet been shown to exist in any other Arabic version, it is still at least a tenable hypothesis that Ibn-at-Tayyib's MS. constituted to a considerable extent a real translation rather than a sort of Arabic parallel to the Codex Fuldensis (see below, 12).
9 The Syriac Text Translated.--The eleventh-century MS. of Ibn-at-Tayyib, could we reach it, would bring us face to face with the more interesting question of the nature of his Syriac original. The Subscription to the Borgian MS. states, probably copying the statement from its exemplar, that this was a Syriac MS. in the handwriting of 'Isa ibn-'Ali al Motatabbib, pupil of Honain ibn Ishak. This Honain was a famous Arabic physician and medical writer of Bagdad (d. 873), whose school produced quite a number of translations and translators, among whom Ibn-'Ali, supposed to be identical with the Syriac lexicographer of the same name, is known to have had a high place. The Syriac MS., therefore, that Ibn-at-Tayyib translated takes us back to about the year 900. But the Subscription to each of our MSS.(2) states that the work ended is the gospel called Diatessaron, compiled from the four gospels by Titianus; while the Introductory Note to the Borgian MS. adds that this Titianus was a Greek. The next step, therefore, is to inquire whether any traces exist of such a Syriac work, or any statements by which we can check the account just given of it.
10 Other Traces of a Syriac Text.--No copy of a Syriac Diatessaron has yet been shown to have survived.(3) A number of quotations(4) from such a work have, however, been found in a Syriac commentary on the New Testament by Isho'dad of Merv (circ. 852), a contemporary of Honain, Ibn-'Ali's teacher.(5) The value of these extracts is apparent, for they take us back one generation earlier than Ibn-at-Tayyib's Syriac exemplar. More important still, they do not entirely agree with the text of our Arabic version. To solve the problem thus raised, we must examine some of the statements about the Diatessaron to be found in ecclesiastical writers.
11 Statements about the Diatessaron.--One of the most widely known is that of Isho'dad himself, who, in his Preface to the Gospel of Mark, says: "Tatian, disciple of Justin, the philosopher and martyr, selected from the four gospels, and combined and composed a gospel, and called it Diatessaron, i.e., the Combined, ... and upon this gospel Mar Ephraem commented."(6) Dionysius Bar Salibi (twelfth century) repeats each of these phrases, adding, "Its commencement was, 'In the beginning was the Word.'"(7) These statements identify the author of the Diatessaron with a man otherwise known, and tell us that the great Syrian father Ephraem (d. 373) wrote a commentary on it. Unfortunately, no Syriac MS. of Ephraem's work is known to have survived;(8) but quotations from it, or allusions to it, are being found in other Syriac writers. One further reference will suffice for the present. Theodoret, Bishop of Cyrrhus, four hundred years before Isho'dad, wrote thus in his book on Heresies (written in 453): "Tatian the Syrian. ... This [writer] also composed the gospel which is called Diatessaron, cutting out the genealogies and whatever other passages show that the Lord was born of the seed of David according to the flesh."(1) Before examining the testimonials we have now adduced, we must notice certain more remote sources of information.
12 Non-Syriac Texts of the Diatessaron.--Although Ephraem's Syriac commentary on the Diatessaron is for the present lost, there is an Armenian version of it(2) extant in two MSS. dating from about the time of Bar Salibi and our Vat. MS.(3) A Latin translation of this work, published in 1876 by Moesinger,(4) formed the main basis of Zahn's attempt(5) to reconstruct the Diatessaron. Appendix X in Hill's Diatessaron (pp. 334-377) contains an English translation of the texts commented on by Ephraem, made from Moesinger's Latin, but collated with the Armenian by Professor J. Armitage Robinson, of Cambridge. A comparison of this document with our Arabic text shows a remarkable agreement in the order and contents, but just as remarkable a lack of agreement in the kind of text presented. The same phenomenon is met with when we compare our Arabic text with a document that carries us back three hundred years before the time of Isho'dad, and therefore more than six hundred years before the Armenian MSS.--the Codex Fuldensis of the Vulgate.(6) This MS. contains an arrangement of the gospel matter that its discoverer and publisher, Bishop Victor of Capua (d. 554), rightly concluded must represent the Diatessaron of Tatian, but for the text of which was apparently substituted that of the Vulgate.(7) We are now ready to weigh the testimony we have gathered.(8)
13 Accretions to the Diatessaron.--The statements we are to consider are: (1) Bar Salibi's, that Tatian's Diatessaron began with "In the beginning was the Word";(9) (2) Theodoret's, that Tatian cut out the genealogies; and (3) the same writer's, that Tatian also cut out "whatever other passages show that the Lord was born of the seed of David according to the flesh." Of these statements 1 conflicts with the Arabic text, which begins with Mark, and the Codex Fuldensis, which begins with Luke, but agrees with the Ephraem source; the same is true of 2; while 3 conflicts with all three texts. Our limits do not admit of our discussing these points in detail. It must suffice to say (1) that, although a more careful examination at first-hand of the introductory notices in the two Arabic MSS. seems needed before one can venture to propound a complete theory, a comparison of the two texts, and a consideration of the descriptions given by Ciasca and Lagarde,(10) make it almost certain that the genuine Arabic text of Ibn-at-Tayyib began with John i. 1. Similarly the first four verses of Luke (on which see also below, 1, 6, note) were probably not in the original text of the MS. that Victor found, for they are not mentioned in the (old) table of contents. We seem thus to detect a process of gradual accretion of material drawn from the ordinary gospel text. (2) The genealogies illustrate the same process. In the Vatican MS. they form part of the text.(11) But in the Borgian MS., although they precede the Subscription, and therefore may have been already in the ninth-century Syriac MS. used by Ibn-at-Tayyib, they are still placed by themselves, after a blank space, at the end of the volume, with a title of their own.(12) Here, therefore, we actually see stages of the process of accretion. (3) It is therefore possible that the same account must also be given of 3, although in this case we have no direct proof.
14 Passages Lost from the Diatessaron.--If the Diatessaron has thus been growing so as to represent the ordinary text of the canonical gospels more completely, we have also evidence that suggests that it has been at some time or times purged of certain features that are lacking in these canonical gospels. For one case of this kind see below, 4, 36, note.
15 Preservation of the Text of the Diatessaron.--We have observed already that the Latin, Armenian, and Arabic Diatessarons correspond pretty closely in subject-matter and arrangement, but differ markedly in text. The Codex Fuldensis is really a MS. of the Vulgate, although the text that Victor found was probably somewhat different. The Armenian text differs materially from the ordinary Syriac version of the New Testament (the Peshitta), showing a marked connection with another type of Syriac text represented now by the Curetonian and Sinaitic (Lewis) MSS. The Arabic text, on the other hand, almost systematically represents the Peshitta. The explanation of the condition of text in the Codex Fuldensis is obvious. On the other hand, the relationship of the Armenian and Arabic texts to the original Diatessaron must be determined by weighing very multifarious evidence that cannot be even cited here (see above 6 ff.). The two texts depend, as we have seen, on late MSS.; but all the earlier references and quotations go to show that the Armenian text(1) stands much more closely related to the original than does the Arabic.
16 Checkered History of the Diatessaron.--What use the Arabic edition of Ibn-at-Tayyib was put to when made we do not know. 'Abd Isho' (d. 1318) speaks in the highest terms of Tatian's work, saying, "... With all diligence he attended to the utmost degree to the right order of those things which were said and done by the Saviour; of his own he did not add a single saying."(2) But the leaden of the Syrian church had not always thought so. Theodoret (loc. cit.) some nine hundred years earlier had written thus: "... Even those that follow the apostolic doctrines, not perceiving the mischief of the composition," used "the book too simply as an abridgment." A few years earlier Rabbula, Bishop of Edessa (d. 435), had said:(3) "Let the presbyters and deacons give heed that in all the churches there be provided and read a copy of the Distinct Gospel," i.e., not the harmonized or mixed gospel. But obviously these men were trying to suppress traditional practice due to very different views. Theodoret (loc. cit.) found more than two hundred copies of the work "held in respect in the churches"; and the Doctrine of Addai (Edessa, third to fourth century) seems simply to identify the Diatessaron and the New Testament.(4) Outside of the Syriac-speaking churches we find no signs of any such use of the Diatessaron. It would seem, therefore, that at a quite early stage the Diatessaron was very widely if not universally read in the Syriac churches, and commented on by scholars as the gospel; that in time it fell under the condemnation of some at least of the church leaders, who made violent efforts to suppress it; that it could not be suppressed; that a commentary on it was (perhaps in the fifth century(5)) translated into Armenian; that it was still discussed by commentators, and new Syriac MSS. of it made in the ninth century, and thought worth the labor of reproduction in Arabic in the beginning of the eleventh century; that MSS. of the Armenian volume continued to be made down to the very end of the twelfth century, and of the Arabic edition down to the fourteenth century; but that this long life was secured at the expense of a more or less rapid assimilation of the text to that of the great Syriac Bible which from the fourth century onwards became more and more exclusively used--the Peshitta.
17 The Author of the Diatessaron.--The Diatessaron is such an impersonal work that we do not need to know very much about its compiler.(6) It will suffice here to say that he tells us himself that he was born "in the land of the Assyrians," and brought up a heathen. After travelling in search of knowledge, he settled at Rome, where he became a pupil of Justin Martyr, professed Christianity, and wrote in Greek his Address to the Greeks,(7) translated in vol. iii. of the Ante-Nicene Christian Library. He was too independent in his attitude to maintain a permanent popularity, and after Justin's death left Rome and returned to Mesopotamia. It was probably here that he issued in Syriac his most important work, the Diatessaron, which won such a warm place in the heart of the Syrian church. Among the Greek scholars, however, he became more and more regarded as a heretic, Encratite (ascetic), and Gnostic.
18 The Diatessaron as a Harmony.--Not very much need be said on this subject, as every reader can collect the facts for himself. In its present form the Harmony draws from all the four canonical gospels, and from very little else. Opinions differ as to whether it originally indicated the gospel from which any given piece was drawn, and some uncertainty must remain in special cases as to what gospel actually has been drawn upon. Professor G. F. Moore, in a very interesting article on the Diatessaron,(8) having counted the references in the Arabic MSS., states that the Arabic text contains 50 per cent. of Mark, 66 per cent. of Luke, 76.5 per cent. of Matthew, and 96 per cent. of John. The summation of his figures gives the following result: out of a total of 3780 verses in the four gospels, the Diatessaron quotes 2769 and omits 1011. As to the order in which the whole is arranged, Moore thinks that Matthew has chiefly been followed; while Zahn regards the Fourth Gospel as normative. For a specimen of the way in which words and phrases from the different gospels are woven together, we may refer to 52, 35 ff., and the notes thereon. In the Arabic MSS., and probably in the Syriac exemplar, the work is divided into fifty-four almost equal chapters, followed by one short one--a feature that agrees well with what we have learned of the work as being of old the lectionary of the Syrian church.
19 Problems Connected with the Diatessaron.--The Diatessaron opens up a very wide field of study A few points may be here enumerated (see also above, 8, and note there). In what language was it written? On the view favoured by an increasing majority of scholars, that it was written in Syriac, was it a translation or simply a compilation? What precisely is its relation to the Syriac versions and the "Western" text generally? Then there is its bearing on the date and formation of the canonical gospels; the phenomenon of its so long supplying the place of those gospels; the analogy it presents to the Pentateuch, according to the critical view of the origin of the latter. These and other issues make the Diatessaron an important and interesting study.
20 The Present Translation.--The work of translation has been found much more tedious than was anticipated, notwithstanding the fact that considerably more than half of it is the work of my wife, which I have simply revised with special attention to the many obscurities dealt with in the foot-notes. We have, however, worked so much together that it is very doubtful whether any one could assign the various parts to their respective sources. My wife also verified the Arabic references to the gospels printed on the margin to the right of the text,(1) and prepared the Index to these references--an extremely laborious and perplexing piece of work. This Index is inserted merely for the practical purpose of enabling the reader to find any given gospel piece in the Diatessaron. When a verse is not found in the Index, an equivalent passage from some of the other gospels should be looked for. On the margin to the left of the text are indicated the pages of the Arabic text and the sections and verses in HilI's version.(2)
The aim has been to make a literal translation. As two freer translations already exist, it seemed best to incline to the side of being overliteral. If, however, features due simply to Arabic idiom have been preserved, this is an oversight. Uniformity could only have been secured by devoting a much longer time to the work than the editor was able to allow. The difficulties are due to the corrupt state of the Arabic text,(3) and to the awkward reproduction(4) or actual misunderstanding(5) of the Syriac original by the author or authors of the Arabic translation. It has been impossible to maintain consistency in dealing with these phenomena. If any rendering seem strange, it will be well to consult the Syriac versions before deciding that it is wrong. A good deal of attention, too, has to be paid to the usage of the Arabic text, which, though it has many points of contact with other Arabic versions of the gospels, e.g., the MS. described by Gildemeister (De evangg. in arab. e simp. Syr., 1865), is as yet for us (see above, 8) a distinct version, possessed of an individuality of its own, one pronounced feature being its very close adherence to its Syriac original. Another revision of the present translation, in the light of a fuller study of these features, would doubtless lead to changes both in the text and in the foot-notes. The latter aim at preventing misunderstanding and giving some examples of the peculiarities of the text, and of the differences between the MSS. To have dealt systematically with the text and various readings would have required much more time and space than was available. The consequence of this incompleteness has been some uncertainty at times what text to translate. As already stated (paragraphs 4 and 6), Ciasca's printed text neither represents any one MS. nor professes to be based in its eclecticism on any systematic critical principles. On the whole Ciasca has here been followed somewhat mechanically in deciding what to exhibit in the text and what to relegate to the foot-notes. As a rule conjectural emendations have not been admitted into the text except where the MS. readings would hardly bear translation. Italics in the text denote words supplied for the sake of English idiom; in the foot-notes, quotations from the MSS. It is to be noted that many linguistic usages said, for shortness, in the foot-notes to be characteristic of the present work, i.e., as compared with ordinary Arabic, are common in Arabic versions. "Syriac versions" means the three (Pesh., Cur., Sin.), or as many of them as contain the passage in question; if the Peshitta alone is quoted, it may be assumed that Cur. and Sin. are missing or diverge.
In conclusion we may say that an effort has been made to preserve even the order of words; but it must be emphasized that it is very doubtful whether it is wise for any one to use the Arabic Diatessaron for critical purposes who is not acquainted with Arabic and Syriac. The tenses, e.g., are much vaguer in Arabic than in Greek and English, and are, moreover, in this work often accommodated to Syriac idiom. The Greek and the Revised Version have been

THE TEXT OF THE DIATESSARON

[SECTION I.]

1 1 In the beginning was the Word, and the Word was with God, and God is the 2, 3 Word. This was in the beginning with God. Everything was by his hand, and 4 without him not even one existing thing was made. In him was life, and the life 5 is the light of men. And the light shineth in the darkness, and the darkness apprehended it not.
6 There was in the days of Herod the king a priest whose name was Zacharias, of the family of Abijah; and his wife was of the daughters of Aaron, and her name 7 was Elizabeth. And they were both righteous before God, walking in all his com- 8 mands, and in the uprightness of God without reproach. And they had no son, for 9 Elizabeth was barren, and they had both advanced in age. And while he discharged 10 Arabic. the duties of priest in the order of his service before God, according to the p. 2 custom of the priesthood it was his turn to burn incense; so he entered the 11 temple of the Lord. And the whole gathering of the people were praying without at the 12 time of the incense. And there appeared unto Zacharias the angel of the Lord, stand- 13 ing at the right of the altar of incense; and Zacharias was troubled when he saw him, 14 and fear fell upon him. But the angel said unto him, Be not agitated,(2) Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shall 15 call his name John; and thou shalt have joy and gladness, and many shall rejoice 16 at his birth. And he shall be great before the Lord, and shall not drink wine nor strong drink, and he shall be filled with the Holy Spirit(3) while he is in his mother's 17 womb. And he shall turn back many of the children of Israel to the Lord their 18 God. And he shall go before him in the spirit, and in the power of Elijah the prophet, to turn back the heart of the fathers to the sons, and those that obey not to the knowledge(4) of the righteous; and to prepare for the Lord a perfect people. 19 And Zacharias said unto the angel, How shall I know this, since I am an old man 20 and my wife is advanced in years? And the angel answered and said unto him, I am Gabriel, that standeth before God; and I was sent to speak unto thee, and give 21 thee tidings of this. Henceforth thou shall be speechless, and shalt not be able to speak until the day in which this shall come to pass, because thou didst not trust 22 this my word, which shall be accomplished in its time. And the people were stand- Arabic, ing awaiting Zacharias, and they were perplexed at his delaying in the temple. 23 p. 3 And when Zacharias went out, he was not able to speak unto them: so they knew that he had seen in the temple a vision; and he made signs unto them, and 24 continued dumb. And when the days of his service were completed, he departed to his dwelling.
25 And after those days Elizabeth his wife conceived; and she hid herself five 26 months, and said, This hath the Lord done unto me in the days when he looked upon me, to remove my reproach from among men.
27 And(5) in the sixth month Gabriel the angel was sent from God to Galilee(6) to a 28 city called Nazareth, to a virgin given in marriage to a man named Joseph, of the 29 house of David; and the virgin's name was Mary. And the angel entered unto her and said unto her, Peace be unto thee, thou who art filled with grace. Our Lord

Jo. 1, 1. Jo. 1, 2. Jo. 1, 3. Jo. 1, 4. Jo. 1, 5.
Lk. 1, 5.1 Lk. 1, 6. Lk. 1, 7. Lk. 1, 8. Lk. 1, 9. Lk. 1, 10. Lk. 1, 11. Lk. 1, 12. Lk. 1, 13. Lk. 1, 14. Lk. 1, 15. Lk. 1, 16. Lk. 1, 17. Lk. 1, 18. Lk. 1, 19. Lk. 1, 20. Lk. 1, 21. Lk. 1, 22. Lk. 1, 23. Lk. 1, 24. Lk. 1, 25. Lk. 1, 26. Lk. 1, 27. Lk. 1, 28.

1 30 is with thee, thou blessed amongst women. And she, when she beheld, was agitated 31 at his word, and pondered what this salutation could be. And the angel said unto 32 her, Fear not, Mary, for thou hast found favour with God. Thou shall now con- 33 ceive, and bear a son, and call his name Jesus. This shall be great, and shall be called the Son of the Most High; and the Lord God will give him the throne of 34 David his father: and he shall rule over the house of Jacob for ever; and to his 35 kingdom there shall be no end. Mary said unto the angel, How shall this be to 36 me when no man hath known me? The angel answered and said unto her, The Arabic. Holy Spirit will come, and the power of the Most High shall rest upon thee, p. 4 and therefore shall he that is born of thee be pure, and shall be called the Son 37 of God. And lo, Elizabeth thy kinswoman, she also hath conceived a son in her old 38 age; and this is the sixth month with her, her that is called barren. For nothing is 39 difficult for God. Mary said, Lo, I am the handmaid of the Lord; let it be unto me according unto thy word. And the angel departed from her.
40 And then Mary arose in those days and went in haste into the hill country,(1) to a(2) 41 city of Judah; and entered into the house of Zacharias, and asked for the health of 42 Elizabeth. And when Elizabeth heard the salutation of Mary, the babe leaped in 43 her womb. And Elizabeth was filled with the Holy Spirit; and cried with a loud voice and said unto Mary, Blessed art thou amongst women, and blessed is the 44 fruit that is in thy womb. Whence have I this privilege, that the mother of my 45 Lord should come unto me? When the sound of thy salutation reached my ears, 46 with great joy rejoiced(3) the babe in my womb. And blessed is she who believed 47 that what was spoken to her from the Lord would be fulfilled.And Mary said,
My soul doth magnify the Lord,
48 And my spirit hath rejoiced in God my Saviour,
49 Who hath looked upon the low estate of his handmaiden:
Lo, henceforth, all generations(4) shall pronounce blessing on me.
50 For(5) he hath done great things for me, who is mighty,
And holy is his name.
51 And his mercy embraceth them who fear him,
Throughout the ages and the times.
52 Arabic. He wrought the victory with his arm,
p. 5 And scattered them that prided themselves in their opinions.
53 He overthrew them that acted haughtily from their thrones,
And raised the lowly.
54 He satisfied with good things the hungry,
And left the rich without anything.
55 He helped Israel his servant,
And remembered his mercy
56 (According as he spake with our fathers)
Unto Abraham and unto his seed for ever.
57 And Mary abode with Elizabeth about three months, and returned unto her house.
58, 59 And Elizabeth's time of delivery was come; and she brought forth a son. And her neighbours and kinsfolk heard that God had multiplied his mercy towards her; 60 and they rejoiced with her. And when(6) it was the eighth day, they came to circumcise the child, and called him Zacharias, calling him by the name of his father. 61 And his mother answered and said unto them, Not so; but he shall be called John. 62 And they said unto her, There is no man of thy kindred that is called by this name. 63, 64 And they made signs to his father, saying, How dost thou wish to name him? And he asked for a tablet, and wrote and said, His name is John. And every one won-65 dered. And immediately his mouth was opened, and his tongue, and he spake and 66 praised God. And fear fell on all their neighbours: and this was spoken of(7) in all

Lk. 1, 29. Lk. 1, 30. Lk. 1, 31. Lk. 1, 32. Lk. 1, 33. Lk. 1, 34. Lk. 1, 35. Lk. 1, 36. Lk. 1, 37. Lk. 1, 38. Lk. 1, 39. Lk. 1, 40. Lk. 1, 41. Lk. 1, 42. Lk. 1, 43. Lk. 1, 44. Lk. 1, 45. Lk. 1, 46. Lk. 1, 47. Lk. 1, 48. Lk. 1, 49. Lk. 1, 50. Lk. 1, 51. Lk. 1, 52. Lk. 1, 53. Lk. 1, 54. Lk. 1, 55. Lk. 1, 56. Lk. 1, 57. Lk. 1, 58. Lk. 1, 59. Lk. 1, 60. Lk. 1, 61. Lk. 1, 62. Lk. 1, 63. Lk. 1, 64. Lk. 1, 65.

1 67 the mountains of Judah. And all who heard pondered in their hearts and said, What shall this child be? And the hand of the Lord was with him.
68 And Zacharias his father was filled with the Holy Spirit, and prophesied and said,
69 Blessed is the Lord, the God of Israel,
Who hath cared for his people, and wrought for it salvation;
70 And hath raised for us the horn of salvation
Arabic, In the house of David his servant
71 p. 6 (As he spake by the mouth of his holy prophets from eternity),
72 That he might save us from our enemies,
And from the hand of all them that hate us.
73 And he hath performed his mercy towards our fathers,
And remembered his holy covenants,
74 And the oath which he sware unto Abraham our father,
75 That he would give us deliverance from the hand of our enemies,
And without fear we shall(1) serve before him
76 All our days with equity and righteousness.
77 And as for thee, O child, prophet of the Most High shalt thou be called.
Thou shalt go forth before the face of the Lord to prepare his way,
78 To give the knowledge of salvation(2) unto his people,
For the forgiveness of their sins,
79 Through the mercy of(3) the compassion of our God,
With which he careth for(4) us, to appear(5) from on high
80 To give light to them that sit in darkness and under the shadow of death,
And to set straight our feet in the way of peace.
81 And the child grew and became strong in the spirit, and abode in the desert until the time of his appearing unto the children of Israel.

SECTION II.

2 1 Arabic, Now(6) the birth of Jesus the Messiah was on this wise: In the time when p. 7 his mother was given in marriage to Joseph, before they came together, 2 she was found with child of the Holy Spirit. And Joseph her husband was a just man and did not wish to expose her, and he purposed to put her away secretly. 3 But when he thought of this, the angel of the Lord appeared unto him in a dream, and said unto him, Joseph, son of David, fear not to take Mary thy wife, for that 4 which is begotten(7) in her is of the Holy Spirit. She shall bear a son, and thou shalt 5 call his name Jesus, and he shall save s his people from their sins.And all this was that the saying from the Lord by the prophet might be fulfilled:
6 Behold, the virgin shall conceive, and bear a son,
And they shall call his name Immanuel,
7 which is, being interpreted, With us is our God. And when Joseph arose from his 8 sleep, he did as the angel of the Lord commanded him, and took his wife; and knew her not until she brought forth her firstborn son.
9 And in those days there went forth a decree from Augustus Caesar that all the

LK. 1, 66. Lk. 1, 67. Lk. 1, 68. Lk. 1, 69. Lk. 1, 70. Lk. 1, 71. Lk. 1, 72. Lk. 1, 73. Lk. 1, 74. Lk. 1, 75. Lk. 1, 76. Lk. 1, 77. Lk. 1, 78. Lk. 1, 79. Lk. 1, 80.
Mt. 1, 18. Mt. 1, 19. Mt. 1, 20. Mt. 1, 21. Mt. 1, 22. Mt. 1, 23. Mt. 1, 24. Mt. 1, 25a.
Lk. 2, 1.

2 10 people of his dominion(1) should be enrolled. This first enrolment was(2) while Qui- 11, 12 rinius was governor of Syria. And every man went to be enrolled in his city. And Joseph went up also from Nazareth, a city of Galilee, to Judaea, to the city of David 13 which is called Bethlehem (for he was of the house of David and of his tribe), with 14 Arabic. Mary his betrothed, she being with child, to be enrolled there. And while 15 p. 8 she was there the days for her being delivered were accomplished. And she brought forth her firstborn son; and she wrapped him in swaddling cloths and laid him in a manger, because there was no place for them where they were staying.
16 And there were in that region shepherds abiding, keeping their flock in the watch 17 of the night. And behold, the angel of God came unto them, and the glory of the 18 Lord shone upon them; and they were greatly terrified. And the angel said unto them, Be not terrified; for I bring you tidings of great joy which shall be to the 19 whole world; there is born to you this day a Saviour, which is the Lord the Mes- 20 siah, in the city of David. And this is a sign for you: ye shall find a babe wrapped 21 in swaddling cloths and laid in a manger. And there appeared with the angels suddenly many heavenly forces praising(3) God and saying,
22 Praise be to God in the highest,
And on the earth peace, and good hope to men.
23 And when the angels departed from them to heaven, the shepherds spake to one another and said, We will go to Bethlehem and see this word which hath been, as 24 the Lord made known unto us. And they came with haste, and found Mary and 25 Joseph, and the babe laid in a manger. And when they saw, they reported the word 26 which was spoken to them about the child. And all that heard wondered at the 27 description which the shepherds described(4) to them. But Mary kept these(5) sayings 28 and discriminated(6) them in her heart. And those shepherds returned, magnifying and praising God for all that they had seen and heard, according as it was described unto them.
29 Arabic. And when eight days were fulfilled that the child should be circumcised, p. 9 his name was called Jesus, being that by which he was called by the angel before his conception in the womb.
30 And when the days of their purification according to the law of Moses were 31 completed, they took him up to Jerusalem to present him before the Lord (as it is written in the law of the Lord, Every male opening the womb shall be called the 32 holy thing of the Lord), and to give a sacrificial victim as it is said in the law of 33 the Lord, A pair of doves or two young pigeons. And there was in Jerusalem a man whose name was Simeon; and this man was upright and pious, and expecting 34 the consolation of Israel; and the Holy Spirit was upon him. And it had been said unto him by the Holy Spirit, that he should not see death till he had seen with 35 his eyes the Messiah(7) of the Lord. And this man came by the Spirit to the temple; and at the time when his parents brought in the child Jesus, that they might 36 present for him a sacrifice, as it is written in the law, he bare him in his arms and praised God and said,
37 Now loosest thou the bonds of thy servant, O Lord, in peace,(8) According to thy saying;
38 For mine eye hath witnessed thy mercy,
39 Which thou hast made ready because of the whole world;
40 A light for the unveiling(9) of the nations,
And a glory to thy people Israel.
41 And Joseph and his mother were marvelling at the things which were being said 42 concerning him. And Simeon blessed them and said to Mary his mother, Behold, he is set for the overthrow and rising of many in Israel; and for a sign of conten- 43 tion; and a spear 10 shall pierce(11) through thine own soul; that the thoughts of the

Lk. 2, 2. Lk. 2, 3. Lk. 2, 4. Lk. 2, 5. Lk. 2, 6. Lk. 2, 7. Lk. 2, 8. Lk. 2, 9. Lk. 2, 10. Lk. 2, 11. Lk. 2, 12. Lk. 2, 13. Lk. 2, 14. Lk. 2, 15. Lk. 2, 16. Lk. 2, 17. Lk. 2, 18. Lk. 2, 19. Lk. 2, 20. Lk. 2, 21. Lk. 2, 22. Lk. 2, 23. Lk. 2, 24. Lk. 2, 25. Lk. 2, 26. Lk. 2, 27. Lk. 2, 28. Lk. 2, 29. Lk. 2, 30. Lk. 2, 31. Lk. 2, 32. Lk. 2, 33. Lk. 2, 34. Lk. 2, 35.

44 Arabic, hearts of many may be revealed. And Anna the prophetess, the daughter p. 10 of Phanuel, of the tribe of Asher, was also advanced in years (and she dwelt 45 with her husband seven years from her virginity, and she remained a widow about eighty-four years); and she left not the temple, and served night and day with 46 fasting and prayer. And she also rose in that hour and thanked the Lord, and she 47 spake of him with every one who was expecting the deliverance of Jerusalem. And when they had accomplished everything according to what is in the law of the Lord, they returned to Galilee, to Nazareth their city.

SECTION III.

3 1, 2 And after that,(1) the Magi came from the east to Jerusalem, and said, Where is the King of the Jews which was born? We have seen his star in the east, and have 3 come to worship him. And Herod the king heard, and he was troubled, and all 4 Jerusalem with him. And he gathered all the chief priests and the scribes of the 5 people, and asked them in what place(2) the Messiah should be born. They said, In Bethlehem of Judaea: thus it is written in the prophet,
6 Thou also, Bethlehem of Judah,
Art not contemptible among the kings of Judah:
From thee shall go forth a king,
And he shall be a shepherd to my people Israel.
7 Then Herod called the Magi secretly, and inquired of them the time at which 8 the star appeared to them. And he sent them to Bethlehem, and said unto them, Go and search about the child diligently; and when ye have found him, come and 9 make known to me, that I also may go and worship him. And they, when they Arabic, heard the king, departed; and lo, the star which they had seen in the east p. 11 went before them, until it came and stood above the place where the child 10, 11 was. And when they beheld the star, they rejoiced with very great joy. And they entered the house and beheld the child with Mary his mother, and fell down worshipping him, and opened their saddle-bags and offered to him offerings, gold and 12 myrrh and frankincense. And they saw in a dream a that they should not return to Herod, and they travelled by another way in going to their country.
13 And when they had departed, the angel of the Lord appeared in a dream to Joseph, and said unto him, Rise, take the child and his mother, and flee into Egypt, and be thou there until I speak to thee; for Herod is determined to seek the child 14 to slay him. And Joseph arose and took the child and his mother in the night, and 15 fled into Egypt, and remained in it until the time of the death of Herod: that that might be fulfilled which was said by the Lord in the prophet, which said, From 16 Egypt did I call my son. And Herod then, when he saw that he was mocked of the Magi, was very angry, and sent and killed all the male children which were in Bethlehem and all its borders, from two years old and under, according to the time 17 which he had inquired from the Magi.Then was fulfilled the saying in Jeremiah the prophet, which said,
18 A voice was heard in Ramah,
Weeping and much lamentation;
Rachel weeping(4) for her children,
And not willing to be consoled for their loss.
19 But when Herod the king died, the angel of the Lord appeared in a dream to 20 Joseph in Egypt, and said unto him, Rise and take the child and his mother, and Arabic. go into the land of Israel; for they have died who sought the child's life. 21 p. 12 And Joseph rose and took the child and his mother, and came to the land 22 of lsrael. But when he heard that Archelaus had become king over Judaea instead of Herod his father, he feared to go thither; and he saw in a dream that he should

Lk. 2, 36. Lk. 2, 37. Lk. 2, 38. Lk. 2, 39.
Mt. 2, 1b. Mt. 2, 2. Mt. 2, 3. Mt. 2, 4. Mt. 2, 5. Mt. 2, 6. Mt. 2, 7. Mt. 2, 8. Mt. 2, 9. Mt. 2, 10. Mt. 2, 11. Mt. 2, 12. Mt. 2, 13. Mt. 2, 14. Mt. 2, 15. Mt. 2, 16. Mt. 2, 17. Mt. 2, 18. Mt. 2, 19. Mt. 2, 20. Mt. 2, 21. Mt. 2, 22.

3 23 go into the land of Galilee, and that he should abide in a city called Nazareth: that the saying in the prophet might be fulfilled, that he should be called a Nazarene.
24 And the child grew, and became strong in spirit, becoming filled with wisdom; and the grace of God was upon him.
25 And his kinsfolk(1) used to go every year to Jerusalem at the feast of the pass- 26 over. And when he was twelve years old, they went up according to their custom, 27 to the feast. And when the days were accomplished, they returned; and the child 28 Jesus remained in Jerusalem, and Joseph and his mother knew not: and they supposed that he was with the children of their company. And when they had gone one day's journey, they sought him beside their people and those who knew them, 29 and they found him not; so they returned to Jerusalem and sought him again. 30 And after three days they found him in the temple, sitting in the midst of the teach- 31 ers, hearing them and asking them questions; and all who heard him wondered at 32 his wisdom and his words. And when they saw him they wondered, and his mother said unto him, My son, why hast thou dealt with us thus? behold, I and thy father 33 have been seeking for thee with much anxiety. And he said unto them, Why were 34 ye seeking me? know(2) ye not that I must be in the house of my Father? And they 35 understood not the word which he spake unto them. And he went down with them, and came to Nazareth; and he was obedient to them: and his mother used to keep all these sayings in her heart.
36 Arabic. And Jesus grew in his stature and wisdom, and in grace with God p. 13 and men.
37 And in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor in Judaea, and one of the four rulers, Herod, in Galilee; and Philip his brother, one of the four rulers, in Ituraea and in the district of Trachonitis; and 38 Lysanias, one of the four rulers, in Abilene; in the chief-priesthood of Annas and Caiaphas, the command(3) of God went forth to John the son of Zacharias in the 39 desert. And he came into all the region which is about Jordan, proclaiming the 40 baptism of repentance unto(4) the forgiveness of sins. And he was preaching in the 41 wilderness of Judaea, and saying, Repent ye; the kingdom of heaven is come near. 42 This is he that was spoken of in Isaiah the prophet,
The voice which crieth in the desert,
43 Prepare ye the way of the Lord,
And make straight in the plain, paths for our God.
44 All the valleys shall become filled,
And all the mountains and hills shall become low;
And the rough shall become plain, And the difficult place, easy;
45 And all flesh shall see the salvation(5) of God.
46 This man came to bear witness, that he might bear witness to the light, that 47 every man might believe through his mediation. He was not the light, bat that he 48 might bear witness to the light, which was the light of truth, that giveth light to 49 every man coming into the world. He was in the world, and the world was made 50 by him, and the world knew him not. He came unto his own, and his own received 51 him not. And those who received him, to them gave he the power(6) that they might 52 be sons of God,--those which believe in his name: which were born, not of blood,
53 nor of the will of the flesh, nor of the will of a man, but of God. And the Word became flesh, and took up his abode among us; and we saw his glory as the glory 54 of the only Son from the Father, which is full of grace and equity.(7) John bare wit- Arabic, ness of him, and cried, and said, This is he that I said cometh after me and 55 p. 14 was before me, because he was before me.(8) And of his fulness received 56 we all grace for grace. For the law was given through the mediation of Moses, but truth and grace were(9) through Jesus Christ.

Mt. 2, 23.
Lk. 2, 40. Lk. 2, 41. Lk. 2, 42. Lk. 2, 43. Lk. 2, 44. Lk. 2, 45. Lk. 2, 46. Lk. 2, 47. Lk. 2, 48. Lk. 2, 49. Lk. 2, 50. Lk. 2, 51. Lk. 2, 52.
Lk. 3, 1. Lk. 3, 2. Lk. 3, 3.
Mt. 3, 1b. Mt. 3, 2. Mt. 3, 3a.
Lk. 3, 4b. Lk. 3, 5. Lk. 3, 6.
Jo. 1, 7. Jo. 1, 8. Jo. 1, 9. Jo. 1, 10. Jo. 1, 11. Jo. 1, 12. Jo. 1, 13. Jo. 1, 14. Jo. 1, 15. Jo. 1, 16. Jo. 1, 17.

SECTION IV.