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Apprnpix. DiaLoGur or TIMOTHY AND Aguita 




THE two anti-Jewish dialogues entitled Athanasius and Zacchaeus, 
and Timothy and Aquila are here edited for the first time. The former 
of them, to which for the sake of brevity I shall allude to as AZ, is 
taken from a MS. belonging to the Royal library of Vienna, thus 
described by Petrus Lambecius in his Commentaria de Bibliotheca 
Caesarea Vindobonensi, lib. v. p. 283 : 

‘Codex Theolog. Gr. 248 est membranaceus antiquus et eleganter 
quidem, sed minutissime et valde abbreviate exaratus in quarto, con- 
statque nunc foliis 373, et ab Augerio Busbeckio, ut ipse solita propriae 
manus inscriptione testatur, olim fuit comparatus Constantinopoli. 
Continetur in eo Syxtagmatis opusculorum miscellaneorum de variis 
Haeresibus et contra varias Haereses tomus secundus.’ 

The first tome of the Syxtagma is codex 247 of the same collection. 
It is similar in form. The dialogue here edited begins on fol. 38 τ΄ 
(81 of an older numeration crossed out) and ends on fol. 48 r° of codex 
248. It begins in the middle of the page, leaving no interval after the 
end of the preceding piece; but it ends abruptly with the fifth line 
of fol. 48 r°, of which the rest is left blank. The writer was aware that 
the end of the piece was missing, and left room for it to be filled in. 
In the top right hand corner of fol. 47 τὸ is written in the first hand 
a A over anu, thus 4; and this is the old numeration of the quaternion. 
For the other contents of the codex I refer my readers to Lambecius’ 
Commentaria. I edit the text from a photographic facsimile made in 
Vienna; one plate of which is given as a specimen of the writing, which 
cannot be later than the twelfth century. 

Χ Prolegomena 

In preparing the Greek text I have collated the old Armenian 
version in the edition of the Armenian Paralipomena of Athanasius, 
which is now being printed, partly at my expense, at the press of the 
Mekhitarists in Venice. It is one of the seventeen tracts, genuine or 
spurious of Athanasius, which—as the colophon of the Armenian MSS. 
assures us—were rendered from Greek into Armenian by the ‘first 
translators.’ The seventeen treatises comprised in this early version 
were the following :— 

1. On the Holy Spirit, I and II. 
. Against the Arians. 
. On the Holy Trinity and the Incarnation of the Word. 
. To Epiktemon, Bishop of Corinth. 
. To Philadelphus the bishop. 
To Libéos (? Liberius), Bishop of Rome. 
. About the Holy Trinity. 
. Against all heresies. 
g. About the blasphemers of the Holy Ghost. 
το. Controversy with Arius, about the Divinity of the Word. 
11. Second Treatise to the same, about the Holy Spirit. 
12. Against Zacchaeus the Jew, about the Divinity of the Son. 
13. Concerning the Mystery (i.e. Sacrament) of Baptism. 
14. Concerning Virginity. 
15. On the Passion and Resurrection of the Lord. 
16. Prayers. 
At the end of this list is the notice already referred to. 
In the same MS, follows a second list of contents, as follows :— 
1. About the Incarnation of God the Word. 
2. To Jovianus the Emperor about the Faith. 
3. Against Paul of Samosata, that God is One. 
4. On the text ‘My soul is troubled.’ 
5. Concerning the Epiphany of the Word. 
And then this notice :— 

‘Conclusion of the five discourses of S. Athanasius, translated in 
a later age by Stephanos, Bishop of Siuniq.’ This Stephanos flourished 
in the first half of the eighth century. The ‘first translators, who 
composed the version of the seventeen treatises, were the band of 

Or Nar Ww bd 

The Textual Sources xi 

workers whom Sahak and Mesrop gathered round themselves in the 
closing years of the fourth and first half of the fifth century. Already 
therefore in that age the dialogue with Zacchaeus had found its way 
into the MSS. of Athanasius. The beginning of the dialogue is 
missing in the best San Lazzaro codex of Athanasius, and is printed 
from another copy in a Djarruntir (= Sylva), N°. 19 of the Mekhitarist 
collection. From the same Sy/va other missing pages of the continuous 
MS. are supplied. The title in the Armenian runs thus : 

“Of S. Athanasius Archbishop of Alexandria and of Zacchaeus 
a Jew, Questions and Answers and the give-and-take of discussion.’ 

Then the dialogue itself is preceded by a row of dots, indicating that 
something is left out. Probably these dots are reproduced from the 
Greek codex which the translator used. They do not appear in the 
Greek MS. Where the Djarruntir has a serious variant, I have given 
it in English at the foot of the page. One important reading, however, 
in ἃ 121, I have only noticed and discussed in § vi of these prolegomena. 

The Armenian supplies more than one lacuna in the Greek, and 
in particular the very interesting conclusion of the dialogue. Otherwise 
it does not notably differ from it, except that the influence of the 
Armenian vulgate on the translator has led him to conceal in his version 
some of the peculiarities of the LXX citations which characterize the 
Greek text. In one passage also in § 9 the adaptation of the text to 
later dogmatic positions was carried a step further in the Greek text 
used by the translator, than it has gone in the corresponding passage 
of our Greek text. 

The dialogue of Timothy and Aquila, to which I shall refer as TA, 
is taken from a codex in the Vatican, No. 47 of the codices Graeci Pii 
PP. II, described on p. 164 of Signor Enrico Stevenson’s catalogue, 
Rome, 1888, as ‘membr. in τό, saec. XII, fol. 153. The greater part 
of the volume, apart from the dialogue, consists of grammatical matter 
taken from Dionysius Thrax and Theodosius of Alexandria. This fills 
foll. 2-66. 

Angelo Mai, p. ix of tom. ix of his Spicilegium Romanum, Romae, 
1843, gives an account of this dialogue, which he read, but did not 
publish.. Prof. A. C. M°Giffert, on p. 17 of his edition (New York, 
1889) of a Greek ‘ Dialogue between a Christian and a Jew, recapitu- 

xii Prolegomena 

lates Mai’s notice. He errs, however, in supposing that the codex is 
in Patmos. Mai, indeed, in his Nova Bibliotheca, vi. ii. p. 537, pub- 
lishes a thirteenth century catalogue of the codices of Patmos, which 
mentions a codex of it as being then in that monastery. But it is no 
longer there to-day, nor can I trace the Patmos copy in any European 

The Vatican copy is well written and so legible that I have been 
able to transcribe it from photographs. There are few compendia, and 
those of an archaic kind. In the lower margin of two folios, 87 v° and 
go v°, is written in a much later hand this: eyo διάκονος βαρθολομεος, and 
under that the word peped:, followed by what seems to be a date, but it 
is not decipherable. On fol. 88 v° the word peped:, with the same symbol, 
recurs in the lower margin. 

The dialogue was copied by an ignorant scribe, who confuses o with 
, ἡ with εἰ and, ε with a, ὦ with ov. The accents are constantly wrong, 
and the text is full of corruptions. The iota subscript is wholly absent. 
I have only corrected obvious errors, without trying to restore broken 
grammar, which no doubt characterized the work in its original form. 
Of the style of writing the reader can judge from the facsimile appended. 
Unfortunately a late hand has drawn a pen through all the numerals 
making them hard to read. The same hand has tried to efface the 
title of the Dialogue. 

Because of its extreme prolixity, which deterred Angelo Mai from 
printing it, I have relegated TA to the obscurity of an Appendix. 
Yet it is more interesting than AZ in respect of its citations of the 
New Testament, of the new information it contains about Aquila, and of 
the light it throws on the sources of Epiphanius’ treatise De Mensuris 
et Ponderibus. I therefore begin my examination of the contents of 
the two dialogues with a study of these points. 


The longest of the gospel citations in TA is contained in fol. 121 νὸ 
and 122r°(p. 93), and covers the same ground as Mat. 211-16 and 2133-41 - 
the narrative of these first sixteen verses being merely glanced at. 

In the immediate context which precedes, the predictions of the 

The New Testament Citations in TA xiii 

loss of Jerusalem to the Jews and of its inheritance by Gentiles have 
been mooted by the Christian interlocutor, who in fol. 120° declares 
that the Lord had stood in judgement with his people, with its rulers 
and elders; that he had investigated and judged; and had passed 
a sentence of condemnation which events had verified (Is. 3'*). The Jew 
then asks the question, ‘ What did he say when he was in the judgement ', 
what sentence of condemnation did he pass, what was the upshot of 
the judgement? For we see him whom you regard as Jesus con- 
demning, condemned to the cross. How then could he condemn?’ 
The Christian then repeats a number of prophecies from Isaiah as 
things which ‘he said to them in the judgement, and which had all 
been fulfilled. 

The Jew replies that Jesus had not recited any of these prophecies 
when he was being judged before Pilate, but had kept silence. And 
the Christian disregarding the objection or tacitly admitting it, proceeds 
to declare that Isaiah himself had borne witness to the parable which 
Jesus spake, and forthwith he cites Is. 51. 

Once more the Jew retorts: ‘But neither was this parable spoken by 
Jesus when he was being tried.’ And the retort forces on the Christian 
a more exact retrospect of the gospel history. I reprint it in such 
a way as to show its relation to the canonical texts. The triple 
tradition is printed in capitals, matter peculiar to Matthew’s Gospel in 
thick type, other matter in ordinary type. An overline indicates matter 
common with Mark, an underline what is common with Luke. The 
matter common with John’s Gospel or with other sources is indicated in 
the notes. 

ὁ XPLOTLAVOS ELTEV’ OT AY ἀπαντῆσαν AUTH ob Trades των εβραιων κραΐοντες 

TO woawa εν TH εἰσελθειν αὐτοῦ εἰς TOY Ψναον, τοτε εκυκλωσαν " αὐτὸν OI 

APXIEPEIS καὶ οἱ πρεσβυτεροι του Aaov λέγοντες οὐκ ἀκουεις τι OUTOL σου 

καταμαρτυρούσιν ; oO de ἴσους ειπεν" ναι’ γεγρᾶαπται yap εκ OTOMATOS νηπιὼν και 
θηλαΐοντων κατηρτισω αἰνον, Tote εἰπεν αὑτοῖς τὴν LIAPABOAnpy ταυτην, ἡνπερ 

τοτε ἡσαιας προειπεν λεγων. ΑΝΘΡΩΠΟΟ τις EPYTEYCEN AMITEAQNA 

' κρίσις equally means ‘trial’ in this passage. 

2 John τοῦ, 

xiv Prolegomena 

και WKODOPNTEY AUVTW TELXOS καὶ Tupyov και ETolnoey εν auTW ληνον καὶ υποληνιον 
ev τῷ KAIP@ τῶν καρπῶν, ATIECTEIAEN ὁ κυριος του ἀμπελωνος τοὺς 
AOY Aous αὐτου λαβειν απὸ των ΚΑΡΙΠΩΡ' οἱ δε γεωργοι λαβοντες τοὺς Soudous 
ἐκεινοὺς ov μὲν υβρισαν ov Se ΕΔΕΙΡαν καὶ ἀπεστειλαν Kevovs’ o δε κύριος 
του ἀαμπελωνος εκεινου απεστειλεν. αλλους AOYAous’ ομοιως δεὶ KaKewous ov 
μὲν απεκτειναν ov ὃε ετραυματισαν καὶ απεστειλαν καὶ avTous κενους. υστερον 
Be παντων αἀπεστειλεν τὸν uvioy αὐτοῦ τὸν μονογενῆ Aeyww ENTPAITHCONTAI 
TON ΥἹΟΝ ΜΟΥ" ΟἹ AE ΓΕΩΡΓΟῚ ιδοντες avrov epxopevov εὐπαν, OTTOC 


AMIIEAQNOC TI TIOIHCEI τοις ΓΕΏΡΓΟις exewors; κακοὺς κακως ΑΠΟ- 

apa ἐγένετο ταῦτα ἡ οὐ; ἱστάμενος ᾿ yap Ev τὴ κρίσει τοῦτο καὶ μονον 

εἰπεν. ιδου αφιεται O OLKOS UPWY ερημος. 

That the above is something more than a composite text interwoven 
of canonical material is certain for several reasons. Firstly, original 
matter is present which is not found in canonical sources. Secondly, 
certain sayings of Jesus also found in the Gospels are here found in 
a different context to that in which the Gospels present them. Thirdly, 
many peculiarities of TA are inexplicable by the theory of its being 
any sort of harmony of the Gospels. These reasons I will illustrate in 
order. : 

Firstly, our excerpt begins with a mention of ‘the children of the 
Jews.’ They met Jesus, so we read, crying Hosanna as he went into 
the temple. Now in the Acts of Pilate, form A, ch. 1, 3 we have this: 

* For ἱστάμενος cp, Mat. 27!' and Acts 265, 

The New Testament Citations in TA xv 

οἱ παῖδες τῶν EBpalwy κλάδους κατεῖχον καὶ ἔκραζον, and in ch. 1, 4: of μὲν 
παῖδες τῶν ἑβραίων ἑβραϊστὶ ἔκραζον. It is certain therefore that the A. P. 
and the citations of our dialogue go back to some form of Gospel other 
than canonical Matthew. For he has not kept the full expression 
ol παῖδες τῶν ἑβραίων, but only preserves the detritus of it in his ch. a1 15, 16; 
‘But when the chief priests and the scribes saw the wonderful things 
which he did, and the children (τοὺς παῖδας) that were crying in the 
temple and saying, Hosanna to the Son of David, they were moved with 
indignation, and said unto him, Hearest thou what these are saying? 
And Jesus saith unto them, Yea: did ye never read, Out of the mouth 
of babes and sucklings thou hast perfected praise (Ps. 8?) >” 

Why is this mention of ‘ babes and sucklings’ put into the mouth of 
Jesus? Obviously because the Aramaic phrase ‘the children of the 
Hebrews, which simply means ‘the Hebrews’ or ‘the Hebrew race,’ 
occurring in a version of an Aramaic original, was misunderstood by 
some Greek editor of that version, and taken to mean little Jewish 
children, ‘ babes and sucklings.’ Thus we can detect three stages of 
text: first, that in which the Aramaism occurred by itself and was 
rightly understood to mean the Jewish people or crowd; second, that 
in which it was misunderstood, and by consequence the reference 
to babes and sucklings introduced by way of an apposite rejoinder to 
the high priests and e/ders: third, that in which, through blending with 
an alternative text and perhaps to avoid a solecism, τῶν ἑβραίων was 
dropped out and τοὺς παῖδας in the objective case alone retained. Of 
these three stages of text the A. P. perhaps reflects the first, our dialogue 
the second, canonical Matthew the third. 

The form of Gospel from which the dialogue originally drew its 
description of Christ’s entry into Jerusalem is further exampled in 
fol. 84°, p. 71, where we read: ὅτι δὲ τὰ νήπια, λέγω δὴ οἱ παῖδες τῶν 
ἑβραίων ἀπάντησιν αὐτῷ ἐποιήσαντο μετὰ κλάδων ἐλαιῶν λέγοντες τὸ ὥσαννά, 
δαυὶδ λέγει ἐν τῷ ὀγδόῳ ψαλμῷ Κύριε ὁ κύριος ἡμῶν ... ἐκ στόματος νηπίων 
καὶ θηλαζόντων κατηρτίσω αἷνον. ἐκαθέσθη δὲ ἐπὶ πώλουισπ The phrases 
ἀπάντησαν αὐτῷ and ἀπάντησιν αὐτῷ ἐποιήσαντο recall John 12)*: ἔλαβον 

τὰ βάϊα τῶν φοινίκων, καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον' ὥσαιυνά. 
So ἐπὶ πώλου recalls Mark 117 and Luke τοῦδ; and κλάδων recalls 
Mat. 21° ἄλλοι δὲ ἔκοπτον κλάδους. But the words ἐλαιῶν and οἱ παῖδες 

xvi Prolegomena 

τῶν ἑβραίων by their presence negate the hypothesis of the dialogist 
having used a harmony of the canonical gospels. A somewhat similar 
text is found in the B recension of A. P. ch. i. 3, 4; and must there also 
be regarded as derived from some extra-canonical source. 

Another example of original, but non-canonical, material is supplied 
in the Aramaism: καὶ ἐγένετο ἐν τῷ καιρῷ τῶν καρπῶν, ἀπέστειλεν 6 κύριος... 
This cannot be derived from Mark’s text, which is καὶ ἀπέστειλεν πρὸς 

τοὺς γεωργοὺς τῷ καιρῷ .. «» nor from Matthew: ὅτε δὲ ἤγγισεν ὁ καιρὸς τῶν 
καρπῶν, ἀπέστειλεν .. ., nor from Luke’s: καὶ καιρῷ ἀπέστειλεν πρὸς τοὺς 
yewpyovs.... Yet it has an original air, in so far as it is an Aramaism, 

frequent in Luke, and not unknown in the other two Synoptics. That 
a Greek writer, so purblind as the author of this dialogue, should have 
woven together out of the three evangelists so respectable a literary whole 
as this parable, and in so doing have aptly introduced an Aramaism 
only found in versions of Aramaic originals is extremely improbable. 

Secondly a document woven out of the canonical Gospels would not - 
change the context of famous sayings of or about the Lord in the way 
in which the Gospel used by the author of our dialogue must have done. 

Thus (i) the words οὐκ ἀκούεις τί οὗτοί σου καταμαρτυροῦσιν remind us 
equally of Mat. 26° (=Mark 14°°), ‘The High-priest arose’. . . and 
said, Dost thou answer nothing? What are these witnessing against 
thee?’ and of Mat. 27", where Pilate after hearing the accusations ‘ of 
the High-priests and elders, says to Jesus: ‘Dost thou not hear how 
many things they bear witness to against thee?’ Lastly the words 
ἀκούεις τί οὗτοι, instead of ἀκούεις πόσα, are found in the same context 
in Mat. 21). Would a mere harmonizer of Mat. 2117! and of the 
corresponding sections of Mark and Luke have gone out of his way 
to bring in καταμαρτυροῦσιν from a different context? 

(ii) The words of the dialogue (fol. 121 v°), τότε εἶπεν αὐτοῖς τὴν παρα- 
βολήν, indicate that in the form of Gospel used by the author, Jesus 
uttered this parable immediately after citing against the Jews Ps. 87. 
In canonical Matthew however 21!"-*? intervene, and the manner in 
which the parable is at last introduced in verse 33, ἄλλην παραβολὴν 
ἀκούσατε, is very abrupt. Thus it is impossible that TA should have 
used canonical Matthew. That Mr. F. P. Badham has detected a docu- 
mentary suture in Matthew, extending from verse 17 to 32 of this chapter, 

The New Testament Citations in TA xvii 

gives some colour to the supposition that one of the documents here 
used up in canonical Matthew passed without break from verse 16 to 
verse 33, and that this was the sort of document which was in the hands 
of the original author of TA. 

(iii) But the most conclusive objection to the view that the dialogue 
is based on the canonical gospels lies in the terse declaration that the 
only words uttered by Jesus as he stood in his trial in the presence of 
Pilate were these (addressed of course to his accusers): ‘Behold your 
house is left desolate.’ As in the gospel of Peter!, the trials before the 
Sanhedrim and before Pilate must have been run into one in the gospel 
used by the dialogist ; but in the canonical gospels neither before Pilate 
nor before the Sanhedrim does Jesus make use of these famous words. 
He uses them only in Mat. 2988 (=Luke 13*°), as part of the eloquent 
apostrophe to Jerusalem. Here then the dialogue is in flat contradiction 
both of the synoptics and of the fourth gospel. How can it possibly 
be based on them? 

Thirdly the parable of the husbandmen in the dialogue can with 
difficulty be regarded as a harmony of Matthew, Mark and Luke. 
If we compare it with Dr. Abbot’s Synopticon, p. 82, in which the 
common tradition of Matthew, Mark and Luke is picked out in red type, 
we observe that, with the insignificant exception of the words πρὸς τοὺς 
γεωργούς in Mat. 214, the dialogist’s form of the parable includes every 
syllable and letter of the triple tradition. I attempt no explanation of 
this. But it is a result difficult to achieve ina harmony ; and I question 
whether any one, on whom was imposed the task of rapidly compiling 
a harmony of the three Synoptic forms of this parable, would arrive at 
the same result by his conscious effort. 

The way in which the parable in TA blends words and features 
disjoined in the Synoptic forms is also remarkable. At first sight it 
would seem as if the phrase λῆνον καὶ ὑπολήνιον were a mere combination 
of Matthew with Mark. Not so when we turn to the early Greek 
lexicographers, like Pollux 10, 130, and observe that the combination 
was normal, so that, if you had a wine-fabric to sell, you advertised it 
as a ληνὸς καὶ ὑπολήνιον, and not as one or the other separately. It 

1 See below, p. xxv. 

[IV. 12] b 

xviii Prolegomena 

would seem as if Matthew and Mark had picked out separate halves of 
a composite phrase which stood in their common original. Similarly 
Mat. 21°5 uses the balanced phrase ὃν μὲν... dv δέ of the first set of 
servants sent by the master, Mark uses it after the second servant has 
been sent and beheaded. The dialogist’s form uses it in reference both 
to the first and second set of emissaries. The use of ἐκείνους after 
δούλους and of ἐκείνου after ἀμπελῶνος must also be primary. No mere 
harmonizer would have inserted a word so often and so characteristically 
used in parables by canonical Matthew'. Still less would a harmonizer 
have substituted ὕβρισαν for ἀτιμάζω of Mark 124 and Luke 20". If he 
diverged from Matthew—whom on the whole he followed—in order to 
import into his harmony something of theirs, why did he not keep to 
ἀτιμάωῬ Then again with what singular literary skill has the har- 
monizer, if he be such, added ἀληθῶς in Mat. 21°°? What harmonizer 
too, merely working on Mat. 2115,1° and the allied verses of Mark and 
Luke, would have imported into his narrative the picturesque word 
ἐκύκλωσαν, only once so used in the N. T., in John 10%? Why in 
Mark τοῦ (=Mat. 215%) should a harmonizer go back to Isaiah 5᾽ for 
τεῖχος, where Matthew and Mark have used φραγμόν, equally taken from 
Isaiah ? Why should he adopt the formula γέγραπται, where his source 
Mat. 211° had οὐδέποτε ἀνέγνωτε ὃ 

There are readings too in the dialogist’s form of the parable which 
are so archaic as to have vanished from all the Greek MSS. of Matthew. 
Such is πάντων in Mat. 21°7, preserved only in the old Syriac (Syr*). 
Such is the addition τὸν μονογενῆ in the same verse. The old Latin 
codices and the Latin Irenaeus alone add wuicum or unigenitum in this 
passage. And the addition ἐρχόμενον in Mark τοῦ, though only found in 
minuscules, in Syr? c.* vel™S and Arm, is a very old reading, if, as is likely, 
Tatian had it. For the Diatessaron-commentary of Ephrem (p. 176) is 
as follows :—‘ So then he sent (the son) to silence them. But when they 
saw the son that he was (Arm. Vulg. zs) coming, they say. The words 
italicized represent matter common to the Armenian vulgate and the 
Armenian version of the Commentary. It would seem that Ephrem at 
least read ἐρχόμενον, if the Diatessaron on which he was commenting did 

1 Cp. Mat. 12", 13‘, 148425, 187, 1877. %, a1‘? (in this very parable), 227, 221°, ée. 

The New Testament Citations in TA xix 

not; but on this point there is no certainty, for the addition may be 
due to the influence of the Armenian vulgate. 

The parable of the dialogue does not owe its peculiar form to the 
use of Tatian’s Diatessaron in a Greek form by the author of the dialogue. 
Such a view is decisively rebutted by the joint evidence of the com- 
mentary of Ephrem and of the Arabic text. They prove that Tatian 
introduced the parable in quite a different context and used another 
perspective of events than that which the dialogue has. Thus the 
parable comes in ᾧ 33 of Mr. Hope Hogg’s translation of the Arabic 
(=p. 176 of Armenian edition of Ephrem’s commentary); the story of 
the triumphal entry into Jerusalem comes in § 39 of the same Arabic 
(=p. 190 of the Armenian Ephrem). These two sources also prove 
that Tatian followed Matthew’s text in using ἄλλην παραβολήν : for the 
Arabic begins thus: ‘Hear another parable’; the Armenian Ephrem: 
‘yet another parable.’ Tatian also followed Luke, who sends three 
successive missions to the husbandmen, instead of the two of Matthew. 

The next gospel citation which merits attention is the famous text 
Mat. 1°. The dialogue presents no less than three forms of it :— 

(i) fol. 93 τὸ, p. 76: ἰακὼβ ἐγέννησεν τὸν ἰωσήφ, τὸν ἄνδρα μαρίας" 
ἐξ ἧς ἐγεννήθη ἰησοῦς 6 λεγόμενος χριστός, καὶ ἰωσὴφ ἐγέννησεν τὸν ἰησοῦν τὸν 
λεγόμενον χριστόν. 

(ii) fol. 93 v°, p. 76: ἰακὼβ δὲ τὸν ἰωσήφ, ᾧ μνηστευθεῖσα μάρια" ἐξ ἧς 
ἐγεννήθη ἰησοῦς ὁ λεγόμενος χριστός. 

(iii) fol. 113 r°, p. 88: ἰακὼβ δὲ ἐγέννησεν τὸν ἰωσὴφ τὸν μνηστευσά- 


Ἢ 3 e 3, ie ς ΑΝ εν “ “ 
μενον μαριάμ, ἐξ ἧς ἐγεννήθη 6 χριστὸς ὁ υἱὸς τοῦ θεοῦ. 

Of these three the first (i) must be regarded as that which the original 
author of the dialogue read in his form of Matthew's gospel on the 
following grounds. A. The context proves it. The Christian has 
declared that Jesus ἐκ τοῦ ἀβραὰμ κατάγεται κατὰ σάρκα, and the Jew has 
asked to be told ras γενέσεις adrod. Forthwith the Christian rallies him 
thus: ‘Your own lips have reported that you have read both old and 
new testament, and yet you do not know this, i.e. Jesus’ pedigree. 

With a slight tincture of malice the Jew answers: ‘I own indeed 
that there is a pedigree in the old; yes, and for that matter in the new 

b 2 

ΧΧ Prolegomena 

as well: it is in the gospel according to Matthew, and this is what it 
contains, namely: Yacob begat Foseph, the husband of Mary; out of 
whom was begotten Fesus, he that was called Christ. And Foseph begat 
Sesus that was called Christ; [him] about whom is now our discussion, 
it says, he begat out of Mary.’ 

The Jew has already, fol. 77 v°, p. 66, asked the Christian for a list 
of the books handed down to him, in what he calls his new testament, 
for says he to his opponent: ‘ Just as you pretend to confute me out of 
the inspired book, so I intend to confute you out of your own testament.’ 
His appeal to Matthew 1", is clearly in part-fulfilment of this intention. 
Unless copies of Matthew had actually contained this form of text, no 
Christian writer would have introduced the Jewish interlocutor in his 
dialogue appealing to it. 

Nor in the original form of the dialogue does the Christian inter- 
locutor seem to have found fault with the Jew for his citation. His 
answer merely implies that, if the Jew continued his citation of Matthew, 
he would state the full truth, ὀρθῶς καὶ κατὰ τάξιν μέλλεις λέγειν : and he 
adds, after the citation of Ps. 74°, these significant words: ‘ For although 
you may choose to conceal a thing sometimes, we are well aware of it?!’ 
Then he runs over the whole pedigree (but giving Matt. 1'° in the second 
form), and after that adds that at which the Jew had stopped short, that 
which he chose to conceal. It is this verse, Matt. 1°: ‘ Now the birth 
of Jesus was in this wise. For his mother Mary having been betrothed 
to Joseph, before they came together, she was found pregnant by the 
holy spirit.’ This, says the Christian, is the statement which Matthew, 
after he has recited all the steps of the pedigree, is careful to add to 
them, ἐπάγει λέγων. And subsequently in fol. 951°, p. 77, the Christian 

1 It is near to hand to suppose that in the text of Matthew, with which the writer was familiar, 
the verses 18-25 of ch. i were not yet included or that their presence was still challenged. Such 
a form of Matthew Cerinthus had according to Epiphaninus. I add the temperate judgement of 
Dr. Swete on this point (The Apostles’ Creed, 1894, p. 51): ‘It is precarious to place faith in 
Epiphanius’ statements, especially when they concern the wrong-doings of heretics, but if we may 
trust him here, the Cerinthian Gospel must have differed from our own by the absence not only 
of c. i. 18-25, but of a part of c. i. 16. Now it is remarkable that this verse exists in a variety 
of forms which suggests some early disturbance of the text. . . . These facts involve the ending 
of veise 16 in some uncertainty, and lend plausibility to the idea that the verse did not originally 
contain the words which assert the virginity of the Lord’s mother.’ The above was written 
before the publication of Syrsix, 


The New Testament Citations in TA xxi 

sums up his philosophy of the matter, for which he finds support in the 
miracle of the bush which burned, but was not consumed. It is this. 
Both Joseph and Mary were virgins in respect of the birth of their child. 
It was a case καὶ τοῦ καὶ τῆς παρθενίας. 

B. This form (i) best accounts for the variants which we find in 
existing sources. The reading of the great mass of Greek MSS. was 
derived from it by the simple omission of the words καὶ ἰωσὴφ ἐγέννησεν 
τὸν ἰησοῦν τὸν λεγόμενον χριστόν!. These words may have dropped out 
through homoioteleuton, or because they seemed superfluous after the 
words ἐξ ἧς ἐγεννήθη ἰησοῦς ὁ λεγόμενος χριστός : which were added in 
the original pedigree, as the Jew is careful to explain, in order to make 
it clear that it was out of Mary and not out of any previous wife, that 
Joseph begat Jesus. It also supplied the last five words to the modified 
reading found in codd. 13, 69, 346, and in some of the old Latin codices 
which is as follows: ᾧ μνηστευθεῖσα παρθένος μαριὰμ ἐγέννησεν ἰησοῦν τὸν 
λεγόμενον χριστόν. Lastly, the memory of this form (1) survives in the 
Sinaitic Syriac text: ‘Jacob begat Joseph. Joseph, to whom was 
espoused Mary the virgin, begat Jesus, who is called Messiah.’ And this 
latter seems to be the parent text of the Greek codd. 13, 69, and 346 
above mentioned and of the old Latin readings. 

C. The second form (ii) is a mere conflation of the reading of 
codd. 13, 69, 346 with the common reading. As such, it cannot ever 
have stood in any copy of the N. T., but is a mere bit of botching due 
to a reviser of our dialogue, who did not object to form (i) from the lips 
of the Jew, yet could not suffer it from the lips of the Christian. It is 
a crude bit of botching, for it lacks grammar and has no finite verb. If 
the reviser had given more thought to it, he might have written ἐμνηστεύθη 
instead of μνηστευθεῖσα, and then he would have very nearly blundered 
into the Curetonian recension of the text, which is this: ‘ Jacob begat 
Joseph, him to whom was espoused Mary the virgin (or a virgin), she who 
bare Jesus the Messiah.’ 

D. The third form (iii) caps the pedigree of Jesus, once more repeated 

1 Prof. Sanday (in the Academy, Jan. 19, 1895) writes thus: ‘I distinguished between the 
genealogy as a document with an independent existence anterior to our Gospel, and the same as 
incorporated in his text by the Evangelist. In its first state I can well believe it probable that 
the list ended ἰωσὴφ δὲ ἐγέννησεν ἰησοῦν τὸν [λεγόμενον χριστόν.᾽ 

xxii Prolegomena 


in full by the Christian in order to prove that Jesus is ὁ ἐκ σπέρματος 
ἀβραὰμ. καὶ δαυὶὸ τὸ κατὰ σάρκα. After finishing the pedigree, the Christian 
remarks, αὕτη ἡ κατὰ σάρκα αὐτοῦ yeveadoyla’ τὴν δὲ κατὰ πνεῦμα τίς διηγή- 
σεται; Here the dialogue, before it was tampered with, must have 
contained the Jew’s form of Mat. 1% If not, why should a form (iii) 
have been foisted in, which can never have existed at all except in the 
imagination of some scribe? At the same time it must be an early 
correction, for it is unlikely that a scribe who already read in his New 
Testament one or the other of the current forms of the text, would not 
have effected his meiosis by simply transcribing one or the other of 
them. These newer readings of the text had not widely established 
themselves or he would have availed himself of one of them as his 
substitute. Perhaps the Church had already rejected (i), without having 
as yet fixed upon a substitute for it. Perhaps there is a reminiscence of 
the form (i) of Mat. 115 in Ignatius, ad Magn. xiii: ὑποτάγητε τῷ ἐπισκόπῳ 
καὶ ἀλλήλοις, ὡς ἰησοῦς χριστὸς τῷ πατρὶ κατὰ σάρκα. And even in the 
fourth-century Fathers we still meet with occasional references to the 
σαρκικὸς πατήρ of Jesus. 

The reading followed by the dialogue in Mat. 1'8, ἰησοῦ instead of 
ἰησοῦ χριστοῦ or χριστοῦ ἰησοῦ or χριστοῦ, is only found in codex 74 and 
Max; yet as opposed to the main drift of later Christian thought 
(which was to believe that Jesus received the Christhood in the Virgin’s 
conception of him and not at the baptism in the Jordan) it is probably — 
very old, like other Adoptionist readings. 

In fol. 80 r°, p. 68, we read: περὶ yap τοῦ υἱοῦ τούτου, καθὼς τὰ ὑπομνή- 
ματα αὐτοῦ περιέχουσιν, (ἐν γαὐτοῖς λέγεται εὐαγγελίοις, εὑρίσκομεν * πόθεν ἐστίν, 
καὶ τοὺς γονεῖς αὐτοῦ σὺν αὐτῷ, καὶ πῶς θεός ἐστιν οὗτος ὁ; This reminds us 
of Mat. 13°°-5¢ (= Mark 68), Jo. 72"; but it seems to bean extra-canonical 
citation. Like Justin Martyr the writer calls the gospels ὑπομνήματα. 

In fol. 87 r°, p. 72, the dialogue cites Ps. 68:5 under the lemma: περὶ 
τοῦ ποτισθῆναι αὐτὸν ὄξος καὶ χολήν. In fol. 136 τὸ the same [’salm is again 

1 Bishop Lightfoot brackets the words κατὰ σάρκα, because the Armenian version omits them, 
Had he been a little more familiar with Armenian versions he would have known what value to 
attach to their unsupported omissions. 

2 This should be read and not εὑρίσκωμεν., The MS. regularly confuses ὦ and o. 

3 Perhaps the last five words ought not to be reckoned to the citation. 

The New Testament Citations in TA xxiii 

cited, and then the Gospel narrative supplied in which it was verified. 
The following is the passage : 

καὶ ἔδωκαν εἰς τὸ βρῶμα pov χολήν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. 
καὶ βλέπομεν αὐτὰ πληρωθέντα ἐπὶ τὸν ἰησοῦν᾽ μὴ γὰρ ὁ δαυὶδ ὑπέμεινέν τι 
τούτων; ἀλλὰ οὐδὲ ἄλλος τις, εἰ μὴ ὁ ἰησοῦς μόνος. κρεμάμενος γὰρ ἐπὶ τοῦ 
σταυροῦ εἶπεν" διψῶ. καὶ πχήσαντες σπόγγον ὄξους μετὰ χολῆς μεμιγμένον 
περιθέντες καλάμῳ ἐπότισαν αὐτόν. 

Here the words σπόγγον... μεμιγμένον seem to underlie the old Latin 
codex C at John τοῦ: ‘hysopo admiscentes spongiam ergo plenam aceto 
cum felle permixtum (sic) componentes obtulerunt.’ However, corre- 
sponding words come in Mat. 27°. It is impossible to decide whether 
the dialogue here harmonizes Matthew and Mark with John, or whether 
it gives us a glimpse of an early text independent of them. The 
Georgian version of John 19”? involves the following: 

καὶ πλήσαντες σπόγγον ὄξους μετὰ ὑσσώπου Kal περιθέντες καλάμῳ 
προσήνεγκαν κιτιλ. So also Nonnus T°. 

In fol. 133 τὸ, p. 100, we have a passage answering to Mat. δὶ τον 
as follows: 

αὐτοῦ δὲ σταυρωθέντος ὁ ἥλιος ἐσκοτίσθη, καὶ ἐγένετο σκότος ἐπὶ πᾶσαν τὴν 
γῆν, ἀπὸ ὥρας ἕκτης ἕως ὥρας ἐνάτης" καὶ πάλιν ἐγένετο φῶς καθὰ γέγραπται ἐν 
τῷ ἡσαίᾳ. ... : Ν ards bb bitin et ‘ 

πάλιν τε TO καταπέτασμα τοῦ ναοῦ ἐσχίσθη μέσον" τὰ ὄρη ἐσαλεύθησαν 
καὶ αἱ πέτραι ἐρράγησαν καὶ τὰ μνήματα ἠνεῴχθησαν, καὶ πολλὰ σώματα τῶν 
κεκοιμημένων ἀνέστησαν καὶ εἰσῆλθαν εἰς τὴν ἁγίαν πόλιν, καὶ ἐνεφανίσθησαν 

The author here cites a form of gospel in which the words καὶ πάλιν 
ἐγένετο φῶς occurred in the passage corresponding to Mat. 27. The 
language is almost the same as in the Dialogue of Athanasius and 
Zacchaeus, § 36, and recalls the Peter Gospel there quoted. The old 
Latin cod. Bobb. & actually preserves this form of text, only in Mark 
164: ‘Subito autem ad horam tertiam tenebrae diei factae sunt per totum 
orbem terrae et descenderunt de coelis angeli et surgente in claritate uiuo 
deo simul ascenderunt cum eo et continuo lux facta est.’. Where we 
should perhaps read ‘surgentes ... uiui dei’ The Armenian Tatian 
also witnesses to them. Nor are the words τὰ ὄρη ἐσαλεύθησαν instead of 
ἡ γῆ ἐσείσθη of Mat. 27°! fortuitous, for Tatian must have had them in his 

1 But cp. fol. 87 vo: ἀνέστη μετὰ ἰσχύος καὶ δυνάμεως καὶ δόξης. Contrast the drooping figure 
supported by angels of the Peter Gospel. 

χχίν Prolegomena 

harmony, and they probably belonged to the ancient text of Matthew 
which he used. This is evidenced by a passage in Ephrem’s Commen- 
tary on the Diatessaron (Arm. edition, p. 234), which runs thus :— 

‘ The sun was darkened ... the spirit rent the vail.... Az the cruct- 
fixion of him creation suffered. The sun covered his face, that it might 
not behold him as long as he remained on the cross, it shut up its light 
in itself, in order to die with all else. And so for the three hours it was 
darkened and then again it was light, by way of proclaiming about its 
Lord that on the third day he will rise from hell. And the mountains 
were shaken, the graves opened and the vail was rent; and there was 

grief and lamentation as if for the destruction of the temple which was 

‘And in order to show that he was departed, he called his witnesses 
to his departure, the just who came forth from their tombs.’ 

The variants ἐρράγησαν and μέσον are not found in codices of Matthew, 
but μέσον comes in the Acta Pilati, c. xi. 

The lengthy account (fol. 133 v°) of the risen saints visiting the holy 
city must be taken from some ancient apocryph. The writer evidently 
regarded this narrative as equally important with the parts of Matthew 
which it follows ; for he appeals to prophecy in order to establish the 
visit to hell with its imagery of brazen gates and iron bars. The answer 
of the risen saints, ἡμᾶς δὲ ἐλυτρώσατο καὶ ἀνέστησεν σὺν αὐτῷ, recalls the 
reading of the cod. Bobb. in Mark τόξ: ‘in claritate uiui dei simul 
ascenderunt cum eo. 

Just below in my notes (p. 101) I signalize more than one coincidence 
with the Peter Gospel. The most striking of them is contained in the 
Jew’s question, fol. 134 r°: καὶ τίς ὁ ἐν λύπῃ γενόμενος τότε ; to which the 
Christian replies: πρὸς ἡμέραν μίαν 6 πιστὸς λαός, ἅμα τοῖς αὐτοῦ μαθηταῖς. 
So in the P. E. 26, 27, we read: ἐγὼ δὲ μετὰ τῶν ἑταίρων μου ἐλυπούμην... 
πενθοῦντες καὶ κλαίοντες νυκτὸς καὶ ἡμέρας ἕως τοῦ σαββάτου. And again, 
P. E. 59, ἡμεῖς δὲ οἱ δώδεκα μαθηταὶ τοῦ κυρίου ἐκλαίομεν καὶ ἐλυπούμεθα. 
Then the Magdalen and her friends receive the good news of the 
resurrection (ἀνάστασιν, cp. P. E. 56 ἀνέστη καὶ ἀπῆλθεν, where the 
Synoptics have ἠγέρθη). The Appendix of Mark keeps the memory of 
a similar narrative. 

In fol. 135 τ, p. 102, is another very unmistakable coincidence with 
P.E. 25: τότε οἱ Ἰουδαῖοι. . . γνόντες οἷον κακὸν ἑαυτοῖς ἐποίησαν, ἤρξαντο 

The History of Aquila and Hadrian in TA XXV 

κόπτεσθαι καὶ λέγειν οὐαί k.7.A. The phrase κόπτεσθαι κόπετον often occurs 
in the LXX, especially in Zachariah τοῦθ, The mention also of the 
nails with which they pierced the Lord’s hands and feet recalls P. E. 
21: καὶ τότε ἀπέσπασαν τοὺς ἥλους ἀπὸ τῶν χειρῶν τοῦ κυρίου. : 

The attribution’ in fol. 89 τὸ to the prophetess Anna of the words 
ὑψώσει κέρας χριστοῦ may be due to loose citation of Luke. At first 
sight the text in fol. 112 τὸ, p. 87, ἔκραζον ἔα κιτιλ. seems due to loose 
citation, Mat. 859 and Mark 174 and Lu. 43: being combined ; but this 
hypothesis is not tenable, since nearly the same form of citation occurs 
in Eusebius, Tertullian, and the Old Latin, which sources Tischendorf 
cites, remarking of Eusebius ‘varia miscet.’ Here, therefore, the dialogue 
again reflects some old and lost and perhaps early Western form of text. 

I have noticed the verbal agreements of TA with the Peter Gospel. 
In the Judgement and Passion scenes there is also the same perspective 
of events. The same stress is laid on Pilate’s innocence in fol. 82 r?, 
where Jesus is betrayed to Pilate and to Herod, but Pilate washes his 
hands, after handing over Jesus in bonds to Herod (fol. 85 v°). Pilate 
washes his hands (fol. 87 v°) in accordance with the prophecy in Ps. 721° : 
I washed my hands in innocency and I was scourged every day. So in 
P.E. 1 it is indicated that Pilate alone washed his hands, but not the 
judges, that is the Jewish elders, and in P. E. 46 Pilate is made to say 
ἐγὼ καθαρεύω Tod αἵματος. 

Then in TA (fol. 136 v°) the cup of gall and vinegar is wholly 
subordinated to the prophecy in Ps. 687%. Jesus drinks it before He 
utters the words ἐλοεῖ x.7.A., and not afterwards, as in the Synoptic 
Gospels. In the latter it was a soothing draught that was given; in 
P. E..and TA it appears to be a cup of poison administered by the 
Jews to achieve the death of Jesus’. 


The following passages in the dialogue TA seem at first sight to be 
extracts from the tract of Epiphanius’ De Mensuris et Ponderibus, 
viz :-— : 

Fol. 77 r° and v°, p. 66 (the enumeration of the books of the O. T.) 

1 See the remarks of Prof. Theod. Zahn on this point in his work, Das Evangelium des 
Petros, Erlangen, 1893, p. 31. 

χχνὶ Prolegomena 

corresponds to De Mens. § 4, pp. 161, 162, and ὃ 17, p. 174 of Petavius’ 
edition. ἢ , 

Foll. 115 v°-118 v°, pp. 90 and 91 (the history of the translation of 
the LXX and of Aquila) correspond to De Mens. δὲ 9-15, pp. 166-171, 
and to the second half of § 13, p. 161. 

The language is largely the same, and nearly all the peculiar 
features of Epiphanius’ narrative recur in the dialogue. Yet on com- 
parison the latter is seen to be drawn not direct from Epiphanius, but 
from some source which he and TA used in common. 

(i) Thus in fol. 77 the books of the O. T. are given in a different 
order. Here Joshua, Judges and Ruth, Paralipomena and Kings form 
the second, but in Epiphanius the third, pentateuch; Job, Psalms, 
Proverbs, Ecclesiastes and Canticles the third, but in Epiphanius the 

(ii) Also in the dialogue it is Deuteronomy which as not directly 
inspired by God is excluded from the Aréna or ark of the Testament ; 
while Tobias, Wisdom of Solomon and Sirach are relegated to the 
Apocrypha. In Epiphanius, however, it is the two versified (στιχηραί) 
books, Wisdom and Sirach (Tobias is left out), which are excluded from 
the Aréna. 

(iii) In Epiphanius, p. 174, the fifth ἔκδοσις was found in Jericho, in 
the reign of Caracalla and Geta, after the persecution of Severus. The 
dialogue says, ‘in the days of Vespasian.’ Of the find in Nicopolis, also 
under Vespasian, Epiphanius says nothing. 

So in pp. 90, 91 of the dialogue we may mention the following 
differences :— 

(iv) Fol. 115 v°.. It was in his fortieth year that Aquila learned 
Hebrew, and perverted the Scriptures. Epiphanius omits this detail. 
So we read in the Talmud! that R. Akibah learned his Hebrew letters 
at forty years of age. It was the conventional age to begin at. 

(v) Ibid. The dialogue relates the division by Alexander of his 
empire among his four σύντροφοι. Epiphanius omits. 

(vi) Fol. 116r°. Demetrius the librarian is according to the dia- 
logue γένει EBpatos. Epiphanius calls him φαλαρηνός. 

1 J owe this detail to Dr. Neubauer. 

The History of Aquila and Hadrian in TA χκνῖϊ 

(vii) Ibid. Ptolemy writes his letter ‘to the High-priest Eleazar 
and to the other priests,’ in accordance with the letter of Aristeas and 
other sources. Epiphanius does not mention Eleazar. 

(viii) Fol. 117 v°. In TA the list of kings of Egypt begins with 
Alexander, to whom it assigns eighteen years. Epiphanius omits 

(ix) Ibid. Epiphanius wrongly calls his sixth Ptolemy, Philopator, 
where the dialogue has Philometor, which is right. The other reading 
is no scribe’s error, for Epiphanius adds ἄλλος, the ‘second Philopator,’ 
because one has already been enumerated. 

(x) Fol. 118r°. The dialogue says of Hadrian’s visit to Jerusalem, 
πάλιν φθάσας, implying that this was a second visit. Epiphanius omits 
this touch, which however we find again in Chrysostom’s excerpt (see 
below, p. xxxii): πάλιν εἰς ἀνάγκην κιτιλ. 

(xi) Ibid. Hadrian finds the city utterly laid waste, and is angry 
with the Jews. He captures them, and taking them down to the fair 
(πανήγυρις) in Hebron, sells them off, four at a time, for a modius of — 
barley. But Epiphanius only relates that he found the city πᾶσαν 
ἠδαφισμένην, and the temple trodden under foot; of the sale of Jews 
in Hebron he says nothing. 

(xii) Fol. οὗ r°, p. 79. Hadrian pulls down ' the stones of the temple, 
and takes them to build a wall and the theatre, and ploughs up the 
temple site ; so that the saying of Christ may be fulfilled, and not one 
stone remain on another which was not broken up. The author of the 
dialogue clearly took this particular from the same source from which 
he derived the history of Aquila. Epiphanius does not mention it. 

(xiii) Fol. 119 τὸ. Aquila’s work on the O. T. was not confined to 
the Greek text only; but in the Hebrew text as well he set himself 
to obscure and get rid of the prophecies of Christ. This seems to be 
a reference to some Targum, or some edition of the Hebrew text put 
forth by Aquila. Epiphanius omits it. 

It is impossible that the narrative of TA which supplies so much 
additional information should be taken from Epiphanius. They both 
borrow from a common source, which was also used by Epiphanius in 

1 1 include the additional details given in fol. 130 1°, p. 98. 

xxviii Prolegomeia 
another of his works, the Ancoratus. For in this, § 60, p. 63 of 
Petavius’ edition, we have a reign of four years given to Nerva: Nepovas 
TA in fol. 118 τὸ has the same error. In the corresponding list 
of Roman Caesars in the De Mensuris, § 12, it has been corrected by 
Epiphanius himself; and there we read Nepovas ἔτος ἕν, μῆνας ὃ. Even if 
this error in the MS. of TA be not quite certain’, there are other respects 
in which the list of the Ancoratus agrees better with TA than the list of 
the De Mensuris; for it usually omits the months, and also the reigns 
of Galba, Otho and Vitellius. In other respects, however, e.g. in giving 
twenty-one years to Hadrian, the list of the De Mensuris best agrees. 
There are traces elsewhere of the common document used by 
Epiphanius and the author of the Dialogue, namely, in Chrysostom 
and Hieronymus, in the Chronicon Paschale, and less certainly in 
Eusebius. In the Chron. Pasch. under Olympiad CCXXvII (p. 255, 
edit. 1688) is found a notice of Aquila answering to the passage in 
fol. 118 τὸ of TA, from μετὰ οὖν down to ἡ ἐπιβουλή. Though somewhat 
abridged from the original, this notice combines features which appear 
separately in TA and Epiphanius, as is seen in the following table, in 
which peculiarities characterizing Chron. Pasch. and TA against Epi- 
phanius are in heavier type :— 

ἔτη δ΄. 

CHRON. PASCH. p. 255. TAR aT Sie. 

ἀνεφάνη otros ὁ ᾿Ακύ- 

EPIPHAN. p. 170. 
λαβὼν ᾿Ακύλαν 
τοῦτον τὸν προειρημένον 

᾿Ακύλας ἐγνωρίζετο, ὃς τὸν 
9 Wy? a A 
ἣν πενθερὸς Adptavod τοῦ 
βασιλέως. Ἦν δὲ Ἕλλην, 

ὡς ᾿Αδριανός, 

λας ὃς καὶ πενθερίδης 
βασιλέως  ἑρμηνευτήν, ἕλληνα ὄντα 
. λαβὼν ὁ 

“Αδριανὸς τὸν ᾿Ακύλαν, 

ἐγένετο τοῦ 

a \ n 
᾿Αδριανοῦ . . καὶ αὐτοῦ πενθερίδην, 
ἕλληνα ὄντα, ὡς καὶ αὐτὸς 
“Αδριανὸς ἕλλην ὑπῆρχεν 
ἀπὸ Σινώπης τοῦ Πόν-) ἀπὸ Σινώπης μὲν ἦν 

> a 
ἀπὸ Σινώπης δὲ τῆς 

του ὁρμώμενος... 
\ D 2 
Καὶ περιτέμνεται lov- 

δαῖος καὶ ἐμπόνως μαθὼν 

τῆς τοῦ πόντου([. 117 V°) 
Καὶ περιτμηθεὶς ἐγένετο 
Ἰουδαῖος" καὶ ἐμπόνως μα- 

Πόντου ὁρμώμενον .. 
Καὶ περιτέμνεται ᾿Ιου- 
a \ 
datos, καὶ ἐπιπόνως φιλο- 

1 The numeral has been wilfully smudged, like the rest in the MS., but seems to be δ, and not a. 

The History of Aquila and Hadrian in TA 

CHRON. PASCH. p. 255. 

τὴν αὐτῶν διάλεκτον, κατὰ 
στοιχεῖα ἑρμηνείαν ἑαυτῷ 
« [4 > > aN 
ἑρμήνευσεν οὐκ ὀρθῷ Ao- 
γισμῷ, ἀλλ᾽ ὅπως δια- 
/ n Ἐ an 
στρέψῃ τινα τῶν ῥητῶν. 

TA f. 118 r°, 

θὼν τὴν δύναμιν τῶν 
στοιχείων τῶν ἑβραικῶν 
καὶ τὴν γλῶσσαν αὐτῶν 
> ἐφ iA Ba 

ἀκρότατα παιδευθείς, ἔκ- 
δοσιν ἑαυτῴ δευτέραν ἑρ- 

μήνευσεν .. .(fol.115Vv°) 

διέστρεψεν τὰς γραφάς. 


EPIPHAN, p. 17¢. 
ΙΑ 2. 
τιμησάμενος ἐξέδωκεν 

ἑαυτὸν μαθεῖν τὴν 
ἑβραίων διάλεκτον καὶ τὰ 
αὐτῶν στοιχεῖα. ταύτην 
δὲ ἀκρότατα παιδευθείς, 

λογισμῷ, χρησάμενος ἀλλ᾽ 



“ , fal 
ὅπως διαστρέψῃ τινα τῶν 

At the end of the excerpt about Aquila in the Chronicon Paschale 
is appended the following notice: ‘This is related by Epiphanius of 
Cyprus in his discourse on weights and measures. This notice 
puzzled me at first; for if it was from Epiphanius, how could it share 
in these peculiarities of TA? To account for this singularity I had 
already conjectured that the notice was the addition of some editor 
of the Chronicon, who was struck by the agreement of the excerpt with 
Epiphanius, when, in reading Prof. Gelzer’s book on Julius Africanus, 
I came on the notice of Lucas Holsten’s codex! of the Chronicon 
Paschale, which omitted this emma along with certain others. Thus 
my conjecture was quickly substantiated. 

But in the same context of the Chronicon Paschale, under the 
consulate of Hadrian and Rusticus (p. 253 of ed. 1688), we find a long 
citation from some author who was the source from which TA derived 
the items of information, numbered xi and xii in our list of things 

1 This codex came from Constantinople and belonged to the Abbas de Farina, Prof. Gelzer 
opines that L. Holsten hocussed his contemporaries, by declaring that his codex omitted what 
in his own judgement should not be found in a Chronicon which ended with the seventeenth year 
of Constantine's reign: ‘ Die Stiicke fehlen, welche er nach seinem Wissen fiir sicher spater hielt, 
und welche sich mit guter Manier ausscheiden liessen’ (Sextus Iul. Africanus, pt. 2,141). Does. 
not Prof. Gelzer impugn the good faith of this great scholar on inadequate grounds? For 
Holsten had Epiphanius De Mensuris in his hands (it had been printed in Basle, 1544, fifty years 
before he was born); he must therefore have known that this sketch of Aquila came in 
Epiphanius, nearly verbatim. What reason then had he to Jretend that this codex of the 
Chronicon left out the ascription to Epiphanius? He had no motive, theological or other, to 
lead him to mystify his contemporaries; nor did Labbé and Du Cange question his good faith 
in this matter. 



given in the dialogue, yet omitted in the De Mensuris. The community 
of source is seen from the following comparison :— 

CHRON. PASCH. p. 253. 

“Αδριανὸς εἰς Ἱεροσόλυμα καὶ ἔλαβε τοὺς 

᾽ 7] 14 

Ιουδαίων στασιασάντων, 
᾿Ιουδαίους αἰχμαλώτους, καὶ ἀπελθὼν εἰς 
τὴν λεγομένην τερέβινθον |, προέστησεν 
πανήγυριν, καὶ πέπρακεν αὐτοὺς εἰς ταγὴν 

ov «“ \ A Η Η 
ἵππου ἕκαστον ... καὶ καθελὼν τὸν ναὸν 

TA folei13 τὸ: 

ὁ δὲ ᾿Αδριανὸς... πάλιν φθάσας ἕως 
ἱεροσολύμων.... ὠργίσθη τοῖς ᾿Ιουδαίοις. 
καὶ συλλαβὼν αὐτούς, καὶ καταγαγὼν 
αὐτοὺς ἐν πανηγύρει, τῇ ἐν χεβρῶν γινο- 
μένῃ, ϑιέπρασεν αὐτοὺς ἀνὰ τέσσαρας 

στὰς in » 
αὐτὸς οὖν ἤρξατο 

εἰς μόδιον κριθῶν. 
ΤΌ fol. 98 τ: 

οὐχὶ τοὺς λίθους αὐτοῦ (sc. τοῦ ναοῦ) 

can ΩΣ € / 3, ἊΝ uA , Ν, , 
τῶν ἐν lepocoAtvpous, ἔκτισε τὰ δύο | κτίζειν τὴν πόλιν .. 
δημόσια καὶ τὸ θέατρον. 
\ i. BN > , , 
λαβὼν Adpravds φκοδόμησεν θέατρον. 
And fol. 130 r°: “Adpiavds . . . ἔλαβεν 
τοὺς καταλοίπους ἰουδαίους Kal κατῆλθεν 
Ν , 3 Ν Ἂν Ἂς 
... καὶ κατέπρασεν αὐτοὺς... τοὺς δὲ 
λίθους τοῦ ναοῦ καθελὼν ἐξ αὐτῶν ᾧκο- 

δόμησεν τὸ τεῖχος καὶ τὸ θέατρον. 

The dialogue of TA interweaves the above matter with that which 
it shares with Epiphanius in a way that shows it to have all stood 
together in one and the same source. It follows that the excerpt 
descriptive of Hadrian’s sale of the Jews and of his rebuilding of 
Jerusalem, inserted in the Chronicon Paschale under the year 119 A.D., 
was taken from the same source from which came the notice of Aquila 
under the year 132. 

That this was so, is further proved by the facts, (i) that Epiphanius 
(p. 170, De Mens. 14) assigns Hadrian’s rebuilding of Jerusalem and 
employment of Aquila to the same year under which the Chronicon 
Paschale records it, namely, the forty-seventh after Titus’ siege and 
sack of Jerusalem’; (ii) that his account of Hadrian’s activity, equally 

* The Terebinth tree was at Mambre, just above Hebron, as you enter that city from 
Jerusalem ; and is shown in our days as it was in those of Eusebius, see his Demonstr. Evangel. 
Edit. 1544, Bk. V, p. 147. Perhaps the words εἰς τινὰ τέλειον in fol. 130 r° of TA are a cor- 
ruption of εἰς τὴν Τερέβινθον. 

2 μετὰ ἔτη wl τῆς τῶν Ἱεροσολύμων ἐρημώσεως. 

The History of Aquila and Hadrian in TA 


with TA, agrees verbally with that of the Chronicon Paschale, as 

witness the following :— 

CHRON. PASCH. p. 254. 

» e A 
... ὄνομα ἕκαστον “ἄμφοδον χρημα- 
, \ > ᾽ Sy ς ra. OP be) 
titer. καὶ ἐπέθηκε τὸ ἑαυτοῦ ὄνομα TH 
πόλει, Αἰλίαν αὐτὴν ὀνομάσας, ἐπειδὴ 

Αἴλιος ᾿Αδριανὸς ἐλέγετο. 

EPIPH. DE MENS. § 14. 
ἐπιτεθεικὼς τῇ πόλει τὸ ἴδιον ὄνομα 
καὶ τοῦ βασιλικοῦ ὀνόματος τὸν χρημα- 
τισμόν. ὡς γὰρ ἐκεῖνος ὠνόμαστο 
Αἴλιος ᾿Αδριανός, οὕτως καὶ τὴν πόλιν 

ὠνόμασεν Αἰλίαν. 

-We see, then, that two independent documents, namely, the dialogue 
ΤΑῚ and Epiphanius, agree in combining these two sections of the 
Chronicon Paschale. It follows that the second of them, which Prof. 
Gelzer’s argument requires to have been merely excerpted by the 
Chronicon from Epiphanius, is really taken from the same source which 
supplied the Chronicon with the first. Now Prof. Gelzer (op. cit., p. 161) 
expressly allows that this first section is derived from some ‘local 
chronicle of Jerusalem.’ It follows that the second excerpt about 
Aquila came out of the same ‘local chronicle,’ which must further have 
been used both by Epiphanius and by the author of TA. We must 
therefore reconsider the verdicts of Petavius and Joseph Scaliger on 
the narrative about Aquila given in Epiphanius : ‘ Haec omnia,’ says the 
former, ‘ fabulosa et ab otiosis Iudaeis conficta uidentur. Maxime quod 

Aquilam ait Adriani πενθερίδην fuisse.’ ‘Haec omnia accepit ab im- 
postoribus Iudaeis,’ writes Scaliger, for once at one with his Jesuit 

The following passage is read in Chrysostom, Contra Iudaeos (Migne, 
Patr. Gr.,vol. 48, col. goo). I have printed in heavier type such portions 
as occur in the parallel sources :-— 

ς ’, 


a , 

a 4 a 
Ποῖοι τοίνυν ἐπεχείρησαν ; οἱ del τῷ πνεύματι TH 

υ ἀντιπίπτοντες, 
μετὰ γὰρ τὴν Οὐεσπασιανοῦ καὶ Τίτου γενομένην 

οἱ νεωτεροποιοὶ καὶ στασιασταΐ, 
a 4 Ν SS 4 
ἐρήμωσιν, ἐπὶ ᾿Αδριανοῦ συστάντες, ἐσπούδαζον ἐπὶ τὴν προτέραν πολιτείαν 
n o “ a es Ν 
ἐπανελθεῖν οὐκ εἰδότες, ὅτι ψήφῳ θεοῦ πολεμοῦσι κελευούσῃ διὰ παντὸς 

1 The words pera... ἐρήμωσιν are omitted by Savile and some MSS,, but are attested by 
Suidas; sud voce βδέλυγμα ἐρημώσεως. 

xxxii Prolegomena 

ἐρημοῦσθαι τὴν πόλιν. τὸν δὲ θεῷ πολεμοῦντα, περιγενέσθαι ἀμήχανον. 
συρρήξαντες τοίνυν τῷ βασιλεῖ, πάλιν εἰς ἀνάγκην αὐτὸν κατέστησαν παντελοῦς 
ἐρημώσεως. καθελὼν γὰρ αὐτοὺς ἐκεῖνος καὶ χειρωσάμενος καὶ τὰ λείψανα ἀφανίσας 
πάντα, ἵνα μηδὲ ἀναισχυντεῖν ἔχωσι λοιπόν, τὸν ἀνδριάντα ἕστησε τὸν ἑαυτοῦ. 
Εἶτα συνιδὼν ὅτι συμβαίνει χρόνῳ ποτὲ τοῦτον καταπεσεῖν, ὥστε αὐτοῖς ἐνθεῖναι 
(γρ. ἐντεθῆναι) καυτῆρα ἀνίατον, τῆς ἥττης καὶ τῆς ἀναισχυντίας ἐκείνης ἔλεγχον, 
τὸ ὄνομα τὸ ἑαυτοῦ τοῖς τῆς πόλεως ἐπέθηκε λειψάνοις. ᾿Επειδὴ γὰρ Αἴλιος ᾿Αδριανὸς 
ἐχρημάτιζεν, οὕτω καὶ τὴν πόλιν καλεῖσθαι ἐνομοθέτησε, καὶ ἐκεῖθεν Αἰλία μέχρι 
τοῦ νῦν ὀνομάζεται, ἀπὸ τῆς ἐπωνυμίας τοῦ κρατήσαντος καὶ καθελόντος αὐτήν. 

ὁρᾷς τὴν πρώτην ἐπιχείρησιν τῶν ἀναισχύντων ᾿Ιουδαίων. 

The above was written twenty years after Julian’s attempt to rebuild 
the temple. The sentence, μετὰ yap τὴν Οὐεσπασιανοῦ, echoes not only 
the passage of TA, but also recalls Epiphanius’ words: μετὰ ἔτη μὲ 
τῆς τῶν Ἱεροσολύμων ἐρημώσεως ... ἣν κατέστρεψε Tiros Οὐεσπασιανοῦ παῖς. 

The lost source which we have traced in all these authors, was one 
of the weteres historiae mentioned by Hieronymus 727 cap. xt Zachariae 
in the following passage: 

‘Legamus ueteres historias et traditiones plangentium Iudaeorum 
quod in tabernaculo Abrahae (ubi nunc per annos singulos mercatus 
celeberrimus exercetur) post ultimam euersionem, quam sustinuerunt 
ab Hadriano, multa hominum millia uenumdata sint.’ 

Hieronymus reverts to .the same source or sources 712: cap. xxx 
Feremiae, where he mentions two Jewish interpretations then current 
of the text: ‘ Rachel plorantis filios suos.’ The second of them is this: 

‘Alii uero quod ultima captiuitate sub Hadriano, quando et urbs 
Ierusalem subuersa est, innumerabilis populus diuersae aetatis utriusque 
sexus in mercatu Terebinthi uenumdatus sit: et idcirco execrabile esse 
Iudaeis mercatum celeberrimum uisere.’ The last sentence echoes the 
words used in the Chronicon Paschale of the market at Gaza: καὶ 
ἐπώλησεν αὐτοὺς kal ἕως τοῦ νῦν ἡ πανήγυρις ἐκείνη λέγεται ᾿Αδριανή. 

The concurrence of Eusebius with Chrysostom is still more 
marked :— 

Euseb. H. E. iv. 146: τῶν vewte- Chrysostom: of vewrepomowot .. . 

οποιῶν οὕτω δὲ a aN 3 > 2 / zh AN / a 
ροποιῶν. .. Ἢ τῆς πόλεως εἰς εἰς ἀνάγκην αὐτὸν κατέστησαν παντελοῦς 

The Πτοίορν of Aquila and Hadrian in TA 


ἐρημώσεως. .. οὕτω καὶ τὴν πόλιν 
καλεῖσθαι Αἰλία.. 

τοῦ κρατήσαντος... 

ἐρημίαν... καὶ παντελῆ φθορὰν... 

¥ , lol 
πόλις Thy ἐπωνυμίαν ἀμείψασα els τὴν . ἀπὸ τῆς ἐπωνυμίας 

τοῦ κρατοῦντος Αἰλίου “Adpiavod τιμήν. 

Thus Chrysostom forms a bridge between Eusebius and the other 
sources; not that direct links are wholly wanting between him and 
them, as we see in the following :— 

ae N ἢ ͵ a 

TA fol. 98 τὸ: μὴ οὐ συνέβη. τῷ 
ἘΠ Ae I ψ δ᾿ ς -- 
ναῷ ᾧ λέγεις, πάντα ὅσα εἶπεν ὁ XS; 
μὴ οὐκ ἔμεινεν λίθος ἐπὶ λίθον, ὃς οὐ 
\ a 

κατελύθη; οὐχὶ τοὺς λίθους αὐτοῦ 

Ν ς ΟἿ 3 / , ᾿ 
λαβὼν ἁδριανὸς φκοδόμησεν θέατρον ; 

Euseb. Chron. apud Syncel.p. 350 
ed. 1652=ed. Bonn. 661, 1: Ἰουδαῖοι 

an / 
κακῶς ἀπήλλαξαν, καὶ ὁ πρὸς αὐτοὺς 
πόλεμος πέρας ἔσχεν, ἁλόντων ἵεροσο- 

λύμων τὸ ἔσχατον, ὡς μηδὲ λίθον ἐπὶ 

λίθου ἀφεθῆναι κατὰ τὴν θείαν φωνήν. 

Most Christian writers held that Christ’s saying was fulfilled in the 
destruction of Jerusalem by Titus; so that its application in these 
passages to Hadrian’s act is almost evidence of common origin. 

Lastly John Malalas in spite of the brevity of his notice of Hadrian’s 
policy at Jerusalem, yet gives us a trait of the lost source which is found 
in TA, and perhaps another found in Euseb. H. E. 

TAs ΟἹ τ τ τὸς: 
οὗτος... ὠργίσθη τοῖς ἰουδαίοις. 

Euseb. H. E. iv. 146: ἐξ dddo- 
φύλου τε γένους συνοικισθείσης.. .. 
τὴν ἐπωνυμίαν ἀμείψασα. .. 

Malal. ed. Bonn. p. 279: ὁ δὲ ὁ δὲ ἀδριανὸς 
αὐτὸς ἁδριανὸς ὀργισθεὶς κατὰ ᾿Ιουδαίων 
ἐκέλευσεν εἰς τὴν ἱερουσαλὴμ οἰκεῖν 
ed / 5. Ἔρις / 
ἕλληνας, μετανομάσας αὑτὴν πόλιν 
αἰλίαν. αἰλία 

Thus ἃ thread of identity runs through all these sources, viz.: TA, 
Epiphanius, Chronicon Paschale, Chrysostom, Jerome, Eusebius, and 
John Malalas. Prof. Gelzer concludes that the first of the excerpts in 
the Chron. Pasch. is taken from a local chronicle of Jerusalem, Jerome 
refers to the uweteres historiae and the Jews themselves as his source ; 
Eusebius speaks outright of Ariston of Pella as his authority; and he 
it probably is whose history more or less directly underlies all these 
parallel sources. 

[IV. 12] 


χχχὶν Prolegomena 


The title affixed to TA describes the debate as having taken place in 
Alexandria in the days of the Archbishop Cyril, and to this date belong 
the allusions to the Trinity in foll. 75 v°, τοῦ v°, 103 r°. But this title 
really no more than marks the time at which the work assumed its 
present form. For that it is a recension of some older dialogue is 
evident from the archaic character of the gospel texts imbedded in it, 
and from the fact that the other dialogue AZ is an independent working 
up of that older and lost document. So far as TA and AZ agree we 
may be sure that we have got back to this lost writing, which must 
have been an early work. ‘The Latin Altercatio Simonis et Theophili, 
edited by Professor Harnack (Leipzig, 1883) seems to be a third 
independent recension, or shall we sayimitation, of the same Grundschrift; 
but it does not so closely agree with TA or AZ as these with one 

To assist the reader to arrive at some idea of what was in the 
primitive document which underlies these two dialogues, I have marked 
striking agreements with AZ of the contents or phrases of TA, by 
adding in the margin of the latter the number of the section of AZ 
which offers such resemblance. To a consideration of certain interesting 
features of the latter dialogue I now turn. 


That AZ did not assume its present form much before A.D. 300 
is clear from the character of the dogmatic definitions of the relation of 
the Son to the Father used in §§ 20 and 98. These no more than the 
names of the interlocutors agree with the dogmatic positions of TA, but 
savour of the creed assigned to Lucian the Martyr, who died in 312. 
The same stress is laid on the word ἀπαράλλακτος, and, taken together 
with the absence of the term ‘con-substantial,’ indicates a period 
anterior to the Nicene Council. But the dogmatic phrases used in old 
Christian documents were liable to be continually recast by those into 
whose hands they fell; and accordingly in § 9 of AZ we got a glimpse 

Traces of the Dialogue AZ in Christian Literature xxxv 

of this process; for the Armenian translator here renders a dogmatic 
phrase later in character than that which stands in the Greek. 

But that the fundamental document of AZ was much older than 
A.D. 300 is shown partly by its affinities—often extending to verbal 
agreement—with TA, partly by the traces of its influence preserved 
in early Christian literature. These we will now summarize, beginning 
with the latest and going backwards. 

Gregory of Nyssa, Testimonia adu. Iudaeos. See note ὅ on § 11 of 
AZ and note *on§123. The authorship of these Testimonia is disputed, 
but they at least belong to the fourth century and were used by 
Chrysostom in composing his three books against the Jews!. Harnack 
remarks that a very old work going back to the second century must 
underlie these Testimonia. 

Apollinarius of Laodicea, Dialogi de 5. Trinitate. Many phrases 
and even entire sentences of AZ reappear in these, as I point out in the 
notes on $$ 4, 6, 7, ΤΙ, 13, 14, 22, 98; and the conversion of Macedonius 
at the close of the third dialogue is apparently imitated from the similar 
conversion of the Jew both in AZ and TA. Compare for instance the 
words ἐπειδὴ πανταχόθεν σε θέλω πεισθῆναι with those of TA: ἐπ᾽ ἀληθείας 
ἔπεισάς με πάντοθεν. Draseke has shown that these Dialogi were composed 
about the year 360. 

Hippolytus c. Noetum. See the notes to AZ, δὲ 9, 11, 22, 98. 

Origen c. Celsum, of which viii. 12=§ 19 of AZ, and i. 35=§ 32. 
In the latter passage the text of AZ can be emended from Origen. 

Tertullian c. Marcion. ch. 13, contains a passage which is in literary 
connexion with AZ, ὃ 34. This is clearly seen when the passages are 
printed side by side. I give the section of AZ in English, and add 
underneath a passage of Justin Martyr which is similarly connected both 
with AZ and with Tertullian, yet not in such a way as that it can be 
regarded as their common source. For Tertullian and AZ have common 

1 Cp. e.g. Greg. Nyss. Testim. col. 201 ς (in Migne) with Chrys. c. Iud. cap. 3. Prof. Har- 

nack writes of the pseudo-Gregorian testimonia (Die Altercatio Simonis, p. 83): ‘Man konnte 

" sie daher fiir eine sehr alte Schrift halten, wiirde nicht im ersten Capitel an den theologischen und 

christologischen Testimonien des Alten Testamentes durchwegs das Trinitatsdogma, wie es sich 

in der 2. Halfte des 4. Jahrhunderts fixirt hatte, erwiesen.’ The dialogue AZ gives us a glimpse 
of these Testimonia in their pre-Trinitarian stage. 
Cc 2 



points of contrast with Justin, and Justin and Tertullian have common 
points of contrast with AZ. Moreover AZ has a peculiar reading all of 

its own of the text Ezech. 16°. 

Justin, surely it would have retained their form of text. 

If it borrowed from either Tertullian or 

That all three 

writers have used a common source, which AZ best reflects, is the only 
satisfactory hypothesis; unless indeed Tertullian built mainly on AZ, 

supplementing his building out of Justin. 

*Zacchaeus said: Why, were the 
Magi Damascenes ? 

Athanasius: In holy writ those 
who think similarly with the 
Egyptians are called Egyptians, 
and those who (think) similarly 
with the Canaanites are called 
Canaanites, and those who (think) 
similarly with Amorheans are called 

In fact the prophet cries out 
against your race. Your father (is) 
an Amorhean, your land Hittite. 
So also over the Magi, as thinking 
the same with Damascenes and 
Samaritans, he called (the name) 
Damascenes and Samaritans.’ 

‘Nam et magos reges habuit fere 
oriens et Damascus Arabiae retro 
deputabatur, . . . spolia autem 
Samariae, ipsos magos, qui... 
spolia sunt facti Samariae, id est 
idololatriae, credentes uidelicet in 
Christum. . Nec hoc enim 
nouum est creatori, figurate uti 
translatione nominum ex compara- 
tione criminum. Nam et archontas 
Sodomorum appellat archontas 
Iudaeorum et populum ipsum 
populum Gomorrae uocat. Et 
idem alibi: pater, inquit, tuus 
Amorraeus et mater tua Chetaea, 
ob consimilem' impietatem . . . Sic 
et Aegyptus nonnunquam totus 
orbis intelligitur apud illum super- 
stitionis et maledictionis elogio. 
Sic et Babylon... Hoc itaque usu 
magos quoque Samaritarum appella- 
“zone titulauit despoliatos, quod 
habuerant cum Samaritis, ut dixi- 
mus, idololatriam. 

Compare Justin M. 303A: Ἅμα yap τῷ γεννηθῆναι αὐτὸν μάγοι ἀπὸ 
᾿Αραβίας παραγενόμενοι προσεκύνησαν αὐτῷ, πρότερον ἐλθόντες πρὸς Ἡρώδην 

* The Italic indicates close resemblances with the dialogue AZ, 

The Chronographer in Pseudo-Athanasius — xxxvii 

τὸν ἐν τῇ γῇ ὑμῶν τότε βασιλεύοντα, ὃν ὁ λόγος καλεῖ βασιλέα ᾿Ασσυρίων bia 
τὴν ἄθεον καὶ ἄνομον αὐτοῦ γνώμην. ᾿Επίστασθε γὰρ τοιαῦτα, ἔφην, ἐν παρα- 
βολαῖς καὶ ὁμοιώσεσι πολλάκις λαλοῦν τὸ ἅγιον πιεῦμα' οἷον πεποίηκε καὶ 
πρὸς τὸν λαὸν ἅπαντα τὸν ἐν ἹἱἹεροσολύμοις, πολλάκις φῆσαν πρὸς αὐτοὺς 
Ὁ πατήρ σου ᾿Αμορραῖος καὶ ἣ μήτηρ σου Χετταία. 

Note that Tertullian and our author use the text of Ezechiel to prove 
that the Magi were portended by the prophecy, whereas Justin uses it 
to prove that the king of Assyria was a type of Herod. Tertullian also 
mentions the Egyptians and his treatment is a free expansion of the text 
of our dialogue. 

On the other hand Tertullian and Justin agree against the dialogue 
in stating (1) that the Magi were literally Damascenes, because they 
were Arabians; for Damascus—as Tertullian says—Aradiae retro de- 
putabatur (cp. Justin M. 305 A). (2) They both add the words ἔναντι 
βασιλέως ᾿Ασσυρίων, in citing Isaiah 84; and both explain him to be 
Herod; cp. Tertull. ch. 13 sab fin.: ‘Aduersus regem autem Assyriorum 
aduersus Herodem intellige. (3) Tertullian’s phrase figurate. uti, &c., 
may be a translation of the ἐν παραβολαῖς καὶ ὁμοιώσεσι λαλοῦν οἵ Justin. 
The dialogue simply omits and says καλοῦνται. . . ἐκάλεσεν. 


Who was the chronographer alluded to in p. 60 of AZ? He 
reckoned the seventy weeks of Daniel from the first year of Darius, son 
of Ahasuerus, when Daniel had his vision; and calculated that the first 
seven of them lasted ἕως χριστοῦ ἡγουμένου according to the Greek MS., 
and ἕως ἡγουμένου χριστοῦ Κύρου according to the Armenian version, which 
here contains the potior lectio. How the chronographer fitted in the 
one other week which completes the seventy does not appear, for the 
passage is clearly mutilated. 

Firstly we note that Eusebius in his Demonst. Evang. lib. vili cal- 
culated the seventy weeks from the first year of Cyrus. Therefore he 
was not the chronographer in question. In the same context Eusebius 
mentions (in order to reject it) another calculation which began the 
seventy weeks with the eighth month of the second year of Darius, in 
which the word of the Lord came to Zacharias son of Barachias (Zach 1'). 

xxxviii Prolegomena 

The author here referred to by Eusebius was clearly not ‘the chrono- 
grapher’ of AZ. 

Nor can we identify him with Hippolytus!; who, though he reckoned 
the weeks to have begun from the twenty-first year of Daniel, when the 
vision occurred, yet, like other exegetes, interprets the words ἕως χριστοῦ 
ἡγουμένου not of a Cyrus, but of Jesus the son of Josedek. 

Lastly Africanus? ἐν τῷ πέμπτῳ τῶν χρονογραφιῶν and also in his 
special work on the seventy weeks began them from the twentieth year 
of Artaxerxes. He therefore cannot be the chronographer referred to. 
Yet he notices such a calculation. ‘ If, he writes, ‘we begin our reckon- 
ing from any other year, instead of from this (i.e. the twentieth of 
Artaxerxes), neither will the time concur, and the greatest absurdities 
will result. For, if we begin the reckoning of the 70 weeks from Cyrus 
and the first sending back (of the Jews), there will be 100 years and 
more too many ; and the time is still too long, if we reckon from the 
day on which the angel prophesied to Daniel; and much longer still, if 
from the beginning of the captivity.’ 

Hippolytus, then, is the only one of these writers who at all suits 
the requirements of AZ. However, when we turn to Tertullian’s work 
against the Jews, a work between which and AZ there is more 
than one striking parallelism, we find just the view we want. For he 
writes as follows (ch. 8): 

‘Unde igitur ostendimus quoniam uenit Christus intra LXII et 
dimidiam hebdomadas? Numerabimus autem a primo anno Darii, quo- 
modo in ipso tempore ostenditur Danieli uisio ipsa.’ 

But Tertullian also explains the enigmatical words of AZ, éws 
ἡγουμένου χριστοῦ Képov. For he continues thus: 

‘Unde a primo anno Darii debemus computare, quando hanc uisionem 
uidit Daniel. Uideamus igitur anni quomodo impleantur usque ad 

aduentum Christi. Darius enim regnauit annos xviiii. Artaxerxes 
regnauit xli. Deinde rex Ochus, gud et Cyrus, regnauit annos xxiiii.’ 

Now this list gives fifty-nine years, or ten too many from the first 
year of Darius to Ochus Cyrus. But we can correct this error from 

* See Comment. in Daniel. ed. Bratke. 
* I translate from Africanus in Routh’s Reliquiae, ii. 300. 

The Descendants of the A postles XXxix 

Clemens Alexandrinus, Strom. i (ed. Sylb. 331), where there is, as 
Dr. Schlatter’ has proved, a list of Persian and Egyptian kings funda- 
mentally the same with that from which Tertullian took his data. In this 
the last three Persian kings are: Darius, eight years: Artaxerxes, forty- 
two years: Ochus, three years. If, therefore, we correct Tertullian’s 
nineteen years of Darius to eight, we get just forty-nine years or seven 
weeks of years from Darius’ first year to Ochus, ‘qui et Cyrus.’ 

It may be objected that it was not Ochus Cyrus who can be referred 
to in the words ἕως ἡγουμένου χριστοῦ Κύρου, but Cyrus the Great. But 
this puzzle is also answered by Clemens, who in the same context of 
his Stromateis, after citing Dan. 9?*~*", at once continues thus: 

ὅτι μὲν οὖν ἐν ἑπτὰ ἑβδομάσιν @KodounOyn ὁ ναός, τοῦτο φανερόν ἐστι καὶ 
γὰρ ἐν τῷ "Εσδρᾳ γέγραπται. καὶ οὕτως ἐγένετο Χριστὸς βασιλεὺ ς Ἰουδαίων 
ἡγούμενος, πληρουμένων τῶν ἑπτὰ ἑβδομάδων, ἐν ἱἹερουσαλήμ. 

Clemens therefore, like AZ, explained Daniel’s words: ἕως χριστοῦ 
ἡγουμένου, not of the priest Jesus son of Josedek, but of a Persian king 
Cyrus?. Whether Clemens understood by this βασιλεὺς ἡγούμενος Cyrus 
Ochus or Cyrus the Great is not clear; but probably it was the former, 
since Tertullian, who had the same source before him, fell into this 
error. There is no solecism of which interpreters of Daniel, ancient and 
modern, are incapable. 

Clemens further agrees with AZ in putting the seven weeks before 
the sixty-two, whereas Tertullian puts them after. In the same context 
(Strom. i. 21) Clemens mentions a chronographer as his authority for 
his calculation of the seventy weeks: Ἔτι δὲ κἀκεῖνα τῇ xpovoypapia προσ- 
ἀποδοτέον, Tas ἡμέρας λέγω, ἂς αἰνίττεται Δανιὴλ ἀπὸ τῆς ἐρημώσεως Ἱερουσαλήμ. 
It is most probable that the chronographer here referred to is also the 
one alluded to in AZ. 

In § 66 we have a discussion of the point whether the Christians have 

1 See note below. 

2 Schlatter, ‘Der Chronograph aus dem zehnten Jahre Antoninus, Leipzig, 1894, would 
remove from Clemens’ text the words βασιλεὺς Ἰουδαίων, because he assumes that the son of 
Josedek is referred to, For the same reason in the Greek MS. of AZ. Κύρου has been dropped 
out by some scribe. 

xl Prolegomena 

a right to appropriate to. themselves the prophecies in Is. 611-19, The 
Jew argues that the eternal covenant of v. 8 is with the Jews, because 
it is the seed of the Jews that has come to be known among the Gentiles 
and their descendants in the midst of the peoples, according to the 
prophecy of v. 9. Christian writers in general during the early ages 
met this Jewish objection by denying that v. 9 was to be taken literally. 
The reference, they said, is to the spiritual Israel which is the Church. 
The Christian interlocutor, however, in our dialogue does not take refuge 
in allegory. The prophecy, he argues, has been literally fulfilled. ‘The 
holy apostles, being the seed of Abraham, have been made known to us 
Gentiles, and also their descendants amidst the peoples, holy witnesses. 
for every one beholding them, shall recognize them, that they are seed 
blessed from God.’ 

. Similarly in δῷ 89 and go the Christian interlocutor claims for the 
Church the prophecy that /srae/ is saved by the Lord (Is. 451") with 
eternal salvation, on the ground that the holy apostles were meant by 
‘Israel,’ for that they were φύσει Ἑβραῖοι. Here the two words ‘holy 
witnesses’ slipped into the body of the prophecy connects the entire 
passage with more than one notice preserved in Eusebius’ History from 
the writings of the Jewish Christian Hegesippus. The first of these is as 
follows: "Er. δὲ περιῆσαν οἱ ἀπὸ γένους τοῦ κυρίου υἱωνοὶ Ἰούδα, τοῦ κατὰ σάρκα 
λεγομένου αὐτοῦ ἀδελφοῦ, οὺς ἐδηλατόρευσαν, ὡς ἐκ γένους ὄντας Δαβίδ. τούτους 
δ᾽ ὁ ἰουόκατος ἤγαγε πρὸς Δομετιανὸν Καίσαρα. Hegesippus then relates 
that Domitian acquitted them as mere sons of toil, and adds in conclu- 
sion: τοὺς δὲ ἀπολυθέντας, ἡγήσασθαι τῶν ἐκκλησιῶν, ds ἂν δὴ μάρτυρας ὁμοῦ καὶ 
ἀπὸ γένους ὄντας τοῦ Κυρίου, γενομένης τε εἰρήνης, μέχρι Τραιανοῦ παραμεῖναι 
αὐτοὺς τῷ βίῳ (Euseb. H. E. iii. 20). 

This passage seems to be in oratio obliqua because Eusebius reports 
it as what Hegesippus had written. The correspondence of it with § 66 
of the dialogue is unmistakable; and if for Θεοῦ in the latter the Greek 
had Κυρίου, which is attested by the Armenian, it is very close indeed ; 
for then σπέρμα εὐλογημένον ἀπὸ Κυρίου will remind us of ἀπὸ γένους ὄντας 
τοῦ Κυρίου. 

Eusebius (H. E. iii. 32) again quotes from Hegesippus as follows: 

Ὁ δ᾽ αὐτὸς συγγραφεὺς (sc. Hegesippus) καὶ ἑτέρους ἀπὸ γένους ἑνὸς τῶν 
φερομένων ἀδελφῶν τοῦ Σωτῆρος, ᾧ ὄνομα Ἰούδας, φησὶν εἰς τὴν αὐτὴν ἐπιβιῶναι 


The Descendants of the Apostles xii 

βασιλείαν (Ξε). Traiani), μετὰ τὴν ἤδη πρότερον ἱστορηθεῖσαν αὐτῶν ὑπὲρ τῆς 
εἰς τὸν Χριστὸν πίστεως ἐπὶ Δομετιανοῦ μαρτυρίαν. Τράφει δὲ οὕτως: 

Ἔρχονται οὖν καὶ προηγοῦνται πάσης ἐκκλησίας ὡς μάρτυρες, καὶ ἀπὸ γένους τοῦ 
Κυρίου. Καὶ γενομένης εἰρήνης βαθείας ἐν πάσῃ ἐκκλησίᾳ, μένουσι μέχρι Τραιανοῦ 

: The headship of the Church of Jerusalem and of neighbouring 
Churches remained in the hands of the descendants of one of the brethren 
of the Lord, Judas, until the end of the first century. Then, says 
Eusebius—commenting on these passages of Hegesippus—the holy 
choir of the apostles had come to an end in various ways, and that 
generation had passed away which had been made worthy to listen with 
their own ears to their inspired wisdom. 

It is possible, no doubt, that the primitive form of apostolical 
succession which Hegesippus attests along a single line had a wider 
range in the earliest Church, and that the original author of our dialogue 
was familiar with it in the immediate past of his Church or even in the 
present. In the absence of further daa it is rash either to affirm or 
deny the reality of such an institution, especially in the Palestinian, 
Syrian, and Egyptian Churches. It is interesting to note that in 
Augustine’s day the Jews still met in the same way the attempts of the 
Christians to appropriate to themselves ¢heir prophecies. And in his 
argument Augustine wavers between the view that the Church was the 
spiritual Israel and that real ties of blood justified the appropriation. 
The passage is in his Tractatus adu. Iudaeos, cap. vii. 9, where he writes 
on the thesis: ‘Quia magis in Iudaeos quadrant prophetarum uoces,’ as 
follows: ‘Sed hoc Iudaei cum audiunt, erecta ceruice respondent: Nos 
sumus; de nobis hoc dictum est, nobis hoc dictum est. Nos enim 
sumus Israel populus Dei... Quid sumus ad ista dicturi?  Nouimus 
quidem Israel spiritualem . . . Quid ergo ad illud responsuri estis, quod 
Isaias propheta proclamat: 1 γ12 im nouissimus temporibus mantfestus 
mons domus Domini... et uenient ad eum uniuersae gentes, et dicent: 
uenite, ascendamus in montem Domini, et in domum Dei Lacob, et annuntia- 
bit nobis uiam salutis, et ingrediemur in eam; ex Sion enim lex prodiet, 
et uerbum Domini ex Ierusalem (Isai. 25 3} An et hic dicturi estis, Nos 
sumus; quoniam audistis domum Iacob et Sion et Ierusalem? Quasi 
nos negemus de semine Iacob esse Christum Dominum secundum. 

xlii Prolegomena 

carnem...: aut negemus Apostolos et illas Ecclesias Iudaeae, quae 
post Christi resurrectionem in eum continuo crediderunt, ad domum 
Iacob pertinere: aut uero alius intelligendus sit spiritualiter Iacob.’ 

In the east when a new religion is founded, the descendants and 
kinsmen of the founders usually preside over the faithful for a few 
generations; and it is likely enough, that the sons and grandsons of 
those Apostles who founded societies of believers received for a time 
particular honour in their special circles. It was so in Jerusalem, and 
from Africanus (ap. Euseb. H. E. i. 7) we learn that the δεσπόσυνοι or 
kinsmen of Jesus survived late into the second century: If it was so 
there, why not elsewhere ? 

However, we know nothing for certain of the fate of any of the 
Apostles and very little even of their evangelizing activity. Outside 
the N. T. an impenetrable darkness shrouds the early life of the churches. 
We cannot affirm or deny anything. It is true that in this passage of 
AZ, the sense of the context is in favour of our interpreting τὰ ἔκγονα 
αὐτῶν as the physical descendants of the Apostles. Yet after all, is it 
fair to expect of a Christian apologist the same logical nexus in his 
statements to which we are accustomed in profane writers? May not 
the writer of AZ, forgetting his thesis almost before he has framed it, 
have glided off into the figurative sense which, in a writer later than 
A.D. 200, his phrase would certainly bear? In my note on § 66 I have 
pointed out that Tertullian uses nearly the same phrase: ‘ Apostolici 
seminis traduces,’ and uses it in a purely figurative sense. Without 
further proof we can hardly assume that the writer of AZ is serious in 
this passage and that he is not indulging his rhetorical instinct. 


The work of Maximus Taurinensis, Contra Iudaeos!, has the 
appearance of having been compiled out of the lost Dialogue of Papiscus 
and Jason. In the Quaest. Hebr. in libr. Genes. Hieronymus com- 
menting on the text: ‘In principio fecit deus coelum et terram,’ writes 
as follows: ‘ Plerique aestimant, sicut in Altercatione quoque Iasonis et 

* Reprinted in Migne, Patr. Lat. vol. 57, col. 736foll. The text is from an eighth century 
codex Veronensis 49. The ascription to Maximus is not quite certain. 

Maximus of Turin, Dialogue of Papiscus and Jason xiii 

Papisci scriptum est, et Tertullianus in libro contra Praxeam disputat, 
nec non Hilarius in expositione cuiusdam psalmi affirmat, in hebraeo 
haberi: In filio fecit deus coelum et terram. Quod falsum esse rei ipsius 
ueritas comprobat.’ 

In explanation of this passage of Jerome, Prof. Harnack' has written: 
‘ Moglich ist es freilich, dass in der Altercatio von Jason gesagt worden 
ist, die hebraische Lesart sei: In filio fecit, &c..— ... aber ebenso 
moglich ist, dass Jason den Anfang der Genesis lediglich so 272767-- 
pretirt hat.’ 

Turning to Maximus (op. cit. 736) we read as follows: ‘Dominus 
autem et Deus est (sc. Christus) omnis creaturae: de ipso dicebat iterum 
Moyses in libro Geneseos: 77) principio fecit Deus coelum et terram ; hic 
principium Filium taxans, in quo Deus Pater fecit coelum et terram, 
quod apostolus noster Paulus Moysi prosecutionem attestans, dicebat, 
quia in Christo creata sunt omnia quae sunt in coelis, et quae sunt in terra, 
uisibilia et inuisibilia, siue sedes siue dominationes (Coloss. i), et caetera, 
quae ibi sequuntur. In principio ergo fecit Deus coelum et terram. 
Principium Christus est, qui dicebat per Salomonem: Dominus creauit 
me principium uiarum suarum in opera sua (Prov. 8)...” aut fundatus 
est orbis terrae . .. pararet coelum ... Christus Dominus filius Dei ipse 
est... dicebat ... Firmamentum et factum est firmamentum, sic ut 
luceant super terram, et fecit duo luminaria, &c. Ergo Deus dixit, et 
Deus fecit. Audi adhuc, dicit Deus: Faciamus hominem ad imaginem 
et similitudinem nostram; et fecit Deus hominem, ad imaginem Det fecit 

‘ Dicit forte Iudaeus: Ad angelos Deus dixit. Convincitur in eo quod 
dicitur et Deus fecit hominem ; non enim angeli, dixit, fecerunt, sed Deus, 
inquit, fecit hominem. Deus dixit, et Deus fecit ; id est Pater imperauit 
et Filius adimpleuit. Et illud considera quod scriptum est de Abraham, 
quia apparuit illi Deus ad quercum Mambre; et postmodum habet 
scriptura in exustione Sodomae et Gomorrhae, quod Dominus a Domino 
pluerit ignem et sulphur super easdem ciuitates. Ergo est Pater et 
Filius, a quo patre, id est ex cuius iussione pluit Filius ignem et sulphur. 
In Filio ergo fecit Deus coelum et terram, qui erat ante coelum et 

1 Texte und Untersuch., Heft 1: Die Ueberlieferung der griechischen Apologeten, p. 119. 
2 Three lines are illegible in the Cod, Ueron. ‘The other dots represent lesser lacunae, 

xliv Prolegomena 

terram: nonne ante facti sunt angeli, archangeli, omnesque spiritales 
uirtutes et potestates? Ergo quod ait, /u principio fecit Deus coelum et 
terram, in Christo dixisse declaratur, ex cuius persona et Dauid dicebat : 
Uerbo Domini coeli firmati sunt, et spiritu oris eius omnis uirtus eorum 
(Ps. 32); iste est Filius Dei, de quo iterum ipse Dauid dicebat in 
secundo psalmo: Dominus dixit ad me: Filius meus es tu, ego hodie 
genui te. 

The same argument is repeated towards the end of the tract (p. 747) 
with certain additions! savouring still more strongly of an anti-Jewish 
work in dialogue form; e.g. he adds this : 

‘Sed dicit Iudaeus, Ipse qui dixit, ipse et fecit. Cui dicimus. Et 
quid necesse erat ut diceret? Si non erat alius qui audiret et faceret, 
nunquid sibi dicebat, fiat? Sed iterum dicit Iudaeus: ad angelos 
dixit,’ &c. 

There can, I think, be no doubt that here we have, in epitome at 
least, the dialogue of Papiscus and Jason. The constant introduction of 
an objection to the Christian view with the formula: ‘Sed dicit Iudaeus,’ 
reminding us of the ὁ Ἰουδαῖος εἶπεν of TA, confirms this view. 

No doubt, as Dr. Corssen points out?, the disputed chapters of 
Tertullian’s ‘Against the Jews’ were used by Evagrius in compiling his 
Altercatio Simonis et Theophili; -but Prof. Harnack must also be 
allowed to be right in suggesting that the dialogue of Papiscus and 
Jason was used as well. This is seen to be so, if we compare with the 
above extracts of Maximus of Turin the following from the Altercatio, 
11. 8 :— 

‘Stim. Si ergo Christus Deus est et Dei filius, quomodo ergo in 
Genesi scriptum est: 77; principio fecit deus coelum et terram? Poterat 

utique scripsisse: In principio fecit Deus pater et Deus filius coelum 
et terram. 

Theoph. Erras, ludaee, nec unquam inuenies ueritatem, nisi ueritatis 
intelligas originem. Nam si uelles credere, poteras et in principio eius 
inuenire quia* est Christus, Dei filius. Sic enim i principio, ait, fecit 
deus coelum et terram, hoc est in Christi arbitrio et ad eius uoluntatem, 

* In this second passage Maximus does not merely repeat himself, but reverts to the 
document which he followed in p. 736 and copies it afresh. 

ἡ Die Altercatio Simonis Iudaei, Berlin, 1890. 

* One MS. has guz, another gus; but guia is clearly right. 

Maximus of Turin, Dialogue of Papiscus and Jason χὶν 

et ad cuius imaginem hominem facere dignatus est ; dicit enim: Haciamus 
hominem, et rursus infra dicit: Feczt Deus hominem ad imaginem et 
similitudinem det; masculum et feminam fecit eos. 

Sim. Potuit hoc et ad angelos dixisse.’ 

‘The resemblance of Maximus with AZ is equally definite, and in TA 
the same influence is traceable. But neither of these two last sources 
have preserved so clearly as the Altercatio the explanation of Ju Principio 
as /n Filio'. 

We will give one more instance of the connexion of Evagrius’ 
Altercatio with the work of Maximus. In the latter (p. 736) we read: 
‘Iam intelligis, et in Ioseph minori filio populum Christianum ostendit. 
Benedicit ergo Iacob illos duos filios, et ponit manum laeuam, id est 
sinistram, super caput maioris natu, et dexteram super caput minoris, ut 
ostenderet minorem futurum esse honorabiliorem atque maiorem. With 
this compare the Altercatio, iv. 20, where the Christian says: ‘et populus 
minor, id est noster, maiori populo praelatus.... Dicit enim Deus ad 
Rebeccam in Genesi: Duae gentes, &c. ... Et Iacob benedicens Ephrem 
et Manassem, inmutans manum, dexteram minori superponens, in- 
mutationem creaturae demonstrabat.’ 

In its choice of texts and conciseness the tract of Maximus 
resembles AZ rather than TA so far as it covers the same ground with 
them. It also preserves more fully in pp. 740 and 741 the argument 
about circumcision as AZ has it. And here the verbal concurrence with 
AZ of the pseudo-Gregorian testimonia and of Tertullian, Contra Iudaeos, 
ch. 3, makes it probable that AZ has preserved the very text of the 
dialogue of Papiscus and Jason. In Maximus of Turin we find many 
of the Jewish objections advanced in AZ in the same words. E.g. 
Ρ. 738: ‘Sed non credit Iudaeus, sed nec Paganus, nec uirginem genuisse 
sine uiri coniunctione credunt.’ P. 739: ‘Sed dicit Iudaeus: Ergo ex 
femina, nasci habuit Deus? Caro Christi?) &c. P. 745: ‘Sed huic 

1 Dr. P. Corssen recognizes that Evagrius in compiling his Altercatio used, besides Cyprian’s 
Testimonia and Tertullian’s Adu. Iudaeos, a third source independent of Justin Martyr, but akin 
to the dialogue used by Tertullian. Was not this third source the Latin form of Papiscus and 
Jason, also used by Maximus of Turin? The passage of the Altercatio which I cite has the 
same characteristics of a ‘Wiistes Conglomerat fremder Gedanken’ (Dr. Corssen, p. 24) as all the 
rest of Evagrius’ work. 

2 For the continuation see AZ, p. 19, note I. 

xlvi Prolegomena 

persuasioni contendunt impii Iudaei . . . dicentes: Nos unum colimus 
Deum, sicut scriptum est in libris Moysi: Won erunt tibi dit alit absque 
me... et Audi, Israel, Dominus Deus tuus, dominus unus est.’ 

_ So far as the tract of Maximus contains dogmatic definitions at all, 
it agrees with the common dogmatic element of AZ and TA. Thus in 
p. 748 we read :—- 

‘ Audi: Scriptum est Patre dicente: Tecum principium in die uirtutis 
tuae in splendoribus Sanctorum, ex utero ante Luciferum genui te (Ps. 109). 
Qui dicit ze, alium ostendit esse, hoc est secundum a se filium suum, ad 
quem dicit 25. Ze qui dicit, et sui loquentis, et ad quem loquitur duas 
declarat esse personas.’ 

We may compare with this § 9 of AZ, where in my note I have 
quoted a similar passage from Vigilius of Tapsa, who may very likely 
have read the: dialogue of Papiscus and Jason in the Latin version of 
his friend Celsus. Similarly the main thesis of TA is to prove the ¢wo 
persons of Father and Son; for in numerous passages the Trinitarian 
references to three persons are shown to be interpolations, 6. g. fol. τού τὸ: 
περὶ τῶν δύο προσώπων k.t.A. “1 allow, says the Jew, that I am convinced 
as regards the two persons, as I said from the first. But what I seek to 
know is whether he that was then seen of Abraham is really this Jesus 
of yours.’ And the Christian replies: ‘Would you like in another place 
also to listen to the gwoszs of the two persons, so that you will not again 
deny it.’ Such a passage recurs in fol. 107 r°, and there renders absurd 
the phrase τὴν πατέρος καὶ υἱοῦ καὶ ἁγίου πνεύματος ὁμοουσιότητα, which has 
been foisted into the immediate sequel. It is evident that the dialogue 
in its original form belonged to that pre-Trinitarian phase of Christian 
opinion which is represented by Justin Martyr. In this phase speculation 
was engaged with the problem of the relation of the Father to the Son, 
and the Son was envisaged sometimes as the Word, sometimes as 
Wisdom, sometimes as the Holy Spirit’. The separation of the latter 

1 The Son is thus identified with the Holy Spirit in Maximus of Turin, Contra Iudaeos 738 : 
*Carnem humanam de Sancta Maria assumpsit ille Spiritus immaculatus, id est Filius Dei 
mundus, sanctus, securus in se sibi sua potentia et possibilitate carnem effecit.? Substitute 
Wisdom for the Spirit in this passage, and we have exactly the dogmatic position expounded in 
AZ. By equating the Spirit with the Son of God, it by implication excludes the Trinitarian 

Relation of TA to Tertullian xl vii 

and its elevation into the third place of a triadic schema had not yet 
been heard of in Christian circles ; although the Trinitarian speculations 
of Philo and the Alexandrine Jews had long before rendered inevitable 
the reception in the Church of some similar dogma. It is noticeable 
that in Tertullian’s book against Praxeas the Holy Spirit as a third 
distinct person in a triad has the air of being an afterthought, and the 
anti-Jewish book which supplied him with his argument evidently 
formulated the relation of the Father to the Son and no more. 

The omission in AZ of all reference to the Trinity is even remarkable 
if my surmise be correct that this recension of the lost document was 
made in the school of Lucius the Martyr as late as 300 A.D. The idea 
of the Holy Spirit as a third Person coordinate with Father and Son is 
entirely lacking in it. Perhaps the comparison of the Father and Son 
in their unity to the husband and wife made one flesh in wedlock (see 
§ 20) is ancient, for it is found in almost the same words in the confession 
of faith of Elipandus, the Adoptionist Archbishop of Toledo, c. 800, and 
the Adoptionist belief of the Spanish Church must have been rooted in 
a remote antiquity. 


The double relation with Justin M. and Tertullian which has been 
exampled in the case of AZ is also found in TA. No more original- 
seeming passage is to be found in TA than the proof from prophecy 
of the cross in fol. 98 r°--1too v°. Having cited Gen. δι" 18. the writer 
proceeds to argue that the Lord resting on the ladder in Jacob’s vision 
was a foretype of Jesus on the cross. The same argument is introduced 
by Justin M. Dial. 86 (313) in a cursory and almost incidental way, 
as follows :— 

Κλίμακα ἔφη ἑωρᾶσθαι αὐτῷ, καὶ τὸν θεὸν ἐπ᾽ αὐτῆς ἐστηρίχθαι ἣ γραφὴ 
δεδήλωκε' καὶ ὅτι οὐχ ὁ πατὴρ ἦν, ἀπὸ τῶν γραφῶν ἀπεδείξαμεν. The 
context, however, proves that Justin Martyr regarded the ladder with 
God leaning on it as a type of the cross and of Jesus crucified. But 
the argument is left undeveloped and inchoate, as if the writer was 
glancing allusively at some writing in which it was presented more 

xIviii Prolegomena 

But TA has two deductions to make from Jacob’s dream. Not 
only was the ladder a figure of the cross, but the angels descending 
were a figure of the Jews driven down from their heavenly heritage, 
the angels ascending of the Gentiles taking their place. 

It is remarkable that Tertullian (adu. Marc. iii. 24) shows an 
acquaintance with this argument, and criticizes it. The occasion is 
this. Marcion had rejected the belief that Christ would restore the 
Jews. ‘Ceterum uester Christus,’ the heretic said to the orthodox, 
‘pristinum statum Iudaeis pollicetur ex restitutione terrae. The thing 
was impossible to his mind. Tertullian’s answer is this. He affirms 
that the Christians, like Jacob, who was promised first the dew of 
heaven and then the earth’s richness, are first invited as heavenly 
beings to heaven, and that they will later on receive an earthly heritage 
during the millennial reign of Christ on earth. The Jews, however, like 
Esau, have been promised first earthly goods and then a dwelling from 
the dew of heaven. That is to say, they will be led later through 
belief in the Gospel to heaven: ‘Iudaeorum enim dispositio in Esau 
priorum natu ...a terrenis bonis imbuta per legem, postea ad coelestia 
per euangelium credendo deducitur. Thus the Jews are not finally 
rejected, and we must not, he adds, interpret in so rash a manner Jacob’s 
~dream. These are his words following at once those just cited :— 

‘Cum uero Iacob somniat scalas obfirmatas in terra ad coelum, et 
angelos alios ascendentes et alios descendentes, innixum desuper 
dominum; temere, si forte interpretabimur, scalis his iter ad coelum 
demonstrari, guo alii peruentant, unde alii decidant, domini constitutum 
esse iudicio.’ 

Here, in the italicized words, we have an echo of TA, fol. 98 v°: 
διὸ καὶ βλέπομεν, τὰ μὲν ἔθνη. ἀναβαίνοντα, lovdatovs δὲ ἀπωθουμένους καὶ 

Tertullian contends that the ladder was for men an approach to 
heaven, but not an exit and descent: ‘locus iste, non est... . aliud, sed 

aedes dei et haec porta coeli.. But he adds, in agreement with TA, 
that the ‘Lord’ leaning on the ladder was Christ : ‘ Christum dominum 
enim uiderat (Iacob), templum dei et portam, eundem per quem aditur 

We see, then, that Justin singles out one feature of the exposition 

Relation of TA to Tertullian xlix π 

of Gen. 284-18 given in TA, and adopts it. Tertullian picks out 
another and rejects it. But they both presuppose TA, or some very 
similar document. 

In the same context of TA, fol. 99 v°, the text Ex. 178 fl is used in 
proof of the cross, and we have parallel passages in Justin M. Dial. 
ch. 90 (317 D-318 B), in Tertullian adu. Mare. iii. 18, in Cyprian adu. 
Iudaeos, ii. c. 21, and Ad Fortunatum de Martyrio, p. 662. 

Among these Tertullian clearly copies or rather translates Justin 
Martyr. Yet he adds a touch, the identification of Amalek with the 
devil, which is not in Justin, but is in TA. I confront the two on 
this point. 

Tertul.: ‘illic, ubi nomen domini Iesu dimicabat, dimicaturi quan- 
doque aduersus diabolum, crucis quoque erat habitus (σχῆμα) necessarius, 
per quam lesus uictoriam erat relaturus.’ 

TA: ἀμαλὴκ δὲ ἑρμηνεύεται ἀντίχριστος" ὅθεν καὶ τῷ διαβόλῳ ἀφομοιώθη: 
εἶπεν γὰρ Κύριος, ἐξαλείψει ἐξαλείψω τὸν ἀμαλὴκ ἐκ τῆς ὑπὸ τὸν οὐρανόν. 
καθὼς καὶ ἐγένετο, K.T.A. 

But there is still better reason to postulate here a literary connexion 
of TA with Cyprian, De Martyrio, in which we read as follows :— 

‘Quod exemplum perseuerandi et permanendi designatur in Exodo, 
ubi Moyses, ad superandum Amalek, qui figuram portabat diaboli, in 
signo et sacramento Crucis alleuabat supinas manus. Nec uincere 

aduersarium potuit, nisi postquam stabilis in signo alleuatis iugiter 
manibus perseuerauit.’ 

In the above the words italicized virtually translate TA; and the 
citation from Ex. 1712 is also added, as in TA, though Justin M. and 
Tertullian omit it. The passage from Cyprian adu. Iudaeos omits 
the identification with the devil, but otherwise agrees with the De 
Martyrio. This identification Justin M. hints at in another context 
(Dial. 49, 269 c). 

It is not clear whether TA paraphrases the LXX text of Ex. 178/., 
or quotes a peculiar text of his own. He agrees in one peculiarity only 
with Tertullian and Justin Martyr, and this is that Moses was praying. 
TA has προσεύξομαι πρὸς Κύριον, Justin M. has ηὔχετο τῷ θεῷ, Tertullian 
orabat. But whereas all the other sources lay stress on the fact that 
Moses was sitting down, TA leaves it open to be supposed that Moses 

(IV. 12] d 

.] Prolegomena 

was standing up, according to the form of the story adopted by Barnabas, 
Ep. xii. And it is noticeable that the latter alone with TA has the 
text ἐξέτεινεν τὰς χεῖρας ... ἐνίκα ὁ ἰσραήλ, where Cyprian has the usual 
LXX reading, and Justin M. and Tertullian ἐκπετάσας and expansis 
manibus. ΤῈ was probably the influence of the text Is. 655, which both 
TA and Barnabas cite in the context which led to the substitution of 
ἐκπετάσας by Justin M. 


I have already noticed the faults of style in TA. In this section 
I particularize some of them. There is 

(1) A misuse of prepositions, e.g. fol. gi 1°: ἐπὶ τὸν πατριάρχην for 
ἐπὶ τοῦ πατριάρχουι Ibidem: εἰς τὸν ἐρχόμενον. Fol. 83 v°: εἰς υἱὸν θεοῦ. 
Fol. 97 v°: μετὰ γὰρ τοῦ λαβεῖν for τὸ λ. So fol. 124 r°: μετὰ γὰρ τοῦ 
cimeiv .. . ἐπάγει. εἰς for ἐν, e.g. fol. 80 τὸ: εἰς τὸ μὲν πρῶτον κεφάλαιον. 
ἐν used in Hebraistic way, e.g. fol. 834°: ἐν χειρὶ pwion, and 83 v°: ἐν 
χειρὶ ἱστοριογράφου. : 

(2) Misuse of participles, e.g. fol. gt τὸ : περισσῶν τῶν φυλῶν ὄντα. 
Fol. 100 τὸ : ὅταν δὲ ἐκτείνας. Fol. 801°: εἰ δυνηθείς. ᾿ 

(3) Neglect of augment. Examples may be found everywhere. 
Perhaps however ὅρκιζεν and ὅρκωσε, and similar in fol. 92 v° and else- 
where are due to the scribe’s inability to distinguish between o and o. 

(4) Peculiar uses of ἔχω, e.g. 94 τὸ: βουλὴν εἶχον, “1 intended,’ so 
fol. 110 v°: εἶχες βουλὰς εἰπεῖν. It is constantly used also as Tertullian 
uses habeo, e.g. fol. ο τὸ : ἔχομεν ποιεῖσθαι. Fol. 82 τὸ : εἶχεν γεννηθῆναι 

., εἶχεν δεθῆναι... ., εἶχεν νίψασθαι. 

(5) Disregard of concords, e.g. fol. 95 τὸ : ὃ ἔχεις ἀσφαλῆ. 

(6) Nominative used for genitive absolute, e.g. fol. 95 1°: βαστάσας 
αὐτὸν ἄγγελος. Fol. οὗ τὸ : αὐτὰς δώσας. 

(7) ὅταν for ὅτε, e.g. fol. 95 v°: ὅταν... ἐβλήθη. 

(8) Definite article used as preposition, e.g. fol. 100 1°: τοῦ 

The punctuation of the dialogue TA may be peculiar to the manu- 
script. But two singularities may be mentioned. One is that after 
a relative pronoun the /Aypodiastolé or comma is always added: 
generally, but not always, I have removed this. The other is that 

The Lost Documentary Basis of AZ and TA li 

the hypodiasiolé above the line is always added after proper names, 
which end in a consonant. 1 have as a rule left it out in printing. 
The double point, used to close a sentence, is not used in the MS. 
of TA, but is universal in the MS. of AZ, in printing which I have 
kept it. 


In this section I discuss rather more fully than heretofore the 
question: Was the document underlying AZ and TA, the dialogue of 
Papiscus and Jason! mentioned by Celsus the Pagan in his Aléthés 
Logos? This lost dialogue is briefly characterized by Origen; it was 
translated into Latin sometime in the fifth century by one Celsus who 
has left a brief réswmé of its contents, and it is referred to by Maximus 
Confessor in the seventh century as the work of Ariston of Pella. 
Jerome also mentions it; and if Maximus Confessor may be trusted, 
Clemens Alexandrinus in the sixth book of his Hypotyposeis ascribed 
it to the Evangelist Luke. Clearly it was widely read. 

The evidence for Ariston’s authorship of this dialogue is so slight 
that it need hardly be considered; and when it is set aside, the 
supposition that Eusebius refers to the dialogue in his history, iv. 6, 3, 
disappears. Nor is it in itself very likely that Eusebius would refer in 
the words ἱστορεῖ ᾿Αρίστων to a dialogue of such a character, as Origen’s 
references and also those of the Latin translator indicate the dialogue of 
Jason and Papiscus to have had. If Ariston was really the author, why 
did Clemens ascribe it to Luke, and why did not Origen or Celsus the 
Epicurean, or Jerome, or Celsus the Latin translator, mention Ariston 
as its author? 

But, whoever was its author, the lost dialogue which underlay AZ 
and TA must have been very similar to Papiscus and Jason. Celsus 
the Epicurean, our earliest witness, found the latter to be ‘deserving not 
of laughter, but rather of pity and dislike.’ Nor do I think the modern 
reader will find much to amuse him in these two dialogues, any more 
than Celsus found. Hardly less than Celsus the intellectual classes of 

1 All that is known of this work has been often recapitulated, best by Prof. Harnack in his 

Altchristliche Literatur. Also in Texte u. Untersuchungen, vol. i, and in Die Altercatio Simonis 
Tudaei in the same series, Leipzig, 1883. 


li Prolegomena 

our day are out of touch with that copious literature, in which, for the 
edification of the earliest believers, the old Hebrew texts were expounded 
according to a method of exegesis, which modern criticism has happily 
outgrown. All this literature we would willingly sacrifice in order to 
gain a little clearer knowledge and understanding of the life of Jesus of 
Nazareth ; and Chrysostom unwittingly condemned the whole of it, when 
he set forth its ruling motive in the following words (ad Act. App. 27°, 
ed. Savile, p. 637, 5): οὐδὲν yap ἰσχυρότερον τοῦ ἀπὸ προφητείας αὐτοῖς 
διαλέγεσθαι" τοῦτο καὶ τῶν πραγμάτων αὐτῶν ἰσχυρότερον. It is the πράγματα 
we want to-day. Nevertheless the modern reader will treat with respect 
every document which illustrates the workings of the human spirit in 
one of its most momentous developments. 

For the rest Origen says of the lost dialogue (ἀντιλογία) that it was 
a συνγραμμάτιον, ‘a short compilation, likely to conduce to faith in the 
simple-minded many who might read it, but not to influence the better- 
instructed. Since the reasoning and allegorizings of the O. T. in AZ 
and TA are no whit inferior to those of Justin Martyr and Tertullian, 
I think that the faintness of Origen’s praise may have been due to the 
use in Papiscus and Jason of a non-canonical text, such as we can still 
trace in AZand TA. For in the former the birth of Jesus in Bethlehem 
is ignored and his birth in Jerusalem affirmed; while numerous gospel 
citations, as we have seen, occur in the latter, either different from or 
irreconcilable with the canonical texts. Sarapion, writing about the 
Gospel of Peter in Euseb. H. E. vi. 12, assumes a rather similar tone to 
Origen’s: ὡς ἔμπειροι παραιτούμεθα, he says. So Origen considers that 
Papiscus and Jason will hardly appeal to educated people (cvverwrépovs). 

It contained ἀλληγορίας καὶ διηγήσεις, says Origen. This is also true 
of our dialogues; such an account of Aquila as TA quotes from some 
old source may be reckoned a διήγησις. It mainly concerned Christ, 
says Origen. It was: ‘adsertio et uindicatio dispositionis et plenitudinis 
Christi,’ says the Latin translator. This is peculiarly true of both our 

The Christian interlocutor, says Origen, was represented as ‘arguing 
with the Jew from Jewish Scriptures and proving that the prophecies 
about the Christ fit in with Jesus. So in TA, fol. 76 v° the Jew begins 
by asking: ‘ What are the particular writings from which you mean to 

The Lost Documentary Basis of AZ and TA lili 

argue?’ and the Christian answers: ‘From the Law and the Prophets’; 
and resents the introduction into the argument of any Christian writings 
whatever. Perhaps we may infer also from Origen’s words: ἀναγέγραπται 
Χριστιανὸς ᾿Ιουδαίῳ διαλεγόμενος, that the personae dramatis were simply 
called ‘the Christian” and ‘the Jew’ respectively, as is the case in TA, 
and that their particular names were only given in the exordium of the 
piece. This would account for the constant alteration by each new 
editor of the names of the interlocutors. , 

The Jew, says Origen, stood up to the argument οὐκ ἀγεννῶς οὐδ᾽ 
ἀπρεπῶς τῷ ᾿Ιουδαικῷ προσώπῳ. 

This is true both of AZ and TA. Equally do we find in both of 
these the traits of the Jew as set out in the Latin translator Celsus; for 
he speaks of the ‘ Iudaici cordis obstinatam duritiam Hebraei (-Christiani) 
admonitione ac leui increpatione mollitam, uictricem in Papisci corde 
Iasonis de Spiritus Sancti infusione doctrinam, qua Papiscus ad intellectum 
ueritatis admissus et ad timorem domini, ipso domino miserante, formatus 
et Iesum Christum dei filium credidit et ut signaculum sumeret deprecatus 
Iasonem postulauit.’ 

And we seem to have an echo of the exordium of TA in the preceding 
words of this Celsus : ‘Nam ut duri cordis tunc et impiae plebis ad domini 
metum, ipso domino euangelizante conuersas mentes sileam, ut apostolo- 
rum eius praedicatione multiplicatum in orbe toto et refertum credentium 
populum conticiscam : illud praeclarum atque memorabile gloriosumque 
Iasonis Hebraei Christiani et Papisci Alexandrini Iudaei disceptationis 

Into the exordium of TA a reference to the Trinity has indeed been 
foisted ; and the Jew. has been renamed Aquila, owing to the long 
passage about Aquila, the translator, which the dialogue contains. But 
for the rest there is fair agreement between it and the Latin translator’s 
words. Internal evidence also points to Alexandria as the place of 
composition of TA and AZ; and against this view it is not fair to adduce 
the words of TA: ἐν τόπῳ τινι τῆς ᾿Ιουδαικῆς, for these may refer to the 
Jewish zomes of Alexandria’, The Christian, who is called Timothy 

1 See Philo in Flaccum § 8, ii. 525: Πέντε μοῖραι τῆς πόλεώς εἰσιν, ἐπώνυμοι τῶν πρώτων 

στοιχείων τῆς ἔγγραμμάτου φωνῆς" τούτων δύο ᾿Ἰουδαικαὶ λέγονται, διὰ τὸ πλείστους ᾿Ιουδαίους ἐν 
ταύταις κατοικεῖν. Hence the words of TA would mean: ‘in a certain place of the Jewry or 

d 3 

liv Prolegomena 

in remembrance of Paul’s convert, is represented as ὀνόματι Χριστιανός ; 
and this choice of name may indicate that he was a converted Jew, 
a Hebrew-Christian!. The dialogue was held in the δρόμος or public 
promenade at Alexandria, a place where rhetorical displays took place, 
and before a considerable. audience gathered to hear it (ἀκροατηρίου 
συστησαμένου μεγάλου ἢ. May not this be hinted at in the words: 
‘illud praeclarum atque memorabile gloriosumque . . . disceptationis, 
and ‘scriptura concertationis ipsorum ... collidentium inter se.’ 

As against the Hebrew nationality of the Christian interlocutor in 
AZ and TA, it may be objected that in both dialogues the Christian 
says: ‘We of the Gentiles*.’ But this identification is probably 
rhetorical, and merely intended to emphasize the fact that the Jews, 
as a race, had rejected Jesus Christ. The special interest in Egypt 
displayed in both dialogues indicates at least that the writer was an 

According to Maximus there was a mention in Papiscus and Jason 
of the séven heavens. In AZ and TA there is no such reference, but 
it may easily have been eliminated by the reviser. 

Jerome records that in the Altercatio of Jason and Papiscus he had 
met with Aquila’s reading: λοιδορία θεοῦ ὁ κρεμάμενος. We need not 
infer that the author of the dialogue read the O. T. in Aquila’s version ; 
for it is very unlikely that a Christian author would have done so. But 
it is not unlikely that the Jewish interlocutor used this rendering in order 
to disparage the Christian argument, just as he adduces the reading 
νεᾶνις for παρθένος both in AZ and in TA. The revisers who along 
different lines remodelled Papiscus and Jason, and produced our 
dialogues AZ and TA, may have eliminated the phrase as an 
unfamiliar one. 

Ghetto’ (of Alexandria). Flaccus drove all the Jews into a single nome, and whether they ever 
regained a permanent hold over a second is not certain. 

1 The expression ὀνόματι Χριστιανός, if we compare Acts 117°, seems to refer to an epoch 
when ‘ Nazarene’ was still the more usual designation of a follower of Jesus of Nazareth. But 

perhaps the comma placed in the MS. after Τιμόθεός τις should be removed, and the passage 
rendered, ‘One Timothy by name.’ 

* For a picture of the Alexandrine δρόμος resembling that which we have in TA fol. 76 v°, 
fol. 110 v°, cf. Dio Rom, ad Alexandrinos. The loud laughter of the bystanders at the argument 
that a man standing with arms outstretched is a cross (fol. 100 r°) is characteristic and unique. 

5 E.g. TA. fol. 89 v° ἡμῶν τῶν ἐξ ἐθνῶν. 

The Lost Documentary Basts of AZ and TA lv 

Jerome also records that the argument of Jason and Papiscus 
resembled that of Tertullian in his book against Praxeas, in so far as 
both interpreted Gen. 11, as if it meant: ‘In /ilzo fecit deus caelum et 
terram, instead of zz principio. The drift of the argument of AZ and 
TA is distinctly such, and in my notes on AZ I indicate many analogies 
with the work of Tertullian referred to. Perhaps the anti-Jewish 
writing, on which the first half of the Aduersus Praxeam (chs. 1-13) 
is undoubtedly based 1, was a form of Jason and Papiscus. 

The Book against the Jews of Tertullian begins with a notice of some 
anti-Jewish dialogue which Tertullian had read, and from which he no 
doubt borrowed. It is as follows: ‘ Proxime accidit ; disputatio habita 
est, Christiano et proselyto Iudaeo, Alternis uicibus, contentioso fune, 
uterque diem in uesperam traxerunt. Obstrepentibus? etiam quibusdam 
spectantibus, singulorum nubilo quodam ueritas obumbrabatur. Placuit 
ergo, quod per concentum disputationis minus plene potuit dilucidari, 
inspici curiosius et lectionibus stylo quaestiones retractatus terminare.’ 
It seemed a fact of great significance to Tertullian that the defence even 
of Judaism was committed in this dialogue to a ‘homo ex gentibus nec 
de prosapia Israelitum Iudaeus.’ It is only a surmise, yet not an im- 
probable one, that Tertullian read a form of the Papiscus and Jason 
dialogue, in which the Jewish interlocutor’s name had already been 
changed to Aquila, the typical and best known proselyte of that age. 

In the absence of fuller knowledge of what was in Papiscus and Jason 
it must indeed remain a mere surmise that it was the basis of AZ and 
TA. But I do not think it disputable that the document underlying 
these two dialogues was in the hands of Tertullian, colouring his works 
against Praxeas and against the Jews and his third book against Marcion ; 

1 Thus in Adu. Prax. ch. 31 we have Tertullian’s closing remarks to his antagonist: ‘ Ceterum 
Ludaicae fidet ista res, sic unum Deum credere, ut filium adnumerare ei nolis, et post filium, 
spiritum. Quid enim erit inter nos et illos, nisi differentia ista?’ That is to say, Praxeas, in 
identifying the Father with the Son, obliterated the main difference between Jew and Christian. 
‘ Viderint (he continues) igitur antichristi, qui negant patrem et filium. Negant enim patrem, 
dum eundem filium dicunt; et negant filium, dum eundem patrem credunt.’ And yet more 
clearly at the beginning of his ch. 15 he implies that he had used an anti-Jewish work which 
appealed to the O.T. alone: ‘Si hunc articulum (viz. that Father and Son are two distinct 
persons) quaestionibus scripturae ueteris non expediam, de nouo testamento sumam confirma- 
tionem nostrae interpretationis.’ 

2 Compare TA fol. Ico 1% 

lvi Prolegomena 

that it also influenced, through some channel or other, Cyprian; that it was 
the model of such parts of the Altercatio Simonis as are not taken from 
Cyprian or from Tertullian’s Book against the Jews’; that it was also 
in the hands of Apollinarius and of the author of the pseudo-Gregorian 
Testimonia ; and at an earlier time of Origen and perhaps of Irenaeus 
and Justin Martyr. Lastly, it unquestionably was in some form closely 
resembling Papiscus and Jason utilized by Maximus of Turin. 

It is probable that TA better represents this lost basis than AZ. Its 
halting and defective Greek style; its affectation of a knowledge of 
Hebrew shown in the interpretations of the words Emmanuel in fol. 
82 v°, of διδιχ in 83 r°, of manna in 99 1°, of Amalek in 99 v°; its belief 
that the Antichrist will come of the tribe of Dan, in fol. οἱ τὸ; its 
acceptance of the Testament of Solomon as the sage’s own work?; its 
constant use of an archaic form of Gospel—these characteristics, mostly 
absent in AZ, indicate that it preserves better than AZ the lost common 

The Jewish interlocutor in both AZ and TA is inspired with the 
Wisdom theology of Alexandrian Judaism and is also a fervent believer 
in the proximate advent of a Jewish Messiah. He is thus prepared to 
believe in the incarnation of a pre-existent divine being. For the 
dominant teaching of both dialogues is of the type which Prof. Harnack 
has described as pneumatic. But this is a further link with the Papiscus 
and Jason dialogue, as to which Jerome assures us that its teaching was 
of this kind, and akin to what we have in Tertullian’s work against 
Praxeas, If it had not been so, the dialogue could not possibly have 
survived as late as the age of Maximus Confessor. 

The dialogue AZ is in parts directly aimed at the Electionist theology, 
according to which Jesus only became Messiah, Son of God, and Lord 

1 The borrowings, as Dr. Peter Corssen shows, are not only from the genuine parts of this, 
but from the later and perhaps spurious chapters, ix-xiv, See Die Altercatio Simonis Indaei 
gepriift von Peter Corssen, Jever, 1890. 

2 The text of the Testamentum Salomonis was published by Fleck, Wissenschaftliche Reise, 
It is fundamentally a Jewish document akin to the Testaments of the Twelve Patriarchs, and, 
like them, interpolated by Christians. In its existing form it may be no earlier than the third or 
fourth century, but the Jewish nucleus must be earlier than Josephus. There is nothing specially 
Christian about the closing chapter of it which is cited in TA. The faith shown in TA in its 
authenticity has its parallel in Tertullian’s reception of the book of Enoch as Holy Scripture. 

The Lost Documentary Basis of AZ and TA Wii 

of Nature, through the descent of the Spirit on Him in the baptism. 
Hence the stress laid in AZ on his miraculous conception and pre- 
baptismal miracles. The dialogue TA equally insists on such points. 
Nevertheless its phrases have sometimes an Adoptionist ring, e.g. in 
fol. 112r°. Of controversial works against the Jews there must, in the 
second century, have been many; but those of them which were written 
from the standpoint of the higher Christology must have been few ; and 
with the exception of Justin Martyr’s dialogue with Tryphon, Papiscus 
and Jason is the only one of which the memory survives. Hence it is 
all the more probable that it was the lost document underlying AZ 
and TA. 

We have shown some reason for supposing that the long disquisition 
in fol. 115 v°-fol. 119 τὸ is ultimately taken out of some local chronicle 
written by Ariston of Pella. If there be any truth in this hypothesis, 
and if Papiscus and Jason was the lost common document and already 
contained this διήγησις, then we can understand why Maximus Confessor 
ascribes Papiscus and Jason to Ariston. However, in all this we move 
within the sphere of mere hypothesis. 

It remains to say that the photographs from which these two 
dialogues are printed are now in the Bodleian Library. 

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Isaiah 62} 

5, 10 
a δίεσις ᾿ 

Jerem. 1° 

” 2 δ 

39 a = 
Ezek. 16° 

Dan, 2! foll., 
231-86 % 


3) * 
3) - 
a . 
Ὁ 011. 

Nats 2: 

Ἐπ Στὸν , 
81, 32 

a phe 

Baruch 372. 

Elenchus Locorum 

OI, 123 
24, 27 
Oi, 24 

a ISS 
re 2133 
᾿ 21 
» 27°. 
Ὁ 2." 

Luke 1“. 



John 4°”. 


ποτ RD 

51 ν- 

3) 3 2 2 


1 ον. 13 

Hebr. 7% 


᾿Αθανασίου ἀρχιεπισκόπου ᾿Αλεζανδρείας λόγος πρὸς 

Α 1 
ζακχαίον νομοδιδάσκαλον τῶν ᾿Ιουδαίων . 

Ζακχαίος 2 εἶπεν : Πλανᾶσθε οἱ Χριστιανοὶ πρῶτον ὅτι νομίῤετε 

Ἂν a n~ a 
καὶ ἑτέρους ὃ θεοὺς εἶναι παρὰ τὸν ἕνα καὶ μόνον θεόν: τῆς γραφῆς 
πανταχοῦ λεγούσης“, ἕνα εἶναι θεόν: ἄκουε φησὶν ᾿Ισραήλ. κύριος 

1 The Armenian title is as follows: ‘Questions and answers; or a give and take of 
arguments between Athanasius, bishop of Alexandria, and Zacchaeus, a Jew.’ 

? The Greek MS. has Ζακχαίος throughout, so this accentuation is retained. 

® ἑτέρους], Cp. Justin M. dial. 269 Ὁ ᾿Απόκριναι οὖν μοι πρότερον, πῶς ἔχεις ἀποδεῖξαι ὅτι 
καὶ ἄλλος θεὸς παρὰ τὸν ποιητὴν τῶν ὅλων, καὶ τότε ἀποδείξεις ὅτι καὶ γεννηθῆναι διὰ τῆς 
παρθένου ὑπέμεινε. Κἀγὼ ἔφην᾽ Ipdrepdv μοι συγχώρησον k.r.d. 

* The texts adduced by Zacchaeus are those to which the monarchianists and 
followers of Sabellius appealed. For EES _Hippolytus writes of the followers 
of Noetus of Smyrna (who ἔφη τὸν Χριστὸν αὐτὸν εἶναι τὸν πατέρα) as follows (Pat. Gr. x. 
804): of καὶ δεῖξαι βούλονται σύστασιν τῷ δόγματι λέγοντες" εἶπεν ἐν νόμῳ ᾿Εγώ εἰμι 
ὁ θεὸς τῶν πατέρων ὑμῶν᾽ οὐκ ἔσονται ὑμῖν θεοὶ ἕτεροι πλὴν ἐμοῦ. Καὶ πάλιν ἐν ἑτέρῳ" 
᾿Ἔγώ φησιν πρῶτος καὶ ἔσχατος καὶ μετ᾽ ἐμὲ οὔκ ἐστιν οὐδείς. οὕτω φάσκουσιν συνιστᾷν 
ἕνα θεόν. In his reply Hippolytus, like the author of this dialogue, relies upon 
Baruch 5355 85 and Is. 4517. Likewise Epiphanius i. 513 relates that the followers of 
Sabellius relied on the same O. T. texts, Deut. 6*, Is. 44°, Ps. 80" 11, to which Zacchaeus 
appeals; and in i. 519 the same author declares that the Jews controverted the 
deification of Jesus from these same texts; which following Tertullian he explains to 
be directed against pagan cults only. Praxeas also appealed to them. For Tertullian 
(adu. Prax. 18) writes: Igitur unus deus pater et adsgue eo alius non est (Deut. 6'). 
Quod ipse inserens, non filium negat, sed alium deum: ceterum alius a patre filius 
non est. Denique inspice sequentia huiusmodi pronunciationum, et inuenies fere ad 
idolorum factitatores atque cultores definitionem eorum pertinere. And again ibid. 
20: Nam sicut in ueteribus nihil aliud tenent, quam Zgo Deus et alius praeter me 
non est. .And just before: Item erit dicens (sc. Praxeas): Ego primus et in 
superuentura ego sum. The Jewish origin of monarchianist opinion is also recognized 


Fol. 38, 

Deut. 6. 

Ts. 445. 




MS. not. 

2 The Dialogue between Athanasius and Zacchaeus 

6 θεός cou! εἷς ἐστίν: Kal πάλιν: ἐγὼ θεὸς 2 πρῶτοο Kai ἐγὼ μετὰ ταῦτα᾽ 

\ Va 

καὶ πλὴν ἐμοῦ οὐκ ἔστι θεός. καὶ πάλιν" ἄκουσον λαός μου καὶ λαλήσω 
σοι ἰσραὴλ καὶ διαμαρτυροῦμαί Got’ ἰσραήλ ὅ, ἐὰν GKOUGHC μου, οὐκ ἔστιν 6 
ἐν σοὶ θεὸς πρόσφατοο οὐδὲ προσκυνήσῃο θεῷ ἀλλοτρίῳ. ἐγὼ γὰρ εἰμὶ 
κύριος ὁ θεός σου, ὁ ἀναγαγῶν σε ἐκ γῆς αἰγύπτου *. καὶ ἄλλα μυρία 
ταῦτα' δεύτερον δὲ ὅτι καὶ θεὸν λέγετε τὸν χριστόν' καὶ παθητὸν αὐτὸν 
καὶ ἐκ γυναικός, ἀκούοντες οὐκ αἰσχύνεσθε: 

2. ᾿Αθανάσιος εἶπεν : Θέλεις οὖν σοι πρότερον δείξω ὅτι θεὸς καὶ 

ὁ χριστὸς ἐν τῇ γραφῇ γέγραπται" καὶ οὐκ εἰσὶ Ἐ δύο θεοί, καὶ οὕτως, 

by Vigilius Tapsensis (Migne P. L. vol. 62, col. 185 [126]). In this dialogue the 
Sabellianist alleges Deut. 6‘, and similar texts. The Arian interlocutor, who refutes 
him by quoting Gen. 12”, then testifies that Sabellius derived his heresy from 
a Jewish source: Arius dixit: Dum unius Dei probabili quidem et admodum utili 
confessione bifariae deitatis errore Sabellius semetipsum conatur exuere, nefandam 
Iudaici sensus impietatem incurrit, filium Dei Deum in sua manere substantia, et 
propriam habere personam, mente sacrilega denegando. This is clear proof that an 
anti-Jewish controversy on these points preceded the patripassionist or monarchian 
opinion; and that Sabellius and his friends represented a party in the church which 
had given way before the dialectic of Jewish opponents of the deification of Christ. 

1 ὃ θεός σου]. Tisch. reads ὁ θεὸς ἡμῶν κύριος. The reading σοὺ for ἡμῶν is in 
Const. Apost. 219, 354, 355; Ign. Epp. 104, 112; Clem. Al. 68, 718; Chrys. i. 482 
et saepe; Adam. ap. Orig. i. 831; Greg. Nyss. iii. 18; Athan. i. 36; Epiphan. i. 519; 
and other Greek fathers. The old Latin rendered tuus in Iren. intp., Tert., Cypr., 
Ambr. The second κύριος is omitted in Holmes 75 and in Tert., Hilar., Iren. intp., 
Epiphan. i. 519. The last passage is the only one in which Deut. 6* is cited iden- 
tically with our dialogue, and in it Epiphanius is protesting, as we saw in the 
preceding note, against the use made by the Jews of this text against the coordination 
of Jesus the Messiah with God. 

2 ἐγὼ θεός]. Tisch. omits θεός. 

® gov ἰσραήλ]. Tisch. om. ἰσραήλ and has διαμαρτύρομαι just before. Some of 
Holmes codd. agree with the dialogue in their reading. 

4 ἔστιν]. Tisch. ἔσται and below θεῷ ἀλλοτρίῳ. 

5 δύο θεοί]. The monarchianists brought the same charge against the orthodox 
as does Zacchaeus. So Tert. adu. Prax. 3: Itaque duos et tres iam iactitant a nobis 
praedicari: se uero unius dei cultores praesumunt . . . monarchiam (inquiunt) tenemus. 
Cf. also Altercatio Simonis, i. 5,6. 7%. Proinde Christus dicit: Ego primus et ego 
nouissimus et praeter me non est deus. Sim. Ergo tu duos deos facis. But in the 
Altercatio the words ego primus et ego nouissimus are just before (i. 5) explained as 
signifying ‘duos aduentus Christi’ In this Altercatio the exegesis of texts is often 
different from that of our dialogue. 

The Dialogue between Athanasius and Zacchaeus 5 

ὅτι καὶ παθητὸς * ὁ χριστός, Kal ἐκ γυναικός, καὶ οὔκ ἐστιν αἰσχύνη MS. τα, 
τοῖς ἐπικαλουμένοις αὐτόν ; τούς 
(ακχαίος εἶπεν : Δεῖξον ὅτι θεὸς καὶ ὁ χριστὸς * καὶ οὐκ εἰσὶ δύο θεοί : MS. καὶ οὐ 
ἀθανάσιος εἶπεν : ΙΠρῶτον ὅτι θεὸς ὁ χριστὸς διδάχθητι καὶ τότε Be a 
μαθήσῃ ὅτι οὐ δύο θεοί: 

€akxaios: Εἰπέ: 

3. ἀθανάσιος εἶπεν : Βούλομαί σε ἀπὸ τῆς πρώτης βίβλου 1 ὁδηγῆσαι, 
καὶ οὕτως ἐφεξῆς ἐπὶ τὰς ἄλλας ἀγαγεῖν : 

ζακχαίος εἶπεν : Οὐκ ἔχεις δεΐξαι : 

ἀθανάσιος εἶπεν: Κἂν λέγῃ μωυσῆς εἰρηκέναι 3 τὸν θεόν: ποιήσωμεν Fol, 38v°.: 
ἄνθρωπον KAT εἰκόνα ἡμετέραν καὶ ὁμοίωσιν, τίνι λέγεις αὐτῷ ὃ τὸν θεὸν Gen, 1°. 

3. παν 

, oe > 
4. ζακχαίος εἶπεν: Ἢν γὰρ τότε ὁ χριστός, ὁ ἐπὶ καίσαρος * MS. καίσ- 
’ , (Bie oapos, 
αὐγούστου γεννηθείς ; 
ἀθανάσιος εἶπεν : ἮΝ ἀεὶ θεὸς λόγος ὦν" χριστὸς δὲ ἐκλήθη ἑνωθεὶς 

lod 7 
τῇ σαρκί: 

1 πρώτης βίβλου]. Cp. Cyrill. Hier. C. I. χ. 6: καὶ θέλεις γνῶναι, ὅτι σὺν τῷ πατρὶ καὶ 
πρὸ τῆς ἐνανθρωπήσεώς ἐστι χριστὸς κύριος" ἵνα μὴ μόνον τῇ πίστει παραδέξῃ τὸ λεγόμενον, 
ἀλλὰ καὶ ἀπόδειξιν ἔχῃς ἀπὸ τῆς παλαιᾶς γραφῆς; ἐλθὲ ἐπὶ τὴν πρώτην βίβλον, τὴν γένεσιν, 
λέγει ὁ θεός" ποιήσωμεν ἄνθρωπον... οὗτος ὁ κύριος ὁ τῷ πατρὶ συνεργαζόμενος, συνήργησε 
καὶ ἐπὶ Σοδόμων κατὰ τὴν λέγουσαν γραφήν᾽ καὶ κύριος ἔβρεξεν. . « . a passage which seems 
to echo this dialogue; although the argument was a trite one enough. 

2 εἰρηκέναι]. Cp. Athan. c. Gentes 46 for the argument. He begins by citing 
Deut. 6 and kindred texts in proof that men after the destruction of their idols are not 
left without a god. Then he cites Ps. 32° and Gen. 1”, and argues that it was to the 
Logos that the Father spoke ; after citing the words: γενηθήτω οὐρανὸς καὶ συναχθήτω τὰ 
ὕδατα κιτιλ., he continues in close resemblance with our dialogue thus: ἀφ᾽ ὧν καὶ 
᾿Ιουδαίους ἄν τις ἐλέγξειεν οὐ γνησίως ἐφιστάνοντας ταῖς γραφαῖς. Τίνι γάρ, ἄν τις εἴποι πρὸς 
αὐτούς, ὡμίλει ὁ θεός, ἵνα καὶ προστάττων λαλῇ ; Εἰ μὲν οὖν τοῖς γιγνομένοις προσέταττε καὶ 
ὡμίλει, περιττὸς ἦν ὁ λόγος" οὔπω γὰρ ἢν .. . προστάττει δὲ λέγων ποιήσωμεν ἄνθρωπον 
καὶ ἐξελθέτω βοτάνη" ἀφ᾽ ὧν δείκνυται ὁ θεὸς ὡς πλησίον τινι διαλεγόμενος περὶ τούτων. 
Οὐκοῦν ἀνάγκη συνεῖναι τινα τούτῳ, ᾧ καὶ ὁμιλῶν ἐποίει τὰ ὅλα. Τίς οὖν ἂν εἴη εἰ μὴ ὁ 
τούτου λόγος; τίνι γὰρ ἄν τις φαίη θεὸν ὁμιλεῖν ἢ τῷ ἑαυτοῦ λόγῳ: Ἢ τίς τούτῳ συνῆν 
ποιοῦντι τὴν γενητὴν πᾶσαν οὐσίαν ἢ ἡ τούτου σοφία, ἣ λέγουσα' ἡνίκα ἐποίει τὸν οὐρανὸν 
kd...» Συνὼν δὲ ὡς σοφία καὶ ὡς λόγος τὸν πατέρα βλέπων, ἐδημιούργει τὸ πᾶν καὶ συνίστη 
καὶ Suexdoper’ καὶ δύναμις δὲ dv τοῦ πατρός, τὰ ὅλα εἰς τὸ εἶναι ἰσχυροποίει. 

8. χίνι.. .« αὐτῷ]. The Arm. exactly renders this idiom, 


Gen. 13, 

4 The Dialogue between Athanastus and ZLacchaeus 

ζακχαίος εἶπε: Πόθεν δῆλον ὅτι Hv; 
> A ‘ / (erg 
ἀθανάσιος εἶπε: Τέως γνῶμεν! τίνι ἔλεγε' καὶ οὕτως εὑρίσκεται 
fe Sat: SS 2 \ Ἑ Υ BI ys. 
πότερον εἰ ὁ αὐτὸς ἐστὶν ὁ σαρκωθείς, ἢ οὔ; 
3 ν 2 » Σ 
5, ¢axyalos εἶπεν : ᾿Εγὼ λέγω ὅτι οὔκ ἐστιν ὁ χριστὸς ᾧ ἔλεγεν : 
ἀθανάσιος εἶπεν: Ὅλως ἔλεγέ τινι ὁ θεὸς ποιήσωμεν ἄνθρωπον 
κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν ; 
ζακχαίος εἶπεν : ᾿Εαυτῷ 3 ἔλεγε: 
> > » > x‘ 
ἀθανάσιος εἶπεν: ᾿Αλλ οὐκ εἶπε ποιήσωϑ ἄνθρωπον, ἀλλὰ 
ποιήσωμεν : 
6. ἐακχαίος εἶπε: Τοῖς ἀγγέλοις ἔλεγε: 
5 Ἂς γον τς ᾿ Ζ ᾿ 
ἀθανάσιος εἶπε: Καὶ τοὺς ἀγγέλους, τοῦ θεοῦ συνεργοὺς * λέγεις ; 
- = Ἵ Ν ara 
ζακχαίος εἶπε: Καὶ τί ἄτοπον ; ᾿ 

> > 2 ΕΣ ὃς ec - 
ἀθανάσιος εἶπε: Οὐκέτι οὖν πάντα ἐν σοφίᾳ ἐποίησεν ; 

1 Τέως γνῶμεν]. Cp. Apollin. dial. iii. de 5. Trin. ch. 13: Τέως γνῶμεν, τίνες ἦσαν 
οὗτοι... καὶ τότε αὐτὸ τὸ πνεῦμα δώσει πάντων τῶν ζητουμένων τὴν εὕρεσιν. 

2 ‘Eav76]. Justin M. dial. 285 c after citing Gen. 17°-* uses the same reasoning: Καὶ 
ὅπως pun... ἐκεῖνα λέγητε ἃ of διδάσκαλοι ὑμῶν λέγουσιν, ἢ ὅτι πρὸς ἑαυτὸν ἔλεγεν ὁ θεὸς 
ποιήσωμεν ... ἢ ὅτι πρὸς τὰ στοιχεῖα... λόγους τοὺς εἰρημένους ὑπ᾽ αὐτοῦ τοῦ μωυσέως 
πάλιν ἱστορήσω, ἐξ ὧν ἀναμφιλέκτως πρός τινα, καὶ ἀριθμῷ ὄντα ἕτερον καὶ λογικὸν ὑπάρχοντα, 
ὡμιληκέναι αὐτὸν ἐπιγνῶναι ἔχομεν: Εἰσὶ δὲ of λόγοι οὗτοι" καὶ εἶπεν ὁ θεός" ἰδοὺ ᾿Αδὰμ 
γέγονεν ὡς εἷς ἐξ ἡμῶν... Οὐκοῦν εἰπὼν ‘Qs εἷς ἐξ ἡμῶν, καὶ ἀριθμὸν τῶν ἀλλήλοις συνόντων, 
καὶ τὸ ἐλάχιστον δύο μεμήνυκεν" Οὐ γάρ, ὅπερ ἡ παρ᾽ ὑμῖν λεγομένη αἵρεσις δογματίζει, φαίην 
ἂν ἐγὼ ἀληθὲς εἶναι, ἢ οἱ ἐκείνης, διδάσκαλοι ἀποδεῖξαι δύνανται, ὅτι ἀγγέλοις ἔλεγεν, ἢ ὅτι 
ἀγγέλων ποίημα ἢν τὸ σῶμα τὸ ἀνθρώπειον. ᾿Αλλὰ τοῦτο τὸ τῷ ὄντι ἀπὸ τοῦ πατρὸς προβληθὲν 
γέννημα πρὸ πάντων τῶν ποιημάτων συνῆν τῷ πατρί, καὶ τούτῳ ὁ πατὴρ προσομιλεῖ, ὡς ὁ λόγος 
διὰ τοῦ Σολομῶνος ἐδήλωσεν, ὅτι καὶ ἀρχὴ πρὸ πάντων τῶν ποιημάτων τοῦτο αὐτὸ καὶ γέννημα 
ὑπὸ τοῦ θεοῦ ἐγεγέννητο, ὃ σοφία διὰ Σολομῶνος καλεῖται. 

8 ποιήσω]. Cp. Tert. adu. Prax. 12: interrogo quomodo unicus et singularis 
pluraliter loquitur: Factamus hominem ad imaginem et similitudinem nostram; cam 
debuerit dixisse, Factam hominem ad im. et sim. meam, utpote unicus et singularis? 
sed et in sequentibus, Ecce Adam factus est tanguam unus ex nobis. Fallit aut ludit, 
ut cum unus et solus et singularis esset, numerose loqueretur. Aut numquid angelis 
loquebatur, ut Iudaei interpretantur, quia nec ipsi filium agnoscunt?...Imo, quia 
iam adhaerebat illi filius, secunda persona, sermo ipsius; et tertia, Spiritus in sermone, 
ideo pluraliter pronunciauit facéamus et nostram et nobés. Cum quibus enim faciebat 
hominem, et quibus faciebat similem? Filio quidem... spiritu uero. 

* ovvepyous]. Cp. Apollin. dial. iii. de S. Trin. ch. 17: τὸ πνεῦμα τὸ ἅγιον συνεργὸν 
λέγεις πατρὸς καὶ υἱοῦ. 


The ιαίορμο between Athanasius and Zacchaeus 5 

7. ¢axxaios εἶπε: Kal πάντα ἐν σοφίᾳ ἐποίησε: 

ἀθανάσιος εἶπε: Δῆλον οὖν ὅτι αὐτῷ ἔλεγε, ποιήσωμεν ἄνθρωπον Gen. 1%, 
κατ᾽ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν: 

(axxaios εἶπε: Τί οὖν, ἡ σοφία τοῦ θεοῦ χριστός ἐστιν; Cp.1 Cor. 

Z bi 14, 

ἀθανάσιος εἶπεν: Μὴ σπεῦδε: ἀλλὰ μετὰ πραότητος καὶ φόβου 5, 

(δ A 3 > θὴ 4 Ξ 
συνείδησιν ἔχοντος ὃ ἀγαθὴν ζητήσωμεν: 

(axxaios εἶπε: Πῶς ἔχεις δεῖξαι ὅτι ἡ σοφία ἐστὶν ὁ χριστός ; 

ἀθανάσιος εἶπε: Συντίθεσαι dros, ὅτι πάντα ἐν σοφίᾳ ἐποίησεν ὁ θεός; Cp. Ps. 

ζακχαίος (eirev): Οὕτως γέγραπται: τοῖν: 
ὃ. ἀθανάσιος (εἶπεν) : ‘H δὲ 4 σοφία αὐτὴ καὶ ὁ λόγος αὐτοῦ εἴρηται, 
ὡς ὁ προφήτης λέγει" τῷ λόγῳ κυρίου ὅ οἱ οὐρανοὶ ἐστερεώθησαν. Ps, 32°. 
(axxatos εἶπε: Nai * ἀλλ᾽ οὐχὶ ὁ χριστὸς εἶπεν: N. sup. lit. 

> VA cy 5 7 « ᾿ 6 ς 7 ; ‘ Q s, Laks 
ἀθανάσιος εἶπε: Τέως ὁμολόγησονδ as ἡ σοφία ἐστὶν ὁ λόγος ᾧ εἶπε 
ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν: ὡς οὔσης εἰκόνος 

τοῦ ἀρχετύπου: 

1 αὐτῷ ἔλεγε]. Wisdom is spoken of in the masculine gender by reason of her 

identification with Christ. 

* φόβου]. Cp. Apollin. dial. iii. de 5. Trin. ch.g: μὴ rapdrrov, ἀλλὰ μετὰ φόβου 
θεοῦ ἀναγνῶμεν. 

° ἔχοντος]. This may go with φόβου, but ἔχοντες seems to be the right reading. 

* Ἡ δέ]. Arm. implies: Ei δὲ σοφίᾳ αὐτοῦ. The two clauses ζακχαίος : ἡ δὲ σοφία 
down to ἐστερεώθησαν are added in mg. of MS. by first hand. 

5 κυρίου]. Tisch. praem. τοῦ. 

5 δμολόγησον]. Tertull. seems to have had before him this passage of our dialogue 
when he wrote adu. Prax. 7: Apparet unam eandemque uim esse nunc in nomine 
sophiae, nunc in appellatione sermonis, quae initium accepit uiarum in dei opera, et 
quae ‘ coelum confirmauit, ‘per quam omnia facta sunt’ et ‘sine gua nihil factum est? 
Nec diutius (cf. τέως ὁμολόγησον) de isto, quasi non ipse sit sermo.... Ergo, inquis, 
das aliquam substantiam esse sermonem, spiritu et sophiae traditione constructam? 
Plane. Non uis enim eum substantiuum habere in re, per substantiae proprietatem 
(cf. τὴν ὑπόστασιν) ; ut res et persona quaedam uideri possit, et ita capiat secundus 
a deo constitutus, duos efficere, patrem et filium, deum et sermonem. Quid est 
enim, &c. 

7 ἀρχετύπου]. We must not render ‘quoniam homo sit imago archetypi;’ nor 
compare Philo Q. Ὁ. P. I. § 23 =i. 207 M: ἀρχέτυπον μὲν φύσεως λογικῆς ὁ θεός ἐστι, 
μίμημα δὲ καὶ ἀπεικόνισμα ἄνθρωπος. For the sense is this: ‘the inference being that 
there exists an image of the archetype, God, to wit σοφία or Adyos.’ It is this image 

6 The Dialogue between Athanasius and Zacchaeus 

ἀακχαίος εἶπε: Ναί: 

9. ἀθανάσιος εἶπεν : ‘Huetépay δὲ εἰρηκώς, καὶ τοῦ ἀκούοντος ῖ τὴν 
ὑπόστασιν 3 ἔδειξεν" οὐ γὰρ εἶπε κατ᾽ εἰκόνα καὶ ὁμοίωσιν ἐμήν, ἀλλὰ κατ᾽ 
εἰκόνα καὶ ὁμοίωσιν ἡμετέραν : 

(ακχαίος εἶπε: Θέλεις εἰπεῖν ὅτι ἄλλος θεὸς ἐστὶν ἡ σοφία τοῦ 

By “A ~ Ν 
ἀθανάσιος εἶπεν 3: "Ἄλλος θεὸς ἐκτὸς τοῦ θεοῦ οὐκ ἔστιν: ὥσπερ οὐδὲ 

after which they made man. Tertullian (adu. Prax. 12) gives the exact sense: 
Denique sequens scriptura distinguit inter personas: δέ feczt deus hominem; ad 
zmaginem det fectt illum. Cur non swam, si unus qui faciebat, et non erat ad cuius 
faciebat? Erat autem (Ξε οὔσης), ad cuius imaginem faciebat, ad filii scilicet. It is as 
if Tertullian had set himself to comment on and explain the text before us. 

1 ἀκούοντος]. Cp. Vigil. Taps. l.c.: In Genesi dominum dixisse legimus : Fatzamus 
hominem ad imaginem et similitudinem nostram. YEcce pluraliter dixit, faciamus, 
alium uidelicet indicans ad quem loquentis Dei factus est sermo. Non enim tam 
absurde intelligendum est fuisse locutum, ut sibi ipse diceret faczamus. ... Namque ut 
alterum ad alterum locutum fuisse Scriptura monstraret, continuo subiecit, dicens: 
Et fecit Deus hominem: ad imaginem Dei fecit tllum. Si unus esset, ad imaginem 
suam fecisse diceretur. And immediately after the same interlocutor cites Gen. 19” 
and adds: Nihil tam evidentius ad ostendendum Patrem et demonstrandum Filium 
legaliter potuit intimari, ubi alius ab altero, non unus a seipso sulfureas coelitus 
iaculatus est flammas. So pseudo-Greg. Nyss. δά. Iud. (Migne Patr. Gr. 46 col. Ὁ) 
on Gen. 1"; τίς εἶπε καὶ τίς ἤκουσε; 

2 ὑπόστασιν]. 1.6. the independent substance. It would be an anachronism to 
render it ‘personality,’ though that is what it means here in modern phrase. In 
Hebrews 1° (see below, ἢ. 2, p.7) the Son is the χαρακτὴρ τῆς ὑποστάσεως, ‘the stamped 
image of the substance’ of the Father. In Irenaeus II. 18, 5, according to Harvey 
ὑπόστασις, substitutio, means intellectual as opposed to inanimate substance, as in 
Hippol. Philos. iv. 51. Tertull. adu. Prax. 12 has a parallel passage: Exinde autem 
in sermone, Christo assistente et administrante, Deus uoluit fieri et Deus fecit; δέ 
adixit Deus, fiat firmamentum, &c. Sed et cetera utique idem fecit qui et priora; id 
est sermo Dei, fer guem omnia facta sunt, et sine quo factum est nihil. Qui si ipse 
deus est, secundum Iohannem Deus erat sermo: habes duos; alium dicentem, ut fiat ; 
alium facientem. Alium autem quomodo accipere debeas, iam professus sum; 
personae, non substantiae nomine; ad distinctionem, non ad divisionem.... Ergo, 
inquis, si Deus dixit, et Deus fecit, si alius Deus dixit et alius fecit: duo Dii 

* The Armenian has abridged the answer of Athanasius, and introduced a phrase 
distinctive of third or fourth century dogmatics, as follows: ‘4. Another God as 
touching substance, but not as touching (07. according to) nature. Z. So then Christ 
is a Goddess.’ See the citation from Origen in note (3) on § 19 below. 

The Dialogue between Athanasius and Zacchaeus 7 

ἄλλο das! τὸ ἀπαύγασμα 5 τοῦ φωτός 8 ἀλλὰ φῶς μὲν τὸ φῶς, Kai τὸ 
ἀπαύγασμα φῶς" ἀλλ᾽ οὐχὶ ἄλλο καὶ ἄλλο φῶς οὕτως καὶ ἡ σοφία 
τοῦ θεοῦ" θεός͵ ἀλλ᾽ οὐχὶ ἄλλος καὶ ἄλλος ὁ θεός: γέγραπται γάρ' ἐγὼ εἰμὶ 
θεὸς καὶ οὐκ ἔστιν ἄλλος δ᾽ Kal πάλιν" Κύριε ὁ θεὸς ἡμῶν᾽ πλὴν σου 

ἄλλον οὐκ οἴδαμεν ὃ: 

\ © 

10. ¢akxyatos εἶπεν : Οὐκοῦν θεὰ ἐστὶν ὁ χριστός : 

ἀθανάσιος εἶπεν : Θεός, εἰπέ: καὶ μὴ ὡς lovdatos™ νόμιζε, ἐπὶ τῶν 
ἀσωμάτων τὰ θηλυκὰ ὀνόματα καὶ τὰ ἀρρενικὰ ὁμοίως λέγεσθαι, ὡς καὶ 
ἐπὶ τῶν σωμάτων" ἐπεὶ καὶ ἡ ψυχή σου θηλυκῷ ὀνόματι κέκληται ψυχή" 

καὶ οὐκ ἔστι θήλεια καὶ ἄρρην * ψυχή: 

1 φῶς]. Cp. Hippolytus c. Noetum (Migne Patr. Gr. x.818) about the γέννησις of the 
Son: καὶ οὕτως παριστάτω αὐτῷ (sc. Deo) ἕτερος. ἕτερον δὲ λέγων οὐ δύο θεοὺς λέγω, ἀλλ᾽ 
ὡς φῶς ἐκ φωτὸς ἢ ὡς ὕδωρ ἐκ πηγῆς ἢ ὡς ἀκτῖνα ἀπὸ ἡλίου. δύναμις γὰρ μία ἡ ἐκ τοῦ παντός. 
τὸ δὲ πᾶν πατήρ, ἐξ οὗ δύναμις λόγος. 

2 ἀπαύγασμα]. Cp. Heb. 1°: ὃς ὧν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως 
αὐτοῦ. But pseudo-Athan. has really in view not Ep. to Hebrews, but Sap. Sal? 
which says of σοφία : ἀπαύγασμα γάρ ἐστι φωτὸς ἀιδίου καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ 
θεοῦ ἐνεργείας καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ. 

Athenagoras Legatio ch. 10, p. 287 refers this passage of Wisdom to the Spirit: 
ἅγιον πνεῦμα ἀπόρροιαν εἶναί φαμεν τοῦ θεοῦ, ἀπορρέον καὶ ἐπαναφερόμενον, ὡς ἀκτῖνα ἡλίου. 
Tertull. adu. Prax. 8: Protulit enim deus sermonem sicut ... sol radium... nec 
radius a sole discernitur, sicut nec a deo sermo. 

3 φωτός]. Cp. Justin dial. 358 B: "Atpnroy δὲ καὶ ἀχώριστον τοῦ πατρὸς ταύτην τὴν δύναμιν 
ὑπάρχειν ὅνπερ τρόπον τὸ τοῦ ἡλίου φῶς ἐπὶ γῆς εἶναι ἄτμητον καὶ ἀχώριστον ὄντος τοῦ ἡλίου 
ἐν τῷ οὐρανῷ... . καὶ παραδείγματος χάριν παρειλήφειν τὰ ὡς ἀπὸ πυρὸς ἀναπτόμενα πυρά, ἃ 
ἕτερα ὁρῶμεν, οὐδὲν ἐλαττουμένου ἐκείνου ἐξ οὗ ἀναφθῆναι πολλὰ δύνανται, ἀλλὰ ταὐτοῦ μένοντος. 

Cp. Tertull. adu. Prax. 13: nam et radium solis seorsum solem uocabo.... Nam, 
etsi soles duos [non] faciam, tamen et solem et radium eius tam duas res et duas 
species unius indiuisae substantiae (cf. ἀπαράλλακτος οὐσία) numerabo, quam Deum et 
sermonem eius, quam patrem et filium. 

4 ἄλλος καὶ ἄλλος]. Tertull. adu. Prax. 9: Ecce enim dico, alium esse patrem, et 
alium filium, et alium spiritum. Male accepit idiotes quisque aut peruersus hoc 
dictum, quasi diuersitatem sonet. 

5 Deut. 32°. The LXX has ἐγώ εἰμι καὶ οὔκ ἐστι Beds πλὴν ἐμοῦ. Holmes 178 and 202 
add θεός after εἶμι. In place of θεός in the LXX text some old Latin texts of ps. and Ful- 
gentius read a/ius, and the old Latin text opposite Greek in bilingual cod. 65 omits θεός. 

6 Ts, 26%, Tisch. has Κύριε ὁ θεὸς ἡμῶν, Κτῆσαι ἡμᾶς" Κύριε, ἐκτός σου ἄλλον οὐκ 
οἴδαμεν. The citation probably stood in this form in the dialogue, for just above ἐκτὸς 
τοῦ θεοῦ is read. 

7 Cp. Alterc. Simonis iii. 11: Loqueris quasi Iudaeus (see note below on § 45). 

Sap. 7%. 

Deut. 32°. 

15 2626 

MS. ὄρρεν. 

MS. Tis. 
MS. 7. 

1 δε 145 

Ps. 10374, 
MS. ὀνό- 

1. 325. 

8 The Dialogue between Athanasius and Zacchaeus 

II. (axxatos εἶπε: Δεῖξον μοι ὅτι θεὸς λέγεται καὶ ἡ σοφία τοῦ θεοῦ 
᾽ ANE 1 7 οι. 
ἐν ἰδίῳ! προσώπῳ: 

ἀθανάσιος εἶπε: Τέως ἐδείχθη ὅτι ἔστι Tis * δύναμις κατὰ τὴν γραφὴν 
ἢ" λέγει ὁ θεός" ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν, 
καὶ ὅτι ταύτην τὴν δύναμινΈ σοφίαν τοῦ θεοῦ εἶναι ὁ προφήτης εἶπε 

, , > i oS 1 j \ EN τι ? ΄ 2 

λέγων" πάντα ἐν σοφίᾳ ἐποίησαο᾽ καὶ αὐτὴν τὴν σοφίαν λόγον ὠνόμασεν 
λέγων" τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν᾽ καὶ τῷ πνεύματι τοῦ 
στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν᾽ ὅτι δὲ οὔτε λόγος διὰ φωνητηρίων 
> P Gi ΄ of ~ δ AY ~ 2) a“ Onr id 2 
ὀργάνων ὅ ἀναπεμπόμενος, οὔτε πνεῦμα διὰ τῶν ἀναπνευστικῶν δῆλον ὅτι ἐκ 

“,ΙΣ ? 6 5“ Ν 6 Ps 
TOU ἀσώματον © ELVAL TOV VEOV : 

1 ἰδίῳ]. This answers to Tertullian’s phrase (adu. Prax. 7): Ex sua persona, and 
at end of ch. 7 he writes: Quaecunque ergo substantia sermonis fuit: illam dico 
personam, et illi nomen filii uindico. In this passage, however, Bishop Bull points out 
that Zersonam renders the word ὑπόστασις. He also declares that by substantia 
sermonis Tertullian expressed ‘hypostasin siue personam’ (see Defensio Fid. Nic. iii. 
10, 13). Tertull. also adu. Prax. 24 says: manifestam fecit duarum personarum con- 
iunctionem in explanation of the text: gud me uidet, patrem uidet. He also writes: 
ex hoc ipso apparente Jrofprzetate utriusque Zersonae, dum dicit: Ego sum in patre et 
pater in me. Here we have the Latin of ἰδίῳ προσώπῳ, a phrase which must have been al- 
ready in technical use, since Tertullian’s treatise throughout presupposes Greek originals. 

" Hippolyt. c. Noet. (Migne Patr. Gr. 821) similarly distinguished the Logos from 
the Father as a separate person, but like Tertullian adds the Holy Spirit to make ἃ trio: 
Εἰ δὲ οὖν ὁ λόγος, πρὸς τὸν θεὸν θεὸς ὦν, τί οὖν; φήσειεν ἄν τις δύο λέγειν θεοὺς (τὸν 
Ἰωάννην) ; Δύο μὲν οὐκ ἐρῶ θεούς, ἀλλ᾽ ἢ ἕνα, πρόσωπα δὲ δύο, οἰκονομίαν δὲ τρίτην, τὴν χάριν 

᾿ ΓΌΟΝ Δ ὦ tA > , Ψ, ΄ ΣΌΝ » Ὁ ΄ » Μ᾿ , 
TOU aytou πνευματος ΓΝ οἰκονομία συμφωνίας συνάγεται εις Eva θεόν εις yap €OTLY O θεός. 

ὃ Τέως], This word is frequently so used in Maximus dial. de S. Trin. iii. (Migne 
Patr. Gr. vol. 28); e.g. ch. 13: ὥσπερ τέως ὡμολόγηται ἡμῖν. See note on § 13 and 
ibid. ch, 19: τέως πνεῦμα θεῖον ἐδείχθη. Cyril of Jerusalem has the same use. 

* δύναμιν]. See note on ὁμολόγησον in § 8. Already in Philo Wisdom is constantly 
represented as a Power of God. 

° ὀργάνων]. Cp. Greg. Nyss. dogmatica dubia. Testim. adu. Iudaeos (in Migne 
Patr. Gr. 46, col. 193). After citing Ps. 32° he continues: Οὐ λόγος οὖν ὑπάρχει ἀέρος 
τύπωσις σημαντικὴ διὰ φωνητικῶν ὀργάνων ἐκφερομένη, οὔτε πνεῦμα στόματος ἀτμός, ἐκ τῶν 
ἀναπνευστικῶν μερῶν ἐξωθούμενος, ἀλλὰ λόγος μὲν ὁ πρὸς θεὸν ἐν ἀρχῇ καὶ θεὸς ὦν. 
Which writing is dependent on which is clear from what follows in Pseudo-Gregory. 
It is our dialogue that has given him his text. His work is full of terms like ἡ ἁγία 
καὶ ὁμοούσιος Τριάς, λόγος ἐνυπόστατος. In § 113 below our text admits of restoration 
therefrom. In the lost θεογνωσία cited in Euthym. zigab. (Migne Patr. Gr. 1 30, col. 261 
C), Greg. Nyss. wrote: καίτοι ye τοῦ ἐν φωνῇ λόγου οὐδὲ οὕτως ἢν χρεία τῇ ἀσωμάτῳ φύσει. 

δ ἀσώματον]. In the corresponding passage (adu. Prax. 7) already cited (in the 

The Dialogue between Athanasius and Zacchaeus 9 

12. ¢axxalos εἶπεν: "Eotw τὶς Sdvapis! καὶ ἡ σοφία ἣ ε λέγει" MS. τίς. 

ποιήσωμεν ἄνθρωπον KAT εἰκόνα καὶ ὁμοίωσιν ἡμετέραν" μὴ καὶ θεὸς 
) \ ς ᾿ς 
ἐστὶν ἡ δύναμις ; 

ἀθανάσιος εἶπε: AdtH ταύτῃ τῇ δυνάμει λέγει ὁ θεός" ἰδοὺ γέγονεν 
a ‘ 2 < = > ε fal Ξ 
ἀδὰμ 2 ὧς εἷς ἐξ ἡμῶν: 

(ακχαίος εἶπεν: Ei γὰρ εἶπεν ἰδοὺ γέγονεν ἀδὰμ ὡς εἷς ἐξ ἡμῶν 

13. ἀθανάσιος εἶπεν : “Opodoyeis τέως" ὅτι ἔστι τις: δύναμις, 7 

χυνήθως συνομιλεῖ! ὁ θεός" καὶ αὐτὴ ἐστὶν ἡ λέγουσα διὰ τοῦ σολομῶνος > 

note on ὁμολόγησον in § 8) Tertullian denies that the Word is something vocal, but 
takes occasion to deny also that God is in every sense ἀσώματος : Quid est enim, dices, 
sermo, nisi uox et sonus oris; et sicut grammatici tradunt, aer offensus, intelligibilis 
auditu? Ceterum uacuum nescio quid et inane et incorporale? At ego nihil dico de 
Deo inane et uacuum prodire potuisse, ut non de inani et uacuo prolatum; nec carere 
substantia. ... Quale est, ut nihil sit ipse, sine quo nihil factum est? Ut inanis solida 
et uacuus plena, et incorporalis corporalia sit operatus.... Quis enim negauit Deum 
corpus esse, etsi deus spiritus est ? 

1 δύναμις]. Tert. adu. Prax. 6: Haec uis (sc. τοῦ λόγου) et haec diuini sensus dis- 
positio apud scripturas etiam in Sophiae nomine ostenditur. .. . Itaque Sophiam quoque 
exaudi, ut secundam personam conditam; ~rzmo dominus creauit me, initium uiarum 
in opera sua...: ante omnes autem colles generauit me, in sensu suo scilicet condens 
et generans (cp. § 18 6 αἴτιος καὶ γεννήτωρ τῆς σοφίας) Dehinc adsistentem eam ipsa 
separatione cognosce : cum pararet, inquit, coelum, aderam tlli simul, δια. 

2 γέγονεν ἀδάμ]. Tisch. Ad. yéy. But Holmes 79, Method. ap. Epiphan. i. 547 have 
yey. AS. 

3 +éws]. Cp. Maximus dial. iii. de 5. Trin. ch. 15 τέως μάθε and see note on τέως 
in ὃ 11 above. 

* συνομιλεῖ]. Cp. Iren. Haer. i. 34, 1: Non ergo angeli fecerunt nos, nec nos 
plasmauerunt, nec angeli potuerunt imaginem facere dei, nec alius quis praeter uerbum 
domini, nec uirtus longe absistens a patre uniuersorum ... adest enim ei semper 
uerbum et sapientia, filius et spiritus, per quos et in quibus omnia libere et sponte fecit, 
ad quos et loquitur, dicens: Faciamus, &c. So Theophili Antioch. lib. ii. ad Autolycum 
p. 114, edit. Oxon.: οὐκ ἄλλῳ δέ τινι εἴρηκε, ποιήσωμεν, ἀλλ᾽ ἢ τῷ ἑαυτοῦ λόγῳ καὶ τῇ ἑαυτοῦ 
σοφίᾳ. And cp. note on ἑαυτῷ in § 5. 

5 σολομῶνος]. Irenaeus in the same context (see note 4) cites this passage also, 
in proof that Wisdom or the Spirit was with the Father ante omnem constitutionem. 
But he distinguishes between the Word and the Wisdom—a stage of the argument at 
which the author of this dialogue has not yet arrived. 

Neither has Tertullian in his adu. Prax. arrived at it, for he writes ch. 19: Aut si 

MS. ἢ. 

Gen. 3”. 

θεὸς ex 
Arm. add. 

MS. τίς 

Fol. 39. 

Ῥτγον ϑ’ν το, 
MS. ἥμην. 
MS. ἥμην 
ubi ny add. 
sec. m. (ἢ). 
MS. προσέ- 
Cp. Luke 


τίς MS. 
ἢ MS. 

Gen. 18}. 

i 817—25 

to Lhe Dialogue between Athanasius and Zacchaeus 

Ἱνίκα ἡτοίμαζε τὸν οὐρανόν, ουμπαρήμην αὐτῷ, Kal ἤμην * παρ᾽ αὐτῷ 
ἁρμόζουσα' Kai τό, ἐγὼ ἤμην H* προσέχαιρεν Ἐ: 
ζακχαίος εἶπε: Mi εἶπεν ὅτι ἐγὼ ἤμην ὁ θεός ; 
ἀθανάσιος εἶπε: Προκοπτέτω ὁ λόγος ἡλικίᾳ καὶ σοφία mvev- 
ματικῇ : 
ζακχαίος εἶπε: Δεῖξον ὅτι θεὸς καὶ ἄλλος ἐστίν : 
ἀθανάσιος εἶπεν : “Edy μὴ μάθῃ τις τὰ στοιχεῖα, συλλαβὰς ἀναγνῶναι 
οὐ δύναται" ἀνάγκη οὖν σε στοιχειωθῆναι καὶ οὕτως νοῆσαι τὰ λεγόμενα 
καὶ σημαινόμενα διὰ τῶν στοιχείων : 
14. (ακχαίος εἶπεν : ᾿Ιδοὺ ἔγνων ὅτι ἔστι τις": δύναμις ἣ * προσέχαιρεν 
ὁ θεός" μή, ὅτι καὶ θεός ἐστιν ἔδειξας ; 
ἀθανάσιος εἶπεν : ᾿Εὰν λέγῃ ἡ γραφή" καὶ ὥφθη κύριος ὁ θεὸς τῷ 


ἀβραάμ 3, καὶ εἶπεν: οὐ μὴ κρύψω ἐγὼ ἀπὸ ἀβραὰμ τοῦ παιδός μου ἃ 



sic solus (sc. Deus) extendit (sc. coelum), quomodo isti praesumunt in peruersum 
haeretici, quasi singularis, non admittatur sophia illa dicens, cum pararet coelum ego 
aderam illi, Et si dixit apostolus, guis cognouit sensum Domini, et quis illd consilio 
Juiz, utique praeter sophiam fuit, quae illi aderat. In ipso tamen et cum illo waiversa 
compingebat, non ignorante quid faceret. Praeter sophiam autem, praeter filium dicit, 
qui est Christus; sophia et wrtus de’, secundum Apostolum, solus sciens sensum 
patris.... Nisi enim fallor et alibi scriptum est: sermone eius coeli firmati sunt et 
spiritu eius omnis uirtus eorum. Et sermo autem, uirtus et sophia, ipse erit Dei 

1 προκοπτέτω]. I.e, the argument will advance Zacchaeus in understanding. Cp. 
§ 30 ἵνα σε εἰς τοῦτο προκόψαντα. This is perhaps more natural to the context than to 
suppose that it was the divine word which was to grow in wisdom and so become God. 
The latter was an heretical notion ascribed by Hippolytus Haer. vi. 17 to the followers 
of Simon magus: ἐὰν δὲ στρέφηται (ἡ φλογίνη ῥομφαία) eis σπέρμα καὶ γάλα, ὁ δυνάμει ἐν 
τούτοις κατακείμενος λόγος τοῦ προσήκοντος καὶ τόπου κυρίου, ἐν ᾧ γεννᾶται λόγος, τυχών, 
ἀρξάμενος ὡς ἀπὸ σπινθῆρος ἐλαχίστου, παντελῶς μεγαλυνθήσεται καὶ αὐξήσει καὶ ἔσται δύναμις 
ἀπέραντος, ἀπαράλλακτος, [ἴση καὶ ὁμοία αἰῶνι ἀπαραλλάκτῳ μηκέτι γινομένῳ εἰς τὸν ἀπέραντον 
αἰῶνα]. Athanasius protests against it being supposed that it was the λόγος which 
advanced in wisdom and stature according to Luke 255, 

* τῷ 4Bpadp]. Tisch. has ὥφθη δὲ αὐτῷ ὁ θεός. So Justin M. dial. 275 a and all 
other sources. But Philo has the reading of our dialogue in the Qu. in Gen. Sermo iv. 
§ 1. Some Fathers in citing have τῷ ᾿Αβραάμ, e.g. Theodoret dial. i. ch. 21. Also 
Greg. Nyss. liber de Cognitione Dei θεογνωσία apud Euthym. zig. Panoplia (Migne 
130, 261 A). 

The Dialogue between Athanasius and Zacchaeus 11 

ποιῶ. ἀβραὰμ δὲ γινόμενος ἔσται εἰς ἔθνος μέγα καὶ πολύ, Καὶ ἐν- 
εὐλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς Hoel! γὰρ ὅτι συντάξει 
τοῖς υἱοῖς αὐτόῦ καὶ τῷ οἴκῳ αὐτοῦ μετ’ αὐτόν. καὶ φυλάξουσι τὴν ὁδὸν 3 
κυρίου τοῦ θεοῦ" τοῦ ποιεῖν ἐλεημοσύνην ® καὶ κρίσιν’ ὅπωο ἂν ἐπαγάγῃ 
κύριος ὁ θεὸς ὁ ἐπὶ ἀβραὰμ ἃ ἐλάλησε πρὸς αὐτόν: εἶπε δὲ κύριος ὁ Bedc™ 
κραυγὴ σοδόμων καὶ γομόρρας πεπλήθυνται πρός με, καὶ at ἁμαρτίαι 
αὐτῶν μεγάλαι σφόδρα. καταβὰς οὖν ὄψομαι εἰ κατὰ τὴν κραυγὴν 
αὐτῶν συντελοῦνταιδ τὴν ἐρχομένην πρόο μεῦ. εἰ δὲ μή, ἵνα γνῷ. “Kat 

MS. pai. 

ἀποστρέψαντες ἐκεῖθεν ol ἄνδρεο, ἦλθον εἰς σόδομα. ἀβραὰμ δὲ Av ἔτι 

ἑστηκὼς ἐναντίον τοῦ κυρίου. καὶ εὐλογήσας ὃ ἀβραὰμ εἶπεν: μὴ 
συναπολέγηοϑ δίκαιον μετὰ ἀσεβοῦο. καὶ ἔσται ὁ δίκαιοσ ὧς ὁ ἀσεβήο, 

Ἀν δ᾿ - 

, ' 2 a Q 3 ᾽ν 3 , > I 
ἐὰν ὦσι πεντήκοντα δίκαιοι ἐν TH πόλει ἀπολεῖς αὐτούο; οὐκ ἀνήσειςο 
πάντα τὸν τόπον ἐκεῖνον 19, ἕνεκεν τῶν πεντήκοντα δικαίων, ἐὰν ὦσιν ἐν 
αὐτῆ; μηδαμῶς σὺ ποιήσεις τὸ ῥῆμα, τοῦτο, ἀποκτεῖναι δίκαιον μετὰ 
ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος ὧς 6 ἀσεβής; μηδαμῶς ὁ κρίνων πᾶσαν γῆν 

1 ἤδει]. Tisch. ἤδειν, Holmes 56 has ἤδει. 

2 wiv ὁδόν]. Tisch. τὰς ὁδοὺς and omits after κυρίου the words τοῦ θεοῦ" τοῦ. Holmes 
56, 106, 129, 134, Chrys. i. 82, iv. 426 agree with pseudo-Athan. in adding τοῦ θεοῦ, 
and 108 compl. have τοῦ before ποιεῖν. No other text has τὴν ὁδόν, which the Hebrew 

3 ἐλεημοσύνην]Ί. Tisch. δικαιοσύνην, which is given in all other sources. It is an 
alternative rendering of the Hebrew word, and in later Hebrew the more usual sense. 
See Matt. 6" in Tisch. ed. oct. 

£ δ θεός]. Tisch. omits, and below for ἅ reads πάντα ὅσα. Holmes 76, 106, 134, 
Arm. add ὁ θεός, Holmes 15, 72, 82, Euseb. ii. 233 and Chrys. l.c. read @ for 
πάντα ὅσα. 

5 κύριος ὁ θεός]. Tisch. κύριος only. Holmes 56, 129, and several other minusc. add 
ὁ θεός, also Caten. Nic. 

6 συντελοῦνται]Ί Tisch. and all other sources read this word after πρός με. 

7 Ay én]. Tisch, ἔτι ἣν and om. τοῦ before κυρίου. Holmes 72, 129, Cat. Nic., Aug. 
have ἦν ἔτι. 

8 εὐλογήσας]. Tisch. ἐγγίσας, which is in all other sources. εὐλογήσας is perhaps a 
misreading of the Hebrew, viz. Sua for wa". 

9 συναπολέγῃς]. Due to a misreading of NBDN as ἼΒΌΠ. Tisch. συναπολέσῃς. 

10 ἐκεῖνον]. Tisch. om. Holmes 1=cod. Cotton. has ἐκεῖνον, so has Philo. 

11 τὸ ῥῆμα]. Tisch, praem. os and below has TOU ἀποκτ. 

usque εὕρω 
sup. lit.scr. 
pr. man, 
ὑφήλων ἔως. 

σεπ,103. 5. 

12 Lhe Dialogue between Athanasius and Zacchaeus 

ΕῚ ͵ ' 3 \ , c Iga His et 2 “ 3 δό 
ov ποιήσεις κρίσιν; εἰπε δὲ κύριος ὁ θεόοϊ" ἐὰν 2 εὕρω " ἐν σοδόμοις 
πεντήκοντα δικαίους ἐν τῇ πόλει, ἀφήσω πάντα τὸν τόπον OC αὐτούο. 
καὶ οὕτως ὃ ὑφελὼν * πέντε: καὶ πάλιν πέντε" ἦλθεν ἕως * δέκα, τίνα οὖν 
λέγεις τῷ ἀβραὰμ ταῦτα λελαληκέναι, αὐτὸν τὸν θεόν͵ ἢ τὴν δύναμιν αὐτοῦ ; 
vo > > Ἂς ἣν rs 3 
ζακχαίος εἶπεν : Αὐτὸν τὸν θεόν: 
> 1) ᾿ 
15. ἀθανάσιος εἶπεν : “Or ἂν λέγῃ ἡ γραφή: καὶ κύριος ὁ θεὸο ὁ 
ἔβρεξεν ἐπὶ σόδομα καὶ γόμορρα θεῖον καὶ πῦρ παρὰ κυρίου ἐκ τοῦ 
οὐρανοῦ, καὶ κατέστρεψε τὰς πόλεις ταύτας καὶ πᾶσαν τὴν περίχωρον. 

᾿ ἄρα παρὰ ποίου κυρίου κύριος ὁ θεὸς ἔβρεξε ἐπὶ σόδομα καὶ γόμορρα θεῖον 

καὶ πῦρ; 

16 θεός]. Tisch. omits. 

3. ἐὰν κιτιλ.]. Tisch. : ἐὰν ὦσιν ἐν 3. π. δίκαιοι ἐν τῇ π. ἀφήσω ὅλην τὴν πόλιν καὶ πάντα 
τὸν τόπον. The version ἐὰν εὕρω κιτ.λ. is in codd. i. iii. x. 15, 31, 56, 72, 82, 106, 

* καὶ οὕτως]. Apollinarius de 5. Trin. dial. iii. ch. ii. copies this passage, for after 
citing Gen. 18'—*, as far as τὸν τόπον δι᾿ αὐτούς he goes on thus, καὶ οὕτως ὑφείλας πέντε 
καὶ πάλιν πέντε, ἦλθεν ἕως δέκα. 

* δθεόΞ]. This addition is only read in two of Holmes’ Codd. viz. 56=Cod. Paris. 
111 5866, xii. and 129=Cod. Vatic. 1252, saec. xiii. None of the older Latin fathers 
cited by Sabatier add deus after dominus. Tertullian alone adds it and draws the 
same inference as our dialogue, adu. Prax. 16: Filius itaque est, qui et ab initio 
indicauit, turrem superbissimam elidens ... pluens super Sodomam et Gomorram, ignem 
et sulphurem, Deus a Deo. 

ὅ παρὰ ποίου κυρίου], Tert. adu. Prax. 13: Et Esaias haec dicit: Domine guts 
credidit auditui nostro, et brachium domini cui reuelatum est? Brachium enim suum 
non dixisset, si non dominum patrem et dominum filium intelligi uellet. Etiam adhuc 
antiquior genesis: δ pluct dominus [deus] super Sodomam et Gomorram sulphur et 
ignem de coelo a domino, Waec aut nega scripta, aut quis es ut non putes accipienda, 
qguemadmodum scripta sunt (scl. κύριος ὁ θεός), Maxime quae non in allegoriis et para- 
bolis, sed in definitionibus certis et simplicibus habent sensum. This caution against 
an allegorical interpretation seems to glance at the Jew’s suggestion (in § 16) that 
dominus in this text means an amge/. The immediate sequel in Tertullian proves that 
he also added deus after dominus. It is as follows: Quod si ex illis es, qui tunc 
dominum non sustinebant Dei se filium ostendentem, ne eum dominum [?+deum] 
crederent : recordare tu, cum illis, scriptum esse: Ego dixi uos Dit estis, et ΩΣ 
altissimt, Et stetit deus in Ecclesia deorum; ut si, homines per fidem filios Dei factos, 
Deos scriptura pronunciare non timuit, scias illam multo magis uero et unico Dei filio 
domini [Ὁ Ὁ Dei] nomen iure contulisse. Ergo, inquis, prouocabo te, ut hodie quoque 
ex auctoritate istarum scripturarum constanter duos Deos (therefore Tertull. added deus) 

The Dialogue between Athanasius and Zacchaeus 13 

¢akxatos εἶπεν : Οὐ λέγει κύριος ὁ θεὸς ἐβρεξεν᾽ ἀλλὰ κύριος ἔβρεξεν: 

ἀθανάσιος : Καὶ μάλιστα τὰ πλείονα * τῶν ἀντιγράφων, Κύριος ὁ θεὸς } 


ἔχουσιν. δῶμεν δὲ ὅτι οὐ πρόκειται ὁ θεός" οὔκ ἐστι δῆλον ὅτι * ὁ βρέξας 
\ n ς 

ὁ εἰρηκὼς τῷ λώτ' ἰδοὺ ἐθαύμασά σου τὸ πρόσωπον καὶ ἐπὶ τῷ ῥήματι 

τούτῳ τοῦ μὴ καταστρέψαι τὴν πόλιν περὶ ἧς ἐλάλησαο: 

16. ἐακχαίος εἶπεν : Οὔ ἀλλὰ τὸ κύριος ἔβρεξεν ἐπὶ σόδομα καὶ 
γόμορρα παρὰ κυρίου πῦρ καὶ θεῖον. τοῦτ᾽ ἔστιν͵ ἄγγελος 5 ἔβρεξεν παρὰ 
κυρίου τοῦ θεοῦ: 

ἀθανάσιος : Καὶ τὸν μὲν ἄγγελον κυρίου κύριον λέγεις" τὴν δὲ δύναμιν 

> = ’ 3 la 
αὐτοῦ κύριον ov λέγεις; 

et duos Dominos praedices. And see also the citation in note on ὁ θεός which clinches 
the reading: dominus deus. Except in this one citation Tertullian’s text has been 
adjusted to the common reading of Gen. 19% which omitted deus. 

Cp. also Justin M. dial. 276 Ὁ and Novatian. de Trin. cap. 16 (21), who uses Gen. 19 
in the same way, but without adding deus after dominus. 

1 Κύριος ὁ θεός]. Justin M. dial. 279 A, B: καὶ 6 κύριος ἔβρεξεν εἰς Σόδομα καὶ Ῥόμορρα 
θεῖον καὶ πῦρ παρὰ κυρίου K.T.A.... καὶ πάλιν παυσάμενος ἐπέφερον' Καὶ νῦν οὐ νενοήκατε, 
φίλοι, ὅτι ὁ εἷς τῶν τριῶν, ὁ καὶ θεὸς καὶ κύριος τῷ ἐν τοῖς οὐρανοῖς ὑπηρετῶν, κύριος τῶν δύο 
ἀγγέλων ; προσελθόντων γὰρ αὐτῶν εἰς Σόδομα, αὐτὸς ὑπολειφθεὶς προσωμιλεῖ τῷ ᾿Αβραὰμ τὰ 
ἀναγεγραμμένα ὑπὸ Μωυσέως" οὗ καὶ αὐτοῦ ἀπελθόντος μετὰ τὰς ὁμιλίας, ὁ ᾿Αβραὰμ ὑπέστρεψεν 
εἰς τὸν τόπον αὐτοῦ. οὗ ἐλθόντος, οὐκέτι δύο ἄγγελοι ὁμιλοῦσι τῷ Λὼτ ἀλλ᾽ αὐτός, ὡς ὁ λόγος 
δηλοῖ, καὶ κύριός ἐστι, παρὰ κυρίου τοῦ ἐν τῷ οὐρανῷ... λαβὼν τὸ ταῦτα ἀπενεγκεῖν (? ἐπενεγ- 
κεῖν) σοδόμοις καὶ γομόρροις K.T.A. 

In the above the words ὁ καὶ θεὸς καὶ κύριος suggest that Justin read ὁ θεός after 
κύριος in his text of LXX. But although Gen. 19 is cited more than once, θεός is never 
added. Yet he again implies the addition in the same dialogue 357 Ὁ: καὶ ὅτι κύριος 
dv ὁ χριστός, καὶ θεὸς θεοῦ vids ὑπάρχων, καὶ δυνάμει φαινόμενος πρότερον ws ἀνὴρ καὶ 
ἄγγελος, καὶ ἐν πυρὸς δόξῃ, ὡς ἐν τῇ βάτῳ, πέφανται καὶ ἐπὶ τῆς κρίσεως τῆς γεγεννημένης ἐπὶ 
σόδομα, ἀποδέδεικται ἐν πολλοῖς τοῖς εἰρημένοι. And also in the next passage 358 Ὁ: 
ὅταν λέγῃ" "EBpe£e κύριος πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ, δύο ὄντας ἀριθμῷ μηνύει ὁ λόγος 
ὁ προφητικός, τὸν μὲν ἐπὶ γῆς ὄντα, ὅς φησι καταβεβηκέναι ἰδεῖν τὴν κραυγὴν σοδόμων, τὸν δὲ 
ἐν τοῖς οὐρανοῖς ὑπάρχοντα, ὃς καὶ τοῦ ἐπὶ γῆς κυρίου κύριός ἐστιν, ὡς πατὴρ καὶ θεός, αἴτιός τε 
αὐτῷ τοῦ εἶναι καὶ δυνατῷ καὶ κυρίῳ καὶ θεῷ. Here the last words presuppose the addition 
of ὁ θεός in the LXX text. Justin either copied his argument from a writer who had 
the addition θεός or else his own text has been tampered with. 

2 ἄγγελος]. Justin M. (dial. 357 Ο, Ὁ and 275 B,C) also uses Gen. 19™ to prove that 
there is a θεὸς ἕτερος τοῦ τὰ πάντα ποιήσαντος θεοῦ, ἀριθμῷ λέγω ἀλλ᾽ οὐ γνώμῃ. But he 
has no objection to this θεὸς καὶ κύριος ἕτερος ὑπὸ τὸν ποιητὴν τῶν ὅλων (275 C) being 
called an angel, as announcing to man the commands of the supreme God and 


Gen. 19”. 

ἘΦ τοῦς 
ἐν MS. 

Fol, 89 v°. 





14 The Dialogue between Athanasius and ZLacchaeus 

a > > er A >» ’ κν A 7 lot 

ζακχαίος εἶπεν : Εἶπον ὅτι τὸν ἄγγελον κύριον εἶπε, παρὰ κυρίου τοῦ 
θεοῦ βρέξαντα, μὴ γὰρ τὴν δύναμιν εἶπεν κύριον ; 

᾽ ΄ > y ’ ᾽ a a 2 Ψ , 3 

17. ἀθανάσιος εἶπεν: Εἴπαμεν ἐν ἀρχῇ τοῦ λόγου ὅτι γέγραπται 
πάντα ἐν σοφίᾳ ἐποίησεν: δηλονότι εἰ τὰ πάντα καὶ τοῦτο' ἕν γὰρ τῶν 
πάντων καὶ αὐτὸ τὸ βρέξαι πῦρ καὶ θεῖον ἐπὶ σόδομα καὶ γόμορρα: 

> > ta τᾷ 

ζακχαίος εἶπε: Κύριος οὖν ὁ θεὸς παρὰ κυρίου τῆς σοφίας ἔβρεξεν ; 

ἀθανάσιος εἶπεν: Οὔ ἀλλὰ αὐτὴ ἡ σοφία κύριος καὶ θεὸς οὖσα 
ἔβρεξε παρὰ κυρίου τοῦ θεοῦ πῦρ καὶ θεῖον : 

(ακχαίος εἶπε: ᾿Αλλ’ οὐκ εἶπε παρὰ κυρίου τοῦ θεοῦ, ἀλλὰ παρὰ 
κυρίου: ἄρα οὖν ἡ μὲν σοφία κύριος ὁ θεὸς λέγεται, ὁ δὲ θεὸς κύριος 

18. ἀθανάσιος εἶπεν : ᾿Επεὶ δὴ πᾶσίν ἐστιν ὁμολογούμενον ὅτι ὁ αἴτιος 

a 5 σε > 
καὶ γεννήτωρ: τῆς σοφίας κύριος ἐστὶ καὶ θεός" διὰ τοῦτο ἐπ᾽ αὐτῷ τὸ 
κύριος μόνον εἶπεν" ἔπὶ δὲ τῆς σοφίας καὶ τὸ θεὸς προσέθηκεν *, ἤδει yap 1 
τοὺς ἀπειθοῦντας αὐτῷ : 

19. ἐακχαίος εἶπε: Avo οὖν θεοί; 

ἀθανάσιος εἶπε: Μὴ γένοιτο 3 τοῦτ᾽ εἰπεῖν : 

ζακχαίος εἶπεν : Εἰ ὁ θεός, θεὸς καὶ γεννήτωρ ", καὶ θεὸς ἡ σοφία, 

δ, a 
δύο θεοί: 
Ν Lae tae 

ἀθανάσιος εἶπε: Avo θεοὶ ὃ οὐκ εἰσίν" ἐπεὶ δὴ ἡ αὐτή ἐστι φύσις, καὶ 

1 Ade yap). After citing Gen. 19% and 25 and drawing the same inferences there- 
from as our dialogue, Tertullian (adu. Prax. 13) has a passage which may almost have 
been suggested by this clause: quoniam retro et duo Dii (therefore he read κύριος 
ὁ θεός in Gen. 19”) et duo domini praedicabantur, ut ubi uenisset Christus, et Deus 
agnosceretur et dominus uocaretur, quia filius dei et domini. Si enim una persona et 
Dei et domini in scripturis (e.g. in Gen. 19”) inueniretur, merito Christus non esset 
admissus ad nomen Dei et ad domini. (This again argues that Tertull. read κύριος 
ὁ θεός in Gen. 19™.).... At ubi uenit Christus, et cognitus est a nobis, quod ipse, qui 
numerum retro fecerat (i.e. in Gen. 19%* he had been distinguished as a person and 
agent from the Father), factus secundus a patre, et cum spiritu tertius; et iam pater 
per ipsum plenius manifestatus: redactum est iam nomen Dei et domini in 

? μὴ γένοιτο--- σοφία, δύο θεοί is omitted in Arm. through homoioteleuton. 

® Avo θεοί]. Origen seems to glance at this passage when, in answer to Celsus’ 

The Dialogue between Athanasius and Zacchaeus 15 

ἃ ,΄ ἊΝ a 
ev θέλημα, καὶ pia συμφωνίαᾳ. καὶ ὥσπερ βασιλεὺς 1 λέγεται, Kal ἡ τοῦ 

la 3 eas “ a 
βασιλέως εἰκών, καὶ οὐ δύο βασιλεῖς" οὕτως θεός, καὶ ἡ τοῦ θεοῦ εἰκὼν καὶ 
ca 4 ~ a 
σοφία: καὶ od δύο θεοί. καὶ ἐπὶ μὲν τοῦ ἀνθρώπου μιμητικῶς εἰκών, ἐπὶ 
Ν A A aA 
δὲ τοῦ θεοῦ φυσικῶς *: 

ε Ἂν 

20, ¢akxaios εἶπεν : Εἰ ὁ θεὸς ὁ θεός, καὶ θεὸς ἡ εἰκών, δύο θεοί: 

Ν “7 

» > 9 
ἀθανάσιος εἶπε: Avo θεοὶ εἰσὶν br ἂν ἄλλο θέλημα τὸ πρωτότυπον" 
\ oe ete A A 
καὶ ἄλλο ἡ εἰκών" Or ἂν δὲ τὸ αὐτὸ θέλημα 3, ἡ αὐτὴ γνῶσις 4, ἡ αὐτὴ 

objection that Christians sinned against God in worshipping as God his new servant (τὸν 
ἔναγχος φανέντα), he replies (c. Cels. viii. 12): Ei δέ τις ἐκ τούτων περισπασθήσεται, μή πῃ 
αὐτομολοῦμεν πρὸς τοὺς ἀναιροῦντας δύο εἶναι ὑποστάσεις, πατέρα καὶ υἱόν... ἕνα οὖν θεόν, ὡς 
ἀποδεδώκαμεν, τὸν πατέρα καὶ τὸν υἱὸν θεραπεύομεν . . . θρησκεύομεν οὖν τὸν πατέρα τῆς 
ἀληθείας, καὶ τὸν υἱὸν τὴν ἀλήθειαν, ὄντα δύο τῇ ὑποστάσει πράγματα, ἕν δὲ τῇ ὁμονοίᾳ, καὶ τῇ 
συμφωνίᾳ, καὶ τῇ ταυτότητι τοῦ βουλήματος" ὡς τὸν ἑωρακότα τὸν υἱὸν ὄντα ἀπαύγασμα τῆς 
δόξης, καὶ χαρακτῆρα τῆς ὑποστάσεως τοῦ θεοῦ, ἑωρακέναι ἐν αὐτῷ, ὄντι εἰκόνι τοῦ θεοῦ, τὸν 

1 βασιλεύς]. Cp. Celsus in the passage referred to in the last note. His specific 
charge against the Christian was that he divided the kingdom of God, διαιρῶν τὴν τοῦ 
θεοῦ βασιλείαν καὶ στασιάζων. ὡς οὔσης αἱρέσεως, καὶ ὄντος τινὸς ἑτέρου ἀντιστασιώτου 
αὐτοῦ: and lower down Celsus is cited as saying of the Christians: εἰ μὲν δὴ μηδένα 
ἄλλον ἐθεράπευον οὗτοι πλὴν ἕνα θεόν, ἢν ἄν τις αὐτοῖς ἴσως πρὸς τοὺς ἄλλους ἀτενὴς λόγος. 
More than a century later we meet with the scruple raised by Celsus in Lactantius 
(de vera Sap. lib. iv. c. 14): Ille (i.e. Jesus) uero exhibuit Deo fidem: docuit enim 
quod Deus unus sit, eumque solum coli oportere: nec unquam se ipse Deum dixit: 
quia non seruasset fidem, si, missus ut deos tolleret, et unum assereret, induceret alium 
praeter unum. 

2 Cp. Basilii contra Sabellianos Homil. 27, Ed. 1618, Paris, p. 605 C: οὐδὲ yap 
ὁ κατὰ τὴν ἀγορὰν τῇ βασιλικῇ εἰκόνι ἀνατενίζων, καὶ βασιλέα λέγων τὸν ἐν τῷ πίνακι, δύο 
βασιλέας ὁμολογεῖ, τήν τε εἰκόνα, καὶ τὸν οὗ ἐστὶν ἡ εἰκών᾽ οὔτε ἐὰν δείξας τὸν ἐν τῷ πίνακι 
γεγραμμένον, εἴπῃ" οὗτός ἐστιν ὁ βασιλεύς, ἀπεστέρησε τὸν πρωτότυπον τῆς τοῦ βασιλέως 
προσηγορίας... εἰ γὰρ ἡ εἰκών, βασιλεύς. πολλῷ δήπου εἰκὸς βασιλέα εἶναι τὸν τῇ εἰκόνι 
παρασχόμενον τὴν αἰτίαν᾽ ἀλλ᾽ ἐνταῦθα μέν, ξύλα καὶ κηρὸς καὶ ζωγράφου τέχνη, τὴν εἰκόνα 
ποιεῖ φθαρτὴν φθαρτοῦ μίμημα . .. . ἐκεῖ δὲ ὅταν ἀκούσῃς εἰκόνα, ἀπαύγασμα νοεῖ τῆς δόξης. 
The heavier type denotes verbal agreement with our dialogue. Just above Basil has 
written: ὅπου yap μία μὲν ἡ ἀρχή, ἕν δὲ τὸ ἐξ αὐτῆς" καὶ ἕν μὲν τὸ ἀρχέτυπον, μία δὲ ἡ εἰκών" 
ὁ τῆς ἑνότητος λόγος οὐ διαφθείρεται. διότι γεννητὸς ὑπάρχων ἐκ τοῦ πατρὸς ὁ υἱός, καὶ 
φυσικῶς ἐκτυπῶν ἐν ἑαυτῷ τὸν πατέρα, ὡς μὲν εἰκών, τὸ ἀπαράλλακτον ἔχει. 

8. θέλημα]. Tert. adu, Prax. 4: qui filium non aliunde deduco, sed de substantia 
patris, nihil facientem sine patris uoluntate, omnem a patre consecutum potestatem : 
quomodo possum de fide destruere monarchiam, quam a patre filio traditam, in filio 

* ἢ αὐτὴ yvaous!. Tert. adu. Prax. 22: Quod si ipsum nossent, patrem nossent : 

Gen. 2”, 

Exod, 157. 

16 The Dialogue between Athanasius and Zacchaeus 

γνώμη, ἡ αὐτὴ φύσις: εἷς Oeds!, διὰ τὸ ἀπαράλλακτον 3 τῆς οὐσίας" 
lon ~ ἡ “ 

ἀμέλει καὶ αὐτὸς μωυσῆς τὸ ἀπαράλλακτον ὃ τῆς γνώμης καὶ τοῦ 
θελήματος καὶ τῆς οὐσίας δεικνὺς τοῦ ἀνδρὸς καὶ τῆς γυναικός, μίαν 
σάρκα εἶπε λέγων' ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ 
\ t \, 2) ue δύ 3 , 5 ῃ 6 beer a δῆ λέ 5 
THY μητέρα, καὶ ἔσονται οἱ δύο εἶς σάρκα ὅ piav®, καὶ ἐν TH ὠδῇ λέγει 
> t 2 3 “ τὶ \ 

ἵππον kal ἀναβάτην ἔρριψεν etc θάλασσαν διὰ τὸ ταὐτὸν τῆς φύσεως" εἰ dE" 

\ [ῳ \ »\ > 7 7 he BA « ον oy XX 
τοὺς ἵππους καὶ τοὺς ἀναβάτας, καίτοι σώματα ὄντα, ἑνικῶς εἶπεν, TOV 

non quidem quasi ipse esset pater et filius, sed quia per indiuiduitatem neque agnosci 
neque ignorari alter sine altero potest. 

1 εἷς θεός]. Cp. Tertullian on the Trinity (Prax. 2): quasi non sic quoque unus sit 
omnia, dum ex uno omnia, per swbstantiae scilicet unztatem : et nihilominus custodiatur 
οἰκονομίας sacramentum, quae unitatem in trinitatem disposuit, tres dirigens, patrem et 
filium, et spiritum sanctum. Tres autem, non statu, sed gradu; nec substantia, sed 
forma ; nec potestate, sed specie. Unius autem substantiae, et unius status, et unius 
potestatis; quia unus deus. ... Numerum sine diuisione patiuntur. 

? ἀπαράλλακτον]. See note on § 93; Athanas. or. c. gentes’46 calls the Son the 
εἰκὼν ἀπ. τοῦ πατρός. No Greek sources before the fourth century use this phrase, 
which however is attributable to Lucian the Martyr and may underlie Tertullian’s 
phrases per substantiae unitatem or per indiuiduitatem. 

8. ἀπαράλλακτον]. Cp. De Sancta Trinitate Dialogus iii. in Migne’s Athanasius, 
vol, 28, col. 1204 D: ᾿᾽Ορθύδοξος : Τέως οὖν εἰπέ μοι, εἰ ὁμολογεῖς οὐσίας καὶ βουλῆς καὶ δυνά- 
peas καὶ δόξης ἀπαράλλακτον εἰκόνα τὸν τοῦ θεοῦ υἱόν ; Νλακεδόνιος : Ναί, ναί, ναί" τρίτον εἶπον. 
Ὄρθ.: Ei οὖν (τὴν) αὐτὴν τὴν βουλήν, καὶ δύναμιν, καὶ δόξαν λέγεις τοῦ υἱοῦ καὶ τοῦ πατρός ; 
Λλακ. : οὐ λέγω" οὐ γὰρ ἡ ἔκθεσις Λουκιανοῦ τὴν αὐτὴν λέγει βουλὴν καὶ δύναμιν καὶ δόξαν. 
... ᾿Απαράλλακτον λέγω, τὴν αὐτὴν οὐ λέγω. So also in ch. 15, col. 1225 Ὁ. 

* yvopns]. Cp. Justin dial. 276 D: θεὸς ἕτερός ἐστι τοῦ τὰ πάντα ποιήσαντος θεοῦ, 
ἀριθμῷ λέγω, ἀλλ᾽ οὐ γνώμῃ. 

5 εἰς σάρκα]. The union of man and wife is similarly invoked as a type of the 
union of the Father and Son in the dial. iii. de S. Trin. ch. 8, already referred to. 

° μίαν]. Origen c. Cels. iv. 49 cites this text as a proof of the unity of Christ with 
his church ; and in vi. 47 in illustration of the ἄκρᾳ μετοχῇ of the ψυχή of Jesus with the 
Son of God, the only begotten and first-born of all creation. 

7 εἰ δέ]. Render: ‘But since he uses the singular of the horses and riders, in spite 
of their being bodies (and therefore exclusive of one another in space), he would not 
use a plural term of the bodiless God and of his word also God.’ So Tertull. com- 
menting on the text Lt ego et pater unum sumus says (adu. Prax. 22): unum dicit 
neutrali uerbo: quod non pertinet ad singularitatem, sed ad unitatem, ad similitudinem, 
ad coniunctionem, ad dilectionem patris, qui filium diligit, et ad obsequium filii, qui 
uoluntati patris obsequitur. 

The Dialogue between Athanasius and Zacchaeus 17 

ἀσώματον θεόν, καὶ τὸν αὐτοῦ λόγον θεὸν ὄντα, οὐκ ἂν πληθυντικῶς 
ἐκάλεσεν : 

21. ζακχαίος εἶπε: AGpev ὅτι θεός ἐστι καὶ ἡ σοφία, μὴ καὶ ὁ! 
χριστὸς ἐκ γυναικός; 

ἀθανάσιος εἶπεν : Αὐτὴ ἡ σοφία, μόνη καὶ ἀληθῶς οὖσα ἐκ τοῦ θεοῦ 
θεός, ἀπολλυμένων τῶν ἀνθρώπων, ἠθέλησεν ἐπὶ τῆς γῆς ὀφθῆναι Kal 
τοῖς ἀνθρώποις συναναστραφῆναι᾽ ἕνα δι’ ἑαυτοῦ σώσῃ βουλήματι τοῦ 
πατρὸς τὸ τῶν ἀνθρώπων γένος. καὶ ἁγιάσας 3 τὴν παρθένον μαριάμ, 
ἔλαβεν ἐξ αὐτῆς σῶμα, ἵνα {σωματικῶς 8 μετὰ τῶν ἀνθρώπων συν- 
αναστραφεὶς ὡς ἄνθρωπος, διὰ τοῦ ὁμοίου ;, σώσῃ τὸ τῶν ἀνθρώπων 

22. ζακχαίος εἶπε: Βλασφημεῖς ἄνθρωπε' λέγων τὴν σοφίαν τοῦ 
θεοῦ εἰς μήτραν ἀνθρώπου εἰσεληλυθέναι : 

1 μὴ καὶ δ]. ΤΥ.“ Βυτε!ν she is not also the Messiah born of a woman?’ The Arm. 
suggests that καὶ stood before ἐκ γυναικός. 

? ἁγιάσας]. Cp. dial. iii. de S. Trin. ch. 16 (col. 1228 B): ᾿Ορθόδοξος : Εἰπὲ οὖν, εἰ 
δύναται εἰκὼν θεοῦ εἶναι ἄνθρωπος, μὴ dv ἄρτιος" καὶ εἰ δύναται εἶναι ἄρτιος, μὴ ἁγιασθεὶς τῷ 
πνεύματι τῆς ἁγιωσύνης : Λλακεδόνιος : Καὶ πάντες οὖν οἱ ἄνθρωποι πνεῦμα ἅγιον ἔχουσιν $ 
and id. dial. iv. col. 1252 C: οὔτε ἐξ ἀνθρώπου ἁπλῶς τῆς Μαρίας, ἀλλὰ πρότερον αὐτῆς 

5. {σωματικῶς )]. The Arm. implies ἵνα σωματικῶς μετὰ τῶν. The word σωματικῶς 
might so easily be lost before μετὰ τῶν that I have ventured to add it in the Greek 
text. - 
* διὰ τοῦ ὁμοίου]. Perhaps suggested by Rom. 88 ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν 
ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί. Cp. 
Tertull. de Carne Christi 16: 72 simzlitudine, inquit (apostolus), carni's peccati fuisse 
Christum: non quod similitudinem carnis acceperit, quasi imaginem corporis, et non 
ueritatem: sed similitudinem peccatricis carnis uult intelligi.... Et sic in illa 
peccatum euacuatum: quod in Christo sine peccato habeatur, quae in homine sine 
peccato non habebatur. 

Irenaeus v. chs. 14 and 15 uses the same reasoning as our dialogue; e.g. in his 
ch. 14, § 2: Habuit ergo et ipse carnem et sanguinem, non alteram quandam, sed 
illam principalem Patris plasmationem in se recapitulans, exquirens id quod perierat. 
... §3: Nunc autem per eam quae est ad se communicationem, reconciliauit Dominus 
hominem Deo patri, reconcilians nos sibi per corpus carnis suae. 

The dial. iv. de 5, Trin. ch. 5 copies this part of our dialogue : ᾿Απολλιναριαστής" Too 
σώματος τίς ἡ χρεία; ᾿Ορθόδοξος : Διὰ πολλά" ὅτι ὀφθῆναι ἠθέλησε, Kal ὅτι τὸ συναμφότερον 
ἦν ἀπολόμενον, καὶ διὰ τοῦ ὁμοίου τὸ ὅμοιον σῶσαι σταυρῷ καὶ πάθει ἑκουσίῳ ηὐδόκησεν. 


Taruch 2.58. 

τὸν θείον 
πᾶσι MS. 

πλάσε MS. 

Fol. 40 v°. 

18 The Dialogue between Athanasius and Zacchaeus 

> A a “δας 

ἀθανάσιος εἶπεν: Μὴ ταράττουϊ : καὶ ἀπὸ τῶν γραφῶν " σε πείθω 

a a a Σ DY 

ὅτι οὐκ ἐν. μόνῃ ὃ τῇ μήτρᾳ μαριὰμ ἔπλασεν ἑαυτῷ ναὸν * τὸ θεῖον *, ἀλλὰ 

a 4 Ν 
καὶ ἐν πάσῃ: τῇ μήτρᾳ γυναικός, ἡ σοφία πλάττει καὶ ἁγιάζει τοὺς 


“wn » “Ὁ 4 > ͵ 
ἀνθρώπους. ἀμέλει τῷ ἱερεμίᾳ ἔλεγε: πρὸ τοῦ με πλάσαι * σε ἐκ κοιλίας ὅ, 
ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτραο, ἡγίακά σε: 
> A ᾽ 
23. (ακχαίος εἶπε : Ναὶ πλάττει καὶ δημιουργεῖ: μὴ καὶ εἰσέρχεται εἰς 

Ca . 
> - > A ee” Ν v4 ~ Ἂς > ty 
ἀθανάσιος εἶπε: Πρῶτον αὐτὴν τὴν μήτραν τῆς γυναικὸς οὐκ αὐτὸν 
λέγεις πεπλακέναι, καὶ πᾶν μέλος τοῦ σώματος ; 
Ζ > Δ: 
ἀακχαίος εἶπε: Ναί: 
ἀθανάσιος εἶπεν : Εἰ τοίνυν Ἰ κατηξίωσε, πηλὸν λαβεῖν ἀπὸ τῆς γῆς 
Ν XQ “ « A a ὕ va Oy a yf 4 ér ἦν 
καὶ διὰ τῶν ἑαυτοῦ χειρῶν πλάσαι μήτραν, καὶ πᾶν εἴτι ἕτερον μέλος δια- 
πλάσσει: {τί βδελύσσειν ὃ ἀκούσας ὅτι ἑαυτῷ ναὸν πλάσαι ἀπὸ μήτρας 

1 Μὴ ταράττου]. See note on μετὰ φόβου, § 93. 

2 γραφῶν]. For the same argument similarly advanced see Adamant. de Recta 
Fide dial. sect. iv. pp. 362, 363 (ed. Lommatzsch, 1844). 

8 οὐκ ἐν μόνῃῇ. The author of the dial. v. de 5. Trin. ch. 22 seems to have had this 
passage in view, for he makes the Apollinarist say: El θεοῦ ναὸς ἐγεννήθη ἐκ τῆς Μαρίας, 
περιττὴ ἡ καινότης τῆς ἐκ παρθένου γεννήσεως" ναοὶ γὰρ θεοῦ καὶ ἄνευ ταύτης ἄνθρωποι. 
Cp. also the utterance of Macedonius in the preceding note upon ἁγιάσας. 

* γαόν]. Cp. Hippolyti fragm. in Proverbia (Migne Patr. Gr. x. 625): χριστός, 
φησίν, ἡ τοῦ θεοῦ καὶ πατρὸς σοφία καὶ δύναμις, φκοδόμησεν ἑαυτῇ οἶκον, τὴν ἐκ παρθένου 
σάρκωσιν... ἡ ἄπειρος σοφία τοῦ θεοῦ φκοδόμησε τὸν οἶκον ἑαυτῇ ἐξ ἀπειράνδρου μητρός, 
ναὺν γοῦν σωματικῶς περιθέμενος. 

5 ἐν πάσῃ! Cp. Adamant. dial. 1.6. : Αδαμ, : Αὐτὴ γὰρ ἡ φύσις οὐκ ἐλέγχει, ὅτι μέχρι 
τῆς σήμερον ὁ λόγος τοῦ θεοῦ πλάσσει τοὺς ἀνθρώπους ; ἢ χωρὶς τοῦ θεοῦ φὴς ζωοπλαστεῖσθαι 
ἐν τῇ μήτρᾳ τὸν ἄνθρωπον; Irenaeus, bk. v. ch. 15, § 3, cites Jerem. 1° to prove the 
same thesis: Quoniam autem in uentre plasmat nos Verbum Dei, ait Hieremiae: 
Priusquam plasmarem, &c. 

It appears that Irenaeus and Adamantius and Macedonius, like the author of our 
dialogue, held that every mother conceives ‘of the Holy Spirit’ no less than did the 
wife of Joseph. At the same time all four writers asserted the ‘virginity’ of Mary 
in the strongest terms. 

6 ἐκ κοιλίας]. Tisch. ἐν κοιλίᾳ. Holmes iii. Origen i. 850, have ἐκ κοιλίας. 

7 Ei τοίνυν]. Cp. with the argument Irenaeus, bk. v. ch. 15, § 2. 

8. (at βδελύσσει )]. 1 conjecturally replace these words from the Armenian. For they 
may have dropped out of the text owing to their similarity with διαπλάσσει which precedes. 

® πλάσαι]. The Arm. indicates that we should read ἔπλασεν ἀπὸ μήτρας, ὃς 
κατηξίωσεν καὶ ἀπ᾽ ἀρχῆς K.T.A. 

The Dialogue between Athanasius and Zacchaeus τὸ 

7 Ν 3. 9 a a > ~ 
κατηξίωκεν͵ kal ἀπ᾿ ἀρχῆς ταῦτα δι᾽ ἑαυτοῦ κατεργάσασθαι εἰ δὲ πλάττει, 
+ Ἃ “κι ΄“ 
ἔσω ὃν πλάττει: πανταχοῦ γὰρ ὃν τὸ θεῖον, καὶ τὸ ἔσω καὶ τὸ ἔξω ὡσαύτως 
ἔχει: ἔπειτα ὁ ἥλιος οὗτος ὁ ἡ ή ὶ ἐν σώ rn ὄ 
Χ ἥλιος οὗτος ὁ ἡμεροφαής, καὶ ἐν σώμασι νεκροῖς γινόμενος, 
Ν 2 > a 
kal ἐν ἀκαθαρσίαις ἐπεκτεινόμενος οὐκ ἀδικεῖται, οὐ μιαίνεται!, ἀλλὰ 
μᾶλλον ὠφελεῖ τὰ νεκρὰ καὶ δυσώδη, ξηραίνων αὐτά, καὶ ἀφανίζων τὴν 
δυσωδίαν καὶ νομίζεις σὺ τὸ θεῖον μιαίνεσθαι" οὐχὶ δὲ μᾶλλον πιστεύεις" 
Φ “ 
ὅτι ἁγιάζει τὴν μήτραν, ἀνοίγει τὰς πύλας τῆς γαστρός, πάντα ὁ τεχνίτης 
᾽ ΄“ “ 

οἰκονομεῖ, διασώζει, τελεσιουργεῖ: : 

24. ζακχαίος εἶπε : Καὶ ἡ σοφία τοῦ θεοῦ, ἐπὶ γῆς ὦφθη ; 

ἀθανάσιος εἶπε: Καὶ τί ξένον: ἀκούεις τοῦ ἱερεμίου λέγοντος" οὗτος 
€ a a a 
ὁ θεὸς ἡμῶν: οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. ἐξεῦρε πᾶσαν ὁδὸν 
ἐπιοτήμηο. μετὰ ταῦτα 3 ἐπὶ THe γῆς ὦφθη, καὶ τοῖς ἀνθρώποις συνανε- 

25. ζακχαίος εἶπεν : Οὐ γραφὴ * ἐν τῷ ἱερεμίᾳ : 

> ) A a 
ἀθανάσιος εἶπεν : ᾿Ανάγνωθι τὰς ἐπιστολὰς τοῦ Bapovy, iva γνῷς Kal 
Ν ee - 
πεισθεὶς * ὅτι γέγραπται: 
΄ os : > ¢ » ΠΆΡΙΣ ae ὦ: a ΄ "95? 
ζακχαίος εἶπεν: Οἶδα ὅτι ἐν αὐτῇ τῇ ἐπιστολῇ γέγραπται, ἀλλ 

Tes aie) ne pas 
OUK €V TO ἐερεμίᾳ : 

1 Cp. S. Maximi Taurin. contra Iudaeos (Patr. Lat. 57, col. 797): Caro Christi 
ex femina nata est, quam deus fecit; nec pollui potest maiestas Christi in carne; si 
enim sol fulgens non inquinatur tactu quolibet, multo magis dominus solis inquinari 
non potuit, licet mundus mundam tetigerit. This work of Maximus recalls much that 
is in our dialogue and some things from Pseudo-Gregory Testimonia, e.g. the 
following: Descendit sicut pluuia in uellus (ps. 71); non cum ambitu, non cum 
strepitu ; sed rex coelestis humilis mundum ingressus est. 

2 μετὰ ταῦτα]. Tisch. μετὰ τοῦτο and below καὶ ἐν τοῖς ἀνθρώποις. 

8. ἑερεμίᾳ]. This passage of Baruch is regularly cited by the earlier fathers as 
Jeremiah, e. g. Tertull. c. Gnost. ch. 8, Iren. Haer. iv. 34, 4: and compare the 
Altercatio Simonis, I. 6: receptissimus prophetarum Hieremias dicit: Hic est deus 
noster, &c. And Gisleberti Disput. Iudaei (in Migne Patr. Lat. vol. 159, col. 1026), 
where the Jew says: Illud enim quod de Ieremia posuisti: ‘Post haec in terris’... 
Ieremias non dixit, non scripsit. The Christian answers: Ieremiam hoc dixisse 
uniuersa per orbem ecclesia testatur et a primis temporibus primisque interpretibus 
uestris haec ita accepit, et sine ulla altercationis controuersia tenuit ecclesia Christi. 
Quamuis enim non habeatur in eo libro qui sub nomine Ieremiae titulatur, leremias 
tamen hoc dixit, quia ille qui hoc scripsit, ex ore Ieremiae hoc scripsit Baruch. 


Baruch 3%. 


? lege 

? lege 



1} Bea 



Ts. 9°. 

20 The Dialogue between Athanastus and Zacchaeus 

dbavdows: ἹἹερεμίας μετὰ τοῦ Bapodx καὶ τῶν θρήνων καὶ τῆς 
ἐπιστολῆς εἰς ἐν βιβλίον γράφεται: καὶ ἱερεμίας τὰ τέσσαρα ταῦτα 
βιβλία ἕν ὀνομάζεται: 

26. (ακχαίος εἶπεν : Οὐδέπω ἔδειξας ὅτι καὶ χριστὸς ἐστὶν ἡ σοφία: 

ἀθανάσιος : Θέλω σε ὁδηγῆσαι ἐπὶ τῷ ἀναγνῶναι, ὅτι θεὸς ἐπηγγείλατο 
συναναστρέφεσθαι τοῖς ἀνθρώποιο: καὶ οὕτως σε ὁδηγηθέντα ἐκ τῆς 
γραφῆς, ἐλθεῖν εἰς σύνεσιν *: 

27. (ακχαίος εἶπεν : ᾿ἘΕπὶ γῆς ὥφθη ὁ θεός" καὶ συνανεστράφη τοις 
> ͵ « 2 a a ag eg ) ΄ = ἧς neti ns 
ἀνθρώποις ὅτε ἐν τῷ ναῷ τῷ ἁγίῳ ἐχρημάτιζε τοῖς προφήταις, Kal τοῖς 


πατριάρχαις ; 

ἀθανάσιος εἶπε: Meta ταῦτα 1 εἴρηται ἐπὶ τῆς γῆς ὦφθη᾽ καὶ τοῖς 
3 , ’ 4 Ἐπ Ἂς a 5 ‘ By ε »ῃἘ 
ἀνθρώποις συνανεστράφη" δηλονότι μετὰ τὸν νόμον' καὶ ETL ὁμοίως 
εἴρηται παρὰ τῷ προφήτῃ ἡσαίᾳ' λαός μου, οἱ μακαρίζοντες ὗὑμᾶε 
πλανῶσιν bude, καὶ τὰς τρίβους τῶν ὁδῶν 2 ὑμῶν ταράττουσιν᾽ ἀλλὰ νῦν 
καταστήσεται eic κρίσιν κύριοο. καὶ στήσει τὸν λαὸν εἰς κρίσιν 3: αὐτὸς 
κύριος eic κρίσιν ἥξει, μετὰ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ μετὰ τῶν 
ἀρχόντων αὐτοῦ᾽ ὑμεῖς δέ, τί ἐνεπυρίσατε τὸν ἀμπελῶνά μου: 

28. ἐ(ακχαίος εἶπε: Δεῖξον ὅτι ἀπὸ γυναικὸς ἐγεννήθη *: 

3 2 : Ζ ς 2 ca , τ, 

ἀθανάσιος : Πιστεύεις ἡσαίᾳ τῷ προφήτῃ ; 

7 > 4 

(axxalos εἶπε: Nat: 

ἀθανάσιος : "Akovooy αὐτοῦ λέγοντος" Kai θελήσουσιν εἰ ἐγενήθησαν 4 
πυρίκαυστοι" ὅτι παιδίον ἐγεννήθη ἡμῖν υἱός, καὶ ἐδόθη ἡμῖν. οὗ ἡ ἀρχὴ 

1 Cp. Gregentii Disputatio (see note (5) on § 98 below), p. 604 A: καὶ εἰ ἀπιστεῖς, 
ὦ ἀσύνετε, τὸ ἑξῆς τοῦ στίχου σκόπησον. μετὰ δὲ ταῦτα, φησίν ... μετὰ ποῖα ταῦτα ; 
μετὰ τὸ τὸν νόμον δοῦναι, μετὰ τὸ προφήτας παρασχεῖν. 

2 τὰς τρίβου τῶν ὁδῶν]. Tisch. τὸν τρίβον τῶν ποδῶν and below στήσει εἰς κρίσιν τὸν 
λαὸν αὐτοῦ. The reading τὰς τρίβους is in Holmes 24, 87, 91, 97, 228, 309 and Compl. 
τῶν ὁδῶν ὑμῶν in Justin M. p. 421 alone. It renders the Hebrew, which the LXX 
ordinary text ποδῶν does not. 

3 πὸν λαὸν eis κρίσιν]. Tisch. εἰς xp. τ. λ. αὐτοῦ. 

4 ἐγενήθησαν]. Tisch. ἐγένοντο. Many of Holmes’ codd. e.g. 90, 228, have 
ἐγενήθησαν, also Euseb. Cyrill. Alex. Chrys. 

5 ἀρχή]. Tisch. adds ἐγενήθη. Holmes 90, 228, 304, 307, 308; Const. Apost. 
lib. v.c. 16; Clem. Al. p. 112; Euseb. Dem. Evang. p. 336 and others omit. 

The Dialogue between Athanasius and Zacchaeus 21 

ἐπὶ τοῦ ὦμου αὐτοῦ. καὶ καλεῖται TO ὄνομα αὐτοῦ μεγάλης βουλῆς 
> 3 \ t \ 3 \ 2 , or > , 
ἄγγελος θαυμάστος σύμβουλοσ᾽ θεός LaYUPOC ἐξουσιαστήο᾽ ἀρχῶν elpHVHC" 
πατὴρ τοῦ μέλλοντος αἰῶνος 1: 

29. ζακχαίος εἶπε: Καθὼς οὖν λέγεις, ἡ σοφία τοῦ θεοῦ ἀπέθανεν ; 

> A 

ἀθανάσιος : Edy σοὶ μὴ ἀναγνῶ ὅτι θέλων ἀπέθανεν, καταγίνωσκέ 

μου ὡς ἀμαθοῦς" ἐὰν δὲ ἀναγνῷς, φοβήθητι καταγελῶν μὴ εὑρεθῇς ἐν 
7 ©. > 2 

ἡμέρᾳ κρίσεως Kal εἴπῃς" ὅτι οὗτός ἐστιν ὃν ἔσχομεν 3 εἰς καταγέλωτα: 

ζακχαίος εἶπε: Δεῖξον ἀπὸ τῶν γραφῶν καὶ πείθομαι : 

30. ἀθανάσιος : Τέως ὁμολόγησον ὅτι ὁ θεὸς ἐτέχθη ἐπὶ τῆς γῆς" καὶ 
ΕΟ Σ ΕΟ ua A ee Sten « » € 7 > (eG , 
οὗτός ἐστιν ὁ ἐμμανουήλ, περὶ οὗ εἶπεν ὁ προφήτης ἡσαίας : ἰδοὺ ἡ παῤθένος 
3 3 [2 3. \ t μας ΤΑ Ν , 4 \ 2 > a 
ἐν γαστρὶ ἕξει καὶ τέξεται vidv’ καὶ καλέσουσι TO ὄνομα αὐτοῦ 
ἐμμανουήλ, ὅ ἐστι μεθερμηνευόμενον μεθ᾽ ἡμῶν ὁ θεός’ ἵνα σε εἰς τοῦτο 
προκόψαντα πείσω" ὅτι θέλων ἀπέθανεν ὑπὲρ πάντων ἡμῶν : 

31. ¢akxatos* εἶπε: Πᾶς γὰρ ἄνθρωπος δίκαιος οὔκ ἐστι θεός : 

ἀθανάσιος : “AXN οὐδεὶς ὁ ἐμμανουήλ, οὐδεὶς ἐκ παρθένου : 

v3 > ay QA Ca) ἊΝ de ua 5 ᾽ ie 
ζακχαΐίος * εἶπεν : "Eyes yap πεῖσαί με ὅτι παρθένος οὖσα ἐγέννησεν 

ἡ μαρία; 

1 θαυμαστὸς---αἰῶνος]. Field (Hexapla, ad loc.) has this note: De hac 
insigni interpolatione, quam etsi in nonnullis libris asteriscos appositos habet, origine 
antiquiorem esse ex testimoniis Irenaei et Clementis Alex. probari potest, etc. It is 
also found in Euseb. Dem. Evang. p. 336 C. 

2 ἔσχομεν]. Tisch. οὗτος ἦν ὃν ἔσχομέν ποτε eis γέλωτα. Chrys. viil. 469 reads ἐστιν 
and omits wore. Holmes 55 has εἰς καταγέλωτα. 

5 ἕξει]. Tisch. λήψεται. 

* καλέσουσι]. Tisch. καλέσεις. 

5 S{xatos]. A reference to the Jewish belief so prominent in Philo and N. T. that 
the just man is the ransom, λύτρον, of the unjust. Zacchaeus replies that the mere 
circumstance of a man willingly dying for all only proves him to be just, but does not 
prove him to be God. 

8 οὐδείς]. Cp. Justin M. dial. 291 A: ὅτι μὲν οὖν ἐν τῷ γένει τῷ κατὰ σάρκα ἀβραάμ, οὐδεὶς 
οὐδέποτε ἀπὸ παρθένου γεγέννηται οὐδὲ λέλεκται γεγεννημένος ἀλλ᾽ ἢ οὗτος ὁ ἡμέτερος χριστός, 
πᾶσι φανερόν ἐστι. Καὶ ὁ Τρύφων ἀπεκρίνατο" ἡ γραφὴ οὐκ ἔχει" ᾿Ιδοὺ ἡ παρθένος ἐν γαστρὶ 
λήψεται καὶ τέξεται υἱόν, ἀλλ᾽ ᾿Ιδοὺ ἡ νεᾶνις. «. In the citation the author of our dialogue 
read ἔξει with Matt. and some texts of LXX. There seems to be a literary connexion 
between him and Justin in this passage. But Tryphon in Justin argues that the 
prophesy of Isaiah concerned Hezekiah. 

Sap. 5°. 

Fol. 40 v°. 
15. 744. 
Mat, 1”. 

ὁ Ἰουδαῖος 
in Arm. 
cod. 10. 

6 Ἰουδαῖος 
in both 
Arm. cod- 

15: νὴ 
sec, Matt. 

6 Ἰουδαῖος 
in both 
Arm. cod- 

Tsy ts 

LEE ee 

22 The Dialogue between Athanasius and Zacchaeus 

ἀθανάσιος εἶπεν: ‘O προφήτης elev’ ἰδοὺ ἡ παρθένος ἐν γαστρὶ 
ἕξει" καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ ἐμμανουήλ᾽ 6 ἐστι 
μεθερμηνευόμενον μεθ᾽ ἡμῶν ὁ θεόο: 

32. ¢axxatos " εἶπεν : ᾿Ιδοὺ ἡ νεᾶνις εἴρηται καὶ οὐχ ἡ παρθένος ᾿: 

ἀθανάσιος : Καὶ ποῖον 5 σημεῖον νεάνιδα {μὴ) παρθένον ἐξ ἀνδρὸς 
συλλαβοῦσαν τεκεῖν, τοῦ θεοῦ λέγοντος" αἴτησαι σημεῖον εἰς βάθος H εἰς 
Byoc’ καὶ τοῦ προφήτου εἰρηκότος" οὐ μὴ αἰτήσω οὐδὲ μὴ πειράσω κύριον᾽ 
καὶ διὰ τοῦτο ἐπαγαγόντος" μὴ μικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποιο ; 
καὶ πῶς κυρίῳ παρέχετε ἀγῶνα; διὰ τοῦτο αὐτὸς κύριος δώσει ὑμῖν 
σημεῖον ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει’ καὶ τέξεται υἱόν: καὶ καλέσουσι 
τὸ ὄνομα αὐτοῦ ἐμμανουήλ. τὸ μέγα σημεῖον, ὃ αὐτὸς κύριος ἀντὶ πάντων 
παρέσχεν, τοῦτο Hv’ ἵνα γυνὴ νεωτέρα 8 συλλαβοῦσα [οὐκ] ὁ ἐξ ἀνδρὸς τέκῃ 

cr “ a 5 , 3 ΄ 
υιον͵ EVA τῶν Κατὰ συνήθειαν ἀνθρώπων ; 

1 Euseb. H. E. ν. 8 declares that Theodotion of Ephesus and Aquila of Pontus 
substituted νεᾶνις for παρθένος. So Irenaeus, bk. iii. ch. 23. 

2 καὶ ποῖον]. In answering Tryphon’s objection that νεᾶνις only was meant by the 
Hebrew, Justin dial. 310 B has the same remark: Ei yap ὁμοίως τοῖς ἄλλοις ἅπασι 
πρωτοτόκοις καὶ οὗτος γεννᾶσθαι ἐκ συνουσίας ἔμελλε, τί καὶ ὁ θεὸς σημεῖον, ὃ μὴ πᾶσι τοῖς 
πρωτοτόκοις κοινόν ἐστιν, ἔλεγε ποιεῖν... ὡς μεγάλων πραγμάτων σημαινομένων, εἰ γυνὴ ἀπὸ 
συνουσίας τίκτειν ἔμελλεν, ὅπερ πᾶσαι αἱ νεάνιδες γυναῖκες ποιοῦσι πλὴν τῶν στειρῶν. There 
must be some literary connexion between this passage of Justin and § 32 of our 
dialogue. Cp. also Origen c. Cels. i. § 35: ὁ μὲν κύριος ἀναγέγραπται εἰρηκέναι τῷ "Axa: 
αἴτησαι κιτιλ. “Ἑξῆς δὲ τὸ διδόμενον σημεῖον, τό" ἰδοὺ k.t.A. .. . Tloiov οὖν σημεῖον, τὸ νεάνιδα, 
μὴ παρθένον τεκεῖν; καὶ τίνι μᾶλλον ἁρμόζει γεννῆσαι ᾿Εμμανουήλ, τουτέστι" “μεθ᾽ ἡμῶν 
ὁ θεός" " ἄρα γυναικὶ συνουσιασθείσῃ, καὶ διὰ πάθους γυναικείου συλλαβούσῃ, ἢ ere καθαρᾷ 
καὶ ἁγνῇ παρθένῳ... . Ταῦτα δὲ λέγω, ὡς πρὸς τὸν ᾿Ιουδαῖον συγκατατιθέμενον τῇ προφητείᾳ. 
From this passage of Origen, who practically quotes our dialogue, I have ventured to 
restore μή in the text before παρθένον. 

8 νεωτέρα]. The correspondence of Irenaeus c. Haer. iii. 26 with this passage of 
the Pseudo-Athan. is also verbal: Quod autem dixerit Esaias, 772 profundum deorsum 
uel in altitudinem sursum, significantis fuit, qaoniam gui descendebat, thse erat et qui 
ascendebat. In eo autem quod dixerit: 7256 dominus dabit signum, id quod erat 
inopinatum generationis eius significauit, nisi deus dominus omnium deus ipse 
dedisset signum in domo Dauid. Quid enim magnum aut quod signum fieret 72 co 
guod adolescentula concipiens ex uiro peperisset, quod euenit omnibus quae pariunt 
mulieribus. I italicize in the last clause the words which echo our dialogue. 

* οὐκ] before ἐξ ἀνδρός is superfluous and absent from Armenian. So I bracket it. 
It can however be retained, if the sentence be not taken interrogatively. 

The Dialogue between Athanasius and Zacchaeus 23 

33. ¢akxatos εἶπεν: Τὸ σημεῖον ἦν τοῦτο' ὅτι πρὶν ἢ γνῶναι τὸ 

' ha) , ΕΣ , BA , a \ \ 
παιδίον καλεῖν πατέρα H μητέρα, ἔλαβε THY δύναμιν δαμασκοῦ, Kal τὰ 
σκῦλα σαμαρείαο: 

10 ΄ 5 II ~ δί \ “0 [οἷ ἊΝ , wn , 

ἀθανάσιος: Ποῖον παιδίον πρὶν ἢ γνῶναι καλεῖν πατέρα ἢ μητέρα, 

> t nan 2 la ' δ t 
ἠπείθησε πονηρά 1, τοῦ ἐκλέξασθαι τὸ ἀγαθόν' καὶ ἔλαβε τὴν δύναμιν 


δαμασκοῦ καὶ τὰ σκῦλα σαμαρείας" εἰ μὴ μόνος ὁ χριστός ; κειμένου γὰρ 
αὐτοῦ ἐπὶ τῆς φάτνης 2, ἦλθον οἱ μάγοι ἀποσταλέντες ἀπὸ ἡρώδου, ἀναζη- 
τῆσαι 8 καὶ μηνῦσαι αὐτῷ, Καὶ τοῦτο μὲν οὐκ ἐποίησαν ὃ ἐπεζήτησεν * ὁ 
ἡρώδης" προσκυνήσαντεο δὲ αὐτῷ, δεδώκασι χρυσόν, λίβανον, καὶ σμύρναν. 
ἵνα πληρωθῇ τὸ εἰρημένον' πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ 
μητέρα, λήψεται δύναμιν δαμασκοῦ, καὶ τὰ σκῦλα σαμαρείας : 

34. ¢akxalos εἶπε: Aapacknvol γὰρ ἦσαν οἱ μάγοι ; 


ἀθανάσιος: Παρὰ τῇ γραφῇ οἱ τὰ τοιαῦτα φρονοῦντες τοῖς 
αἰγυπτίοις, αἰγύπτιοι καλοῦνται: καὶ οἱ τὰ τοιαῦτα χαναναίοις, χαναναῖοι 

a“ Ων ε A “A > 7 3 a a > la 
καλοῦνται: Kal of τὰ τοιαῦτα ἀμοραίοις, ἀμοραῖοι καλοῦνται: ἀμέλει 

1 πονηρά. LXX has ἀπειθεῖ πονηρίᾳ. Two MSS. only, 93 and 305, have accusative 
πονηρίαν. Justin M. 262 B has the same text as our dialogue: ἀπειθεῖ πονηρὰ τοῦ 
ἐκλέξασθαι τὸ ἀγαθόν. It would seem as if πονηρὰ τοῦ had stood in a text of the LXX 
used both by Justin and by the pseudo-Athanasius. The same resemblance in the 
form and matter of the citations of Isaiah between Justin and our dialogue occurs 
elsewhere. For example: Justin (262 B) cites as a continuous passage Is. αἰ 85 
far as ἀγαθόν, then Is. 8‘, and then in conclusion Is. 716 from καὶ καταληφθήσεται to 
the end. 

2 φάτνης]. In Luke it is the shepherds and not the magi who come and find 
Jesus lying in the manger ἐν τῇ φάτνῃ. But the same combination of magi and 
manger meets us in a corresponding passage of Justin dial. 303 D: γεννηθέντος δὲ τότε 
τοῦ παιδίου ἐν Βηθλεέμ... ἐτετόκει ἣ Μαρία τὸν Χριστὸν καὶ ἐν φάτνῃ αὐτὸν ἐτεθείκει, ὅπου 
ἐλθόντες οἱ ἀπὸ ᾿Ἀρραβίας μάγοι εὗρον αὐτόν. 

8 ἀναζητῆσαι]. Cp. Protev. Iacobi, xxi. 2, where some MSS. read: ποῦ γεννᾶται 

+ ἐπεζήτησεν]. Similar language is used by Justin M. 304 B: καὶ ὁ ἡρώδης, μὴ 
ἐπανελθόντων πρὸς αὐτὸν τῶν ἀπὸ ᾿Αρραβίας μάγων, ὡς ἠξίωσεν αὐτοὺς ποιῆσαι. .. . 

8 τοι αὐτα is read thrice in the Greek MS. It seems obvious to read τὰ αὐτά. Yet 
the phrase of Tertullian in the corresponding passage (ob consimilem impietatem) 
suggests τοιαῦτα, though the use of τοιαῦτα with a dative, as if it were παραπλήσια, is 

Is. 84. 

15. 84, 
Tsay cs 
Is. 84, 

Luke 27°, 

Mat. 214. 

Ezek. 16°. 

MS. εἶπεν. 

Arm, = 

6 Ἰουδαῖος. 

Fol. 41 v°. 

ἔσται MS, 

24 The Dialogue between Athanasius and Zacchaeus 

ὁ προφήτης Bok κατὰ τοῦ ἔθνους ὑμῶν" ὃ πατὴρ ὑμῶν 1 duopatoc’ ἡ rH 2 
ε a U Ὁ A 3 Ἂς ἢ 4 A > ms A 
ὑμῶν χετταία, οὕτως καὶ ἐπὶ τοὺς μάγους, τὰ αὐτὰ dhpovodvTa{s) 
δ χ ὶ ΐ δ ὺς 3 καὶ σαμαρείτας ἐκάλεσεν: 
apacknvois (kat σαμαρείταις, dapacknvovds) ὃ καὶ σαμαρείτας : 

35. ζακχαίος εἶπεν : Διὰ τί εἴπερ ἔμελλεν ὁ χριστὸς ὃν λέγεις 
ἐπιδημεῖν, οὐ φανερῶς 4 ἔλεγον οἱ προφῆται ὅτι τάδε ἔσται: ἀλλὰ 

a \ 

σποράδην μαρτύριά μοι φέρεις, ποτὲ τούτου τοῦ προφήτου, ποτὲ ἄλλου, 
καὶ ποτὲ ἑτέρου ; μὴ οὐκ ἠδύνατο εἷς αὐτῶν ἐκ τοῦ φανεροῦ εἰπεῖν" ὅτι 
μέλλει ἡ σοφία τοῦ θεοῦ σαρκοῦσθαι, καὶ τόδε παθεῖν καὶ τάδε ποιῆσαι ; 

ἀθανάσιος : Τί τοσούτων εἰρηκότων οὐκ ἐπείσθητε; καὶ ἑνὶ λέγοντι, 
πῶς ἂν ἐπείσθητε; 

(axyatos* etre: Kai ὅλοι ἐκ τοῦ φανεροῦ, διὰ τί μὴ εἶπον" ἵνα μηδεὶς 
σκανδαλισθῇ ; 

10 v2 a K Ν a y 7 5 > Me , 3 “ 

ἀθανάσιος : Kai πῶς ἔτι μυστήριον ὅ ἣν τὸ κηρυττόμενον, εἰ φανερῶς 
ἐκηρύττετο; ἄλλως τε δὲ καὶ ἐγίνωσκεν ὁ θεὸς ὅτι ἔθνος πονη ρὸν ἔστε Ὁ" 
καὶ λαὸς πλήρης ἁμαρτιῶν" διὰ τοῦτο διὰ παραβολῶν ὃ εἶπε ταῦτα, ἵνα μὴ 

1 ὑμῶν]. Tisch. reads σου. 

2 γῆ]. All texts of the LXX read μήτηρ. The reading γῆ is due to a translator of 
the Hebrew text, who confused 708) = ‘and thy mother’ with 788) = ‘and thy land’; 
the Resch and the Zadhe being run into one another so as to look like a Mem. The 
newly found text of Sirach has the same confusion, for in 40, τὰ °N ὃ ow bx 
is read, and a hand adds in marg. M3 YN by. 

5.1 have conjecturally restored these words lost through homoioteleuton in the 
Arm. as well as in the Greek. 

* pavepas]. So Justin M. dial. 244B: καὶ ὁ Τρύφων'᾽ διὰ τί ἅπερ βούλει ἐκλεγόμενος ἀπὸ 
τῶν προφητικῶν λόγων λέγεις. Also the ἀντιβολὴ Παπίσκου (ed. A. C. M°Giffert, New 
York, 1889), ch. 11: ἐρώτησαν οἱ ᾿Ιουδαῖοι᾽ εἰ οὖν ἄρα οἱ προφῆται ἡμῶν τὰ περὶ τοῦ χριστοῦ 
σου προεῖπον, διὰ τί οὐκ εἶπον προφανῶς ὅτι γιγνώσκετε (lege ἵνα εἰδῶσι, collata Anastasii 
lectione ἵνα εἰδῆτε) ᾿Ιουδαῖοι ὅτι μέλλει ἐλθεῖν ὁ χριστὸς καὶ παῦσαι τὸν νόμον καὶ τὰς θυσίας 
τοῦ νόμου. ὁ χριστιανὸς εἶπεν" εἰ εἶπον οὕτως γυμνῶς τὸ πρᾶγμα, εὐθέως ἐλιθάζετε αὐτούς, 
λοιπὸν δὲ καὶ τὰς βίβλους αὐτῶν ὅλας ἐκαίετε, καὶ ἡμεῖς εἰς τοῦτο ἐβλαπτόμεθα. The same 
passage occurs in Anastasius Sinaita adu. Iudaeos (Migne 89, 1228 A). This passage 
seems to be imitated from the pseudo-Athanasius. 

5 μυστήριον]. Cp. Mat. 134, Rom.'16”, Eph. 6”, and Justin M. dial. 324 α. 

5 παραβολῶν]. Irenaeus, bk. iii. ch. 23, in a similar passage declares that the 
translation of the LXX was a divine provision against the Jews burning their books 
in order to spite the Gentiles: Interpretatum uero in Graeco ab ipsis Iudaeis multum 
ante tempora aduentus Domini nostri, ut nulla relinquatur suspicio, ne forte morem 

The Dialogue between Athanasius and Zacchaeus 25 

ἀκούσαντες ὅτι μέλλει χριστὸς γεννᾶσθαι. καὶ pédAdovor* τὰ ἔθνη μέλουσι 

κληρονομία γίνεσθαι τοῦ θεοῦ, καύσετε τὰς βίβλους, ὑπὲρ τοῦ μὴ 
ἀναγνόντα τὰ ἔθνη σωθῆναι. Kal! γὰρ διὰ τοῦτο αὐτὸν ἐσταυρώσατε, 

2 > , > ε a ς > 3: 

ἐπεὶ δὴ ἔλεγεν 2, ἀρθήσεται dp ὑμῶν ὃ ἀμπελών. καὶ δοθήσεται ἔθνει " Cp, Mat. 
Ξ \ ' a ame | NN , ὁπ αν; ¢ Nas 

ποιοῦντι τοὺς καρπούς, πῶς οὐκ ἂν καὶ Tas βίβλους ἐκαύσατε ὃ, of Kal zy, Ms 

τὸν δεσπότην σταυρώσαντες καὶ τοὺς κηρύξαντας λιθοβολήσαντες ; ὅτι εἰ 
καὶ φανερῶς ἦσαν κηρύξαντες, τὰ αὐτὰ ἂν ἐποιήσατε, οὐκ ἐστὶν ἀμφίβολον" 
? X bY \ by δι “ ‘ Sd a?) ley 3 ᾿ς 
εἰ γὰρ μετὰ τὰ φανερὰ ἐν αἰγύπτῳ σημεῖα, καὶ τὰ ἐν τῇ ἐρυθρᾷ ἐξαίσια, 
X QA QA ~ {δ 2 Ν 3 7 2 by , (4 lant 
καὶ τὰ μετὰ ταῦτα παράδοξα, ἐπὶ εἰδωλολατρείαν ἐτράπητε εἰπόντες τῷ 
ἀαρὼν ποίησον ἡμῖν θεούς, πῶς οὐκ ἐστὶν ὁμολογούμενον ὅτι τοιαύτης Exod. 32". 
ὄντες προαιρέσεως, τὰ αὐτὰ ἐποιήσατε; 
46. ¢axxatos εἶπεν : Οὐκ αἰσχύνῃ ὁ δεσπότου καὶ θεοῦ, καὶ δυνάμεως 

καὶ σοφίας σταυρὸν λέγων ; 

nobis gerentes Iudaei, haec ita sint interpretati. Qui quidem si cognouissent nos futuros, 
et usuros his testimoniis quae sunt ex scripturis nunquam dubitassent ipsi suas comburere 
scripturas, quae et reliquas omnes gentes manifestant participare uitae, et eos qui glori- 
antur domum se esse Iacob et populum Israel exhaereditatos ostendunt a gratia Dei. 
A literary connexion with the dialogue is evident. Eusebius Dem. Ev. vi. p. 257 (ed. 
Colon.) has the same thought, but agrees with our dialogue that the provision lay in the 
enigmatic character of the prophecies: σημειώσῃ δ᾽ ὥς τινα μὲν εἴρηται Ov αἰνιγμάτων, τινα 
δὲ φανερώτερον. τὰ. μὲν οὖν dv ἐπικρύψεως ἡγοῦμαι τῶν ἐκ περιτομῆς ἕνεκα κεκαλυμμένως 
ἀποδεδόσθαι, διὰ τὰ θεσπιζόμενα κατ᾽ αὐτῶν σκυθρωπά. dv ἅπερ εἰκὸς ἦν καὶ ἀφανίσαι αὐτοὺς 
τὴν γραφήν, εἰ ἐκ τοῦ προφανοῦς τὴν ἐσχάτην αὐτῶν ἀποβολὴν ἐσήμαινεν. οὕτω γοῦν καὶ τοῖς 
προφήταις αὐτοῖς ἐπιβουλεῦσαι αὐτοὺς κατέχει λόγος, δι᾿ ods ἐποιοῦντο Kar’ αὐτῶν ἐλέγχους. 

Cp. Greg. Nyss. in the lost θεογνωσία (in Euthym. Zigab. Patr. Gr. 130, col. 273 Ὁ) : 
συνεσκιασμένα δὲ ταῦτα καὶ τὰ τοιαῦτα, ἵνα μὴ ἀφανισθῶσι τὰ βιβλία. “Ὅπου γὰρ παρόντα 
καὶ θαυματουργοῦντα βλέποντες, καὶ τελείαν ἀπόδειξιν τῆς ἑαυτοῦ θεότητος παρεχόμενον οὐκ 
ἠδέσθησαν, GAN ἐσταύρωσαν, σχολῇ γε ἂν τῶν περὶ αὐτοῦ προφητειῶν ἐφείσαντο. 

1 The Arm. suggests εἰ for καί, 

2 ἔλεγεν]. The citation which follows occurs in Anast. Sin. Quaest. 139, p. 594 
(quoted by A. Resch Paralleltexte zu Matthaeus), as follows: καὶ πάλιν φησὶ πρὸς 
"Tovdaiovs’ ὅτι ἀρθήσεται ἀφ᾽ ὑμῶν ὁ ἀμπελών, τουτέστι ἣ νομικὴ γεωργία καὶ λατρεία, καὶ 
δοθήσεται ἔθνει ποιοῦντι τὸν καρπὸν αὐτοῦ. The dialogue agrees with Matthew’s form 
of citation, except in substituting ὁ ἀμπελών for ἡ βασιλεία τοῦ θεοῦ. 

8. ἐκαύσατε]. Seenote above and cp. Justin M. dial. 349 A: τὴν ἀπόδειξιν τὴν περὶ τοῦ 
χριστοῦ ποιήσασθαι ἐσπούδασα, GAN ἀπὸ τῶν ὁμολογουμένων μέχρι νῦν ὑφ᾽ ὑμῶν ἃ εἰ 
ἐνενοήκεισαν οἱ διδάσκαλοι ὑμῶν, εὖ ἴστε ὅτι ἀφανῆ ἐπεποιήκεισαν. 

4 αἰσχύνῃ]! Justin Μ. dial. 317. A: εἰ δὲ καὶ ἀτίμως οὕτως σταυρωθῆναι τὸν χριστὸν 

Deut. 28°, 

Mat. 27%. 

? ex euang. 

Deut. 28%, 

26 Lhe Dialogue between Athanasius and Zacchaeus 

ἀθανάσιος : Οἱ προφῆται οὐκ ἠσχύνθησαν εἰπεῖν, ἐγὼ πῶς αἰσχυνθῶ; 

(ακχαίος εἶπε: Καὶ ἔχεις δεῖξαι ὅτι οἱ προφῆται σταυροῦσθαι αὐτὸν 

ἀθανάσιος: Πρῶτον μωσῆς λέγει: καὶ ὄψεσθεϊ τὴν ζωὴν ὑμῶν 
κρεμαμένην, ἀπέναντι τῶν ὀφθαλμῶν ὑμῶν. καὶ οὐ μὴ πιστεύσετε 2 TH 
ζωῇ ὑμῶν: τὸ πρωὶ ἐρεῖς πῶο ἂν γένοιτο ἑσπέρα, καὶ τὸ ἑσπέρας ἐρεῖς 
πῶς ἂν γένοιτο πρωΐ ; ἀπὸ γὰρ ἕκτης ὥραο σκέτος ἐγένετο ἐπὶ πᾶσαν τὴν 
Γῆν €wc ὥρας ἐνάτηο, καὶ ἀπὸ ἐνάτης πάλιν aon τὸ pac? ὥστε 
λέγειν τοὺς ὁρῶντας᾽ πῶς ἐγένετο ἑσπέρα᾽ 6 ἐστι σκότος, καὶ πάλιν 
πῶς ἐγένετο πρωΐ" ὅ ἐστι φῶς: 

37. (ακχαΐίος εἶπεν : “Amd τῆς παλαιᾶς με διαθήκης πεῖσον, ὅτι δεῖ 
αὐτὸν σταυρωθῆναι: 

ἀθανάσιος : Τὸ ὄψεσθε τὴν ζωὴν ὑμῶν κρεμαμένην 4, ἀπέναντι τῶν 

ἀποροῦμεν᾽ ἐπικατάρατος γὰρ ὁ σταυρούμενος...... (C) εἰ δὲ καὶ σταυρωθῆναι καὶ οὕτως αἰσχρῶς 
καὶ ἀτίμως ἀποθανεῖν διὰ τοῦ κεκατηραμένου ἐν τῷ νόμῳ θανάτου, ἀπόδειξον ἡμῖν. 

1 ὄψεσθε «.7.A.]. Tisch. and all sources ἔσται ἡ ζωή σου κρεμαμένη. Therefore the 
Pseudo-Athan. had a-text of LXX which read ἡ) ΠῚ as 41M) (which strictly = ὄψονται). 
But the reading ὄψεσθε, though rare, is not unknown ; it occurs, 6. g., In pseudo-Greg. 
Nyss. adu. Iudaeos (Migne Patr. Gr. 46, 213 C), also in Gregentius adu. Iudaeos; but 
the former of these is certainly and the latter probably based on this dialogue. 

2 οὐ μὴ πιστεύσετε... .1. Tisch. οὐ πιστεύσεις τῇ ζωῇ cov. Athan. i. 61 has οὐ 
μή and πιστεύσητε. Also Orig. ik 443 πιστεύσητε. 

® φῶς]. Cp. the doubtful agraphon in Resch’s Agrapha, 1889, p. 409, from Didasc. 
V. 13, Ρ. 313: καὶ ἐσταύρωσαν αὐτὸν αὐτῇ τῇ παρασκευῇ. ἕξ οὖν Spas ἔπασχεν ἐν τῇ 
παρασκευῇ, καὶ αὗται αἱ ὧραι, αἷς ἐσταυρώθη ὁ κύριος ἡμῶν, ἡμέρα ἐλογίσθησαν: ἔπειτα 
ἐγένετο τρεῖς ὥρας σκότος, καὶ ἐλογίσθη νύξ, καὶ πάλιν ἀπὸ ἐνάτης ὥρας πρὸς δείλην τρεῖς 
ὥρας ἡμέρα, καὶ ἔπειτα νὺξ τοῦ σαββάτου τοῦ πάθους. Resch explains this as an attempt 
to prove that Jesus fulfilled three days and three nights. The Peter Gospel is similar: 
τότε ἥλιος ἔλαμψε, καὶ εὑρέθη ὥρα ἐνάτη, with which von Schubert (Petrus Evang. 
Berlin, 1893) compares Zech. 14", καὶ ἔσται ἐν ἐκείνῃ τῇ ἡμέρᾳ οὐκ ἔσται ἡμέρα καὶ od νύξ, 
καὶ πρὸς ἑσπέραν ἔσται φῶς, and alludes to Cyr. Cat. 13% and Ap. Const. v.14. The 
author of our dialogue seems to quote some lost Gospel. | 

* κρεμαμένην]. Pseudo-Tertull. c. Jud. ch. 11, quotes the text thus: Et erit uita 
tua pendens in ligno ante oculos tuos. Iren. adu. Haer. iv. 20 suggests the addition 
‘in ligno’: ‘ostenditur pendens in ligno, et non credent ei. Ait enim: Et erit uita 
tua pendens ante oculos,’ &c., where see Harvey’s note. Cp. also Faustus the 
Manichean (in August. c. Faust. xvi. 5): An illud offeremus ei, quod perinde soletis 

The Dialogue between Athanasius and Zacchaeus 27 

ὀφθαλμῶν ὑμῶν, Kal οὐ μὴ πιστεύσετε TH ew ὑμῶν, τῆς παλαιᾶς ἐστὶ 
διαθήκης 1" καὶ τὸ πρωὶ ἐρεῖς πῶς ἐγένετο Ecnépa, καὶ τὸ ἑσπέρας Tac 
ἐγένετο πρωί, ὁμοίως τῆς παλαιᾶς ἐστίν: 

38. ἐακχαίος εἶπεν : ᾿Αλλὰ τοῦτο οὔκ ἐστιν σταυρὸς οὐδὲ θάνατος : 

ἀθανάσιος : ᾿Εὰν λέγῃ ἡσαΐας" Κύριε, τίς ἐπίστευσε TH ἀκοῇ ἡμῶν ; Is. 53! 
καὶ 6 βραχίων κυρίου τίνι ἀπεκαλύφθη ; ἀνηγγείλαμεν ἐνώπιον 5 αὐτοῦ ὧς 
παιδίον, ὧς ῥίζα ἐν γῆ διψώσῃ" οὐκ ἐστιν εἶδος αὐτοῦ 8 οὐδὲ δόξα 4. καὶ 
εἴδομεν αὐτὸν καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος δ᾽ ἀλλὰ τὸ εἶδος αὐτοῦ 
ἄτιμον ἐκλεῖπον παρὰ πάντας τοὺς ἀνθρώπουο᾽ ἐὰν δὲ λέγῃ καὶ 6 david Ps. 21". 
ὦρυξαν χεῖράς μου καὶ πόδας μου. διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς᾽ Ps. 21". 
καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον ἴ, πῶς οὐ νοεῖς τὸν σταυρόν ; 

39. ζακχαΐίος * εἶπεν : Οὐδὲ οὕτως θανάτου ἐμνήσθης : Arm. 6 

2 - 3: > a oN \ > \ , ' o Ιουδαῖος. 

ἀθανάσιος *: Ανθρῶποο ἐν πληγῃ ὧν και εἰδὼς φέρειν μαλακιᾶν, OTL Js, 5.8 -ὦ 
> t \ r 8. 3 ͵ \ > > ' int \ Arm, ὃ 
ἀπέστρεψεν τὸ προσῶπον ἡἩτιμάσθη καὶ οὐκ EAOPFIGAH. αὕτος TAC ὀρθύδοξος. 

inducere: Videbunt uitam suam pendentem, et non credent uitae suae? Cui uos 
quidem adiicitis, 2 Zigno; nam non habetur. So Athanasius, vol. ii. 182. 

1 παλαιᾶς διαθήκηΞ]. The Arm. adds καὶ τοῦ νόμους Just above after ζωῇ ὑμῶν it 
reads instead of τῆς man. é. διαθ. thus ‘veteris legum est.’ In the third place, where 
the Greek has τῆς παλαιᾶς only, it = τῆς παλαιᾶς διαθήκης, ‘veteris testamenti.’ It is 
clear therefore that τῆς παλαιᾶς διαθήκης has come into the text from the margin. 
In the first passage rod νόμου remains alongside; also in the second, but with παλαιᾶς 
thrust in before it. In the third the whole phrase had got into the Armenian’s Greek 
text, but only παλαιᾶς without διαθήκης into our Greek. There is no reason why the 
phrase should not come in a second century document, for it stands already in Paul, 
2 Cor. 3", and Melito (apud Euseb, H. E. iv. ch. 26) has τὰ τῆς πάλαιᾶς διαθήκης 

2 ἐνώπιον κιτιλ.]. Tisch. ὡς maid. ἐναντίον αὐτοῦ. Cyrill Alex. v. 375 cites according 
to our dialogue. 

3 εἶδος αὐτοῦ]. Tisch. εἶδ, αὐτῷ. 

4 δόξα]. So Arm. MS. B; the other has ‘ beauty.’ 

5 κάλλος]. So Arm. MS. 8B; the other has ‘glory,’ 

® παρὰ κιτιλ.]. Tisch. rapa τοὺς υἱοὺς τῶν ἀνθρώπων. Holmes XII (86), 26, 198,239, 306, 
Alex. have rapa πάντας ἀνθ. Many minusc. and fathers add πάντας but retain τ. υἱούς. 

7 καὶ ἐπὶ... κλῆρον]. Arm. MS. A omits. 

8 ἀπέστρεψεν τὸ πρόσωπον]. Tisch. ἀπέστραπται τὸ πρόσωπον αὐτοῦ. Euseb. Dem. 
Ev. p. 186, cites in same way as pseudo-Athan., but no MSS. Hebrew = sicut qui 
obuelat faciem. 

Fol. 41 v°. 

28 Lhe Dialogue between Athanasius and Zacchaeus 

ἁμαρτίας ἡμῶν αἴρει 1, καὶ διὰ τὰς ἁμαρτίας auar 2 ῥὀδυνᾶται᾽ Kal ἡμεῖς 
ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ Kal ἐν TAHA Kal ἐν κακώσει" αὐτὸς 
δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν παιδεία 4 εἰρήνης ἡμῶν ἐπ’ 
αὐτῷ, τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. πάντες ὧς πρόβατα ἐπλανήθημεν" 

3, a c “ > A > = \ , t 5 > A nr 
ἄνθρωπος TH ὁδῷ αὐτοῦ ἐπλανήθη" καὶ KUpLoc παρέδωκεν αὐτὸν ταῖς 
A ? \ 

ἁμαρτίαις ἡμῶν Kai αὐτὸς | διὰ τὸ κεκακῶσθαι οὐκ ἀνοίγει τὸ στόμα 
αὐτοῦ" dc πρόβατον ἐπὶ σφαγὴν ἤχθη. καὶ ὧς ἀμνὸς ἐναντίον τοῦ κείρον- 
Toc ὅ αὐτὸν ἄφωνος, οὗτος οὐκ ἀνοίγει τὸ στόμα αὐτοῦ, ἐν TH ταπεινώσει 
αὐτοῦ ἡ κρίσις αὐτοῦ ἤρθη, τὴν δὲ γενεὰν αὐτοῦ tic διηγήσεται" ὅτι 
αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ, ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ 6 ἤγθη εἰς 
θάνατον᾽ καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ, καὶ τοὺς 
πλουσίους ἀντὶ τοῦ θανάτου αὐτοῦ, ὅτι ἀνομίαν οὐκ ἐποίησεν: οὐδὲ 
εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ : καὶ βούλεται κύριος 8 καθαρίσαι 
αὐτὸν ἀπὸ τῆς πληγηὴς 8 ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται 
σπέρμα μακρόβιον: καὶ βούλεται κύριοο ἀφελεῖν ἀπὸ τοῦ πόνου τῆς ψυχῆς 
αὐτοῦ, δεῖξαι αὐτῷ φῶς. καὶ πλάσαι TH συνέσει, δικαιῶσαι δίκαιον, εὖ 
δουλεύοντα πολλοῖς" καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνήσει 19, διὰ τοῦτο 
αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα᾽ ἀνθ᾽ ὧν 

* αἴρει]. Tisch. φέρει. Euseb. 1. ας. has αἴρει and perhaps Tertullian knew of the 
reading c. Marc. iii. 17 and iv. 8. : 

2 διὰ τὰς ἁμαρτίας ἡμῶν]. Tisch. περὶ ἡμῶν. 

ὃ καὶ ἐν κακώσει]. The Arm, adds ‘as from God,’ ὡς παρὰ Κυρίου, which is due to 
the Arm, vulgate, if not to the Arm. editor who brackets them in his text. 

* παιδεία]. Tisch. praem. καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν. Origen iii, 214 
also omits these words. 

© Post κείροντος Tisch. om. αὐτόν : item οὕτως pro οὗτος et infra om. αὐτοῦ post 
ταπεινώσει. Many MSS. and fathers add αὐτόν. Only Holmes 104, 47 have οὗτος. 
Justin M. p. 162 and Holmes 147 and others add αὐτοῦ after raz. 

δ᾽ λαοῦ]. Tisch. adds pov. 

* εὑρέθη]. Tisch. om. and reads δόλον, Holmes XII, 26, 36, 41, 49, 51, 86, 147, 
198, 239, 306, Clem. Alex., Clem. Rom., Euseb., Justin M. and others agree with the 
dialogue in reading εὑρέθη. . . δόλος. 

8 βούλεται κύριο5]. Tisch. κύρ. Bova. 

" Ante τῆς πληγῆς Tisch. om. ἀπό. Most of the sources mentioned in note on 
εὑρέθη add ἀπό. 

10 ἀνήσει]. Tisch. ἀνοίσει. 

The Dialogue between Athanasius and Zacchaeus 29 

παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοιο ἐλογίσθη: Kai 
αὐτὸς Guaptiac πολλῶν ἀνένεγκεν. καὶ διὰ τὰς ἁμαρτίας 1 αὐτῶν 

AO. ζακχαίος εἶπεν: Ὅλα ἃ εἴρηκας, περὶ ἀνθρώπου εἴρηκας 
εἰρηκέναι τὸν προφήτην : 

ἀθανάσιος :. Περὶ βραχίονος κυρίου γενομένου, βραχίονα θεοῦ ἀκούων, 
δύναμιν θεοῦ νοεῖ: οὐ γὰρ ἐκ μελῶν σύγκειται τὸ " θεῖον : 

ἐακχαΐίος * εἶπεν : "Ἤκουσα αὐτοῦ λέγοντος" ἄνθρωπος ἐν τιμῇ 5. ὦν, 
καὶ εἰδὼς φέρειν μαλακίαν : ' 

ἀθανάσιος : Φαίνῃ μοι {μὴ)" προσέχων τοῖς εἰρημένοις, ἤκουσας 
αὐτοῦ λέγοντος" Κύριε tic ἐπίστευσε TH ἀκοῇ ἡμῶν. καὶ ὁ βραχίων 
κυρίου τίνι ἀπεκαλύφθη; ἀνηγγείλαμεν ἐνώπιον αὐτοῦ ὡς παιδίον : 

Al. ζακχαίος εἶπεν : ‘O βραχίων κυρίου, ἣν λέγεις δύναμιν, ἐτράπη 
καὶ ἐγένετο παιδίον ; 


ἀθανάσιος: Οὐκ ἐτράπη, μὴ γένοιτο’ ἀλλὰ λαβὼν σάρκα, καὶ ὡς ἐν 
ναῷ τῇ σαρκὶ οὖσα ἡ δύναμις ἐγένετο ἄνθρωπος" κατὰ σάρκα μὲν οὖσα 
ἄνθρωπος, ὧν δὲ θεὸς κατὰ πνεῦμα, καὶ ὡς μὲν ἄνθρωπος, ἐπὶ σφαγὴν 
ἤγετο᾽ ὡς δὲ θεὸς ἐλάμβανε τὴν ἁμαρτίαν τοῦ κόσμου, διὰ γὰρ {τοῦτον 
καὶ αὐτὸς κληρονομήσει πολλούο᾽ καὶ τῶν ἰσχυρῶν δαιμόνων" διεμέρισε 
τὰ σκῦλα λαβών" ods ἐκ πολλοῦ σκυλεύσαντες * ἦσαν ἀνθρώπους, ἀνθ᾽ ὧν 
παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη (quia 

1 διὰ τὰς ἁμαρτίας]. Tisch. δ. τ. ἀνομίας. Holmes III, XII, 26, 86, 147, 306 and 
others, also Clem. Rom. ap. Euseb, Dem. Ev. p. 100 read ἁμαρτίας. 

2 ἐν τιμῇ]. This is hardly a scribe’s error for ἐν πληγῇ. Perhaps the text of the longer 
citation has been corrected and our author used a text of Isaiah which had ἐν τιμῇ 
here ; due to a misreading of MINI as NNI23 = ev τιμῇ. But more probably τιμῇ 
here is used not in the sense of ‘honour’ but of a ‘ fine’ or ‘ penalty.’ 

8 Chrys. c. Ind. c. 6: ὅτι τῶν δαιμόνων ἀπήλλαξε τοὺς ἀνθρώπους, καὶ τοῦτο καὶ τοῦ 
ἰσχυροῦ, φησί, μεριεῖται σκῦλα. 

4 σκυλεύσαντες]. Cp. Justin Μ. dial. 304 Ὁ λήψεται δύναμιν Δαμασκοῦ καὶ σκῦλα Σαμαρείας, 
τὴν τοῦ πονηροῦ δαίμονος, τοῦ ἐν Δαμασκῷ οἰκοῦντος, δύναμιν ἐσήμαινε νικηθίσεσθαι τῷ 
χριστῷ ἅμα τῷ γεννηθῆναι" ὅπερ δείκνυται γεγενημένον. οἱ γὰρ μάγοι, οἵτινες ἐσκυλευμένοι 
ἦσαν πρὸς πάσας κακὰς πράξεις, τὰς ἐνεργουμένας ὑπὸ τοῦ δαιμονίου ἐκείνου, ἐλθόντες καὶ 
προσκυνήσαντες τῷ χριστῷ φαίνονται ἀποστάντες τῆς σκυλευσάσης αἱ τοὺς δυνάμεως ἐκείνης. 

Arm. 6 

τὸν MS. 

Arm. 6 


ex Arm, 

Arm, 6 

Gal, 3%= 
Deut. 2133. 

dis |? πῶς. 
Cp. Matt. 
15 Ὁ ὃς 
Mark 6°. 

Arm. 6 
Fol. 42 v°. 

Cod. Arm. 
ζητεῖτεΜ 5. 

30 The Dialogue between Athanastus and Zacchaeus 

inter duos latrones suspensus quasi impius reputatus est)? τοῦ 
νόμου λέγοντος" ἐπικατάρατοο 2 πᾶς ὁ κρεμάμενοο ἐπὶ ξύλου : 
΄ > x > 2 , je 3 Ν 

42. (ακχαίος εἶπεν: “Ide οὖν ἐπικατάρατός ἐστιν : 

ἀθανάσιος: Διὰ τοῦτο δοθήσονται οἱ πονηροὶ ἀντὶ τοῦ θανάτου 8 
αὐτοῦ' καὶ οἱ πλούσιοι, ἀντὶ τῆς ταφῆς αὐτοῦ: ὅτι μετὰ τῶν ἀνόμων 

ἌΝ 5 7 
αὐτὸν ἐλογίσαντο: 

43. ¢axxalos εἶπεν : ᾿ς * ὁ προφήτης λέγει" τὴν γενεὰν αὐτοῦ Tic 
διηγήσεται: ἐγὼ δὲ ἰησοῦ λέγω τὴν γενεάν" υἱὸς γὰρ ἦν τοῦ ἰωσήφ 4, καὶ 
οἱ ἀδελφοὶ αὐτοῦ, ἰάκωβ καὶ ἰωσή, καὶ ἰούδας, καὶ σίμων. καὶ ἡ μήτηρ 

44. ἀθανάσιος : Διὰ τοῦτο εἶπεν ὁ προφήτης" τὴν γενεὰν αὐτοῦ τίς 
διηγήσεται ; ἐὰν μή τις ἢ σοφός, οὐ δύναται γνῶναι, ὅτι ἐκ πνεύματος 
ἁγίου καὶ μαρίας τῆς παρθένου γεγέννηται: 

45. ¢axxatos* εἶπε: | Τὸ πνεῦμα τὸ ἅγιον ἀντὶ ἀνδρὸς ἐμίγη τῇ 


2 , Lt a ¢ a 4 , ¢ 2 a ef 
ἀθανάσιος *: “Opa&s ὅτι ῥητεῖται Ἐ σοφός, ὁ δυνάμενος νοῆσαι ὅτι 

a ¢ 7 ny PE ee 6. 
πνεῦμα ἅγιον μίξιν σωματικὴν οὐκ ἔχει δ: 

1 1 have filled up the lacuna from the Armenian. 

2 ἐπικατάρατος]. Tisch. κεκατηραμένος ὑπὸ θεοῦ and om. 6. Justin M. dial. 323 Ὁ 
cites in the same form as our dialogue, and adds: οὐχ ὡς τοῦ θεοῦ καταρωμένου τούτου 
Tod ἐσταυρωμένου. Faustus the Manichean (see Augustine c. Man. Faust. xvi. 5), 
following Marcion, argued that the Hebrew God of the O. T. could not be the loving God 
who sent Jesus, just because in cursing all who were hung on a tree he by implication 
and beforehand cursed Jesus Christ—one of the many cases in which Jew and 
Marcionite concurred in the arguments they both used against the Catholic Church. 

3 θανάτου]. Arm. Cod. B has ταφῆς. 

* od Ἰωσήφ]. Cp. Act. Andr. et Matth. p. 143: μὴ οὐχ οὗτός ἐστιν ὁ vids Ἰωσὴφ τοῦ 
τέκτονος Kal ἡ μήτηρ αὐτοῦ Μαριὰμ καὶ of ἀδελφοὶ αὐτοῦ ᾿Ιάκωβος καὶ Σίμων. The order and 
names of the brethren are given in our dialogue as in Mark’s Gospel. In Gregentius 
dial. 611 E the paternity of Joseph is insisted on by the Jew: τὸν ἐκ rod ᾿Ιωσὴφ γεννη- 
θέντα λέγεις, ὅτι ἥξει κρῖναι τὸν κόσμον; and 612 B, οἶδα ὅτι ὁ χριστός σου ἐγεννήθη, ἀλλ᾽ ὅτι 
πάντως ἐκ σπέρματος Ἰωσήφ. The Christian answers: οὐ γὰρ ἐκ σπέρματος ᾿Ιωσήφ, ὡς σὺ 
νομίζεις, ἀλλ᾽ ἐκ πνεύματος ἁγίου γεγέννηται. 

5 σοφός]. Cp. Barnab. Ep. vi. 10: εὐλογητὸς ὁ κύριος ἡμῶν, ἀδελφοΐ, ὁ σοφίαν καὶ νοῦν 
θέμενος ἐν ἡμῖν τῶν κρυφίων αὐτοῦ. λέγει γὰρ ὁ προφήτης παραβολὴν κυρίου" τίς νοήσει, εἰ 
μὴ σοφὸς καὶ ἐπιστήμων καὶ ἀγαπῶν τὸν κύριον αὐτοῦ ; 

® Cp. Altercatio Simonis III. 11: Sz. Proba mihi nunc illum dei filium ex deo 

The Dialogue between Athanasius and Zacchaeus 31 

ἀ(ακχαίος εἶπε: Σὺ εἶπας ἐκ πνεύματος ἁγίου καὶ paplas τῆς 
παρθένου γεγέννηται: 

ἀθανάσιος : ‘ANN οὐ κατὰ μίξιν, ἀλλὰ κατὰ δημιουργίαν. ὡς γὰρ 
ὁ πρῶτος ἄνθρωπος ἐκ θεοῦ, καὶ τῆς γῆς᾽ οὐ κατὰ μίξιν, ἀλλὰ κατὰ 
δημιουργίαν: οὕτως ἄκουε καὶ χριστὸν ἐκ πνεύματος ἁγίου καὶ papias 
τῆς παρθένου 1: 

46. ξακχαίος εἶπε: Aid τί οὖν αὐτὸν καὶ χριστὸν λέγετε", τὸν μὴ MS. 
βασιλεύσαντα, μηδὲ χρισθέντα παρὰ μηδενὸς τῶν προφητῶν ; pei 

ἀθανάσιος : ᾿Εδιδάχθης ἀπὸ τῶν προφητῶν ὅτι δύναμις, καὶ λόγος, καὶ 

σοφία, καὶ βραχίων, καὶ παιδίον, καὶ ἄνθρωπος λέγεται καὶ ἔστι μαθεῖν, Αττα. -- καὶ 
ἔστι, μάθ 
ὅτι * καὶ ἄρχων, καὶ βασιλεύς, καὶ χριστός, καὶ ἱερεύς 2, καὶ προφήτης οὖν br. 

2 . Ν DS ih ~ [4 3 - Ὁ Ψ 2 7 
ἐστιν τὰ yap πάντα τοῖς ἅπασιν ἐγένετο, iva πάντας σώσῃ μένων 
θεός͵ οὐ τραπεὶς 8 τὴν φύσιν *: 

(axxatos εἶπεν: Πῶς δύνῃ μοι δεῖξαι; 

3 ΄ Ν , « ᾿ Sviape , " - Ζ 
47. ἀθανάσιος: Τέως ὅτι ἄρχων καὶ ἡγούμενος, ἄκουε τοῦ μωυσέως 
zn? > 2 

γράφοντος, τὰς τοῦ ᾿Ιακὼβ εὐλογίας καὶ λέγοντος" οὐκ ἐκλείψει ἄρχων ἐξ Gen. 49”. 
ἰούδα: καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ ἕως οὗ ὅ ἔλθη ὃ ἀπόκειται" καὶ 


αὐτὸς προσδοκία ἐθνῶν. καὶ βλέπε ποία ἦν ἡ προφητεία" ὅτι αὐτὸς ὁ 

natum. Longe enim remota est diuinitas a coitibus humanis nec miscetur complexui. 
Theoph. Loqueris quasi Iudaeus. 

1 ἐκ πνεύματος-- παρθένου]. In verbal agreement with the Symbolum Ecclesiae 
Romanae Graece apud Epiph. Haer. LXXII. 3, p. 836 B.: τὸν γεννηθέντα ἐκ πνεύματος 
ἁγίου καὶ Μαρίας τῆς παρθένου. 

2 ἱερεύς]. Arm. Cod. B adds θεοῦ. 

8 οὐ panels]. Cp. Theodoret dial. I. ch. 11 (Migne Patr. Gr. 83, 38): ’Op0.: εἰ 
τραπεὶς ἐγένετο σάρξ, οὐ μεμένηκεν ὅπερ πρότερον ἦν. 

4 τὴν φύσιν]. Cp. Tertull. adu. Prax. 27: Deum inmutabilem et informabilem credi 
necesse est, ut aeternum... Deus autem neque desinit esse, neque aliud potest esse. 
Sermo autem Deus, et sermo domini manet in aeuom, perseuerando scilicet in sua 
forma.... Certe usquequaque filium Dei et filium hominis, cum deum et hominem, 
sine dubio secundum utramque substantiam, in sua proprietate distantem ; quia nec 
sermo aliud, quam deus, neque caro aliud, quam homo. 

δ ἕως οὗ κιτ.λ.]. Tisch. ἕως ἐὰν ἔλθῃ τὰ ἀποκείμενα. Here οὗ for ἐάν is read in 
Chrys. iii. 437, and in Theodoret ii. 557. ὃ ἀπόκειται in many of Holmes’ minuscules, 
in Origen, Justin M. Ap. i. 51, 80, Epiph. i. 695, Theodoret ii. 557. The LXX 

rendered ᾧ ἀπόκειται. 

Gen. 49" 3. 

ἡμῶν MS. 

Gen. 493. 
Gen. 49”. 


32 The Dialogue between Athanasius and Zacchaeus 

ἰακὼβ ἀποθνήσκων ἐκάλεσε τοὺς υἱοὺς αὐτοῦ λέγων: συνάχθητε ἀναγγείλω * 
ὑμῖν τί ἀπαντήσει ἐπ’ ἐσχάτου 5 τῶν ἡμερῶν᾽ συνάχθητε ἵνα ἀναγγείλω 
ὑμῖν 8, υἱοὶ ἰακὼβ ἀκούσατε ἰσραὴλ τοῦ πατρὸο ὑμῶν ἔ. καὶ συναχθέντων 
αὐτῶν, τὸν ἰούδαν εὐλογεῖ τῇ προειρημένῃ εὐλογίᾳ. καὶ τὸν ἰωσὴφ 
βασιλεύοντα δοῦλον ποιεῖ τοῦ ἰούδα, λέγων αὐτῷ" καὶ προσκυνήσουσί σοι 
οἱ υἱοὶ τοῦ πατρός σου, ὅτι οὐκ ἐκλείψει ἄρχων ἐξ ἰούδα, καὶ ἡγούμενος 
ἐκ τῶν μηρῶν αὐτοῦ, ἕως οὗ ἔλθῃ ὃ ἀπόκειται. καὶ αὐτὸς προσδοκία 
ἐθνῶν: 5 

48. ζακχαίος : Περὶ τοῦ Savid εἶπεν, ὅτι ἔμελλε μετὰ γενεὰς ἐξ 
ἰούδα γεννᾶσθαι: 

ἀθανάσιος : Καίτοι δὲ ἀπὸ τοῦ δαυὶδ ηὔξησαν οἱ ἄρχοντες. ἡ δὲ 
προφητεία λέγει, ἕως τότε εἶναι τοὺς ἄρχοντας τοῦ lovdatwy ἔθνους, ἕως 
οὗ ἔλθῃ ὃ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν, ὁ γὰρ δαυὶδ ὑμῶν 
ἐγένετο προσδοκία τῶν ἰουδαίων͵ καὶ οὐχ ἡμῶν τῶν ἐθνῶν : 

49. ἐακχαίος εἶπε : Καὶ γὰρ καὶ τὰ ἔθνη λέγεις καλεῖσθαι εἰς ζωὴν ἃ 
ἀπηγόρευσεν ὁ θεός ; 

ἀθανάσιος : "Ηκουσας ἐν δευτέρῳ ψαλμῷ προφητικῶς λέγοντος τοῦ 
david: κύριος εἶπε πρός με’ υἱός μου εἶ σύ: ἐγὼ σήμερον γεγέννηκά Ge. 
αἴτησαι παρ᾽ ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου καὶ τὴν 
κατάσχεσίν σου τὰ πέρατα τις rrc: 

50. ἐακχαίος εἶπε: Περὶ αὐτοῦ ἔλεγε δαυίδ4" κύριος εἶπε πρός με’ 
vidc μου εἶ ol" ἐγὼ σήμερόν γεγέννηκα σε. μὴ γὰρ περὶ χριστοῦ; 

ἀθανάσιος : Καὶ πότε τὰ ἔθνη ἐκληρονόμησε δαυίδ; 

(ακχαίος εἶπε: Τὰ ἔθνη λέγει τὰς δώδεκα φυλὰς τοῦ ἰσραήλ: 

ἀθανάσιος : Καὶ τὰ πέρατα τῆς γῆς, πότε κατέσχε δαυίδ; 

51. (ακχαίος εἶπεν : 'Ο γὰρ χριστὸς τὰ πέρατα τῆς γῆς κατέσχεν; 

ἀθανάσιος : Μάθε ὅτι ἐν αἰγύπτῳ πάσῃ" καὶ ἐν παλαιστίνῃ" καὶ ἐν 

1 ἀναγγείλω tpiv—tva]. Arm, omits through homoioteleuton. 

5 én’ ἐσχάτου]. ἐπ᾽ ἐσχάτων in Tisch. but many of Holmes’ minuscules, Arm., 
Theodoret, l.c., Euseb. ii. 366, 375 have ἐσχάτου. 

8 ἵνα ἀναγγείλω ὑμῖν]. Tisch. καὶ ἀκούσατέ μου with all other sources. 

* Cp. Gregentius dial. 609 A, B, which echoes §§ 49-51 of our dialogue. 

The Dialogue between Athanasius and Zacchaeus 33 

sere ae ὍΝ Ὁ ΄ ᾽ ΣΕΥ 13 ΄, 59 ᾽ , D 
φοινίκῃ" ἐν συρίᾳ" ἐν kidikia: ἐν Kammodokia: ἐν πόντῳ' ἐν ἀρμενίᾳ' ἐν 

a \ nn 
σκυθίᾳ 1 καὶ καθάπαξ ἐν ὅλῃ τῇ οἰκουμένῃ {τὸν χριστὸν) 5 ἐπιγραφόμεθα 
καὶ ἐπικαλούμεθα βασιλέα : 

7 “ Ν Σ 
52. ζακχαίος εἶπε: Καὶ ἐν αἰγύπτῳ ὃ βασιλέα λέγεις τὸν χριστόν, 
= > ζω ἐπ ANY “ a XN ~ - > a We) > € 

τοῖς ἀποκηρυχθεῖσιν ἀπὸ τοῦ θεοῦ; καὶ πῶς δύναται ἐκ τοῦ θεοῦ εἶναι ὁ 

, 7 € - cay en a “ ~ d 7 ἊΣ Be 
Χριστός, Kal, ὡς λέγεις σύ, vids τοῦ θεοῦ, τοῦ αἰτιωμένου τοὺς πατέρας 
Co es δ ἐᾷ a δῶ ΣΝ ΟΣ Σ - é N > af > ~ [4 
ἡμῶν, διότι τῇ ὁδῷ αἰγύπτου ἐπορεύοντο; | ἢ οὐκ ἤκουσας αὐτοῦ λέγοντος Fol. 42 νο. 
τοῦ προφήτου: τί σοι καὶ TH ὁδῷ αἰγύπτου, τοῦ πιεῖν ὕδωρ γαιῶν ; Jer. 28, 

53, ἀθανάσιος: Μιμεῖσθαι ἡμᾶς οὐ θέλει τοὺς αἰγυπτίους: σώζεσθαι 
δὲ αὐτοὺς βούλεται, καὶ πρὸς θεοσέβειαν ἔρχεσθαι: ἐπειδὴ καὶ πᾶν ἐπεὶ δὲ. 
x = 3\_ WP » = 7 2 7 \ 3: ΓΝ, » Zech. 
ἔθνος" ἀμέλει, ἄκουε τοῦ προφήτου λέγοντος: καὶ ἔσται ὅσοι dv 1438, 
καταλειφθῶσιν EK πάντων τῶν ἐθνῶν, τῶν ἐλθόντων ἐπὶ ἱερουσαλήμ. 
καὶ ἀναβήσονται KaT ἐνιαυτὸν τοῦ προσκυνῆσαι τῷ κυρίῳ παντοκράτορι 

\ cy ts , ι ε ῃ κε , . 9, “ ι (καὶ τοῦ 
(kat TOU εορτᾶάσαι τὴν EOPTHVY THC GKHVOTTHYLAC, καὶ ἔσται σοι μη 
> a > a a με 2 * Ξ Σ ; usque παν- 
ἀναβῶσιν εκ πασῶν τῶν φυλῶν THC FHC εἰς ἱερουσάλημ τοῦ προοσ- τον τίου 
om. . 

κυνῆσαι τῷ βασιλεῖ κυρίῳ παντοκράτορι» ", καὶ αὐτοὶ ἐκεῖνοι * προστεθή- e LXX 
Γ >. ‘ \ > ͵ \ > n 1 3) 2 \ , 3: restitui. 
σονται ἐὰν “δὲ φυλὴ αἰγύπτου μὴ ἄναβη μηδὲ ελθῃ, καὶ ἐπὶ τοῦτοις EGTAL 
ε an a , , ͵ A 3! ao nn \ > a na 
F πτῶσις HV πατάξει * KUPLOC πάντα τὰ E€OVH OGH AV MH ἄναβη τοῦ MS. 
ε , c 1 a ' TAT a 
ἑορτάσαι τὴν ἑορτὴν τῆς σκηνοπηγίαο : dfn 
- > A Ψ ¢ « - te le Noe awe Ψ " 
54. ζακχαΐίος εἶπεν : Αὕτη: ἔσται ἡ ἁμαρτία αἰγύπτου͵ καὶ ἡ ἁμαρτία αὔτη. 
πάντων τῶν ἐθνῶν, ὅσ᾽ dv μὴ ἀναβῆ τοῦ ἑορτάσαι τὴν ἑορτὴν τῆς 
σκηνοπηγίας ὅ: [ἀθανάσιος 15 καὶ αὐτοὺς μὲν τοὺς αἰγυπτίους, θέλει 

σώξεσθαι καὶ ἀναβαίνειν εἰς ἱερουσαλήμ᾽ οὐ μὴν ἐν αἰγύπτῳ διαπορεύεσθαι: 
ρουσαλήμ' οὐ μὴν ἐν αἰγύπτῳ διαπορ : 

1 σκυθίᾳ]. So Justin M. dial. 345 Ο testifies to the faith in the name of Christ 
crucified on the part of ἁμαξοβίων ἢ ἀοίκων καλουμένων ἢ ἐν σκηναῖς κτηνοτρόφων 

2 {τὸν χριστὸν) added from the Armenian. 

8 Zacchaeus implies that the Christian expected the Messianic kingdom to be 
established in Egypt. The Jews of Egypt had shared the belief, for at the close of the 
first century a Messianic king arose in Egypt among them and excited a revolt. 

* αὐτοὶ ἐκεῖνοι]. Tisch. οὗτοι ἐκείνοις. 

5 ζακχαίος---σκηνοπηγίαΞ]. Arm. omits through homoioteleuton. 

6. The Arm. omits ἀθανάσιος here, and rightly. 


ex Arm. 

? lege pera- 
δειξαι siue 
mauis po δ. 
ex Armeno 
dum esse 

15. τοῦ", 

Is. το", 

34 The Dialogue between Athanasius and Zacchaeus 

᾿Αθανάσιος * εἶπε: Οὐκ ἔχεις pe Seigau*, ὅτι ἐν τῇ ἱερουσαλὴμ TH 
αἰσθητῇ 1 θέλει πάντας Kat ἐνιαυτὸν ἀπαντᾶν. πῶς γὰρ τοῦτο δυνατὸν 
γενέσθαι; ὥστε καὶ τοὺς ἀπὸ ὠκεανοῦ κατ᾽ ἐνιαυτὸν ἔρχεσθαι εἰς 
ἱερουσαλήμ. ἵνα δέ σοι καὶ τοῦτο δοθῇ, ὅτι δυνατόν, μηδενὶ ἑτέρῳ 
προσέχοντας ἀνθρώπους * ἢ τοῦτο μόνον σχολάζειν ὅ: 

55. ζἀθανάσιος] : Ἄκουε ἡσαίου τοῦ προφήτου, ἐν αὐτῇ τῇ αἰγύπτῳ 
προσκυνεῖσθαι τὸν θεόν, καὶ διαρρήδην προφητεύοντος" καὶ γνωστὸς 
ἔσται KUptoc τοῖς αἰγυπτίοις" καὶ φοβηθήσονται ὃ οἱ αἰγύπτιοι τὸν κύριον 
ἐν ἐκείνῃ τῇ ἡμέρᾳ: καὶ θύσουσιδ θυσίαο: καὶ εὔξονται τῷ κυρίῳ § εὐχὰς 
καὶ ἀποδώσουσιν : 

56. ¢axxatos εἶπεν: Οὐκ εἶπεν ἐν αἰγύπτῳ, ἀλλ᾽ οἱ αἰγύπτιοι 
φοβηθήσονται τὸν κύριον καὶ θύσουσι θυσίας καὶ εὔξονται εὐχὰς τῷ 
κυρίῳ καὶ ἀποδώσουσιν οὐκ ἐν αἰγύπτῳ ἀλλ᾽ ἐν ἱερουσαλήμ: 

ἀθανάσιος : Οὐ δὲ τοῦτο ἔχεις δεῖξαι ὅτι ἐν ἱερουσαλὴμ λέγει" ἵνα δὲ 
μή σε φιλόνεικον ποιήσω, ἄκουε αὐτοῦ τοῦ προφήτου φανερῶς λέγοντος" 
TH ἡμέρα ἐκείνῃ ἔσονται πέντε πόλεις ἐν αἰγύπτῳ ἴ, λαλοῦσαι TH γλώσσῃ 
TH χαναανίτιδι καὶ ὀμνύουσαι ὃ τῷ ὀνόματι κυρίου ὃ, πόλις ἀσεδέχ, 
κληθήσεται ἡ μία πόλις᾽ TH ἡμέρᾳ ἐκείνῃ ἔσται θυσιαστήριον ἐν αὐτῇ τῷ 

1 So the New Jerusalem was in the belief of the author of this dialogue to be set 
up in Egypt. ; 

2 σχολάζειν]. The names of the interlocutors in this whole passage have fallen into 
confusion, and it would seem that after σχολάζειν there is a lacuna both in the Greek 
and Armenian texts, for the clause has no regimen, unless indeed ὅτι δυνατόν should 
be taken with the words which follow it and before it the words οὐκ ἔχεις pe δεῖξαι be 
understood. We should probably also read ἀνθρώπους ἢ τούτῳ. 

8 φοβηθήσονται]. Tisch. γνώσονται. Holmes 49 has καὶ of. of Aly. τὸν κ. καὶ 
γνώσονται οἱ Aly. τὸν κα The φοβηθήσονται is a confusion of YT = γνώσονται with 
INT = φοβηθήσονται. 
éxelvy]. Post τῇ ny. Tisch. 
θύσουσι]. ποιήσουσι Tisch. θύσουσι is due to a confusion of 173)) with INI. 
τῷ κυρίῳ]. Post εὐχάς Tisch. But just below pseudo-Athan. conforms to Tisch. 
αἰγύπτῳ]. Tisch. praem. τῇ. 
ὀμνύουσαι]. Tisch. ὀμνύντες. Field notes thus: Syro-Hexapl. in marg. Οἱ I’. καὶ 
ὀμνύουσαι. Holmes XII and some minuscules have ὀμνύουσι, a corruption of ὀμνύουσαι. 

® κυρίου]. Tisch. add. σαβαώθ. Holmes XII omits σαβαώθ. 


ο “3 5. σι 

The Dialogue between Athanasius and Zacchaeus 35 

mv a > an 3 , 3 , a 
κυρίῳ], καὶ ἔσται 5 σημεῖον cic αἰῶνα κυρίῳ ἐν χώρα αἰγύπτου. ὅτι 
κεκράξονται πρὸς κύριον, διὰ τοὺς θλίβοντας αὐτούς, καὶ ἀποστελεῖ αὐτοῖς 
κύριοο ἄνθρωπον, ὃς σώσει αὐτοίο 8, καὶ γνωστὸς ἔσται κύριος τοῖς 


αἰγυπτίοιο᾽ καὶ φοβηθήσονται 4 οἱ αἰγύπτιοι τὸν κύριον. καὶ γνώσονται 

nan ς , 

οἱ αἰγύπτιοι τὸν θεὸν τὸν ἅγιον ὅ ἐν ἐκείνῃ TH ἡμέρᾳ, καὶ ποιήσουσι θυσίαο, 

καὶ εὔξονται 5 τῷ Ἐ κυρίῳ καὶ ἀποδώσουσι. καὶ πατάξει κύριος Tovc MS, τὸ. 

αἰγυπτίους πληγῇ μεγάλῃ, σείων αὐτῶν τὰ χειροποίητα 8: καὶ ἰάσεται * 15. τοῖ. 
αὐτοὺς ἰάσει' καὶ ἐπιστραφήσονται πρὸς κύριον, καὶ εἰσακούσεται αὐτῶν ΣΤ, 
καὶ ἰάσεται αὐτούοϑ: 

5.7. ζακχαίος εἶπειο; Πρὸς ταῦτα ἀντειπεῖν οὐκ ἔχω: 

ἀθανάσιος :᾿ Γένοιτό * σοι καὶ ἐν τοῖς μείζοσι τὴν αὐτὴν φωνὴν ἐᾶσαι, MS. γένητό 

iva kal σὺ κληθῇς τῷ ὀνόματι τῷ καινῷ, τῷ δεδομένῳ ἐπὶ τῆς γῆς: / 
) 7] t μ t t? t μ c 0 Y 3 μείζωσι. 


(axxaios εἶπεν: "Ev γὰρ μεῖζον ὄνομα ὃ ἔχωμεν 11, ἰσραηλῖται 

ἀθανάσιος : Ἄκουε τοῦ θεοῦ διὰ τοῦ προφήτου ἡσαίου λέγοντος πάλιν" Is, 6515»15, 
τοῖς δὲ δουλεύουσί μοι, κληθήσεται ὄνομα καινόν, ὃ εὐλογηθήσεται ἐπὶ 
τῆς γῆς: 

(ακχαίος εἶπε: Καὶ ποῖόν ἐστι τὸ ὄνομα ; 

ἀθανάσιος : ᾿Εὰν καταξιωθῇς χριστιανὸς καλεῖσθαι, γνώσῃ τὸ ὄνομα 
τὸ καινόν : 

1 ἐν αὐτῇ τῷ κυρίῳ]. Tisch. τῷ x. ἐν χώρᾳ αἰγυπτίων, καὶ στήλη πρὸς τὸ ὅριον αὐτῆς τῷ 
κυρίῳ. Euseb. Dem. Ev. p. 19 has the same omission of καὶ στ. π. τὸ 6. αὖ. τῷ κ. 

2 ἔσται]. Tisch. adds εἰς. 

8 σώσει αὐτούς]. Tisch. adds κρίνων σώσει αὐτούς, omitted in Holmes 62, 91, 106, 
109, 302. 

* φοβηθήσονται]. Tisch. γνώσονται. 

5 τὸν θεὸν τὸν ἅγιον]. Euseb. Dem. Ev. p. 413 has Κύριον τὸν θεόν. 

§ εὔξονται] Tisch. adds εὐχάς. 

7 μεγάλῃ]. Holmes XII and some minuscules add μεγάλῃ. 

8 σείων αὐτῶν τὰ χειροποίητα]. It is a gloss explanatory of πληγή pey. 
taken from Is. 19}. 

9 αὐτούς]. Tisch. adds ἰάσει, which Holmes XII, Alex. Euseb. l.c. and others omit. 

10 For the general style of this § cf. Theodoret Dial. I, ch. 36 sub fin. and 37 
beginning σαφέστερον διὰ τούτων ἐμάθομεν. 

1 ἔχωμεν] ‘which we could have.’ Unless this sense be given, we must read 
ἢ ὃ ἔχομεν following the Arm, 

De 2 

Fol. 43 r°- 

Ps. 45° 

Is, 611-8, 

15. 617-8. 

One Arm, 
codex omits 
the words 

36 The Dialogue between Athanasius and Zacchaeus 

58. ἐακχαίος εἶπεν : ᾿Επη) γγείλω δεικνύναι ὅτι καὶ χριστός ἐστι, 
καὶ βασιλεύς, καὶ ἱερεύς : ; 

ἀθανάσιος: Εἰ χρίεται χριστός, οὐκ ἐν ἐλαίῳ γηίνῳ, ἀλλὰ πνεύματι 
θεοῦ: κατὰ τὸν προφήτην δαυὶδ τὸν λέγοντα' διὰ τοῦτο ἔχρισέν σε ὁ θεὸς 
6 θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου : 

59. (ακχαίος εἶπεν : "Ἔλαιον ἀγαλλιάσεως ἐστὶ τὸ χρίσμα τὸ παρὰ 
μωσέως κατασκευασθέν : 

ἀθανάσιος : Διὰ τοῦτο παρὰ τοὺς μετόχους cou! εἴρηται. καὶ οὐκ 
ἔχει κατὰ τοὺς μετόχους σου" of γὰρ μέτοχοι αὐτοῦ, ἐλαίῳ γηΐνῳ 
ἐχρίσθησαν᾽ αὐτὸς γὰρ πνεύματι ἁγίῳ καθὼς γέγραπται: πνεῦμα κυρίου 
ἐπ᾿ ἐμέ" οὗ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, 

60. ἐακχαίος εἶπεν : “Ησαίας ὁ ταῦτα λέγων" μὴ γὰρ ὁ σὸς χριστός 2; 

A. Rather this, that which Isaiah said, he said in the person 
of Christ. Listen therefore to his entire prophecy, that thou 
mayest know that the prophecy suits no one else, except Christ 
alone. For it says as follows: 

‘The Spirit of the Lord is upon me, wherefore He hath 
anointed even me. *To evangelize the poor hath he sent me*, to 
heal the broken in heart, to preach to the captives release and to the 
blind that they see, to proclaim a year acceptable to the Lord and 
a day of recompense to our God*. To have mercy on all mourners, 
to give unto the mourners the glory of Sion; instead of ashes, 
anointing of gladness; and to the mourners a garb of gladness *, 
instead of sighs or a spirit of heaviness. They shall be called 
a race of righteousness, a plant of the Lord unto glory; and they 

4 The Armenian omits the first words of this ὃ as far as μετόχους σου through 

2 ὃ ods xptorés]. The Armenian is corrupt here. There follows a long lacuna in 
the Greek, which the Armenian fills up. 

8. to our God]. Tisch. omits, but the Armenian vulgate has it. 

‘a garb of gladness]. Tisch. καταστολὴν δόξης. This variant is not to be set 
down to the influence of the Armenian vulgate which = δόξης. 

The Dialogue between Athanasius and Zacchaeus 37 

shall build’ and renew the cities laid waste, made desolate of 
the Gentiles. And alens shall come to shepherd thy sheep, and 
Soreigners [to be thy] ploughmen and vine-dressers. But ye shall 
be called priests of the Lord; servants of our God shall ye be 
named*, the powers of the Gentiles must ye devour and with their 
riches become wonderful. Thus shall they have the earth as a 
second heritage, and joy everlasting be upon their heads. For 
7 am the Lord who love righteousness and hate robbery with 

61. Z. All this is spoken concerning our generation. 

A. Joy everlasting has not been and is not now upon your 

Z. No one insults another by way of argument °. 

A. 1 do not insult thee; far be it from me to do so. But if: 
thou canst prove to me that joy everlasting has been yours, 
whose very city and temple has been destroyed, and your 
government, and country, and ark, and holy of holies, and 
cherubin, and mercy-seat, then whatever thou hast learned, tell 
it forthwith. 

62. Z. But all this is to be in the future, though the time is 
not yet. 

A. Dost thou however thyself admit the anointing with the 

1 The Greek and Armenian vulgates add here ἐρήμους αἰωνίας, ἐξηρημωμένας πρότερον 
ἐξαναστήσουσι, kal.... 

2 our God—named], Tisch. has θεοῦ only. The Armenian vulgate agrees with 
our text. 

8 This passage seems to be imitated in Theodoret Dial. I. ch. 29 (Patr. Gr. 83 A): 
Ὄρθ.: ὡς ὁρῶ, πρὸς τοὺς Badevrivov, καὶ Μαρκίωνος, καὶ Μάνητος σιστασιώτας ἔχομεν τὸν 
ἀγῶνα... ᾽Ερανιστής ; Τὸ λοιδορεῖν Χριστιανῶν ἀλλότριον. ᾽Ορθ.: οὐ λοιδοροῦμεν, ἀλλ᾽ 
ἀληθείας ὑπερμαχοῦμεν, καὶ λίαν ἀσχάλλομεν, ὅτι τοῖς ἀναμφιλέκτοις ὡς ἀμφιλέκτοις 
ζυγομαχεῖτε, ᾿Εγὼ μέντοι τὸ ἀγεννές σου καὶ φιλόνεικον διαλῦσαι πειράσομαι. ᾿Απόκριναι 
τοίνυν .. εἰ μέμνησαι. But the Dialogus Timothei et Aquilae restores the original οὐδεὶς 
συνζητῶν ev πραγματείᾳ ὑβρίζει, and shows that Theodoret’s imitation—if it be such—is 
not so close, as from the Armenian alone it might be supposed to be. 

MS. γεγε- 


Ps. 4". 

38 Lhe Dialogue between Athanasius and Lacchaeus 

Holy Spirit, and that the prophecy of Isaiah has not been 
fulfilled in the case of a single one of the kings and prophets 
that have already been ? 

Z. Had then not Isaiah the Spirit ? 

A, He had the Holy Spirit of God, and not Isaiah alone, 
but all the prophets of God.’ But what I have just now 
cited from him, Isaiah spoke not about himself, but about 
another. | 

63. Z. And I say that he spoke about another, yet not 
about thy Christ. 

ἀθανάσιος : Χριστὸς οὐ λέγεται 6 χριόμενος ἐν πνεύματι ἁγίῳ; 

(axyatos εἶπε: Ναί: 

ἀθανάσιος : 'Ἴάπελθε οὖν εἰς ἱερουσαλήμ, καὶ μάθε ἐν αὐτῇ 1 ἐρωτήσας, 
ποῦ κατῆλθεν {πνεῦμα) ἅγιον καὶ ἐπὶ τίνα: καὶ τότε ἵνα ἀκούσῃς 2, 
ὅτι ἐν τῷ ἰορδάνῃ ἐπὶ τὸν ἐκ μαρίας γεγεννημένον ἐπὶ καίσαρος 

64. ¢axxalos εἶπε: Καὶ ἔχω πιστεῦσαι τοῖς εὐαγγελίοις σου ; 

ἀθανάσιος : Διὰ τοῦτο καὶ ὁ τόπος σοι εἴρηται. καὶ ὁ χρόνος, ἵνα 
ἀπελθὼν ἐπὶ τὸν τόπον͵ λάβῃς τῶν πραγμάτων τὴν ἀπόδειξιν. καὶ γνῷς 
πεπληρωμένην τὴν προφητείαν ἐπὶ πάντας τοὺς πιστεύοντας αὐτῷ, 
εὐφροσύνην αἰώνιον ὁρῶν ἐπὶ κεφαλῆς αὐτῶν, καὶ λέγοντας' ἐσημειώθη ἐφ᾽ 
ἡμᾶς τὸ φῶς τοῦ προσώπου σου κύριε: ἔδωκας εὐφροσύνην εἷς τὴν 
καρδίαν μου: 

65. ¢axxatos: ᾿Αλλ’ οὐχὶ περὶ ὑμῶν εἴρηται τοῦτο τῶν χριστιανῶν» 
ἀλλὰ περὶ ἡμῶν τῶν ἰσραηλιτῶν εἴρηται : 

ἀθανάσιος : Ἄκουσον τῶν ἑξῆς τῆς προφητείας" ἵνα γνῷς ὅτι περὶ 
ἡμῶν εἴρηται: 

ἀακχαίος εἶπεν : Εἰπέ: 

11, 6. the pilgrim was to ask 27 Jerusalem where the spot was. Then as now it was 
one of the first questions a pilgrim asked when he reached the holy city. 

3 καὶ τότε ἵνα ἀκούσῃς]. The Armenian suggests as the right reading καὶ τὸ ἵνα, 
ἵνα ἀκούσῃς, just as below he writes iva... λάβῃς, 

The Dialogue between Athanasius and Zacchaeus 39 

abavdows: Aéyer οὕτως" καὶ διαθήκην αἰώνιον διαθήσομαι αὐτοῖο" Is. 61% 
καὶ γνωσθήσεται ἐν τοῖς ἔθνεσιν τὸ σπέρμα αὐτῶν: 

66. (ακχαίος εἶπε: Τὸ σπέρμα τῶν ἰουδαίων γνωσθήσεται ἐν τοῖς 
ἔθνεσιν : 

ἀθανάσιος : ᾿Αληθῆ Ἐ λέγεις οἱ γὰρ ἅγιοι ἀπόστολοι, σπέρμα τοῦ MS. ἀληθεῖ. 
ἀβραὰμ ὄντες, ἡμῖν τοῖς ἔθνεσιν ἐγνώσθησαν, καὶ τὰ ἔκγονα 1 αὐτῶν ἐν Is, 6:9. 
μέσῳ λαῶν, ἅγιοι μάρτυρες" πᾶς γὰρ ὁρῶν αὐτούς, ἐπιγνώσεται αὐτούσ᾽ Is. 61"»19, 
ὅτι οὗτοί εἰσι σπέρμα εὐλογημένον ἀπὸ θεοῦ ὅ" καὶ εὐφροσύνῃ {εὐφραν- 
θήσονται ἐπὶ κύριον : 

67. (ακχαίος εἶπεν : ΗἩὐφράνθημεν ἡμεῖς ἐπὶ κύριον: 

ἀθανάσιος : Καὶ πάλιν λέγω: ὑμῶν τίς εὐφροσύνη 4) ὃ αἰώνιος ; τῆς 
γῆς ὑμῶν ἐρημωμένης, καὶ τῶν πόλεων ὑμῶν πυρικαύστων γεγενημένων, καὶ 
ἀεὶ διὰ τοῦτο παθεῖν ὀφειλόντων ; {vai ἢ οὔ 13) εἰπέ": εἶπεν MS. 

68. ¢axxatos εἶπεν : "ANN εἶπον " ὅτι μέλλει γίνεσθαι ταῦτα καὶ εἶπεν MS. 

οἰκοδομεῖσθαι ἡ πόλις: 

1 ἔκγονα], The context requires, us to take this literally in the sense of real 
descendants, though Tertullian, de praescr. Haeret. c. 32, uses very similar language 
of ordinary apostolical succession conveyed by the laying on of hands: Hoc enim 
modo ecclesiae apostolicae census suos deferunt, sicut Smyrnaeorum ecclesia Poly- 
carpum ab Joanne collocatum refert, sicut Romanorum Clementem a Petro ordinatum. 
Itidem proinde utique et ceterae exhibent, quos ab apostolis in episcopatum consti- 
tutos, apostolici semints traduces habeant. Confingant tale aliquid haeretici, But the 
drift of the passage before us is to establish the existence of blood-ties between 
the ‘seed of Abraham’ and the Christian Churches. See Prolegomena. 

2 ἀπὸ κυρίου is implied by the Armenian instead of ἀπὸ θεοῦ. 

3 εὐφρανθήσονται-- -εὐφροσύνη ἢ]. These words are omitted in the Greek MS. Ihave 
restored them conjecturally from the Armenian. 

4 γαὶ ἢ οὔ]. These words I restore conjecturally from the Armenian. 

5 Julian began to rebuild the Jewish temple. Chrysostom (contra Iudaeos 580) testi- 
fies that ‘so much remained of the old temple as to show where it had been.’ He also 
rhetorically exults that Julian’s impious plan had failed and that the Holy of Holies, which 
of old the high priest might enter solemnly but once a year, was still trodden by the 
feet of fornicators, pimps, and libertines, with no one to keep them off. The Mussulman 
has shown more reverence than this most eloquent of Christian writers, and a noble 
iron screen has for centuries guarded this holy ground from the footsteps of all. In 
Gregentius dial. 619 c. the Jew says: πάλιν ἀναστησόμεθα ἡμεῖς οἱ ᾿Ισραηλῖται, kal ἡ πόλις 
ἡμῶν οἰκοδομηθήσεται . . . κἂν οὖν ἐν πρώτοις κἂν ἐπὶ τέλει, τὸ ῥῆμα τοῦτο πληρωθήσεται. 

MS. τῆς. 
15. 611. 
MS. ἴδης. 

vpn sic 
sed οἱ Το. Τῇ. 


15. 621. 

Fol, 43 v°. 
Arm. A= 

40 The Dialogue between Athanasius and Zacchaeus 

> A A a a , 
ἀθανάσιος εἶπεν : Ἴδωμεν τοῦτο ἀπὸ τῶν * ἑξῆς εἰ μὴ ἐγένετο" λέγει 
οὕτως" ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ κυρίῳ’ ἐνέδυσε γάρ με ἱμάτιον 
' n > , , , 3, - 
σωτηρίου, καὶ χιτῶνα εὐφροσύνης ' περιέθηκέ μοι. εἰ δὲ ἤ δεις * ὅτι ὅσοι 
ἐβαπτίσθημεν εἰς χριστόν, χριστὸν ἐνεδυσάμεθα, καὶ χιτῶνα εὐφροσύνηο, 
τὴν τοῦ πνεύματος ἐλάβομεν χάριν, καὶ ὧς νυμφίοι Ἐ μίτραν * τὸ σημεῖον 
τοῦ σταυροῦ ἔχομεν. καὶ ὧς νύμφη κατεκοσμήθημεν κόσμῳ ταῖς πράξεσιν" 
ε n 3: 2A , > 
καὶ ὡς γῆ αὔξουσα τὸ dveoc αὐτῆς, ἡ ἐκκλησία κατ᾽ ἐνιαυτὸν τοὺς 
΄“΄“ ε “ \ , > “ ᾽ a 
φωτιζομένους ἀνθεῖ: καὶ ὡσεὶ κῆπος τὰ σπέρματα αὐτῆς ἀνατελεῖ τοὺς 
A > ἊΝ ͵ , ; ca 
κατηχουμένους, οὕτωο ἀνατελεῖ κύριος δικαιοσύνην: ὅτι ἔστιν ἡμέρα 
σωτηρίας καὶ ἀγαλλιάματος" λέγω δὲ τὴν ἀνάστασιν ἐναντίον πάντων τῶν 
ἐθνῶν: ; 
69. (akxaios: Σεαυτῷ ὡς θέλεις νοεῖς: Kai τὸ δὴ λεγόμενον, 
νεομηνίας κηρύττεις * 2: 
ἀθανάσιος : ᾿Επειδὴ ἔτι ἀπειθεῖς, ἄκουε τῶν ἑξῆς" καὶ φοβηθεὶς εἰπὲ 
SS ON 2 \ \ > , é \ , oe \ > ere 2 a 
τὴν ἀλήθειαν" διὰ σιὼν οὐ σιωπήσομαι" καὶ διὰ ἱερουσαλὴμ οὐκ ἀνήσω 
a > Jur a ε Ἵ eh tay , , ‘ 
ἕως Cv ἐξέλθῃ WC φῶο ἢ δικαιοσύνη αὐτῆς, TO δὲ σωτήριόν μου ὧς λαμπὰς 
καυθήσεται καὶ ὄψονται ἔθνη τὴν δικαιοσύνην σου, | καὶ πάντες ὃ 
c bs.) \ ὃ , 2 4 \ , 4 \ 31 \ ’ ΠῚ ε 
οἱ βασιλειο! τὴν δόξαν σου’ καὶ καλέσει μου’ τὸ ὄνομα τὸ καινόν, ὃ ὁ 
κύριος ὀνομάσει αὐτό, καὶ ἔσει στέφανος κάλλους ἐν χειρὶ κυρίου, καὶ 
, ΩΣ a 
διάδημα βασιλείας ἐν χειρὶ θεοῦ σου, 
70. ¢axxatos: Περὶ τίνος λέγεις, λέγεσθαι ταῦτα; 
ἀθανάσιος : ΠΕερὶ ἱερουσαλήμ' οὐκέτι γάρ ἐστιν ἰουδαίων πόλις" ἀλλὰ 
χριστιανῶν πόλις͵ τῷ καινῷ ὀνόματι καλουμένη, ἀπελθὼν ἐκεῖσε ὄψει 
Χριστοῦ τὴν πόλιν > ταύτην οὖσαν͵ καὶ μοναζόντων ὃ οἰκητήριον: καὶ τοῦ 
1 εὐφροσύνης]. Tisch. adds ὡς νυμφίῳ. 
? νεομηνίας κηρύττει5], This must have been a proverbial expression for the 
exaggerated proclamation of good times coming. 
® πάντες], Tisch. om. Holmes notes: praemitt. πάντες. sub x in charact. minore 
Alex. Symmachus added πάντες, Aquila καί, 
4 καλέσει μου]. Tisch. καλ. σε. 
ἢ χριστοῦ τὴν πόλιν]. For a similar description see Euseb. Dem. Ev. bk. vi. p. 288 

ed. Colon. 
5 μοναζόντων]. So Justin, Apol. I. 62 B, testifies to the number of those who 

remained chaste. Kal πολλοί τινες καὶ πολλαὶ ἑξηκοντοῦται καὶ ἑβδομηκοντοῦται, of ἐκ παίδων 

The Dialogue between Athanasius and Zacchaeus 41 

χριστοῦ τὴν ἀνάστασιν: Kai πάντας τοὺς βασιλεῖς τὴν δόξαν αὐτῶν Anlegen- 

a a a a dum αὐτοῦ. 
φέροντας" καὶ τὰ ἔθνη μετὰ πάντων τῶν λαῶν τὴν δικαιοσύνην αὐτῆς * ἣν ἐπαγγέι 
ἐδικαιώθη ἀπαγγέλλοντας Ἐ: λοντας MS. 

4 > 3 2 cop , Ney 2 V2 

(axxatos εἶπεν : Οὐκέτι οὖν πυρίκαυστος καὶ ἄδοξος ἐστίν ; 

2 ΄ aS Z , . 2 , ? Aan Pe ΄ χ 

ἀθανάσιος εἶπεν : Κατεστράφη καὶ ἠτιμάσθη ἰουδαίοις" ὠκοδομήθη δὲ 

ΕΣ ? A 

καὶ ἐδοξάσθη χριστιανοῖς : 

ἀακχαίος εἶπεν: ‘H προφητεία λέγει: καὶ ἥξουσιν ἀλλογενεῖς 15: 61”. 

͵ \ , \ > , 2 a \ , 

TIOLUGLVOVTEC τὰ πρόβατά σου, καὶ AAAOMVAOL ἀροτηρεο και ἀμπελουργοί᾽ 
ὑμεῖς δὲ ἱερεῖς κυρίου κληθήσεσθε *, λειτουργοὶ θεοῦ ἡμῶν 1" ἰσχὺν ἐθνῶν κληθήσεσ- 

κατέδεσθε᾽ καὶ ἐν τῷ πλούτῳ αὐτῶν θαυμασθήοεσθε, ὁρᾷς ὅτι - ἡμῖν * MS. οὐδεν, 
τοῖς ἰουδαίοις τὴν ἐπαγγελίαν ἐπαγγέλλεται * : pee 
41, ἀθανάσιος 5: Ταῦτα ἀληθῶς λέγεις" οὕτως γὰρ Kai ai ἐπαγγελίαι rae 
πληροῦνται τοῦ θεοῦ" As ἐπηγγείλατο ὀμόσας * τῷ ἀβραὰμ Kah ἑαυτοῦ" ἦ μὴν λέξαι. 
εὐλογῶν εὐλογήσω ce" καὶ πληθύνων πληθυνῶ τὸ σπέρμα σου, ὧς τοὺς ἀστέ- ὁμώσας. 

P Me Gen. 22", 
pac τοῦ οὐρανοῦ, καὶ ὧς THY ἅμμον τὴν παρὰ TO χεῖλοο τῆς θαλάσσηο᾽ ὥμοσε ὄμωσε. 

δὲ καὶ τῷ δαυὶδ ἀλήθειαν καὶ οὐκ ἠθέτησεν αὐτόν ἀλλὰ τὸ σπέρμα αὐτοῦ 
καθέξεται ἕως τοῦ αἰῶνος ἐπὶ τοῦ θρόνου αὐτοῦ. πρόδηλον γὰρ ὅτι ἐξ 
ἰούδα ἀνατέταλκε ὁ αὐτὸς κύριος ἡμῶν ἰησοῦς ὁ χριστός' καὶ ἐν αὐτῷ 
πᾶσαι αἱ ἐπαγγελίαι πληροῦνται' καὶ οἱ μὲν ἀλλογενεῖς ποιμαίνουσιν 
αὐτοῦ τὰ λογικὰ πρόβατα: καὶ ἀλλόφυλοι ἀροτῆρες εἰσὶ γεωργοῦντες 
αὐτοῦ τὴν ἐκκλησίαν αὐτὸς δὲ μετὰ τῶν μαθητῶν αὐτοῦ τὴν ἱερωσύνην ἔχει, 
τὴν ἰσχὺν τῶν ἐθνῶν κατεσθίων" ἐγὼ γάρ φησιν ἐν εὐαγγελίοις βρῶσιν ἔχω John 4”. 
φαγεῖν ἣν ὑμεῖο οὐκ οἴδατε, καὶ ἐν τῷ πλούτῳ τῶν ἐθνῶν θαυμάῤεται' 

ὁρᾷς γὰρ τοὺς σοφούς, τοὺς ῥήτορας ὅ, καὶ τοὺς ποιητὰς τὸν πλοῦτον τῶν 

ἐμαθητεύθησαν τῷ χριστῷ, ἄφθοροι διαμένουσι. And again, 71 D: ἀλλ᾽ ἢ τὴν ἀρχὴν οὐκ 
ἐγαμοῦμεν εἰ μὴ ἐπὶ παίδων ἀνατροφῇ, ἢ παραιτούμενοι τὸ γήμασθαι τέλεον ἐνεγκρατευόμεθα. 
So Tertull. de cultu Fem. ii. 9: Se spadonatui adsignant propter regnum dei. 

1 ἡμῶν]. Tisch. om. 

2 The text omits ἀθανάσιος, which is added in mg. thus ἀ, Its omission probably 
caused ἡμῖν to be replaced by οὐδείς by some scribe, who did not see that Zacchaeus 
was speaking as far as ἐπαγγέλλεται. 

8 phropas], Cf. Justin M. dial. 217 Cc, of those who wore the τρίβων or cloak of 
a teacher of philosophy and rhetoric: οὐ Sei καταφρονεῖν οὐδὲ ἀμελεῖν τῶν περικειμένων 



Arm. 6 


Fol. 44r°. 

Luke 1". 

42 The Dialogue between Athanasius and Zacchaeus 

Ζ ᾽ aan 4. τ 72 re a Ν 3 , ͵ “ 
λόγων αὐτῶν αὐτῷ προσφέροντας' καὶ ἀποτασσομένους μέν, τῆς 
εἰδωλολατρείας, προσφερομένους δέ, τῷ λόγῳ τῆς χάριτος" καὶ ὑμεῖς 
θεωροῦντες νεκροὺς ἐγηγερμένους, οὐκ ἐπιστεύσατε: ἀλλ᾽ ἐνεκρώθητε' τὰ 
δὲ ἔθνη μετὰ τῶν νεκρῶν συνανέστησαν : 

’ ey ‘ (2 7 ν ᾿) a - ἢ ; 

72. ζακχαίος εἶπε: Καὶ τί μέγα νεκροὺς ἀναστῆσαι; μάγοι γὰρ οὐκ 
ἀνέστησαν νεκρούς; καὶ σημεῖα ἐποίησαν οὕτως, ὥστε καὶ ἀντιστῆναι 

ἀθανάσιος : Μὴ οὖν ἐπειδὴ μάγοι σημεῖα πεποιήκασι καὶ ἀντέστησαν " 
μωσεῖ, οὐδὲν μέγα ἐποίησε μωσῆς ; 

73. ¢axxatos εἶπε: Μωσῆς μὲν ἐποίησε σημεῖα μεγάλα' οὐκ ἀπὸ 
τῶν σημείων δὲ πιστεύεται θεός, ἀλλὰ ἀπὸ τῆς ἀληθείας : 

ἀθανάσιος : Καὶ τί μεῖζον χριστοῦ ἀληθείας ; ποῖος γὰρ μάγος πρὸ 
τοῦ γεννηθῆναι ἴσχυσε σημεῖα καὶ τέρατα ποιῆσαι; 

74. ¢axxatos * εἶπε: Ποῖον γὰρ σημεῖον ἐποίησεν ὁ χριστὸς πρὸ τοῦ 
γεννηθῆναι ; 

ἀθανάσιος : | Τοὺς προφήτας ἐποίησε περὶ αὐτοῦ εἰπεῖν" ἰδοὺ ἡ 
παρθένος ἐν γαοτρὶ Eker καὶ ἕτερα μυρία τοιαῦτα' καὶ ἐν αὐτῇ ὧν τῇ 
γαστρὶ τὸν ἰωάννην οκιρτῆσαι ἐν ἀγαλλιάσει ἐποίησεν : 

75. ζακχαίος εἶπεν : Οὐ πιστεύω τοῖς εὐαγγελίοις σου: 

ἀθανάσιος εἶπεν : Οὐκοῦν οὐδὲ ὅτι μαρίας ἣν υἱὸς πιστεύεις ; 

(bepress) Ὁ) 2: aes aunt Ν i ΄ A \ 4 ef , 

ζακχαίος: “Ev αὐτῇ τῇ ἱερουσαλὴμ 1 ἐγεννήθη" καὶ οἶδα ὅτι papias 
ἐστὶν υἱός : 

ἀθανάσιος: Καὶ ἐν αὐτῇ τῇ ἱερουσαλὴμ ἐλισάβετ τὸν ἰωάννην 
ἐκυοφόρει͵ ὅτε χριστὸς ἐποίησεν αὐτὸν ἐν ἀγαλλιάσει σκιρτῆσαι" καὶ εὐθέως 
τόδε τὸ σχῆμας Euseb. H.E. iv. 11 relates that Justin was ἐν φιλοσόφου σχήματι 
πρεσβεύων τὸν θεῖον λόγον. In the age of the Antonines numerous rhetors and 
philosophers became Christian, e.g. Apollonius of Rome, who was ἐπὶ παιδείᾳ καὶ 
φιλοσοφίᾳ βεβοημένος (Euseb. H. E, v. 21). 

1 ἱερουσαλήμ] The context proves that this is no scribe’s error for βηθλεέμ. In the 
MS. it is written ‘Any in both places, Euseb. Dem. Ev. 288 Ὁ, ed. Colon., in a passage 
which is perhaps corrupt, seems to indicate that the cave of the Nativity was in his day 
shown on the Mount of Olives, close to the spot whence He ascended: ἔστησαν δὲ 
ἀληθῶς ... οἱ πόδες τοῦ κυρίου καὶ σωτῆρος ἡμῶν, αὐτοῦ δὴ Tod λόγου, δι᾿ οὗ ἀνείληφεν 
ἀνθρωπείου σκήνους ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν πρὸς τῷ αὐτόθι δεικνυμένῳ σπηλαίῳ. See the 

The Dialogue between Athanasius and Pech 43 

Ν 3 ν᾿ > - A “ 
δὲ γεννηθείς, μάγους ἀπὸ ἀνατολῶν ἥλκυσεν τοῦ προσκυνῆσαι αὐτόν" Cp.Mat.2’. 
᾽ Ν Ν SS 2 2 a lol 
οὐδεὶς δὲ γεννηθεὶς μάγος ἐποίησεν ἐν οὐρανῷ ἀστέρα φανῆναι, καὶ ἄλλους 
’ 2 ? ~ eed 
μάγους ἐλθόντας προσκυνῆσαι αὐτῷ : 
76. ζακχαίος εἶπεν : "Ἔχεις μὲ οὖν πεῖσαι ὅτι μάγοι γεννηθέντος 1 

αὐτοῦ ἦλθον καὶ προσεκύνησαν αὐτῷ; Ξ 
ἀθανάσιος : En αὐτῶν τῶν πραγμάτων πείσθητι: ἐρώτησον γὰρ διὰ 

τί ἡρώδης ἀνεῖλεν ἐν Βηθλεὲμ παιδία᾽ καὶ μαθὼν τὴν αἰτίαν γνώσῃ ὅτι Mat. 2,5. 

διὰ τὸν χριστόν' τῶν μάγων ἐλθόντων καὶ λεγόντων' ποῦ ἐστιν ὁ τεχθεὶς Mat. 25. 

1 The writer had a Gospel of the Nativity in which the events of the birth were 
narrated after the following order :— 

1. The two mothers, Mary and Elisabeth, before their children are born, foregather 
in Jerusalem (conflicts with Luke 1°, unless indeed the writer there read εἰς τὴν 
πόλιν ᾿Ιούδα i. 6. Jerusalem). 

2. Jesus is born in Jerusalem, where the two mothers had met.’ Immediately after 
His birth Jesus causes the star to appear in the heaven and the Magi to start 
from Arabia. 

3. Having been born in Jerusalem, Jesus (still under three years of age) is taken to 

4. The Magi, led by the star, come to Jerusalem and ask, ‘Where is He who has been 
born King of the Jews?’ (N.B. They did not ask ‘Where will He be born? 
ποῦ γεννᾶται ; but ποῦ ἐστιν ὁ τεχθείς; The birth is in the past, γεννηθέντος 
αὐτοῦ, ‘when He had been born.’) 

5. Herod, informed that the child already born King of the Jews is ow in 
Bethlehem, sends the Magi thither to inquire about Him, and then report to 
him (see § 33 of the Dialogue). 

6. The Magi arrive (at Bethlehem) and find Him laid om a manger. They adore 
and present their gifts (see § 33). 

7. They do not comply with Herod’s request that they should report to him. 

8. Herod slays the children in Bethlehem (not because Jesus had been born there, 
but because He was there when the Magi came and adored Him). 

2 πραγμάτων]. Cp. § 65. So Origen c. Celsum, bk. i. ch. 51, exhorts any one who 
is not convinced by the prophecy of Micah and the history written by Jesus’ disciples, 
to go and view the cave at Bethlehem: κατανοησάτω, ὅτι ἀκολούθως τῇ ἐν τῷ εὐαγγελίῳ 
περὶ τῆς γενέσεως αὐτοῦ ἱστορίᾳ, δείκνυται τὸ ἐν Βηθλεὲμ σπήλαιον, ἔνθα ἐγεννήθη καὶ ἡ ἐν τῷ 
σπηλαίῳ φάτνη, ἔνθα ἐσπαργανώθη. καὶ τὸ δεικνύμενον τοῦτο διαβόητόν ἐστιν ἐν τοῖς τόποις 
καὶ παρὰ τοῖς τῆς πίστεως ἀλλοτρίοις. So the upper church of the Apostles, in which the 
Spirit descended at Pentecost, existed in the days of Cyril of Jerusalem, and 
Epiphanius (de pond. et mens. ἢ. 14) relates that a little church was found intact on 
the same site by Hadrian when he built Aelia on the site of Jerusalem. This church, 
he says, had even escaped when Vespasian destroyed Jerusalem, 


Acts 7”. 


44 Lhe Dialogue between Athanasius and Zacchaeus 

βασιλεὺς τῶν iovdaimv’ εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν TH ἀνατολῇ, καὶ 
ἤλθομεν προσκυνῆσαι αὐτόν᾽ καὶ τὰ μνημεῖα τῶν παιδίων εἰσὶ φανερὰ ἕως 
τῆς ἡμέρας ταύτης: 

. 77. ¢axxatos εἶπεν : Οὐ πιστεύομεν ὅτι οὕτως ἐγένετο. ἄρα γὰρ καί 
πὼς οὐκ ἠδυνήθη ὁ χριστός σου βοηθῆσαι τοῖς παιδίοις, ἵνα μὴ ἀπο- 
θάνωσιν 1: 

ἀθανάσιος: Εἰ μὲν οὖν καταγελᾷς, ἀντίθες τὰ παιδία τὰ ὑπὸ τοῦ 
φαραῶ ἀναιρεθέντα, ἐν ᾧ καιρῷ ἐγεννήθη μωυσῆς: καὶ εἰπέ οὐκ ἠδύνατο 
ὁ θεὸς ῥύσασθαι τὰ παιδία τῶν ἑβραίων ; εἰ δὲ δυνάμενος οὐκ ἐρρύσατο * 
{kal ὁ χριστὸς δὲ δυνάμενος οὐκ ἐρρύσατονϑ' αὐτὸς γὰρ καὶ τότε καὶ νῦν 

78. ζακχαίος εἶπεν : ‘AX ἐπὶ τοῦ μωύσεως ἐξεδίκησεν ὁ θεὸς τὸν 
θάνατον τὸν τῶν παιδίων, διὰ τῶν πληγῶν ὃ ὧν ἐπήγαγεν κύριος τοῖς 
αἰγυπτίοις : 

ἀθανάσιος: Εἰ μὴ ἀναισθητοῦσιν ἰουδαῖοι, πλέον ἂν πεπόνθασιν 
αἰγυπτίων ἐν τῇ ἀναλώσει τῆς ἱερουσαλήμ- καὶ αἰγύπτιοι μέν, ἐνιαυτῷ ἑνὶ 
ἢ δυσὶ πεπόνθασιν" ἰουδαΐῖοι δέ, ἀπὸ τοῦ χριστοῦ ἕως τοῦ νῦν τιμωροῦνται" 
τιμωρηθήσονται δὲ καὶ εἰς τὰ μετὰ ταῦτα, ἐὰν μὴ μετανοήσωσιν: 

79. (ακχαίος εἶπε: Κὰν πιστεύσω τῷ χριστῷ, ὡς ἱερεῖ αὐτῷ πιστεύω, 
μὴ ὡς θεῷ; σὺ γὰρ εἶπας ὅτι μετὰ τῶν μαθητῶν αὐτοῦ τὴν ἱερωσύνην 

ἀθανάσιος : ᾿Αλλ᾽ εἶπον ὅτι αὐτὸς ἐστὶ καὶ ἱερεὺς καὶ κύριος καὶ θεὸς 
καὶ ποιμήν: 

80. ζακχαίος : Ο μὲν 4 θεὸς εἴρηται ποιμὴν ὁμολογουμένως. ἐπειδὴ 

1 ἀποθάνωσιν], Cp. Justin Μ. dial. 329 A: "Edy δέ τις ἡμῖν λέγῃ" μὴ γὰρ οὐκ ἠδύνατο 
ὁ θεὸς μᾶλλον τὸν Ηρώδην ἀποκτεῖναι ; προλαβὼν λέγω" μὴ γὰρ οὐκ ἠδύνατο ὁ θεὸς τὴν ἀρχὴν 
καὶ τὸν ὄφιν ἐξᾶραι τοῦ μὴ εἶναι. 

3 οὐκ ἐρρύσατο]. There is a short lacuna here. The Greek can be reconstructed 
from the Armenian, which literally equals: Si autem illic facultatem habens non 
saluauit, et hic Christus facultatem habens, non seruauit. 

5 διὰ τῶν πληγῶν]. Arm. omits. 

* ὃ μέν]. Arm. seems to have read εἰ μέν. 

The Dialogue between Athanasius and Zacchaeus 45 

ToD λαοῦ ἐστι ποιμήν' ὡς ὁ προφήτης λέγει' ὁ ποιμαίνων τὸν ἰσραήλ, 


, 6 ὁδηγῶν ὡσεὶ πρόβατα τὸν ἰωσήφ : 
5 > 
ἀθανάσιος : ‘O αὐτὸς προφήτης καὶ κύριον αὐτὸν εἶπε καὶ θεὸν καὶ 
Ss ? aA 
81. ¢axyatos εἶπεν : ᾿Ανάγνωθί μοι ποῦ γέγραπται: 
3 ee τὰ a 2 ε fal 
ἀθανάσιος : ᾿Εν τῷ pO ψαλμῷ οὕτως εἴρηται εἶπεν 6 κύριος τῷ 
κυρίῳ μου, κάθου ἐκ δεξιῶν μου, Ewc ἂν θῶ τοὺς ἐχθρούο σου ὑποπόδιον 
τῶν ποδῶν σου ῥάβδον δυνάμεως ἐξαποστελεῖ σοι κύριος ἐκ σιών᾽ καὶ 
κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου" μετά cov ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς 
δυνάμεώς σου, ἐν | ταῖς λαμπρότησι τῶν ἁγίων σου. ἐκ γαστρὸς πρὸ 
ἑωσφόρου ἐγέννησά σε ὦμοσε * κύριος καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς 
εἰς τὸν αἰῶνα κατὰ τὴν τάξιν μελχισεδέκ : 
7 > ; K \ / 25 2 « pa \ a 1 
82. ¢akxxatos εἶπε: al πότε ἐγένετο ἱερεύς; περὶ σολομῶνος 
εἴρηται κατὰ τὴν τάξιν μελχισεδέκ᾽ καὶ ταῦτα εἰς τὸν αἰῶνα: οὕτως γὰρ 
εἴρηται" ὦμοσε: κύριος καὶ οὐ μεταμεληθήσεται σὺ ἱερεὺς eic τὸν αἰῶνα 
κατὰ τὴν τάξιν μελχισεδέκ 2: 
ἀθανάσιος : Σολομὼν οὔτε ἱερεὺς ἐγένετο᾽ οὔτε ἐν ὅλῳ τῷ βίῳ αὐτοῦ * 
ee 7 a a. 3 5 \ x x ἐγ ΤῸ ΄ , 
εὐηρέστησε τῷ θεῷ" ἀλλὰ Kal τὸ πονηρὸν ἐνώπιον κυρίου ποιήσας 
Yee γε 3. a > Ζ ἢ \ ᾽ x 2a 
ἀπέθανεν 8: πῶς οὖν μένει ἱερεὺς εἰς τὸν αἰώνα ; 
82. ἐακχαίος εἶπε: Τῷ οὖν χριστῷ εἶπεν, κάθου ἐκ δεξιῶν μου, ἕως 
ἂν θῶ τοὺς ἐχθροὺς ὑποπόδιον τῶν ποδῶν σου. 
ἀθανάσιος : ‘O δαυὶδ (εἶπεν) Ἐ εἶπε κύριος, τοῦτ᾽ ἔστιν 6 θεός, τῷ 
͵ an Lary , > Lal a nv n A 3 , 
κυρίῳ μου, {τῷ χριστῷ" κάθου ἐκ δεξιῶν pov) * Ewe ἄν θῶ τοὺο ἐχθρούς 
σου ὑποπόδιον τῶν ποδῶν σου: 
84. (ακχαίος εἶπεν : Καὶ ὁ χριστὸς ἐκ δεξιῶν τοῦ θεοῦ κάθηται; 
ἀθανάσιος : Τοῦτο λέγει ὁ προφήτης: 

1 σολομῶνος]. Justin on the contrary (dial. 309 Ὁ) makes Tryphon argue that 
Hezekiah was the priest spoken of in this psalm. 

2 ξακχαίος---μελχισεδέκ]. Arm. omits through homoioteleuton. 

8 Cp. Gregentius dial. 606 B, where the Jew says: ταῦτα περὶ τοῦ Σολομῶντος εἴρηκεν 
ὁ Δαβίδ' καὶ ποῦ ταῦτα σὺ μεθαρμόζεις ; and the Christian replies: προιὼν 6 ψαλμὸς τί 
λέγει; ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη. καὶ τίς ἐξ ὑμῶν ἐλέγξει αὐτὸν περὶ 
ἁμαρτίας ; Σολομὼν δὲ ποιήσας τὸ πονηρὸν ἔναντι κυρίου, ἐτελεύτησε. 

Ps. 79}. 

Ps. 109'*. 

Fol, 44 v°. 

MS. ὄμωσε. 

MS. ὄμωσε. 

[εἶπεν] ex 
Arm. re- 
[τῶ--- μου] 
ex Arm. 

MS. μείζον. 

ἀλλὰ εχ 
Arm, re- 

Heb. 7**. 

Ps. 15). 

Is. 454717, 

46 The Dialogue between Athanasius and Zacchaeus 

4 Ss . ’ ~ 4 > A by δ ~ > ft 1 al 
85. ἐακχαΐίος εἶπεν : Οὐκοῦν μείζων ἐστὶν ὁ χριστὸς τοῦ εὐλογουμένουϊ; 
ἀθανάσιος : Mi γένοιτο: 
ἀακχαίος εἶπε: Πῶς οὖν ἐκ δεξιῶν αὐτοῦ καθέζεται; 
᾽ 2 ¢ ey \ -~ ¢ - Poe 
ἀθανάσιος : ‘Qs vids μονογενὴς τοῦ ἑαυτοῦ πατρός: 
86. (ακχαίος εἶπε: Καὶ πῶς ἔτι ἱερεὺς ἐστίν, εἰ ἐκ δεξιῶν αὐτοῦ 
ἀθανάσιος : Ὅτι οὐ μόνον ἐστὶν ἱερεὺς (ἀλλὰν * καὶ θεός" διὰ γὰρ 
~ Ν Ἃ a La Be la 2 ΄ a 7 ᾿ς 2 
τοῦτο θεὸς ὧν τῇ φύσει, ἔλαβε σάρκα ἐκ papias’ ἵνα γενόμενος ἄνθρωπος, 
καὶ τὴν ὑπὲρ ἡμῶν θυσίαν ἀναδεξάμενος, γένηται ἱερεὺς κατὰ τὴν τάξιν 
μελχισεδέκ᾽ dc οὐ κατὰ νόμον ἐντολῆς σαρκίνης ἐγένετο ἱερεύς, ἀλλὰ 
- ς a ἊΣ 3 Q ¢ ἊΝ ) Ν IA 
πνεύματι ἁγίῳ χρισθείς, ἐστὶν ἱερεὺς εἰς τὸν αἰῶνα : 
4 > Ν “ - ε 2 Ὁ 4 , 
87. ζακχαίος εἶπε: Καὶ πῶς δύναται ὁ ἐπὶ ποντίου πιλάτου 
3 ? 5) Ν IA € A > 
ἀποθανών, εἰς τὸν αἰῶνα ἱερεὺς εἶναι; 
ἀθανάσιος : Οἱ νεκροὶ τῷ φρονήματι τὸν θάνατον αὐτοῦ περιβλέπονται.. 
ε Ν lal Ἂς δ - > ~ t “ 
οἱ δὲ ζῶντες, τὴν ἀνάστασιν αὐτοῦ ὁρῶσιν : 
7 > Ν 7 ’’ - e ee 
88. ἐακχαίος εἶπε: Kal ris pe δύναται πεῖσαι ὅτι ἀνέστη ; 
᾽ 2 nce ΄ χ ΄ ᾽ a ¢ Si aes ' 
ἀθανάσιος : ‘O προφήτης david λέγων ἐν ψαλμῷ ὅτι οὐκ ἐγκαταλείψεις 
τὴν ψυχήν μου eic ἅδην’ οὐδὲ δώσειο τὸν ὅσιόν σου ἰδεῖν διαφθοράν : 
89. ἐακχαίος εἶπεν: Οὐκ οὖν ἄνθρωπος ἦν ἐκ ψυχῆς καὶ σώματος; 
ἀθανάσιος: Ἄνθρωπος iv? κατὰ σάρκα 3: θεὸς δὲ κατὰ πνεῦμα, 
ἀμέλει" ἄκουε τί λέγει ὁ θεὸς διὰ τοῦ προφήτου ἡσαίου" ἐκοπίασεν αἴγυπτοα 

1 In the many discussions of Ps. 109 in anti-Jewish dialogues I have never met 
with this objection raised by the Jew. 

2 ἄνθρωπος ἦν]. Cp. dial. iv. de 5, Trin. ch. 5: ᾿Απολλιναριαστής : οὕτως τὸ ἐκ Ψυχῆς 
καὶ σώματος συνεστώς, ἄνθρωπός ἐστιν; 

8 κατὰ σάρκα]. Tertull. adu. Prax. 27 : Neque caro spiritus fit, neque spiritus caro: 
in uno plane esse possunt. Ex his Iesus constitit, ex carne homo, ex spiritu Deus: 
quem tunc angelus ex ea parte, qua spiritus erat, Dei filium pronuntiauit, seruans 
carni filium hominis dici (Ξε τὸ υἱὸν ἀνθρώπου λέγεσθαι). And also ibid. 29: Quamquam 
cum duae substantiae censeantur in Christo Iesu, diuina et humana; constet autem 
immortalem esse diuinam, cum mortalem, quae humana sit: apparet quatenus eum 
mortuum dicat; id est, qua carnem et hominem et filium hominis, non qua spiritum 
et sermonem et Dei filium. For a similar argument to that of our dialogue, see Greg- 
entius dial. 608, where the Jew objects that Ps. 15”° refers not to a son, but to a servant, 
of God and the Christian replies: ὁ δεσπότης ὁ ἐμὸς καὶ θεὸς καὶ ἄνθρωπος κεχρημάτικε. 

The Dialogue between Athanasius and Zacchaeus 47 

καὶ ἐμπορία αἰθιόπων καὶ οἱ cepoeiu' ἄνδρεο ὑψηλοὶ ἐπί σε dtaBricovTal?... 
καὶ ἐντραπήσονται πάντεο οἱ ἀντικείμενοι αὐτῷ καὶ πορεύσονται ἐν 
αἰσχύνῃ. ἐγκαινίζεσθε πρός με νῆσοι. ἰσραὴλ σώζεται ὃ σωτηρίᾳ αἰώνων" 
οὐκ αἰσχυνθήσονται οὐδὲ μὴ ἐντραπῶσιν ἕως τοῦ aidvoc... Thus 
saith the Lord, who made the heavens. 

90. Z. Thou hast thyself read and avowed that Israel was 
saved by the Lord. Surely, then, not you who are of the 
heathen ? 

A. He means the holy apostles by Israel. If not, how do 
you apply it to your own selves, when you hear the words: 
‘They shall not be ashamed, nor be abashed for evermore’? μὴ 
νομίζεις τὸν προφήτην ψευδῶς λέγοντα' ispand* σώζεται ὑπὸ κυρίου 
σωτηρίᾳ αἰώνων᾽ εἰ θέλεις εἰπεῖν, ὅτι οὔτε ἠσχύνθημεν, οὔτε ἐνετράπημεν 
πάντα ἀπολέσαντες, καὶ ῥωμαίων γενόμενοι δοῦλοι: τόλμησον εἰπεῖν ὅτι 
ψευδεῖς ἐκτήσαντο * οἱ πατέρες ἡμῶν προφήτας: 

ἀακχαίος εἶπε: Μὴ γένοιτο ψευδεῖς εἰπεῖν τοὺς προφήτας : 

91. ἀθανάσιος : Οὔκουν ἰσραὴλ ἐσώθη σωτηρίᾳ αἰώνων' καὶ οὐ. μὴ 
αἰσχυνθῶσιν, οὐδ᾽ οὐ μὴ ἐντραπῶσιν ἕως τοῦ αἰῶνος, οἱ ἅγιοι ἀπόστολοι, 
φύσει ἑβραῖοι ὄντες, καὶ κατὰ σάρκα, καὶ κατὰ πνεῦμα" οὐ γὰρ ὁ ἐν τῷ 

3 > 

ἀνερῷ περιτετμημένος ἐστὶν ἰουδαῖοο: GAN 6 ἐν τῷ κρυπτῷ τὴν 
φ ͵ ͵ ͵ 

1 ~ ͵ 4 A ms « Ν \ > oy » ᾽ 
περιτομὴν τῆς καρδίας ἔχων, μέμφεται οὖν ὁ θεὸς τοὺς ἐν τῷ φανερῷ μόνον 
ἔχοντας τὴν περιτομὴν καὶ μὴ ἐν τῇ καρδίᾳ͵ λέγων οὕτως' πόντα [τὰ 
ἔθνη ἀπερίτμητα σαρκί, ὁ δὲ λαός ὅ μου οὗτος TH καρδίᾳ : 

1 σεβοείμ]. Tisch. σαβαείμ. 

2 διαβήσονται]. The Greek has a lacuna here, if the Armenian be right in quoting 
the LXX text at length. 

® σώζεται]. Tisch. adds ὑπὸ κυρίου, which the dialogue adds below, and reads 
σωτηρίαν αἰώνιον. ᾿ 

4 ἰσραήλ]. Here as above, p. 39, ὃ 66, the prophecies promising salvation to Israel 
are asserted to be true of the Christians, because the apostles and founders of the 
churches were Jews. But Justin roundly declares the church to be the true Israel 
(dial. 229 A): Ἰσραηλιτικὸν γὰρ τὸ ἀληθινόν, πνευματικόν, καὶ Ἰούδα γένος καὶ ᾿Ιακὼβ καὶ 
᾿Ισαὰκ καὶ ᾿Αβραάμ .. . ἡμεῖς ἐσμεν. 

5 ὃ δὲ λαός]. Tisch. καὶ πᾶς οἶκος ἰσραὴλ ἀπερίτμητοι καρδίας αὐτῶν. Barn. Ep. § 9 
and Clem. Alex. p. 145 cite as dialogue: ὁ δὲ λαὸς οὗτος ἀπερίτμητος καρδίᾳ. 



Gal. 245, 

Rom, 27 Ὁ. 

Jer. 9%. 
Fol. 45 το, 

15. ΔΕ tS 


MS. χειρό- 

MS. χειρο- 

MS. οὔτη. 
Is, 4.515. 

MS. ἄλλο. 

48 The Dialogue between Athanasius and Zacchaeus 

92. ζακχαίος εἶπεν: ‘O θεὸς ἐντειλάμενος τῷ ἀβραάμ, éyor' 
περιτμηθήσεταί σου πᾶν ἀρρενικὸν τῇ ὀγδόῃ ἡμέρᾳ, ἀπεστράφη τὴν 
περιτομήν ; 

93. ἀθανάσιος : Διδαχθήσῃ τὸν περὶ τῆς περιτομῆς λόγον" τέως 
δέ μοι εἰπέ, εἰ νενόηκας τίνι ἔλεγε διὰ τοῦ προφήτου" ἐκοπίασεν 
αἴτυπτος καὶ ἐμπορία αἰθιόπων Ἐ΄ καὶ οἱ σεβοεὶμ ἄνδρεο ὑψηλοὶ ἐπί σε 
διαβήσονται καί σοι ἔσονται δοῦλοι καὶ ὀπίσω Gov ἀκολουθήσουσι 
δεδεμένοι χειροπέδαις *2" καὶ προσκυνήσουσί σοι, καὶ ἐν σοὶ προσεύξονται 
ὅτι ἐν σοὶ θεός ἐστι καὶ οὐκ ἔστιν θεὸο πλὴν σοῦ" σὺ γὰρ εἶ ὁ θεός, καὶ 
οὐκ ἤδειμεν, θεὸς τοῦ ἰσραήλ, σωτηρία: 

94. ζακχαίος εἶπε: Τῇ ἱερουσαλὴμ ἔλεγεν ἐκοπίσοεν αἴγυπτος, καὶ 
ἐμπορία αἰθιόπων᾽ καὶ οἱ σεβοεὶμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται" 
καὶ σοὶ ἔσονται δοῦλοι: καὶ σοὶ ἀκολουθήσουσι δεδεμένοι χειρο- 
πέδαις ἘΣ... 

95. A. Surely Jerusalem did not walk around, and so the 
rest follow after her bound ? 

Z. He follows after Jerusalem, who lives by her law, and 
who serves her continually, and worships her, and prays in her, 
as if actually bound unto her. 

96. ἀθανάσιος : Αὕτη Ἐ οὖν ἱερουσαλὴμ καὶ θεός ἐστιν, λέγει γὰρ 
ὅτι καὶ προσκυνήσουσί σοι καὶ ἐν σοὶ προσεύξονται ὅτι ἐν σοὶ ὁ θεὸς 
ἔστι, καὶ οὐκ ἔστι θεὸς πλὴν σοῦ σὺ γὰρ εἶ θεὸς καὶ οὐκ ἤδειμεν, θεὸς 
τοῦ ἰσραήλ, σωτήρ: 

ἐακχαίος εἶπε: Τίνι οὖν ἄλλῳ * λέγει: 

97. ἀθανάσιος : Οὐδενὶ ἄλλῳ' πλὴν τοῦ χριστοῦ : 

ζακχαίος εἶπε: Πῶς; 

ἀθανάσιος : ᾿Εκοπίασεν αἴγυπτοο καὶ ἐμπορία αἰθιόπων, χριστοῦ 
γεννηθέντος καὶ τῆς εἰδωλολατρείας λυομένης, καὶ τῆς μαγείας καταρ- 

1 διδαχθῆσῃ]. The promised discussion is in § 122 foll. 

ἢ χειροπέδαι5], Tisch. adds καὶ διαβήσονται πρὸς σὲ which is omitted in Holmes XII 
(adscr. in mg. sub *), 26, 41, 106, 233, 239, 302, 305, and by Chrys. Cyrill. Alex. 
Theodoret. Athan. i. 548. 

The Dialogue between Athanasius and Zacchaeus 49 

youpévns}, καὶ of σεβοεὶμ dvdpec ὑψηλοὶ ἐπ᾽ αὐτὸν διέβησαν: καὶ αὐτοῦ 

ἌΡ ΡΝ, “ A N72 t > “ > , e ᾿ , 

ἐγένοντο δοῦλοι" καὶ ὀπίσω αὐτοῦ ἀκολουθήσουσι" δεδεμένοι χειροπέδαις * ΜΒ. δεδο- 
΄ ee Wwe are x9 Aas ' é 5 ; μένοι χειρο- 

πάντες οἱ ὑψηλοὶ τῆς γῆς᾽ καὶ ἐν αὐτῷ προσεύξονται' καὶ προσκυνήσουσιν πέδεις, 

αὐτόν" καὶ ὁμολογήσουσιν, ὅτι ἐν αὐτῷ θεὸς ἔστι, καὶ οὐκ ἔστι θεὸς πλὴν 
ΕῚ “a, me Ν᾿ ΝΣ Ἂς AN Ψ' 3) \ a? , 
αὐτοῦ" αὐτὸς γάρ ἐστι θεὸς καὶ οὐκ ἤδεισαν, θεὸς τοῦ ἰσραήλ, σωτήρ: 
98. (ακχαίος εἶπε: Πῶς καὶ ἐν αὐτῷ 2 ἔστι θεὸς καὶ οὐκ ἔστιν θεὸς 
πλὴν αὐτοῦ ; 

ἀθανάσιος : Διὰ τὸ ἀπαράλλακτον τῆς οὐσίας 8: διὰ τὸ ταὐτὸν τῆς 

τ Cp. Ignatius ad Ephes. xix, on the birth of Christ: ὅθεν ἐλύετο πᾶσα μαγεία καὶ 
mas δεσμός ; and Origen, c. Cels. i. 60; Greg. Naz. Or. 1: ἵν᾽ εἰδωλολατρία καταλύθῃ. 
Also Basil in Natiuit.: καταργουμένας τὰς ἐνεργείας αὐτῆς. 

3 ἐν αὐτῷ]. Hippolytus combating Noetus raises the same question. He cites 
15. 45**, and then writes: ἐν rim δὲ ὁ θεός, ἀλλ᾽ ἢ ἐν Χριστῷ Ἰησοῦ τῷ πατρῴῳ λόγῳ, 
καὶ τῷ μυστηρίῳ τῆς οἰκονομίας (Patr. Gr. x. 625). Tertullian (adu. Prax. 13) shows that 
the same objection was raised by the Monarchianist Praxeas as here by the Jew: Si 
tam durus es, puta interim; et ut adhuc amplius hoc putes, accipe et in psalmo duos 
deos dictos: Zhronus tuus Deus in aeuom, uirga regni tut. Dilexisti iustitiam 
el odisti iniquitatem, propterea unxit te Deus, Deus tuus. Si ad Deum loquitur et 
unctum Deum a Deo affirmat, sed hic duos Deos pro urga regni tui. Inde et Esaias 
ad personam Christi e¢ Sedocm, inquit, 242721 elati ad te transibunt, &c. Et hic enim 
dicendo Deus in te et tu Deus, duos proponit, qui erant in Christum et spiritum 
sanctum. Athenagoras expresses the same idea (ὃ 10, pp. 286, 287): ἑνὸς ὄντος τοῦ 
πατρὸς καὶ τοῦ υἱοῦ" ὄντος δὲ τοῦ υἱοῦ ἐν πατρί, καὶ πατρὸς ἐν vid, ἑνότητι καὶ δυνάμει 
πνεύματος, νοῦς καὶ λόγος τοῦ πατρὸς ὁ υἱὸς τοῦ θεοῦ. 

8 τὸ ἀπαράλλακτον τῆς οὐσίαΞ], This phrase occurs in Chrys. Hom. contra Anomoeos, 
tom. VI. p. 427, ὅταν τὸ ἀπαρ. τῆς οὐσίας αὐτοῦ δεῖξαι βούληται τὸ πρὸς τὸν γεγεννηκότα, 
ὁ ἑωρακὼς ἐμέ, φησιν, ἑώρακε τὸν πατέρας. Pseudo-Athan. Dial. iii. de 5. Trin. p. 211, 
vids ἀπαρ. κατ᾽ οὐσίαν. Cyril in Cat. in cap. I. Ioh. p. 16, P2lins est in Patre, διὰ τὸ 
ἀπαράλλακτον τῆς οὐσίας. So Caesarius, Dial. I. quaest. iii. p. 12: Ἐγὼ ἐν τῷ Πατρί, καὶ 
6 πατὴρ ἐν ἐμοί τὸ ταὐτὸν τῆς οὐσίας Kal τὸ ἀπαρ. τῆς θεότητος καὶ ivoobeves... δηλῶν. 
Heretics used the same word, e.g. Asterius, the Lucianist, taught the Son to be ἀπαρ. 
εἰκόνα τῆς τοῦ πατρὸς οὐσίας (teste Philostorgio Hist. Eccles. lib. 11, tom. XVI. p. 21). 
It was indeed a formula of Lucian the Martyr (teste Sozomeno iii. cap. 5). In the 
Dial. iii. de Trinitate, Macedonius refers it to Lucian. Gregory Theol. in his homily 
‘eis γενέθλια writes of Christ: τὸ ἐκμαγεῖον τοῦ ἀρχετύπου and ἡ μὴ κινουμένη σφραγίς and 
ἡ ἀπαράλλακτος εἰκών. So also Basil, Gregory, and the heretic Aetius, preferring it to 
the word ὁμοούσιος. But the word also occurs in earlier writers, e.g. Athenag. p. 60, 4 
(=Presbeia, ch. 17): 6 πατὴρ ἡσθεὶς ἀπαραλλάκτῳ οὔσῃ τῇ ὁμοιότητι (κέραμον δὲ εἰργάζετο), 
Origen c. Cels. iv. 68 = vol. I. p. 555 B, uses it as a Stoic’s word: ἀπαραλλάκτους φασιν 
ἔσεσθαι κατὰ περίοδον τοῖς ἀπὸ τῶν προτέρων περιόδων πάντας... ὁ μὲν κόσμος ἀεὶ 6 αἰτός; 


MS. ἄλλω. 

Ps. 711, 

Ps, 711. 



50 The Dialogue between Athanasius and Zacchaeus 

δόξης, διὰ τὸ ἀμεσίτευτον! τῆς δυνάμεως 3: διὰ γὰρ τοῦτο κύριος ὁ θεύς, 
κύριος εἷς ἐστιν᾽ ὅτι ἕν τὸ θέλημα' μία ἐξουσία' ἕν τὸ κράτος" οὐδὲ 
γὰρ ἄλλο" βούλεται ὁ πατήρ, καὶ ἄλλο ὁ υἱός" εἰ δὲ θέλεις καὶ πλειόνων 
μυστηρίων, ἀνάγνωθι τὸν ἑβδομηκοστὸν πρῶτον ψαλμὸν τοῦ δαυὶδ μετὰ 
φόβου 3 θεοῦ καὶ ἀληθείας καὶ συνειδήσεως ἀγαθῆς: τάχα γὰρ ἐν τῇ 
συναγωγῇ ὑμῶν ἀντὶ δῶν τερπουσῶν τὴν ἀκοήν, ταῦτα ἀναγινώσκετε: 

99. ¢axxalos εἶπε: Τί γὰρ λέγει ὁ ψαλμὸς περὶ τοῦ χριστοῦ σου; 

ἀθανάσιος : ᾿Ανάγνωθι καὶ εὑρήσεις : 

(axyatos εἶπεν : ἀνέγνων καὶ εὗρον ὅτι περὶ σολομῶνος * λέγει: 

100. ἀθανάσιος : “Ὃ θεός, τὸ κρῖμά σου τῷ βασιλεῖ δόσ᾽ τίς λέγει ; 

(ακχαίος εἶπεν : ‘O david ἀξιοῖ τὸν κύριον ἵνα τὸ κρίνειν καλῶς δῷ τῷ 
υἱῷ αὐτοῦ, τοῦτ᾽ ἔστιν τῷ σολομῶντι: 

ἀθανάσιος : Kai τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως ; 

(axxaios εἶπε: Τῷ υἱῷ τοῦ βασιλέως, λέγει: τῷ ἐμῷ υἱῷ" ἡ βασιλεία 
γὰρ ἦν david ὅτε ηὔχετο τῷ θεῷ, ἵνα τὴν δικαιοσύνην αὐτοῦ δῷ τῷ 
σολομῶντι αὐτὸς ὁ θεός: 

IOI. ἀθανάσιος : ᾿Ακολούθησον αὐτῷ μετὰ φόβου θεοῦ, ἀναλαβέτω 

ἐστι, καὶ οὐκ ἀπ. ἕτερος ἑτέρῳ" τὰ δ᾽ ἐν αὐτῷ οὐ τὰ αὐτά, ἀλλ’ ἀπαράλλακτα. The followers 
of Simon Magus δος. to Hippolytus Haer. vi. 17 held the λόγος became a δύναμις 
ἀπέραντος, ἀπαράλλακτος, αἰῶνι ἀπαραλλάκτῳ μηκέτι γινομένῳ εἰς τὸν ἀπέραντον αἰῶνα. 
Profane writers of the first and second centuries or earlier used it, e.g. Isaeus, Sextus 
Emp. and Diodorus. 

1 ἀμεσίτευτον]. Const. Apost. 7, 35, ἀμεσίτευτον τὸ ἔργον, of the cosmos as God’s 
direct handiwork. The adverb ἀμεσιτεύτως, ibid. 8, 35, and Athan. vol. i. p. 682, 741. 
Also used by Synesius, p. 116 D, and Jo. Chrys. Hom. 142, vol. 5, p. 890, 32. 

* Athenagoras (p. 11 [=p. 287]) speaking of the unity of God the Father, God the 
Son and the Holy Spirit, uses the words τὴν ἐν τῇ ἑνώσει δύναμιν, and (p. 27 [§ 24, 
p- 302]) has ἑνούμενα μὲν κατὰ δύναμιν, τὸν πατέρα, τὸν υἱόν, τὸ πνεῦμα. 

8. μετὰ φόβου] Cp. pseudo-Athan. de 5. Trin. dial. iii. § 9: ᾽Θρθ. : μὴ ταράττου, ἀλλὰ 
μετὰ φόβου θεοῦ ἀναγνῶμεν. 

* Σολομῶνος]. The Jewish interpretation of the psalm is glanced at by Justin M. 
dial. 288 C: ods εἰς Σολομῶνα ἀνοήτως φάσκετε εἰρῆσθαι, and also previously 251 C: καὶ 
ὅπου hédexrat’ ὁ θεός, τὸ κρῖμά σου τῷ βασιλεῖ δός" ἐπειδὴ βασιλεὺς Σολομὼν γέγονεν, εἰς 
αὐτὸν τὸν ψαλμὸν εἰρῆσθαί φατε, τῶν λόγων τοῦ ψαλμοῦ διαρρήδην κηρυσσόντων εἰς τὸν 
αἰώνιον βασιλέα, τουτέστιν, εἰς τὸν χριστὸν εἰρῆσθαι. ὁ γὰρ χριστὸς βασιλεὺς καὶ ἱερεὺς καὶ 
θεὸς καὶ κύριος καὶ ἄγγελος καὶ ἄνθρωπος... .. 

The Dialogue between Athanasius and Zacchaeus 51 

ΕἸ 5 ΄“ a c tal 
τὰ OpH εἰρήνην τῷ λαῷ 1 καὶ οἱ βουνοὶ δικαιοσύνην᾽ κρινεῖ τοὺς πτωχοὺς 
τοῦ λαοῦ. καὶ σώσει τοὺς υἱοὺς τῶν πενήτων, καὶ ταπεινώσει συκοφάντην : 
102. ζακχαΐίος λέγει: Ταῦτα πάντα περὶ τοῦ σολομῶνος 2 λέγει: 
ἀθανάσιος : Ἴδωμεν οὖν καὶ τὰ ἑξῆς: 
΄ > Ot ΟΝ, 
ζακχαίος εἶπεν : Εἰπέ: 
103. ἀθανάσιος : Καὶ συμπαραμενεῖ τῷ ἡλίῳ" καὶ πρὸ τῆς σελήνηο Ps, 71°. 
Γενεὰς γενεῶν᾽ ἄρα ὁ σολομὼν συμπαραμενεῖ τῷ ἡλίῳ *, καὶ πρὸ THc MS. ἄρα--- 

ἡλίῳ sup. 

GEAHVHC γενεᾶς γενεῶν ; lit. pr. man. 

(axxaios εἶπε: Td ὄνομα αὐτοῦ συμπαβαμενεῖ ἐν τῷ ἡλίῳ. ἰδοὺ γοῦν' 


NS ἐν a ε es 7 ion a / Lote Phd > A 
καὶ ὑμεῖς οἱ χριστιανοί ἐν πάσῃ τῇ γῇ μνημονεύετε ὃ TOU ὀνόματος αὑτοῦ MS. μνη- 
ε a3 .¢ A : ; RAO , es ᾿ μονεῦεται. 
ὡς σοφοῦ" Kal EWS γενεῶν συμπαραμένει αὐτῷ ἡ δόξα τοῦ ὀνόματος: | 

104. ἀθανάσιος : Καὶ πρὸ tric σελήνης <revedc) * γενεῶν ἦν αὐτοῦ Fol. 45 v°. 

Nae γενεάς 
TO ὄνομα. ex Arm. 

ζακχαίος εἶπε: Kal ἐγίνωσκεν αὐτοῦ τὸ ὄνομα ὁ θεός" καὶ πρὸ τῆς 


105. ἀθανάσιος : [Ἄκουσον οὖν τῶν ἑξῆς: 

Sf > 2 2 

ζακχαίος εἶπεν : Eire: 

ἀθανάσιος : καταβήσεται ὧς ὑετὸς ἐπὶ πόκον, καὶ ὡσέϊ oTarovec Ps. 71°, 
στάζουσαι ἐπὶ τὴν γῆν, ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη, καὶ σταγωνες 

“ Bins 2 ge Cy 5 Gl  Ὰ-: , \ , > ν᾿ lorayav ἡ 
ΠλΗθος ELPHVHC * EWC οὐ ἀνταναίρεθῃ H GEAHVH, και KATOKUPLELGEL OTIO σγάζουσα. 

, > a o a my V cling 

θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ ποταμῶν ἕωο τῶν περάτων τῆς ‘PNT 
οἰκουμένηο. ἐνώπιον αὐτοῦ προπεσοῦνται αἰθίοπεο, καὶ οἱ ἐχθῥοὶ αὐτοῦ 

1 λαῷ κιτλ,͵-.- Tisch. λαῷ σου καὶ οἱ βουνοί. ἐν δικαιοσύνῃ κρινεῖ, Here Holmes 
notes that cov is absent in many minusc. and in Justin M. pp. 204, 275. Theodoret 
i. 1103, Arm. The same sources add δικαιοσύνην after βουνοί, and omit év δικαιοσύνῃ. 

2 Sodopavos|. For a very similar discussion of Ps. 8δ᾽ ὃ, see Theodoret dial. i. 
chs. 31, 32. The ἐρανιστής alleges that the prophecy was of Solomon or Zorobabel ; 
the orthodox interlocutor that they were true only of Christ. The psalm is discussed 
in almost identical terms in the ἀντιβολὴ Παπίσκου already mentioned, p. 67, 1. 20, foll. 

8 In Gregentius Dial. the Jew makes a similar defence of Solomon, the question 
there also being the applicability to him of Ps. 71: ἴδε οὖν ὅτι ἐν οἵοις τόποις περιηχεῖται 
τῆς σοφίας αὐτοῦ τὸ χάρισμα, αἰνεῖται ὑπὸ τῶν ἀκουόντων καὶ δοξάζεται παρὰ τῶν ἀναγινω- 

* ποταμῶν]. Tisch. ποταμοῦ. Many minusc. and Justin M. have ποταμῶν. 

E 2 


2 A 

Zech, If 

12, 13, 

Mat. 27°. 

se The Dialogue between Athanasius and Zacchaeus 

χοῦν λείξουσιν. βασιλεῖς θαρσεὶς καὶ vHcot δῶρα προσοίσουσιν, βασιλεῖς 
ἀράβων καὶ σαβὰ δῶρα προσάξουσι' καὶ προσκυνήσουσιν αὐτῷ πάντεο οἱ 
βασιλεῖς τῆς γῆς], πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ ὅτι ἐρρύσατο * 
πτωχὸν ἐκ δυνάστου, καὶ πένητα ᾧ οὐχ ὑπῆρχε βοηθόο᾽ φείσεται πτωχοῦ 
καὶ πένητος, καὶ ψυχὰς πενήτων σώσει. ἐκ τόκου καὶ ἐξ ἀδικίας 
λυτρώσεται τὰς ψυχὰς αὐτῶν, καὶ ἔντιμον τὸ ὄνομα αὐτοῦ 3 ἐνώπιον αὐτοῦ. 
καὶ ζήσεται καὶ δοθήσεται αὐτῷ. ἐκ τοῦ χρυσίου τῆς ἀραβείας, καὶ 
προσεύξονται περὶ αὐτοῦ διὰ παντόο, ὅλην τὴν ἡμέραν εὐλογήσουσιν αὐτόν᾽ 
ἔσται στήριγμα ἐν TH rH ἐπ᾿ ἄκρων τῶν ὀρέων᾽ ὑπεραρθήσεται ὑπὲρ 
τὸν λίβανον ὁ καρπὸς αὐτῶνϑ, καὶ ἐξανθήσουσιν ἐκ πόλεως ὡσεὶ χόρτος 
τῆς γῆς. @otort τὸ ὄνομα αὐτοῦ εὐλογημένον εἶς τοὺς aidvac, πρὸ τοῦ 
ἡλίου διαμένει τὸ ὄνομα αὐτοῦ. καὶ ἐνευλογηθήσονται ὅ ἐν αὐτῷ πᾶσαι αἱ 
φυλαὶ τῆς γῆς, πάντα τὰ ἔθνη μακαριοῦσιν αὐτόν᾽ εὐλογητὸς κύριος ὃ θεὸς 
ἰσραήλ, ὁ ποιῶν θαυμάσια μόνος, καὶ εὐλογημένον τὸ ὄνομα THC δόξης 
αὐτοῦ τὸ ἅγιον εἰς τὸν αἰῶνα καὶ eic τὸν αἰῶνα τοῦ αἰῶνος: καὶ 
πληρωθήσεται τῆς δόξης αὐτοῦ πάσα H fH’ γένοιτο γένοιτο. 

106. ἐακχαίος εἶπε: Ταῦτα ὁμολογουμένως περὶ τοῦ χριστοῦ εἴρηται" 
ἀλλ᾽ οὐδέπω ἦλθε τέως 1: 

ἀθανάσιος : Τί οὐ πεπλήρωται τῶν εἰρημένων ; 

(axxatos εἶπε: Πάντα: 

107. ἀθανάσιος : “Akove οὖν τοῦ προφήτου λέγοντος" καὶ ἔλαβον τὰ 
τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ τετιμημένου ὃν ἐτιμήσαντο ἀπὸ υἱῶν 

ἰσραήλ, καὶ ἔδωκαν αὐτὰ eic τὸν ἀγρὸν τοῦ κεραμέως καθὰ συνέταξέν 

vis yfis]. om. Tisch. Numerous minusc. and fathers add it. 

αὐτοῦ]. Tisch. αὐτῶν. Justin M. and many minusc. have αὐτοῦ. 

καρπὸς αὐτῶν]. Tisch. x. αὐτοῦ. 

ἔσται]. Tisch. ἔστω. Justin M. and many minusc. have ἔσται. 

ἐνευλογηθήσονται Tisch. 

τὸ ἅγιον] om, Tisch. The Arm. vulgate alone adds ἅγιον. 

ἦλθε τέως]. Tertull. adu. Prax. 22: Nam usque in hodiernum. Iudaei Christum 
Dei, non ipsum patrem sperant: quia nunquam Christus pater scriptus est uenturus. 
Cp. Gregentii Tephrensis disput. cum Herban. Iud. (in Galland. Bibl. xi. p. 603 C): 
*EpBav.: οἴδαμεν ὅτι μέλλει παραγίνεσθαι, GAN οὔπω fev ὁπόταν δὲ ἔλθῃ, πιστεύσομεν εἰς 
αὐτόν. This dialogue is an expansion of that of pseudo-Athanasius. 

- ὦ. oO PF ὦ DH "᾿ 

The Dialogue between Athanasius and Zacchaeus 53 

μοι κύριος, ὁρᾷς ὅτι ὁ προδότης καὶ τὰ τριάκοντα ἀργύρια λαβὼν 
2 ~ > / A ee 2) e Ν « > x > ,ὔ Ν ξ ΓΦ 
ἐκ τῶν ἀρχιερέων ἀνέδωκε: καὶ ὁ ἀγρὸς ἠγοράσθη: καὶ ἡ προφητεία 
ἀπεπληρώθη" καὶ πῶς λέγεις ὅτι οὔπω ἦλθεν ὁ χριστός: 

108. ἐακχαίος εἶπεν : Οἶδα ὅτι ταῦτα λέγει ὁ προφήτης, ἀλλ᾽ οὐχὶ 
περὶ τοῦ χριστοῦ: 

A. In his advent it was fulfilled; and if he came, whom 
thou dost look forward to, he would find everything fulfilled 
which was foretold. 

109. Z. And of the predictions, what is fulfilled ? 

ἀθανάσιος : Κατεκυρίευσεν ἀπὸ θαλάττης ἕως θαλάττηο᾽ Kal ἀπὸ Ps. 715} 
ποταμῶν ἕως περάτων τῆς οἰκουμένης" ἐνώπιον αὐτοῦ πεσοῦνται αἰθίοπεο. 
καὶ οἱ ἐχθροὶ αὐτοῦ ὑμεῖς" 5 χοῦν ἐσθίετε" καὶ προσκυνήσουσιν αὐτῷ πάντες 
οἱ βασιλεῖς 8 τῆς pic’ πόντα τὰ ἔθνη δουλεύσουσιν αὐτῷ" Kal ἐνευλογηθή- 
σονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γηῖς : 

, πὰ ε ἊΣ φῦ Le Efe A 

I10. ¢axxaios εἶπεν : Οἱ σταυρώσαντες αὐτόν, προσκυνήσουσιν αὐτόν ; 

> 4 e 2 % 2 - \ x 7 \ c 7 

ἀθανάσιος : Οἱ ἐχθροὶ ἀνεγράφησαν, καὶ τὸ πάθος, καὶ ὁ θάνατος, 
καὶ ἡ τιμή, καὶ ἡ δόξα, καὶ ἡ ἀνάστασις" ἀκούεις γοῦν τοῦ δαυὶδ λέγοντος" 
iva τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά Ἐ; παρέστησαν οἱ βασιλεῖς ie 
a a \ ξ ὦ , δ τ ‘ ΕΝ \ “ ! \ M - Kava, 
τῆς γῆς" καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτό, κατὰ τοῦ κυρίου καὶ 
κατὰ | τοῦ χριστοῦ αὐτῶν 4: Fol. 46 r°. 

rg 4» a > 3 ’ a Nae oN > a“ 
111. ¢akyxalos εἶπε: Ils οὖν κατ᾽ αὐτοῦ Kai ὑπὲρ αὐτοῦ ; 

ἀθανάσιος : ᾿Επειδὴ καὶ τὰ καλὰ ὁ θεὸς ἐγίνωσκε καὶ τὰ ἄλλα ὡς ὅ 

1 For a similar passage cp. Athan. de Incarn. Verbi, ch. 40 (Migne Pat. Gr. xxv, 
col. 165). 

2 Gregentius dial. 606 C: καὶ οἱ ἐχθροὶ αὐτοῦ χοῦν λείξουσιν ; τίνες δὲ οἱ ἐχθροὶ αὐτοῦ ; 
οὐχ ὑμεῖς οἱ Iovdaior, χοῦν λείχοντες, ἀπὸ πολλῆς πείνης, 

8. of βασιλεῖς]. The homage of the kings is still in the future; for Zacchaeus is 
allowed in the immediate sequel to identify with ‘the kings of the earth’ those who 
crucified Jesus, viz. Tiberius and Herod. The passage must have been penned before 
the secular triumph of Christianity under Constantine. In Gregentius dial. 613 C, 
Ps. 2» 5 is, as here, interpreted by the Christian interlocutor of Herod and Pilate, of 
Anna and Caiaphas. 

4 χριστοῦ αὐτῶν]. Tisch. xp. αὐτοῦ. Holmes 99 and 174 have αὐτῶν, 

5 ἄλλα ὡς]. The Arm. renders ἄλλως. 

Rom. 9583, 

? lege ὑμῶν. 

Ῥε, τας. 

Dan. 2. 

54 The Dialogue between Athanasius and ZLacchaeus 

ἔχοντα, πεποίηκε πάντα γραφῆναι" καὶ τοῦτο ἐστὶ τὸ εἰρημένον παρὰ 
τοῦ θεοῦ, διὰ τοῦ προφήτου" ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος" καὶ 
πέτραν σκανδάλου᾽ καὶ ὃ πιστεύων ἐπ᾽ αὐτῷ, οὐ μὴ καταισχυνθῆπ: 

[12. ¢akxalos εἶπε: Καὶ ἵνα τί λίθος προσκόμματος αὐτὸν ἐτίθει, 
καὶ οὐχὶ μᾶλλον ἐκ τοῦ φανεροῦ ὁμολογηθῆναι αὐτὸν ἐποίησεν ; 

ἀθανάσιος: Ei μὲν μὴ προεῖπεν οὐ μὴ καταισχυνθεῖ αἰτιῶ τὸν 
θέμενον." εἰ δὲ προείρηταί σοι, ἑαυτὸν αἰτιῶ μὴ πιστεύσαντα. αὐτὸς γάρ 
ἐστιν ὁ λίθος, ὁ ἐξουθενηθεὶς ὑφ᾽ ἡμῶν * τῶν οἰκοδομούντων, περὶ οὗ λέγει 
6 δαυίδ' λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντεο, οὗτος ἐγεννήθη εἶς 
κεφαλὴν γωνίαο: 

115. ζακχαίος εἶπεν : Η σοφία τοῦ θεοῦ λίθος ἐγένετο; 

ἀθανάσιος : ‘H σοφία τοῦ θεοῦ λίθος ἐκλήθη τὸ κατὰ σάρκα" ἐπειδὴ 
γὰρ ἔλαβε σάρκα ἐκ τῆς παρθένου, ἵνα καθάπερ ἐν αὐτῇ σαρκὶ ἡμῖν 
ἐπιφανεῖ, διὰ τοῦτο λίθος ἐκλήθη" καὶ οὗτός ἐστιν ὁ λίθος ὃν ἑρμήνευσεν 
δανιήλ, τμηθέντα ῖ ἐξ ὄρους ἄνευ χειρῶν, καὶ λεπτύναντα τὴν εἰκόνα τῆς 
εἰδωλολατρείας : 

114. ζακχαίος εἶπε: Καὶ ἀπὸ ποίου ὄρους ἐτμήθη λίθος ; 

ἀθανάσιος : ἤΟρος λέγει τὴν παρθένον μαριάμ' διὰ γὰρ τοῦτο καὶ 
ἄνευ χειρῶν, διὰ τὸ ἄνευ χειρουργίας 2 ἀνδρὸς αὐτὴν γεννῆσαι τὸν λίθον, 

1 τμηθέντα]. Cp. Iren. c. Haer. iii. 28: Propter hoc autem et Daniel praevidens 
elus adventum, lapidem sine manibus abscissum advenisse (/ege: ait venisse) in hunc 
mundum. Hoc est enim quod sme manibus significabat, quod non operantibus 
humanis manibus, hoc est virorum illorum qui solent lapides caedere, in hunc mundum 
eius adventus erat, id est, non operante in eum Ioseph, sed sola Maria cooperante 
dispositioni. Hic enim lapis a terra et ex virtute et arte constat dei. Propter hoc 
autem et Esaias ait: Sic dicit Dominus: Ecce ego mitto in fundamenta Sion lapidem 
... uti non ex voluntate viri, sed ex voluntate dei. 

5 xetpoupyias]. One is tempted to render ‘without surgical aid of man.’ For, 
according to the protevangel (chs. 19 and 20), Mary still retained her virginity after 
parturition and the midwife’s services consisted simply of pious ejaculations. As 
Mr. Badham (Academy, May 30, 1896) has said: ‘ The protevangelist makes his 
point by bringing the midwives on the scene in order to discover their services 
unnecessary.’ In the Ascensio Isaiae it is declared that no midwife was wanted at all. 
‘Clement of Alexandria (adds Mr. Badham) informs us that there were still in his day 
many who believed that Mary had been in a puerperal state.’ Such a belief Clement 

The Dialogue between Athanasius and Zacchaeus 55 

(ee ee \ XQ a“ 4 Ν io} 
τοῦτ᾽ ἐστὶ τὸ σῶμα λέγει δὲ ἡ προφητεία' vaBovyodovécop εἶδεν ἐνύπνιον" Cp. Dan. 
NG? a ) a 2! foll. 
τὸ δὲ ἐνύπνιον ἀπῆλθεν ἀπ᾽ αὐτοῦ, τουτέστιν ἐπελάθετο' καὶ καλέσας τοὺς ὃ 
ἐπαοιδοὺς καὶ τοὺς μάγους καὶ τοὺς σοφοὺς βαβυλῶνος, ἔλεγεν αὐτοῖς" ὅτι 
be ee ΘΕ ἃ 3 , 3. ὦ a ~ 3 , ΄ ἐπε es Ν Ν 7 
τὸ ἐνύπνιον ἀπέστη ἀπ᾽. ἐμοῦ. νῦν ἀναγγείλατέ μοι αὐτό, Kal TO σύγκριμα 
αὐτοῦ τοῦ ἐνυπνίου. καὶ τῶν μάγων καὶ τῶν ἐπαοιδῶν λεγόντων ὅτι οὐκ 
7 »” eS A ἃ « aA 
ἔστιν ἄνθρωπος ἐπὶ τῆς γῆς ds δυνήσεται τὸ ῥῆμα τοῦ βασιλέως 
) -“ ᾽ , Ἃ ῃ = > 3: ς ! > \ tal ΟῚ 3 
ἀναγγεῖλαι, ἀλλ H θεοί, ὧν οὐκ ἔστιν Η κατοικιὰ ἐπι THC THC, ἐκέλευσε 
ναβουχοδονόσορ πάντας ἀπολέσθαι τοὺς ἐπαοιδούς, καὶ τοὺς μάγους, καὶ 
τοὺς σοφούς" καὶ γνοὺς τοῦτο τὸ πρᾶγμα τοῦ βασιλέως ὁ δανιήλ, ἠξίωσε 
δοθῆναι αὐτῷ τῶν τριῶν ἡμερῶν προθεσμίαν. καὶ λαβὼν παρὰ τοῦ 
βασιλέως, εἰσελθὼν εἰς τὸν οἶκον αὐτοῦ" ἐδεήθη τοῦ κυρίου, καὶ ἀπεκα- 
λύφθη αὐτῷ τὸ ἐνύπνιον ὃ εἶδεν ὁ βασιλεύς, καὶ τὸ σύγκριμα αὐτοῦ: ἦν δὲ 
2 “- toa ε c c a 
τὸ ἐνύπνιον τοῦτος, εἰκών, ἧς ἡ πρόσοψις ὑπερφερής: ἡ ὅρασις αὐτῆς 
φοβερά: ἡ κεφαλὴ χρυσίου καθαροῦ, αἱ χεῖρες καὶ τὸ στῆθος καὶ οἱ 
Ε a > Ὁ ‘ ον n 
βραχίονες αὐτῆς ἀργυροῖ: ἡ κοιλία καὶ οἱ μηροὶ " χαλκοῖ: αἱ κνῆμαι MS. ἡ 
a. « ͵ , , n 1 ! 3 , μυροὶ. 
σιδηραῖ: οἱ πόδες pépoc μέν τι" σιδηροῦν, μέροο δέ τι ὀστράκινον᾽ MBS, μέντοι. 
2 , σ 2 Ζ ͵ 2 a 3: na Nes: i \ 3 , 
ἐθεώρει ἕως ἐτμήθη λίθος ἐξ ὄρους ἄνευ χειρῶν' καὶ ἐπάταξε THY εἰκόνα 
ἐπὶ τοὺς πόδας τοὺς σιδηροῦς καὶ ὀστρακίνουο' καὶ ἐλέπτυνεν αὐτοὺς 
3 ᾿ , > ͵ 3 “ \ 2 c ις Ν 
εἰς τέλος: τότε ἐλεπτύνθησαν εἰς ἅπαξ, τὸ ὄστρακον, ὁ GLOHPOC, Καί 
ὃ χαλκόο᾽ ὁ ἄργυρος καὶ ὁ χρυσόο' καὶ ἐγένετο ὡσεὶ κονιορτόο, ἀπὸ 
“ a “ ΟἹ n , \ , 
ἅλωνος θερινῆο" καὶ ἐξῆρεν αὐτὰ τὸ πλῆθος τοῦ πνεύματος" καὶ τόπος οὐκ 
εὑρέθη αὐτοῖς" καὶ ὁ λίθος ὁ πατάξας τὴν εἰκόνα, ἐγεννήθη ὄρος μέγα, | Fol.46 wv. 
> n an a > a pa ‘ 
Kal ἐπλήρωσεν πᾶσαν τὴν γῆν’ τοῦτο οὖν τὸ ἐνύπνιον τοῦ βασιλξως" καὶ 

ἑρμηνεύει δανιὴλ τὸ ἐνύπνιον" ἣν * δὲ διάφορον εἰκόνα λέγων, διαφόρους MS. ἣν. 

already regarded as heretical, and he quotes a lost prophet : τέτοκεν καὶ οὐ τέτοκεν φησὶν 
ἡ γραφή. But it is more reasonable to interpret the phrase as equivalent to ἄνευ 
ἐπιμιξίας ἀνδρός, and compare Justin M. dial. 301 A : ὅταν yap ὡς υἱὸν ἀνθρώπου λέγῃ δανιὴλ 
.. Φαινόμενον μὲν καὶ γενόμενον ἄνθρωπον μηνύει, οὐκ ἐξ ἀνθρωπίνου δὲ σπέρματος ὑπάρχοντα 
δηλοῖ. καὶ τὸ λίθον τοῦτον εἰπεῖν ἄνευ χειρῶν τμηθέντα, ἐν μυστηρίῳ τὸ αὐτὸ κέκραγε. τὸ γὰρ 
ἄνευ χειρῶν εἰπεῖν αὐτὸν ἐκτετμῆσθαι, ὅτι οὐκ ἔστιν ἀνθρώπινον ἔργον, ἀλλὰ τῆς βουλῆς τοῦ 
προβάλλοντος αὐτὸν πατρὸς τῶν ὅλων θεοῦ. 50 in Cyr. Hier. C. I. xii. 18: λίθον ἄνευ 
χειρῶν ἐξ ὄρους τμηθέντα, οὐκ ἐξ ἀνθρωπίνης κατασκευῆς συστάντα. Cp. also Isidore of 
Seville, contra Iudaeos I. x. 9. 

Dan, 2*, 

Hos. 13? 
and Hos. 


Hos. ies 

Dan. 917° 
sec. vers, 
MS. διαφέ- 


56 Lhe Dialogue between Athanasius and Zacchaeus 

βασιλειάς 1, καὶ τὸν λίθον βασιλείαν" 5 ἥτις εἰς τοὺς αἰῶνας οὐ διαφθα- 
ρήσεται, ἔστι δὲ αὕτη ἡ χριστοῦ βασιλεία λίθῳ παρεικασθεῖσα, διὰ τὸ 
προσκόψαι ἐν αὐτῇ τοὺς πατέρας ὑμῶν: 

115. (axxatos: Νῦν ἀκούω ὅτι ὁ χριστὸς ὑμῶν λίθῳ παρείκασται: 

ἀθανάσιος : ᾿Δεὶ τὰ ἀφανῆ καὶ ἀόρατα, διὰ παραβολῶν φανερῶν 
ἀναγινώσκονται' ἢ οὐκ ἤκουσας τοῦ θεοῦ διὰ τοῦ προφήτου λέγοντος" 
καὶ ἔσομαι ὃ ὡσεὶ πάνθηρ τῷ ἐφραὶμ καὶ ὡσεὶ πάρδαλις τῷ οἴκῳ ἰούδα᾽ 
καὶ ἐν ἄλλῳ' καὶ ἀπαντήσω 4 αὐτοῖς ὧς ἄρκος ἀπορουμένη᾽ ἄρα ἄρκῳ καὶ 
τοῖς ἄλλοις ζώοις παραβαλλόμενον τὸ θεῖον ὑβρίξεται ; 

116. ἐ(ακχαίος εἶπε: Μὴ γὰρ ἀληθῶς ἄρκος ἐγένετο ὁ θεός ; διὰ τὸ 
φοβερὸν λέγει: 

ἀθανάσιος : Οὕτως διὰ τοὺς πολλοὺς προσκόψαι, κατ᾽ ἐπίνοιαν εἰς τὸν 
Χριστόν, λίθος ἐκλήθη" ἄκουε δὲ καὶ ἄλλης προφητείας εἰς τὸν χριστὸν ἐκ 
τοῦ αὐτοῦ προφήτου" ἐθεώρουν φησὶ καὶ τέσσαρα θηρία μεγάλα᾽ ἀνέβαινον 
ἐκ Thc θαλόσσαο, διαφέροντα: ἀλλήλων. τὸ πρῶτον ὡσεὶ λέαινα, 
ἔχουσα πτερὰ καὶ τὰ πτερὰ αὐτῆς ὡσεὶ ἀετοῦ ἐθεώρουν ἕως οὗ 
ἐξετείλοι τὰ πτερὰ αὐτῆς" καὶ ἐξήρθη ἀπὸ τῆς γῆς" καὶ ἐπὶ ποδῶν 
ἀνθρώπου ἐστάθη" καὶ καρδία ἀνθρώπου ἐδόθη αὐτῆ. καὶ ἰδοὺ θηρίον 
δεύτερον ὅμοιον ἄρκῳ, καὶ eic μέρος ἕν ἐστάθη" καὶ τρία πλευρὰ δ ἐν τῷ 


στόματι αὐτῆς ἀνὰ μέσον τῶν ὀδόντων αὐτῆς" Kal οὕτως ἔλεγον αὐτῆ 

1 βασιλείας]. The Arm. has [Pupqidistine[Ffetu = ‘interpretations, a corruption 
of [Fupunnpne[Ffrtu — βασιλείας. I have translated the amended text. 

5. βασιλείαν]. Cp. Adamantii De Recta in Deum Fide. The Marcionist Megillus 
after quoting Dan. 2%, says: ὁ λίθος ἦν ἐκ θεοῦ βασιλεία, ἐν δόξῃ φαινομένη. Cp. 
Iren. v. 26, 2: Christus est lapis, qui praecisus est sine manibus, qui destruet 
temporalia regna, et aeternum inducet, quae est iustorum resurrectio; Resuscitabit, 
ait, Deus coeli regnum, quod in aeternum nunquam corrumpetur. 

* ἔσομαι]. Tisch. adds αὐτοῖς and om. τῷ ἐφραὶμ and τῷ οἴκῳ ἰούδα. These additions 
are drawn from Hosea 5". Is it possible that this citation so abruptly introduced 
is connected with the story of Jesus being born ἀπὸ Πάνθηρος (or Πανθήρα) μοιχεύ-- 
σαντὸς (Origen c. Celsum, I. 33)} I think not. 

* ἀπαντήσω]. Tisch. ἀπαντήσομαι and 4 before ἀπορουμένη. 

δ ἔχουσα πτερά]. Tisch. om. ; 

“ τρία πλευρά]. Tisch. τρεῖς πλευραί. Many of Holmes’ minuscules have τρία 

The Dialogue between Athanasius and Zacchaeus 57 

ἀνάστηθι Kal φάγε σάρκας πολλάο᾽ ὀπίσω τούτου ἐθεώρουν καὶ ἰδού, 
θηρίον ὡσεὶ πάρδαλιο: καὶ αὐτὴ πτερὰ τέσσαρα, πετεινοῦ ὑπεράνω 

αὐτῆς, καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ καὶ ἐξουσία ἐδόθη αὐτῇ. ὀπίσω 

τούτου ἐθεώρουν, καὶ “ἰδοὺ τέταρτον θηρίον 2 φοβερὸν καὶ ἔκθαμβον, καὶ 

ἰσχυρὸν περισσῶσ᾽ [οἱ ὀδόντεο αὐτοῦ σιδηροῖ᾽ ἐσθίων" λεπτύνων ὃ καὶ TAL... Jin 
ἐπίλοιπα τοῖς ποσὶν αὐτοῦ συνεπάτει καὶ αὐτὸ ἰσχυρὸν περισσῶς ἘΠ1 παρὰ eae 
πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ καὶ δέκα κέρατα ὃ αὐτῷ" προενόουν περισσὸς. 
τοῖς κέρασιν αὐτοῦ" καὶ ἰδοὺ κέρας ἕτερον μικρὸν ἀνέβη ἐν μέσῳ αὐτῶν᾽ 

καὶ τρία κέρατα αὐτοῦ τῶν ἔμπροσθεν αὐτοῦ © ἐξερριζώθη ἀπὸ προσώπου MS, ἐξερις. 
αὐτοῦ: καὶ ἰδοὺ ὀφθαλμοὶ ὧς ὃ ὀφθαλμός ἀνθρώπου ἐν τῷ κέρατι 

τούτῳ, καὶ στόμα λαλοῦν μεγάλα᾽ ἐθεώρουν ἕως οὗ θρόνοι ἐτέθησαν, καὶ 

παλαιὸς ἡμερῶν ἐκάθητο᾽ καὶ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιών᾽ καὶ θρὶξ 

τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν᾽ ὁ θρόνος αὐτοῦ φλὸξ πυρόο’ οἱ 

τροχοὶ αὐτοῦ πῦρ φλέγον’ ποταμὸς πυρὸς ὃ εἷλκεν ᾿Ξ ἔμπροσθεν αὐτοῦ" MS. ἥλκεν. 
χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ καὶ μύριαι pupiddec παρειστήκεισαν cone 
αὐτῷ: κριτήριον ἐκάθισε καὶ βίβλοι ἠνεῴχθησαν. ἐθεώρουν ἐν ὁράματι THe Dan. 7. 
νυκτὸς καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὧς υἱὸς ἀνθρώπου 

ἐρχόμενος καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε καὶ προσηνέχθη 

2 δ. \ > fad > ᾿ ς > ‘ \ c , \ c i Cy) \ , ε 
αὐτῷ και αὐτῷ ἐδόθη Η ἀρχὴ και H ΤΙΜΗ, KOL Η βασιλεια και TTAVTEC OL 


λαοί, φυλαί, γλῶσσαι, δουλεύσουσιν αὐτῷ ἡ ἐξουσία αὐτοῦ, ἐξουσία 

αἰώνιος, ἥτις οὐ παρελεύσεται καὶ ἡ βασιλεία αὐτοῦ, οὐ διαφθαρήσεται" 


ἔφριξε τὸ πνεῦμά μου 3, ἐγὼ davir A: καὶ ἡ ὅρασις THc κεφαλῆς μου 

2 »). 

ἐτάρασσέ pel” καὶ προσῆλθον ἑνὶ τῶν εἱστηκότων᾽ καὶ τὴν ἀκρίβειαν 

1 ἰδού, θηρίον]. Tisch. adds ἕτερον. Lucif. Calarit. om. ἕτερον, and the other sources 
oscillate, half placing it before θηρίον and half after it. 

2 θηρίον τέταρτον, Tisch. 5 ἐσθίον καὶ λεπτῦνον, Tisch. 
4 αὐτὸ διάφορον περισσῶς, Tisch. Lucifer. Calarit. om. περισσῶς. 
δ᾽ κέρατα δέκα, Tisch. ὁ om. αὐτοῦ, Tisch. 

7 ὃ ὀφθαλμός]. ὀφθαλμοί, Tisch. 

8 The Greek text by a dittology adds the words: of τροφαλὴς (sic) αὐτοῦ ὡσεὶ ἔριον 
καθαρόν ; ὁ θρόνος αὐτοῦ φλὸξ πυρός. 

9 πνεῦμά μου]. Tisch. adds ἐν τῇ ἕξει μου. 

10 αἱ ὁράσεις ... ἐτάρασσον in Tisch.; Holmes, 230, Lucifer. Calarit. and Arm. have 
ἡ ὅρασις. 

Fol. 47 r°. 

bis per dit- 
tolog. MS. 

58 The Dialogue between Athanasius and Zacchaeus 

ἐφήτουν map αὐτοῦ μαθεῖν περὶ πάντων τούίτων᾽ καὶ εἶπέ μοι | τὴν 
ἀκρίβειαν, καὶ τὴν σύγκρισιν εὔλογον Ἶ ἐγνώρισέ μοι’ ταῦτα τὰ θηρία 
τὰ τέσσαρα, τέσσαρες βασιλεῖαι ἀναστήσονται ἐπὶ τῆς γῆς, at ἀρθήσονται 
καὶ παραλήψονται τὴν βασιλείαν ἅγιοι ὑψίστου: καὶ καθέξουσιν αὐτήν, 
ἕως αἰῶνος αἰώνων : 

117. ¢axxalos εἶπε: Καὶ τίνες εἰσὶν αἱ τέσσαρες βασιλεῖαι, καὶ 
τίνες οἱ ἅγιοι; 

ἀθανάσιος : “Ο παλαιός ἡμερῶν τίς ἐστίν ; εἰ οἶδας εἰπέ: 

ἀακχαίος εἶπεν : ᾿Εγὼ λέγω ὁ θεός" τίνι γὰρ ἄλλῳ χίλιαι χιλιάδες 
λειτουργοῦσιν" καὶ μύριαι μυριάδες παραστήκουσιν, εἰ μὴ τῷ θεῷ ; 

118. ἀθανάσιος: Καλῶς εἶπας" καὶ ὁ ἐλθὼν μετὰ τῶν νεφελῶν 
τοῦ οὐρανοῦ ὁμοίωμα Ἐ ἔχων υἱοῦ ἀνθρώπου, τίς Hy ; 

(axxatos εἶπεν : ‘O χριστός: 

119. ἀθανάσιος : Καὶ οἱ ἅγιοι δηλονότι οἱ τὴν βασιλείαν καθέξοντες, 
οἱ * duvdora*? αὐτοῦ" καὶ οἱ τέσσαρες βασιλεῖς, οἱ τῶν τεσσάρων 
μερῶν τῆς οἰκουμένης βασιλεῖς, καὶ αὐτῶν τῶν ἁγίων εὐχόμενοι εἶναι 
δοῦλοι: ὃ 

120. ἐακχαίος εἶπεν : "AXN οὐ τὸν χριστὸν εἶπον ὃν σὺ λέγεις, GAN 
ὃν ἡμεῖς προσδοκῶμεν : 

ἀθανάσιος - Καὶ πάλιν οὖν λέγω" ἐὰν ἔλθῃ ὃν σὺ προσδοκᾷς ὃ, εὑρήσει 
πάντα προληφθέντα παρὰ τοῦ ἀληθινοῦ: καὶ γὰρ καὶ τὰ ἔτη τῶν χρόνων 
συνέφθασε: καὶ map αὐτοῦ τοῦ προφήτου ἐδιδάχθημεν.: καὶ τὰ ἔθνη 

1 εὔλογον]. τῶν λόγων Tisch. 

2 δυνάσται]. The Arm. suggests μαθηταί or διδάσκαλοι as the right reading. 

3 προσδοκᾷς]. Cp. with what follows Athan. Oratio de Incarn. Verbi, ch. 41 (66): ri 
yap καὶ πλεῖον ἐλθὼν 6 προσδοκώμενος map’ αὐτοῖς (sc. Iudaeis) ἔχει ποιῆσαι; καλέσαι τὰ 
ἔθνη; ἀλλ᾽ ἔφθασε κληθῆναι. ᾿Αλλὰ παῦσαι προφήτην καὶ βασιλέα καὶ ὅρασιν ; Τέγονεν ἤδη 
καὶ τοῦτο. Τὴν εἰδώλων ἀθεότητα διελέγξαι ; διηλέγχθη ἤδη καὶ κατεγνώσθη... .. Τί τοίνυν οὐ 
γέγονεν, ὃ δεῖ τὸν Χριστὸν ποιῆσαι ; Ἢ τί περιλείπεται, ὃ μὴ πεπλήρωται, ἵνα νῦν χαίρωσιν οἱ 
Ἰουδαῖοι καὶ ἀπιστῶσιν; Ei yap δή, ὥσπερ οὖν καὶ ὁρῶμεν, οὔτε βασιλεύς, οὔτε προφήτης, 
οὔτε ἹἹερουσαλήμ, οὔτε θυσία, οὔτε Spacis ἐστι map’ αὐτοῖς, ἀλλὰ καὶ πᾶσα πεπλήρωται ἡ γῆ τῆς 
γνώσεως τοῦ θεοῦ, καὶ οἱ ἀπὸ τῶν ἐθνῶν καταλιμπάνοντες τὴν ἀθεότητα λοιπὸν πρὸς τὸν θεὸν 
᾿Αβραὰμ καταφεύγουσι... .., δῆλον ἂν εἴη καὶ τοῖς λίαν ἀναισχυντοῦσιν ἐληλυθέναι τὸν Χριστόν. 
The above seems to be an echo of § 120 of our dialogue. 

The Dialogue between Athanasius and Zacchaeus 59 

ἐσώθησαν τῆς εἰδωλολατρείας λυθείσης" Kal πάντα συνέφθασε τὰ 
, ls 
προφητευθέντα 1: 
᾽ὔ "» Ἂ lo a « , 
121. ζακχαίος εἶπε: [Ποῦ γέγραπται ὁ xpovos ; 
ἀθανάσιος : Αὐτὸς πάλιν ὁ δανιὴλ λέγει: καὶ ἔτι μου λαλοῦντος καὶ Dan. 9”. 
προσευχομένου καὶ ἐξαγορεύοντος τὰς ἁμαρτίας τοῦ λαοῦ μου 2 ἰσραήλ΄ καὶ 
ῥίπτοντος τὸν ἔλεόν μου κατέναντι ὅ τοῦ θεοῦ περὶ τοῦ ὄρους κυρίου τοῦ 
θεοῦ τοῦ ἁγίου 4 καὶ ἔτι μου λαλοῦντος ἐν TH προσευχῇ, καὶ ἰδοὺ ὁ ἀνὴρ 
a ks 2 a c , a I? “ , «ς \ 
γαβριὴλ ὃν εἶδον ἐν TH ὁράσει TH πρώτῃϑ πετόμενος, ἥψατό μου woel 
ὥρα θυσίας ἑσπερινῆς, καὶ συνέστησέ * pe’ καὶ ἐλάλησε μετ’ ἐμοῦ καὶ 3 συνέτισέ. 
> , a 2 “ ᾿ t 2 > a a ͵ , 
εἶπεν: δανιῆλ᾽ νῦν ἐξῆλθον συνβιβᾶάσαι σε σύνεσιν’ EV ἄρχῃ THC δεήησεῶς 
2 a ε ’ \ \ oS a > a ! ¢ > \ 
σου ἐξῆλθεν ὁ λόγος καὶ ἐγὼ HAGBOV TOU AvarrelAat σοι, ὅτι ἀνὴρ 
> a x , > ͵ >? a ἘΠ \ t Ys - 
ἐπιθυμιῶν εἶ σύ καὶ ἐννοήθητι ἐν τῷ ῥήματί σου, καὶ σύνεο ἐν τῇ 
ὀπτασίᾳ" ἑβδομάδες ἑβδομήκοντα συνετμήθησαν ἐπὶ τὸν λαόν σου, καὶ ἐπὶ 
τὴν πόλιν τὴν ἁγίαν’ τοῦ συντελεσθῆναι ἁμαρτίαν, καὶ τοῦ σφραγίσαι 
ἁμαρτίαο, καὶ τοῦ ἀπολεῖψαι τὰς * ἀδικίας 7, καὶ τοῦ ἀγαγεῖν δικαιοσύνην MS. ἀπο- 
a7 \ a ἢ “ , Pm ¢ λείψαντας. 
αἰώνιον: καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην, καὶ τοῦ χρίσαι ἅγιον ὦ 
eet \ U ‘ , t rf a > a \ 
ἁγίων Kal γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι, καὶ 
τοῦ οἰκοδομῆσαι ἱερουσαλήμ᾽ Ewe χριστοῦ ἡγουμένου ἑβδομάδες ἑπτά, καὶ 
ε t ε la ih \ 2 , ι 3 ᾿ ἫΝ 
ἑβδομάδες ἑξήκοντα δύο᾽ καὶ ἐπιστρέψει Kal οἰκοδομηθήσεται πλατεῖα 
ι a ‘ 2 Uf & ε τς \ \ \ ς 0 
καὶ TELYOC’ καὶ ἐκκαινωθήσονται "' OL KOLPOL’ καὶ μετὰ TAC ἑβδομάδας κενωθ. ΜΒ. 
τὰς ἑξήκοντα δύο’ ἐξολοθρευθήσεται χρῖσμα᾽ καὶ κρῖμα οὐκ ἔστιν ἐν 
αὐτῷ καὶ τὴν πόλιν καὶ τὸ ἅγιον διαφθείρει δ. ἤκουσας φανερῶς" 
ὅτι EWC χριστοῦ ἡγουμένου, ἑβδομάδες ἑπτὰ ἐτῶν, καὶ ἑβδομάδες ἑξήκοντα 
1 προφητευθέντα]. Cp. Justin M. dial. 272. 
2 ἁμαρτίας μου καὶ τὰς dp. τοῦ λαοῦ Tisch. Exciderunt propter homoiotel. 
3 κατέναντι]. ἐναντίον τοῦ κυρίου τοῦ θεοῦ pou π. τ. ὄρους. 
4 χοῦ ἁγίου Tisch. Holmes III. 35, 106, om. τοῦ κυρίου. Holmes XII. Arab. have 

the addition κυρίου τοῦ θεοῦ pov after ὄρους τοῦ ἁγίου, and many MSS. add τοῦ θεοῦ or 
θεοῦ only. 

5 τῇ πρώτῃ]. ἐν τῇ ἀρχῇ Tisch. Tertull. adu. Iud. c. 8, has ‘in principio.’ 

8 ἑβδομήκοντα ἑβδομάδες Tisch. 

7 ἀδικίας]. Tisch. adds καὶ τοῦ ἐξίλασθαι ἀδικίας quae ob homoiotel. exciderunt. 

8.Tertull. l.c. renders ‘zmtegrando et reaedificando Hierusalem.’ And below ‘ heb- 
domades LXII et dimidia,’ and omits κρίμα. 

9. διαφθείρει]. Tisch. διαφθερεῖ. Holmes, 106, 230, have διαφθείρει. 

Fol. 47 νο. 

Jer. 388" 82, 

Gen. 1714 

60 Lhe Dialogue between Athanasius and Zacchaeus 

δύο. ὅ ἐστιν ἑβδομάδες ἑξήκοντα ἐννέα" τοῦτ᾽ ἐστὶν ἔτη υπγ. (Lege? 
igitur τὸν Chronographum et inuenies a Dario filio Arshauri usque 
Christum esse annos CCCCLXXXIIL) ἐν γὰρ τῷ πρώτῳ ἔτει δαρίου 
λέγει ἑωρακέναι τὴν ἀποκάλυψιν ὁ προφήτης᾽ καὶ ὅτι συμφθάσαντος τοῦ 
θαυμαστοῦ 5, ἐξολοθρεύσεται χρῖσμα καὶ κρῖμα" τοῦτ᾽ ἔστι βασιλεὺς καὶ 
κριτής" οὐκέτι γὰρ παρ᾽ ὑμῖν οὔτε βασιλεύς, οὔτε κριτής" ἀλλὰ καὶ ἡ 
πόλις καὶ τὸ ἅγιον διεφθάρη. | 

122. ζακχαίος εἶπεν : ᾿Επηγγείλω 8 μοι λέγειν τὴν αἰτίαν, δι’ ἣν τὴν 
ἐκ τῶν πατέρων περιτομὴν οὐ προσίεσθε“: 

ἀθανάσιος: ὅτι ὁ θεὸς διαταξάμενος τοῖς πατράσιν τὴν περιτομὴν 
αὐτὸς εἶπεν" ἰδοὺ ἡμέραι ἔρχονται λέγει ὅ κύριοο᾽ καὶ διαθήσομαι τῷ οἴκῳ 
ἰούδα διαθήκην καινήν᾽ οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν 
αὐτῶν, ἐν ἡμέρᾳ ἐπιλαβομένου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ rric 
αἰγυπτίου" διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν' οὐκέτι γὰρ ἐν τῇ 
ἀκροβυστίᾳ νόμος, ἵνα μὴ (7) ἡ δόξα αὐτῶν ἐν τῇ αἰσχύνῃ ἀλλ᾽ ἐν τῇ 

123. ζακχαίος εἶπε: Kal ὁ θεὸς ὁ ἐντειλάμενος τοῖς πατράσιν ἡμῶν 
λέγων ὅτι πᾶν ἄρσεν ὃ ἐὰν οὐ περιτμηθῇ τῇ ὀγδόῃ ἡμέρᾳ, ἐξολοθρεύσεται 
ἐκ τοῦ λαοῦ" οὐκέτι βούλεται τὴν περιτομήν ©; 

ἀθανάσιος : Οἶδε τὸ σύμφερον᾽ καὶ τότε μὲν ἀπήτει τὴν σκιάν 1" νῦν 

Ν ᾿ 3 7 - Ν X ᾽ A ΩΣ ἃ z fy ed 7 - v4 
δὲ τὴν ἀλήθειαν: Kai yap οὐ τοῦτο ἣν ὃ προηγουμένως ἀπήτει: ὥστε 

' Lege]. I have supplied in Latin the original text indicated by the Armenian. 

2 τοῦ θαυμαστοῦ]. See § 28. 3 See above, § 95. 

* Cp. Pseudo-Greg. Nyss. Testim. 212 C: Ἐροῦσι δὲ πάντες οἱ Ιουδαῖοι, ὅτι Ei τὸν αὐτὸν 
θεὸν σέβεσθε, τί μὴ περιτέμνεσθε, ἢ ζῶα προσφέρετε εἰς θυσίαν, ἢ σαββατίζετε, τῶν γραφῶν 
περὶ τούτων διαγορευουσῶν ; 

> λέγει]. φησι Tisch. Item τῷ οἴκῳ ἰσραὴλ καὶ τῷ οἴκῳ ἰούδα, et post, ἐπιλαβομένου μου. 
Here Holmes XII, many minuscules, and Justin M. p. 158, Cyrill. Alex. ii. 504, read 
λέγει κύριος. Holmes 33, 87, 91, om. τῷ οἴκῳ ἰσραήλ, ὃ per homoioteleuton. 

° Cp. Alterc. Simonis, v. 18, where the Jew says:—Praeterea quia deus circum- 
cisionem celebrari praecepit, quam primum patriarchae Abrahae tradidit,... quomodo 
ergo mihi credere persuades, qui circumcisionem prohibes? 

7 σκιάν]. Cp. Hebr. 8° and τοὶ, and Col. 2”. 

* aponyoupévws|. Cp. Matthaeus Hieromonachus: 1.26 γε V. zn Judaeos in Bodleian 

The Dialogue between Athanasius and Zacchaeus 6 

é τ Wot. 
περιτέμνεσθαι! (carnem praeputii; sed uolens inde significare) τὴν 
aN 40 ἈΝ - Ψ Ἂν μὰ t ν᾿ 2 > Pe , 26 
ἀλήθειαν: ἀμέλει αἰτιᾷ αὐτοὺς λέγων: πάντα τὰ ἔθνη ἀπερίτμητα σάρκίι. Jerem. 9” 
ὃ δὲ λαὸς οὗτοο, TH καρδία ὅτι δὲ οὐδένα δικαιοῖ 5 ἡ περιτομή, ἐντεῦθεν MS. οὐδὲν. 
ἐστὶ (δῆλον, ὅτι “ABpadp ἀπερίτμητος εὐηρέστησε τῷ θεῷ πρῶγτον ὃ 
γὰρ αὐτῷ ὥφθη' καὶ τότε αὐτῷ τὴν ἐντολὴν τῆς περιτομῆς δίδωσι: καὶ 
οἱ ἐν τῇ ἐρήμῳ δὲ γεννηθέντες ἐν τοῖς τεσσαράκοντα ἔτεσιν, ἀπερίτμητοι * 

124. ¢axxalos εἶπεν : Οὐκ ἔχεις δεῖξαι: 

3 7 A > ig i a 5 ~ > Ν a = ’ » 

ἀθανάσιος : Οἶδα ὅτι ὅτε ἔμελλεν εἰσελθεῖν εἰς τὴν γῆν τῆς ἐπαγγελίας, 
τότε Kat ἐντολὴν τοῦ θεοῦ, λαβὼν ἰησοῦς ὁ τοῦ ναυῆ λίθους πετρίνους, 

boa) > ~ ~ 7 vA XN va 
καὶ ἐν αὐτοῖς τοῖς λίθοις, περιτέμνει τὸν λαὸν : 
"A a 3 7. Ψ iy 7 “eed δὴν “ a 4 
(axxatos : Εἰ τοίνυν οἶδας ὅτι pédrer* τῷ θεῷ τῆς περιτομῆς χάριν, Μ5. μέλλει. 
eps Ν 2? < Ἂν QZ 2 

πῶς σὺ λέγεις, ἡ περιτομὴ οὐδέν ἐστιν ; 

125. Ὅτι τοῦ θεοῦ ἐστι τὸ πρόσταγμα φανερόν͵ διὸ προσετάττετο" 
ἐπειδὴ γὰρ παραδοξάζξειν ἠβούλετο μεταξὺ τῶν αἰγυπτίων, καὶ αὐτῶν τῶν 

υἱῶν ε ἰσραήλ, πρὸ τοῦ ἀπελθεῖν εἰς αἴγυπτον, δίδωσιν αὐτοῖς τὴν υἱῶν] ὑμῶν 
ΖΞ yf Q D 5 Ἀ 2 a aD) 6 ? A \ 2 MS. ex 
περιτομήν' ἵνα φανερὸν ἢ τὸ γένος πᾶσι τοῖς ἀνθρώποις καὶ γενομένους Arm, corr 

Cod. Baroc. 33, fol. 87 v°: εἰ γὰρ καὶ πολλὰ περὶ θυσιῶν διὰ μωσέως νενομοθέτηκα φησίν, 
ἀλλ᾽ οὐ προηγουμένως, οὐδὲ δι᾿ ἐμαυτὸν τοῦτο πεποίηκα. 

1 περυτέμνεσθαι]. The lacuna may be thus filled up: τὴν σάρκα, ἀκροβυστίας, ἀλλὰ 
βουλόμενος ἐντεῦθεν μηνύσαι τὴν ἀλήθειαν κ. τ.λ. 

2 δικαιοῖ]. For the argument cp. Romans 4 1 9}. 

8.1 have restored the text from pseudo-Greg. Nyss. Testim. adu. Iudaeos (Migne 
Patr. Gr. 46, col. 220 A), in whom the whole passage is as follows: ὅτι δὲ οὐδένα δικαιοῖ 
ἡ περιτομή, δῆλον ἐκ τούτων. ᾿Αβραὰμ... . πρῶτον γὰρ Spon εὐαρεστῶν, καὶ τότε αὐτῷ τὴν 
περιτομὴν δίδωσι καὶ of ... ἦσαν. And just above he has καὶ πάλιν αἰτιώμενος τοὺς 
᾿Ιουδαίους λέγει πάντα τὰ ἔθνη κ. τ. λ. 

4 ἀπερίτμητοι]. See Josh. 5°. 

5 φανερὸν ἡ]. Justin M. (dial. 319 Ὁ and 233 E) and Tertull. (c. Iud. III.) caricatured 
this moderate view, no less than they did Paul’s in Rom. ἍΤ ΞΟ 1 I Ge 
paraphrasing Justin, says: ‘ For circumcision had to be given ; but as a sign, by which 
Israel in the last time should be distinguished, when, in accordance with their deserts, 
they were to be prohibited from entering the holy city.’ And Justin M., 236 E: 
ἀναγκαία ἢν ἡ περιτομὴ αὕτη ἵνα ὁ λαὸς od λαὸς ἢ καὶ τὸ ἔθνος οὐκ ἔθνος. Irenaeus iv. 27 
follows our dialogue without any of the blind fanaticism of Justin: Quoniam autem 

62 Lhe Dialogue between Athanasius and Zacchaeus 

΄ ’ τ 2 Ca ey. ) ΕΑ Ἀ ΨΩ 3 x = 
πάλιν αὐτοὺς ἐν TH ἐρήμῳ, οὐκ ἀπῇτει THY περιτομήν᾽ μόνοι yap ἦσαν 
αὐτοί, καὶ οὐκ fv ὁ ἀναμιγνύμενος" ὅτε δὲ ἔμελλεν ἀναμίγνυσθαι ἑτέροις 
ἔθνεσιν Ἰ, πάλιν βούλεται αὐτοὺς περιτέμνεσθαι' ἵνα φανερὸν 7 τὸ ἔθνος 

as tee. IA ν᾿ ΄ , aa) σὰ κ ΄ ΄ 
τοῖς οἰκείοις αὐτῶν, καὶ τότε λέγει τῷ ἰησοῦ λαβεῖν μαχαίρας πετρίνας 

καὶ περιτέμνειν αὐτούς" τοῦτο οὐκ ἀργῶς, ἀλλὰ συμβολικῶς 5" ἡ γὰρ 
πέτρα ὃ ἐστὶν ὁ χριστός' ἐν ᾧ περιτεμνώμεθα, οὐ τὴν σάρκα τῆς ἀκρο- 
7 “ 

βυστίας" εἰ δὲ μὴ συμβολικῶς ἐγίνετο ταῦτα, διὰ τί μὴ σιδήρῳ " περιετέμ- 
νοντο, ἀλλὰ πέτραις ; 

126. ζακχαίος εἶπεν: “Iva δειχθῇ τὰ μεγαλεῖα τοῦ θεοῦ; ὅτι καὶ 
πέτραις ἠδυνήθησαν περιτμηθῆναι: 

ἀθανάσιος : "τι πλέον ἐδείκνυτο, εἰ λόγῳ Ψιλῷ περιτμηθέντες ἦσαν 

ἄνευ ὕλης τινός" ἵνα δὲ γνῷς ὅτι ἡ περιτομὴ οὐ δικαιοῖ' νῶε ἄνθρωπος 

et circumcisionem non quasi consummatricem iustitiae, sed in signo eam dedit deus, 
ut cognoscibile perseueret genus Abrahae, ex ipsa scriptura discimus. 

* Cp. pseudo-Greg. Nyss. op. cit. 220 A: καὶ of ἀπὸ ᾿Αδὰμ ὁμοίως ἕως ᾿Αβραὰμ εὐηρέσ- 
τησαν TO θεῷ, πάντες ἀπερίτμητοι ἦσαν" διὰ yap τὸ ἐπεμίγνυσθαι τὸν λαὸν εἰς τὰ ἔθνη, ἐδόθη 
1) περιτομή. 

3 συμβολικῶς]. So Justin M. dial. 3418: ὅτε γὰρ λίθος καὶ πέτρα ἐν παραβολαῖς ὁ 
χριστὸς διὰ τῶν προφητῶν ἐκηρύσσετο; ἀποδέδεικταί jot καὶ τὰς μαχαίρας οὖν τὰς πετρίνας τοὺς 
λόγους αὐτοῦ ἀκουσόμεθα, δι’ ὃν ἀπὸ τῆς ἀκροβυστίας οἱ πλανώμενοι τοσοῦτοι καρδίας περι- 
τομὴν περιετμήθησαν, ἣν περιτμηθῆναι καὶ τοὺς ἔχοντας τὴν ἀπὸ τοῦ ᾿Αβραὰμ ἀρχὴν λαβοῦσαν 
περιτομὴν ὁ θεὸς διὰ τοῦ ᾿Ιησοῦ προὔτρεπεν. Tertullian c. Mare. iii. 16 paraphrases 
these passages of Justin. Cp. Irenaeus iv. 28: In signo erga data sunt haec (sc. 
circumcisio et sabbata): non autem sme syméolo erant signa, id est sine argumento, 
neque ofiosa (=apyés), tanquam quae a sapiente artifice darentur; sed secundum 
carnem circumcisio praesignificabat spiritalem. 

° πέτρα]. This passage seems to have suggested the following in Justin M. dial. 
342: Μακάριοι οὖν ἡμεῖς of περιτμηθέντες merpivats μαχαίραις τὴν δευτέραν περιτομήν. ὑμῶν 
μὲν γὰρ ἡ πρώτη διὰ σιδήρου γέγονε καὶ γίνεται. ἡμῶν δὲ ἡ περιτομή... διὰ λίθων ἀκροτόμων, 
τουτέστι δίὰ τῶν λόγων τῶν διὰ τῶν ἀποστόλων τοῦ ἀκρογωνιαίου λίθου καὶ τοῦ ἄνευ χειρῶν 
τμηθέντος, περιτέμνει ἡμᾶς ἀπό τε εἰδωλολατρείας... ὧν ai καρδίαι οὕτως περιτετμημέναι εἰσιν 
ἀπὸ τῆς πονηρίας, ὡς καὶ χαίρειν ἀποθνήσκοντας διὰ τὸ ὄνομα τὸ τῆς καλῆς πέτρας. The 
words in uncial Greek were suggested by our text, which Justin after his manner 
expands and amplifies. Cp. also his dialogue, 242 A. 

* Cp. Alterc. Simonis v. 20, where the Christian says: Et ad Iesum Nave dicit 
deus: Fac tibi gladios petrinos.... Numaquid tunc ferrum non erat? Sed deus ad 
Iesum Christum nostrum loquebatur, quod per apostolum suum (i.e. Petrus) spiritaliter 
corda circumciderit. This exeges7s is later in character than that of our dialogue. 

The Dialogue between Athanasius and Zacchaeus 63 

δίκαιος καὶ θεοσεβὴς ἣν ἄνευ τῆς περιτομῆς, evox! μετετέθη ὡς 
γέγραπται ἀπερίτμητος ὦν: 
127. ζακχαίος εἶπε: Πόθεν γάρ μοι ἔχεις δεῖξαι, ὅτι ἀπερίτμητοι 
ἦσαν ; 
ἀθανάσιος: Ὅτι ἀπὸ τοῦ ἀβραὰμ ἤρξατο ἡ περιτομή αὐτῷ γὰρ 
πρώτῳ ἐνετείλατο ὁ θεὸς περιτμηθῆναι, καὶ τῷ σπέρματι αὐτοῦ: τὸ. 
128. ζακχαίος εἶπε: Πεῖσόν με διὰ τί τὰς θυσίας παραιτεῖσθε 
ποιεῖν ; | πρώτων τῶν ἁγίων θυσιασάντων τῷ θεῷ" ἢ καὶ τοῦτο ἔχεις εἰπεῖν Fol. 48 r°. 
ἀπὸ ἀβραὰμ τὴν ἀρχὴν εἰληφέναι; ὅπως * τῆς γραφῆς λεγούσης ὅτι ἀπὸ ὅπως MS. 
ἀδὰμ ἔθυσαν, καὶ προσεδέχθησαν αὐτῶν al θυσίαι ἀπὸ ζώων οὖσαι. Boat Gee 
129. ἀθανάσιος: Καὶ ἡμεῖς ἴσμεν, ὅτι πάντες of ἅγιοι πρὸ τῆς χριστοῦ oe 
ἐπιδημίας ἔθυον." μετὰ δὲ τὸν χριστὸν πέπαυται θυσία ἡ διὰ ζώων 
ἀλόγων: ηὔξηται δὲ ἡ διὰ τοῦ πνεύματος" τοῦ θεοῦ διαρρήδην βοῶντος 
μὴ φάγομαι κρέα ταύρων’ ἐ αἷμα τράγων πίομαι" θῦσον τῷ θεῷ θυσίας ὃ Ps, 49%". 
αἰνέσεως: And elsewhere he says: ‘Zhe lifting up of my Ps. 41". 
hands, the evening sacrifice’ And: ‘ Behold the days are coming, Jer. axt!-¥, 
saith the Lord, and I will lay on the house of Fudah a new 
covenant. Not according to the covenant which I laid on their 
fathers in the day when I took them by the hand to bring them out 
of the land of Egypt. I have given my laws im their hearts, and 
in their minds wll 7 write them: 
130. Z. Thou hast convinced me from all points of view that 
our fathers acted impiously in crucifying Christ. For it has 
appeared from what thou hast said that he was the expectation, 
and the Jews forfeited their hope. What therefore must I do 

that I may be saved ἢ“ 

1 Ἐνώχ]. Justin M. dial. 261 c adduces Enoch in the same connection. 

2 ἀπὸ ᾿Αδάμ]. The Arm.=quod ab Adamo natus postea Abel sacrificavit. 

3 θυσίας]. Tisch. θυσίαν. 

* Compare the tone of the close of the Alterc. Simonis where the Jew says, vi. 26: 
Omnia quidem in Christo praefigurata manifesta probatione per scripturas meas mihi 
ostendisti, et uolueram quidem credere . . . and viii. 29... nec ultra quid possum 
dicere ; iube me catezizari et signo fidei lesu Christi consecrari. Arbitror enim, per 

Ps, 32}. 

64 Lhe Dialogue between Athanasius and Zacchaeus 

A. Repent and be baptized unto the Father and the Son 
and the Holy Ghost, that thou too mayest hearken unto David's 
words!: ‘ Blessed are they whose transgressions have been remitted 
and whose sins have been hidden ?.’ 

manus impositionem accepturum me delictorum ablutionem. And the Christian 
replies: Immo benedictionem. And compare with the words mec ultra... the first words 
of § 57. 

* This text is applied zz Zari materia by Basil. Seleuc. Orat. 38 contra Iudaeos ὃ 3 
(Migne Patr. Gr. 85, 412 C). 

* The Dialogue of Timotheus and Aquila (in Mai Spicileg. Rom. Tom. ix. p. xii.) 
partly restores the end of our Dialogue, for its C/awsula runs: ‘O “Iovdaios εἶπεν" én’ 
ἀληθείας ἔπεισάς pe πάντοθεν, ὅτι αὐτός ἐστιν θεὸς θεῶν, καὶ κύριος τῶν κυρίων, καὶ βασιλεὺς 
βασιλέων, καὶ ὅτι πλημμελείας ἐπλημμέλησαν οἱ πατέρες ἡμῶν ἐπενέγκαντες χεῖρας ἐπ᾽ αὐτόν" 
νῦν ὦ ἄνθρωπε τοῦ θεοῦ τί ποιήσας σωθῶ, ἀνάγγειλόν μοι. ὋὉ χριστιανὸς εἶπεν" εἰ πιστεύεις 
ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς συνέσεώς σου, ἀνάστα 
βαπτίσαι, καὶ ἀπόλουσαι τὰς ἁμαρτίας σου, ἐπικαλεσάμενος τὸ ὄνομα τοῦ κυρίου Ἰησοῦ" ἵνα 
ἀκούσῃς καὶ σὺ μετὰ τῶν ἀκουόντων παρὰ τοῦ ἱεροψάλτου Δαβίδ' μακάριοι ὧν ἀφέθησαν αἱ 
ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν ai ἁμαρτίαι. 


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hy tob3 φρο, horineVauds ὁμο}9 dp ardor.” 
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rode. »ᾧ»υγο WIFAR HOH dep. eritaita 20 § Sworn ts 

oa PS. \ 
eianevrsgnedinade ΤΙ Ῥυαλϑωῖκα 0 Gals yimuimdn?}0 29 Im φ nae dared ᾧ ς ἢ 
> ΠΥ αὐ μα “ἰιἰχ & 
a DEL a 5) yn aofnairse moja @Le 7.9008 eis dye tarts Symi do g012)mlo 95 voaure αὶ 
ct cogs sOls the 

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fone orig fem] -aeriid ovaries 
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Fol. 75 ν᾿. 



Fol. 76r°. 

forte MS. 

2 lege ἀ- 
MS. τοῦ. 

ΘΙ 5: 

Fol. 76 v°. 
Cf. § 43. 



, wo 
Διάλογος χριστιανοῦ καὶ ἰουδαίου, ὧν τὰ ὀνόματα, τοῦ μὲν 
A ,ὔ A \ 5 ee > ie 4 > 
χριστιανοῦ τιμόθεος, τοῦ δὲ ἰουδαίου ἀκύλας, γενόμενος ἐν 
ἀλεξανδρείᾳ ἐν ταῖς ἡμέραις κυρίλλου τοῦ ἁγιωτάτου ἀρχι- 
ἐπισκόπου ἀλεξανδρείας. 

Τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν καὶ κυ τῦ XV γενομένης κατὰ πᾶσαν τὴν οἰκουμένην, καὶ 

τῶν προφητικῶν φωνῶν πληρουμένων *, καὶ τῶν ἀποστολικῶν διδαγμάτων φαιδρυνομένων, καὶ τῆς 
᾽ Ξε ᾽ 7 

πίστεως τῆς εἰς τὴν ἁγίαν τριάδα, εἰς πᾶσαν τὴν οἰκουμένην στηριζομένης, παντί τε καὶ 
πανταχοῦ" ἀκολασία μὲν ἐδιώκετο, ἀρετὴ δὲ ἐπολιτεύετο, μισαδελφία κατεβάλλετο, φιλοξενία 

7, ν 

ἐπληθύνετο" διάβολος μὲν ἠσχύνετο, Os δὲ ἐδοξάζετο. ὁ δὲ μισόκαλος δαίμων, θεωρήσας θεὸν 

μὲν δοξαζόμενον καὶ προσκυνούμενον, τὰ δὲ αὑτοῦ ἔργα λυόμενα καὶ καταπτυόμενα, ὑπερ- 

ηγανάκτησεν *, καὶ εἰσελθὼν εἰς τινὰ ἄνθρωπον ἰουδαῖον, ὀνόματι ἀκύλαν" καθ᾽ ὃν τρόπον ἐν τῷ 

παραδείσῳ εἰσῆλθεν πρὸς ἀσθενῆ * σκεῦος διὰ τοῦ ὄφεως πρὸς τὴν γυναῖκα, οὕτως καὶ νῖν εἰς 

~ A Al Ke -- os Siena Ὁ 

lovSatov εἰσῆλθεν. διὰ χριστιανοῦ δῆλον ὅτι κατὰ Xv οὐκ ἠδύνατο εἰπεῖν καὶ μὲν τὸ κατὰ 

-. ---.--- , a a ε 

σάρκα ἐξ ἰουδαίων, ὁ κύριος ἡμῶν ts Xs, διὰ ἰουδαίων κατηγγέλθη πάλιν δῆλον τοῖς * πᾶσιν" πάν- 
᾿ ς “ 3 πον τ are α Ὅν > Neo Ses aH ΄ “ » a 

res yap of προφῆται ἐξ ind’ οὗτος οὖν ὁ ἀκύλας ἀπηγγελκὼς Tas θείας γραφάς, περιῆγεν ἐν ταῖς 

oa ΄ eo &f “ > 6 “ ey a \ a ae Νὴ a» + c 

συναγωγαῖς, λέγων" ὅτι μέλλει ἐλθεῖν 6 XS ὃν yap προσκυνοῦσιν .. . οἱ χριστιανοὶ οὔκ ἐστιν ὃ 

χς, ἀλλ᾽ ἄνος ἐστιν καθὼς καὶ ἡμεῖς" κατεκρίθη δὲ σταυρωθῆναι ὡς βλάσφημος διὰ τὸ λέγειν 

ἑαυτὸν θεόν 2, Καὶ γὰρ αἱ θεῖαι γραφαὶ διδάσκουσιν ἕνα θεὸν μόνον προσκυνεῖν᾽ γέγραπται γὰρ 

— en) a A 2 a 4 > 5 Ν 7. 
οὕτως" ἄκουε iHA, κύριος ὁ θς σου, εἷς ἔστιν καὶ πλὴν ἐμοῦ θεὸς οὐκ ἔστιν᾽ καὶ πάλιν λέγει 
Pie aie Fi ne Rr ee τ cats : 
τῷ μωῦσ εἴ ἐπὶ τῆς βάτου" “ ἐγώ εἶμι ὃ θεὸς ἀβραὸμ καὶ ἰσαὰκ καὶ ἰακὼβ τῶν πατέρων σου ᾿ καὶ 
διὰ πάντων τῶν προφητῶν διδάσκει ἡμᾶς καὶ ἐν τοῖς ἱστορικοῖς βίβλοις" καὶ ἁπαξαπλῶς 
- ΄ [ΠῚ ’ a - ‘ ΄ " . 
πανταχοῦ ἕνα θεὸν προσκυνεῖν καὶ οὐχὶ δύο’ τοῦτον δὲ τὸν ἵν, καὶ μὲν πόθεν ἐστιν οἴδαμεν" καὶ τὸ 
a a \ > a ‘ a \ > ba) t ς δὲ \ [a ἃ ἔλθ ὐὑδ Ν 
ὄνομα τοῦ πατρὸς αὐτοῦ καὶ τῆς μητρὸς αὐτοῦ γινώσκομεν. ὁ δὲ χριστὸς OT ἂν ελύῃ, οὐδεὶς 
γινώσκει πόθεν ἐστιν. 

“ > ~~ cal ros “:τι“ 4 x ΄σ΄ 

ἐν μιᾷ οὖν τῶν ἡμερῶν, ἐκαθέζετο ὁ ἀκύλας, ἐν τόπῳ τινι τῆς ἰουδαιϊκῆς καὶ ἐλάλει τοῖς 
παρατυγχάνουσιν ἰουδαίοις περὶ τῶν τοιούτων καὶ ταῦτα αὐτοῦ λαλοῦντος, Τιμόθεός τις, 

a a , ΄ τ ASS μὰ 
ὀνόματι χριστιανὸς παρεστὼς καὶ ἀκούσας αὐτοῦ ταῦτα λέγοντος, ποιήσας τὴν ἐν χῷ σφραγῖδα, 

1 Forsan 3 litt. quae legi non possunt. 2 Vix legendum θεόν, Forsan ky steterit. 

Deut. 6*. 

Is. 44°. 
ἐθο ον 

Fol. 77 τῦ. 
2 ἀφοσιού- 

MS. τὴν. 

Fol. 77 v°. 

MS. 7p@Tos. 
Fol. 78 r°. 

66 The Dialogue of Timothy and Aquila 

a a a -“ “ ‘ a , ΄“΄ "Δ a ΕΝ A 
τοῦτ᾽ ἔστιν τὸ σημεῖον τοῦ σταυροῦ ἐπὶ τῷ μετώπῳ καὶ τῇ καρδίᾳ αὐτοῦ, εἶπεν τῷ ἀκύλᾳ" 
‘ ua > , A , ,’ Ψ, > nw , “- ri 
θέλεις σὺ καθεσθέντες ἐν τόπῳ τινι περὶ τούτου ζήτησιν ποιήσωμεν ἐκ τῶν ἁγίων γραφῶν 5 
a > : ͵ , 
ὁ δὲ ἰουδαῖος εἶπεν" ναί, εἰ θέλεις ποιήσωμεν. 
Ἧ , , a 
ὁ δὲ χριστιανὸς φησί πότε βούλῃ ; 
ὁ δὲ ἰουδαῖος εἶπεν" αὔριον. 


Καὶ ἐγένετο τῇ ἐπαύριον, καθισάντων αὐτῶν ἐν τόπῳ καλουμένῳ δρόμῳ, καὶ ἀκροατηρίου 
συστησαμένου μεγάλου, εὐθέως ὁ ἰουδαῖος εἶπεν, ἐκ ποίων καὶ ποίων γραφῶν βούλεσαι τὸν 
λόγον ποιήσασθαι, ὦ ἄνε ; 

Τιμόθεος ὁ χριστιανὸς εἶπεν, Μὴ ἀποβάλλει ἐκ τοῦ νόμου ἢ τῶν προφητῶν βίβλον ; 

ὁ ἰουδαῖος εἶπε᾽ μή μοι γένοιτο παρὰ θεοῦ παντοκράτορος ἀποσίσασθαί * τι τῶν θεοπνεύστων 
γραφῶν. ἶ 

ὁ χριστιανὸς εἶπεν" ἐν τῷ ὀνομάσαι τὸν παντοκράτορα θεόν, viv καταισχύνθη ὁ λαλῶν διὰ σοῦ. 

ὁ ἰουδαῖος etre’ καὶ τίς ἐστιν ὁ λαλῶν OV ἐμοῦ : 

ὁ χριστιανὸς εἶπεν" οὐ δύνασαι νῦν μαθεῖν" ἀκούσει δὲ μετὰ ταῦτα. 


ἰουδαῖος etre’ ποῖαι δὲ καὶ ποῖαί εἰσι βίβλοι, ἀφ᾽ ὧν τὸν ἢ διάλογον βούλεσαι ποιήσασθαι 


πρός με; 
eae ΝΙΝ ΟΝ Ὁ ee ey, ὶ ἄλλα ἀπό λί διὰ ale oP eee Hj» gee! 
ὁ χριστιανὸς εἶπε" ἐπειδὴ εἰσίν twa καὶ ἄλλα ἀπόκρυφα βιβλία, διὰ τοῦτό σε ὑπέμνησα" τὰ 
ἢ > aA , a 6 αν . 4 Aone! £3 - ε Ny ἘΦ , ᾿ 7.9 ὯΝ ‘ 
γὰρ ἐν τῇ διαθήκῃ τοῦ θεοῦ ὄντα' ἅτινα καὶ οἱ ἑβραῖοι ἑρμηνευταὶ ἑρμήνευσαν, καὶ ἀκύλας καὶ 
, 1 6 Sarlov δρέθ δὲ ‘ ἄλλ δύ , > (0 ὦ , ‘ > 
σύμμαχος, καὶ θεοδοτίων᾽ εὑρέθησαν δὲ καὶ ἄλλαι δύο κεκρυμμέναι ἐν πίθοις" pia μὲν ἐν 
a , ἢ 
ἱεριχῶ" μία δὲ ἐν νικοπόλει' αὕτη ἔστιν ἐμμαούς. τίνες δὲ ἑρμήνευσαν οὖκ οἴδαμεν" ἐν γὰρ 
im is Ἂ x ἐν nei Perea 
ταῖς ἡμέραις τῆς ἐρημώσεως τῆς lovdaias τῆς γενομένης ἐπὶ οὐεσπασιανοῦ εὑρέθησαν. αὗται οὖν 
“ ε a 
εἰσὶν αἱ θεόπνευστοι βίβλοι, καὶ παρὰ χριστιανοῖς Kal παρ᾽ ἑβραίοις, πρώτη βίβλος ἡ τῆς 
γενέσεως, Β ἔξοδος, Τ' τὸ Λευϊτικόν' A οἱ ἀριθμοί" αὗται εἰσὶν ai διὰ στόματος θεοῦ ὑπαγορευ- 
θεῖσαι καὶ ἐν χειρὶ μωῦσέως γραφεῖσαι" E δὲ βίβλος ἐστὶ τὸ δευτερονόμιον, οὐ διὰ στόματος 
6 col ς θέ e ὃ AY EA > 26 5 bad > col Ce ee > -“. lol ΄- 8 én = 
cod ὑπαγορευθέντα' διὸ οὔτε ἐτέθη ἐν τῷ ἀρῶνα, τοῦτ᾽ ἔστιν ἐν τῇ κιβωτῷ τῆς διαθήκης 
αὕτη ἐστὶν ἡ μωσαικὴ πεντάτευχος, Β βίβλος ἐστίν, ς᾽ ὁ τοῦ ναυή, Ζ οἱ κριταὶ μετὰ τῆς ῥούθ" 
H βίβλος ἐστὶν τὰ παραλειπόμενα a καὶ B* © βίβλος ἐστὶν τῶν βασιλειῶν a καὶ B. 1 βίβλος 
ἐστὶν γ καὶ ὃ τῶν βασιλειῶν ΤΑ ἰώβ' IB τὸ ψαλτέριον τοῦ δᾶδ᾽ IT αἱ παροιμίαι σολομῶντος, 
Ss Ἄ x = ᾷ 
IA ὁ ἐκκλησιαστής" σὺν τοῖς ἄσμασιν. IE τὸ δωδεκαπρόφητον, ἡσαΐας, ἱερεμίας" καὶ πάλιν ἰεζε- 
kind’ εἶτα δανιήλ, καὶ πάλιν ἔσδρας, Κ' ΚΑ δὲ βίβλος ἐστίν, ἰουδίθ' KB ἡ ἐσθήρ, τὸν γὰρ τοβίαν 
a: Sly , a Ν \ , Se ti > (Sey ΄ con ce. “aes 
καὶ THY σοφίαν σολομῶντος, Kal THY σοφίαν W vv σιράχ, εἰς τὰ ἀπόκρυφα παρέδωκαν ἡμῖν, οἱ oB 
ἑρμηνευταί. αὗται αἱ KB βίβλοι εἰσὶν αἱ θεόπνευστοι καὶ ἐνδιάθετοι" κς μὲν οὖσαι, KB δὲ 
ἀριθμούμεναι, διὰ τὸ. .} ἐξ αὐτῶν διπλοῦσθαι" καὶ κατὰ τὰ στοιχεῖα τῆς ἑβραίων ἀλφαβήτου, τὰ 
a 4 
δὲ λοιπὰ πάντα τῶν ἀποκρύφων εἰσίν. 
ra » > . i) Qs Ὁ ἣν \ ὃ θέ ie τοδὶ >? i λέ ia ὃ θή 
ὁ ἰουδαῖος etme’ ποῖα δὲ ἐστὶ τὰ παραδοθέντα ὑμῖν, εἰς τὴν λέγετε νέαν διαθήκην ; 
ἣν ᾽ 
ὁ χριστιανὸς εἶπε" τί γὰρ χρεία τούτων ; 
¢ “ > er ot) ς θὰ \ 8 - nH 7 > a 8 θέ ΓΝ > a 9 
ὁ ἰουδαῖος eirev’ ἵνα ὡς καθὼς σὺ δοκεῖς ἐλέγχειν pe ἐκ τῆς διαθέτου, κἀγώ σε ἐκ τῆς παρ 
ὑμῖν διαθήκης. 
> 3 Ν ΄ pa a 
ὁ χριστιανὸς εἶπε᾽ πρώτη * βίβλος ἐστὶ τὸ εὐαγγέλιον, εἶτα αἱ πράξεις τῶν ἁγίων ἀποστόλων" 
‘Y , ΠΩ “δ aN Ve emo Ὁ) ON TA2 2? λαί" ΄ »” CPA. κόρος ON 
καὶ πάλιν ai ἐπιστολαὶ αὐτῶν, καὶ ai ἀπὸ παύλου IA* ἐπιστολαί" ταύτας ἔχομεν ἡμεῖς" τὰ δὲ 
1 Legi nequit, nam obruta litera est. forsan I steterit, sed B uidetur esse. 
3 TA recenti calamo nescio quae corrigenti deberi uidetur. 

& dubia 

MS. τί ef. 
Cf. § 3. 

Fol. 78 ν᾿. 

Cf. §§ 3&5. 

Cf. § 5. 

Fol. 79 r°. 
MS. σοι. 

MS. περὶ 


Cf. § 6. 

2 αὐτοῦ. 

Cf. § 8. 
Cf. § 6. 

Fol. 79 v°. 
Cf. § 4. 
(hig GS ee 

The Dialogue of Timothy and Aquila 67 

‘ ’ > al na cal 
λοιπὰ πάντα ἀπόκρυφά eicw* ἃ καὶ εἰ βούλεσαι εἰπεῖν τί ἐκ τῶν ἀποκρύφων, ἀκοῦσαι ἔχεις 
καὶ αὐτός. 
<> - Nat a) , \ a 
6 ἰουδαῖος etme’ εἰ βούλει, ἀρχὴν λοιπὸν ποιησώμεθα περὶ τοῦ λόγου. 
Φ a εκ 
χριστιανὸς ele’ βούλεσαι πρῶτος εἰπεῖν τι, ἢ ἢ ἀκούεις ; 


ὁ ἰουδαῖος εἶπεν" εἰπὲ εἰ θέλεις αὐτός. 

ὁ χριστιανὸς εἶπε" βούλεσαι ἐκ τῆς πρώτης βίβλου κατηχηθέντας καὶ οὕτως ἐπὶ τὰς λοιπὰς 
ἐπανελθεῖν ; 

- 3 

ὁ ἰουδαῖος εἶπεν" εἰπὲ ὡς θέλεις. 

ς \ ary ,΄ © \ ς ᾿ »\7 \ Vee a , Ὁ 

ὁ χριστιανὸς εἶπε" κύριος ὁ θεὸς ὁ παντοκράτωρ ἐλάλησεν πρὸς τὸν ἑαυτοῦ θεράποντα μωῦσέα, 

Ψ εἴ ᾿ς id Ἄν τ c oo A , o Φ . » ’ a: 9 , ε ‘ A 
στόμα πρὸς στόμα, Kal ye αὐτὸς ὁ μωῦσῆς γράφων οὕτως εἶπεν" ἐν ἀρχῇ ἐποίησεν ὃ θεὸς TOV 

> in ‘ ‘ cal 
οὐρανὸν καὶ THY γῆν. 

καὶ ἀναστὰς ὁ χριστιανὸς ἐνάρξασθαι λέγειν" καὶ κλίνας τὴν κεφαλὴν κατὰ ἀνατολὰς σῴραγ- 
todpevos καὶ δακρύσας οὕτως εἶπεν τό, ἐν ἀρχῇ ἐποίησεν ὁ ϑεὸς τὸν οὐρανὸν καὶ τὴν γῆν" ἰδόντες 
δὲ οἱ ἀκροαταὶ αὐτὸν ἀναστάντα, σφόδρα κατενύγησαν τὴν καρδίαν, καὶ ἀναστάντες καὶ αὐτοί, 

a a 9 2 Ρ a ais 
ὁμοίως ἔκλιναν τὰς κεφαλάς" καὶ πάντες μιᾷ φωνῇ εἶπον, εἷς θεός" εἰπόντος τοῦ χριστιανοῦ, ἐν 
ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, καὶ πάντα τὸν κόσμον αὐτῶν, ἐν πέντε ἡμέραις 

= > , e \ , ΄, ζα ΦΥ͂ τὴν “ κσοὶνσ ΠΡΌΣ > a , Ne 
ταῦτα ἐποίησεν ὁ θεὸς λέγων, γενηθήτω καὶ ἐγένετο" τῇ δὲ ἕκτῃ ἡμέρᾳ ἐν τῷ κτίζειν τὸν ἄνθρωπον, 
οὐκ εἶπεν γενηθήτω, ἀλλὰ ““ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν, καὶ καθ᾽ duoiwou.” 
, > “» (73 ’ a > 3 ’ ε ᾿ ν᾿ o£ ͵ 23k , 
τίνι οὖν ἔλεγεν “ ποιήσωμεν ἄνθρωπον KaT εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν ;᾿᾿ ἢ πάλιν 
“ γενηθήτω φῶς" καὶ “συναχθήτω τὸ ὕδωρ ὑποκάτω τοῦ στερεώματος, καὶ ὀφθήτω ἡ 

1.99 ἢ- “ἐς , ε Ω ' ͵ 59) \ Y ces ΄ 6 Nace ' 
ξηρά" καὶ ““βλαστησάτω H FH βοτάνην χόρτου καὶ Ta ἑξῆς mavra’ καὶ ““Γενηθήτωσαν 
φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ" καὶ ““ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ καὶ πετεινὰ " 
πτερωτὰ καὶ ἰχθύας κατὰ γένος" καὶ “ ἐξαγαγέτω ἢ γῆ" θηρία καὶ κτήνη" καὶ τετράποδα καὶ 
τὰ ἑξῆς πάντα. καθὼς προείπαμεν περὶ τοῦ ἀνθρώπου, οὐκ εἶπεν γενηθήτω ἀλλὰ “ποιήσωμεν 
ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν "ἢ" τίνι ἔλεγεν; 

ary ° sy - \ τ Ψ ᾿, νι , , a Sn Ὁ ‘ ἄλλ eee: 

ὁ ἰουδαῖος εἶπε" τὸ μὲν λέγειν αὐτὸν τὸν παντοκράτορα περί τε ἀνοῦ Kal γῆς, καὶ ἄλλων ἁπάντων, 
ἀντὶ τοῦ λέγειν αὐτὸν ποιήσω, ἔλεγεν γενηθήτω᾽ ἐπάγει γὰρ ἡ γραφὴ λέγουσα' καὶ ἴδεν ὁ θεὸς 
πάντα ὅσα ἐποίησεν" καὶ ἰδοὺ καλὰ λίαν: καὶ πάλιν διὰ τοῦ δεὃ λέγει. “(κατ᾽ ἀρχὰς σὺ κε τὴν 

fol ’ ΠῚ ΕΣ fal cal ~ 3 ε e ~ ” σ 
γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν. σοῦ εἰσιν οἱ οὐρανοί" καὶ πάλιν διὰ τοῦ ᾿ἰὼβ οὕτως 
- Pe ars ; farts ¥ 
λέγει" “ ἡνίκα ἐποίησα τὸν οὐρανὸν Kal τὴν γῆν καὶ κατεκόσμησα τὸν οὐρανὸν ἄστροις, 
” , " ᾿ ' 3 ΄ ὃ N “ δὺ ed a , nN a ͵΄ ” > 
ἤνεσάν με πάντες ἄγγελοί μου. οὐδέπω δὲ ηὕραμεν, οὐδὲ ev τῇ βίβλῳ τῆς γενέσεως, οὔτε ἐν 
- A de a ΄, Cas > \ mo! τὸ [ ϑ 
dad, οὔτε ἐν τῷ ᾿Ιώβ, οὔτε ἐν ἑτέρᾳ γραφῇ περιέχον" περὶ νυ. ἐπεὶ εἶχεν γράφειν ὅτι εἶδεν 
ς A 4 a > ἐᾷ = tte] ‘ εἶ , Φ > Ν᾽ δέ. , ay θ > 2 ' ἢ 
ὃ θεὸς πάντα ὅσα ἐποίησεν 6 vs, καὶ ἰδοὺ καλὰ λίαν" εἰπὼν δέ, TOIHGWHEV ἄνθρωπον KAT εἰκόνα 
ἡμετέραν, τοῖς ἀγγέλοις αὐτοῦ ἔλεγεν. 
, ; 
ὁ χριστιανὸς εἶπεν" εἰ μὴ ὅτι ὡμολόγησας τοὺς ἀγγέλους" ἐπεὶ ἂν σαμαρείτου προεβάλλου 
Ἥ —_— ΄σ a a? , e , 
διδασκαλίαν" μὴ ὀνομάσας, μήτε πνα αὐτόν “" ἐρῶ δέ σοι περὶ τῆς κτίσεως, πρὸς ἃ ἀπεκρίθης" τίς 
a nee ' 2 ° \ 
ἀρχιτέκτων οἰκοδομῶν πόλι"", καὶ διαγράφων αὐτήν, πάντως ἐρεῖ, Γενηθήτω ὧδε οὕτως, καὶ ὧδε 
a n a κι n — ἐ > ὡς 13, ͵ . a 
οὕτως ; ἄρα τίνι ἐρεῖ; δεῖ ὅτι τοῖς σὺν αὐτῷ" TH yap λόγῳ Ky οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ 
--- a εκ a r » , , 
Avi τοῦ στόματος αὐτοῦ πάσα καὶ δύναμις αὐτῶν. καὶ εἰ τοῖς ἀγγέλοις ἔλεγεν ὁ θεός, ποιήσωμεν 
ἄνθρωπον, τί οὐκ εἶπεν, ποιήσατε ἄνθρωπον, κατ᾽ εἰκόνα ἐμήν ; 
΄ a_ > ΄ a , 
ὁ lovdaios εἶπεν" οὐκ οὖν TO νῷ ἔλεγεν, GAN’ οὐδέπω περιῆν τότε. 
“ a , lal A , 

ὁ χριστιανὸς εἶπε' πᾶς τις εἰσερχόμενος εἰς τὴν σχολὴν τῶν γραμμάτων, πρῶτον τὴν δύναμιν 

F 2 

Gen, 11. 

Acts 25. 
Gen. 1". 

Gen. 2". 
Gen. 1%, 

Gena tsi. 
Geni τὴς 

Gen. 1” 
Gen. 174 

Gen. 1°}, 
Ps 1012 
Psi ror, 

Tob. 387 

Le, Be 

MS. προσο- 


Fol. 80 το, 


Fol. 80 v°. 

MS. ὅπερ. 

Γῇ, 4. 

MS. σοι. 

Fol, 81 το, 

MS. μου. 

68 The Dialogue of Timothy and Aquila 

Ps Ae 2 > aS , 
τοῦ ἄλφα μανθάνει, καὶ τότε τοῦ βῆτα τὴν προσονομασίαν" ἀκούει" καὶ σὺ οὖν πρῶτον μάνθανε, 
εἰ ἔσχεν σύμβουλον ὁ θεός, ἐν ταῖς ἐξ ἡμέραις τῆς κοσμοποιΐας, καὶ τότε μαθήσῃ ὑπό τε τοῦ 
νόμου καὶ τῶν προφητῶν τίνι ἔλεγεν. 

ὁ ἰουδαῖος εἶπεν᾽ ἐὰν δῷς μοι λογισμούς, ἀποδείξεις πρεπούσας, πείθομαί σοι 

ps μοι λογισμούς, p , πείθομαί σοι. 
ς \ > ie oo , , 2 t ‘ , \ 47 λό 4 ὃ ῶν 
ὁ χριστιαιὸς εἶπεν" ὁ τὰς βίβλους πάσας ἀπηγγελκώς, καὶ γομώσας τὸν ἀέρα λόγους, καὶ δοκῶ 
A a , > led 
μὴ δευτεροῦσθαι, καὶ ταῦτα οὐ γινώσκεις ; ὅμως ἀφθόνως μεταδιδώζ( σω ) wor’ γέγραπται yap ἐν τῇ 
παροιμιακῇ βίβλῳ σολομῶντος οὕτως" ἡνίκα ἡτοίμαζεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, συμπαρ- 
ἤμην αὐτῷ, καὶ ἐγὼ ἤμην σύνβουλος αὐτοῦ, καὶ ἐγὼ ἤμην ἁρμόζουσα αὐτῷ. καὶ ἐγὼ ἤμην πάρ- 
εὃρος τοῦ θρόνου αὐτοῦ: καὶ ἐν ἐμοὶ εὐφραίνετο καθ᾽ ἡμέραν: καὶ ἐγὼ ἤμην, A προσέχαιρεν. 
Ὶ U , con ---- ‘ 2 δι ee ἃ es ‘ 
ἀλλὰ καὶ ἡσαΐας συνάδει τούτοις καὶ λέγει" παιδίον ἐγεννήθη ἡμῖν UE καὶ ἐδόθη ἡμῖν" οὗ ἡ ἀρχὴ 
ἐγεννήθη ἐπὶ τοῦ ὥμου αὐτοῦ" καὶ καλεῖται τὸ ὄνομα αὐτοῦ, μεγάλης βουλῆς ἄγγελος θαυμαστὸς 
σύμβουλος, θεὸς ἰσχυρὸς ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος. 
[το “ Ψ = > A Ν᾽ cal , ΄ , , δύ λλ᾽ 
ὁ ἰουδαῖος εἶπεν" εἰς τὸ μὲν πρῶτον κεφάλαιον, παρέστησας δύο προσώπων δύναμιν, a 
fol , “ , 
ὅμως τοῦ παντοκράτορος, καὶ τοῦ ἁγίου πνεύματος" τὸ γὰρ δεύτερον, οὔκ ἐστιν μαρτυρία. τί 
\ ec , , if > 6} ‘4 a A ‘ ? ἣν * ~ Δ , εἴ 
καὶ ὁ νόμος, μία μαρτυρία οὐ δεκτή. ἀλλὰ καὶ εἰ δυνηθεὶς * δοῦναι δευτέραν μαρτυρίαν, ὥσπερ 
τὴν πρώτην᾽ ὡς προεῖπον περὶ παντοκράτορός ἐστι καὶ ἁγίου Tvs" καὶ γὰρ αὐτὸς ὁ παντοκράτωρ 
“ 4 ὉΠ =. 5 oa -- > , ‘ > > eras ' ’ ‘ 
λέγει διὰ μωῦσέως, ἄκουε HA, KC ὁ BC σου KC εἷς ἐστίν, Kai οὐ προσκυνήσεις ϑῷ ἀλλοτρίῳ" ἐγὼ 
Γὰρ εἰμί, καὶ πλὴν ἐμοῦ οὐκ ἐστίν: περὶ δὲ τοῦ ἁγίου Tvs Neyer’ TO TVA μου ἐφέστηκεν ἐν 
μέσῳ ὑμῶν. περὶ γὰρ τοῦ VU τούτου, καθὼς τὰ ὑπομνήματα αὐτοῦ περιέχουσιν αὐτοῖς } λέγεται 
εὐαγγελίοις. εὑρίσκωμεν πόθεν ἐστίν, καὶ τοὺς γονεῖς αὐτοῦ σὺν αὐτῷ, καὶ πῶς θς ἐστὶν οὗτος ; 
Os? δὲ γαλακτουχεῖται ; καὶ ἐρῶ ἐκεῖνο ὃ ὁ λουκὰς λέγει περὶ αὐτοῦ" περὶ γὰρ τούτου ὁ λόγος 
νῦν, τοῦ καὶ φυγόντος ὅτε ἀπεκεφαλίσθη ὁ τῶ ὑπὸ τοῦ ἡρώδου, εἶτα δὲ παραδοθέντος ὑπὸ τοῦ 
δι 6 a \ ὃ θέ \ θ , V2 θέ . - , τ ΄ fe 
ἰδίου μαθητοῦ, καὶ δεθέντος καὶ φραγελλωθέντος, καὶ ἐμπτυσθέντος, Kal στρωθέντος, Kal ταφέντος 
ἀλλὰ μὴν πρῶτον, καὶ πεινάσαντος, καὶ διψήσαντος, καὶ πειρασθέντος ὑπὸ τοῦ σατανᾶ" ἄρα Os 
A [ πὰ fs ry a > 6 , ᾿ , ὃ ‘ ὃ , 6 , 6 , oe A a σ᾽ οΥ 
ταῦτα ὑπομένει ὑπὸ τῶν ἀνθρώπων ; τίς δὲ δύναται θεάσασθαι θεόν; ἵνα μὴ εἴπω ὅτι καὶ 
ἐκρατήθη, καὶ τοσαῦτα ἔπαθεν ἅπερ ἢ ταῦτα ἀδύνατον Oy παθεῖν. ἀλλὰ καὶ ὄξος ἐποτίσθη, καὶ 
χολὴν ἐτράφη" καὶ καλάμῳ τὴν κεφαλὴν ἐτυπτήθη καὶ ἀκάνθαις ἐστεφανώθη᾽ καὶ τελευταῖον 
θανάτῳ κατεκρίθη, καὶ μετὰ λῃστῶν ἐσταυρώθη .. ενίζον.. ὅ πῶς οὐκ αἰσχύνεσθε λέγοντες 
αὐτὸν Oy, εἰσελθόντα εἰς μή : ὃς καὶ θέντα; εἰ γὰρ ἐγεννήθη οὐκ ἔτι προαιώ 
᾿ μήτραν γυναικὸς καὶ γεννηθέντα ; εἰ γὰρ ἐγεννήθη οὐκ ἔτι προαιώνιος 
ὑπῆρχεν, ἀλλά τε καὶ ἄρτι ποῦ ἐστιν. πρὸς ταῦτα τί ἐρεῖς ; ἀποκρίθητί μοι. 

ὁ χριστιανὸς εἶπε" ταῦτα πάντα ἐὰν ἀθορύβως ἀκούσῃ, ὁ νόμος καὶ οἱ προφῆται προεκήρυξαν. 
κἀγὼ δέ σοι δεικνύω ἐκ τῶν θείων γραφῶν' μόνον καί av* ἀποδεῖξον, εἰ ἔσχεν σύμβουλον 
ε 6 2 es adie: let 9.κ a * Ko He \ Ne em ὑδὲ my > ne 
ὁ θεὸς ἐν ταῖς ἕξ ἡμέραις τῆς κοσμοποιΐας ἢ ov" Kal περὶ οὗ εἶπας, οὐδὲν κωλύει ἀποδεῖξαί σοι. 

ὁ ἰουδαῖος εἶπεν" ὁμολογῶ ὅτι ἔσχεν σύμβουλον ὁ θεός, τὴν ἰδίαν αὐτοῦ σοφίαν, τὸν δὲ W 
τοῦτον οὐκ ἔσχεν. 

ς A i . ἔδ ΚΌΤΑ, ΜΚ at δ΄ 9 A 8 a a , o ΓΕ , > 

ὁ χριστιανὸς εἶπεν" ἔδει μὲν ἡμᾶς, μὴ ἐκκοπὴν δοῦναι TO λόγῳ, ἕως οὗ ἀποδείξω σοι εἰς T.. pets 

A aA ON > ϑ' \ ‘ an > 4 λ , ΤΙ >? Le | A a+ a 
περὶ τοῦ συμβούλου els τὴν σὴν Kal τῶν ἀκουόντων πληροφορίαν" ἀλλ᾽ ἐπειδὴ ἤτησας ταῖτα 

΄’ὔ “ - 
σύ μοι περιφερόμενος, καὶ ταῦτά σοι λέγω περὶ πάντων ὧν με ἐπερώτησας. περὶ τοῦ Ww Xv τοῦ 
--- ~ > , > , > 2 a \ Ae A > > tal 
VU τοῦ θυ, ἐγώ σοι ἀποδώσω ἀποδείξεις νῦν, καὶ περὶ ὧν σὺ οὐκ ἐμνήσθης εἰπεῖν, ἐγὼ εἰς μέσον 

* αὐτοῖς] Lectio incerta. Forsan ἐν τοῖς et λέγετε legenda, sensu ‘ in iis quae dicitis euangelia.’ 

? Textus legi nequit ; vix ps, i.e. μητρός. Mox γαλουχῆται emendaui. 
ἡ Vix legendum. στενίζων" uel πενίζων" ἢ lege da esse puto. 

Prov. 877-9, 

Is. οἷ. 

Dent. 6+. 

Is. 44°. 
Agg. 25. 

Ex ignoto 

Lu. 9°. 
Mat. 2776 
= 1 ir 

Mat. 27%. 
Mrk, 15°, 
Mat. 277%, 
Mat. and 

Fol. 81 v°. 

(δ ΤῈ 

CES 132 
MS. ὁμολο- 

MS. ἕνα. 
Fol. 82 r°. 

Fol. 82 v°. 
1 λαλήσῃ. 

MS. ἐξ οὗ. 

The Dialogue of Timothy and Aquila 69 

4, a 1 
ἄγων, δώσω ἀπόδειξιν ἀληθῶς. εἰς πάντα ὅσα ἐδημιούργησεν, ἔλεγεν γενηθήτω" εἰς δὲ τὸν 
ἄνον ποιήσωμεν εἶπεν" ἔλεγεν δὲ τῷ θαυμαστῷ συμβούλῳ τῷ ἐν ἀρχῇ ὄντι οὗ αἱ ἔξοδοι ἀφ᾽ 
ἡμερῶν αἰῶνος, οὗ τὴν γενεάν, οὐδεὶς δύναται διηγ σασθαι" τὸ πνα τοῦ προσώπουΐ ἡμῶν XO κῳ τῷ 
ἐξευρόντι πᾶσαν ὁδὸν ἐπιστήμης καὶ δόντι αὐτὴν ἰακὼβ τῷ παιδὶ αὐτοῦ καὶ iHA τῷ ἠγαπημένῳ 
ὑπ αὐτοῦ" καὶ μετὰ ταῦτα ἐπὶ τῆς γῆς ὀφθέντι καὶ τοῖς ἀνοῖς συναναστραφέντι᾽ σύνες, ὦ ἀνε, 
υἱὲ τοῦ ἀβραάμ' νῦν γὰρ καιρός ἐστιν τοῦ συνιέναι. ταῦτα γὰρ ἔλεγεν" ποιήσωμεν, καὶ ἐποίησεν 
ὁ θεὸς τὸν ἄνον, KaT εἰκόνα θυ ἐποίησεν αὐτόν᾽ ἰδοὺ ἀπόδειξις ἡμῖν δίδοται περὶ τοῦ συμ- 
» ἀνέντ ν᾿ , ere aes 1s >} — pig eon oe Anos a > \ , > , i 
βούλου. ἐποίησέν τε ὁ Os τὸν ἄνον, Kat εἰκόνα θυ ἐρωτῶ οὖν σε, σὺ δέ μοι ἀποκρίθητι 
το εν, ες Mee .  -- Sees δὰ ΄ ΣΕ ΤΕΣ Suz iy \ ͵ τ --- 
ποῖος ὃς ἐποίησεν τὸν ἄνον, κατ᾽ εἰκόνα ποίου θυ ἐποίησεν αὐτόν ; καὶ πάλιν λέγει" ἔβρεξεν KC, 
πῦρ παρὰ KD ἐκ τοῦ οὐνου" καὶ Sad ὁμοίως Eyer’ εἶπεν ὁ KC τῷ K@ μου, κάθου ἐκ δεξιῶν μου, 
καὶ πάλιν" KC εἶπε πρός με UE μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά Ge” ἔστιν μὲν γὰρ καὶ ἄλλα, 

᾽᾿ ΄ , ς τὴ Ὁ ἘΣ hd \ , 4, 4 ,ὔ Tate) peat sr Pe Ζ 
πλείους τούτων μαρτυρίας εὑρεῖν" GAN ἐπειδὴ λείπει ὁ χρόνος, διηγούμενος ὑμῖν πρὸς ἃ ἐρώτησάς 
με, ἐπανελθὼν ἀποκριθήσομαι. 

6 ἰουδαῖος εἶπε καὶ πρώην ὡμολόγησα ἢ ὅτι ἔσχεν ὁ θεὸς σύμβουλον, τὴν ἑαυτοῦ σοφίαν" 
περὶ δὲ τοῦ τὺ τούτου, ἐπηγγείλω μοι ἐκ τῶν θείων γραφῶν ἀποδεικνύειν, ὅτι αὐτός ἐστιν 
ὁ σύμβουλος τοῦ θυ" καὶ νῦν πλήρωσον τὴν ἐπαγγελίαν. 

ὁ χριστιανὸς εἶπεν" περὶ ὧν βούλεσαι ἐρωτᾷν, νῦν κατὰ τάξιν ἀκούσει. 

ὁ ἰουδαῖος etre’ νῦν ὅσα ἐρωτῶ σε διὰ τὸν W τοῦτον ἀποκρίθητί μοι, καθ᾽ ἕν ὃ ἕκαστον αὐτῶν. 

ὁ χριστιανὸς εἶπε' πρῶτον ἐρώτησας ὅτι, εἰ ἢν αὐτὸς Os, διὰ τί ἐν μήτρᾳ γυναικὸς εἰσῆλθεν 
καὶ ἐγεννήθη" μάθε, ὦ ἰουδαῖε, ὅτι ταῦτα πάντα προεμήνυσαν ἡμῖν οἱ προφῆται" καὶ ὅτι ἐκ 
παρθένου γυναικὸς εἶχεν γεννηθῆναι" καὶ ὑπὸ τῶν μάγων προσκυνηθῆναι, καὶ ὑπὸ ἡρώδου ζητη- 
θῆναι" καὶ τὴν ἀναίρεσιν τῶν βρεφῶν ὧν ἀνεῖλεν ἡρώδης, καὶ τὴν μετὰ τῶν ἀνὼν αὐτοῦ ἀναστροφήν" 
καὶ ὅτι ἐθεράπευσεν τὰς ποικίλους νόσους τῶν ποτὲ ἀσθενούντων, καὶ ὅτι ἐν τῷ πάσχα ἤμελλεν 

, oh a 39/ oS ’ 2 , Vea τὰ N = \ δι 
παραδίδοσθαι ὑπὸ τοῦ ἰδίου μαθητοῦ, τριάκοντα ἀργυρίων, καὶ ὅτι εἶχεν δεθῆναι, καὶ παραδοθῆναι 
πιλάτῳ καὶ τῷ ἡρώδῃ, καὶ ἐμπαιχθῆναι, καὶ ἐμπτυσθῆναι, καὶ μαστιγωθῆναι, καὶ σταυρωθῆναι, 
καὶ ταφῆναι, καὶ ἀναστῆναι τῇ τρίτῃ ἡμέρᾳ" καὶ ὅτι τὰς χεῖρας εἶχεν νίψασθαι ὁ πιλᾶτος" ἵνα 
δὲ μὴ κρύψωμεν τὴν εἴσοδον αὐτοῦ τὴν γεναμένην, ἡνίκα ἐκαθέσθη ἐπὶ τοῦ πώλου, καὶ εἰσῆλθεν 
εἰς ἴλημ, ἄρα καὶ τοῦτο οὐ γέγραπται; καὶ τὸν ἐμπτυσμὸν καὶ τὴν στρωσιν αὐτοῦ" καὶ τῶν 
ἱματίων τὸν διαμερισμόν, καὶ πάντα ὅσα πέπονθεν ; καὶ διὰ τὴν αὐθαδίιν τῶν προγόνων σου, 

ALA , Blea. oe , > , eon , iy? \ a a a ” 
καὶ τὴν τόλμαν αὐτῶν᾽ πάντα ἐδηλώθη ἡμῖν διά τε τοῦ νόμου καὶ τῶν προφητῶν, καὶ νῦν ἄκουε 
= δ - a a Pee) , ΠΣ 
συνετῶς" [ὁ χριστιανὸς] ἦ περὶ τῆς παρουσίας αὐτοῦ, πρῶτος μωῦσῆς einer, ὅτι προφήτην ἡμῖν 
ἀναστήσει KC ὁ ὃς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ. αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσει ἢ 
πρὸς ὑμᾶς, καὶ ἔδωκεν ἀπόφασιν τῷ μὴ ἀκούοντι ὡς καὶ σὺ οἶδας" καὶ πάλιν bad λέγει, κατα- 
, ς ε , es , i τῖρτα γγ ΣΙ a Ties , ca, ΑΨ’, δὲ > θλ \ ἦθ. λ A 6 
Βήσεται ὡς ὑετὸς ἐπὶ πόκον, Kal OC KC, καὶ ἐπέφανεν Huiv’ ὅτε δὲ εἰς βηθλεὲμ ἤθελεν γεννᾶσθαι, 
οὕτως εἶπεν, ἰδοὺ ἠκούσαμεν αὐτὴν ἐν εὐφραθά, εὕραμεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ. 
Καὶ πάλιν οὕτως λέγει ἰωήλ᾽ καὶ σὺ βηθλεέμ; οἶκος τοῦ εὐφραθά, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς 
ἡγεμόσιν ἰούδα’ ἐκ σοῦ " γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν ἰηλ᾽ καὶ 
ἊΝ ἜΡΟΝ, SR : ae 
ai ἔξοδοι αὐτοῦ ἀφ᾽ ἡμερῶν αἰῶνος. Καὶ πάλιν ἡσαίας λέγει" ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει 
καὶ τέξεται VLOV, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ, ὅ ἐστιν μεθερμηνευύμενον, μεθ ἡμῶν 
τ Ἐπ “ o ς ΕΝ 
ὁ ὃς. ἵνα δὲ καὶ τοῦτο γινώσκῃς, ὅτι τὸ ἥμισυ συριστὶ ἐστίν, καὶ τὸ ἥμισυ ἑβραϊστί τὸ γὰρ 
1 y uel vi litt. vix legi possunt. προσώπου scripsisse uidetur. 
2 Uncis inclusi, ex margine in textum quae irrepsisse uidentur. 

Mic. 55. 

gh 525 

Bara δ 

Gen. 17°, 

Gen. 19%. 

Ps, 109". 
Ἐ5: 21. 

Deu. 18". '6 

Bsa7 io. 
Ps, 117, 
ῬΞ τοῖς, 
Mic. 5! 
Ves Ge 
Mati Ie. 

Fol. 88 r°. 

tlege κατα- 
MS. ὅτι 

5. ἃ 
οὐδ᾽ ἐν 

Fol. 88 v°. 


sup. A add. 
A MS. 

Fol, 84 r°, 

Fol. 84 νυ», 
Cf. § 25. 

70 The Dialogue of Timothy and Aquila 

> a - FAs ν᾿ ᾧ 5» a 
ἐμμά, συριστὶ ἑρμηνεύεται μεθ᾽ ἡμῶν, τὸ δὲ νουήλ, ἑβραϊστὶ ἑρμηνεύεται 6 Os. adda καὶ ev τῷ 
a - -- ‘ — , ‘ , U 
δευτέρῳ Ψαλμῷ ὁ δαδ οὕτως λέγει" KC εἶπεν πρὸς μέ, UC μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε. 
.} “ fe oy Ne 1 i , Ἂ \ ~ ee ΄ x > ai “ 
ὁ ἰουδαῖος εἶπε' τὸ ἐν τῷ δευτέρῳ Ψαλμῷ περὶ τοῦ σολομῶντος γέγραπται. ἢ οὐκ οἶδας ὅτι 
a an > 3, > n > ----- ‘ 3 ‘ ΕΣ 
πρὶν γεννηθῆναι αὐτόν, ἐπ᾿ αὐτοῦ εἶπεν 6 Os λέγων" ἔσομαι αὐτῷ εἰς TPA καὶ αὐτὸς ἔσται μοι 
3 - A \ @& > 4 τ NS Ε Ὁ A > / 1 
εἰς Uv" διὸ καὶ ὅτε ἐγεννήθη, εἶπεν διδὶχ ὁ ἑρμηνεὺς ἐμός 
ς \ Ἐν ver “ ΄ κὰκ , fe Φ \ ¢ 6 eo HA 64 2 . 55 n 
ὁ χριστιανὸς εἶπε" καλῶς κατάξινεῖ ἔ πάντα᾽ εἶπεν yap 6 Os, ὅτι ἐὰν πορευθῇς ἐν ταῖς ὁδοῖς 
μου ὡς δαδ ὁ πηρ σου, καὶ τὰ ἑξῆς οἶδας. ὅτι οὐδὲν ἐφύλαξεν "ὃ τῶν ἐντολῶν τοῦ θεοῦ, καὶ 
σὺ οἶδας" καὶ γὰρ βωμοὺς ἐποίησεν ἑκάστῳ τῶν εἰδώλων, ὧν προσεκύνουν αἱ γυναῖκες αὐτοῦ, 
ἃς ἔλαβεν ἀλλοφύλους" περὶ Sv ἐλάλησεν 6 Os τοῖς υἱοῖς ἰηλ, ἐν χειρὶ μωῦσῆ λέγων οὐκ 
ἐπιγαμβρεύσητε αὐτοῖς φησὶν τοῖς ἔθνεσιν τοῖς κύκλῳ ὑμῶν. Τνῶθι οὖν ὅτι μεγάλως παρώργησεν 
σολομὼν κν τὸν Oy τοῦ οὐνου παρήκουσεν γὰρ αὐτοῦ, καὶ ἐθυμώθη ὀργῇ KS ἐπὶ σολομῶνα. 
καὶ εἶπεν ἀχίᾳ τῷ σιλωνίτῃ, ἵνα χρήσει τὸν ἱεροβωὰμ υἱὸν ἀβὰτ eis βασιλέα ἐπὶ ἵλημ λέγων, εἰ 
" ‘ - ‘ a ‘ . rn “ ‘a 
μὴ διὰ S46 τὸν δοῦλόν μου, ἐξολόθρευσα ἂν τὸν σαλομών 2, Ψνῶθι dé ἰουδαῖε, ὅτι προσεκύνησεν, 
καὶ ἀκρίδα gore τοῖς γλυπτοῖς. 

ὁ ἰουδαῖος εἶπεν" οὐκ ἔσφαξεν ἔ ἀλλὰ ἔθλασεν ἢ 

ἐν τῇ χειρὶ ἀκουσίως. ταῦτα δὲ οὐ περιέχει 
ἡ βίβλος τῶν βασιλέων, ἀλλ᾽ ἐν τῇ διαθήκῃ αὐτοῦ γέγραπται. 

ὁ χριστιανὸς εἶπεν" ἐν τούτῳ γὰρ ἔστην πιστοποιῶν, ὅτι οὐκ ἐν χειρὶ ἱστοριογράφου ἐφα- 
νερώθη τοῦτο, ἀλλ᾽ ἐκ τοῦ στόματος αὐτοῦ τοῦ σολομῶντος ἐγνώσθη * τοῦτο" ἤγειρεν γὰρ αὐτῷ 
ks σατὰν τὸν ἀζαὴλ βασιλέα ἀσυρίων, καὶ τοὺς μονοζώνους υἱῶν dvav, καὶ ἰδουμαίων, καὶ τῶν 
λοιπῶν ἐθνῶν τῶν κύκλῳ αὐτοῦ" ἄρα τοῦτον δέξομαι εἰς Wy θυ, τὸν μηδὲ πρὸς μετάνοιαν χωρή- 
σαντα, κἂν ὡς pavacons; οὕτω γὰρ ὁ μανασσῆς, ἥμαρτεν KO τῷ Oo σφόδρα" καὶ παρέδωκεν 
αὐτὸν εἰς χεῖρας θελασαρασὰρ ἢ βασιλέως βαβυλῶνος, καὶ ἔδησεν αὐτὸν ἐν πέδαις χαλκαῖς" καὶ 
ἀπήγαγεν εἰς dayne. καὶ ἔθετο αὐτὸν ἐν οἴκῳ φυλακῆς" κἀκεῖ ὧν ἐξεζήτησεν iv τὸν Ov 
ἐζεκία τοῦ πρς αὐτοῦ" καὶ ἐπήκουσεν αὐτῷ KS, καὶ ἐξήγαγεν αὐτὸν ἐκ τοῦ ὀχυρώματον" καὶ 

ἠγάθυνεν KS ὁ Os τὸν θελλασαρασάρ, βασιλέα βαβυλῶνος" καὶ ἀπέστειλεν αὐτὸν εἰς τὴν 
βασιλείαν αὐτοῦ ἐν τῇ ἴλημ. τοῦ δὲ σολομῶντος τούτου, οὔτε μετάνοιαν ἔχει ἡ βίβλος τῶν 
παραλειπομένων βασιλειῶν" ἐκεῖ γὰρ πάντα ταῦτα ἀναγέγραπται" ἀλλ᾽ ἵνα μὴ ἐκκοπὴν δῶμεν 
τῷ λόγῳ, ἐπὶ τὸ προκείμενον τραπῶμεν. ἐλέγαμεν γὰρ ὅτι KC εἶπεν πρός με UC μου εἶ σύ, ἐγὼ 
σήμερον γεγέννηκά Ge" ταῦτα περὶ τῆς γεννήσεως αὐτοῦ ἐλέχθη" περὶ δὲ τῶν μάγων τῶν προσ- 
κυνησάντων αὐτῷ καὶ δῶρα προσενεγκάντων, οὕτως λέγει δᾶδ' καὶ ζήσεται καὶ δοθήσεται 
αὐτῷ ἐκ τοῦ χρυσίου τῆς ἀραβίας. καί γε πάλιν, ἐν τῷ ἡσαΐᾳ οὕτως λέγεί' ὅτι πρὶν ἢ γνῶναι τὸ 
παιδίον, καλεῖν TPA ἢ μρα, προς δύναμιν οὐπατεαῦ, καὶ τὰ σκῦλα σαμαρείας ἔδεται" περὶ δὲ τῶν 
βρεφῶν ὧν ἀνεῖλεν ἡρώδης, ἱερεμίας ἡμῖν προεμήνυσεν λέγων. φωνὴ ἐν ῥαμὰ ἠκούσθη, κλαυθμός, 
καὶ ὀδυρμὸς πολύς" ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι, STL οὐκ εἰσὶν" 
περὶ δὲ τῆς ἐνανθρωπήσεως αὐτοῦ, ὁ αὐτὸς πάλιν ἱερεμίας εἶπεν" οὗτος 6 θς᾿ ἡμῶν, οὐ λογισθήσεται 
ἕτερος πρὸς αὐτόν᾽ ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης" καὶ ἔδωκεν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ 
ἴηλ τῷ ἠγαπημένῳ ὑπ᾽ αὐτοῦ, καὶ μετὰ ταῦτα ἐπὶ τῆς γῆς ὥφθη καὶ τοῖς ἀνοις συνανεστράφη᾽" 
καὶ ἐν ἑτέρῳ τόπῳ χέγει ὁ ὁ αὐτὸς προφήτης" καὶ ἄνος ἐστιν καὶ τίς γνώσεται αὐτόν; 


ὁ ἰουδαῖος εἶπεν" ἃ εἶπες πρότερον οὔκ ἐστιν ταῦτα γεγραμμένα ἐν τῷ ἱερεμίᾳ. 


oO χριστιανὸς εἶπεν" ἐν τῇ ἐπιστολῇ βαρούχ ἐστιν, 

1 MS. ὃ ἑρμηνεθεμός, sic. 
ἡ Ex testamento Solomonis plurima hic desumpta esse ex interlocutore Iudaeo constat. 

Ps. 27. 

Ps. 27. 

Ῥε ΤΣ 
15. 85. 

‘Jer. 31%. 

Bary 25 

Jerenr ye. 

MS. νέα. 

MS. προδώ- 


Acta Pilati 

Ὁ Ἐ7ο. 12. 
Fol. 88 το, 

Fol. 85 v°. 

Fol. 86 r°. 

MS. af ψύαι. 

The Dialogue of Timothy and Aquila 71 
tat} (ea 4 > Ἢ 
ὁ ἰουδαῖος" οὕτως ἐστίν. 
ὁ χριστιανὸς εἶπεν" ἀλλ᾽ ἡ ἐπιστολὴ Bapovy, καὶ οἱ θρῆνοι ἱερεμίου, καὶ ἡ προφητεία 
> a , * 3 > ’ . A Ν cal > “ Ν ΄ - > A > , « * 
αὐτοῦ μία ἢ βίβλος ἀναγορεύεται" περὶ δὲ τῶν ἀσθενιῶν καὶ νόσων ὧν αὐτὸς ἐθεράπευσεν, ἡσαΐας 
προεφήτευσεν, λέγων, αὐτὸς τὰς ἀσθενίας ἡμῶν ἀνέλαβεν; καὶ τὰς νόσους ἐβάστασεν, περὶ γὰρ 
τῶν ἁγίων αὐτοῦ μαθητῶν ὁ dad λέγει" ἀντὶ τῶν πρῶν σου ἐγεννήθησαν Viol σου καταστήσεις 

* > , A 
αὑτὸν, οὕτως 

αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν᾽ περὶ γὰρ τοῦ μαθητοῦ τοῦ προδώσοντος 
λέγει ὁ ἐσθίων ἄρτους mou ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισμόν. καὶ περὶ τοῦ μισθοῦ οὗ ἔλαβεν 
ὁ προδότης παρὰ τῶν ἀρχιερέων, οὕτως εἶπε ζαχαρίας" δότε, στήσαντες τὸν μισθόν μου; εἰ 
ἀπείπασθε 1. καὶ ἔστησαν αὐτῷ τὸν μισθὸν τριάκοντα ἀργυρίους" ὅτι δὲ τὰ νήπια, λέγω δὴ οἱ 
παῖδες τῶν ἑβραίων ἀπάντησιν αὐτῷ ἐποιήσαντο μετὰ κλάδων ἐλαιῶν λέγοντες τὸ ὡσαννά, Sad 
Λέγει ἐν τῷ ὀγδόῳ ψαλμῷ. KE ὁ KC ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῆ" ὅτι 
ἐπήρθη ἢ μεγαλοπρέπειά cov ὑπὲρ ἄνω τῶν οὐνῶν᾽ ἐκ στόματος νηπίων καὶ θηλαξόντων 
κατηρτίσω αἷνον. ἐκαθέσθη δὲ ἐπὶ πώλου. ἄρα οὐ γέγραπται περὶ τούτου; πρῶτον μὲν γὰρ 
ἡσαΐας δηλοῖ τὴν σιών, μᾶλλον δὲ τὸ ἅγιον Tra διὰ ἡσαΐου λέγων εἴπατε τῇ θυγατρὶ σιών, 
μὴ φοβοῦ" ἰδοὺ ὁ βασιλεύς σου ἔρχεται καθήμενος ἐπὶ πῶλον νέον’ καὶ ὁ μισθὸς ἐν τῇ χειρὶ 
αὐτοῦ" ἀποδοῦναι ἑκάστῳ κατὰ τὸ ἔργον αὐτοῦ. διὰ δὲ ζαχαρίου, αὐτοστομάτως λέγει αὐτῇ" 
χαῖρε σφόδρα θύγατερ σιών, κήρυσσε θύγατερ ἵλημ. ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πραὺς 
καὶ σώζων, ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον ὑϊὸν ὑποζυγίου. περὶ συμβουλίου οὗ 
συνεβουλεύσαντο οἱ ἀρχιερεῖς, καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ τὺ, Odd λέγει, εἶπαν ἐν TA 
καρδίᾳ αὐτῶν αἱ συγΓένειαι αὐτῶν: ἐπὶ τὸ αὐτό, δεῦτε καὶ καταπαύσωμεν τὰς ἑορτὰς τοῦ θυ 
ἀπὸ τῆς γῆς καὶ πάλιν ἐν τῷ μβ Ψψαλμῷ οὕτως λέγει" κατ᾽ ἐμοῦ ἐψιθύριξον πάντες οἱ ἐχθροί 
μου" κατ᾽ ἐμοῦ ἐλογίσαντο κακά μοι. Καὶ πάλιν ἐν τῷ ἱερεμίᾳ οὕτως λέγει ἐπ’ ἐμὲ ἐλογίσαντο 
λογισμὸν πονηρόν, λέγοντες δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ. καὶ διελογίσαντο 
βουλὴν πονηρὰν λέγοντες" δεῦτε καὶ δήσωμεν τὸν δίκαιον ὅτι δύσχρηστος Kyiv ἐστίν' διὸ καὶ 
περὶ τῶν δεσμῶν αὐτοῦ μνησθέντες, λέξωμεν, πῶς διαφόρως, περὶ τούτων ἐλάλησαν οἱ προφῆται. 
ἡσαΐας μὲν γὰρ ἀποφαντικῶς εἶπεν, δήσωμεν rcv δίκαιον ὅτι δύσχρηστος ἡμῖν ἐστίν dad δὲ 
ἐξουδενῶν αὐτοὺς ἅμα λέγει" διαρρήξωμεν τοὺς δεσμοὺς αὐτῶν, καὶ ἀπορρίψωμεν ἀφ᾽ ἡμῶν τὸν 
ζυγὸν αὐτῶν: ὡσιὲ δὲ παρρησίᾳ βοᾷ λέγων, καὶ δήσαντες αὐτὸν ἀπήνεγκαν ξένια τῷ βασιλεῖ 
Ἰαρίμ: ἐν δὲ τῷ ἔσδρᾳ οὕτως λέγει" ἔδησάν με οὐχ ὡς Tpa τὸν ἐξαγαγόντα αὐτοὺς ἐκ γῆς 
αἰγύπτου: ἐπειδὴ γὰρ ἔπεμψεν αὐτὸν τῷ ἡρώδῃ ὁ πιλᾶτος δεδεμένον, ἄρα καὶ τοῦτο οὗ γέγραπται: 
λέγει yap dare’ δήσαντες αὐτὸν ἀπήνεγκαν ξένια τῷ βασιλεῖ ἰαρίμ. ἐπειδὴ δὲ ἔκραξαν πάντες 
σταυρωθήτω, ἄρα ἐλάλησαν οἱ προφῆται περὶ τούτου ἣ οὔ; λέγει γὰρ ἐν τῷ ἡσαΐᾳ, σπέρμα πονηρὸν 
καὶ διεστραμμένον, ἐπὶ τίνα ἐκινήσατε τὰς κεφαλὰς ὑμῶν" καὶ ἐπὶ τίνα ἐχαλάσατε τὰς γλώσσας 
ὑμῶν. οὐχὶ ἐπὶ τὸν ἅγιον τοῦ THA; καί γε πάλιν ἔσδρας λέγει: ἐπὶ τοῦ βήματος τοῦ κριτοῦ 
κράζοντες ἐταπεϊνωσάν με΄ περὶ γὰρ [τοῦ] ἐμπαιχθῆναι αὐτὸν καὶ ἐμπτυσθῆναι, καὶ φραγελλω- 
θῆναι, οὕτως γέγραπται: δᾶδ μὲν γὰρ λέγει" ὅλην τὴν ἡμέραν σκυθρωπάξων ἐπορευόμην, ὅτι 
ἡ ψυχή μου ἐπλήσθη ᾿ἐμπαιγμάτων. καὶ πάλιν, ὅλην τὴν ἡμέραν ὠνείδιξόν μοι οἱ ἐχθροί μου. 
ἀλλὰ καὶ σολομὼν ἐν ταῖς παροιμίαις λέγει οἱ δὲ ἀσεβεῖς καθὰ ἐλογίσαντο, ἐματαιώθησαν. 
per ὀλίγον δὲ λέγει" ἰδόντες τὸν δίκαιον ἐν δόξῃ ὑπάρχοντα, εἶπαν᾽ οὐαὶ ἡμῖν ὅτι ἐπλανήθημεν" 
οὐχ οὗτός ἐστιν, ὃν ἔσχαμεν εἰς γέλωτα καὶ χλευασμόν ; πᾶς κατελογίσθη ἐν υἱοῖς θυ’ αὐτὸς 
δὲ πάλιν σολομὼν λέγει, ἐνεδρεύσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν, καὶ ἐναντιοῦται 

τ apud mg. ἀπιπαμεθα ἐστὶν ἀπερρίψαμεν" απεζημεν. 

1.15. 53". 
Ῥϑ, 41" 

Ps. 407°, 

TRS, Ps 

Ts. 621! δὲ 
Zac. 9° 

Zac. 9°. 
IPSS Wiehe 

Ps. 40°. 
icra ταῦ. 

15. δ΄. 

lige, gt 
Ἐς, )΄. 
Os. τοῦ, 


Os. 10°. 
Mat. 27. 
15. 57°9* & 
15. 37229 38 

Ps. 109". 

Sap. 570° 



Fol. 86 v°. 

MS. λεπό- 


Fol. 87 r°, 

Fol. 87 v°. 

Fol. 88 r°, 

72 The Dialogue of Timothy and Aquila 

τοῖς ἔργοις ἡμῶν. καὶ ὀνειδίζει ἡμῖν ἁμαρτήματα νόμου: καὶ ἐπιφημίζει ἡμῖν, ἁμαρτήματα 
παιδιᾶς ἡμῶν. ἐπαγγέλλεται γνῶσιν ἔχειν θυ, καὶ παῖδα KU ἑαυτὸν ὀνομάζει" ἐγένετο ἡμῖν εἰς 
ἔλεγχον ἐννοιῶν ἡϊιῶν: βαρύς ἐστιν ἡμῖν καὶ βλεπόμενος", ὅτι ἀνόμοιος τοῖς ἄλλοις ὁ βίος αὐτοῦ" 
καὶ ἐξηλλαγμέναι αἱ τρίβοι αὑτοῦ" εἰς κίβδηλον ἐλογίσθημεν αὐτῷ, καὶ ἀπέχεται τῶν ὁδῶν 
ἡμῶν ὡς ἀπὸ ἀκαθαρσιῶν" μακαρίζει ἔσχατα δικαίων, καὶ ἀλαζονεύεται Tpa Ov. ἴδωμεν εἰ οἱ 
λόγοι αὐτοῦ ἀληθεῖς καὶ πειράσωμεν τὰ ἐν ἐκβάσει αὐτοῦ. Εἰ rap ἐστιν ὁ δίκαιος UE θυ, 
ἀντιλήψεται αὐτοῦ" καὶ ῥύσεται αὐτὸν ἐκ χειρὸς ἀνθεστηκότων αὐτοῦ" ὕβρει καὶ βασάνῳ 
ἐτάσωμεν αὐτόν, ἵνα γνῶμεν τὴν ἐπιείκειαν αὐτοῦ: θανάτῳ δὲ ἀσχήμονι καταδικάσωμεν αὐτόν, 
καὶ δοκιμάσωμεν τὴν ἀνεξικακίαν αὐτοῦ ἔσται rap ἐπισκοπὴ ἐκ λόγων αὐτοῦ" ταῦτα ἐλογίσαντο 
οἱ ἄφρονες καὶ ἐπλανήθησαν' ἀπετύφλωσεν γὰρ αὐτοὺς H κακία αὐτῶν, καὶ οὐκ ἔγνωσαν 
μυστήρια θυ. καὶ ἡσαΐας δὲ παρρησίᾳ λέγει, ἐγὼ δὲ οὐκ ἀπειθῶ, οὐδὲ ἀντιλέγω: τὸν νῶτόν 
μου δέδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα, τὸ δὲ πρόσωπόν μου οὐκ 
ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων, καὶ KC βοηθός μου ἐγένετο, καὶ πάλιν ἱερεμίας λέγει ἐν 
τοῖς θρήνοις" πνεῦμα πρὸ προσώπου ἡμῶν XE KE, ὃς συνελήφθη διὰ τὰς φθορὰς ἡμῶν: οὗ 
εἴπαμεν, ἐν τοῖς ἔθνεσιν’ περὶ δὲ τοῦ πιλάτου, ὅτι ἀπενίψατο τὰς χεῖρας, δαδ λέγει, ἐνιψάμην 
ἐν ἀθῴοις τὰς χεῖράς μου, καὶ ἐγενόμην μεμαστιγωμένος ὅλην τὴν ἡμέραν" περὶ δὲ τοῦ ποτισθῆναι 
αὐτὸν ὄξος καὶ χολὴν λέγει" καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολὴν καὶ εἰς τὴν δίψαν μου 
ἐπότισάν με ὄξος" περὶ δὲ τῆς τῶν ἱματίων μερίσεως αὐτοῦ, οὕτως γέγραπται" διεμερίσαντο τὰ 
ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον περὶ δὲ τοῦ στεφάνου τοῦ 
ἀκανθίνου οὗ ἐστεφάνωσαν αὐτόν, πρῶτος δᾶδ καὶ τὸ ὄνομα αὐτῆς τῆς ἀκάνθης ἐπεκάλει" 
μεμφόμενος γὰρ τὴν αὐθαδίαν ὑμῶν, τὸν ἐν αὐτῇ μέλλοντα στεφανοῦσθαι, ἐν ὀφθαλμοῖς 
τῆς καρδίας θεωρῶν, δι’ αὐτῆς ἐπεκαλεῖτο λέγων, πρὸ τοῦ συνιέναι τὰς ἀκάνθας ὑμῶν τῇ 
ῥάμνῳ᾽ ὡς εἰ ζῶντας ὡς εἰ ἐν ὀργῇ καταπίεται ὑμᾶς. καὶ σολομὼν δὲ λέγει ἐν τοῖς ἄσμασιν, 
θυγατέρες ἰλημ ἐξέλθατε καὶ ἴδετε τὸν σολομὼν ἐστεφανωμένον ἐν τῷ στεφάνῳ ᾧ ἐστεφάν- 
@oev H MHP αὐτοῦ ἐν ἡμέρᾳ νυμφεύδσεως αὐτοῦ, καὶ ἐν ἡμέρᾳ εὐφροσύνης καρδίας αὐτοῦ. 
περὶ δὲ τῆς σταυρώσεως αὐτοῦ, ἡσαΐας λέγει, ὧς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς 
ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ ἐν τῇ ταπεινώσει 
αὐτοῦ, ἡ κρίσις αὐτοῦ ἤρθη, τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται: ὅτι αἴρεται ἀπὸ τῆς γῆς 
ἡ ζωὴ αὐτοῦ" ὅτι δὲ μετὰ λῃστῶν εἶχεν σταυρωθῆναι, οὕτως λέγει" καὶ μετὰ ἀνόμων ἐλογίσθη. 
περὶ δὲ τῆς εἰς τὸν ἅδην συγκαταβάσεως αὐτοῦ, dad λέγει" ἔθεντό με ἐν λάκκῳ κατωτάτῳ, 
ἐν σκοτεινοῖς καὶ ἐν σκιᾷ θανάτου, καὶ ἄλλος προφήτης, ὅτι καὶ ἀπέρριψάν με τὸν ἀγαπητὸν 
ὡσεὶ νεκρὸν ἐβδελυγμένον. περὶ δὲ τῆς ἀναστάσεως αὐτοῦ, αὐτὸς 6 dad λέγει" ἀναστήτω ὁ ὃς, 
καὶ διασκορπίσθωσαν οἱ ἐχθροὶ αὐτοῦ" ὅτι δὲ ἀνέστη μετὰ ἰσχύος καὶ δυνάμεως καὶ δόξης 
πολλῆς, ὁ αὐτὸς προφήτης 646 εἶπε' καὶ ἐξηγέρθη ὡς ὁ ὑπνῶν Κς, ὡς δυνατὸς κεκραιπαληκὼς 
ἐξ οἴνου, καὶ ἐπάταξεν τοὺς ἐχθροὺς αὐτοῦ εἰς τὰ ὀπίσω, ὄνειδος αἰώνιον ἔδωκεν αὐτοῖς. περὶ 
δὲ τῆς ἀναλήψεως αὐτοῦ οὕτως λέγει’: ἐπέβη ἐπὶ χερουβὶμ καὶ ἐπετάσθη, ἐπετάσθη ἐπὶ 
πτερύγων ἀνέμων" ὁμοίως δὲ καὶ περὶ τῆς εἰς odvous ἀφίξεως αὐτοῦ, ὁ αὐτὸς προφήτης εἶπεν" 
ἀνέβη ὁ θεὸς ἐν ἀλαλαγμῷ, KE ἐμ φωνῇ σάλπιγγος" περὶ γὰρ τῆς εἰσόδου αὐτοῦ τῆς εἰς τὸν 
οὖνον, αἱ ἀγγελικαὶ δυνάμεις ἐκέκραγον λέγουσαι" ἄρατε πύλας οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε 
πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δύξης, περὶ δὲ τῆς ἐν δεξιᾷ τοῦ πρς καθίσεως 
αὐτοῦ, ὁ παντοκράτωρ, διὰ στόματος dad, εἶπεν, κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς 
σου ὑποπόδιον τῶν ποδῶν σου. διὸ δὴ ταῦτα πάντα γινώσκων potions, μετὰ κατάρας ὀνείδησεν 

19 Ἔσῦ τὶ 

ἘΞ, 2 visits: 

Ps. 68%, 

Ῥᾳ. 2119. 

Ps. δὴ", 
Cant. 3" 

IGG 5575: 

Is. 53%. 
Ps. 87°, 

Is, 1419 
Ps. 671. 

Ps. 71785, 66. 
Ps. 1712, 

Ps. 465. 

Ps, 109!. 

Fol. 88 v°. 
§§ 62, 63. 

MS. αὐτοῦ. 
MS. 7a 

Fol. 89 το. 

MS. εἰμεν. 

Fol. 89 v®. 

The Dialogue of Timothy and Aquila 73 

N Ἧς ἢ ᾿ — > 
τοὺς υἱοὺς ἰηλ λέγων Γενεὰ σκολιὰ καὶ διεστραμμένη, ταῦτα Κῷ ἀνταποδίδοτε᾽ καὶ πάλιν 
* “ “ “ ΄ 
ἡσαΐας τὴν τοσαύτην τόλμαν αὐτῶν ἰδών, μᾶλλον δὲ ἀφροσύνην, καὶ βλέπων μᾶλλον ἐν ταῖς 
‘4 oa > , 3 " ' n > 
γυναιξὶν τοσαύτην ἐπιείκειαν προσκειμένην ἔλεγεν, γυναῖκες ἐρχύμεναι ἀπὸ θέας, δεῦτε, οὐ γὰρ 
ὁ λαὸς ἔχων σύνεσιν ἐστίν. 
ὁ ἰουδαῖος eine’ πάντα ὅσα ἑρμηνεύων ἐλάλησας περὶ τοῦ μέλλοντος ἐλθεῖν γέγραπται" 
᾿ A i ,ὔ ΕΣ τ > a > ἂν , > ΄ = ΕἸ a , 
περὶ yap Tov τῦ τούτου, οὔτε ὄνομα αὑτοῦ ἐμφέρεται πώποτε εἰς γραφήν, ἀλλ᾽ οὔτε πάλιν 
aTpov οὔτ᾽ οὖν W οὔτε χυ οὔτε στροῦ ὁ νόμος οὔτε οἱ προφῆται ἐμνημόνευσαν. 
ε " > . a2). 0. a 3 ὃ , > a , a cy ΄ -- . το \ 
ὁ χριστιανὸς εἶπεν' ἐγώ σοι viv ἀποδείξω ἐκ τῶν θείων γραφῶν, τὰ σύμβολα τῦ καὶ χυ καὶ 
©? a 3 Ὁ 3% > , »” € , 
6 ἰουδαῖος εἶπεν ἐὰν ἀποδείξεις, ἔσομαι ἡττώμενος. 
€ " = e Ν iy cai Gare g Sn) , ΄ Ἂν t — 
ὁ χριστιανὸς ere’ περὶ μὲν τοῦ ὀνόματος Ww, ἄκουε ζαχαρίου λέγοντος" καὶ ἔδειξέν μοι KC 
τὸν ἱερέα τὸν μέγαν, ἑστῶτα πρὸ προσώπου ἀγγέλου KU" καὶ ὁ διάβολος εἱστήκει τοῦ ἀντικεῖσθαι 
αὐτῷ ἢ, καὶ ἦν ἴς ἐνδεδυμένος ἱμάτια ῥυπαρά, καὶ εἶπεν KC τῷ διαβόλῳ ᾿Επιτιμήσει KC ἐν σοὶ 
διάβολε, ὁ ἐκλεξάμενος τὴν iAH καὶ εἶπεν KC τοῖς ἑστῶσιν πρὸ προσώπου Kv, ᾿Αφέλετε ἀπ᾽ 
αὐτοῦ τὰ ἱμάτια τὰ ῥυπαρά" καὶ ἐνδύσατε αὐτὸν ποδήρη, καὶ θέτε κίδαριν ἐπὶ τὴν κεφαλὴν αὐτοῦ" 
καὶ περιέβαλον αὐτὸν στολὴν λευκήν, καὶ ἐπέθηκαν κίδαριν ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ ἄγγελος 
KU εἱστήκει πρὸ προσώπου αὐτοῦ. 
©? o > 8 “ ν --||ὁ \ ~? Ry > 
6 Ἰουδαῖος εἶπε' ταῦτα διὰ τῦ τὸν τοῦ ἰωσεδὲκ εἶπεν. 
τς " ? oe ἘΝ eed \ a fal , \ > \ a > , ~ 
ὁ χριστιανὸς εἶπεν ἵνα μὴ ἐκκοπὴν δῶμεν τῷ λόγῳ, καθὼς ἤτησας περὶ τῆς ὀνομασίας τοῦ 
iv καὶ Xv καὶ στρου, τὰς ἀποδείξεις λάβε, καὶ εἶθ᾽ οὕτως περὶ τούτου συστήσω᾽ περὶ yap XU 
> ---- ἢ a τὸ τ a ᾿ ᾿Ξ 
οὕτως εἶπεν ἱερεμίας" Ta πρὸ προσώπου ἡμῶν XC KC, ὃς συνελήφθη διὰ τὰς διαφθορὰς ἡμῶν, 
te ἣν ἘΡΕ a yA , 5 a 4 \ δα Ne A , ς a 
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τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ KU, καὶ κατὰ τοῦ Xv αὐτοῦ, καὶ ὅτι 
© I , —— > a £ Δ᾽ 3: . 7 Ce) ὃ a heh > , Sete ΤΙΣΙΝ de ς Ψ᾽ 
ὑψώσει κέρας XV αὐτοῦ ἡ ἄννα εἶπεν" σύνες ὦ ἰουδαῖε, ὅτι οὐ μόνον Xv αὐτὸν ἐκάλεσεν ἡ γραφή, 
ἀλλὰ καὶ κν. 
459 “ fe OF Ce at) a ΄ ΄ Ν a? δὲ » , 3 , * 
ὁ ἰουδαῖος etre’ τὰ ἐν τῷ Cuxapla γεγραμμένα περὶ TOU LoGedeK ἐπηγγείλω ἀποδεικνύειν 
3 = ᾿Ξ 
μὴ εἶναι αὐτόν᾽ πληρῶσον οὖν. 
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ὁ χριστιανὸς εἶπε" καὶ μὴ γὰρ ὁ ts ὁ τοῦ ἰωσεδέκ, ἀφ᾽ his ἡμέρας ἱεράτευσεν, ἐφόρεσεν ῥυπαρὰ 
τον εν ΔΎ ἢ κα" 2 € Ae ΄ Ci NC rar de ἘΠ 4) - \¢ (hae? ce ae) - ἄντ, pe 
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€ , an 5. ὁ" ewe Cee Va ed ε δ. ᾿ ON 
ἱεροσύνην ἀπὸ ind, οὐκ ἐφόρεσεν ἐν iAnp ἱμάτια ῥυπαρὰ τὸ καθ᾽ ὅλου. 
ε ε 5 εν =~ We ey χὴν ΄ ei ray 
ὁ lovSaios εἶπεν ἀφεῖλεν yap Ks τὴν ἱεροσύνην ἀπὸ inh ; 
A A 
ὁ χριστιανὸς εἶπεν" ἐμὲ ἐρωτᾷς περὶ τούτου ; 
ἰουδαῖος εἶπεν ἀλλὰ τίν᾽ ἂν θέλεις ἐρωτήσω ; 

See ~ Wile ΄ 
ὁ χριστιανὸς εἶπε' πρῶτον τὸν θν, καὶ δεύτερον σεαυτόν, 


ἰουδαῖος εἶπε᾽ πῶς τοῦτο; 

ὁ χριστιανὸς εἶπε' πῶς; ἄκουε τοῦ θεοῦ λέγοντος διὰ τοῦ δᾶδ, θυσίαν καὶ προσφορὰν οὐκ 
ἠθέλησας, καὶ οὐ φάγομαι κρέα ταύρων ἢ αἷμα τράγων πίομαι; καὶ δὴ ἐν τῷ ἡσαίᾳ εἰς τέλος 
ἀπωθούμενος αὐτά τε καὶ ὑμᾶς λέγει. ἀκούσατε λόγον KU, ἄρχοντες σοδόμων, προσέχετε λόγον 
Bu, λαὸς γομόρρας" Ti μοι πλῆθος τῶν θυσιῶν ὑμῶν ; πλήρης εἰμὶ ὁλοκαυτωμάτων, οὐ βούλομαι 
αἷμα ταύρων, καὶ αἷμα τράγων, τὰς νουμηνίας ὑμῶν καὶ τὰς ἑορτὰς ὑμῶν, καὶ τὰ σάββατα ὑμῶν᾽ 
καὶ ἡμέραν ἑορτῆς ὑμῶν μισεῖ ἡ ψυχή μου" τίς rap ἐξεζήτησεν ἐκ τῶν χειρῶν ὑμῶν ταῦτα; 
πατεῖν τὴν αὐλήν μου ἔτι οὐ προσθήσεσθε. περὶ γὰρ ἡμῶν τῶν ἐξ ἐθνῶν, οὕτω: γέγραπται ἐν τῇ 


Deu. 325% 

15. 2: 

780: πὸ 

Ps. 23. 

Lu. 1° and 

Ps. 30%. 
Ps. 49'*. 

ister cas, 

iS, TEs 

Fol. 90 r°, 

lege εἰσέρ- 

Fol.90 v°. 

MS. αὐτὸν. 


Fol, 91 r°. 

§§ 108 & 

74 The Dialogue of Timothy and Aquila 

βίβλῳ τῶν δώδεκα προφητῶν" μετὰ ταῦτα ἐπιστρέψω καὶ ἀνοικοδομήσω THY σκηνὴν δᾶδ τὴν 
πεπτωκυῖαν, καὶ τὰ κατεσκευασμένα αὐτῆς, οἰκοδομήσω: καὶ πάλιν" μεγάλη ἔσται ἡ δόξα τοῦ 
οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην. ἀλλὰ καὶ τοὺς ἱερεῖς ἀπώσατο μεθ᾽ ἀρέωμον ίαε; μηκέτι 
ἱερατεύειν τὸ τῶν ἀαρών, ἀλλὰ τὸν Up αὐτοῦ τὸν μονογενῆ τὸν KD ιν χν ἱερατεύειν κατὰ τὴν 
τάξιν μελχισεδὲκ εἰς τὸν αἰῶνα διὰ τῶν ἐξ ἐθνῶν πιστευόντων εἰς Ov λέγων, ὥμοσεν KE καὶ οὐ 
μεταμεληθήσεται" σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν μελχισεδέκ᾽ διὸ καὶ ἐν τῷ dave 
ἐπηγγείλατο τὴν υἱοθεσίαν λέγων" καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς Οὐ λαός μου: καὶ 
κληθήσονται καὶ αὐτοὶ υἱοὶ θυ ξῶντος. 

ὁ ἰουδαῖος εἶπεν" εἰ δὲ καὶ αὐτοὶ μὴ ἀπώσαντο, οὐκ ἀπώσατο" εἰ γὰρ καὶ ἐπηγγείλαντο τοῖς 
ἔθνεσίν τι ἢ, ἀλλὰ καὶ ὁ ind πρωτότοκος ὕς, καὶ οὐχὶ τὰ ἔθνη. 

ὁ χριστιανὸς εἶπεν" ἀλλὰ ὁ μείζων δουλεύσει τῷ ἐλάσσονι. 

ὁ ἰουδαῖος εἶπεν" καλῶς τὰ μεγάλα ἔθνη τὰ κύκλῳ αὐτοῦ" ἀλλὰ καὶ ἔθνη μειζότερά σου καὶ 
ἰσχυρότερά σου εἰσέρχει * κληρονομῆσαι σοὶ εἶπεν KS διὰ μωῦσέως. 

ὁ χριστιανὸς εἶπεν" οὐκοῦν οὐκ ἔστιν πρῶτος ἰακὼβ ὃν σὺ λέγεις" ἐπεὶ πῶς ἐδούλευσεν τῷ 
μικροτέρῳ αὐτῷ τὰ ἔθνη ; 

ὁ ἰουδαῖος εἶπεν" ἀλλὰ τίς ἐστιν ὃν λέγει ἡ γραφή ; 
ὁ χριστιανὸς εἶπεν" ἣ γραφὴ πάντα καλῶς λέγει, οὐ καλῶς δὲ ἑρμηνεύεται παρ᾽ ὑμῶν" βλέπει 
γὰρ εὐλογούμενον τὸν ἰακὼβ καὶ ἠἡσαὺ ὑπὸ τοῦ ἰσαάκ' ἰσαὰκ δὲ ἣν εὐλογούμενος ὑπὸ τοῦ KU 
καὶ ean πρῶτος Beye αὐτοῦ τοῦ Ov, ἐν τῷ ἀπ porte σου εὐλογηθήσονται πάντα τὰ ἔθνη. 
ὁ οὖν ἰσαὰκ εὐλογῶν τὸν KY, ἰακώβ, μᾶλλον δὲ διὰ τοῦ ἰσαάκ' ὁ δὲ ἰσαὰκ τὸν ἦσαὺ ere 
ἐπειρᾶτο" ὁ δὲ KS KS é empyyeiKare μυστικῶς ἐπλήρου" τοῦ γὰρ ἰσαὰκ εἰπόντος τῷ ἠσαύ" ὅτι, ἰδοὺ 
Γεγήρακα, καὶ οὐ Γινώσκω τὴν ἡμέραν τῆς τελευτῆς μου, ἔξελθε εἰς τὸ πεδίον καὶ θήρασόν μοι 
θήραν, καὶ ποίησόν μοι ἐδέσματα, ἵνα φαγὼν εὐλογήσω σε, ἢν δὲ ἠσαὺ ὁ πρεσβύτερος Ts, ᾧ 
ταῦτα Jap ESS ῥεβέκκα δὲ ἠγάπα τὸν ἰακώβ' καὶ συμβουλεύσασα τῷ τος ἐποίησεν 
βρώματα, οὐκ ἀπὸ Oipasye ὦ ἰουδαῖε, ἀλλὰ ἀπὸ ποιμνίων. ἔλαβεν δὲ ἡ μὴρ αὐτοῦ τὴν στολὴν 
ἡσαὺ τοῦ πρωτοτόκου αὐτῆς UO τὴν καλήν, A ἣν Trap αὐτῇ καὶ ἐνέδυσεν αὐτὴν ἔ τὸν ἰακώβ᾽ καὶ 
ἔδωκεν τὰ ἐδέσματα εἰς τὰς χεῖρας αὐτοῦ, καὶ εἶπεν, ἀνάστηθι καὶ φάγε ἀπὸ τῆς θήρας μου, ἵνα 
εὐλογήσῃ με H ψυχή σου. ἵνα δὲ διὰ τάχους εἴπω" λέγει αὐτῷ ἰακώβ, tic εἶ σὺ τέκνον; 6 δέ, 
ἐγώ εἶμι ὁ UC σου ὁ πρωτότοκος Foal. καὶ εὐλόγησεν αὐτὸν ὡς MperSronay, καὶ μάλιστα 
λα οὐκ ἐπέγνω τὸ σῶμα αὐτοῦ" τὴν δὲ φωνὴν ἐπέγνω καὶ τὴν στολήν" διὸ καὶ φιλῶν 
τὸν ἰακὼβ ὁ ἰσαὰκ εἶπεν" ὠσφράνθην ὀσμὴν τῶν ἱματίων τοῦ VD μου, ὡς ὁσμὴ ἀγροῦ πλήρους," 
ὃν εὐλόγησεν KC * καὶ δῴη σοι κς ἀπὸ τῆς δρόσου τοῦ οὐνοῦ ἄνωθεν: καὶ ἀπὸ τῆς πιότητος 
τῆς γῆς, καὶ πλῆθος σίτου καὶ οἴνου, καὶ γίνου κύριος τοῦ ἀδελφοῦ σου, καὶ προσκυνήσουσίν σοι 
υἱοὶ τοῦ πρς σου καὶ ὁ καταρώμενός σε ἐπικατάρατος" καὶ ὁ εὐλογῶν σε εὐλογημένος: οὐ 
βλέπομεν δὲ τῷ ἰακὼβ ταῦτα, ἀλλὰ τῷ τῦ καὶ τοῖς σὺν αὐτῷ. 

ὁ aden εἶπεν" ἀξιῶ σε πῶς ταῦτα νοεῖς, ἑρμήνευσον ἡμῖν" ἐγὼ γὰρ νομίζω ἐπὶ τὸν 
πατριάρχην — ταῦτα γεγενῆσθαι. 



χριστιανὸς εἶπε' πειράζων ταῦτα λέγεις. 
? “ > ὁ. 3 > , . 
ἰουδαῖος εἶπεν" ἐν ἀληθείᾳ ζῇ Ks. 
᾿ 3 oe: -~ ‘ a Cpe a , 
χριστιανὸς εἰπεν᾽ ὑμεῖς δὲ πῶς αὐτὰ πληροῦσθαι φατέ ; 
τ ὃ - 3 rh ξ “ =) \ 2 , ς a ” a 
ἰουδαιος εἰπεν᾽ ἡμεῖς εἰς τὸν ἐρχόμενον ὑπολαμβάνομεν ἔσεσθαι ταῦτα, 
\ PES Fer a \ “ 0 th a ͵, ἦς a 
Χριστιανὸς εἶπε" κἂν ἔλθῃ bv σὺ προσδοκᾷς, εὑρήσει ταῦτα memAnpopéva’ ἐκ γὰρ τῆς 

On On On 


Age. 2°. 

Ps. 1094. 
Hos. 1", 

Cf. Deut. 

Gen. 26*. 

Gen. 272-4, 
Gen. ay’, 

Gen. 27), 
Gen: 27"; 
Gen. 2787, 
Gen. 275. 
Gen. 273, 
Gen. yp 

Fol. 91 ν᾿. 

Fol. 92 r°. 

tlege mpoo- 

Fol. 92 v°. 

Cf. § 57. 

The Dialogue of Timothy and Aquila 75 

τοῦ Sav φυλῆς ἐκεῖνος ἔρχεται. καὶ γὰρ περὶ αὐτοῦ αὐτὸς ἰακὼβ εὐλογῶν τοὺς υἱοὺς αὐτοῦ 
3 \ ‘ Ἢ ae κὰ ἌΝ ΕἸΣ ΤΑ τ τς > eins. 
οὕτως εἶπεν" Sav καὶ αὐτὸς κρινεῖ τὸν ἑαυτοῦ λαόν, ὡσεὶ καὶ μία φυλὴ ἐν TA ἰηλ. 

<> ὃ - > e a ὃ δὰ A 4 Φ, 4 \ A Α or Ε 

Oo ἰουδαιος εἰπε ταῦτα Ola τὸν σαμψὼν εἰπὲεν εκρινεν γὰρ τον λαὸν €LKOOL ETT). 

ὁ χριστιανὸς εἶπεν" εἰπὼν ὁ προφήτης ὅτι, κρινεῖ τὸν λαὺν ὡσεὶ καὶ μίαν φυλὴν ἐν τῷ ina 
δῆλον ὅτι περισσῶν τῶν φυλῶν ὄντα σημαίνει, καὶ ἔσται δὰν ὄφις Ep ὁδοῦ, δάκνων πτέρναν 
ἵππου, καὶ πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσω, τὴν σωτηρίαν KU περιμένων᾽ μὴ ἔδακεν σαμψὼν ἵππον 
καὶ ἀναβάτην ; μὴ πεσόντες οἱ ἀλλόφυλοι ἀπὸ προσώπου αὐτοῦ περιέμενον τὴν σωτηρίαν KU, 
» ΄“ ς ¢ cd φως Ξ Xx > a” \ μὰ ἊΝ, > , ‘ > , A) 
ἐν ταῖς ἡμέραις ἐκείναις ; ἢ οὐκ ἔπεσεν σαμψὼν εἰς χεῖρας ἀλλοφύλων καὶ ἐξώρυξαν τοὺς 
ὀφθαλμοὺς αὐτοῦ ; πάντως δὲ ὅτι διὰ τῶν ἐχθρῶν ἐρρέθη ταῦτα. Τνῶθι οὖν τίς ἐστιν ὃν σὺ 
προσδοκᾷς" ἰσαὰκ δὲ εὐλογήσας τὸν ἰακὼβ [οὐ] οὐ μετεμελήθη" τοῦ γὰρ ἠσαὺ εἰπόντος ὄπισθεν 
τοῦ ἰακὼβ εὐλογηθῆναι, ἐρωτηθεὶς ὑπὸ τοῦ εὐλογοῦντος, σὺ τίς εἴ" εἶπεν ὁ ἡσαύ; ἐγώ εἶμι ἦσαυ 
ὁ πρωτότοκος᾽ καὶ ἐξέστη ἰσαὰκ ἔκστασιν μεγάλην opddpa. ἐρωτῶ σὲ δέ, ἄνε ἰσραηλῖτα, τί 
ἐξέστη ἰσαὰκ περὶ τούτου ; μὴ γὰρ οὐκ εἶδεν τὸν ἡσαύ ; ναὶ εἶδεν. 

©? ΄ > SY, ee? > \ acs ee 

oO lovdatos ELTTEV ἐθαύμασεν ἱἰσααὰακ του ἰακώβ. 

ς X > a Jer 2 : ” ' \ X > © U » ,ὔ a 

ὁ χριστιανὸς εἶπεν ἐξέστη ἰσαὰκ ἔκστασιν μεγάλην, μὴ γὰρ εἰπεν ἢ γραφή, ἐθαύμασεν ; πᾶς 
δὲ ὁ βλέπων ἔκστασιν, δῆλον ὅτι ὅρασιν τινὰ ὁρᾷ: ἢ οὐκ οἶδας, ὅτι καὶ ἀβραὰμ ἐν ἐκστάσει 

) ON αν ἢ ’ pate 
γενόμενος περὶ ἡλίου δυσμάς, ἡνίκα διέθετο αὐτῷ ks τὴν διαθήκην τῆς περιτομῆς τὰ αὐτὰ ἴδεν ; 
περὶ ἡλίου δυσμάς, λεγούσης τῆς γραφῆς ὅτι ἔπεσεν ἔκστασις ἐπὶ τὸν ἀβραάμ. διὸ καὶ τοῦ 
ὀνόματος μετάκλησις γέγονεν δῆλον ὅτι τοῦ ἡλίου δυσμάς, ἐπ᾿ ἐσχάτου τῶν ἡμερῶν σημαίνει. 

ὁ ἰουδαῖος etme’ τί οὖν ἴδεν ἰσαάκ ; 

i Coe 
. ὃ χριστιανὸς εἶπεν" ἴδεν load ὅτι, ὃν μὲν προσέδωκα εὐλογεῖν λαόν, ἀπωθούμενον, τὸν δὲ 
μὴ λαὸν ὄντα, ἐγγὺς KU γινόμενον. τοῦ γὰρ ἡσαὺ μετὰ κλαυθμοῦ πικροῦ ζητοῦντος εὐλογίαν, 
ἤκουσεν. ἐλθὼν ὁ ἀδελφός σου μετὰ δόλου ἔλαβεν τὴν εὐλογίαν σου, καὶ εἶπεν ἡσαὺ τῷ ἰσαάκ, 
μὴ εὐλογία μία col ἐστιν, περ; εὐλόγησον δὴ κἀμὲ rep εἶπεν δὲ ἰσαὰκ τῷ ἠἡσαύ: Εἰ κύριον 
αὐτὸν ἐποίησά Gov, εἰ σίτῳ καὶ οἴνῳ ἐστήρισα αὐτόν; σοὶ δὲ τί ποιήσω, τέκνον ; σίτῳ καὶ οἴνῳ, 
εἶπεν ὦ lovdaie’ μὴ γὰρ κρέασιν καὶ αἵμασιν ταύρων καὶ τράγων ; οὐχ οὕτως; 
ὁ ἰουδαῖος εἶπεν" καὶ τί dpa ἐστιν σἰτῳ καὶ οἴνῳ ἐστήρισα αὐτόν 5 
9 Π ‘ 3 - 

ὁ χριστιανὸς εἶπε' τὸ κατὰ τὴν τάξιν μελχισεδὲκ ἱερατεύειν καθὼς εἶπεν δᾶδ' ὅτι, οὐ μὴ 
φάγω κρέατα ταύρων; οὐδὲ αἷμα τράγων πίομαι. ἀλλὰ θῦσον τῷ θεῷ θυσίαν αἰνέσεως, καὶ 
τὰ ἑξῆς. 

ς ΄ 53 9 Vy € ΤΙ n au) ig root} 

ὁ lovdaios ere’ καὶ ἡ θυσία TAC αἰνέσεως TL ἐστι : 

a - a e Ἂ — [4 

ὁ χριστιανὸς εἶπεν" οὐ δύνασαι ἀκοῦσαι νῦν, ἀκούσῃ δὲ μετὰ ταῦτα, ὅτ᾽ ἂν ὁ KS ἐπινεύσῃ. 

ὁ Ἰουδαῖος εἶπεν" ἴδεν οὖν ἰσαὰκ τότε ὅτε ἐξέστη τὸν ἐξ ἐθνῶν λαὸν ἐγγίζοντα τῷ θῳ, τὸν δὲ 
τας ee , 
int ἀπωθούμενον 5 

, λ 
ὁ χριστιανὸς εἶπε" ναί, ἀλλὰ καὶ τὸν ἐμμανουὴλ ἴδεν τότε" εἰ μὴ γὰρ ἴδεν, οὐκ ἂν ἐξέστη. 
ὁ ἰουδαῖος εἶπεν" εἰ οὖν καὶ ἀβραὰμ ἴδεν αὐτὸν ἡνίκα ἐξέστη 3 
> “ a 7 A 9 , A o. 

ὁ χριστιανὸς εἶπεν" εἰ μὴ yap ἴδεν αὐτόν, πῶς κατ᾽ αὐτοῦ ὅρκιζεν τὸν ἰεβλαέμ, μὴ λαβεῖν 

΄ a a , n , 4 \ ἌΡ ean ry ' 
γυναῖκα τῷ ἰσαὰκ ἐκ τῶν θυγατέρων τῶν χαναναίων λέγων" θὲς τὴν χεῖρά σου ὑπὸ τὸν μηρὸν 

ai ey a Tella es a a— 2 4 Speak Mey 
μου; καὶ ὅρκωσε Tov θν τὸν OLVOU καὶ THC [HC ἵνα μὴ λάβης γυναῖκα τῷ VU μου ἰσαὰκ ἀπὸ τῶν 
θυγατέρων τῶν χαναναΐων, μεθ᾽ ὧν ἐγὼ οἰκῶ μετ᾿ αὐτῶν. 

Ὁ ΤΙΣ λῷ. ὦ) πε’ εἰπὲ ἡμῖν διὰ τί τὴν χεῖ ὃ ἰεβλαὲμ ὑπὸ τὸν μηρὸν 

6 ἰουδαῖος etme’ παρακαλῶ, ζῇ ks" εἰπὲ ἡμῖν διὰ τί τὴν χείρα TOU ἱεβλαέμ μηρ 

αὐτοῦ ὁ ἀβραὰμ ἐζήτησε θῆναι, καὶ οὕτως ὅρκωσε τὸν leBAaep ; 

Gen. 49". 

Gen. 49. 

Gen. 27°55, 

Gen. 15”. 

Gen. 275° 
Gen. 27°". 

Ps. 49'*. 

Ps. 109°. 
Ps. 0. τς, 

Ps. 148'4, 

Gen. 24°. 
Gen. 24%, 

Fol. 98 το, 

MS. οὕτως. 

MS. ἔκ- 

MS. τούτου. 
Fol. 98 v°. 

Fol. 94 r°. 

2 συμβόλου. 

76 The Dialogue of Timothy and Aquila 

> / > / A la » 3. να 
ὁ χριστιανὸς εἶπεν ἐπειδὴ προφήτης ἦν, ὡς προφήτης ἐσήμανεν τὸν μέλλοντα ἐξ αὐτῆς 
σαρκοῦσθαι θν λόγον. 
ὁ ἰουδαῖος εἶπε" καὶ ἐξ αὐτοῦ ἀνέλαβεν 6 Ts οὗτος ὅ, Os ὧν τὸ πρότερον ; 
ὁ χριστιανὸς εἶπεν" ναί, ὡς αὐτὸς ἠθέλησεν καὶ οἶδεν, ἐκ τοῦ ἀβραὰμ κατάγεται κατὰ σάρκα" 
δ κα eR ; ; ᾿ ἢ Ἐς : i Τὶ 
καὶ yap ἐν ἰσαὰκ κληθήσεταί σοι σπέρμα, ἐρρέθη αὐτῷ ὑπὸ κυ' καὶ ἐνευλογηθήσονται ἐν TH 
F : 4 pean 
σπέρματί σου πάντα τὰ ἔθνη TAC γῆς. 
ς a “3 “ » , b fn , ‘ \ ΄ > A 
ὁ lovdatos etme’ πῶς ἐγεννήθη ; ἀπάγγειλόν μοι καὶ τὰς γενέσεις αὐτοῦ, 
ὁ χριστιανὸς etre’ τὸ στόμα σου ἀνήγγειλεν, ὡς ἀνεγνωκὼς σὺ καὶ παλαιὰν καὶ νέαν 
διαθήκην, καὶ τοῦτο οὐ γινώσκεις ; 
ἘΠῚ a > ey) \ > \ 2 a - ee 4 Ὁ eae la) > - 
ὁ ἰουδαῖος einer” ἔστιν μὲν οὖν καὶ ἐν τῇ παλαιᾷ yeveadoyia’ καὶ ἐν τῇ νέᾳ δέ ἐστιν ἐν τῷ 
κατὰ ματθαία, οὕτως δὲ mepréxer’ ὅτι ἰακὼβ ἐγέννησεν τὸν ἰωσήφ, τὸν ἄνδρα μαρίας" ἐξ ἧς 
> , —e — ary Def , om ν , -- Ee 2b 
ἐγεννήθη IC ὁ λεγόμενος XC, Kal ἰωσὴφ ἐγέννησεν τὸν ἵν τὸν λεγόμενον χν; περὶ οὗ νῦν ὁ λόγος, 
φησὶν ἐγέννησεν ἐκ τῆς μαρίας. 
ὁ χριστιανὸς elev’ ὀρθῶς καὶ κατὰ τάξιν μέλλεις λέγειν, ὡς καὶ ἡμεῖς ἐν ἀληθείᾳ ἐλαλήσα- 
Ξ Z : ἘΡΈΒΕ Περι ΕΝ a 
μεν, ἐκ τῆς παλαιᾶς λαλήσαντες οὕτως, ὡς ποτήριον ἐν χειρὶ KU, οἴνου ἀκράτου πλῆρες 
‘ 2 3 2 n of - 
κεράσματος᾽ καὶ ἔκλινεν ᾿ ἐκ τούτου εἰς τοῦτο “΄ καὶ γὰρ εἴ τί ποτε δόξῃς κρύπτειν, οὐκ 
> a 5 σ ΄, peat | , \ ey 5 ΄ “ > ‘ # \ ee \ 
ἀγνοοῦμεν᾽ οὕτως γέγραπται" ἀρξάμενος yap ἀπὸ ἀβραάμ, ὅτι ἀβραὰμ φησὶν ἐγέννησεν τὸν 
ἰσαάκ' ἰσαὰκ δὲ ἰακώβ' ἰακὼβ δὲ τὸν ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ. ἰουδὰς δὲ τὸν φαρὲς καὶ τὸν 
Capa’ φαρὲς δὲ τὸν ἐσρώμ, ἐσρὼμ δὲ τὸν dpa’ apap δὲ τὸν ἀμιναδάβ. ἀμιναδὰβ δὲ τὸν ναασσών" 
ναασσὼν δὲ τὸν σαλμών. σαλμὼν δὲ τὸν βοόζ' Bode δὲ τὸν ἰωβὴδ ἐκ τῆς ῥούθ. ἰωβὴδ δὲ 
τὸν leooai’ ἰεσσαὶ δὲ τὸν δαβὶδ τὸν βασιλέα. δαβὶδ δὲ τὸν σολομών' σολομὼν δὲ τὸν 
ῥοβοάμ. ῥοβοὰμ δὲ τὸν ἀϑιά' ἀβιὰ δὲ τὸν ἀσάφ. ἀσὰφ δὲ τὸν ἰωσαφάτ᾽ ἰωσαφὰτ δὲ 
τὸν ἰωράμ. ἰωρὰμ δὲ τὸν ὀζίαν' ὀξίας δὲ τὸν ἰωθάμ. ἰωθὰμ δὲ τὸν ἄχαζ ἄχαζ δὲ τὸν 
> , > , ‘ \ ae a 4 A 5, ἌΡΑ, ‘ \ > , on , bY \ 
ἐζεκίαν. ἐζεκίας δὲ τὸν μανασσῆ᾽ μανασσῆς δὲ τὸν duds. ἀμὼς δὲ τὸν ἰωσίαν᾽ ἰωσίας δὲ τὸν 
2 ᾽, δ ‘ > \ > a ae | ant , “ LY ‘ ‘ , 
ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, ἐπὶ τῆς μετοικεσίας βαβυλῶνος. μετὰ δὲ τὴν μετοικεσίαν 
βαβυλῶνος, ἐγέννησεν ἰεχονίας τὸν σαλαθαήλ. σαλαθαὴλ τὸν ζοροβάβελ᾽ ζοροβάβελ τὸν ἀβιούδ᾽ 
ἀβιοὺδ δὲ τὸν ἐλιακείμ᾽ ἐλιακεὶμ δὲ τὸν ἀζώρ. ἀζὼρ δὲ τὸν σαδώκ' σαδὼκ δὲ τὸν ἀχείμ. 
ἀχεὶμ δὲ τὸν ἐλιούδ' ἐλιοὺδ δὲ τὸν ἐλεάζαρ. ἐλεάξαρ δὲ τὸν parOdv* ματθὰν δὲ τὸν ἰακώβ. 
> \ ‘ Vee  ΤῚ ΄ Θ τ Lg 95.4.4 > ΄ —e ΄ ἔτος Ν \ δ ρα = 
ἰακὼβ δὲ τὸν ἰωσήφ, ᾧ μνηστευθεῖσα μαρία" ἐξ ἣς ἐγεννήθη is ὁ λεγόμενος XS, καὶ μετὰ τὸ ἐξειπεῖν 
πάσας τὰς γενεαλογίας ἐπάγει λέγων" Τοῦ δὲ W ἡ γέννησις, οὕτως Hv’ μνηστευθείσης γὰρ τῆς 
UPC αὐτοῦ μαρίας τᾷ ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτούς, εὑρέθη ἐν γαστρὶ ἔχουσα, ἐκ πνς ἁγίου. 
a a. , , 3 
ὁ lovdatos etme’ λέγεται δὲ ταύτην μετὰ τὸ γεγεννηκέναι, πάλιν παρθένον εὑρεθεῖσαν, δια- 
μένειν ἕως δεῦρο; 
3 Ἤν ᾿ 3 κ κ 
ὁ χριστιανὸς εἶπεν" τοῦτο ὁ Os εἶπεν γενήσεσθαι διὰ τῶν προφητῶν, καὶ διὰ σύμβολα 
πολλὰ εὑρίσκομεν περὶ τούτου γενόμενα. 
ὁ ἰουδαῖος εἶπεν" ἀλλὰ τὰ εὐαγγέλια ὑμῶν οὐδὲν τούτων περιέχει" εἰ μή τί γε ἐν ἀποκρύφοις 
κεῖται" μὴ αὐτοῖς πιστεῦσαι ἔχω ; 
ὁ χριστιανὸς εἶπεν' ἀπόκρυφα τὸ παράπαν, μήτε ἐνωτίσει' τοῖς δὲ τοῦ νόμου καὶ τῶν 
προφητῶν, δῆλον ὅτι μὴ ἄκοντες ἔχομεν πιστεῦσαι. 
> o Ψ a ~ - a > 
ὁ ἰουδαῖος εἶπε" Kal viv ἐκ τοῦ νόμου Kal τῶν προφητῶν προβαλὼν λέγε" οἶδα δὲ ἐγὼ ὅτι 
΄ \ a h ς ͵ x * 
προφέρεις τὴν περικοπὴν τοῦ ἡσαΐα τὴν λέγουσαν, ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ 
, ΤΣ δ > - 
τέξεται Uv, καὶ δῆλον μετὰ τὸν τοκετόν, μὴ εἶναί τι τοιοῦτον λέγει; 

Gen. 2132, 
Gen. 26". 

Mat. 116, 

Ps, 74°. 

Mat. 12-6, 

Mat. 117, 

TE Pe 

ἘΠῚ. 94 v°. 
MS. over 7. 

ΟΕ 5.32. 

MS. σύμ- 
βουλα bis. 

Fol. 95 r°. 

MS. σύμ- 

Fol. 95 v°. 

MS. ἐσθό- 

Fol. 96 το, 
πενθῆς θι. 

The Dialogue of Timothy and Aquila 77 

ὁ χριστιανὸς εἶπε' ζῇ ks, οὐ περὶ τούτου βουλὴν εἶχον λαλῆσαί σοι ἐπειδὴ δὲ αὐτὸς 
΄, ΄, 5." tt Ra A NaS, a \ »/ Ξ ΄ A 7 - 
προεβάλου, προανάγνωθι ὀλίγον, καὶ εὑρήσεις καὶ ἐνταῦθα τὴν ἀλήθειαν' Τέγραπται γὰρ οὕτως 
καὶ ἐλάλησεν KC τῷ ἄχας λέγων αἴτησαι σεαυτῷ σημεῖον παρὰ KU BU σου εἰς βάθος ἢ εἰς ὕψος, 
καὶ εἶπεν ἄχας, οὐ μὴ αἰτήσω οὐδὲ μὴ ἔ πειράσω Ky" καὶ εἶπεν, ἀκούσατε δή, οἶκος δᾶδ, μὲ μικρὸν 
ὑμῖν ἀνοις ἀγῶνα παρέχειν; καὶ πῶς κῷ παρέχετε ἀγῶνα᾽ διὰ τοῦτο αὐτὸς KC δώσει ὑμῖν σημεῖον᾽ 
ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται VV, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ᾽ θαυ- 
μαστὸς σύμβουλος, ὃς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, THP τοῦ μέλλοντος αἰῶνος. καὶ ἐν 
ἑτέρῳ λέγει ἴδετε οἱ καταφρονηταὶ καὶ θαυμάσατε, καὶ ἀφανίσθητε ὅτι ἔργον ἐγὼ ἐργάζομαι 
ἐν ταῖς ἡμέραις ὑμῶν, ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγήσεται ὑμῖν. 

ὁ ἰουδαῖος εἶπεν" οὐδὲν περὶ οὗ ζητοῦμεν εἶπε ταῦτα. 

© N oe i) 4 ~ ¢ ς “-- 3 \ \ 2 , (aC \ \ \ 

ὁ χριστιανὸς εἶπε᾽ ταῦτα ἃ λαλοῦμεν, ὅσα ὁ ks εἶπε διὰ τὴν ἀπιστίαν ὑμῶν" τὸ yap διὰ 
τοῦτο 6 KC δώσει ὑμῖν σημεῖον, καὶ ὅτι ἔργον ἐγὼ ἐργάζομαι, ὃ οὐ μὴ πιστεύσητε, ἄρα τούτων ποιὰ 
μείζονα σημεῖα ἐπιζητεῖς ; 

ὁ ἰουδαῖος εἶπεν" ἐπηγγείλου μοι καὶ ἐκ τοῦ νόμου διδόναι σύμβολα Ἐ" δὸς ἡμῖν αὐτά. 

ὁ χριστιανὸς εἶπε τί γὰρ ὡς μὴ εὐποροῦντες ἄλλων, ταῦτα προβάλλομεν" οὐ πάντως γάρ, 
μέχρι σὺ εἴπῃς, ἀρκεῖ εἰσκαυχώμεθα ἢ εἰπεῖν" οὐ διαλείψομεν προφέροντες, προσέτι κρείττονα 
σύμβολα ἔ" ἰδοὺ γὰρ εὑρίσκομεν ἐν τῇ βίβλῳ τῆς ἐξόδου γεγραμμένον οὕτως" καὶ ὥφθη 
ἄγγελος KU ἐν φλογὶ πυρὸς βάτου: καὶ ὁρᾷ μωὐσῆς ὅτι H βάτος ἐκαίετο, ἡ δὲ βάτος οὐ κατε- 
καίετο; ἄρά ἐστι τοῦτο σύμβολον *, τοῦτο καὶ τοῦ καὶ τῆς παρθενίας, ἢ οὔ; 

©? - τ VE 3 ay ΚΣ 72 © ὦ 

ὁ ἰουδαῖος einer’ ὃ ἔχεις ἀσφαλῆ, ἀνάγγειλον ἡμῖν. 

ς A Φ ry 5» > > ΄ bey ΄ ἰδ \ @ v2 x ὃ ὴἡλ 

ὁ χριστιανὸς εἶπεν" εἰ οὐκ ἐπιστοποιήσω ἀπὸ τούτων, ἰδοὺ ἕτερον σύμβολον. δανιὴ 
ἐβλήθη εἰς τὸν λάκκον τῶν λεόντων καὶ ἐσφραγίσατο ὁ βασιλεὺς ἐν τῷ δακτυλίῳ αὐτοῦ 
καὶ οἱ μεγιστᾶνες αὐτοῦ, ἕκαστον ἐν τῷ δυκτυλίῳ αὐτοῦ. εὑρίσκομεν δὲ ὅτι ἀπέστειλεν KS 
ὁ Os τὸν ἀμβακούμ, βαστάσας αὐτὸν ἄγγελος κυ, καὶ ἔδωκεν φαγεῖν τῷ δανιήλ᾽ καὶ πάλιν ἀπε- 
κατέστησεν KS ὁ Os τὸν ἀμβακοὺμ εἰς τὴν lovdaiay’ ἐλθὼν οὖν ὁ βασιλεύς, ἄρα σώας εὗρεν τὰς 
σφραγῖδας ἢ ot ; 

x 2 in - Ε A > > 

ὁ ἰουδαῖος εἶπεν᾽ τὰς μὲν σφραγῖδας amas εὗρεν᾽ οὐ yap ἐν τῇ καξόδῳ ἐκείνῃ ἀπεστάλη 

ἀμβακοὺμ πρὸς τὸν δανιήλ, ἀλλ᾽ ὅτ᾽ ἂν ἐπὶ κύρου ἐβλήθη εἰς τὸν λάκκον, τότε ὁ ἀμβακοὺμ 
΄ ‘ , Αὐδ ν ΄ ΠΕΣ: , © X¢ 

παρεγένετο" τότε δὲ ov γράφη ὅτι ἐσφραγίσθη ὁ λάκκος. 

ς \ “2 ae teed ays . Ν Cs Χ 58 > , “ EN B rE 

ὁ χριστιανὸς εἶπεν᾽ ἄφρων καὶ ἀνόητε" Kal ποῖος ληρώδης οὐ γινώσκει, ὅτι ἐπὶ βασιλέως 

/ ,ὕὔ > 5 ᾿4 7) . Ν θὰ A , ES ὃ , 2 ,ὔ 6 VA 
μάλιστα γενόμενον, ἐν ἀσφαλείᾳ γίνεται" καὶ καθὼς τὸ πρότερον ἐπὶ Sapiov ἐσφραγίσθη, οὕτως 
καὶ ἐπὶ κύρου. i 
ca aA a , , Lg 

ὁ lovdaios εἶπε' τῆς γραφῆς μὴ ἐμφερούσης, τί εἴπωμεν 5 

ς A > / aS: NRE. ὃ , λέ » εἴ ς i “ , “ καὶ 

ὁ χριστιανὸς εἶπεν᾽ ἰδοὺ ὑποδείγματα λέγω σοι, ἔχει γὰρ ἡ γραφὴ τῆς γενέσεως οὕτως, καὶ 

— — n ‘ > a n o > a “ 4 

ἐποίησεν ὁ ὃς τὸν ἄνον, χοῦν λαβὼν ἀπὸ TAC γῆς" οὐ γράφη δὲ ὅτι, ποιήσωμεν αὐτοῦ χεῖρας Kat 

» τ > ' 

πόδας καὶ ὀφθαλμούς, Sra καὶ τὰ λοιπὰ πάντα, ἔξωθεν καὶ τὰ ἔσωθεν" μόνον δὲ εἶπεν ποιήσωμεν 

---- > ia ες ΕἸ > eo ΄ ~ ae e > 5 a 

ἄνον Kar εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν, αἰσθανόμεθα ἢ δέ, τὰ μέλη ταῦτα ἔχειν᾽ ἐν δὲ τῷ 
> Ge πὸ \ \ ς a > a “ 

δανιήλ, εἶπεν ἐν τῷ πρώτῳ, ὅτι ἐσφραγίσαντο ὅ τε βασιλεὺς καὶ οἱ Heyer es αὐτοῦ. ΩΣ 

a . ΄ τ Ξ ΓΟ 

ὅτι καὶ ἐν τῷ δευτέρῳ᾽ πλὴν καὶ ἐν τούτῳ συμπεριφέρωμαί ' σοι ἄκουε δὲ συνετῶς" ἐπάγει 
; : Pere a Baie 2 : 

γὰρ ἡ γραφὴ ἡ λέγουσα οὕτως" καὶ ἦλθεν, φησίν, ὁ βασιλεὺς τῇ ἡμέρᾳ τῇ ἑβδόμῃ πένθους εἰς Ὲ 
: Bac VE BAG F ; (Pts ; : 

τὸν δανιήλ. καὶ ἐν τῷ ἐγγίζειν αὐτὸν τῷ λάκκῳ, ἐβόησεν φωνῇ μεγάλῃ λέγων᾽ δανιήλ, δανιήλ, 

1 Apud mg. scr. pr.m. σχόλιον συντίθημι ἀκολουθῶ. 

15. 71014, 

Is. 98. 
Hab. 15. 

Dan. 615, 
Dan. 6", 

Gen. 2". 

Τὴ. Ὁ Ὁ 

Fol. 96 v°. 
MS. ov. 

lege ἔπλη- 
Fol. 917 r°. 



? lege ἐξε- 


? τρύβλια. 

Fol. 97 v°. 

8 The Dialogue of Timothy and Aquila 

a oe an ' te ὦ U a 3 2 > 
ὁ δοῦλος τοῦ θυ τοῦ ὑψίστου, ὁ Bc, ᾧ σὺ λατρεύεις évdereyOc}, εἰ ἠδυνήθη σε ἐξελέσθαι ἐκ 
στώματος τῶν λεόντων, καὶ εἶπεν δανιήλ᾽ βασιλεῦ εἰς τοὺς αἰῶνας ζήθι, ὁ ὃς μου ᾧ λατρεύω 
ἐνδελεχῶς, ἀπέστειλεν τὸν ἄγγελον αὐτοῦ καὶ ἐνέφραξεν τὰ στόματα τῶν λεόντων, καὶ οὐκ 
ἐλυμήναντό με. ἐρωτῶ οὖν σέ, ὦ ἰουδαῖε, πῶς κατῆλθεν ὁ ἄγγελος ἐν τῷ λάκκῳ ; ἐν τῇ ἀγγελικῇ 
φοβερᾷ ἐξουσίᾳ καὶ δυνάμει, ἢ ἠπιότητι ; 

ὁ ἰουδαῖος εἶπεν" ἠπιότητι. 

\ (Ja a > ᾽ a ε ~ - " 

ὁ χριστιανὸς εἶπε' πῶς οὐκ ἐφθάρησαν αἱ σφραγῖδες, καλῶς εἶπας. 

6 ἰουδαῖος εἶπεν" εἰ γὰρ κατῆλθεν τῇ ἀγγελικῇ δυνάμει, δῆλον πᾶσιν, ὅτι ὁ λίθος θρυφθεὶς 
διεσκορπίσθη ἄν. 

ς ᾿ ΗΝ . UNA OS® , > ae a 3 , , 

ὁ χριστιανὸς εἶπεν" οὐδὲ οὖν γινώσκεις, ἀλλ᾽ ἐρωτῶ σε ἀποκρίθητί μοι. 

fy “ Φ . > o 3 , = a \ “ “ [2 , a 

ὁ lovdatos cimev’ εἶπον ὅτι ἠπιότητι κατῆλθεν ; δῆλον δὲ τοῦτο πᾶσιν ὅτι κελεύσει τοῦ 

/ © ~ , if 
παντοκράτορος ai σφραγῖδες διεφυλάχθησαν σώαι. 

ὁ χριστιανὸς εἶπεν" ἡ οὖν παρθενία τῆς ἁγίας μαρίας, κελεύσει ἀλλ᾽ οὐδὲ κυήσει διεφυλάχθη. 

ΕΣ “ Lea , » S227 Ah een τ ΄ 

ὁ ἰουδαῖος εἶπε' πόθεν ἄλλην ἀπόκρισιν διδοῖς ἡμῖν περὶ τούτου ; 

ὁ χριστιανὸς εἶπεν᾽ οὐ παύσομαι παρέχων᾽ παρρησίᾳ γὰρ ὁ παντοκράτωρ ἔδειξε τοῖς 
δούλοις αὐτοῦ τοῖς προφήταις. εἰ ἢ μέντοι γε καὶ τοσαύτας ἀποδείξεις λαβών, ἀλλὰ πειράζων, 
μετὰ τὰς τοσαύτας πάλιν ἄλλην αἰτεῖς ἔκ τε τοῦ νόμου καὶ τῶν προφητῶν, οὐ διαλήγωμεν 

, 3 , ἄτι ee new , ce A ~ \ \ \ 2 An \ 
παρέχοντες" προγινώσκων yap Ks ὁ Os τὴν πώρωσιν ὑμῶν, μᾶλλον δὲ διὰ τὸν ἐξ ἐθνῶν λαὸν 
τεχθέντα τῷ κῷ ὃν καὶ ἐποίησεν 6 KS, ἕκαστόν τι ζητούμενον ἐν ταῖς θείαις γραφαῖς 
πληθυντικῶς, διὰ τῶν προφητῶν αὐτοῦ ἐφανέρωσεν ἡμῖν. Ὃ yap ἱεζεκεὴλ παρρησίᾳ, ἰδὼν 
περὶ τούτου οὕτως λέγει" καὶ εἰσήγαγέν με KC εἰς τὴν πύλην τὴν ἐσωτέραν τὴν πρὸς βορρᾶν, τὴν 
βλέπουσαν κατὰ ἀνατολάς. καὶ ἰδοὺ ἐκεῖ πύλη μία πλήρης δόξας κυ καὶ H πύλη ἐκείνη 
ἠσφαλισμένη, καὶ εἶπεν KC πρός με’ ἡ πύλη αὕτη, οὐκ ἀνοιχθήσεται εἰς τὸν αἰῶνα᾽ οὐδ᾽ οὐ μὴ 
εἰσελεύσεται, οὐδ᾽ οὐ μὴ ἐξελεύσεταί τις SU αὐτῆς, δ ὅτι KC παντοκράτωρ, αὐτὸς εἰσελεύσεται 
δὲ αὐτῆς, καὶ ἔσται ἡ πύλη ἐσφραγισμένη εἰς τὸν αἰῶνα, πρὸς ταῦτα τί ἐρεῖς ἡμῖν ὦ ἰουδαῖε ; 

΄ > a ᾿ ϑ, “ A 

6 lovdaios eine’ ταῦτα διὰ τὸν σολομωνιακὸν ναὸν εἶπε' Kal γὰρ ἐκεῖ ἐγένετο ταῦτα, Kat 
περὶ αὐτοῦ ἐλάλησεν" καὶ γὰρ ἐλάλησεν ἢ ἡ δόξα κυ τὸν οἶκον. 

ὁ χριστιανὸς εἶπε᾽ νεφέλη ἔπλησεν τὸν οἶκον, μὴ γὰρ δόξα κυ, πλήν, εἰ ἔμεινεν τοῦ 
σολομωντιακοῦ ναοῦ εἰς ὃ οὐκ εἰσῆλθεν, πρῶτος μὲν σολομών, εἶτα οἱ ἱερεῖς καὶ λεύϊται" εἶτα, 

Ν᾽ Τὰ \ 2 ᾧΨ', a \ va) δῶ ’ * ἃ > , , 
φαραὼν νεχαώ, βασιλεὺς αἰγύπτου ὃς τὰ χρυσᾶ δῶρα ταλάρων ἢ, ἃ ἐποίησεν σολομών, 

, Sat Ky AE ihe \» SEN \ , > \ > Catt nis OF 05 a 
τριακόσια δῶρα τὰ ἐλατά" καὶ ἔλαβεν αὐτὰ φαραὼ νεχαώ, εἰσελθὼν ἐν τῷ οἴκῳ τοῦ θυ, ἐν ταῖς 
ce ἢ ς \ ς΄ — , »»} Nie 4 > > me fe \ a a 
ἡμέραις ῥοβοὰμ τοῦ vv σολομών. dias δὲ ὁ βασιλεύς, οὐκ ἠρκέθη, πάντα τὰ τοῦ ναοῦ 
’ ‘ / > \ 3 “ἢ A , > \ ἂν Ν “ , 
εἰσελθὼν κατανοήσας, ἀλλὰ ἐπὶ τὸ θυσιαστήριον ἀναβὰς καὶ λαβὼν πυρεῖον, προσήγαγεν 
θυμίαμσ, διὸ καὶ ἐξέπροσεν ἢ αὐτὸν Ks, ἀνθ᾽ ὧν τοῦτο ἐποίησεν' καὶ πάλιν ἦλθεν ναβουχο- 
δονόσορ βασιλεὺς βαβυλῶνος, καὶ εἰσελθὼν ἐν τῷ ναῷ κυ, ἔλαβεν ἃ ἐποίησεν σολομών, τὰς 
θυΐσκας, καὶ τὰ τρυμαλία ἢ, καὶ τὰς θυσίας *, καὶ τὰ σπονδεῖα, καὶ τὴν τράπεζαν τὴν χρυσῆν, καὶ 
τὴν λυχνίαν τὴν χρυσῆν, καὶ πάντα χρυσίων τὸ εὑρεθὲν ἐν θησαυροῖς οἴκου καὶ τὸ ἀργύριον" καὶ 
πάντα ἔλαβεν ναβουχοδονόσορ βασιλεὺς βαβυλῶνος" εἰ οὖν τοὺς θησαυροὺς οἴκου KU ἐρεύνησεν, 
ἕως καὶ τὰ νεχοθά, ὃ ἑρμηνεύεται κρυπτήρ, καὶ εἰς τὰς κρυπτῆρας εἰσελθόντες ἠρεύνησαν᾽ ποία πύλη 
λέγεις διέλαθεν αὐτούς, εἰς ἣν οὐκ εἰσῆλθον ; εἰ δὲ καὶ τούτους διέλαθεν, ἀλλὰ καὶ ναβουζαρδάν, 
τὸν ἀρχιμάγειρον τοῦ ναβουχοδονόσορ οὐ διέλαθεν' μετὰ γὰρ τοῦ λαβεῖν πάντα τὰ σκεύη 

1 Apud mg. scr. pr. m, σχόλιον ἐπιμόνως" συνεχῶς" ἀδιαλείπτως. 

Hezec. 44 
15 liber- 

Cf. Ex. 40%. 


MS. ὡς τὸ. 

MS. δυσ- 


Fol. 98 το. 

MS. αὐτοῦ. 

MS. συμ- 

Fol. 98 v°. 

Fol. 99 τ΄. 

The Dialogue of Timothy and Aquila 79 

τὰ χρυσᾶ, ἀπῆλθεν ἐν δεβλαθά, ὥστε * ἐκπολεμῆσαι τοὺς ἰδουμαίους, καὶ ἄραβας, καὶ σύρους" 
ἀπέστειλεν οὖν τὸν ναβουζαρδὰν ἐν τῇ ἰουδαίᾳ, κἀκεῖνος εἰσελθὼν ἔλαβεν τὰ κατάλοιπα 
τῶν σκευῶν καὶ τῶν χαλκῶν, καὶ τοὺς δύο στύλους ἢ τοὺς χαλκοῦς συνέκοψεν, καὶ τὴν θάλασσαν 
τὴν χαλκῆν, καὶ τοὺς ταύρους τοὺς χαλκοῦς τοὺς ὑποκάτω αὐτῆς, καὶ τὸ θυσιαστήριον τὸ χαλκοῦν, 
καὶ τὰ μεχωνώθ, καὶ τοὺς: ῥοΐσκους, καὶ τοὺς κυθροκάλους, καὶ τοὺς λέβητας καὶ τὰς κρεάγρας, 
καὶ πάντα τὰ σκεύη τὰ χαλκᾶ συνέτριψεν ναβουζαρδάν, καὶ ἔλαβεν τὸν χαλκὸν αὐτῶν εἰς 
βαβυλῶνα, καὶ τὸν ναὸν ἔπρησεν πυρὶ καὶ τὴν πόλιν ὁμοίως ἐνέπρησεν" ποῖα οὖν πύλη ἔμεινεν ἕως 
τοῦ αἰῶνος ἐσφραγισμένη ; μὴ οὐ συνέβη τῷ ναῷ ᾧ λέγεις, πάντα ὅσα εἶπεν 6 χς ; μὴ ἔμεινεν 
λίθος ἐπὶ λίθον, ὃς οὐ κατελύθη ; οὐχὶ τοὺς λίθους αὐτοῦ λαβὼν ἁδριανὸς ὠκοδόμησεν θέατρον ; 

ὁ ἰουδαῖος εἶπε" πάντα ὅσα εἶπας περὶ τοῦ ἰησοῦ τούτου ἀνακάμψαντες ζήτησιν μέλλομεν 
ποιεῖσθαι" ἀλλὰ νῦν ἐξ ὧν κεφαλαίων ἐπηγγείλω μοι ἀποδείξεις διδόναι, αὐτὰς δώσας, τὰ νῦν 
περὶ τῆς ἰλημ mapedowper* ἐπηγγείλω γὰρ τὰ περὶ τοῦ * ξύλου ἐφ᾽ ὧν ὁ τς ἐστρώθη, εἶτα 
ἐτανύθη, λέγειν ἡμῖν, ἐκ τῶν θείων γραφῶν. 

6 χριστιανὸς εἶπε' πάντα ὅσα ἐρωτᾷς με, αὐτὰ ἀποκρίνομαί σοι. 

ὁ ἰουδαῖος εἶπεν ἐπηγγείλου περὶ τοῦ στρου, λέγε. περὶ γὰρ τοῦ W πάντων ζήτησιν 
ἔχομεν ποιεῖσθαι. 

ς \ = 5 id ‘ 66 »»" \ ~ Sas , * 
ὁ χριστιανὸς eimev’ ἰδοὺ καθὼς ἐζήτησας περὶ τοῦ στρου, πρῶτον συμβόλων Ἐ παντο- 
, κ᾿ ΄ > “ , “ , “ ἘΣ τὰς ἢ Ἂς τῷ >) § 
κρατορικόν, καθὼς γέγραπται ἐν τῇ βίβλῳ τῆς γενέσεως, οὕτως. ἡνίκα ἀπέδρα Ἰακὼβ ἀπὸ 
; > ‘ “ > “a > ~ > > 1 δὰ 3 , 3 Ὁ ἊΨ» ᾿ ε oO 
προσώπου noav Tov ἀδελφοῦ αὐτοῦ, ἦλθεν ἐν τόπῳ τινι καὶ ἐκοιμήθη Exel’ ἔδυ γὰρ ὁ ἥλιος, 
καὶ ἔλαβεν λίθον ἕνα καὶ ἔθηκεν πρὸς κεφαλῆς αὐτοῦ, ἐνυπνιάσθη δὲ ἰακὼβ ἐνύπνιον, καὶ ἰδοὺ 
κλῖμαξ μεγάλη ἐστήρικτο εἰς τὴν γῆν, ἧς ἡ κεφαλὴ ἀφίκνυτο εἰς τὸν οὐνον΄ καὶ οἱ ἄγγελοι τοῦ 
θὺ ἐνέβαινον καὶ κατέβαινον ἐπ᾽ αὐτῆ ὁ δὲ KC ἐπεστήρικτο ἐπ’ αὐτῆς" τὸ δὲ ἐπιστηρίχθαι τὸν 
ποπον ὧν “Ξ. 3. ~ 7. “ [ © ad > x ς i may EN \ > ~ ee 
KV ἐπ᾽ αὐτῆς, τοῦτο κατάδηλον πᾶσιν, ὅτι ὡς ὅτ᾽ ἂν ὁ ποιμὴν στηριχθῇ ἐπὶ τὴν αὐτοῦ ῥάβδον, 
οὕτως ἐστὶν νοῆσαι. 
<> No Pee 4 τ Ψ > , ΄, Ψ' 
ὁ ἰουδαῖος εἶπε' καὶ οἱ ἄγγελοι ἀναβαίνοντες τίνι χαρακτηρίζονται ; 
ς \ 3 Pi tes > 5 3 ΄ " “ > 53 , 4. 59 , 
6 χριστιανὸς εἶπεν᾽ ἄρα οὐκ οἶδας; βλέπε γὰρ ὅτι οὐκ εἶπεν καταβαίνοντας καὶ ἀναβαί- 
vovtas, ἀλλὰ πρῶτον ἀναβαίνοντας᾽ μόνον γὰρ ἐπάγη τὸ ξύλον τοῦ σταύρου ἐπὶ τῆς γῆς, 
καθ᾽ ὃν τρόπον ἐστήρικτο κλῖμαξ ἐπὶ ἰακώβ. εὐθέως τὰ ἔθνη προσεδέχετο 6 KS καὶ ἀνέβαινον. 


> a (Sows aoe s ς , , δια 
ὁ ἰουδαῖος εἶπε' τί οὖν οἱ καταβαίνοντες, τίνες εἰσίν ; 
Ξ = aca ae ee AR \ 
ὁ χριστιανὸς εἶπεν" οὗτοι εἰσίν, πρὸς ods ἐξεπέτασεν τὰς χεῖρας αὐτοῦ ὅλην τὴν ἡμέραν, 
4 ‘ > an © > , Α Ν ts A ‘ wy > , 5 , 
πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα᾽ διὸ καὶ βλέπωμεν, τὰ μὲν ἔθνη ἀναβαίνοντα, iovdaious 
δὲ ἀπωθουμέγνους καὶ καταβαίνοντας. 
ier 9 “ > e ‘ ae, , PLA: Α ἌΣ , 5: ee 
ὁ ἰουδαῖος εἶπε" καὶ τί ἀντείπαμεν αὐτῷ ἢ τί ἠπειθήσαμεν αὐτῷ ; 
Ε ee ce ee 5 Α 
ὁ χριστιανὸς εἶπεν ἠπείθησας αὐτῷ παραζηλώσας αὐτῷ ἐπ᾽ οὐ θεοῖς, καθὼς εἶπεν μωσῆς, 
καὶ πάλιν ἐκείνου λέγοντος, πολλὰ ἔργα ἔδειξα ὑμῖν ἐκ τοῦ πρς μου καλά, διὰ ποίων ἔργων 
αὐτῶν λιθά:ετέ με. καὶ ὑμεῖς ἐλέγετε δαιμόνιον Exerc’ καὶ πάλιν σταύρωσον αὐτόν’ ταῦτα 
ἊΣ Ps a ΄ ῳ , 
ἀπειθήματα καὶ ἀντιλογήματα ὑμῶν καθὼς καὶ ἐν τῇ παλαιᾷ διαθήκῃ τὰ τούτοις ὅμοια ἐποιήσατε. 
εκ 3 r κ , 
ὁ lovdaios εἶπε᾽ τὰ ἐν τοῖς σοῖς γεγραμμένοις βίβλοις, οὐκ ἔστιν δεκτά, 


δ» σ΄ \ “ “Ὁ, 9. > s A \ Ἂ , 
ὁ χριστιανὸς εἶπε' ποῖα ἐκ TOUT@Y; μὴ yap Kal ἐν TH παλαιᾷ οὐκ ἐποιήσατε" Kal τὰ χείρονα 


αὐτῶν ; 

> - oS 5 , “ ,ὕ > ΄ 

ἰουδαῖος €ume τι χειρον τουτῶν ἐποιήσαμεν 3 

€ \ > ‘7 a > ip 3 9 \ , 2 ὃ “ A ΄ awn 

ο χριστιανὸς εἰπὲν Pa Ov γινώσκεις ; οὐκ εἰπαν Kal τότε ἐξου €V@VTES TO μαννα O ἔβρεξεν 


76. 5235, 

7ε:. 52". 

ΞΕ: Ε2.. 
2 Paral. 4'5. 

Mat. 243. 

Ge, 281-13, 

Is. 657. 

1 τοῦ ἢ 

Fol. 99 v°. 




Fol. 100 
MS. τοῦτο. 

MS. ζωῆς 

? 4 

MS. τὸν 

Fol. 100 

§ 41. 

80 The Dialogue of Timothy and Aquila 

αὖτ ois Ks καὶ ἔλεγον, μα ἅν, οὐδέν, ὃ ἑρμηνεύεται, Ti ἐστι τοῦτο ; καὶ πάλιν οὐδὲν ἡ ψυχὴ ἡμῶν 
πλὴν εἰς τὸ μάννα τὸ διάκενον τοῦτο. καὶ ἐλοιδόρησαν τὸν μοῦσῆν λέγοντες, μᾶλλον δὲ τὸν Oy, 
καὶ εἶπαν ἐν ἐξουδενώσει. ἱκανούσθω σοι ὅτι ἄρχεις ἡμῶν, καὶ εἰσήγαγες ἡμᾶς εἰς γῆν ῥέουσαν 
μέλι καὶ γάλα, καὶ εἶπαν, δῶμεν ἀρχηγὸν καὶ ἀποστρέψωμεν εἰς αἴγυπτον, ἐμνήσθημεν τοὺς 
ἰχθύας, ob¢ ἠσθίαμεν δωρεὰν καὶ τὰ κρέα, καὶ τοὺς σικύας, καὶ πράσα *, καὶ σκόρδα καὶ κρόμμυα" 
ἄρα ταύτης τῆς ἀντιλογίας καὶ ἀπειθίας μεῖζον θέλεις ; ἐπειδὴ δὲ ἀπώσω * τὴν ἐκ τῆς γενέσεως 

“a a φ Ψ are re 
συμβουλὴν περὶ rod στρου, δίδωμί σοι δευτέραν ἐκ τῆς ἐξόδου, ἣ οὐ δυνήσει ἀντειπεῖν" γέ- 
ε ε &. oo > ε γα > ‘ > TIS 
γραπται γὰρ οὕτως. ἡνίκα ἦλθαν οἱ viol iHA εἰς paqidely, ἐξῆλθεν ἀμαλὴκ εἰς ἀπάντησιν 
ἮΝ. Dora ae ee TR onl : aut ᾿ 
αὐτῶν ἐν πολέμῳ βαρεῖ, καὶ εἶπεν μωῦσῆς πρὸς ἵν DV vavH λάβε μετὰ σεαυτοῦ δώδεκα χιλιάδας 
amt — : Ἂς : ae ae 
ἀνδρῶν ἐκ παντὸς iHA, καὶ ἐξελθὼν παράταξαι τῷ GuadHK? ἐγὼ δὲ ἀναβὰς εἰς τὸ ὄρος, προσ- 
= : af ; So as LEE Rp eS δ ae oe, το 
εὐξομαι πρὸς Ky, καὶ ἐγένετο ἡνίκα ἐξέτεινεν τὰς χεῖρας μωῦσῆς πρὸς ky, ἐνίκα iHA’ ὅτ᾽ ἂν δὲ 
ἢ \ a eases ' > ' ἣ x “ \ 
ἐχάλα τὰς χεῖρας αὐτοῦ μωῦσῆς ἐνίκα ἀμαλήκ. ἀμαλὴκ δὲ ἑρμηνεύεται ἀντίχριστος: ὅθεν καὶ 
x δες ὩΣ ἢ RS ie ΠΕΣ ee its ae dee 
τῷ διαβόλῳ ἀφομοιώθη" εἶπεν yap KS, ἐξαλείψει ἐξαλείψω τὸν ἀμαλὴκ ἐκ τῆς ὑπὸ τὸν οὐρανόν 
, 3 ΄ ” , x “ lad ΄ 
καθὼς καὶ ἐγένετο, λέγε δέ μοι σύ, ὦ ἰουδαῖε, ἡνίκα ἴδαν οἱ παριστάμενοι τῷ μωῦσῇ τὸ παράδοξον 
τοῦτο σημεῖον, τί ἐποίησαν αὐτῷ. 
en? ~ ἮΝ ° Oe EE Jen Nn ΠΡῸΣ , ry) 
oO lovdatos €lTTEVY OU ELITE TL εποιῆσαν auT@. 
ὁ χριστιανὸς εἶπε" ζῇ ks, εἰ μὴ σὺ εἴπῃς. 
Ww) tal ς 5 , G ΄ ΓΎΡΩ \ ΩΣ ω 46". - 3. a e > , \ 
ὁ iovdaios εἶπε' λίθους ὑπήρησαν ἢ ὑπὸ τὰς χεῖρας μωῦσέως, ἕως οὗ ἐτροπώσατο τὸν 

ς Η͂ o:, \ , , * 
ὁ χριστιανὸς εἴπε' Kal TL τούτου 

, c , ‘ fol ——s Ν , 

παραδοξότερον ὑπόδειγμα περὶ τοῦ στρου; Kal πάλιν 
a ες Pee) 6 8 85. δ δὲ 5 ΄ SY - ὑτοῦ ὁ ἄνος. ® ἰουδαῖ. oy toes ee eS 
εἰπεν ὃ χριστιανός" ὅτ᾽ ἂν δὲ ἐκτείνας τὰς χεῖρας αὐτοῦ ὁ ἄνος, ὦ ἰουδαῖε, τί ἐστὶν ὁ ἄνος 
ἐκεῖνος τότε; 

ee) om > . , \ \ > I 

ὁ lovdatos εἶπε᾽ τί yap σὺ οὐ γινώσκεις ; 

[ἢ \ Φ oy fide , 5 ‘ 4 μὰ LA > ‘ © ‘ = , ¢ 

ὁ χριστιανὸς εἶπεν᾽ ἐγὼ γινώσκων οἶδα Kal πιστεύω, ὅτι οὕτως ἐστὶν ws Kai Sad λέγει, ὅτι 
ἣν εἰργόσατο σριαν ἐπὶ τῆς γῆς, 6 πρὸ αἰώνων Os ἡμῶν, καὶ ἐβασίλευσεν ἐν μέσῳ τῆς γῆς, 
σ΄ away > 2 eer eee ye * 2 Ser μεθα" δ 2 δὲ \ \ Pe Ws pa Se 
αὕτη ἐστὶν Ov fs ζωὴν ἢ αἰώνιον ἢ ἀπεκδεχόμεθα᾽ θέλω δὲ καὶ παρὰ σοῦ ἀκοῖσαι, τί ἐστιν 
ἄνος, ὅτ᾽ ἂν τὰς χεῖρας αὐτοῦ ἐκτείνῃ. 

ὁ ἰουδαῖος εἶπεν" στρς. 

καὶ ἐγέλασεν πᾶς ὁ λαός" πάλιν οὖν εἶπεν ὁ χριστιανός" βούλεσαι καὶ ἄλλας μαρτυρίας 
δέξασθαι περὶ τούτου ; 

ὁ ἰουδαῖος εἶπε" πόθεν ; 

ς \ eS ~ ~ , ᾽ a \ , \ ΑΕ Ὁ ΤΕ. ῃ a ΄ 

ὃ χριστιανὸς etme’ τοῦ γνῶναί σε ἀσφαλῶς περὶ πάντων, καὶ περὶ τῆς ἐπωνυμίας τῶν ξύλων. 
λέγει γὰρ ἡσαΐας ἐν κυπαρίσσῳ καὶ πεύκῃ καὶ κέδρῳ, ἐλεύσονται τὰ ἔθνη ἐν HM, ἀναδοξάσαι 
τὸν τόπον τοῦ ἁγίου δ μου’ καὶ πάλιν μωϊσῆς εἶπε τοῖς προγόνοις σου" τοῦ τανυσθέντος ἐπὶ 
τῶν ξύλων τούτων, καὶ ὄψεσθε τὴν ζωὴν ὑμῶν κρεμαμένην ἀπέναντι τῶν ὀφθαλμῶν ὑμῶν καὶ 
μὴ πιστεύσητε. 

Β 7. Pes Ἢ a 2 

ὁ ἰουδαῖος ere’ καλῶς εἶπας μὴ θέλων τὴν ἀλήθειαν" αὐτὸς γὰρ μωυσῆς εἶπε ἐπικατάρατος 
πᾶς ὁ κρεμάμενος ἐπὶ ξύλου: βλέπεις οὖν τίνα θεοποιεῖς. 

Ὁ \. on 4 a A a , ¢ “ \ \ ες Π t ε 

ὁ χριστιανὸς εἶπε' καλῶς μὲν πάντα λέγουσιν αἱ θεῖαι γραφαὶ τὸ ὁ διδάσκων μωρόν, ὡς 
ὁ προσκολίξων ὄστρακον᾽ τοσαῦτα γὰρ λαλήσαντες εἰς ὦτα ἀσυνέτου ἤμεθα λαλοῦντες, 

, ‘ Ν > \ > , a+ ‘ if ’ A a > a ~ ta a 4 - 

πάλιν γὰρ στραφεὶς εἰς τὰ ὀπίσω, ἄθλιε καὶ ταλαίπωρε, ἀπὸ τῆς- ἀρχῆς τοῦ λόγου καὶ ἔως τοῦ 
“ ΄ x “-“ cos “-“ “ 
νῦν τοῦτο ἐλέγαμεν, ὅτι διὰ τοῦτο κάτω κατῆλθεν ἐπὶ τῆς γῆς καὶ ἀνέλαβεν σάρκα ἐκ μαρίας 

Ex. 167°, 
Num. 11°, 

Num. 16% 

Num, 145. 
Num. 11°. 

Exar se. 

Ἐχ' 173, 

Ex. 14%, 


Is. 60! 

Deut. 28", 

Deut. 21 

Sit, 227, 

Cf. § 62. 

Fol, 101 

MS. καταγ- 

MS. per“. 
MS. εὐαρε- 

Fol. 102 

MS. τί. 

The Dialogue of Timothy and Aquila 81 

τῆς παρθένου διὰ πνς ἁγίου, ἵνα ταῦτα τά τε ἐν νόμῳ καὶ ἐν προφήταις δὲ θέντα διὰ τὰς 

ἁμαρτίας ἡμῶν αὐτὸς λύσει, καὶ μετὰ πάντων τούτων καὶ ταύτην ἀρεῖ τὴν κατάραν ἀπὸ τῶν ἀνῶν, 

ΘΝ Foe , , 4 \ ΄ 5.7 \ Ν, ΄ = μ᾿ we = 

οὐχ iva αὐτὸς γένοιτο κατάρα᾽ μὴ γένοιτο, ἀδύνατον yap καθὼς πολλάκις εἶπον, ὅτι Os ἐστιν ζωῆς 
καὶ θανάτου τὴν ἐξουσίαν € ἀλλ᾽ ἵνα ἐξολοθρεύσῃ τὴν ἐν τῷ νόμῳ κατάραν γεγραμμένην. 
ὴ lav ἔχων, ἀλλ᾽ ἵνα ἐξολοθρεύσῃ τὴν ἐν τῷ νόμῳ κατάραν γεγραμμένην. 

©? - - ᾿ Ὁ» τ AS , ε η 

ὁ ἰουδαῖος εἶπεν" οὐδ᾽ εἷς συνζητῶν ἐν πράγματι ὑβρίζει. 

ς ᾿ 3 . a \ ’ 48... - Ξ , , ss <2 i 347 

ὁ χριστιανὸς εἶπεν' οὔτε γὰρ πάλιν ἄνος συνετός, δεχόμενος περὶ οὗ ζητεῖ εὐθέτους 
> ce - 
ἀποκρίσεις, καὶ αὐτὸς οὐ ζητεῖν πειρᾶται σκότος ἀντὶ φωτός. 

Ces} -~ > eo Ss ΄ , ies) ———— δ πος , Nee Ὁ —— 

ὁ ἰουδαῖος εἶπεν" εἰ οὖν δύο πρόσωπά ἐστιν πρς Kal vv, τρίτον δὲ τὸ ἅγιον πνα. 

τὰ - , 
ὁ χριστιανὸς εἶπε' τρεῖς μὲν ὑποστάσεις, μία δὲ οὐσία" καὶ τρία πρόσωπα, μία δὲ θεότης, 
μονὰς ἐν τριάδι καὶ τριὰς ἐν μονάδι. 

ὁ ἰουδαῖος etre’ πῶς δύναται εἶναι ταῦτα οὕτως ; 

c A =f Φ > \ \ “- \ , ‘ cy γ᾽ , , 

ὁ χριστιανὸς εἶπε' εἰ μὲν τὰ πρῶτα πολλὰ κοπιάσαντες, καὶ τὸν ἀέρα λόγους πληρώσαντες, 
οὐδὲν ὀνισάμεθα᾽ πλὴν καὶ τὰ νῦν ἀποκρίνομαί σοι πρὸς ἃ ἐπερωτᾷς με, καὶ ἄκουε συνετῶς, 
λέγει γὰρ ἡσαΐας οὕτως, καὶ ἐγένετο τοῦ ἐνιαυτοῦ οὗ ἀπέθανεν ὀξζίας ὁ βασιλεύς, ἴδον τὸν KV 
καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ, καὶ 
σεραφὶμ εἱστήκεισαν κύκλῳ αὐτοῦ. ἕξ πτέρυγες τῷ ἑνί, καὶ ἕξ πτέρυγες TH Evi, καὶ ταῖς μὲν 
δυσὶν πτέρυξιν, κατεκάλυπτον τὰ πρόσωπα, καὶ ταῖς δυσίν, κατεκάλυπτον τοὺς πόδας καὶ ταῖς 
δυσὶν πετόμενα ἐκέκραγον λέγοντα᾽ ἅγιος, ἅγιος, ἅγιος, KC σαβαώθ’ οὔτε ἅπαξ εἰπόντα καὶ 

᾽ ) ᾽ 
φ' Ε , > \ ΄ 2 , ‘ s > Aw ry ΄ ef “ 
σιωπήσαντα, οὔτε δεύτερον, ἀλλὰ τριάδα ἐν μονάδι, καὶ μονάδα ἐν τριάδι" οὔτε πάλιν ἅγιοι ἵνα 
πολυθεΐαν καταγγέλλουσιν ** ἀλλὰ εἰπόντα τὸ ἅγιος, δηλοῖ τριάδα, ἐπάγων δὲ καὶ λέγων Ks 
σαβαὼθ δηλοῖ ἡμῖν τὸ ὁμοούσιον τῆς ἁγίας τριάδος" ὁ γὰρ αὐτὸς προφήτης λέγει" ἅζιος, ἐν 
δὲ ψ - ΄“ > “ ~ 
ἁγίοις ἀναπαυόμενος: δηλοῖ ὅτι ἀναπαύεται μένον ἢ καὶ ἐν τοῖς dm αἰῶνος εὐαρεστοῦσιν ἢ 
> ~ 29 ΄ , Nes \ a [ Ἐν ᾿ > Cg eee γι 

αὐτῷ" ἀναπαύεται δέ, καὶ εἰς τὰ ζῷα, ὅπου 6 φοβερὸς αὐτοῦ ἐστὶν θρόνος. 

ς \ .: . ον A na ? ‘ ef Sg ee ἘῚ , ee: 3 Vas 85. Δ}9 

6 χριστιανὸς εἶπεν᾽ τί οὖν τὰ ζῷα ἐστὶν ἅγια, ἐφ᾽ οἷς ἀναπαύεται ὁ ἅγιος ; καὶ εἰ αὑτά ἐστιν 
καθὼς σὺ ἔφης, τίνι κράζουσιν, ἅγιος, ἅγιος, ἀκαταπαύστως ; 

ὁ ἰουδαῖος εἶπεν᾽ σὺ εἰπὲ τίνι κράζουσιν. 

c \ > .. Ao ? ͵ “ , Ν , > ᾿ ‘ @») a 

ὁ χριστιανὸς etre’ τὸ ἅγιος, ἀποδίδωσιν τῷ παντοκράτορι, καὶ πάλιν ἐκείνῳ περὶ οὗ ἐρρέθη, 
τῷ λόγῳ KU οἱ οὖνοι ἐστερεώθησαν" καὶ πάλιν περὶ τοῦ ἁγίου mvs’ καὶ τῷ πνὶ τοῦ στύματος 
αὐτοῦ, πᾶσα 4 δύναμις αὐτῶν. 

ὁ ἰουδαῖος εἶπε' πῶς δύναται ταῦτα εἶναι ; 

ς Γ 35 ree eM Ὁ ere eres es op ° ‘ ’ ' τὰ ραν ΤΡ 

ὁ χριστιανὸς εἶπεν" ὅτι ἣν ἐν ἀρχῆ ὁ λόγος, καὶ ὁ λόγος Av πρὸς τὸν θεύν, καὶ BC ἣν ὁ λύγος, 
6 λόγος σὰρξ ἐγένετο ἐκ παρθένου τῆς ἁγίας μαρίας διὰ Ts. 

= 7 a a a na a , 

ὁ ἰουδαῖος εἶπεν" ὑποδείγματι ἀποκαθιστῶν ἐρεῖς μοι τοῦτο, ἢ πῶς δεικνύς ; 

« A L. Φ > δὴ > , Cane ΕΣ a ‘ ’ a θέλ δίὸ , 

ὁ χριστιανὸς εἶπεν ἐπειδὴ ἐμπόνως ὁρῶ σε ἐπιζητοῦντα περὶ τούτου, ἅπερ θέλεις δίδωμί σοι 

~ ~ —— c Ψ 72 

ἐν ὑποδείγματί τινι, περὶ τῆς παρθένου καὶ τοῦ ἁγίου πνς. ὁ γὰρ μαργαρίτης τοιούτῳ τρόπῳ 
a a Brat a 
γίνεται ἐν τῇ ivdia, ἐν ὕδατι καὶ ἐν μύακι ζῶντι' γίνεται δὲ οὕτως ἠνεῳγμένων αὐτῶν εἰς 
Ὁ ΩΣ ri a > ; “- 9. “ 
ἄγραν, καθὼς καὶ τὰ λοιπὰ βουλήσει θυ, καταλάμπει ἀστραπή" τοῦ οὖν φωτὸς τῆς ἀστραπῆς 
πληρώσαντος τὴν θάλασσαν καὶ τὴν ξηράν, τὸ ζῷον συγκλείει ἑαυτῷ, καὶ τοῦ νοεροῦ τι δέχεται 
τ A Ε Ε ms ᾿ ; 
ἔνδον αὐτοῦ" ἐκ τοῦ οὖν φωτὸς καὶ τῆς ἀστραπῆς καὶ τοῦ ὕδατος, γεννᾶται 6 μαργαρίτης" 
οὕτως νόησον καὶ τὰ περὶ Xv, πῶς ἐγεννήθη ἐκ παρθένου μαρίας τὸ κατὰ σάρκα διὰ πνς ἁγίου" 
μάρτυρα δὲ παριστῶμεν τὸν προφήτην ἡσαϊΐαν λέγοντα, ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ 
τέξεται UV, καὶ ἡ pnp αὐτοῦ ἄνδρα οὐ γνώσεται. 

(Iv. 12] G 

15. 6. Ὁ: 

ΠΡ Ἐς 

Ps. 32% 

Jo. τὴς 

WG Gee 

Fol. 102 

ap. mg. 
5 (J 
om τὸς 
> la 

MS. ἡμᾶς. 

Fol. 103 

2 αὐτὸ. 

Fol, 108 

Fol. 104 

82 The Dialogue of Timothy and Aquila 

ὁ ἰουδαῖος" περὶ μὲν rod ἁγίου πνς πολλαχοῦ εὑρίσκομεν ἐν ταῖς θείαις γραφαῖς καὶ 
ἐνεργείας αὐτοῦ, καὶ εὐεργεσίας αὐτοῦ, ἐνέπλησεν γὰρ KS τοὺς περὶ τὸν βεσελεὴλ πνς ἁγίου" 
ὥστε ἀρχιτεκτονεῖν, καὶ ποικιλεύειν τὸ χρυσίον καὶ τὸ ἀργύριον, καὶ χαλκὸν καὶ σίδηρον, καὶ 
πάντα ὅσα διὰ πυρὸς διέρχεται, καὶ ἐν ξύλοις γλυφήν, καὶ ἐν λίθοις τιμίοις, καὶ ποικιλίαν, ἐπί τε 
τῷ κοκκίνῳ, καὶ ὑακίνθῳ, καὶ πορφύρᾳ καὶ βύσσῳ, καὶ τοῖς λοιποῖς πᾶσιν, καὶ TVG KU ἐνεδυνά- 
μῶωσεν τὸν Bapdy καὶ γεδεών, καὶ τοὺς λοιποὺς τῶν κριτῶν, καὶ ἐφύλαττεν τὸ Ta κυ ἐπὶ dad" 
καὶ πολλὰ περὶ τοῦ ἁγίου πνς εὑρίσκομεν εἰπεῖν, περὶ δὲ τοῦ VY τούτου περιμένω, ἕως οὗ ἐν- 
τελεστέρως * τι ἀπὸ τῶν θείων γραφῶν ἀκούσω. 

ὁ χριστιανὸς εἶπε᾽ πάλιν ἀρχώμεθα νῦν περὶ τοῦ συμβούλου τοῦ παντοκράτορος ἀποδείξεις 
διδόναι, ἀόκνως τοῦτο ποιοῦντες πρὸς ὑμᾶς *, διὸ καὶ αὐτὸς συνετῶς ἄκουε, περὶ τοῦ VU τοῦ θυ" 
γέγραπται γὰρ ἐν τῇ πρώτῃ βίβλῳ οὑτωσί καὶ ὥφθη KC τῷ ἀβραὰμ πρὸς τῇ Sput τῇ μαμβρῆ, 
καθημένου αὐτοῦ πρὸ τῇ θύρᾳ τῆς σκηνῆς αὐτοῦ μεσημβρίας, καὶ ἀναβλέψας GBpadu ἴδεν, καὶ 
ἰδοὺ τρεῖς ἄνδρες ἐρχόνον ἐπάνωθεν αὐτοῦ, καὶ ἀναστὰς ἀβραὰμ ἐπορεύθη εἰς συνάντησιν αὐτοῖς 
ἐπὶ τὴν γῆν καὶ εἶπεν αὐτοῖς, κεκλίνατε πρός με εἰς τὴν σκηνήν; καὶ νιψάτωσαν τοὺς πόδας ὑμῶν 
ὕδατι καὶ καταψύξατε ὑπὸ τὸ δένδρον, καὶ μετὰ ταῦτα ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν, οὗ ἕνεκεν 
ἐξεκλίνατε πρὸς τὸν παῖδα ὑμῶν, καὶ εἶπεν κς τῷ ἀβραάμ, οὕτως ποίησον καθὼς εἴρηκας, καὶ 
ἔσπευσεν ἀβραὰμ εἰς τὴν σκηνὴν πρὸς σάρραν τὴν γυναῖκα αὐτοῦ καὶ εἶπεν αὐτῇ σπεῦσον καὶ 
φύρασον τρία μέτρα σεμιδάλεως, καὶ ποίησον ἐνκρυφίας᾽ καὶ εἰς τοὺς βόας ἔδραμεν ἀβραὰμ 
καὶ ἔλαβεν ἐκεῖθεν μοσχάριον ἁπαλὸν καὶ καλόν: καὶ ἔδωκεν αὐτῷ ἢ ἐπὶ τῷ οἴκῳ αὐτοῦ, καὶ 
ἐτάχυνεν τοῦ ποιῆσαι αὐτό. πρόσεχε, ὦ ἰουδαῖε, τοῖς λεγομένοις ἀκριβῶς" οὐ γὰρ μῦθοι εἰσίν, 
ἀλλὰ μυστήρια θυ" οὐ γὰρ τρεῖς ἄνδρες εἶχον ἀναλῶσαι ἄλευρον, ἀλλὰ καὶ τοῦτο ὑπογραμμὸς 
ἦν τῆς ἁγίας τριάδος καὶ τῆς ἐνσάρκου οἰκονομίας τοῦ χυ. τὰ γὰρ τρία μέτρα καὶ εἴκοσι, εἷς 
ἐστιν ξέστης κατὰ τὸ ἅγιον τοῦ δὲ ὀφθέντος τῷ ἀβραάμ, βλέπε ἐξουσίαν καὶ δύναμιν. ἔλαβεν 
γὰρ ἀβραὰμ βούτυρον καὶ γάλαν, καὶ ἀζύμους καὶ τὸ μοσχάριον 6, ἐποίησεν, καὶ εἰσήνεγκεν αὐτοῖς 
καὶ ἔφαγον᾽ εἶπεν δὲ ks τῷ ἀβραάμ, ποῦ σάρρα ἢ γυνή σου ὁ δὲ εἶπεν, ἰδοὺ ἐν τῇ σκηνῇ, καὶ 
εἶπεν κε΄ εἰς τὸν καιρὸν τοῦτον ἥξω πρὸς σὲ εἰς ὅν, ὁρᾷς" καὶ ἔσται τῆς σάρρας UC ἴδες, 
ἰουδαῖε, ἐπαγγελίαν δυνατοῦ θυ; βλέπε καὶ τὴν ἐξουσίαν αὐτοῦ, ἐξαναστάντες γὰρ φησὶν οἱ 
ἄνδρες, ἰδοὺ ἄνδρες, ὦ lovdaie,, ἔβλεψαν ἐπὶ πρόσωπον σοδόμων καὶ γομόρρας᾽ καὶ εἶπε KC τῷ 
ἀβραάμ᾽ εἰ κρύψω ἐγὼ ἀπὸ ἀβραὰμ τοῦ παιδός μου ἃ ἐγὼ ποιῶ: ἀβραὰμ δὲ γινόμενος ἔσται εἰς 
ἔθνος μέγα καὶ πολύ" καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς. καὶ εἶπεν KC 
φωνὴ σοδύμων καὶ γομόρρας, πεπλήθυνται σφόδρα" καὶ ἡ κραυγὴ αὐτῶν ἀνέβη εἰς τὸν οὐνον᾽ 
καταβὰς οὖν ὄψωμαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην συντελοῦνται" εἰ δὲ μή, ἵνα γνῶ, 
καὶ ἐγγίσας ἀβραὰμ προσεκύνησεν καὶ εἶπεν μηδαμῶς κε’ μὴ ἀπολέσῃς δίκαιον μετὰ ἀσεβοῦς. 
καὶ ἔσται ὁ δίκαιος ὡς ὁ ὀσεβής" μηδαμῶς KE ποιήσεις τὸ ῥῆμα τοῦτο τὸ συναπολέσαι δίκαιον 
μετὰ ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής: μηδαμῶς κε ὁ κρίνων πᾶσαν τὴν γῆν, οὐ 
ποιήσεις κρίσιν ἐν τῷ τόπῳ οὐκ φήσεις πάντα τὸν τόπον ἕνεκεν τῶν πεντήκοντα δικαίων ἐὰν 
ὦσιν ἐκεῖ; καὶ εἶπεν πρὸς ἀβραάμ, ἐὰν ὦσιν ἐκεῖ πεντήκοντα δίκαιοι, οὐκ ἀπολέσω ἕνεκεν τῶν 
πεντήκοντα δικαίων. καὶ εἶπεν ἀβραάμ' ἐπειδὴ ἠρξάμην λαλῆσαι πρὸς τὸν KV μου" ἐγὼ δὲ εἰμὶ 
rf καὶ σποδός: ἐὰν ὑπολειφθῶσιν ἐκ τῶν πεντήκοντα δικαίων πέντε, οὐκ ἀφήσεις ἕνεκεν τῶν 
τεσσαράκοντα πέντε ; καὶ εἶπεν KC, ἀφήσω πάντα τὸν τόπον ἐὰν ὦσιν ἐκεῖ τεσσαράκοντα πέντε" 
καὶ εἶπεν ἀβραὰμ πρὸς τὸν KV" ἐπειδὴ ἔχω λαλῆσαι πρὸς τὸν KV μου: ἐὰν εὑρεθῶσιν ἐκεῖ τεσσα- 
ράκοντα. καὶ εἶπε KG ἀφήσω πάντα τὸν τόπον ἐὰν ὦσιν ἐκεῖ τεσσαράκοντα δίκαιοι καὶ εἶπεν 

Exes ce 
Ex, Bee 

Jud. 6%. 

Gen. τ81-ἰ 

Gen. 18°-1# 

Ge. 1818-8, 

Ge. 18 21, 

Ger 1835; 

Fol. 104 


Fol. 105 

MS. μοι. 

Fol. 105 


S. αὐτῶν. 

Cf. § 15. 

Fol. 106 


2 Νῶε. 

The Dialogue of Timothy and Aquila 83 

ἀβραάμ' μή τι, κε, ἐὰν λαλήσω ἔτι ἅπαξ, ἐὰν ὦσιν ἐκεῖ τριάκοντα δίκαιοι, οὐκ ἀφήσεις πάντα 
τὸν τόπον ἕνεκεν τῶν τριάκοντα; καὶ εἶπε KC ἀφήσω πώντα τὸν τόπον ἕνεκεν τῶν τριάκοντα" 
καὶ εἶπεν ἀβραάμ᾽ μὴ ὀργισθῆς KE καὶ λαλήσω. ἐὰν ὦσιν ἐκεῖ εἴκοσι: καὶ εἶπεν KC οὐ μὴ 
ἀπολέσω ἕνεκεν τῶν εἴκοσι’ καὶ ἐγγίσας ἀβραὰμ προσεκύνησεν τῷ κῷ καὶ εἶπεν" μή τι, KE, ἐὰν 
λαλήσω ἔτι ἅπαξ' ἐὰν δὲ εὑρεθῶσιν ἐκεῖ δέκα’ καὶ εἶπεν KC’ οὐ μὴ ἀπολέσω ἕνεκεν τῶν δέκα" 
καὶ ἐπαύσατο ἀβραὰμ λαλῶν πρὸς KV. καὶ εἰσῆλθεν ἀβραὰμ εἰς τὴν σκηνὴν αὐτοῦ. καὶ οἱ 
ἄνδρες ἀπῆλθον εἰς τὴν ὁδὸν αὐτῶν, καὶ εἰσῆλθον εἰς σόδομα ἑσπέρας. καὶ ἰδοὺ λὼτ ἐκάθητο 
ἐν τῇ πλατείᾳ καὶ ἐπανέστη εἰς συνάντησιν αὐτοῖς, καὶ προσεκύνησεν αὐτοῖς ἐπὶ τὴν γῆν καὶ 
εἶπεν: ἐκκλίνατε, κύριοί μου, εἰς τὸν οἶκον τοῦ δούλου ὑμῶν" καὶ μείνατε ἐκεῖ: καὶ μετὰ τοῦτο 
ἀπελεύσεσθε ἢ εἰς τὴν ὁδὸν ὑμῶν" καὶ εἶπον: οὐχὶ ἀλλ᾽ ἐν τῇ πλατείᾳ καταλύσωμεν᾽ καὶ παρεβιά- 
σατο αὐτοῖς AMT καὶ εἰσῆλθον τοῦ μεῖναι πρὸς αὐτόν καὶ εἰσήνεγκαν αὐτοῖς ἀζύμους, καὶ 
ἔφαγον καὶ * ἔπιον πρὸ τοῦ κοιμηθῆναι" καὶ ἐγένετο μέσῳ οὔσης τῆς νυκτός, ἐκύκλωσαν οἱ ἄνδρες 
τῆς πόλεως τὸν οἶκον τοῦ λώτ, καὶ προσεκαλοῦντο τὸν λὼτ λέγοντες" ποῦ εἰσὶν οἱ ἄνδρες οἱ 
εἰσελθόντες πρὸς σὲ τὴν νύκτα ταύτην ; ἐξάγαγε αὐτοὺς πρὸς ἡμᾶς, ἵνα συγγενώμεθα αὐτοῖς᾽ 
ἐξῆλθεν δὲ λὼτ πρὸς αὐτούς, καὶ προσέῳξεν τὴν θύραν καὶ εἶπεν αὐτοῖς, Λληδαμῶς, ἀδελφοί, 
μὴ πονηρεύεσθε εἰς τοὺς ἀνθρώπους τούτους, εἰσὶν δέ μοι δύο θυγατέρες, at οὐκ ἔγνωσαν κοίτην 
ἀνδρός, καὶ ἐξάξω αὐτὰς πρὸς ὑμᾶς. καὶ χρήσασθε αὐτὰς καθὰ ἂν ἀρέσκῃ ὑμῖν’ μόνον εἰς τοὺς 
ἄνδρας τούτους μὴ πονηρεύεσθε οὗ εἵνεκεν εἰσῆλθον ὑπὸ τὴν στέγην τῶν δοκῶν μου. ἀπεκρί- 
θησαν οἱ ἄνδρες τοῦ τόπου καὶ εἶπον αὐτῷ: ἀπόστα ἐκεῖ" εἰσῆλθες παροικεῖν, μὴ ἢ καὶ κρίσιν 
κρίνειν; νῦν οὖν σε κακώσομεν ἢ ἐκείνους" ἐξέτειναν δὲ οἱ ἄνδρες τὰς χεῖρας καὶ εἰσσπάσαντο 
τὸν λὼτ πρὸς ἑαυτούς, τὴν δὲ θύραν προσέαξαν, καὶ τοὺς ἄνδρας ἐπάταξεν ἀορασία: καὶ 
παρεληλύθασιν ξητοῦντες τὴν θύραν, καὶ οὐχ εὕρισκον" εἶπεν δὲ κύριος τῷ λώτ, ἔστι σοί τις ἐν 
τῇ πόλει ταύτῃ ; υἱοὶ ἢ θυγατέρες, ἢ γαμβροί ; εἴ τίς σοι ἔστιν, ἐξάγαγε αὐτούς, ὅτι ἀπόλλυμεν 
ἡμεῖς τὸν τόπον τοῦτον, καὶ ἐξελθὼν λὼτ ἐλάλησεν πρὸς τοὺς γαμβροὺς αὐτοῦ τοὺς εἰληφότας τὰς 
θυγατέρας αὐτοῦ, κατὰ τὰ ῥήματα ταῦτα λέγων ἀνάστητε καὶ ἐξέλθατε τὴν πόλιν ταύτην, ὅτι 
ἐκτρίβει κύριος τὸν τόπον τοῦτον καὶ ἔδοξεν γελοιάζειν ἐνώπιον τῶν γαμβρῶν αὐτοῦ" καὶ 
ἐγένετο ὡς ὄρθρος ἀνέβαινεν, εἶπε σπούδαξον οἱ ἄγγελοι τὸν λὼτ λέγοντες, σπεῦσον καὶ ἔξελθε 
ἔνθεν. ὅτι οὐ ποιήσωμεν πράγμα ἕως τοῦ ἐξελθεῖν σε΄ καὶ ἐκράτησαν τῆς χειρὸς τοῦ λώτ, καὶ 
τῆς χειρὸς τῆς γυναικὸς αὐτοῦ, καὶ τῶν χειρῶν τῶν δύο θυγατέρων αὐτοῦ, ἐν τῷ φείσασθαι 
Kv αὐτῶν’ καὶ ἐξέβαλον αὐτὸν * ἔξω καὶ εἶπαν, σώζου τὴν ἑαυτοῦ ψυχὴν εἰς τὸ ὄρος, σώζου, 
μὴ στραφῆς εἰς τὰ ὀπίσω, μὴ καταλάβοι σε τὰ κακά. καὶ εἶπεν AMT πρὸς KY" οὐ δυνήσομαι τοῦ 
σωθῆναι εἰς τὸ ὄρος, μὴ συμπαραληφθῶ᾽ οὐκ, ἰδοὺ ἡ πόλις αὕτη μικρὰ τοῦ καταφυγεῖν με ἐκεῖ" 
οὐ μικρά ἐστιν, καὶ ζήσεται ἡ ψυχή μου’ καὶ εἶπεν KC τῷ λώτ, ᾿Ιδοὺ ἐθαύμασά σου τὸ πρόσωπον, 
καὶ ἐπὶ τούτῳ, τοῦ μὴ καταστρέψαι τὴν πόλιν περὶ ἧς ἐλάλησας" καὶ νῦν πορεύου, ἰδοὺ διά σε, 
οὐκ ἀποστραφήσεται H πόλις διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτῆς σηγώρ. καὶ KC ἔβρεξεν πῦρ 
παρὰ KU ἐκ τοῦ οὐνοῦ ἐπὶ σόδομα καὶ γόμορρα. ποῖος οὖν KC ἔβρεξεν πῦρ καὶ θεῖον, παρὰ ποίου 
κυ’ βλέπε, ὦ ἰουδαῖε, ὅτι θεὸς ἦν, ἰσχυρὸς ἐξουσιαστής" τῇ μὲν σάρρᾳ ἐπηγγείλατο δοῦναι vv 
ἐν γήρᾳ αὐτῆς καὶ ἔδωκεν. τῷ δὲ ἀβραὰμ εἶπεν" ὅτι εἰ εὕρω ἕως δέκα δικαίους ἐν σοδόμοις, μὴ 
καταστρέφειν" τῷ δὲ λὼτ εἶπε KS μὴ στραφῆναι εἰς τὰ ὀπίσω κατὰ vony** τῆς δὲ γυναικὸς 
παρακουσάσης, ἐγένετο στήλη ἁλός, εἰς σημεῖον πάσαις ταῖς γενεαῖς τοῦ αἰῶνος. 

ὁ ἰουδαῖος εἶπε᾽ περὶ τῶν δύο προσώπων, ὡς καὶ ἐν πρώτοις εἶπον ὁμολογῶ πεπληρο- 
φορεῖσθαι" ἀλλὰ ζητῶ, εἰ ἀληθῶς ὁ is οὗτος αὐτός ἐστιν ὁ τότε ὀφθεὶς τῷ ἀβραάμ. 

G 2 

Gen. 19'~*, 

Gen, 19”, 

84 The Dialogue of Timothy and Aquila 

- “ 4 , ‘ - 
ὁ χριστιανὸς etre’ βούλεσαι καὶ ἐν ἑτέρῳ τόπῳ ἀκοῦσαι τῶν δύο προσώπων τὴν γνῶσιν, 
ἵνα μὴ πάλιν τι ἀρνήσῃ ; 
ε . a a ᾿ (les aes 
ὁ lovdaios εἶπεν" ὃ περὶ τούτου καὶ τὸ πρὶν ἠρνησάμην, ἀλλὰ καθὼς viv εἶπον περὶ τοῦ iv 
ΕΣ ΣΕ κι a , x» se , 
ἀκρίβειαν ζητῶ" ὅμως πόθεν ἔχεις εἰπεῖν τι πάλιν ; 
ε A er a SB y ἘΠῚ ν Ὁ, J oon ἰδεῖ A 86 —_—, , αι ὰ 
ὁ χριστιανὸς εἶπε" τῆς ἐξόδου, ἡνίκα ἡτήσατο μωῦσῆς ἰδεῖν τὴν δόξαν κυ' γέγραπται γὰρ 
Ct ‘ ny ‘ — 2 i— ‘ 7 2 , , 12—15 
ἐν τῇ ἐξόδῳ οὕτως" Kai εἶπε μωυσῆς πρὸς Ky, ἰδοὺ κε σὺ εἶπας, ὅτι εὗρες χάριν ἐνώπιόν μου. ne 33 
\ , ti τὰ > re ay ae ,o¢ ipere. 
καὶ οἶδά Ge παρὰ πάντας: οὐδὲ οὐκ ἔδειξάς μοι Tis συναναβήσεται μεθ᾽ ἡμῶν" ἀκούσας δὲ ὅτι 
3 3 ’ eon > el > , 3 , > ,᾿ ' 
αὐτὸς ἐγὼ συμπορεύσομαι ὑμῖν, πάλιν εἶπε μωῦσῆς" εἰ εὕρηκα χάριν ἐνώπιόν σου, ἐμφάνισόν μοι 
͵ "» a a ‘ ——— ἢ Ἐν ‘ ee 11--ὦ 3 
Fol.106 σεαυτόν, ἴδω σε γνωστῶς καὶ δεῖξόν μοι τὴν δόξαν σου, καὶ εἶπε KE πρὸς μωὐσῆν᾽ καὶ τοῦτόν Ex. 337 
Ὁ A , ‘ , > , t ‘ ’ , ΕΣ ν U 
ie σοι τὸν λόγον ποιήσω, εὕρηκας γὰρ χάριν ἐνώπιόν μου Kal οἶδά Ge παρὰ πάντας. ἐγὼ παρελεύ- 
, an 2 ‘ ᾿ 3 ‘ fal ᾿ — >? , ΄ 4 2 , ay Fa) 
σομαι πρότερόν σου TA δόξῃ μου, Kal καλέσω ἐπὶ TH ὀνόματι KU ἐνώπιόν σου, καὶ ἐλεήσω ὃν ἂν 
Wee τ ΟΕΟΝΕῚ ᾿ me ais : ‘ δε πεεο ἘΝ : ha ec ies 
ἐλεῶ, καὶ οἰκτειρήσω ὃν Gv οἰκτειρήσω, καὶ εἶπε KC πρὸς μωὺῦσῆν, Οὐ δυνήσει ἰδεῖν TO 
πρόσωπόν μου, οὐ γὰρ μὴ ἴδῃ GVOE τὸ πρόσωπόν μου καὶ ζήσεται" καὶ εἶπε KC" ἰδοὺ δὴ τόπος 
ἼΠερς ἡνίκα. Tap ἐμοὶ ἐν τῇ πέτρᾳ καὶ στήσει ἐν τῇ τρυμαλιᾷ τῆς πέτρας, ἣν ἢ, δ᾽ ἂν παρέλθῃ ἡ δόξα κυ. 
καὶ σκεπάσω τῇ χειρί μου ἐπί σε. ἕως ἂν παρέλθῃ, καὶ ὄψῃ τὰ ὀπίσω μου καὶ ἐνετείλατο KC Ex. 345. 
a. a , , , ' ay , ‘ > a 2 ΕΥ̓ ” \ 
τῷ μωυσῇ, λαξεύσαι δύο πλάκας λιθίνας κατὰ τὰς πρώτας. καὶ ἀνελθεῖν εἰς TO ὄρος, Kal 
ἐποίησεν αὐτῷ μωῦσῆς πάντα ὅσα ἐνετείλατο αὐτῷ Ks’ καὶ ὅτε ἔγραψεν KS ἐπὶ τὰς πλάκας τὰς 
“ .-. “ ΄ 
λιθίνας τοὺς δέκα λόγους, τότε εἰσελθόντος τοῦ μωῦσέως εἰς τὴν τρυμαλιὰν τῆς πέτρας, ᾿ 
ἐσκέπασεν ks τῇ χειρὶ κατὰ πρόσωπον μωῦσέως" καὶ ἐκάλεσεν KS, ἐν ὀνόματι KU λέγων' τς ὁ θς, Gen. 34. 
> ΝΣ , , " , 3 t a 3 ΄ \ ῃ 
οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός: ρωτῶ οὖν σέ, ὦ ἰουδαῖε, σὺ libere. 
δέ μοι ἀποκρίθητι" ποῖος KS ἔλεγεν, KC ὁ OC οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος 
, PES “»" Fae Pay > > , t poate 2 , ‘ , ΄ wy -~ 
ἘΠῚ. 107 ποίῳ κῷ; ποῖος Ks ἐκάλεσεν ἐν ὀνόματι, ποίου kv; εἰς πιστοποίησιν δὲ πάντων τούτων, ἄκουε τοῦ 
r°. ἁγίου mvs λέγοντος ἐν δανιὴλ οὕτως" ἡνίκα ἐβλήθησαν οἱ ἅγιοι τρεῖς παῖδες ἐν τῇ καμίνῳ τοῦ Dan. 37, 
πυρός, ὧν ἄγγελος τοῦ θεοῦ, ὅν, ἀπέστειλεν KS TH μωῦσῇ καὶ τοῖς υἱοῖς inX, οὗτος συγκατῆλθεν 
“ Ν A > ‘ > AY /, e a > ‘ e ‘ cod , ‘ > ἣν | 
τοῖς περὶ τὸν ἀζαρίαν eis τὴν κάμινον' ὃν ἰδὼν ὁ βασιλεὺς τῶν βαβυλωνίων, καὶ ἐρωτήσας τὴν 
MS. βασι- τῶν τριῶν μόνον παίδων γενομένην ἐν τῇ καμίνῳ εἴσοδον, καὶ ἀκούσας τὸ ἀληθῶς βασιλεὺς Ἐ΄΄ 
λεῦ, ὁμολόγησεν καὶ αὐτός, καὶ ἐνεφάνησεν τὴν ὀπτασίαν τοῦ τετάρτου λέγων ὧδε ὁρῶ ἄνδρας Dan. 25, 
τέσσαρας λελυμένους καὶ περιπατοῦντας εἰς μέσον τῆς καμίνου, καὶ ἡ ὅρασις τοῦ τετάρτου is 
« , Colt we na “ 
ὁμοία υἱῷ BU φανερῶς, ὦ ἰουδαῖε, 
δ. “ ᾿ Α ἘΣ ΝΕ, Ὁ , +) Lg » 4 ‘ tat , , » AY a 
ὁ iovdaios eine’ καὶ ἐν πρώτοις εἶπον ὅτι ἔπεισάς με περὶ τῶν δύο προσώπων, ἀλλὰ νῦν 
τὰ περὶ τοῦ ἰυ τούτου ζητοῦμεν. 
ὁ χριστιανὸς εἶπε' καὶ γὰρ εἰ ἔκρυψας τὴν ἀλήθειαν, ἐλεγχθήσῃ πάλιν ὑπὸ πλειόνων 
ἀποδείξεων ἐκ τῶν θείων γραφῶν [λεγομένας}" Τνῶθι οὖν, ὦ ἰουδαῖε, ὅτι αἱ θεῖαι γραφαὶ οὐκ 
ἔκρυψαν τὴν πρς καὶ Vv καὶ ἁγίου TVs ὁμοουσιότητα. 
€? ΡΣ αν ee , “ 4 > Δα \ A , ¢ ape 17 ¢ > « a 
ὁ iovdaios etre’ πάντα ὅσα εἴρηκας ὀρθῶς καὶ κατὰ τάξιν, ὅτι εἰ πάντα ὅσα εἶπαν ai θεῖαι 
01.107 γραφαί, περὶ τοῦ iv τούτου εἶπαν, καὶ ἐπείσθην. 
10) > a 
Wise ὁ χριστιανὸς εἶπεν" ὅλον τὸν καιρὸν καὶ πάντα ὅσα εἴπαμεν, περιττῶς εἴπαμεν. 
ὁ ἰουδαῖος εἶπεν' εἴπαμεν ἕνεκεν τοῦ ὑπομνῆσαί σε ἐκ τῶν καθ᾽ ὑμᾶς εὐαγγελίων, ἑκάστων 
τῶν συμβεβηκότων αὐτῷ σὺ δὲ παρέτεινας τὸν λόγον εἰς πλάτος, καὶ διὰ τοῦτο ἕως τοῦ νῦν 
ἐχρονοτριβήσαμεν. νῦν δὲ καθὼς ἄν σε ἐρωτήσω, ἀποκρίθητί μοι διὰ βραχέων, οὐδὲν ἄλλο 
> , > > Lal ¢ - al — 
ἐρωτώμενος, εἰ ὁ ἐν τῇ διαθήκῃ τοῦ νόμου, καὶ ἐν τοῖς προφήταις καταγγελλόμενος χς, οὗτός 

> Rem ara ety , 
ἐστιν ὁ ἰς περὶ οὗ ὁ λόγος, 

Fol. 108 

t lege Me- 

Fol. 108 

MS. ἀπεκ- 

MS. τοῖ, 

Fol. 109 

The Dialogue of Timothy and Aquila 85 

\ > oe ’ a re a 
6 χριστιανὸς εἶπεν" ὅθεν βούλεσαι ἐρωτῆσαι οὕτως λαλεῖ, ws καὶ σὺ ἀληθεῖς ἀποδείξεις 
ξὺν “ ν Φ eis \ a 3 \ ‘ “ a a a “ 
ὁ ἰουδαῖος εἶπεν" οὗτος ὁ ὀφθεὶς τῷ ἀβραὰμ πρὸς τῇ δρυϊ τῇ μαμβρῆ, πόθεν δῆλον τοῦτο 
ποιεῖς ὅτι is οὗτός ἐστιν ; 
3 ess 3 — a ~ 
ὁ χριστιανὸς εἶπεν᾽ αὐτὸς ἀβραὰμ προειδὼς ἐν mv τὸν ἐξ αὐτοῦ μέλλοντα σαρκοῦσθαι, κατ᾽ 
a a 4 - lal ΄σ 
αὐτοῦ ὥρκωσεν τὸν ἐπὶ τοῦ οἴκου, ὥστε μὴ λαβεῖν τῷ ἰσαὰκ γυναῖκα χανανίτην᾽ ἰσαὰκ δὲ καὶ 
ἰακὼβ ηὐλόγησαν αὐτόν. 
ὁ ἰουδαῖος εἶπε᾽ παρακαλῶ, ἑρμήνευσον ἡμῖν τὰ ἀμφό η ἐντολὴν τοῦ ἀβραὰμ τὴ 
ουδαῖος εἶπε' παρακαλῶ, ἑρμήνευσον ἡμῖν τὰ ἀμφότερα, τήν τε ἐντολὴν τοῦ ἀβραὰμ τὴν 
ἣ [ > a“ Ν \ > , a A οὐ a? 4 ΠῚ > A 4 > ~ 
σὺν ὅρκῳ ἐνταλθεῖσαν, καὶ τὰς εὐλογίας τοῦ ἰσαὰκ καὶ τοῦ ἰακὼβ εἰς αὐτὸν γινομένας ἀκριβῶς 
ς A > 5. ᾿ 6 5 > " “ (iad ‘ “ θ a a , \ 
ὁ χριστιανὸς etre” προσώχθει μὲν ἀβραὰμ τοῖς υἱοῖς καὶ ταῖς θυγατράσιν τῶν χαναναΐων κατὰ 
δύο τρόπους, ἐπισειόμενος δὲ ἀπὸ κυ θυ" λέγων γὰρ αὐτῷ ks, εὐαρέστει ἐνώπιόν μου, πάντως ὅτι 
οὐκ ἀρεστὸν ἦν τῷ KO, ἀβραὰμ ἐμίσει. ταῦτα δὲ ἦν τὰ πραττόμενα ὑπὸ τῶν χαναναίων" ἵνα δὲ 
παρεάσω τὴν ὀνομασίαν τῆς γῆς, καὶ χωρῶν τοῦ διαμερισμοῦ τῆς ὑπὸ οὖνον. ὡς διεμέρισεν νῶε 
τοῖς υἱοῖς αὐτοῦ μετὰ τὸν κατακλυσμόν, δώσας αὐτοῖς νόμον, μὴ ἁρπάξαι ἄνος τὸν πλησίον 
αὐτοῦ" καὶ παρέβη ὁ χαναάν, vs χὰμ τὴν ἐντολὴν τοῦ πρς αὐτοῦ καὶ τὸν ὅρκον, ὥρκωσεν γὰρ 
᾿ς a A a “ 
αὐτούς" εἶχεν μὲν οὖν χαναὰν τὴν ἁμαρτίαν ταύτην, ὅτι ἥρπαξεν τὴν γῆν τοῦ ἀδελφοῦ αὐτοῦ 
one’ τοῦ γὰρ σὴμ ὑπῆρχεν κατὰ κλῆρον ἡ γῆ χαναάν. ὁ γὰρ χὰμ ἐγέννησεν τὸν χούς, ἐξ οὗ οἱ 
54’ Ψ ‘ A ΑΒΕ Ὁ » See: , = Ν \ ΄ὔ > © ¢ , Φ ‘ \ ΄ 
αἰθίοπες" καὶ τὸν στραΐμ ἢ, ἐξ οὗ οἱ αἰγύπτιοι" καὶ τὸν φούθ, ἐξ οὗ οἱ λίβυες" καὶ τὸν χαναάν, 
‘ dl Ξ i a 2 Ξ 
ἐξ οὗ ἐγεννήθη σιδὼν πρωτότοκος" καὶ ὁ χαναναῖος, καὶ χετταῖος, καὶ εὐαῖος, καὶ Ἰεβουσαῖος, 
καὶ ὁ ἀμορραῖος, καὶ 6 φερεζαῖος" καὶ ὁ γεργεσαῖος, καὶ ὁ ἀρουκαῖος" καὶ ὁ ἀσενναῖος" καὶ 
ὁ ἀράδιος, καὶ ὁ σαμαραῖος, καὶ ὁ ἀμαθί' οὗτοι γεννηθέντες ἀπὸ τοῦ χαναάν, υἱοῦ χάμ, υἱοῦ 
“- ΄ . a A “ re a 
vee, ἀνέστησαν καὶ κατεδυνάστευσαν τὸν σήμ; Kal ἦραν αὐτοῦ τὴν γῆν. ἔλεγεν δὲ ὁ Os τῷ 
ἀβραάμ, ὅτι οὕπω πεπλήρωνται αἱ ἁμαρτίαι τῶν Guoppaiwy’ ἀπεκδέχεται ἢ γὰρ 6 Os, πότε 
ἀποδώσει τὴν γῆν τῷ σήμ, καὶ λύσει αὐτῶν τὴν κατάραν. οἱ δὲ οὐ συνῆκαν. αὕτη δευτέρα 
a 5 3 ἘΠ 7 
κατάρα τῶν υἱῶν χάμ᾽ πρώτη yap ἦν γεναμένη ὑπὸ τοῦ νῶε" ἡνίκα ἴδεν ὁ χὰμ THY γύμνωσιν 
τοῦ πρς αὐτοῦ πεπωκότος, ἐξ οὗ ἐφύτευσεν ἀμπελῶνος, μετὰ τὸν κατακλυσμόν" καὶ μὴ 
σκεπάσας, ἀλλὰ θεατρίσας αὐτόν" ἐγερθέντος δὲ τοῦ νῶε ἐκ τῆς κραιπάλης καὶ τοῦ ὕπνου, 
ἔγνω ὅσα ἐποίησεν αὐτῷ Xap 6 vs αὐτοῦ ὁ νεώτερος, καὶ κατηράσατο αὐτῷ λέγων ἐπικατάρατος 
χὰμ παῖς, οἰκέτης ἔσται τοῖς ἀδελφοῖς αὐτοῦ" γνοὺς δὲ περὶ τοῦ σὴμ καὶ ἰάφεθ, ὅτι ἐσκέπασαν 
τὴν γύμνωσιν τοῦ πρς αὐτῶν, εὐλόγησεν αὐτοὺς λέγων, εὐλογητὸς KC ὁ ὃς τοῦ σήμ, καὶ ἔσται 
aa ne 5 ᾿ > n , - , 
χανὰν παῖς αὐτοῦ: πλατύναι ὁ θς τῷ ᾿ἰάφεθ. καὶ κατοικησάτω ἐν τοῖς σκηνώμασιν τοῦ σήμ, 
ὩΣ has F cn A 
καὶ ἔσται χαναὰν παῖς αὐτῶν. ταύτας τὰς δύο κατάρας ἔσχεν χάμ. καὶ ἐπὶ τούτοις διῆγεν τοὺς 
ΓΘ » κα Ν A 4 > Ν fae) ὃ , Φ a ἰδὲ 13 Ie > ἠθέλ 
υἱοὺς αὐτῶν, καὶ τὰς θυγατέρας ἐν πυρὶ rois* δαιμονίοις" ταῦτα εἰδὼς ἀβραάμ, οὐκ ἠθέλησεν 
a oo) Η͂ - 2 4 - ΄ ΄ “ ᾿ , ΄ 4 ΄ 
λαβεῖν τῷ ἰσαὰκ γυναῖκα ἀπὸ τῶν θυγατέρων χαναάν, ἵνα μὴ συνμέτοχον γένηται τὸ σπέρμα 
a a a > vine «Ὁ G 
αὐτοῦ τῶν κακῶν τούτων᾽ ἢν ἢ yap εὐλογηθεὶς ἰσαὰκ στόματι θυ παντοκράτορος, ἡνίκα τύπος 
εκ a Ξ Sa A= , a ΔῊΝ 
γενόμενος τῷ ἐπ᾽ αὐτοῦ δεσπότῃ ἐσφραγιάσθη" ἐξαποστείλας δὲ Ks 6 Os κριόν, ὃν καὶ ἴδεν 
> ‘ , ~ , > “ (i a 3 > \ a > 4 ° A * A 
ἀβραὰμ κατεχόμενον τῶν κεράτων ev φυτῷ σαβέκ, τοῦτ᾽ ἐστὶν τῆς ἀφέσεως" τὸ yap σαβὲκ 
3 > Mie Sy y+ 
οὕτως ἑρμηνεύεται ἄφεσις" ὃν κριὸν καὶ ἀνένεγκεν ἀβραὰμ ἀντὶ ἰσαάκ, τοῦ VU αὐτοῦ" εὐλόγησεν 
ΕΣ Ξ : et ΝΈΑΝ το, SE eRe Cree 
δὲ αὐτοὺς ks λέγων τῷ aBpadp, καθ᾽ ἑαυτοῦ ὀμνύω λέγων, λέγει KS" A μὴν εὐλογῶν εὐλογήσω 
: , rs ΠΑΝ eae eae Pee pee © ea oe 
σε, καὶ πληθυνῶν πληθυνῶ σε’ ὡς Ta ἄστρα τοῦ οὐνοῦ καὶ ὡς τὴν ἄμμον τῆς γῆς, ἀνθ᾽ ὧν 
ε ΄ a yA a , \ PN ͵ ZA ° \ ΠΥ τς ὼβ 3. ὃ ar ‘ 
ὑπηκούσας τῆς ἐμῆς φωνῆς, ταύτην τὴν εὐλογίαν ἔδωκεν ἰσαὰκ τῷ ἰακὼβ ἐν δισσοῖς" καὶ 

Gen. 157°, 

Gen. 9”. 

Gen. 92%”, 

Gen. 22}. 

Fol. 109 

del. vult. 

θέλων MS. 
ἐστιν ἀ- 

τούτω MS. 

Fol. 110 

Fol. 110 

MS. διλαυ- 
MS. 7. 

litt. sex legi 

86 The Dialogue of Timothy and Aquila 

ἰακὼβ τῷ iovda, ὁ δὲ μωσῆς οὕτως εἶπε περὶ iv τούτου, ὅτι προφήτην ὑμῖν ἀναστήσει ke ὁ OC ὑμῶν 
ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ" αὐτοῦ ἀκούσατε κατὰ πώντα ὅσα ἂν λαλήσει ὑμῖν. διὰ δὲ τοῦ dad, 
καὶ διαμαρτυρίαν διεμαρτύρατο ἡμᾶς λέγων' ἄκουσον, λαός μου, καὶ διαμαῤτυροῦμαι' ἰηλ, ἐὰν 
ἀκούσῃς μου, οὐκ ἔσται ἐν σοὶ OC πρόσφατος ', οὐδὲ προσκυνήσεις θῷ ἀλλοτρίῳ ἐγὼ γάρ εἰμι KC 
ὁ θς σου, ὁ ἀναγαγών σε ἐκ γῆς αἰγύπτου: πλάτυνον τὸ στόμα σου καὶ πληρώσω αὐτό, πάλιν 
δὲ ἡσαίας λέγει" ἐγὼ θς πρῶτος, καὶ εἰς τὰ ἐπερχόμενα ἐγὼ εἰμί: καί γε ἐν τῷ ἰερεμίᾳ οὕτως 
γέγραπται" οὗτος 6 OC ἡμῶν. οὐ λογισθήσεται ἕτερος ἀντ᾽ αὐτοῦ. ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης" 
καὶ ἔδωκεν αὐτὴν ἰακὼβ τῷ παιδὶ αὐτοῦ. καὶ HA τῷ ἠγαπημένῳ ὑπ᾽ αὐτοῦ: μετὰ ταῦτα ἐπὶ 
τῆς γῆς ὥφθη καὶ τοῖς * ἀγγέλοις * ἀνοις συνανεστράφη. 

ὁ ἰουδαῖος εἶπεν" τὰς εὐλογίας τοῦ ἰσαὰκ καὶ τοῦ ἰακὼβ καὶ ἐν τούτοις θέλω * γνῶναι, εἰς 

τίνα πληρούμενα * 

αὐτὰ νοεῖς, εἰς ἕκαστον τῶν εὐλογηθέντων, λέγω δὴ ἰακὼβ καὶ ἰούδαν, 
ἢ εἰς ἕτερον τινά ; : 

ὁ χριστιανὺς εἶπεν" εἰς τὸν ἰακὼβ καὶ ἰούδαν οὐδὲν τούτων Ἐ συνέβη, εὐλόγησεν γὰρ ἰσαὰκ 
τὸν vv αὐτοῦ, καὶ οὐκ ἐγένετο οὕτως" καὶ στηρίσας αὐτὸν σίτῳ καὶ οἴνῳ, πῶς αὐτὸς ἰακὼβ εἰς 
» 4 A A , ~ be ἢ τς > a > ~ > , a , — - 
αἴγυπτον κατέβη διὰ τὸν λιμόν ; πῶς δὲ ὁ vs αὐτοῦ εἰς δοῦλον ἐπράθη, ὃν κατέστησεν κν τῶν 
ἀδελφῶν αὐτοῦ: καὶ εἰ ks ἦν ἰακὼβ τοῦ ἡσαύ, πῶς ηὔχετο KO λέγων" ἐξελοῦ με, KE, ἐκ χειρὸς 

ἡσαὺ τοῦ ἀδελφοῦ μου, ὅτι φοβοῦμαι ἐγὼ αὐτόν. ὁ Ks τὸν δοῦλον φοβεῖται ; 

ΓΕ: - a +) , > ΄ © \ > ~ ened 2 

ὁ lovdaios εἶπεν" τί οὖν : ψεύδεται ἡ γραφὴ εὐλογοῦσα αὐτόν ; 

ς \ ΜῈ τὸ \ ΄ ἊΝ > ΄ ᾿ ΄ ν 3 tart € RE 4 

ὁ χριστιανὸς etme’ μὴ γένοιτο' ov Ψεύδεται" πάντα yap ἀληθῆ εἶπεν ἡ γραφή" ἄκουσον δὲ 
τῆς γραφῆς λεγούσης, ὅτι ὠσφράνθη ὁ ἰσαὰκ τὴν ὀσμὴν τῶν ἱματίων τοῦ ἰακώβ' τὰ δὲ ἱμάτια 
ἃ ἐφόρει τότε ὁ ἰακὼβ τοῦ ἡσαὺ joav’ καὶ φησὶν ἰσαάκ' ἰδοὺ ὀσμὴ τῶν ἱματίων τοῦ vO μου, 
ὡς ὀσμὴ ἀγροῦ πλήρης, ὃν εὐλόγησεν KC. καὶ βλέπωμεν περὶ ὧν ἱματίων εἶπε τὴν ὀσμὴν εἶναι, 
τότε ταῦτα εἶναι τὰ ἱμάτια τὰ διὰ ἡσαίου λεχθέντα περὶ ὧν εἶπεν, ἀγαλλιάσεται ἡ ψυχή μου ἐπὶ 
τῷ K@" ἐνέδυσέν με γὰρ ἱμάτιον δρίου, καὶ χιτῶνα εὐφροσύνης περιέβαλέν με’ ὡς νυμφίῳ 
περιέθηκέν μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέν με κόσμῳ. 7) γὰρ ὀσμὴ τῶν ἱματίων 
ἐστίν, περὶ ἧς ὀσμῆς εἶπε δᾶδ, ὡς μύρον ἐπὶ κεφαλῆς, τὸ καταβαῖνον ἐπὶ τὴν dav τοῦ ἐνδύματος 
αὐτοῦ, ὁ δὲ σολομὼν ἐν τοῖς ᾷσμασιν λέγει, κατέβη ὁ ἀδελφιδός μου εἰς κῆπον αὐτοῦ, 
ἐτρύγησεν πᾶσαν ἀκρόδρυαν, ἀρωμάτων αὐτοῦ. ἡσαΐας δὲ ὁ προφήτης οὕτως λέγει περὶ τῆς 
> “- ᾿ ς > ' 3 Αι 2 ‘ ul t ᾿ ͵ 
ὀσμῆς ταύτης φάγονται οἱ ἐκλεκτοί μου ἐπὶ τὸ ὄρος τὸ ἅγιόν μου, φάγονται εὐφροσύνην, 
πίονται οἶνον, χρίσονται μύρα. 

ὁ ἰουδαῖος εἶπε' πάντα ὅσα ἑρμηνεύειν δοκεῖς, ἐπικεκαλυμμένως λέγεις, καὶ οὐ δηλαυγῶς ἢ" 
IAN’ > * ὃ a > , ς = > A , 
ἀλλ΄ εἰ ἢ" δοκεῖ σοι ἐν παρρησίᾳ ἡμῖν αὐτὰ δήλωσον. 
ὁ χριστιανὸς εἶπεν" οὐκ ἔστιν σοὶ νῦν παρρησίᾳ ἀκοῦσαι" ἀκούσει δέ, ὅτ᾽ ἂν ὁ ks θελήσει. 

a ἈΝ ἔν ? > “ 
ὁ ἰουδαῖος εἶπε" κ᾿ ἂν δι’ ἐμὲ μὴ εἶχες βουλὰς εἰπεῖν αὐτά, ἀλλὰ Kay διὰ τοὺς παρόντας 
φανέρωσον αὐτά. 
3 et ἄς τς 

ὁ χριστιανὸς εἶπεν" οὗτοι πάντες ὅσοι ἐξ αὐτῶν χριστιανοὶ τυγχάνουσιν, ἐκ τῶν τοσούτων 
ἀποδείξεων ..... .* γινώσκουσι πάντως. 

ὁ ἰουδαῖος εἶπεν κἂν τὴν ἐπὶ τὸν ἰούδαν εὐλογίαν φανέρωσον ἡμῖν. 

« A > ὃ ee ep πὶ MY Year 2 ΄ > , >’ ΟῚ A ἘΦ a. ἃ 9 , 

ὁ χριστιανὸς εἰπε' καὶ ἡ ἐπὶ τὸν ἰούδαν γενομένη εὐλογία οὐκ εἰς τὸν ἰούδαν αὐτὴ ἐπληρώθη, 
GAN ἐπὶ τὸν iv λέγει γὰρ ἡ αφὴ οὕτως" ἰούδα, σὲ αἰνέσ[αισ] ἱ ἀδελφοί i χεῖρέ 

yet γὰρ ἡ γραφὴ ς a, GE αἰνέσὶ αἰσαν οἱ ἀδελφοὶ σου, αἱ χεῖρές 

* Apud mg. sc. pr.m. ox. dpriws .. com ri γενόμενος. ubi puncta litterae 


Deut. 18%. 

Gen. 43°. 
Ps. 807. 

Is, 44°. 

Bar. 32°28, 

Gen. 32". 

σε πὶ 
Gen. 2777. 

Το Οἷς 

δος 1532-ς 

Cant. 5} 

Is. 65° ff. 

Gen. 49°", 

Fol. 111 

MS. λία. 
Cf. Is. 95. 

GChe$/ 32: 

Fol. 111 

οὖν MS, 

τὸν MS. 

Fol, 112 

συ Μ5. 

post νόμῳ 
apud mg. 
add. καὶ 
pr. m. 



The Dialogue of Timothy and Aquila 87 

σου ἐπὶ νώτου τῶν ἐχθρῶν GOV, καὶ προσκυνήσουσίν σοι οἱ υἱοὶ TOD πρς δου: ἀνέβης ἐκ βχαστοῦ, 
vie μου: ἀναπεσὼν ἐκοιμήθης ὡς λέων, καὶ ὡς σκύμνος" τίς ἐγερεῖ αὐτόν; ἕως ἔλθῃ ὕ, ἀπό- 
κειται, καὶ αὐτὸς προσδοκία ἐθνῶν, δεσμεύων πρὸς ἄμπελον τὴν ὄνον αὐτοῦ, καὶ τῇ ἕλικι τῆς 
ἀμπέλου τὸν πῶλον τῆς ὄνου αὐτοῦ" χαροποιοὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου, καὶ λευκοὶ οἱ 
ὀδόντες αὐτοῦ ἢ γάλα’ εἰ μὲν οὐκ ἐπληρώθη ταῦτα πάντα ἐπὶ τὸν iv, ὦ ἰουδαῖε, ἔχε με ὡς 
πάντοτε Ψευσάμενον. 

ὁ ἰουδαῖος εἶπεν" εἰπὲ ἡμῖν πῶς ἐπληρώθη. 

ὁ χριστιανὸς εἶπε' τὸ μὲν ἐν πρώτοις, οὐκ ἀνέβη ὁ ἰούδας ἐκ βλαστοῦ" προσθεῖσα γὰρ 
φησὶν ἡ λεία ἢ, ἔτεκεν DV τέταρτον τῷ ἰακὼβ. καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ἰούδαν, πῶς οὖν ; 
ἐκ βλαστοῦ γὰρ οὗτός ἐστιν κατὰ τὸν ἡσαΐαν τὸν λέγοντα᾽ ὅτι παιδίον δοθήσεται ὑμῖν καὶ ἡ Np 
αὐτοῦ ἄνδρα οὐ γνώσεται" καὶ πάλιν, ἰδοὺ ἡ παρθένος ἐν Γαστρὶ ἕξει καὶ τέξεται DV, καὶ καλέ- 
σουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ. 

ὁ ἰουδαῖος εἶπεν" ἰδού, ἡ νεᾶνις εἶπεν ἡσαΐας" μὴ ἡ παρθένος ; 

ὁ χριστιανὸς εἶπεν" εἰ μέντοι νεᾶνις εἶπε, νεᾶνις ἐν τῷ ἑβραικῷ ἐστιν᾽ ἵνα δὲ καὶ οὕτως 
συμπεριενεχθῶ σοι, ἡ νεᾶνις παρθένος ἑρμηνεύεται" φησὶ γὰρ ἐν τῷ δευτερονομίῳ' ἐὰν διευρὼν 
ἄνος παρθένον, νεᾶνιν ἐν τῷ ἀγρῷ, καὶ ταπεινώσει αὐτὴν βιασάμενος, καὶ γνωσθῇ τῷ πρὶ καὶ 
τῇ πρὶ αὐτῆς, δώσουσιν αὐτῷ αὐτὴν εἰς γυναῖκα᾽ ἐὰν δὲ ἀνανεύων ἀνανεύσει, λιθοβολίᾳ λιθο- 
βολήσωσιν αὐτὸν καὶ ἀποθάνηται, ὅτι ἐποίησεν βδέλυγμα ἐν ἰλημ. τῇ δὲ vedvi di) οὐ ποιήσεται 
οὐδέν: ἔκραξεν γὰρ ἢ νεᾶνις, καὶ οὐκ ἦν ὁ ἐξαιρούμενος αὐτήν: γνῶθι οὖν, ὦ ἰουδαῖε, ὅτι ἡ 
νεᾶνις καὶ ἡ παρθένος, ἕν ἐστιν᾽ περὶ δὲ οὗ * ἡμῖν ὁ λόγος, πάλιν δανιὴλ τμηθέντα ἐξ ὀρους 
ἄνευ χειρῶν, εἶδεν αὐτόν" καὶ πατάξαντα τὴν εἰκόνα τὴν ἐπὶ τοὺς πόδας τοὺς σιδηροῦς καὶ 
ὀστρακίνους" καὶ ἐλέπτυνεν αὐτοὺς εἰς πάντα’ τὸ ἢ ὄστρακον, τὸν σίδηρον, τὸν χαλκοῦν, τὸν 
ἄργυρον, τὸν χρυσοῦν, καὶ ἐποίησεν αὐτὰ ὡσεὶ κονιορτόν, ἀπὸ ἅλωνος θερινῆς" καὶ ἐξῆρεν αὐτὰ τὸ 
πλῆθος τοῦ Te καὶ τόπος οὐχ εὑρέθη αὐτοῖς. ὁ yap is αὐτὸς ἐλθὼν εἰς τὸν κόσμον ἐξῆρεν 
πάντα τὰ εἴδωλα ἀπὸ τῆς γῆς κατὰ τὸ γεγραμμένον" καὶ ἐξῆρεν τὰ ὀνόματα τῶν βααλεὶμ ἀπὸ 
τῆς yas’ καὶ οὐκ ἔσται αὐτῶν μνεία. ταῦτα ἐλάλησαν οἱ προφῆται διὰ τὸν ἐκ βλαστοῦ 
ἐλθόντα iv. 

ὁ ἰουδαῖος εἶπε πῶς οὖν πᾶσαι θέλουσιν ai γραφαὶ τὸν iv τοῦτον, vy δᾶδ καλεῖσθαι 
αὐτόν, ἀλλὰ καὶ ἐν τοῖς καθ᾽ ὑμᾶς εὐαγγελίοις, εὑρίσκομεν τοὺς τυφλοὺς κράζοντας αὐτῷ, καὶ 
τὴν χανανέαν τὸ ὦ ve Sad δ ΎΡ ΑῚ 

ὁ χριστιανὸς εἶπεν" εἰπὲ τὸ ἀσφαλέστερον καὶ βεβαιότερον, ὦ ἰουδαῖε" τὰ γὰρ mva ἔκραζον, 
ἔα τὶ ἡμῖν καὶ σοὶ ἢ, De S48; ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς ; οἶδά σε τίς εἶ ἔκραζον ὃς ὃς 
τοῦ θυ. 

ὁ ἰουδαῖος etre’ κἀγὼ διὰ ταύτας τὰς φωνάς, ἐρωτῶ σε, πῶς οὖν vs θεοῦ ἐστίν ; 

ὁ χριστιανὸς εἶπεν" ἔδει πληρωθῆναι τὰ ἐν νόμῳ * γεγραμμένα" τῷ γὰρ ἀβραὰμ ἐρρέθη ἐν 
τῷ σπέρματί cov ἐνευλογηθήσονται πάντα τὰ ἔθνη τῆς γῆς" καὶ τῷ Sad πάλιν' τῷ ἐκ καρποῦ 
τῆς κοιλίας σου, θήσομαι ἐπὶ τοῦ θρόνου μου τῶν οὖν e's alle ener τὴν ἐπαγγελίαν ἃ 6 Os, 
EIS. τοῦτον τὸν iy τὸν διὰ ἡσαΐου καταγγελθέντα, τὸν ἐκ τῆς ῥίζης τοῦ Ἰεσσαὶ τὸ κατὰ 
σάρκα, ὃν ἔπλησεν 6 Os τινὰ ἃ σοφίας, πνα ἰσχύος, Ta δυνάμεως, TVA γνώσεως, TVA εὐσεβίας, πνὰ 
ἀληθείας, TVA συνέσεως, πνα φόβου θυ οὐ κατὰ τὴν δόξαν ἔκρινεν, οὔτε κατὰ τὴν λαλιὰν 
ἤλεγξεν, GAN ἔκρινεν δικαιοσύνην᾽ καὶ ἐς τὴν ἀλήθειαν, εἱλημένος * τὰς πλευρὰς αὐτοῦ, καὶ 
δικαιοσύνην τὴν ὀσφὺν αὐτοῦ: οὗτός ἐστιν ἡ ἀλήθεια ἡ ἀνατείλασα ἐκ τῆς γῆς τὸ κατὰ σάρκα, 

Gen. 29% 

Tse ys 

Deut. 2235 
ff, libere. 

Dan. 254,35, 

Mat, 839, 

Gen. 26+, 
Psy 13 re 

lig, ie: 

Ps, 84", 

Fol. 112 

Fol. 113 

οὕτως MS, 

ὦ παιδίῳ 

MS. avas. 
Fol. 113 

MS. αὐτῶν. 

Fol. 114 

ἢ MS. 

88 The Dialogue of Timothy and Aquila 

, 12> x — ‘i —, > ΄, > A ‘ 
δικαιοσύνη δὲ ἐκ τοῦ οὐνοῦ διακύψασα κατὰ TVA’ καὶ οὗτός ἐστιν 6 ἐκ σπέρματος ἀβραὰμ. καὶ 
= > es is ν᾿ \ 
648 τὸ κατὰ σάρκα' ἀβραὰμ ἐγέννησεν τὸν ἰσαάκ' ἰσαὰκ δὲ ἐγέννησε τὸν ἰακώβ' ἰακὼβ δὲ 
“~ 3 A > 
ἐγέννησε τὸν ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ. ἰούδας δὲ ἐγέννησε τὸν φαρὲς καὶ τὸν ζαρὰ ἐκ 
a 2 Ἢ > fe A Ve eer \ 
τῆς θαμάρ' rapes δὲ ἐγέννησε τὸν ἐσρώμ. ἐσρὼμ δὲ ἐγέννησε τὸν ἀράμ' ἀρὰμ δὲ ἐγέννησε τὸν 
ἀμιναδάμ. ἀμιναδὰμ δὲ ἐγέννησεν τὸν ναασσών᾽ ναασσὼν δὲ ἐγέννησε τὸν σαλμών. σαλμὼν δὲ 
4 a te 
ἐγέννησε τὸν Bost Boot δὲ ἐγέννησε τὸν ἰωβὴδ ἐκ τῆς ῥούθ. ἰωβὴδ δὲ ἐγέννησε τὸν ἰεσσαί 
ἰεσσαὶ δὲ ἐγέννησε τὸν δαβὶδ τὸν βασιλέα. δαβὶδ δὲ ἐγέννησε τὸν σαλομῶνα ἐκ τῆς τοῦ 
, A 
οὐρίου. σαλομὼν δὲ ἐγέννησε τὸν ῥοβοάμ. ῥοβοὰμ δὲ ἐγέννησε τὸν ἀβιά" ἀβιὰ δὲ ἐγέννησε τὸν 
ἀσάφ. ἀσὰφ δὲ ἐγέννησε τὸν ἰωσαφάτ᾽ ἰωσαφὰτ δὲ ἐγέννησε τὸν ἰωράμ. ἰωρὰμ δὲ ἐγέννησε 
τὸν ὀζίαν" ὀζίας δὲ ἐγέννησε τὸν ἰωθάμ. ἰωθὰμ δὲ ἐγέννησε τὸν ἄχαζ' ἄχαζ δὲ ἐγέννησε τὸν 
ἐζεκίαν. ἐζεκίας δὲ ἐγέννησε τὸν μανασσῆ. μανασσῆς δὲ ἐγέννησε τὸν ἀμώς. ἀμὼς δὲ ἐγέν- 
moe τὸν ἰωσίαν' ἰωσίας δὲ ἐγέννησε τὸν ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, ἐπὶ τῆς μετοικεσίας 
βαβυλῶνος. μετὰ δὲ τὴν μετοικεσίαν βαβυλῶνος, ἰεχονίας ἐγέννησε τὸν σαλαθιήλ. σαλαθιὴλ 
δὲ ἐγέννησε τὸν ζορομβάβελ' ζορομβάβελ δὲ ἐγέννησε τὸν ἀβιούδ. ἀβιοὺδ δὲ ἐγέννησε τὸν 
> ΓΙ yo fy \ Vue? Wee 72 2 pr A Ss A (Nee 5) Revgi oh \ 
ἐλιακείμ᾽ ἐλιακεὶμ δὲ ἐγέννησε τὸν ἀζώρ. ἀζὼρ δὲ ἐγέννησε τὸν σαδώκ᾽ σαδὼκ δὲ ἐγέννησε τὸν 
>? e > \ Ἂν 9 , A » 7, > ‘ Ν » 4 A ἐλ. 4 ἐλ , δὲ > ΄ 
ἀχείμ. ἀχεὶμ δὲ ἐγέννησε τὸν ἐλιούδ' ἐλιοὺδ δὲ ἐγέννησε τὸν ἐ εάζαρ. ἐλεάζαρ δὲ ἐγέννησε 
parOdv’ ματθὰν δὲ ἐγέννησε τὸν ἰακώβ. ἰακὼβ δὲ ἐγέννησεν τὸν ἰωσὴφ τὸν μνηστευσάμενον 
μαριάμ, ἐξ ἧς ἐγεννήθη ὁ XC ὁ UC τοῦ θυ. τοῦτο καὶ εἶπεν ἰακὼβ ὅτι ἐκ βλαστοῦ, vE μου, 
ἀνέβης, καὶ αὕτη ἡ κατὰ σάρκα αὐτοῦ yeveadoyia’ τὴν δὲ κατὰ πνα τίς διηγήσεται; 
ὁ ἰουδαῖος εἶπεν᾽ οὗτος ἢ ὁ is ἐστιν ὁ ἐκ βλαστοῦ. 
ς 4 > 7 > « Py OG - a» ᾿ 3 \ 3 a a > 
© χριστιανὸς elev" οὐχ ws εὔμορφον καὶ ὡραῖον τῇ ὄψει ὄντα εἶπε περὶ αὐτοῦ, τοῦτο, ἐκ 
nn cr > , > Xa ὃ A A \ ’ 6 Od > A > , c , . 
Βλαστοῦ, ULE μου, ἄνέεβης, ἀλλὰ διὰ τὸ χωρὶς συνουσίας pou προελθεῖν αὐτὸν ἐκ παρθένου ἁγίας 
ὡς δὲ σὺ παρήγαγες περὶ τοῦ πάθους αὐτοῦ, εἶπεν ὁ προφήτης" οὕτως γὰρ λέγει" ἀνηγγείλαμεν 
ἐνώπιον αὐτοῦ ὡς παιδίον ἡ, ὡς ῥίζα ἐν γῇ διψώσῃ: καὶ ἴδαμεν αὐτὸν καὶ ἰδοὺ οὐκ εἶχεν 
κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον καὶ ἐκλεῖπον παρὰ πάντας Gvouc: * ἐν πληγῇ ὦν, καὶ 
εἰδὼς φέρειν μαλακίαν’ ἀπέστραπται γὰρ τὸ πρόσωπον αὐτοῦ ἐξ ἀδικίας, ἠτιμάσθη καὶ οὐκ 
ἐλογίσθη: αὐτὸς τὰς ἁμαρτίας ἡμῶν φέρει" καὶ περὶ ἡμῶν ὀδυνᾶται: ὡς πρόβατον ἐπὶ σφαγὴν 
ἤχθη" καὶ ὡς ἀμνὸς ἐναντίον τοῦ κήραντος αὐτὸν * ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ 
ἐν τῇ ταπεινώσει αὐτοῦ, H κρίσις αὐτοῦ ἤρθη: τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται, ὅτι αἴρεται 
ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ: καὶ μετὰ ἀνόμων ἐλογίσθη, ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἤχθη εἰς 
θάνατον: καὶ δώσω τοὺς πονηροὺς ἀντὶ τοῦ θανάτου αὐτοῦ: ὅτι ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ 
εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. 
Φ 5 ΄ ΣΕ , ¢ CRY τ >——— » ? , [ἢ το lf ..,, α. -—— 
ὁ ἰουδαῖος etme’ πάντα ὅσα ὑπὸ τὸν οὐνὸν ἔθνη ἐστιν, γινώσκουσιν ὅτι ks 6 Os τῶν πρων 
ἡμῶν διέθ. ἡμῖν διαθή > \ > Ὁ A Se eel aioe ΧΕ ' \ ῃ 
ἡμῶν θιέθετο ἡμίν διαθήκην ἐν χωρὴβ ἐν αἵματι" καὶ εἶπεν ks ὁ Os’ ὃς ἂν διασκεδάσει τὴν διαθήκην 
μου ταύτην, θανάτῳ ἀποθανεῖται, ὅτι τὴν διαθήκην μου διεσκέδασεν αὐτό τε τὸ βιβλίον τοῦ 
VOHOU ἐράντισεν, καὶ τὴν σκηνήν, καὶ πάντα τὰ σκεύη αὐτῆς" καὶ τὸν λαὸν ὁμοίως ἐράντισεν 
λέγων’ τοῦτο τὸ αἷμα τῆς διαθήκης, ἧς διέθετο KC ὁ θς ἡμῶν πρὸς ἡμᾶς, καὶ σὺ λέγεις viv ὅτι 
διασκεδάζει ks τὴν διαθήκην αὐτοῦ ; 
‘ ἥν . A  “ “ τ ρα 
ὁ χριστιανὸς εἶπε' διὰ γὰρ τοῦτο μεμφόμενος ὑμᾶς ὁ Os, ὅτι ἐγκατελείπατε τὴν διαθήκην 
αὐτοῦ, καὶ τὸν νόμον αὐτοῦ, καὶ ἐλατρεύσατε θεοῖς ἑτέροις, καὶ μεμφόμενος ὑμᾶς ks ὁ ὅς" διὰ 


Gen. 49°. 

15: κ᾿ 

Up κα τὸ. 

(ΑΙ. 2615, 
Gen. 171" 
Kono sts 

Exod, 24°, 

» , col ,ὔ ὔ , ' > ‘ ———- ΜΙ es) , 
ἱερεμίου τοῦ προφήτου λέγει" καὶ συντελέσω ἐπὶ τὸν οἶκον ἰπλ καὶ ἰούδα, διαθήκην καινήν, οὐ Jer. 382-33, 

κατὰ τὴν διαθήκην Ay * διεθέμην τοῖς πατράσιν ὑμῶν ἐν ἡμέρᾳ. ἐπιλαβομέγου μου τῆς χειρὸς 

Fol. 114 

Fol, 115 

γεναμ. MS. 

The Dialogue of Timothy and Aquila 89 

αὐτοῦ ἐξαγαγεῖν αὐτοὺς ἐκ γῆς αἰγύπτου: ὅτι αὐτοὶ οὐκ ἐνέμειναν τῇ διαθήκῃ μου κἀγὼ 
ἠθέτησα αὐτῶν, λέγει KC ὅτι ἄλλη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, 
λέγει KC’ διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ στήθους καρδίας αὐτῶν γράψω αὐτούς" καὶ 
ἔσομαι αὐτῶν BC, καὶ αὐτοὶ ἔσονταί μοι λαός, λέγει KE. ὁμοίως δὲ καὶ διὰ τοῦ dove μεμφόμενος 
ὑμᾶς λέγει" εἴπατε τῷ ἀδελφῷ ὑμῶν οὐ λαός μου, καὶ τῇ ἀδελφῇ ὑμῶν οὐκ ἠλεημένῃ" κρίθητε 
πρὸς THY MPG ὑμῶν, κρίθητε, ὅτι αὐτὴ οὐκ ἐμή, KGa οὐκ ἀνὴρ αὐτῆς" ὅτι ἐκπορνεύουσα ἐξεπόρ- 
νευσεν ἀπὸ ὄπισθεν KU, καὶ ἐπορεύθη ὀπίσω τὴν Badin’ καὶ ἐμοῦ ἐπελάθετο, λέγει KC παντο- 
κράτωρ. περὶ δὲ ἡμῶν τῶν ἐθνῶν οὕτως λέγει διὰ τοῦ αὐτοῦ προφήτου" καὶ ἔσται ἐν τῷ τόπῳ 

ᾧ ἐρρέθη αὐτοῖς ὁ λαός μου ὑμεῖς ἐκεῖ κληθήσονται καὶ αὐτοὶ υἱοὶ θυ ζῶντος: καὶ πάλιν ἐν 

ἘΠ ον , 

ἑτέρῳ τόπῳ ὁ αὐτὸς προφήτης λέγει, καὶ ἔσται ἐν TA ἡμέρᾳ ἐκείνη, λέγει KC, διαθήσομαι αὐτοῖς 
διαθήκην μετὰ τῶν πετεινῶν τοῦ οὐνοῦ καὶ τῶν θηρίων τῆς γῆς. καὶ μετ᾽ ὀλίγον λέγει" καὶ 
ἐρῶ, τὸ οὐ λαός μου ὑμεῖς, καὶ αὐτὸς ἐρεῖ KE ὁ OC μου εἶ σύ. καὶ δὴ μωυσῆς περὶ ὑμῶν τῶν 
ἐγκαταλελοιπότων τὸν κν, καὶ περὶ ἡμῶν τῶν ἐξ ἐθνῶν ἐπιστρεψάντων πρὸς κν, οὕτως εἶπε 
λέγων, αὐτοὶ παρεξήλωσάν με ET οὐ θεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν: κἀγὼ παρα- 
ζηλώσω αὐτούς, ἐπ᾽ οὐκ ἔθνει, ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς. 

ὁ ἰουδαῖος εἶπε" τοῖς υἱοῖς ink παρήγγειλεν ks ὁ ὃς διὰ μωυσέως, ὥστε μὴ συναναμίγνυσθαι 
τοῖς ἔθνεσιν᾽ καὶ πῶς ταῦτα ἄρα ἐν κρυπτῷ ἐλάλησεν ; 

ὁ χριστιανὸς εἶπεν" αὐτὸς κς ὁ ὃς εἶπε τῷ μωυσῇ περὶ τῆς σκληροκαρδίας ὑμῶν καὶ 
ἀπειθείας, καὶ διὰ σκορπισμοῦ λέγων αὐτῷ" ἰδοὺ σὺ τελευτᾷς, καὶ ἀναστὰς ὁ λαὸς οὗτος μετά 
σε, ἐκπορνεύσουσιν ὀπίσω θεῶν ἑτέρων’ καὶ ἐγκαταλείψουσίν με καὶ πορευθέντες λατρεύοουσιν 
θεοῖς ἀλλοτρίοις, καὶ θυμωθήσομαι αὐτοῖς, καὶ διασκορπιῶ αὐτοὺς εἰς τοὺς τέσσαρας ἀνέμους τοῦ 
οὐνου μὴ οὐκ ἐγένετο ὑμῖν ταῦτα; τάχα ἐγένετο" διὰ yap τοῦ[το] μωυσῆς κοπτύμενος ὑμᾶς, 
καὶ ὀδυρόμενος, διεμαρτύρατο ἐν τῷ δευτερονυμίῳ ταῦτα ἐξαιρέτως δὲ ἐν τῇ ὠδῇ" καὶ δὴ περὶ 
τῶν ἐθνῶν ἐν αὐτῇ εἶπεν᾽ θεωρῶν γὰρ τὴν πρὸς Ov ἐπιστροφὴν ἔλεγεν" εὐφράνθητε ἔθνη μετὰ 
τοῦ λαοῦ αὐτοῦ καὶ ἐνισχυσάτωσαν αὐτῷ πάντες υἱοὶ θυ: ὑμᾶς δὲ ὀνειδίζων περὶ τῶν εἰδώλων, 
οἷς ἐλατρεύσατε ἔλεγεν, ποῦ εἰσὶν οἱ θεοὶ αὐτῶν, ἐφ᾽ οἷς ἐπεποίθεισαν ἐπ᾽ αὐτοῖς ὧν τὸ στέαρ 
τῶν θυσιῶν αὐτῶν ἐσθίετε καὶ πίνετε τὸν οἶνον τῶν σπονδῶν αὐτῶν’ ἀναστήτωσαν καὶ βοηθη- 
σάτωσαν ὑμῖν καὶ γενηθήτωσαν ὑμῶν σκεπασταί. 

ὁ ἰουδαῖος εἶπε᾽ μετὰ τὸ διασαφηνίσαι ἡμῖν ταῦτα πάντα, μωυσῆς μὲν ἐτελεύτησεν" διὰ δὲ 
προστάγματος kv, is ὁ τοῦ ναυή, κατεκληροδότησεν τὴν γῆν τῷ ind, καὶ πῶς σὺ λέγεις ὅτι οὐκ 
ἔδωκεν ἡμῖν τὴν γῆν ; 

ὁ χριστιανὸς εἶπεν" οὐκ εἶπον ὅτι οὐκ ἐλάβετε τὴν γῆν ἀλλὰ λαβόντες τὰς παρὰ θὺυ 
γεγραμμένας" ἐπαγγελίας εἰς ὑμᾶς, ὑμεῖς ἠθετήσατε τὸν Ky" καὶ ὀργισθεὶς ks ὑμῖν, διεσκόρπισεν 
ὑμᾶς, εἰς wav} ἔθνος τῆς γῆς" περὶ γὰρ τῆς τῶν ἐθνῶν γενομένης ὑπὸ kU σρῖας, οὕτως εἶπε διὰ 
ὡσιέ, ἅμα καὶ πρὸς ὑμᾶς τοὺς καταφρονητὰς λέγων, ἴδετε οἱ καταφρονηταὶ καὶ θαυμάσατε καὶ 
ἀφανίσθητε᾽ ὅτι ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ἔργον ὃ οὐ μὴ πιστεύσητε, ἐάν τις 
ἐκδιηγήσεται ὑμῖν. 

ὁ ἰουδαῖος εἶπεν᾽ ὡς ἠθελήσατε, οἱ χριστιανοὶ διεστρέψατε τὰς γραφάς" πολλὰ γὰρ 
κεφάλαια ἐκ διαφόρων βιβλίων ὠνόμασας, ἃ οὐ περιέχει ἐν τῷ * ἐτῶ ἢ ἑβραικῷ, ἀλλ᾽ * ἐτὼ * 
ἑλληνικῷ μόνον, καὶ ἐπὶ τοῦτο ἤθελον γνῶναι, διὰ τί τοῦτο ; μήποτε ἀληθῶς οἱ χριστιανοί, ὡς 
ἠθελήσατε διεστρέψατε τὰς γραφάς 5 

1 Verba εἰς πᾶν dubia, quia vix legenda sunt, 

Hos. 21,3; 
Hos. 2413, 14 

Hos. 17°, 

lose 25. 
Hos. 273, 

Deute3 1 

Deut. 3243, 

Deut. 32% 

Hab. 15. 

Vlege ἤπερ. 

μεν Μ5. 

Fol. 116 

Fol. 116 

Fol, 117 

go The Dialogue of Timothy and Aquila 

> a lol “ A ~ A A 
ὁ χριστιανὸς εἶπε' καλῶς ἐρωτᾷς ἀγνοῶν ἀληθῶς ἀκριβῶς τὴν εἰς τὰς θείας γραφὰς 
γενομένην ὑπὸ τοῦ ἀκύλα τοῦ ἑρμηνευτοῦ ἐπιβουλήν, μᾶλλον δὲ εἰς ἑαυτὸν τὴν βλάβην 
> , >? * “ ra? “- ν ἔδ ΨΕΓΟΣ = i Ct} ox cy ‘ 
areveykas εἰς mep* ταῖς ἁγίαις γραφαῖς καθὼς ἔδοξεν αὐτῷ" οὗτος yap ὁ ἀκύλας τὰς περὶ 
--- ΕἾ a a a a a ps , 
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n . 8 , “ maya 
kat γλῶτταν ἐκμαθών, διέστρεψεν τὰς γραφάς" iva δὲ μὴ παραλείψωμεν" τὴν τῶν of 
a »“ Φ σ \ feat d τ 
ἑρμηνευτῶν πρὸς πτολεμαῖον γενομένην ἑρμηνείαν, καὶ εἶθ᾽ οὕτως τὴν περὶ ἀκύλαν ζήτησιν 
ποιησώμεθα: ὁ γὰρ ἀλέξανδρος ὁ μακεδόνων βασιλεὺς μέλλων τελευτᾶν διεῖλεν τὴν βασιλείαν 
βὰς ΄ ΄ γ- ὡς λέ. δὴ > , ‘ x; ‘ Χ ΄ \ 
αὐτοῦ τέσσαρσιν συντρόφοις αὐτοῦ eyo δὴ ἀντιόχῳ, καὶ φιλίππῳ, καὶ σελεύκῳ, καὶ 
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΄ > ba ΄ a , ΄ὔ ἃ Ν Ὡ , a 4 a 
βιβλιοθήκην ἐν τῇ νήσῳ τοῦ φάρου τούτου καὶ συνήγαγεν βίβλους ἀπὸ πάσης γραφῆς, 
ἑλλήνων τε καὶ λοιπῶν ἱστοριῶν, καὶ λόγων συγγεγραμμένων ἀπὸ πάντων τῶν ἐθνῶν' 
καὶ πάντας τοὺς βασιλεῖς καὶ τοπάρχας προσλιπαρῶν, ἔφερεν τὰς βίβλους αὐτῶν, καὶ 
κατέστησεν βιβλιοφύλακά τινα ὀνόματι δημήτριον. καὶ ἐρωτᾷ αὐτὸν ὁ βασιλεὺς λέγων" 
, , , > te ε ‘ > ὁ. τ Die A , , a 
πόσας βίβλους συνηγάγομεν, εἰ οἶδας; ὁ δὲ εἶπεν" ὅτι εἰσὶν λοιπὸν μυριάδες, πέντε ἥμισυ, 
΄ ΕΝ Η \ ΄, dA , on ὦ 2 ν >” ” a a 
πλέον ἢ ἔλασσον' καὶ λέγει αὐτῷ δημήτριος" ὅτι ἀκηκόαμεν οὔσας ἔτι πλῆθος πολὺ ἐν 
αἰγύπτῳ, καὶ ἐν θηβαΐδι, καὶ αἰθιοπίᾳ, καὶ περσίδι, καὶ συρίᾳ' ἀλλὰ καὶ ἐν τῇ lovdaia εἰσιν 
, ΄ ΕΥ̓; ταὶ Ν wo. Vee ,ὕ ς “-: ς ‘ hese: 
βίβλοι περιέχουσαι περὶ Ov καὶ κοσμοποιΐας" καὶ εἰ βούλεται ὁ ks μου ὁ βασιλεὺς ἀπόστειλον 
πρὸς τοὺς ἱερεῖς, καὶ πρὸς τὸν ἀρχιερέα τὸν ἐν ἱεροσολύμοις, καὶ ἀποστέλλουσίν σοι τὰς 
βίβλους αὐτῶν, εἰς ἅς, ἐκκύψας, μεγάλως ὠφεληθήσεται ὁ κύριός μου ὁ βασιλεύς. ἦν δὲ οὗτος 
ΙΒ ΄ ce ΄ G a , ¢ \ neat) 2 ? SE ΕἾ \ , 
ὁ δημήτριος, τῷ γένει ἑβραῖος. τότε ὁ βασιλεὺς ἀπέστειλεν ἄνδρας els ἴλημ πρὸς τὸν τότε 
ἀρχιερέα, ὀνόματι ἐλεάζαρον, γράψας ἐπιστολὴν αὐτῷ, ἅμα καὶ τοῖς λοιποῖς ἱερεῦσιν περιέχουσαν 
οὕτως" βασιλεὺς πτολεμαῖος, τοῖς τῆς θεοσεβείας διδασκάλοις πλεῖστα χαίρειν, βιβλιοθήκην 
κατεσκεύασα ἐν φαρίᾳ νήσῳ, καὶ συνήγαγον βίβλους εἰς πλῆθος πολὺ σφόδρα. ἤκουσα δὲ 
καὶ παρ᾽ ὑμῖν οὔσας βίβλους περιεχούσας περὶ Ov καὶ κοσμοποιίας' καὶ ἐπεθύμησα καί γε 
πάντας ἀποθέσθαι ἐν τῇ βιβλιοθήκῃ οὗ ἐποίησα" μνήσθητε οὖν ὡς ἐγενήθη αἰχμαλωσία" ἀπὸ 
a ς col , ’ A c , ὃ \ i) a a > ‘ ‘ > , » , . 
τῆς ὑμῶν πατρίδος εἰς τὴν ἡμετέραν' καὶ πάντας ὅσους ηὗρον ἐγὼ σὺν ἐφοδίοις ἐξαπέστειλα 
καὶ τοὺς τετραυματισμένους καὶ γυμνούς, ἰατρεύσας καὶ ἐνδύσας, σὺν ἐφοδίοις ἐξαπέστειλα 
\ τα, 1 a A , > > , > AY RS A “ CI i > > 4 
πρὸς ὑμᾶς "" ταῦτα δὲ λέγων, οὐκ ὀνειδίζων, ἀλλὰ πρὸς τὸ γνῶναι ὑμᾶς, ὅτι οὐκ εἰς γέλωτα 
καὶ ἐμπαιγμὸν βούλομαι τὰς βίβλους" μὴ γένοιτο, ἀλλ᾽ ὠφελείας χάριν" ἰδοὺ ἐξαπέστειλα ὑμῖν 
χρυσὸν καὶ ἄργυρον" καὶ θυσιαστήριον χρυσοῦν" καὶ σκεύη ἀπέστειλα εἰς τὸν ναὸν τοῦ bv 
are Ν ‘ “ ξ΄ ΡΣ Ν € ‘ , ΕἾ a \ \ LA ‘ \ ig 
ὑμῶν. τὰ δὲ δῶρα ὑμῖν ἔσται. οἱ δὲ δεξάμενοι τὰ δῶρα, καὶ τὸ θυσιαστήριον, καὶ τὰ σκεύη 
Say) 4 , Ἀν \ . 93 ΄ , ΄ ς won ‘ , 
ἐχάρησαν χαρὰν μεγάλην' καὶ μὴ ἀμελήσαντες, χρυσέοις γράμμασιν ἑβραϊκοῖς καὶ διαλέκτῳ 
A FF 2 σ > 4 ὃ , wy Ν > ’ Kd 4 
τὰς βίβλους μεταγράψαντες, οὕτως ἀπέστειλαν: δεξάμενος δὲ καὶ ἀναπτύξας, εὗρεν ταύτας 
γεγραμμένας γράμμασιν καὶ διαλέκτῳ ἑβραϊκῇ" καὶ μὴ δυνηθεὶς ἀναγνῶναι, πάλιν ἀναγκάζεται 
ἑτέραν δευτέραν ἐπιστολὴν αὐτοῖς γράψαι περιέχουσαν τάδε' βασιλεὺς πτολεμαῖος τοῖς τῆς 
θεοσεβείας διδασκάλοις πλεῖστα χαίρειν. πηγῆς ἐσφραγισμένης, καὶ θησαυροῦ κεκρυμμένου, 
σ΄ ? aA Ἢ ΄ 
τίς ὠφέλεια ἀμφοτέροις : οὕτως τὰ παρ᾽ ὑμῶν ἐμοὶ ἀποσταλέντα' τὰ γὰρ στοιχεῖα, καὶ τὴν 
διάλεκτον αὐτῶν οὐκ ἐπίσταμαι" θελήσατε οὖν ἀποστεῖλαί μοι ἄνδρας ὀρθῶς εἰδότας τὴν τῶν 
e γὴ A τ , , [ἢ ’ , ς ’ὔ © , , 
ἑλλήνων καὶ ἑβραίων διάλεκτον, ὅπως ταύτας μεταγράψαντες, ἑρμηνεύσουσιν ἑλληνιστί. τότε 
> = a ε 
οὖν ἀπεστάλησαν οἱ of ἑρμηνευταί, ἐξ ἑκάστης φυλῆς ἀνὰ ς ἄνδρες. ὁ οὖν πτολεμαῖος 
> Cas a led e ΄“ 
φκοδόμησεν αὐτοῖς τριάκοντα ἕξ οἰκίσκους ἐν τῇ φαρίᾳ νήσῳ" καὶ οὕτως ἐναποκλείσας ζυγὴν 

1 Lacuna inesse textui uidetur. 

λῦπαι MS. 

2 κελεύον- 

Fol, 117 



Fol. 118 

forsan τε 



οὐ] 6 MS. 

Fol. 118 

Fol. 119 

The Dialogue of Timothy and A guila gI 

, > eZ ‘ a > 2 δι ον > , ε A A > ” , IQA 
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3 ΄' aA - cal fol “ 
ἀναφωτίδας ἄνωθεν ἐκ τῶν δωμάτων πρὸς τὸ ἔχειν τὸ φῶς. καὶ εἰ ἀφείλαντό που, μιᾷ ζυγῇ 
, a 
λόγους σύροντες, ἐκ περισσοῦ λέξιν, καὶ αἱ λοιπαὶξ τριάκοντα πέντε ζυγαὶ ἀφείλαντο" καὶ εἰ 
΄ a bea," , ε “A “a 
προσέθηκεν μιᾷ ζυγῇ λέξιν μίαν ὡς *xoAodyros* τοῦ λόγου, καὶ πάντες προσέθηκαν" ὥστε 
καὶ Tvs ἁγίου διὰ τούτους μετόχους εἰπεῖν. 
> a Tie > , * - a 
ὁ ἰουδαῖος εἶπε" τίς οὖν ὁ νοθεύσας τὰς θείας γραφὰς ἐν αἷς οὐχ εὑρίσκομεν τὰ πλεῖστα τῶν 
κεφαλαίων ὧν εἴρηκας ; 
ς \ > . Cag > how old \ a \ ‘ , a 2 Bay td 
ὁ χριστιανὸς εἰπεν' ἀκύλας ἐστίν. ἄκουε δὲ συνετῶς καὶ περὶ τούτου, πῶς ἐγένετο 
¢ \ \ 8 \ ey \ \ , “ n aa \ ὃ ‘ , , \ a \ 
Ἑρμηνευτὴς Kat διὰ τί' καὶ μετὰ πόσα ἔτη τῶν οβ, καὶ διὰ ποίαν πρόφασιν. καὶ γενοῦ σὺ 
» , - a Aik τοῖς a 
αὐτὸς κριτής, εἰ ἄρα πιστοποιήσωμαι τοῦτον, πλεῖον τὰ τῶν 08° οὗτος ὁ ἀκύλας, ἀπὸ σινώπης" 
μὲν ἢν τῆς τοῦ πόντου" καὶ τοσούτους χρόνους. μετὰ γὰρ τὸν πτολεμαῖον τοῦτον τὸν καὶ προσ- 
’ id θῇ A 6 Φ / « > A A υ» A 
τάξαντα ἑρμηνευθῆναι τὰς θεοπνεύστους γραφάς, ὡς ἐβασίλευσεν μετὰ τὸν βασιλεύσαντα μετὰ 
> ——. ΄ 
τὸν ἀλέξανδρον τὸν μακεδόνα. ᾿Εβασίλευσεν γὰρ ἀλέξανδρος ἔτη im’ πτολεμαῖος ὁ λαγός, ἔτη 
μ᾽ πτολεμαῖος ὁ φιλάδελφος, ὁ καὶ ἑρμηνεύσας τὰς γραφάς, ἔτη An* πτολεμαῖος ὁ εὐεργέτης, 
ἔτη ke’ πτολεμαῖος ὁ φιλοπάτωρ, ἔτη ut πτολεμαῖος ὁ ἐπιφανής, ἔτη κδ᾽ πτολεμαῖος ὁ φιλο- 
τα τῷ - aa a a a a 
μήτωρ, ἔτη AS πτολεμαῖος ὁ φιλόλογος, ἔτη KO πτολεμαῖος ὃς ὁ φούσκων, ἔτη ιζ᾿ πτολεμαῖος 
ὁ σηρ, ἔτη ke" πτολεμαῖος ὁ ἐξωσθείς, ἔτη KS" πτολεμαῖος ὁ ἀλέξις, ἔτη ἢ" πτολεμαῖος ὁ διο- 
=e ΡΞ ΖΕ γ᾽ ε “ 
νύσου, ἔτη λ᾽ κλεοπάτρα, ἔτη κβ΄ καὶ μετὰ τούτων ἐκράτησαν οἱ ῥωμαῖοι οὕτως" αὔγουστος, ἔτη 
—= ΄, » — fee ” = ται ὁ: λ 58 x oe ἘΦ ee > ie ΄ “»" 
vg" τιβέριος, ἔτη Ky" γάϊος, ἔτη Ὑ καὶ μῆνας O° κλαύδιος, ἔτη ty* καὶ μῆνας ὀκτώ" νέρων, ἔτη 
-- > , - yin. ae » - “ =, , KY, 5 ΠῚ “» ie" 2 , 
ty’ οὐεσπασιανός, ἔτη O° τῖτος, ἔτη ἴξ μῆνας te vepovas,* ἔτη δ' τραϊανός, ἔτη ὦ ἀδριανός, 

- --Ὡ ς κι» ee \ a »” > , a τὰ νῶν. Ἢ “ \ , 
€71] κα' ὁμοῦ, ern Phy. μετὰ οὖν τὰ τοσαῦτα ἔτη, ἀνεφάνη οὗτος ὁ ἀκύλας" ὅς, καὶ πενθερίδης 
» "ὦ ~ ΄ » -“ ¢ ‘A 3 A a > U3 > A *” i > lA 
ἐγένετο τοῦ βασιλέως adpiavod. ὁ δὲ ἀδριανὸς οὗτος, ἐγένετο ἀνὴρ φιλοΐστωρ. καὶ ἐπεθύ- 
΄ a \ ent \ r ’ Cy .ὅὃὉὦ , é \ DN 6 , “ 
μησεν θεάσασθαι πᾶσαν τὴν ὑπὸ τὴν βασιλείαν αὐτοῦ χώραν καὶ πάλιν φθάσας ἕως 
« , Ν FN \ r > > - > , “ 3 , ‘ 
ἱεροσολύμων, καὶ εὑρὼν τὴν πόλιν εἰς τέλος ἐρημωθεῖσαν, ὠργίσθη τοῖς ἰουδαίοις. καὶ 
3 - » ‘ , a n 
συλλαβὼν αὐτούς, καὶ καταγαγὼν αὐτοὺς ἐν πανηγύρει, τῇ ἐν χεβρῶν γινομένῃ, διέπρασεν 
<2 ΄ ᾿ SS Y s > , “ > A K Pd ‘ , \ A , 
αὐτούς, ava τέσσαρας eis μόδιον κριθῶν. αὐτὸς οὖν ἤρξατο κτίζειν τὴν πόλιν καὶ τὰ τείχη 
a δ > ΄ A | aay ‘ A ¢ > A A 9 ’΄ on 3, «ς \ > A 
αὐτῆς ov μέντοι τὸν vaoy" καὶ λαβὼν ὁ ἀδριανὸς τὸν ἀκύλαν, ἕλληνα ὄντα, ὡς καὶ αὐτὸς 
> A < a , > A > , ~ »” “a A [7 > 4 
ἀδριανὸς ἕλλην ὑπῆρχεν, κατέστησεν αὐτὸν ἐπιστάτην τῶν ἔργων. θεωρῶν δὲ ὁ ἀκύλας 
a ‘ a κ - a — a.. 
ἐν ταῖς ἡμέραις ἐκείναις τοὺς χριστιανοὺς αὔξοντας τῇ πίστει, καὶ σημεῖα ποιοῦντα KD τὸν Ov 
“ > ‘ e > 4 
δι’ αὐτῶν, κατανυγείς, ἐγένετο χριστιανός, ἣν δὲ οὗτος ἀστρονόμος εἰς ἄκρον, ὡς μετὰ τὸ 
aie a a = 5 
γενέσθαι αὐτὸν χριστιανόν, τοῦ ἔργου τῆς ἀστρονομίας οὐκ ἐπαύσατο. λέγουσιν αὐτῷ οἱ ἱερεῖς 
a A ε ΄ » ‘ 
TOY χριστιανῶν᾽ οὐκ ἔστιν σοι ἀστρονομεῖσθαι. ὁ δὲ dkidas ἔχων τὸ θάρσος τὸ βασιλικόν, 
> oem | Bie os , > > "ἢ 6 , Νὰ 3 a 6 , as Ν δὲ 
οὐχ ὑπήκουσεν αὑτῶν. πάλιν οὖν αὐτοὶ νουθετήσαντες αὐτὸν ἐκ τῶν θείων γραφῶν, καὶ μηδὲν 
> > a > ΄ 355»92 » A » a > , , E Tal | > A > i 
παρ αὑτῷ ovnoadpevot, ἐξέβαλον αὐτὸν ἔξω τῆς ἐκκλησίας, νομίζοντες [αὐτὸν] ἐκ τοῦ ἐπιτιμίου 
3 (od 2 AN 3 A > ΄ i a > a Sook δὲ 6 “ λλ A λ 6 , 
ἀποστῆναι αὐτὸν ἐκ τῆς ἀθεμίτου πράξεως τῆς ἀστρονομίας. αὐτὸς δὲ θυμοῦ πολλοῦ πλησθείς, 
“ a a " A ‘ 
καὶ ἐννοηθεὶς κακὰ ἐν τῇ καρδίᾳ αὐτοῦ, εἰς ζῆλον ἄδικον αἴρεται, καὶ τὸν χριστιανισμὸν 
Aa > A oe a , ¥ 
ἀναθεματίσας, καὶ τὴν αὐτοῦ ζωὴν ἀρνησάμενος, ἀπελθὼν πρὸς τοὺς ἱερεῖς τῶν ἑβραίων, καὶ 
5 , a , A ies 
περιτμηθείς, ἐγένετο ἰουδαῖος, καὶ ἐμπόνως μαθὼν τὴν" δύναμιν τῶν στοιχείων τῶν ἑβραϊκῶν, 
~ col » lal id ,ὔ , 
καὶ τὴν γλῶσσαν αὐτῶν ἀκρότατα παιδευθείς, ἔκδοσιν ἑαυτῷ δευτέραν ἑρμήνευσεν, θέλων τὰς 
<i , a o> K > “ », ᾽ ΑἹ ὦ oon \ ‘ 5: ὃς 9 ae 
περὶ XV μαρτυρίας καλῦψαι. ὅτ᾽ ἂν οὖν εὕρῃς, εἴτε ἐν τῷ ἑβραϊκῷ, καὶ γὰρ ἐκεῖ ἠφάνισεν, 
a > bik.) ΄ — , , o δ , > 
εἴτε ἐν τῷ ἑλληνικῷ, ἐπικεκαλυμμένως ἔχοντα, τὰς περὶ XU μαρτυρίας, γίνωσκε ὅτι ἀκύλα ἐστιν 

δύο MS. 

Fol. 119 

Fol. 120 

Fol. 120 

92 The Dialogue of Timothy and Aquila 

ἡ ἐπιβουλή. πῶς οὖν μὴ δεκτοὶ ἔσονται οἱ oB μᾶλλον ἢ ἀκύλας, οἵτινες ἀνοθεύτως ἑρμήνευσαν 
τὰς γραφάς, μᾶλλον δὲ τὸ ἅγιον Ta, τὸ λάλησαν δι᾽ αὐτῶν ὡς ἠβουλήθη ; δοκῶ γὰρ πνς ἁγίου 
αὐτοὺς μετασχηκέναι' ἐπεὶ ὄντες ἐν τῷ διαχωρισμῷ τῶν ἃς: οἰκίσκων, οὐδαμοῦ εὕρηται 
ἀλλοίωσις λόγου ἑαυτοῖς, ἀλλὰ πάντες ὁμοφρόνως ἐλάλησαν. 

ὁ ἰουδαῖος εἶπεν' οὐκοῦν δέχει τοὺς 08* ἑρμηνευτὰς ὡς ἀπὸ πνς ἁγίου λαλοῦντας ; 

ὁ χριστιανὸς ἐἶπεν᾽ ἐξ ὅλης τῆς καρδίας μου δέχομαι αὐτούς, 

6 ἰουδαῖος etre’ πῶς οὖν ἑρμήνευσαν οἱ οβ ἑρμηνεῖς ἐν τῷ ἡσαίᾳ λέγοντες" ὀμνύει KC σοι 
iAH, ὅτι οὐ μὴ δῶ οὐκέτι τὰ βρώματά σου τοῖς ἐχθροῖς σου, καὶ τὰ ἀγαθά σου τοῖς μισοῦσίν δε; 
καὶ τὰ ἑξῆς, νῦν δὲ ὁρῶμεν τὰ ἔθνη κληρονομήσαντα τὴν ἰλημ καὶ τὸν ἰούδαν. εἶπεν δὲ ὁ US 
τῇ σιὼν καὶ τὴν ἴλημ, μὴ γὰρ ἐκ τῶν ἐθνῶν : 

ὁ χριστιανὸς εἶπεν εἶπε κς τῷ ἀβραάμ, ὅτι ἐν τῷ σπέρματί σου εὐλογηθήσονται πάντα τὰ 
ἔθνη τῆς γῆς" καὶ πάλιν dad λέγει" αἰνεῖτε τὸν KV πάντα τὰ ἔθνη, ἐπαινέσατε αὐτὸν πάντες οἱ 
λαοί" καὶ πάλιν, πάντα τὰ ἔθνη κροτήσατε Xeipac’ καὶ πάλιν ἐν τῷ Hoaia ἔσται ἡ ῥίζα τοῦ 
ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν᾽ ἐπ᾽ αὐτῷ ἔθνη ἐλπιοῦσιν᾽ περὶ γὰρ τῆς ἴλημ πιεῖν τὸ 
ποτήριον τῆς πτώσεως, τὸ κύνδυ τοῦ θυμοῦ: τοὺς δὲ υἱοὺς τοῦ ἰηλ εἰς κρίσιν μετὰ κυ 

ὁ Ἰουδαῖος εἶπε' ποῦ γέγραπται : 

c \ ae Sy “κε th . 3 eS ’ Ne a 4 

ὁ χριστιανὸς etme’ Kal ἐν τῷ ἡσαΐᾳ, καὶ ἐν τῷ ἰεζεκιήλ, καὶ ἐν τῷ ὡσιέ. 

ε» - ap 7 yg a ret, deat , » ets * 
ὁ lovdaios εἶπεν" ἐγὼ πτῶσιν τῆς ἴλημ οὐκ ἴδον γεγραμμένην ἐν τῷ ἡσαΐᾳ. 


WN 5, ie “-“ \ \ >? \ 2 \ a , c * Xe ΄ Ξ 
O χριστιανὸς εἰπε πρῶτον μεν γὰρ εἰς τὴν αρχὴν της προφητείας ησαίου eyel OUT@S 

ἄκουε OUVE, καὶ ἐνωτίζου γῆ ὅτι KC ἐλάλησεν, υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. 
ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ KU αὐτοῦ. iHA δέ με οὐκ ἔγνω, καὶ ὁ λαός 
με οὐ συνῆκεν καὶ ἔθνος ἀπολωλὸς ὧν λαὸς πλήρης ἀνομιῶν: σπέρμα πονηρόν, υἱοὶ ἄνομοι, 
ἐγκατελείπατε τὸν KV, καὶ παρωργίσατε τὸν ἅγιον τοῦ iHA* καὶ μετ᾽ ὀλίγα λέγει" καὶ εἰ μὴ κς 
σαβαὼθ ἐγκατέλειπεν ὑμῖν σπέρμα, ὡς σόδομα ἂν ἐγενήθημεν, καὶ ὡς γόμορρα ἂν ὡμοιώθημεν" 
ὅτι δὲ ἔστη εἰς κρίσιν ks μετὰ τοῦ λαοῦ αὐτοῦ, καὶ μετὰ τῶν ἀρχόντων τοῦ λαοῦ καὶ τῶν πρεσ- 
βυτέρων αὐτῶν. 

er ὧν τ . oe a Ἅ , τὰ 

ὁ ἰουδαῖος εἶπεν" ἐγένετο ταῦτα, ἢ μέλλουσιν γενέσθαι ; 

ς Η͂ 5 a Ec > a a , > a 3 > , a 4. 2 ‘ 

ὁ χριστιανὸς εἶπεν" kK ἂν ἐν χλευασμῷ ταῦτα λέγῃς, ἀλλὰ ἐν ἀληθείᾳ ταῦτα ἐγένετο, καὶ 
ἐζήτησεν καὶ ἔκρινεν" καὶ κατέκρινεν κρίνας" καὶ ὡς ἔκρινεν, οὕτως καὶ ἐγένετο. 

ὁ ἰουδαῖος εἶπε παρακαλῶ, τὸ λεπτομερὲς ἀνάγγειλόν μοι. τί ἐλάλησεν ἐν τῇ κρίσει ὧν" 
Ν ᾿»ῬΡ Ν ΄ ΠῚ Vee 2s A ye , > CY FE eof , oo a ‘ ΄ 
καὶ τί ἐκρινεν καὶ Κατέκρινεν᾽ καὶ 7 ἀπέβη ' ἡ κρίσις αὐτοῦ ἀνάγγειλόν por’ ἡμεῖς γὰρ βλέπομεν 
αὐτὸν ὃν νομίζεις iv κατακρίνοντα, κατακριθέντα στρῷ, πῶς οὖν αὐτὸς κατέκρινεν ; 

ὁ χριστιανὸς εἶπεν' οἶδα κἀγὼ ὅτι ἀδίκως κατεκρίθη" ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ 
εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ: ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἤχθη εἰς θάνατον. ἃ δὲ ἐν 
τῇ κρίσει ἔλεγεν αὐτοῖς, ἔστιν ταῦτα" πρῶτον μὲν διὰ ὡσιὲ παραινῶν αὐτοῖς λέγει" λαός μου, τὶ 
ἠδίκησά σοι ; ἢ τί παρενόχλησά σοι ; ἀποκρίθητι μοί: καὶ πάλιν διὰ ἡσαΐου, λαός μου, οἱ πράκτορες 
ὑμῶν καλαμῶνται ὑμᾶς καὶ οἱ μακαρίζζον »γτες ὑμῶν πλανῶσιν ὑμᾶς: καὶ εὑρὼν τὰ ἀδικήματα 
αὐτῶν λέγει αὐτοῖς" ti ὑμεῖς ἐνεπυρίσατέ τε τὸν ἀμπελῶνά μου, καὶ ἡ ἁρπαγὴ τοῦ πτωχοῦ:εν 
τοῖς οἴκοις ὑμῶν, εἰς τί ἀδικεῖτε τὸν λαόν μου, καὶ τὰ πρόσωπα τῶν ταπεινῶν καταισχύνετε᾽ 
καὶ ἔδωκεν τῇ ἰλημ καὶ τῇ σιών, καὶ τοῖς τέκνοις αὐτῶν ἀπόφασιν εἰπών" τάδε λέγει ὁ δεσπότης 

1 In mg. against ἀπέβη first hand writes πὸ σχο. συνέβη ἐγένετο. 

Is. 62°, 

Gen. 264. 
Ps. 1161, 
Ρ5,. 46... 
15. τα; 
15, δι 

5. mes 

Ts, 19, 

Is. 53°. 
Is. 53°. 
Mic. 65, 
1ο: 5». 

TES 215. 
1 ΤΣ 

15. Ὅς 26. 

περὶ δερεα 

Fol, 121 

Fol. 121 

Fol. 122 

The Dialogue of Timothy and Aquila 93 

KC σαβαώθ’ ἀνθ᾽ ὧν ὑψώθησαν ai θυγατέρες σιών, καὶ ἐπορεύθησαν ὑψηλῷ τραχήλῳ, καὶ 
νεύμασιν ὀφθαλμῶν: καὶ τῇ πορείᾳ τῶν ποδῶν ἅμα σύρουσαι τοὺς χιτῶνας: καὶ ταπεινώσει σοι 
κς ἀρχούσας θυγατέρας σιών' καὶ KC ἀνακαλύψει τὸ σχῆμα αὐτῶν ἐν τῇ ἡμέρᾳ ἐκείνῃ" καὶ 
ἀφελεῖ τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν, καὶ τὸν κόσμον αὐτῶν καὶ τὰ ἐμπλόκια᾽ καὶ τοὺς 
κολύμβους" καὶ τοὺς μηνίσκους * ᾽ τὸ κάθισμα. καὶ τὸν κόσμον τοῦ προσώπου αὐτῶν. καὶ τὴν 
σύνθεσιν τοῦ κόσμου τῆς δόξης αὐτοῦ καὶ τοὺς χλιδῶνας ', καὶ τὰ ψέλια, καὶ τὰ περιδέξια, καὶ 
τοὺς δακτυλίους" καὶ τὰ ἐνώτια, καὶ τὰ περιπόρφυρα καὶ τὰ ἐπιβλήματα κατὰ τὴν οἰκίαν, καὶ 
τὰ διαφανῆ λακωνικά" καὶ τὰ βύσσινα, καὶ τὰ ὑακίνθινα, καὶ τὰ κόκκινα, καὶ τὴν βύσσον χρυσίῳ 
συνκαθυφασμένην᾽ καὶ θέριστρα [κατά]κλιτα᾽ καὶ ἔσται, ἀντὶ ὀσμῆς ἡδείας, κονιορτὸς ἀναβή- 
σεται" καὶ ἀντὶ τοῦ χιτῶνος τοῦ μεσοπορφύρου, σάκκον ἐνδύσῃ. καὶ ἀντὶ ζώνης χρυσῆς, 
σχοινίον ξώσῃ" καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς σου, φαλάκρωμα ἕξεις διὰ τὰ ἔργα σου’ καὶ 
ὁ υἱός σου ὁ κάλλιστος, ὃν ἀγαπᾷς, ΠΡ ΝΟΣ πεσεῖται" καὶ σὺ μόνη καταλειφθήσει. καὶ νομίζω 
ὅτι ταῦτα πάντα ἐτελέσθησαν" καὶ αὕτη ἡ ἀπόφαση ἣν ἔδωκεν Ks ὁ Os τῇ ἴλημ, καὶ τοῖς υἱοῖς 
αὐτῆς, τοῖς ἀπὸ ἀβραὰμ κατὰ σάρκα διὰ τὸ ἁμαρτῆσαι αὐτοὺς εἰς kv τὸν θν τοῦ οὐνου καὶ 
τῆς γῆς. 

ὁ ἰουδαῖος εἶπεν᾽ οὐδὲν τούτων ἐλάλησεν ὁ is, ἐν τῷ κρίνεσθαι αὐτὸν ἐπὶ τοῦ πιλάτου, ἀλλὰ 
τῇ σιωπῇ ἐχρήσατο. 

ὁ χριστιανὸς εἶπεν αὐτὸς ἡσαΐας διεμαρτύρατο ὑμᾶς τὴν παραβολὴν ἣν εἶπεν ὁ is, μαρτυρίας 
χάριν λέγων, dow δὴ ἄσμα τοῦ ἀγαπητοῦ τῷ ἀμπελῶνί μου, ἀμπελὼν ἐγενήθη τῷ ἀγαπητῷ 
ἐν κέρατι ἐν τόπῳ πίονι’ καὶ φκοδόμησα ἐν αὐτῷ τεῖχος. καὶ φραγμῷ περιέθηκα, καὶ 
ᾧκοδόμησα πύργον ἐν μέσῳ αὐτοῦ: προλήνιον ὥρυξα ἐν αὐτῷ: καὶ ἔμεινα τοῦ ποιῆσαι 
σταφυλήν’ ἢ ἐποίησεν δὲ ἀκάνθας’ καὶ ἄνος τοῦ ἰούδα" καὶ οἱ κατοικοῦντες ἰλημ, κρίνατε ἀνὰ 
μέσον ἐμοῦ, καὶ ἀνὰ μέσον τοῦ ἀμπελῶνός μου" τί ποιήσω τῷ ἀμπελῶνί μου καὶ οὐκ ἐποίησα 
αὐτῷ; δί ὅτι ἔμεινα τοῦ ποιῆσαι σταφύλην, ἐποίησεν δὲ ἀκάνθας: νῦν δὲ ἀναγγελῶ ὑμῖν τί 
ποιήσω τῷ ἀμπελῶνί μου. καθελῶ τὸν τοῖχον αὐτοῦ, καὶ ἔσται εἰς διαρπαγήν" καὶ ἀφελῶ τὸν 
φραγμὸν αὐτοῦ, καὶ ἔσται εἰς καταπάτημα’ καὶ οὐ μὴ τμηθῇ οὐδὲ μὴ σκαφῆ" καὶ ἀναβήσονται 
εἰς αὐτὸν ὡς εἰ χέρσον ἀκάνθους᾽ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν" 
ὁ γὰρ ἀμπελὼν KU σαβαώθ, οἶκος TOO iHA ἐστιν καὶ ἄνος τοῦ ἰούδα, νεόφυτον ἠγαπημένον" 
ἔμεινα οὖν τοῦ ποιῆσαι δικαιοσύνην, καὶ ἐποίησεν ἀνομίαν καὶ οὐ δικαιοσύνην. 

ὁ ἰουδαῖος εἶπεν οὔτε τ» τὴν ΡΝ εἶπεν κρινόμενος 6 is. 

ὁ aap: εἶπεν' ὅτ᾽ ἂν ἀπάντησαν 5 αὐτῷ of παῖδες ὃ τῶν pee Epaiovnee TO Woavvd, 
ἐν τῷ εἰσελθεῖν * αὐτὸν εἰς τὸν ναόν, τε ἐκύκλωσαν αὐτὸν οἱ ἀρχιερεῖς * καὶ οἱ πρεσβύτεροι τοῦ 
hans λέγοντες, οὐκ ἀκούεις, τί οὗτοι ὅ σοῦ κατα αρτυροῦσιν: ; ὁ δὲ ἰς etme” ναί’ γέγραπται 
γὰρ ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω aivov' τότε εἶπεν αὐτοῖς τὴν παραβολὴν 
ταύτην, ἥνπερ τότε ἡσαΐας προεῖπεν λέγων' "Ανθρωπός τις ἐφύτευσεν ἀμπελῶνα" καὶ φκοδό- 
μησεν αὐτῷ τεῖχος καὶ πύργον. καὶ ἐποίησεν ἐν αὐτῷ ληνόν, καὶ ὑπολήνιον, καὶ ἐξέδοτο αὐτὸν 
Γεωργοῖς καὶ ἀπεδήμησεν: καὶ ἐγένετο ἐν τῷ καιρῷ τῶν καρπῶν, ἀπέστειλεν 6 KC τοῦ 
ἀμπελῶνος τοὺς δούλους αὐτοῦ λαβεῖν ἀπὸ τῶν καρπῶν’ οἱ δὲ γεωργοὶ λαβόντες τοὺς δούλους 
ἐκείνους, ὅν, μὲν ὕβρισαν, ὅν, δὲ ἔδειραν, καὶ ἀπέστειλαν κενούς: ὁ δὲ KC τοῦ ἀμπελῶνος 
ἐκείνου ἀπέστειλεν ἄλλους δούλους: ὁμοίως δὲ κἀκείνους, ἵν, μὲν ἀπέκτειναν, ὅν, δὲ ἐτραυμά- 

1 Super xA scr. pr. m. or. : ῸΟΥ7ὃ. ie ΓΟ Mate 21; 

ΝΠ ΔΕ 21,5; 5 Mat. 21, * Mat, 211° CO ΜΑϊ. Σ 7", 


Mat. 21", 


Fol, 122 

Fol. 123 


Fol. 123 

ἔξω MS. 

94 The Dialogue of Timothy and Aquila 

τίσαν, καὶ πέστειλαν καὶ αὐτοὺς κενούς᾽ ὕστερον δὲ πάντων, ἀπέστειλεν τὸν DV αὐτοῦ τὸν 
μονογενῆ λέγων, ἐντραπήσονται τὸν ὃν μου’ οἱ δὲ γεωργοὶ ἰδόντες αὐτὸν ἐρχόμενον εἶπαν, 
οὗτός ἐστιν ἀληθῶς ὁ κληρονόμος᾽ δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἔσται ἡμῶν ἡ κληρονομία᾽ 
καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος καὶ ἀπέκτειναν ST ἂν οὖν ἔλθῃ ὁ KC τοῦ ἀμπελῶνος, 
τί ποιήσει τοῖς γεωργοῖς ἐκείνοις ; κακοὺς κακῶς ἀπολέσει αὐτούς καὶ δώσει τὸν ἀμπελῶνα 
ἄλλοις γεωργοῖς" ἄρα ἐγένετο ταῦτα ἢ οὔ ; ἱστάμενος γὰρ ἐν τῇ κρίσει τοῦτο καὶ μόνον εἶπεν᾽ 
ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος: ἄρα ἔσται οὕτως ; 

ὁ ἰουδαῖος εἶπε' πῶς οὖν πάλιν διὰ ἡσαΐου εἶπε KS τῇ ἴλημ, ὅτι μετὰ ταῦτα κληθήσει πόλις 
δικαιοσύνης, μητρόπολις πιστὴ Gly’ μετὰ γὰρ κρίματος σωθήσεται ἡ αἰχμαλωσία αὐτῆς καὶ 
μετὰ ἐλεημοσύνης. 

ὁ χριστιανὸς etme’ προανάγνωθι ὀλίγον καὶ εὑρήσεις τὴν ἀλήθειαν' γέγραπται γὰρ οὕτως" 
πῶς ἐγενήθη. πόρνη πόλις πιστὴ σιών, καὶ πλήρης κρίσεως ; ἐν A δικαιοσύνη ἐκοιμήθη ἐν αὐτῆ" 
νῦν δὲ φονευταί᾽ τὸ ἀργύριον ὑμῶν ἀδόκιμον, οἱ κάπηλοί σου μίσγουσι τὸν οἶνον ὕδατι. οἱ 
ἄρχοντές σου ἀπειθοῦσιν: κοινωνοὶ κλεπτῶν ἀγαπῶντες δῶρα, ὀρφανοὺς Ov κρίνοντες, καὶ 
κρίσιν χήρας οὐ προσέχοντες. διὰ τοῦτο τάδε λέγει KC σαβαώθ’ οὐαὶ οἱ ἰσχύοντες ἰηλ’ οὐ 
πούσεται γάρ μου ὁ θυμὸς ἐν τοῖς ὑπεναντίοις, καὶ κρίσιν ἐν τοῖς ἔθνεσιν ποιήσω καὶ ἐπάξω 
τὴν χεῖρά μου ἐπί σε’ καὶ πυρώσω σε εἰς καθαράν’ τοὺς δὲ ἀπειθοῦντας ἀπολέσω, καὶ ἐξαρῶ 
πάντας ἀνόμους τῆς γῆς καὶ πάντας ὑπερηφάνους ταπεινώσω᾽ καὶ ἐπιστήσω τοὺς κριτάς σου 
ὡς τὸ πρύτερον, καὶ τοὺς συμβούλους σου ὡς GT ἀρχῆς" καὶ μετὰ ταῦτα κληθήσεται πόλις 
δικαιοσύνης μητρύπολις πιστὴ σιών: μετὰ γὰρ Keune σωθήσεται ἢ ee αὐτῆς καὶ 
μετὰ ἐλεημοσύνης. γνῶθι οὖν ὦ ἰουδαῖε ὅτι καὶ ἐν cb abn αὐτῇ μετὰ τὸ πλησθῆναι τὸν θυμὸν 
κυ ἐπὶ ἴλημ, καὶ τοὺς ἰουδαίους τοὺς τότε υἱοὺς αὐτούς" τότε slat αὐτῇ, ὥστε γενέσθαι 
ee πόλιν δικαιοσύνης, heey πιστὴν σιών: μετὰ γὰρ τοῦ κρῖναι αὐτήν, τότε ἐμνήσθη τῶν 
ὅρκων ὧν ἀ geeks διὰ τῶν ἁγίων αὐτοῦ προφητῶν᾽ διὰ μὲν dad ἂδ λέγων, ἐὰν ἐπιλάθωμαί σου iAH 
ἐπιλησθῇ H δεξιά μου’ διὰ δὲ ἡσαίου ἀφήλπισεν αὐτὴν ἴλημ. καὶ εἰς ἀπόγνωσιν ἐλθοῦσα 
ay ἐγκατέλιπέν με ὁ KG καὶ ὁ ὃς ἐπελάθετό μου’ καὶ ἔκλαιεν ἴλημ καθὼς iepeuias λεγε. 
καὶ κατήγαγεν τὰ bane αὐτῆς διὰ τῶν σιαγόνων αὐτῆς" καὶ ἰδὼν Ks τὸν hema χουν dias 
ἐσπλαγχνίσθη αὐτῇ. καὶ ἐξέχεεν τὸ ἔλεος αὐτοῦ ἐπ᾽ αὐτὴν καὶ παρεκάλεσεν αὐτὴν διὰ ἡσαΐου 
λέγων" ἵλεώς σοι ταπεινὴ καὶ; ἐγκαταλελειμμένη᾽" μὴ ἐπιλήσεται Γυνὴ τοῦ παιδίου αὐτῆς; ἢ 
τοῦ ἐλεῆσαι τὰ ἔγγεια * τῆς κοιλίας αὐτῆς; εἰ δὲ καὶ ταῦτα ἐπιλάθοιτο Γυνή, ἀλλ ἐγὼ οὐκ 
ἐπιλήσομαί σου λέγει KC ἡ δὲ ἰλημ κλαίουσα εἶπε πρὸς ky" KE ἐπίστρεψον τὴν αἰχμαλωσίαν ἡμῶν: 
ὁ δὲ Ks πρὸς αὐτὴν εἶπε" περὶ τῶν πλανησάντων σε ἱκετεύει πάλιν ; οὐκ αὐτοὶ ἐλάβοσαν τοὺς υἱούς 
μου καὶ τὰς θυγατέρας μου, καὶ διήγαν αὐτοὺς ἐν πυρί ; οὐχὶ μανασσῆς ἔπλησέν με αἷμα στόμα 
εἰς στόμα ; St ὃν καὶ τὸν θυμόν μου ἐπήγαγον ἐπὶ σε; καὶ ὦμοσεν ks τῇ ἰλημ περὶ τῶν ἐθνῶν 
λέγων" ζῶ ἐγὼ λέγει ὁ δεσπότης’ κς σαβαὼθ ὅτι ὑφ᾽ ὧν καθῃρέθη ἐθνῶν, itt αὐτῶν οἰκοδο- 
μηθήσει' καὶ πάντας αὐτοὺς ἐνδύσει, καὶ περιθήσει αὐτοὺς ὡς κόσμον νύμφης. καὶ εἶπε Ks 
τῇ ἰλημ, ἐνδῦσαι τὴν ἰσχύν σου, ἰδοὺ ἐγὼ ἐξωγράφηκά σε ἐπὶ τῶν χειρῶν pou" καὶ τὰ τείχη σου 
διὰ παντὸς ἐνώπιόν μου, καὶ GEw* τὰ τέκνα σου ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ βορρᾶ καὶ 
νότου, ὅτι τὰ ἔρημά σου καὶ τὰ κατεφθαρμένα, νῦν στενοχωρήσει ἀπὸ τῶν τέκνων σου τῶν 
κατοικούντων ἐν GOL’ καὶ μακρυνθήσονται ἀπὸ σοῦ οἱ καταπίνοντές σε. καὶ ἐροῦσίν σοι υἱοί 
σου" στενός μοι ὁ τόπος" νῦν ποίησόν μοι τόπον τοῦ κατοικεῖν με’ καὶ ἐρεῖς ἐν τῇ καρδίᾳ 
σου" TiC ἐγέννησέν μοι τούτους; ἐγὼ δὲ ἐγενόμην ἄτεκνος καὶ χήρα, τούτους δέ μοι τίς 

Mat. 23°8, 
Tiss 57877, 

Is, 421-27, 

Psy 36" 

Is. 49”. 
“thren: τὸ 

15. 549. 
Is. 49". 
Ps, 1255. 

4 Reg. 1717 

Ezech. 18°. 

Ts, 49". 
Is. 49”. 
Is. AQ a. 

Is. 43° 

εἰσίν MS. 

Fol. 124 

Fol. 124 

Fol. 125 

The Dialogue of Timothy and Aquila es 

ἐξέθρεψεν; καὶ εἶπε KC τῇ AMM ἰδοὺ ἐγὼ ἀρῶ τὴν χεῖρά μου εἰς τὰ ἔθνη ; καὶ εἰς τὰς νήσους 
ἀρῶ σύσσημον, καὶ ἄξουσιν τοὺς υἱούς σου ἐν κόλπῳ᾽ τὰς δὲ θυγατέρας σου ἐπ᾿ ὥμων ἀροῦσιν: 
καὶ ἔσονται βασιλεῖς τιθηνοί σου; καὶ προσκυνήσουσίν σοι ἐπὶ πρόσωπον ἐπὶ τὴν γῆν. καὶ 
γνώσει ὅτι ἐγὼ ἄς, ᾿ 

ὁ ἰουδαῖος εἶπε πῶς οὖν ὁ αὐτὸς προφήτης λέγει τὰ ἑπόμενα ners ἐμβλέψατε εἰς OBpadu 
τὸν πρὰ ὑμῶν καὶ εἰς σάρραν τὴν ὠδίνουσαν ὑμᾶς: ὅτι εἷς fv* καὶ εὐλόγησα αὐτόν: κἀὶ 
ἐπλήθυνα αὐτόν, καὶ ἠγάπησα αὐτόν: πῶς σὺ λέγεις ὅτι ἀπώσατο τὸ γένος τοῦ ἀβραάμ; 3 

ὁ xparniorhs εἶπεν" ἔστιν μὲν πολλοστῶς ἐκ τῶν θείων γραφῶν, ὅτι ἀφεῖλεν ὁ Os ἀπὸ τῶν 
ἑβραίων τὴν key; καὶ ἔδωκεν αὐτὴν τοῖς ἔθνεσιν διὰ τοῦ τῦ' βασιλεύοντος γὰρ τοῦ ἀμὼς 
υἱοῦ μανασσῆ, οὕτως εἶπεν ὁ θς" Kai γε τὸν ἰούδαν ἀποστήσω ἀπὸ προσώπου μου, καθὼς 
ἀπέστησα τὸν ἰηλ᾽ τὸν γὰρ im, ks peat ora eis χεῖρα antes sual καὶ ἀναχορδὰ βασιλέα 
sib aha, kal μετῳκίσθησαν εἰς ἀσσυρίους, ἕως τῆς ἡμέρας ταύτης, μὴ ἐρεῖς μοι, ὦ ἰουδαῖε, ὅ οτι 
οὐκ ἐγένετο ταῦτα; καὶ πάλιν διὰ τοῦ δαδ, διαμαρτυρούμενος ὑ ὑμᾶς, καὶ εἰπών" ἄκουσον, λαός 
μου, καὶ διαμαρτυροῦμαί σοι, ἴηλ, ἐὰν ἀκούσης’ οὐκ ἔσται ἐν σοὶ ὃς πρόσφατος, οὐδὲ προσ- 
κυνήσεις θῷ ἀλλοτρίῳ: ἐγὼ γάρ εἶμι KC ὁ OC σου, ὁ ἀναγαγών σε ἐκ γῆς αἰγύπτου: πλάτυνον 
τὸ στόμα σοὺ καὶ πληρώσω αὐτό: καὶ οὐκ ἤκουσεν ὁ λαός μου τῆς φωνῆς μου, καὶ iHA οὐ 
προσέσχεν MOL καὶ ἐξαπέστειλα αὐτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν: πρρρὺν 
σονται ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν. ἰδοὺ ἐξαπέστειλα αὐτούς: καί γε πάλιν ἐν τῷ ἡσαΐᾳ 
οὕτως περιέχει, καθώς σοι εἶπα τὰ ἀκόλουθα᾽ μετὰ γὰρ τοῦ εἰπεῖν KV διὰ τοῦ προφήτου τῇ ἰλημ, 
ὅτι ἔσονται βασιλεῖς τιθηνοί σου’ καὶ ἄρχουσαι τροφοί σου, καὶ προσκυνήσουσίν σοι ἐπὶ τὴν FAV" 
καὶ γνώσει ὅτι ἐγὼ KC τότε ἐπάγει λέγων ks διὰ τοῦ προφήτου τοῖς ἰουδαίοις" καὶ ὧδε πάλιν 
ὀνειδίζων αὐτούς, διὰ τὴν σκληροκᾶρδίαν αὐτῶν οὕτως λέγει αὐτοῖς" ἰδοὺ πάντες ὑμεῖς ὡς πῦρ 
καίεσθε’ καὶ κατισχύετε φλόγα πυρός" ἔλεγεν, πορεύεσθε τῷ φωτὶ τοῦ πυρὸς καὶ τῇ φλογὶ 
H ἐξεκαύσατε. δι᾽ ἐμὲ ἐγένετο ταῦτα᾽ ἐν λύπῃ ὑμεῖς κοιμηθήσεσθε’ καὶ ὡς ἐξουδενῶν διὰ τὸ 
ἀναγινώσκειν τὸν νόμον καὶ μὴ ἐπιγινώσκειν ἔλεγεν μυκτηρίζων αὐτούς" ἀκούσατέ μου οἱ 
διώκοντες τὸ δίκαιον, καὶ ζητοῦντες τὸν KV, ἐμβλέψατε εἰς τὴν στερεὰν πέτραν, ἣν ἐλατομήσατε, 
καὶ εἰς τὸν βόθυνον τοῦ λάκκου ὃν ὠρύξατε᾽ ἐμβλέψατε εἰς GBpadu τὸν Tpa ὑμῶν: καὶ εἰς 
σάρραν τὴν ὠδίνουσαν ὑμᾶς" ὅτι εἷς Av, καὶ ἐκάλεσα αὐτύν: καὶ ἐπλήθυνα αὐτόν καὶ ἠγάπησα 
αὐτόν᾽ τῇ δὲ σιὼν παράκλησιν αἰωνίαν διδοὺς KS ὁ Os, ἐπειδὴ ὠνείδησεν τοὺς υἱοὺς Ind διὰ τὴν 
ἀπείθειαν αὐτῶν τὴν δὲ σιὼν χαροποιῶν ἔλεγεν" καί σε νῦν παρακαλέσω σιών, καὶ καλέσω τὰ 
ἔρημά σου ὡς παράδεισον KU" εὐφροσύνη καὶ ἀγαλλίαμα εὑρήσουσίν σε, ἐξομολόγησις καὶ φωνὴ 
αἰνέσεως τοὺς δὲ υἱοὺς ink ἔλεγεν ks’ Ou ὑμᾶς TO ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν' 
τῆς δὲ ἰλημ ἔτι καὶ οὔσης, εἶπε KS πρὸς αὐτήν᾽ ἵλεώς σοι ταπεινὴ καὶ ἀκατάστατος οὐ παρεκλήθης, 
ἰδοὺ ἐγὼ ἑτοιμάζω τὸν λίθον σου ἄνθρακα, καὶ τὰ θεμέλιά σου σάπφειρον, καὶ θήσω τὰς ἐπαύλεις 
σου ἴασπιν᾽ καὶ τὰς πύλας σου λίθους κρυστάλλου, καὶ τὸν περίβολόν σου λίθους ἐκλεκτούς, καὶ 
πώντας τοὺς υἱούς σου διδακτοὺς θυ’ καὶ ἐπὶ πολλῇ εἰρήνῃ ἔσται τὰ τέκνα σου, καὶ ἐν δικαιοσύνη 
οἰκοδομηθήσει᾽ καὶ εἶπε KS τοῖς ἐξ ἐθνῶν ἐπὶ KV ἐστὶν κληρονομία τοῖς ἐπιζητοῦσιν KV’ καὶ ὑμεῖς 
ἔσεσθε μοι ἅγιοι λέγει KG? ἀκούσατέ μου καὶ ἐντρυφήσει ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν: καὶ διαθήσομαι 
ὑμῖν διαθήκην αἰώνιον’ καὶ δώσω ὑμῖν τὰ ὅσια S45 τὰ πιστά’ ἰδοὺ μαρτύριον ἐν τοῖς ἔθνεσιν 
δέδωκα αὐτόν. 

ὁ ἰουδαῖος εἶπε τῷ δὰδ ὥμοσεν ks ὁ Os λέγων, ἅπαξ ὦμοσα ἐν τῷ ἁγίῳ μου, ἢ τῷ dad 
ψεύσομαι’ τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει" καὶ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου, 

15. 515: 

Ps. 80°, 

Is. 49”. 

1G. Oe 

Is, art 3 

Is. 50%. 

Is, 52°. 
Ts. 541... 

Ts. 5417 
Isa 5 ἢ 

Ps. 88°°-98, 

Fol. 125 

Cf. § 92. 

Fol. 126 

Cf. § 66. 


Fol, 126 

96 The Dialogue of Timothy and Aquila 

καὶ ὡς ἡ σελήνη κατηρτισμένη εἰς τὸν αἰῶνα’ ὄμοσας οὖν ὁ Os ἀπαιτεῖ τοὺς λόγους αὐτοῦ καὶ 
τοὺς ὅρκους" ἢ οὐκ οἶδας ὅτι ἐν τῷ αὐτῷ Warps Reyer’ ἐὰν ἐγκαταλείπωσιν οἱ υἱοὶ αὐτοῦ τὸν 
νόμον μου, καὶ τοῖς κρίμασίν μου μὴ πορευθῶσιν: ἐὰν τὰ δικαιώματά μου βεβηλώσουσιν καὶ τὰς 
ἐντολάς μου μὴ φυλάξουσιν, ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν, καὶ ἐν μάστιξιν τὰς ἀδικίας 
αὐτῶν: τὸ δὲ ἔλεός μου, οὐ μὴ διασκεδάσω ἀπ᾽ αὐτῶν οὐδ᾽ οὐ μὴ ἀδικήσω ἐν τῇ ἀληθείᾳ μου. 
οὐδ᾽ οὐ μὴ βεβηλώσω τὴν διαθήκην μου’ καὶ τὰ ἐκπορευόμενα διὰ τῶν χειλέων μου οὐ 
μὴ ἀθετήσω. 

ὁ χριστιανὸς εἶπεν ὀρθῶς πάντα καὶ κατὰ τάξιν ἐλάλησας. παρακαλῶ δέ σε, τοῦτο ἀνάγ- 
γειλόν por’ ἐρωτῶ γάρ σε ποῦ νῦν ἐστιν ὁ θρόνος bad ὁ ξύλινος" λέγω δὴ τῆς βασιλείας 
αὐτοῦ, ἐφ᾽ ὃν ἐκαθέζετο βασιλεύων ; εἰς τὸν αἰῶνα γὰρ γράφει αὐτὸν εἶναι οὕτως ὡς τὸν ἥλιον, 
καὶ τὴν σελήνην κατηρτισμένην εἰς τὸν αἰῶνα’ μήτοιγε δύνασαι δεῖξαί μοι τὸν θρόνον σολομῶνος 
τὸν ἐλεφάντινον ὅν, ἐποίησεν ; ποῦ δὲ κρατεῖ τὸ τῶν ἑβραίων γένος βασιλείας ; εἰ ταῦτα δείξῃς, 
γνωστὸν ἔσται πᾶσιν ἀνοις ὅτι περὶ τοῦ ἑβραίων γένους ταῦτα ἐλαλήθη ὑπὸ τοῦ κυ, καὶ οὐ περὶ 
τῶν ἐθνῶν. 

ὁ ἰουδαῖος εἶπεν' οὐκοῦν δύνασαι ἀποδεῖξαι ὅτι περὶ τῶν ἐθνῶν ταῦτα εἶπε : 

ὁ χριστιανὸς einer’ ἡ γραφή σοι ἀποδείκνυσιν, μὴ γὰρ ἐγὼ ἀπὸ εὑρεσιλογίας ταῦτα ἔχω 
ἀποδεῖξαι; γέγραπται γὰρ ἐν τῷ αὐτῷ πη Ψψαλμῷ οὕτως" τὰ ἐλέη σου KE εἰς τὸν αἰῶνα ἄσομαι᾽ 
εἰς γενεὰν καὶ γενεὰν ἀπαγγελῶ τὴν ἀλήθειάν σου ἐν τῷ στόματί μου’ ὅτι εἶπας" εἰς τὸν αἰῶνα 
ἔλεος οἰκοδομηθήσεται" ἐν τοῖς οὐνοις ἑτοιμασθήσεται H ἀλήθειά σου, διεθέμην διαθήκην τοῖς 
εκλεκτοῖς μου ὥμοσα δᾶδ τῷ δούλῳ μου, ἕως τοῦ αἰῶνος ἑτοιμάσω τὸ σπέρμα σου, καὶ 
οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὸν θρόνον σου. ἐξομολογήσονται οἱ οὖνοι τὰ θαυμάσιά σου KE" 
καὶ γὰρ τὴν ἀλήθειάν σου, ἐν ἐκκλησίᾳ ἁγίων: Τνῶθι οὖν, ὦ ἰουδαῖε, ὅτι τῷ μὲν dad διέθετο ks, 
πληρώσει δὲ τὴν εὐλογίαν ἣν ἐπηγγείλατο τῷ σπέρματι αὐτοῦ, τουτέστιν τῷ W, καὶ τῷ εἰς αὐτὸν 
πιστεύοντι ἐξ ἐθνῶν λαῷ, καθὼς ἐν ἑτέρῳ Ψαλμῷ γέγραπται" διὰ τοῦτο ἐξομολογήσονταί σοι ἐν 
ἔθνεσιν Κε΄ καὶ τῷ ὀνόματί σου ψαλῶ τὸ δὲ λέγειν, ἐν τοῖς οὐνοις ἑτοιμασθήσεται H ἀλήθειά 
σου, τοῦτο σημαίνει, δῆλον ὅτι ἀλήθεια ὁ Xs ἐστιν, καθὼς καὶ τῷ ἡσαΐᾳ λέγει" καὶ ἔσται ἀλήθειαν 
εἰλημμένος τὰς πλευρὰς αὐτοῦ, καὶ δικαιοσύνην ἐξωσμένος τὴν ὀσφὺν αὐτοῦ: καὶ πάλιν ἐν τῷ 
bad λέγει' ἀλήθεια ἐκ τῆς γῆς ἀνέτειλεν᾽ καὶ δικαιοσύνη ἐκ τοῦ οὐνοῦ διέκυψεν. ἀλήθεια δὲ 
οἰκοδομουμένη ἐν τοῖς ovvors ἦν" καὶ μωυσῆς δὲ * ἧς, καὶ τὸ ἀντίτυπον προσεπάγει ποιῆσαι" ὅρα 
γάρ φησι ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει. τὰ ἀντίτυπα οὖν τῶν 
ἀληθινῶν ποιήσας μωῦσῆς, ἔδωκεν τῷ κατὰ σάρκα ind’ τὰ δὲ ἀληθινὰ τὰ ὅσια Sad τὰ πιστά, 
ὅν, καὶ ἔδωκεν τοῖς ἔθνεσιν᾽ ὃν ἐζητήσαμεν τὸν δᾶδ τὸν βασιλέα ἡμῶν᾽ περὶ οὗ καὶ ὥμοσεν Ks 
τῷ δαδ' οὗ καὶ ἔθηκεν ἐν θαλάσσῃ τὴν χεῖρα, καὶ ἐν ποταμοῖς δεξιάν: ὅν, καὶ ἔθηκεν KS πρωτό- 
TOKOV καὶ ὑψηλὸν παρὰ τοῖς βασιλεῦσιν τῆς γῆς" ᾧ καὶ ἐφύλαξεν 6 Os τὸ ἔλεος εἰς τὸν αἰῶνα καὶ 
τὴν διαθήκην πιστὴν ἔστησεν αὐτῷ" καὶ οὐκ ὠφέλησεν ἐχθρὸς ἐν αὐτῷ" ἀλλὰ καὶ συγκόψας 
τοὺς ἐχθροὺς αὐτοῦ, ἐτροπώσατο αὐτούς" τὸν ἄνδρα ἀνατολὴν ἐκάλεσεν KS διὰ τοῦ ζαχαρίου τοῦ 
προφήτου" ἔδωκεν Ks ὁ Os τοῖς ἔθνεσιν iv τὸν ναζοραῖον ὅς ἐστιν XS KS. 

ὁ ἰουδαῖος eimev* ἄγος γέγονεν 6 Os, ἢ πῶς; 

ὁ ΧΡ Τα ον ele’ μὴ γένοιτο" ἀλλὰ σάρκα ἀνέλαβεν ἐκ τῆς ἁγίας παρθένον μαρίας διὰ mvs 
ἁγίου ὡς αὐτὸς ἠθέλησεν" καθὼς καὶ προείπαμεν περὶ τούτων" μαρτυρήσει δέ μοι περὶ τῆς 
ἐνσάρκου παρουσίας τοῦ Xu, καὶ lepeplas ὁ προφήτης λέγων" οὗτος ὁ θς ἡμῶν" οὐ λογισθήσεται 
ἕτερος πρὸς αὐτόν’ ἐξηῦρεν πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, 

Ps, 8821-95, 

Ps, 88°7. 

5. Res ΤΟΙ͂Σ 

Ps. 88'—, 

5. τ δὺς 
Ps. 883. 
15, ταῦ, 

Ps, 84". 

Ἔχ. OES 

Ps. 8876, 
Ps. 8878, 
Ps. 8829, 
Psy sss 
Ῥε 885: 
Zach. 6", 


Fol. 127 

οὕτως in 

mg. add. 

MS. copy. 

Fol. 127 

Fol. 128 

Lhe Dialogue of Timothy and Aquila 97 

καὶ ἴηλ τῷ ἠγαπημένῳ ὑπ᾽ αὐτοῦ μετὰ δὲ ταῦτα ἐπὶ τῆς γῆς ὦφθη, καὶ τοῖς ἀνοις συναγεστράφη᾽ 
καὶ ἐν ἑτέρῳ τόπῳ, ὁ αὐτὸς ἰερεμίας λέγει, ἄνος ἐστιν" καὶ τίς γνώσεται αὐτόν ; καὶ πάλιν ἐν τῷ 
δὰδ οὕτως * λέγει" Μὰ σιὼν ἐρεῖ ἄνος, καὶ ἄνος ἐγεννήθη ἐν αὐτῇ" καὶ αὐτὸς ἐθεμελίωσεν αὐτὴν 
ὁ ὕψιστος" καί γε ἡσαΐας περὶ τούτου οὕτως λέγει" ἐκοπίασεν αἴγυπτος καὶ ἐμπορίαι αἰθιόπων, 
καὶ σαβαὶν * ἄνδρες UPHAOL GOL ἔσονται κλῆρος. εἴς σε διαβήσονται᾽ καὶ ἔν σοι προσεύξονται" 
καί σοι ἄρον Κυνήσουαιν δεδεμένοι xeiporedonc: ὅτι ἔν σοι ὁ OC τοῦ THA KG. 

ὁ ἰουδαῖος εἶπε" ταῦτα διὰ τὴν Amp εἶπεν ἡσαίας: 

ὁ χριστιανὸς εἶπε" τί γὰρ περιεπάτει ἴλημ αὐτή" ὅτι εἶχον ἀκολουθῆσαι αὐτὴν οἱ αἰγύπτιοι, 


ὶ οἱ αἰθίοπες, καὶ οἱ σαβαὶν ἄνδρες : 8 


ς - > \ a , hee 
ὁ lovdaios εἶπεν" οὐκ αὐτῇ εἶχον ἀκολουθῆσαι, ἀλλὰ τοῖς νομίμοις αὐτῆς. 


ὁ χριστιανὸς εἶπε" ποίοις νομίμοις 5 


ς 8 κ΄ ee πο δ΄ | , - ᾽ , 
ὁ ἰουδαῖος εἰπε" τοῖς ὑπὸ μωσέως δοθεῖσιν ἐν χωρήβ. 


ὁ χριστιανὸς εἶπε" καὶ διὰ τί παρ δῶκεν xs ὁ ὃς ὑμᾶς εἰς χεῖρας ἀλλοφύλων καὶ μωαβιτῶν ; 
καὶ τῷ βασιλεῖ σουβά; καὶ πάλιν εἰς χεῖρας μαδιὰμ καὶ τῶν λοιπῶν ἐθνῶν τῶν κύκλῳ ὑμῶν; μὴ 
ἀδίκως ὁ θς ταῦτα ἐποίησεν 5 μὴ γένοιτο. 

ὁ ἰουδαῖος εἶπε" καὶ τίνι οὐκ ἠκολούθησαν ; εἰπὲ ἡμίν» 

ὁ χριστιανὸς εἶπεν" εἴ ἐστιν ἔθνος ὑπὸ τὸν odvor, ἢ φυλή, ἢ γλῶσσα, ἥτις οὐ πορεύεται 
ὀπίσω τοῦ κυ τὺ χυ: ; τάχα ἂν φαντασία τὰ προφητευθέντα ὃ: a 

ὁ Χριστιανός" dpa ov Ὑ ούκεῖς τί γέγραπται ἐν τῇ βίβλῳ τῶν δώδεκα προφητῶν ; λέγει 
γὰρ οὕτως" ζῶ ἐγὼ λέγει KS. ὅτι ἐμοὶ κάμψει πᾶν rovu, καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ 
6@° καὶ πάλιν ἐν τῷ δανιὴλ οὕτως λέγει' καὶ πάντες οἱ λαοὶ φυλαὶ γλῶσσαι, αὐτῷ δουλεύ- 
σουσιν. ὅτι ἡ βασιλεία αὐτοῦ, βασιλεία αἰώνιος, ἥτις οὐ παρελεύσεται. καὶ ἡ ἐξουσία αὐτοῦ, 
ἐξουσία αἰώνιος, ἥτις οὐ διαφθαρήσεται: καὶ πάλιν ἐν τῷ δᾶδ λέγει" πάντα τὰ ἔθνη ὅσα 
ἐποίησας ἥξουσιν, καὶ προσκυνήσουσιν ἐνώπιόν σου κε’ καὶ δοξάσουσιν τὸ ὄνομά σου, ὅτι μέγας 
εἶ σύ, καὶ ποιῶν θαυμαστά, σὺ εἶ ὁ ὃς μόνος. ἐν δὲ τῴ ἡσαΐᾳ, ὅτι ἔσται ἐν ταῖς ἐσχάταις 
ἡμέραις ἐμφανὲς τὸ ὄρος KU’ καὶ ὁ οἶκος τοῦ θυ ὑπεράνω τῶν βουνῶν’ καὶ ἥξουσιν λαοὶ πολλοὶ 
καὶ ἔθνη πολλὰ καὶ ἐροῦσιν: δεῦτε ἀναβῶμεν εἰς τὸ ὄρος KV, καὶ εἰς τὸν οἶκον τοῦ BU ἰακώβ᾽ 
καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσώμεθα ἐν αὐτῇ, ὅτι ἐκ σιὼν ἐξελεύσεται νόμος, καὶ 
λόγος KU ἐξ ἰλημ. 

ὁ ἰουδαῖος εἶπεν' οὐχ οὕτως εἶπον κἀγώ, ὅτι τοῖς νομίμοις αὐτῆς ἠκολούθησαν οἱ αἰγύπτιοι" 
καὶ οἱ αἰθίοπες, καὶ οἱ σαβαῖν ἄνδρες ; ἰδοὺ καὶ νῦν τὰ αὐτὰ εἶπας ἐξελεύσεσθαι νόμον ἐκ σιών, 
καὶ λόγον KU ἐξ ἰλημ. 

ὁ χριστιανὸς εἶπε' περὶ ἰλημ τῆς παλαιᾶς ἧς, τὸν λόγον ποιεῖς, ἧς φκοδόμησεν σολομών, 
ἄκουσον ταύτης, καὶ ἄκουσον πάλιν καὶ περὶ τῆς νέας ἰλημ᾽ πρῶτον μὲν γὰρ περὶ ἧς, λέγεις 
ὠνείδησεν, ἅμα δὲ καὶ ἀπώσατο αὐτὴν ὁ ks διὰ ὡσιὲ λέγων" οὕτως εἴπατε τὸ οὐ λαός μου, λαός 
μου, καὶ τῇ ἀδελφῇ ὑμῶν οὐκ ἠλεημένῃ" κρίθητε πρὸς τὴν μρα ὑμῶν, κρίθητε, ὅτι αὐτὴ. οὐκ 
ἐμή" κἀγὼ οὐκ ἀνὴρ αὐτῆς, δ ὅτι πορνεύουσα ἐκπεπόρνευκεν, ὀπίσω τῶν ἐραστῶν αὐτῆς: 
ἐμοῦ δὲ ἐπελάθετο λέγει KC’ καὶ εἶπε πορεύσομαι ὀπίσω τῶν ἐραστῶν μου, τῶν διδόντων μοι 
τὸν σῖτόν μου καὶ τὸν οἶνόν μου, καὶ τὸ ἔλαιόν μου, καὶ τὰ ὀθόνιά μου καὶ πάντα ὅσα μοι καθήκει: 
καὶ αὐτὴ οὐκ ἔγνω, ὅτι ἐγὼ ἔδωκα αὐτῇ τὸν σῖτον καὶ τὸν οἶνον καὶ τὸ ἔλαιον, ἀργύριον καὶ 
χρυσίον ἐπλήθυνα αὐτήν" αὐτὴ δὲ ἀργυρᾶ καὶ χρυσᾶ ἐποίησεν τῇ βάαλ: καὶ ἰδοὺ ἐγὼ ἀναφράττω 
: 1 Unam uel duas paginas excidisse puto, 

[IV. 12] H 

79. τὴ. 
Ps, 86°, 

Ts, 454. 

Ezek. 18°, 
Ts. 455, 

Dan. 714. 
Ῥρ. 85 029s 

Is. 27,3, 

98 The Dialogue of Timothy and Aquila 

τὴν ὁδὸν αὐτῆς ἐν σκόλοψιν, καὶ τὰς τρίβους αὐτῆς ἐν λίθοις, καὶ οὐ μὴ εὕρῃ τὴν ὁδὸν αὐτῆς, καὶ 
καταδιώξεται τοὺς ἐραστὰς αὐτῆς, καὶ οὐ μὴ καταλάβοι αὐτούς, καὶ ἀποκαλύψω τὴν ἀσχημοσύνην 
Fol. 128 αὐτῆς ἀπέναντι τῶν ἐραστῶν αὐτῆς" καὶ οὐδ᾽ εἷς, οὐ μὴ ἐξελεῖται αὐτὴν ἐκ τῆς χειρός μου Hos, 219. 
v’. καὶ ἀποκτείνω αὐτὴν ἐν δίψει καὶ τὰ τέκνα αὐτῆς οὐ μὴ ἐλεήσω" ἐμοὶ τῷ ἡσαΐᾳ μετὰ τὸ ἀφελεῖν ἐὐοτ θον 
αὐτῆς τὸν κόσμον τὸν χρυσοῦν, τὸν ἱματισμὸν καὶ τὰ ἐμπλόκια καὶ τοὺς κοσύμβους καὶ τοὺς Is. 3". 
μηνίσκους, καὶ TO κάθισμα, καὶ τὸν κόσμον τοῦ προσώπου. καὶ τὴν σύνθεσιν τοῦ κόσμου TAC 
δόξης αὐτῆς καὶ τῶν θυγατέρων αὐτῆς, καὶ τοὺς χλίδωνας" καὶ τὰ ψέλια, καὶ τὰ ἐμπλόκια, καὶ 
τὰ περιδέξια, καὶ τοὺς δακτυλίους, καὶ τὰ ἐνώτια, καὶ τὰ περιπόρφυρα, καὶ τὰ ἐπιβλήζματα) τὰ 
κατὰ τὴν οἰκίαν, καὶ τὰ διαφανῆ λακωνικά, καὶ τὰ βύσσινα, καὶ τὰ ὑακίνθινα καὶ κόκκινα’ καὶ τὴν 
κλίτα MS. βύσσον σὺν χρυσῷ καὶ ὑακίνθῳ συνκαθυφασμένα, καὶ θέριστρα κλητά' καὶ δοὺς KE ὁ ὃς ταῖς 
θυγατράσιν αὐτῆς, ἀντὶ ὀσμῆς ἡδείας κονιορτόν, καὶ ἀντὶ χιτῶνος μεσοπορφύρου, σάκκον: καὶ 
ἀντὶ ζώνης, σχοινίον, καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς, φαλάκρωμα᾽ εἶπε KE αὐτῇ, πεσεῖν τοὺς 
υἱοὺς αὐτῆς ἐν μαχαίρᾳ, καὶ αὐτὴν μόνην καταλειφθῆναι: καὶ πάλιν εἶπε περὶ αὐτῆς" ἐγκατα- Is. 1°. 
Fol. 120 λειφθήσεται ἢ θυγάτηρ σιών, ὡς σκηνὴ ἐν ἀμπελῶνι, καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ. καὶ 
a μιχαίας εἶπε περὶ αὐτῆς οὕτως" σιὼν ἀροτριωμένη ἀροτριωθήσεται ὡς ἀγρός τις’ Ὁ δὲ ἐεζεκιὴλ Mich. 3:3. 
πάλιν οὕτως εἶπε' καὶ ἐγένετο λόγος KU πρός με λέγων᾽ υἱὲ ἀνοῦ, στήρισον τὸ πρόσωπόν σου Ezek. 16!~ 
ἐν ἰλημ καὶ ἀνάγγειλον αὐτῇ τὰς ἀδικίας αὐτῆς, καὶ ἐρεῖς πρὸς αὐτήν" τάδε λέγει ἀδωναὶ Kc: “ libere. 
ἡ γένεσίς σου οὕτως ἐστιν. Ὃ THP σου χετταῖος, καὶ ἡ MHP σου ἀμορραία, καὶ σὺ ἐν ἡμέρᾳ 

- >? 

ἣ ἐγεννήθης οἶδα ὅτι οὐκ ἐλούσθης, καὶ ἅλατι οὐκ ἡλίσθης: καὶ οἱ μασθοὶ σου οὐκ ὠρθώθησαν: 

καὶ ἦσθα γυμνὴ καὶ πεφυρμένη ἐν τῷ αἵματί σου: καὶ ἦσθα ἐρριμμένη γυμνὴ καὶ ἀσχημονοῦσα 
ἐπὶ προσώπου τοῦ πεδίου. καὶ διήλθοσαν διὰ σοῦ οἱ ἐρασταί σου, καὶ ἀντιπαρήλθοσάν σε: καὶ 
ἐγὼ ἐξεπέτασα πρός σε τὰς χεῖράς μου, καὶ ἐσκέπασα τὴν ἀσχημοσύνην σου καὶ ἔλουσά σε 
ὕδατι καὶ ἔδωκα ἐπί δε ἅλας καὶ ἤλιψά σε ἐλαίῳ" καὶ ἐνέδυσά σε ἱμάτια’ καὶ ἔδωκα κλοιὸν 
χρύσεον περὶ τοῦ τραχήλου σου, καὶ ἐνώτια ἐν τοῖς ὠσίν σου: καὶ τροχίσκους εἰς τὰς χεῖράς 
σου, καὶ ἄγκιστρον ἐν τοῖς μυκτῆρσί σου, καὶ στέφανον καυχήσεως ἐπὶ τὴν κεφαλήν σου: μέλι 
Fol, 129 καὶ ἔλαιον, καὶ σεμίδαλιν ἐψώμισά ce καὶ ὡραιώθης καὶ ἐγένου καλὴ σφόδρα’ καὶ εἰσῆλθα 
ve. πρός σε ἐν διαθήκῃ μου, καὶ εἶπά σοι οὐ γενήσει ἀνδρὶ ἑτέρῳ σὺ δὲ ἐγκατέλειπάς με καὶ 
ἐπιλάθου μου λέγει ἀδωναὶ Ke καὶ φκοδόμησας τὰς πορνείας Gov ἐν πάσῃ πλατείᾳ, καὶ τὰ 
ὑπερῷά σου ἐν πάσῃ παρόδῳ. ᾿ καὶ ἐξέχεας τὴν πορνείαν σου καὶ παρήγαγες τὰ σκέλη σου 
παντὶ ἀνδρί: καὶ ἔλαβες τὸ χρυσίον μου καὶ τὸ ἀργύριόν μοῦ, καὶ ἐποίησας ἑαυτῇ εἴδωλα, καὶ 
ἔστησας αὐτὰ ἐν τοῖς ὑπερῴοις σου" καὶ ἔλαβες ἐκ τῶν ἱματίων μου καὶ ἐνέδυσας αὐτά: καὶ 
1 ἐποίησας. ἔλαβες τὴν σεμίδαλιν καὶ τὸν οἶνον καὶ τὸ ἔλαιον ἃ ἔδωκά σοι: καὶ ἔπισας * αὐτοῖς, ἐμοῦ δὲ 
ἐπελάθου λέγει KE KG καὶ οὐκ ἐμνήσθης ἡμέραν νηπιότητός σου" ὅτι ἧς γυμνὴ καὶ ἀσχημονοῦσα: 
διὰ τοῦτο ἄκουσον λόγον κυ' τάδε λέγει ἀδωναὶ Ke ἰδοὺ ἐγὼ ἐπί σε’ καὶ ἀφελοῦμαι τὸ ἀργύριόν 
μου καὶ τὸ χρυσίον μου, καὶ τὸν ἱματισμόν μου: καὶ ἀποκαταστήσω δε Γυμνήν, καὶ ἀσχημονοῦσαν" 
κατὰ τὴν ἡμέραν τῆς νηπιότητός σου. ταῦτα πάντα εἶπε KS γενέσθαι ἰλημ τῇ ὑπὸ σολομῶνος 
γενομένῃ, καὶ θεωροῦμεν πάντα τὰ τελεσθέντα εἰς αὐτήν" ἀδριανὸς γὰρ ἐβασίλευσεν ἐν ἰλημ 
Fol. 190 ἐλθών, ηὗρεν τὴν πόλιν ἐρημωμένην" καὶ κατεστραμμένην καὶ ἐμπεπυρισμένην, κατὰ τὸ γεγραμ- 
aes μένον ἐν τῷ ἡσαΐᾳ, ὑπὸ οὐεσπασιανοῦ καὶ rirov, καὶ ἐσφαγμένους μαχαίρῃ, τότε γὰρ ἔφαγον 
μρες τέκνα" οὗτος οὖν ὁ ἀδριανός, ὀργισθείς, ἔλαβεν τοὺς καταλοίπους ἰουδαίους, καὶ κατῆλθεν 
εἰς χεβμὼν εἰς τινὰ τέλειον" καὶ κατέπρασεν αὐτοὺς ἀνὰ τεσσάρεις εἰς μόδιον κριθῶν" τοὺς δὲ λίθους 
τοῦ ναοῦ καθελών, ἐξ αὐτῶν φκοδύμησεν τὸ τεῖχος καὶ τὸ θέατρον, καὶ τὸν ναὸν ἠροτρίασεν Ὁ 

ἔπας MS. 


Fol. 130 

Fol. 131 

Fol, 131 
ον τς 

πούνου MS, 

ἔγγονα Μ5. 

Fol, 132 

Lhe Dialogue of Timothy and Aquila 99 

ὁ > ~ - ᾿ a eae πὶ co 
lovdaios εἶπεν" οὐκ ἔτι ἐμνήσθης τῆς ἴλημ καθὼς εἶπε δαδ, καὶ ἡσαΐας καὶ σὺ εἶπας. 

ὁ ᾿Χρεστιδηῤδ εἶπε μὴ ἐκκοπὴν δῶμεν τῷ λόγῳ" καὶ πάντες ἐρῶ σοι" περὶ γὰρ τῆς ἴλημ 
περὶ ἢ ἧς εἶπε δαδ ὅτι iAH οἰκοδομουμένη ὡς πόλις ἧς A μετοχὴ αὐτῆς ἐπὶ τὸ αὐτό’ πρῶτον εἶπε 
τὸν τόπον αὐτῆς λέγων" ὄρη σιῶν, τὰ πλευρὰ τοῦ βορρᾶ, H πόλις τοῦ βασιλέως τοῦ μεγάλου, 
περὶ ἧς 6 σολομὼν λέγει ἐν τοῖς ᾷσμασιν' ἐλθέ, ἡ πλησίον μου, καλή μου περιστερά μου, ἐλθὲ 
ὑπὸ τὴν σκέπην τῆς ὙΡΤΡΡΕ ἐχόμενα τοῦ προτειχίσματος" ταύτην ἡσαΐας ἔλεγεν, εὐφράνθητι 
στεῖρα ἡ οὐ τίκτουσα * » ῥῆξον ἡ οὐκ ὠδίνουσα: ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου, μᾶλλον ἢ τῆς 
ἐχούσης τὸν ἄνδρα τὴν δὲ χαρὰν αὐτῆς ἔλεγεν προειδώς, φωτίζου φωτίζου ἰλημ᾽ ἥκει γάρ σου 
τὸ φῶς" καὶ κἡὶ δόξα Kv ἐπί σε ἀνατελεῖ: ἰδοὺ Γὰρ σκότος καὶ γνόφος καλύψει πᾶσαν τὴν γῆν" 
ἐπί σε δὲ φανήσεται KG. καὶ πορεύσονται βασιλεῖς ἐν τῷ φωτί σου’ καὶ ἔθνη ἐν τῇ λαμπρότητί 
σου, pov κύκλῳ τοὺς ὀφθαλμούς σου καὶ ἴδε συνηγμένα τὰ τέκνα τοῦ nm ἰδοὺ γὰρ ἥκασιν 
καὶ ἐπ᾿ ὥμων ἀρθήσονται: τότε ὄψῃ καὶ ἐκστήσει τῇ καρδίᾳ, ὅτι μεταβαλεῖ ἐπί σε KC πλοῦτον 
θαλάσσης καὶ ἐθνῶν καὶ λαῶν: καὶ ἥξουσίν σοι κάμηλοι μαδιὰν καὶ γεφάρ᾽ καὶ κριοὶ ναβαιώθ᾽ 
πάντες EK σαβὰ ἥξουσιν φέροντες χρυσίον καὶ ἀργύριον, καὶ λίβανον οἴσουσίν σοι: καὶ ἀνενεχ- 
θήσεται δὲ τὰ ἐπὶ τὸ θυσιαστήριόν μου, καὶ ὁ οἶκος τῆς προσευχῆς μου δοξασθήσεται καὶ 
πλοῖα θαρσεῖς ἥξουσιν φέροντες τὰ τέκνα σου καὶ ἀργύριον καὶ χρυσίον, διὰ τὸ ὄνομα KO τοῦ 
θὺ τὸ ἅγιον, καὶ οἰκοδομήσουσιν ἀλλογενεῖς τὰ τείχη σου" καὶ οἱ βασιλεῖς αὐτῶν παραστήσονταί 
σοι" διὰ γὰρ ὀργὴν ἐπάταξά σε καὶ διὰ ἔλεον ἠγάπησά σε’ καὶ θήσω σε ἀγαλλίαμα αἰώνιον, καὶ 
θηλάσεις γάλα ἐθνῶν καὶ πλοῦτον βασιλέων φάγῃ" καὶ γνώσῃ ὅτι ἐγὼ KC ὁ σώζων σε. ὋὉ δὲ 
λαὸς ὁ ἐξ ἐθνῶν ἰδὼν ὅτι κατηλλάγη αὐτῶν ὁ ks, καὶ αὐτὸς πάλιν εὐχαριστῶν τῷ κῳ ἔλεγεν" 
ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ K@’ ἐνέδυσεν γάρ με ἱμάτιον σριου, καὶ χιτῶνα εὐφροσύνης. 
ὡς νυμφίῳ περιέθηκέν μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέν μὲ κόσμον καὶ πάλιν 
ἐκπληρῶν κς τὰς ἐπαγγελίας αὐτοῦ τὰς ἀγαθάς, τῷ ἐξ ἐθνῶν λαῷ καὶ τῇ σιὼν ἔλεγεν" διὰ σιὼν 
οὐ σιωπήσομαι: καὶ διὰ ἰλημ οὐκ ἀνέξομαι, ἕως ἂν ἐξέλθῃ ὡς φῶς ἡ δικαιοσύνη αὐτῆς" τὸ δὲ 
σριόν μου ὡς λαμπὰς καυθήσεται: καὶ ὄψονται ἔθνη τὴν δικαιοσύνην σου καὶ βασιλεῖς τὴν 
δόξαν σου" καὶ καλέσει σε KC, τὸ ὄνομά σου τὸ καινόν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς. 

ὁ ἰουδαῖος etre’ καθὼς εἴρηκας νῦν, ὅτι ἐπικληθήσεταί σοι ὄνομα καινόν, ὃ εὐλογηθήσεται ἐπὶ 
τῆς γῆς, τοῦ ἰακὼβ εἴρηται" ἰακὼβ γὰρ καλούμενος τὸ πρῶτον, μετωνομάσθη ὑπὸ Kv inn. 

ὁ χριστιανὸς εἶπεν" οὐκ εἶπεν ἡ γραφὴ ὅτι ἐπικλήθη σοι ὄνομα καινόν, ἀλλὰ τὰ μέλλοντα 
ἔλεγεν" ὅτι ἐπικληθήσεταί σοι ὄνομα καινόν, ὃ εὐλογηθήσεται ἐπὶ TAC FAC’ περὶ γὰρ ὑμῶν τῶν υἱῶν 
ἴηλ οὕτως εἶπεν" ὑμεῖς δὲ οἱ ἐγκαταλελοιπότες με, λέγει KC, καὶ ἐπιλανθανόμενοι τὸ ὄρος τὸ ἅγιόν 
μου, καὶ ἑτοιμάζοντες τράπεξαν τοῖς δαιμονίοις, καὶ κερνοῦντες τῇ τύχῃ κέρασμα, ἐγὼ παραδώσω 
ὑμᾶς, εἰς θάνατον μαχαίρας πεσεῖσθε λέγει KC’ καὶ per’ ὀλίγα ἐπάγει λέγων, ἰδοὺ οἱ δουλεύοντές 
μοι φάγονται, ὑμεῖς δὲ πεινάσεσθε᾽ ἰδοὺ οἱ δουλεύοντές μοι πίονται, ὑμεῖς δὲ διψήσεσθε" ἰδοὺ 
οἱ δουλεύοντές μοι εὐφρανθήσονται, ὑμεῖς δὲ κεκράξεσθε᾽ ὅτι ἐκάλεσα ὑμᾶς, καὶ οὐκ ἐπηκού- 
σατέ μου, κεκράξασθε ἀπὸ πόνου τῆς καρδίας ὑμῶν: κατελείψατε γὰρ τὸ ὄνομα ὑμῶν 
εἰς πλησμονὴν ἐν τοῖς ἔθνεσιν, ὑμᾶς δὲ ἀνελεῖ KC’ τοῖς δὲ δουλεύουσίν μοι, ἐπικληθήσεται ὄνομα 
καινὸν ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς" εὐλογήσουσιν γὰρ τὸν ὃν τὸν ἀληθινόν’ κατὰ γὰρ τὰς 
ἡμέρας τοῦ ξύλου τῆς ξωῆς ἔσονται αἱ ἡμέραι τοῦ λαοῦ μου. δί ὅτι σπέρμα ἐστὶν εὐλογημένον 
ὑπὸ Kv’ καὶ τὰ ἔκγονα * αὐτῶν μετ᾽ αὐτῶν’ ἔτι λαλοῦντος αὐτοῦ, ἐρῶ" τί ἐστιν ; ἰδοὺ πάρειμι᾽ 
εἰς τὸ τέλος δὲ τῆς βίβλου τῆς προφητείας ἡσαΐου" τῷ μὲν had ἐξ ἐθνῶν, αἰωνίαν διαθήκην 
ἔδωκεν" τοῖς δὲ υἱοῖς ἰακώβ, ἔδωκεν ἀδιάλειπτον ἐπιχαρμὸν καὶ ὄνειδος εἰπών" ὅν, τρόπον ὁ 
Ἠ 2 


Ps. 47°. 
Gants 2." 

15. 54. 

Ts; Gon: 

Ts, 9 18, 

Ts. 611°, 

15. 621". 

ls, Og 
15, 65". 

Is. 66!'.12, 

Ts; 665 5 

15, 667. 
Ts. 6678, 74, 

¥s5 6675" 




2 ἤδεσαν. 



ὑμῶν MS. 

εἶχθρον MS. 


Cie Ταῖς, 22 
45 ὅς Τ 



Levi, 81 & 
Acta Pil, 

ΟΣ χὶς 

8 36. 

100 The Dialogue of Timothy and Aquila 

— Ρ AS ἑ Εν τς PEP τ ae 
οὖνος καινὸς καὶ ἡ γῆ καινή, ἃ ἐγὼ ποιῶ, μένει ἐνώπιόν μου, καὶ τὸ ὄνομα ὑμῶν λέγει KC’ καὶ 
᾿ ; Ace cits ἡ ἐβεδεούμ αν, Ἐχῆς shes 2 
στήσεται TO σπέρμα ὑμῶν ἐνώπιόν μου, καὶ TO ὄνομα ὑμῶν λέγει KC’ καὶ ἔσται μῆνα ἐκ μηνῶν, 
καὶ σάββατον ἐκ σαββάτου καὶ ἐνιαυτὸς ἐξ ἐνιαυτοῦ" ἥξει πᾶσα σὰρξ ἐν ἰλημ προσκυνῆσαι 
ἐνώπιόν μου λέγει KE παντοκράτωρ’ καὶ ἐξελεύσονται καὶ κόψονται τὰ κῶλα τῶν GVOV τῶν 
παραβεβηκότων ἐν ἐμοί’ 6 γὰρ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται" 

‘ UJ > Ad 4 ~ a A 
καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί ἄρα οὐκ ἐτελέσθησαν ταῦτα πάντα; ἐπὶ μὲν τὰ ἔθνη τὰ 
> Ὡς PLN A 9=—— ἡ “1 
ἀγαθά επι δὲ του ἰους TA Κακα΄ 3 

- > Y a Xx 

ὁ ἰουδαῖος εἶπε" τὸ ὄνομα τὸ καινὸν οὐδέπω ἀπέδειξας ποῦ ὠνομάσθη ἣ ἐπὶ τίνα. 

ὁ χριστιανὸς εἶπε τὸ ὄνομα τὸ καινὸν τὸ εὐλογημένον ἐπὶ τῆς γῆς, ὠνομάσθη ὑπὸ τῶν 
ἁγίων μαθητῶν τοῦ ops ἡμῶν lv Xv, ἐν πρώτοις ἐν ἀντιοχείᾳ, καθὼς γέγραπται ἐν ταῖς πράξεσιν 
τῶν ἀποστόλων, ὅτι ἐχρημάτισαν πρῶτον ἐν ἀντιοχείᾳ καλεῖσθαι [τοὺς] τοὺς μαθητὰς χριστιανούς" 
9 A > 4 ,ὔ A n 3 4 > id , \ δὴ , ἘΞ > la > A \ 
ἰδοὺ ἀπέδειξά σοι περι του εὐλογημένου ovopaTos, πότε Και διὰ τινος ὁ KS ὠνόμασεν αὐτο και 

iwi ea Sw, ‘ cat , or ? ΝΟ er eS * 
OL TPS μου και EYY@OAY TEPL TOV LU TOUTOU OTL ἐστιν Os, εἰχαν 

ὁ ἰουδαῖος εἶπε" καὶ εἰ εἴδησαν 
τὰς χεῖρας ἢ αὐτῶν ἐπενεγκεῖν ἐπ᾿ αὐτόν; οὐ πάντα ἔγνωσαν αὐτὸν Ov εἶναι; εἰ μὲν γὰρ περὶ 
προφήτου ἐνετείλατο κς ὁ θς διὰ ζαχαρίου μηκέτι προφητεύειν τινά, εἰ δὲ προφητεύων τις, 
συμποδιοῦσιν αὐτὸν ὁ THP καὶ H MHP αὐτοῦ οἱ γεννήσαντες’ θανάτῳ ἀποθάνῃ καὶ οὐ ζήσῃ, δι᾿ 
OTL ψευδῆ ἐπροφήτευσας" καὶ καταισχυνθήσονται οἱ προφῆται; ἕκαστος ἐκ τῆς ὁράσεως αὐτοῦ, 
ἐν τῷ πρύφητεῦειν αὐτόν᾽ εἰπόντος οὖν τοῦ oy mvs διὰ τοῦ προφήτου, ὅτι ἐν ταῖς ἡμέραις 

ἐκείναις, μὴ ἔσεσθαι προφήτην, τί ἐροῦμεν περὶ τοῦ lv Tope, ὅτι Ἐροθ της ἢ ἦν: ἀλλ᾽ οὐκ ἢν 
προφήτης, ἀλλὰ Os ἢν ; ἰδοὺ ἐκ τῶν θείων PRO οὐκ ἔγνωσαν αὐτὸν Oy of πρς ἡμῶν". 

ὁ χριστιανὸς etre” καθὼς ἐδήλωσαν ἡμῖν αἱ θεῖαι γραφαί, ἔγνωσαν ἀληθῶς, GAN ἐπαχνώθη 
ἢ καρδία αὐτῶν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν OME Sy καὶ TOC ὠσὶν βαρέως ἤκουσαν, καθὼς 
εἶπεν ἡσαΐας" ἐχθρὸν ἢ δὲ ἡγήσαντο αὐτόν, δι᾽ ὅτι ἐναντιοῦτο τοῖς ἔργοις αὐτῶν τοῖς πονηροῖς, 
καὶ SIRT ζήλου" καὶ Ae Naas τὰ σημεῖα, ἃ ἐποίει ὅτι ἐν τῷ θῳ ἐ ἐστιν᾽ τὰ δὲ αὐτῶν ἔργα 

μὴ ὄντα ἀρεστὰ τῷ θῳ, ἐμίσησαν αὐτὸν δωρεὰν καὶ κατὰ τὸ Let leaner ¢ καὶ συμβούλιον" 

ποιήσαντες ἐσταύρωσαν αὐτὸν καθὼς αὐτὸς gi αΠν παθεῖν" αὐτοὶ δὲ ἐνόμισαν ὑποκεῖσθαι 
αὐτὸν θανάτῳ, ἀγνοοῦντες οἱ τάλανες τὴν αὐτοῦ οἰκονομίαν, ἣν εἰς τὸ γένος τῶν ἀγὼν αὐτὸς 
ἐπετέλει" καὶ τὸν ἔχοντα Hs ζῶντας καὶ pekpors παρέδωκαν eis κρίσιν θανάτου. 

ὁ ἰουδαῖος εἶπε' μνημονεύων καθ᾽ ἑαυτὸν ἔχειν, μέλλεις γὰρ ὑπάρξεις τῶν δύο κεφαλαίων 
τούτων σύστασιν διδόναι. 

ὁ χριστιανὸς εἶπε" ποίων δύο; 

ὁ ἰουδαῖος εἶπεν" ὅτι εἶπας αὐτὸν ἑκουσίως πεπονθότα, καὶ ὡς ὅτι προεγίνωσκεν τὸ πάθος 
αὐτοῦ, καὶ ὅτι αὐτός ἐστιν ὁ μέλλων κρῖναι ζῶντας καὶ νεκρούς. 

ὁ χριστιῶνυς εἶπε' πάντα ἀποδείξω, ἀλλὰ νῦν ἐπὶ τὸ ow ah τράπωμεν" ἐλέγομεν γὰρ 
ὅτι τὸν μέλλοντα κρῖναι ζῶντας καὶ νεκροὺς παρέδωκαν εἰς κρίσιν θανάτου. αὐτοῦ δὲ 
σταυρωθέντος ὑ ὁ ἥλιος ἐσκοτίσθη, καὶ ἐγένετο σκύτος ἐπὶ πᾶσαν τὴν ry, ἀπὸ ὥρας ἕκτης ἕως 
ὥρας ἐνάτης’ καὶ πάλιν ἐγένετο φῶς, καθὰ γέγραπται ἐν τῷ Hoaia, ὅτι σκοτισθήσεται ὁ ἥλιος 
μεσημβρίᾳ, καὶ σκοτάσει ὁ ἥλιος κατὰ μέσον τῆς ἡμέρας" καὶ τὸ πρὸς ἑσπέραν ἔσται φῶς" τὸ 
πρωὶ ἐρεῖς: πῶς ἐγένετο ἑσπέρα; καὶ ἑσπέρας ἐρεῖς πῶς ἐγένετο πρωΐ ; πάλιν τε τὸ κατα- 

2 In mg. pr. m. scr. ἰδοὺ γὰρ βλέπομεν πάντα γεγενημένα. 

Acts 112° 
(Cod. Bez.) 

Zech, 13% *, 

19, οἷ 

Ps. 68°. 
Marc. 15, 

Acts τοῦ. 

Acts 10%, 

Mat. 27%, 

Is. 131° & 
Amos 89. 

Deut. 28%. 

Fol. 133 
ex apo- 

ovxely MS, 

Siders MS. 

Fol, 134 

x σὰ id- 
σεται δι᾽ 

Fol. 134 


τούτου MS. 

The Dialogue of Timothy and Aquila IOI 

πέτασμα τοῦ ναοῦ ἐσχίσθη μέσον: τὰ ὄρη EoadeVOHGav'* καὶ ai πέτραι éppdrHoav’ καὶ τὰ 
μνημεῖα ἠνεῴχθησαν, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἀνέστησαν, καὶ εἰσῆλθαν εἰς THY 
ἁγίαν πόλιν, καὶ ἐνεφανίσθησαν πολλοῖς: καὶ ὅτι ἐρώτων τοὺς ἀναστάντας, οὐκ εἶ σύ, φησίν, 
ὁ δεῖνα ; ὁ δὲ ἔλεγεν, vai, φησίν" οὐκοῦν ἢ σύ, φησίν, ὁ ἀποθανὼν πρὸ τοσούτων ἐτῶν ; καὶ ἔλεγεν 
ἐγώ εἶμι, ἀλλά γε καὶ ἄλλος πάλιν ἐρώτα ἄλλον τῶν ἀναστάντων, καὶ ἤκουον τὸ αὐτό’ ἔλεγεν 
οὖν αὐτοῖς πάλιν: πῶς οὖν ἠγέρθητε ἐκ νεκρῶν ; καὶ εἶπαν οἱ ἀναστάντες ἐκ τῶν νεκρῶν' οὐκ 
οἴδατε τί ἐγένετο ὧδε ἄρτι ; οἱ δὲ ζῶντες εἶπαν, οὐ γινώσκομεν᾽ οἱ δὲ εἶπαν αὐτοῖς οὐκ 
ἐσταυρώσατε ἄνον λεγόμενον iv; οἱ δὲ ξῶντες εἶπαν, ἐσταυρώσαμεν αὐτόν, ὅτι ἔλεγεν αὐτὸν OV Dv 
θυ" καὶ εἶταν οἱ ἀναστάντες ἐκ τῶν νεκρῶν᾽ ἐπ᾽ ἀληθείας KE ἐστιν UE BU" καθὼς γὰρ ἐνομίσατε 
ὅτι τέθνηκεν, τότε καὶ ἦλθεν πρὸς τὸν ἄδην, καὶ συντρίψας αὐτοῦ τὰς πύλας καὶ τοὺς μοχλούς, 
αὐτὸν μὲν ἔδησεν, ἡμᾶς δὲ ἐλυτρώσατο, καὶ ἀνέστησεν σὺν αὐτῷ. 
©? ε ee ΄ eee) , , * £7 

ὁ lovdaios εἶπε᾽ τούτων τὰς ἀποδείξεις δίδου * ἡμῖν. 
ς κ᾿ > - > a Wee) ΄ 
ὁ χριστιανὸς εἶπεν εὐχερῶς δι᾽ ὀλίγων λέξεων. 
6 ἰουδαῖος εἶπε' (et) δυνατὸν φράσον ἡμῖν αὐτά. 
ὁ χριστιανὸς εἶπε᾽ πρῶτον μὲν γὰρ διὰ τὸν iv ὅτι Os ὧν βουλήσει ἰδίᾳ κατελθών, καὶ ταῦτα 
ἐποίησεν τῷ Gdn καὶ τῷ θανάτῳ, ἄκουε τοῦ dad λέγοντος" ἐξάγων πεπεδημένους ἐν ἀνδρείᾳ, 
ὁμοίως τοὺς παραπικραίνοντας τοὺς κατοικοῦντας ἐν τάφοις καὶ πάλιν" ἀπέστειλεν τὸν λύγον 
αὐτοῦ καὶ ἰάσατο αὐτούς" καὶ ἐρρύσατο αὐτοὺς ἐκ τῶν διαφ(θγορῶν αὐτῶν’ καὶ ὅτι συνέτριψεν 

, col A 4 aA 4 . > ‘ ae * ao ΄ e > t 3 
πύλας χαλκᾶς, καὶ μοχλοὺς σιδηροῦς συνέθλασεν' ἐν δὲ τῷ ἡσαΐᾳ οὕτως λέγει" οὐ πρέσβυς, οὐκ 

ἄγγελος" ἀλλ᾽ αὐτὸς ὁ KC ἔσωσεν αὐτούς" περὶ δὲ τῶν νεκρῶν, αὐτὸς ἡσαΐας λέγει, ἀναστήσονται 
οἱ νεκροί" καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις, καὶ εὐφρανθήσονται οἱ ἐν τῇ γῇ" ἐν δὲ τῷ 
δανιήλ, οὕτως λέγει' καὶ πολλοὶ τῶν καθευδόντων ἐπὶ γῆς χώματι, ἀναστήσονται εἰς ζωὴν 
αἰώνιον" ἐν δὲ τῷ wate λέγει οὕτως" KC ὁ OC ἡμῶν ἰατρεύσει ἡμᾶς" KE καὶ μοτώσει ἡμᾶς" καὶ ἐν 
τῇ τρίτῃ ἡμέρᾳ ἀναστησόμεθα᾽ ἐνώπιον αὐτοῦ καὶ ζησόμεθα. ταῦτα πάντα προιδὼν 6 Sad ἔλεγεν 
τῷ ἐξ ἐθνῶν λαῷ ἐν νουθεσίᾳ" τὸ ἑσπέρας αὐλισθήσεται κλαυθμός, καὶ εἰς τὸ πρωΐ ἀγαλλίασις, 

ὁ ἰουδαῖος εἶπε" καὶ τίς ὁ ἐν λύπη 3 γενόμενος τότε ; 

ὁ χριστιανὸς εἶπε" πρὸς ἡμέραν μίαν ὁ πιστὸς λαός, ἅμα τοῖς αὐτοῦ μαθηταῖς" καὶ τὰς περὶ τὴν 
μαγδαληνὴν ἡ μία τῶν σαββάτων ὅ: ἀκούσαντες τὴν αὐτοῦ ἀνάστασιν, ἀπέρριψαν μὲν τὸ πένθος, 
χαρᾶς δὲ εὐαγγέλια ἐδέξαντο ὑπὸ τῶν ἀγγέλων“ ἐν πρώτοις" δεύτερον δὲ ὑπὸ τῶν στρατιωτῶν, 
τῶν καὶ φυλαξάντων τὸ μνῆμα τὸ δὲ αἰώνιον πένθος ἢ, ὑμεῖς ἐλάβετε, καθὼς ζαχαρίας 

ὁ ἰουδαῖος εἶπεν" οὐδεὶς ἀκαίρως λαλῶν ἢ ὅτι συζητῶν ἐν λόγῳ ὑβρίζει τινά. 

ὁ χριστιανὸς etre’ μή μοι γένοιτο παρὰ τοῦ ζῶντος Ov ὑβρίσαι ἀκαίρως τινα τῶν πλησίον 
μου" ἀλλ᾽ ὅσα τὸ πνα τὸ ἅγιον ἐλάλησεν διὰ τῶν προφητῶν, οὕτως κἀγὼ λαλήσω. ἀλλὰ 
ἡνίκα ἴδαν γενόμενα σημεῖα ἐν τῷ σταυρωθῆναι αὐτόν, καὶ ἰδόντες νεκρῶν ἀνάστασιν, καὶ 
ἀκούσαντες παρὰ τῶν στρατιωτῶν ὅτι ἀνέστη ἐκ νεκρῶν᾽ ἀπιστῆσαι δὲ τούτοις ᾿ οὐκ ἦν, δι᾿ ὅτι 
αὐτοὶ φυλάξαντες τὸ μνῆμα, ἀκριβῶς ἐγίνωσκον διὸ δὴ καὶ συμβούλιον ποιήσαντες, ἀργύρια 
ἱκανὰ ἔδωκαν τοῖς στρατιώταις λέγοντες" εἴπατε ὅτι οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν 

1 Cf. Ephrem comment. on Tatian. diatess. (Arm. ed. Ven. 1836, p. 235): ‘et mzontes commote 
sunt, sepulchra aperta sunt, et velum scissum est.’ 

2 Cf. Pet. Evang. 26 and 59. 3 Cf. Mat. 281, Luc, 24". SiC fa Τα; a4ee 

5 Cf. Pet. Evang. 39. δ Cf, Pet. Evang. 25. 

Τῆς. 253. 
Μα. 2) 5. 

Ps 10624, 

15. )6", 

Dan. 122. 
Hos. 6% 

Ῥ5 20 .. 

Ma. 282% 1%, 

ἐ καὶ MS, 

Fol. 185 

δάθαν MS, 

Fol, 185 

popot MS. 

ov KaTa- 

πείθω MS. 

Fol, 136 

102 The Dialogue of Timothy and Aquila 

αὐτὸν ἡμῶν κοιμωμένων" καὶ λαβόντες τὰ ἀργύρια, ἐποίησαν ὡς ἐδιδάχθησαν" ὠνείδησεν δὲ Mat. 28". 
αὐτοὺς 6 ks περὶ τούτου διὰ τοῦ προφήτου ἡσαΐου, προσκαλούμενος τὰς ἁγίας γυναῖκας, τὰς τὸν 
θν θεασαμένας τὸν ἀναστάντα, καὶ λέγοντα γυναῖκες ἐρχόμεναι ἀπὸ θέας, δεῦτε: οὐ γὰρ λαὸς Is. 27". 
ἔχων σύνεσιν ἐστὶν, δι᾿ ὅτι ἀνήγγειλαν ἡμῖν" καὶ ἐκεῖ ἢ ἐνεφάνησαν ἡμῖν ἑτέραν πλάνησιν" καὶ 
δὴ πάλιν δι᾿ αἰῶνα εἶπεν ks* φυλασσόμενοι μάταια καὶ ψευδῆ, ἔλθον αὐτῶν ἐγκατέλειπον" 
ταῦτα πάντα ἑωρακότες τελεσθέντα οἱ ἰουδαῖοι, ἐκόψαντο κοπετὸν μέγα καθὼς γέγραπται διὰ Pet. Evang. 
ζαχαρίου τοῦ προφήτου" ὅτι ἐπιβλέψονται πρός με, ἀνθ᾽ ὧν κατορχήσαντο᾽ καὶ ὄψονται εἰς ὃν τς τ210-- 
ἐξεκέντησαν᾽ καὶ κόψονται εἰς ἑαυτοὺς κοπετὸν ὡς ἐπ᾽ ἀγαπητόν" καὶ ὀδυνηθήσονται ὀδύνην, 146 
καὶ ὡς ἐπὶ πρωτοτόκου" καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει KC, μεγαλυνθήσεται ὁ κοπετὸς 
iAH, ὡς κοπετὸς ῥοῶνος ἐν πεδίῳ ἐκκοπτομένῳ᾽ καὶ κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς καθ᾽ 
ἑαυτάς, φυλὴ οἴκου δᾶδ καθ᾽ ἑαυτήν, καὶ αἱ γυναῖκες αὐτῶν καθ᾽ ἑαυτάς: φυλὴ οἴκου νάθαν * 
καθ᾽ ἑαυτήν, καὶ at γυναῖκες αὐτῶν καθ᾽ ἑαυτάς: φυλὴ Aevt καθ᾽ ἑαυτήν, καὶ αἱ γυναῖκες 
αὐτῶν καθ᾽ ἑαυτάς: φυλὴ οἴκου συμεὼν καθ᾽ ἑαυτήν, καὶ ai γυναῖκες αὐτῶν καθ᾽ ἑαυτάς: πᾶσαι 
αἱ ὑπολελειμμέναι φυλαί, φυλὴ φυλὴ καθ᾽ ἑαυτήν, καὶ αἱ γυναῖκες αἰτῶν καθ᾽ ἑαυτάς. Τνῶθι 
οὖν ὦ ἰουδαῖε ὅτι οὐχ ὡς θέλων ὑβρίσαι τινὰ εἶπά τι. μὴ γένοιτο, ἀλλ᾽ ἰδοὺ ἀπέδειξά σοι τὰ διὰ 
τοῦ προφήτου ῥηθέντα ὑπὸ τοῦ κυ. 

ὁ ἰουδαῖος εἶπε' νῦν καιρὸς ἵνα δείξεις ἡμῖν τέως ἐν πρώτοις ὅτι ἑκουσίως ἔπαθεν" καὶ ὅτι 
προεγίνωσκεν τοῦτο. 

ὁ χριστιανὸς εἶπεν" οἶδας ὅτι ἀπεστάλησαν οἱ ἅγιοι προφῆται λαλῆσαι τὰ προστεταγμένα 
αὐτοῖς ; 

ὁ ἰουδαῖος εἶπεν" ἀσφαλὲς τοῦτο ἐστίν. 

ὁ χριστιανὸς εἶπε' γίνωσκε οὖν ἱερεμίαν λέγοντα τοῦτο, διὰ τὸ γινώσκειν αὐτὸν περὶ τοῦ 
πάθους αὐτοῦ, καὶ ὡς ἐκ προσώπου τοῦ lu οὕτως λέγει" ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ 
θύεσθαι οὐκ ἔγνων ; κατ᾽ ἐμοῦ ἐλογίσαντο λογισμὸν πονηρὸν λέγοντες" δεῦτε καὶ ἐμβάλωμεν 
ξύλον εἰς τὸν ἄρτον αὐτοῦ καὶ ἐκτρίψωμεν αὐτὸν ἐκ γῆς ςώντων. καί γε ἐν dad λέγει περὶ 
τούτου" σύνετε δὴ ἄφρονες ἐν τῷ λαῷ: καὶ μωροὶ πότε φρονήσετε ; ὁ φυτεύων τὸ οὖς, οὐχι Ps. 935". 
ἀκούει ; ἢ ὁ πλάσας τὸν ὀφθαλμὸν κατανοεῖ ; ὁ παιδεύων ἔθνη οὐχὶ ἐλέγξεις ; ὁ διδάσκων ἄνον 
γνῶσιν, κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνῶν, ὅτι εἰσὶν μάταιοι: καὶ πάλιν ἐν τῷ ἡσαΐᾳ 
λέγει, ἐγὼ δὲ οὐκ ἀπειθῶ *,' οὐδὲ ἀντιλέγω: τὸν νῶτόν μου ἔδωκα εἰς μάστιγας, καὶ τὰς 
σιαγόνας μου εἰς ῥαπίσματα' τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων᾽ 
μὴ οὐ συνέβη ταῦτα ἐπὶ τὸν KV; 
ὁ ἰουδαῖος etme’ πολλάκις δὲ οὐ περὶ τοῦ tv ἐγράφη ταῦτα, ἀλλὰ περὶ ἑτέρου τινός. 
ὁ χριστιανὸς εἶπε' περὶ τούτου εὔκοπον ἀποδεῖξαι, ὅτι περὶ τοῦ iv ταῦτα ἐπροφητεύθη. 
ὁ ἰουδαῖος εἶπεν" εἰ τοῦτο ποιῆσαι δυνήθης ἐκ τῶν θείων γραφῶν, εἰς πάντα ἠλήθευσας. 
ὁ χριστιανὸς εἶπε' πάντα πολλὰ μὲν κατ᾽ ἀλήθειαν δείξαντες, περὶ τοῦ κυ iv, οὐδὲν 
ὠφελήσαμεν' ἀλλὰ καθὼς γέγραπται νυστάξοντι διηγούμενος, ἐπ᾽ ἐσχάτων ἠκούσαμεν τὸ τί Sir, 22°, 
ἐστιν᾽ ὅμως οὐκ ἀκηδιάσωμεν' μὴ γένοιτο" παρέχει γὰρ ἡμῖν ks is, τὸ τί εἰπεῖν καὶ τί λαλῆσαι Mat. τοῖϑ & 
κατὰ τὸ ἐπάγγελμα αὐτοῦ, ἐν τῷ ka Ψαλμῷ οὕτως γέγραπται, ὦρυξαν χεῖράς μου καὶ πόδας Luc. 12"". 
μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου’ αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδον με. καὶ διεμερίσαντο γον το 
τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Βλέπομεν δὲ εἰς τὸν ἦν ταῦτα Cf. Pet. Ev. 

τ : Nees / ἡ a a 
πληρωθέντα' καὶ yap ὥρυξαν τὰς χεῖρας αὐτοῦ καὶ τοὺς πόδας ἥλοις καὶ ἔφιδαν 1 αὐτοῦ καὶ re οὐ, ἐς 
ο. 202%, 25, 


Ὁ In mg. pr. m, ἐφίκεσθε χαίρειν ἐπιτρέπεσθε, 

Fol. 186 

Cf. Rom. 
I 27 & lle 

Fol. 137 


Fol. 137 

The Dialogue of Timothy and Aquila 103 

ἔλεγον" εἰ ὃς εἶ τοῦ BU κατάβηθι ἀπὸ τοῦ σταυροῦ᾽ καὶ διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, 
καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλλον κλήρους" καὶ πάλιν ἐν τῷ En Ψψαλμῷ οὕτως γέγραπται" καὶ 
ἔδωκαν εἰς τὸ βρῶμά μου Kone καὶ εἰς τὴν δίψαν μου ἐπότισάν με GEoc’ καὶ βλέπομεν αὐτὰ 
mAnpavevra’€ ἐπὶ τὸν ly" μὴ γὰρ ὁ bad ὑπέμεινέν τι τούτων ; ἀλλὰ οὐδὲ ἄλλος τις, εἰ μὴ 6 ἷς 
μόνος. κρεμάμενος γὰρ ἐπὶ τοῦ σταυροῦ εἶπεν διψῶ" καὶ πλήσαντες σπόγγον ὄξους μετὰ 
χολῆς μεμιγμένον ges τες καλάμῳ ἐπότισαν αὐτόν: πάλιν Bapeby ἐ ἐν τῷ κα ae ὁ ὃς, 
ὁ ὃς μου, πρόσχες μοι’ ἵνα τί ἐγκατέλειπάς με; ὁ δὲ ἰς κρεμάμενος ἐν τῷ Angad εἶπεν, ἐλοεῖ, 
ἐλοεῖ Resa 6, ἑρμηνεύεται" ὁ ὃς, ὁ ὃς μου εἰς τί με ἐγκατέλειπας : 3 εἰ οὖν ἀπο εὐ κεῖ; 
ὦ ἰουδαῖε, μὴ πληρωθέντα ταῦτα ὅσα ἐξ ἀρχῆς τοῦ λόγου εἶπον καὶ ἕως τοῦ νῦν εἰς τὸν ἷν 
τοῦτον, ἔλεγξον λοιπόν. 
_ 0 ἰουδαῖος εἶπεν" ἐπηγγείλου μοι ἐκ τῶν θείων γραφῶν ἀποδεῖξαι ὅτι αὐτός ἐστιν ὁ μέλλων 
κρῖναι ζῶντας καὶ νεκρούς" καὶ νῦν πλήρωσον τὴν ἐπαγγελίαν σου. 

ὁ χριστιανὸς εἶπε' τί ὄφελος ὅτι κοπιῶμεν' γέγραπται γὰρ εἰς ὦτα ἀκουόντων, μὴ γὰρ 
ἀσυνέτων ; 

ὁ ἰουδαῖος εἶπεν' ἐν τῇ ἐπιστολῇ Παύλου, οὗ καὶ τὴν βίβλον ἐναρίθμει, ὃν νέαν διαθήκην 
ἔχετε, αὐτοῖς γράφων λέγει" ὁ διδάσκων ἐν τῇ διδασκαλίᾳ μὴ εἶ ὀκνηρός. ! 

ὁ χριστιανὸς εἶπεν" ὁ αὐτὸς γράφει Rar, ὅτι ἐμοὶ μὲν TO λέγειν οὐκ ὀκνηρόν᾽ ὑμῖν δὲ τὸ 
ἀσφαλές. ἵνα δὲ καὶ τοῦτο aE ge τὸ αἴτημα, Seeds θυ κελεύσει, μάλιστα διὰ τοὺς 
ἀκούοντας, περὶ οὗ νῦν ἐρωτᾷς, ἄνε τοῦ θυ" οὕτως γέγραπται ἐν τῷ δανιήλ᾽ ἐν τῷ πρώτῳ ἔτει 
βαλτάσαρ βασιλέως χαλδαίων, δανιὴλ ἐνύπνιον ἴδεν: καὶ ἡ ὅρασις τῆς κεφαλῆς αὐτοῦ, ἐπὶ τῆς 
κοίτης αὐτοῦ καὶ τὸ ἐνύπνιον ἔγραψεν. ἐγὼ δανιὴλ ἐθεώρουν, καὶ ἰδοὺ τέσσαρες ἄνεμοι τοῦ 
οὐνου προσέβαλλον πρὺς τὴν θάλασσαν τὴν μεγάλην: καὶ τέσσαρα θηρία ἀνέβαινον ἐκ τῆς 
θαλάσσης, διαφέροντα ἀλλήλων. τὸ πρῶτον ὡσεὶ λέαινα, καὶ πτερὰ αὐτῆς ὡσεὶ ἀετοῦ: 
ἐθεώρουν ἕως οὗ ἐξετίλη * τὰ πτερὰ αὐτῆς, καὶ ἐξήρθη ἀπὸ τῆς γῆς, καὶ ἐπὶ ποδῶν ἀνοῦ ἐδόθη 
αὐτῇ" καὶ ἰδοὺ θηρίον δεύτερον ὅμοιον ἄρκῳ᾽ καὶ εἰς μέρος ἕν ἐστάθη" καὶ τρία πλευρὰ ἐν τῷ 
στόματι, ἀνὰ μέσον τῶν ὀδόντων αὐτῆς" καὶ οὕτως ἔλεγεν αὐτῇ, ἀνάστηθι φάγε σάρκας πολλάς" 
ὀπίσω τούτου ἐθεώρουν, καὶ ἰδοὺ θηρίον τρίτον ὡσεὶ πάρδαλις" καὶ πτερὰ αὐτῆς τέσσαρα ὡς 
πετεινοῦ ὑπὲρ ἄνω αὐτῆς" καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ τούτῳ, καὶ ἐξουσία ἐδόθη αὐτῷ" 
ὀπίσω τούτου ἐθεώρουν, καὶ ἰδοὺ θηρίον τέταρτον φοβερόν, καὶ ἔκθαμβον περισσῶς καὶ ἰσχυρόν. 
οἱ ὀδόντες αὐτοῦ σιδηροῖ“ καὶ οἱ ὄνυχες αὐτοῦ χαλκοῖ, ἐσθίων καὶ λεπτύνων’ καὶ τὰ ἐπίλοιπα 
τοῖς ποσὶν αὐτοῦ κατεπάτει' καὶ αὐτὸ διαφέρον περισσῶς παρὰ πάντα τὰ θηρία ἔμπροσθεν 
αὐτοῦ, καὶ κέρατα 1 αὐτῷ" προσενόουν τοῖς κέρασιν αὐτοῦ" καὶ ἰδοὺ κέρας ἕτερον μικρὸν 
ἀνέβαινεν ἐν μέσῳ αὐτῶν. καὶ τρία κέρα ἐξερίζωσεν τῶν ἔμπροσθεν αὐτοῦ" καὶ ἰδοὺ ὀφθαλμοὶ 
ὡς ὀφθαλμοὶ ἀνου ἐν τῷ κέρατι τούτῳ καὶ στόμα λαλοῦν μεγάλα: ἐθεώρουν ἕως οὗ θρόνοι 
ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθισεν καὶ ταῦτα λέγων ὁ χριστιανός, ἀνέστη δακρύων" καὶ 
κλίνας τὴν κεφαλὴν κατὰ ἀνατολάς, ἔλεγεν τῷ ἰουδαίῳ᾽ πρόσεχε, ὦ ἄνε, ἰδοὺ περὶ τῆς συντελείας" 
καὶ ἔλεγεν τὰ ἀκόλουθα τῆς γραφῆς" ἡ θρὶξ τοῦ καθημένου ἐπὶ τοῦ θρύνου, ὡσεὶ ἔριον 
καθαρόν, καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιών. ὁ θρόνος αὐτοῦ φλὸξ πυρός, οἱ τροχοὶ 
αὐτοῦ πῦρ φλέγον. ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ χίλιαι χιλιάδες ἐλειτούργουν 
αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ κριτήριον ἐκάθισεν, καὶ βίβλοι ἠνεῴχθησαν: 
Ἐθεώρουν τότε ἀπὸ φωνῆς τῶν λύγων ὧν τὸ κέρας ἐκείνων ἐλάλει, ἕως οὗ ἀνηρέθη τὸ 
θηρίον καὶ ἀπώλετο᾽ καὶ τὸ στόμα αὐτοῦ ἐδόθη εἰς καῦσιν πυρός: καὶ τῶν λοιπῶν θηρίων ἡ 

Mat. 27%. 
τ πὴ 
Ps. 6872, 

Acts 5°°. 
Mat. 27% & 
ὃ ἃς 0.10 
39. 85 Pet. 
Ev. τό. 
Mat. 27%. 



Fol, 138 


ἀνάστα MS. 

Fol. 138 

104 The Dialogue of Timothy and Aquila 
> ‘ n 2 > ων fal 3 , ? « + a 
ἀρχὴ μετεστάθη, καὶ μακρότης ζωῆς ἐδόθη αὐτοῖς EWC καιροῦ εθεώρουν ἐν ὁράματι τῆς 

, 5 ed ‘ 2 ‘ [οἷ fal na ee ay 9. σπάσαι, 3 ͵ rs ‘ o an fol 
νυκτός: καὶ ἰδοὺ ἐπὶ TOV νεφελῶν τοῦ OUWOU ὡς UE GVOD ἐρχύμενος fv’ καὶ ἕως τοῦ παλαιοῦ 

Ἄ Ξ ΠΡ apes ἐς SMe Spence ; 
τῶν ἡμερῶν ἔφθασεν: καὶ αὐτῷ προσηνέχθη" καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ τιμή" καὶ ἢ βασιλεία, 
καὶ ἡ ἐξουσία’ ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται" καὶ ἡ βασιλεία αὐτοῦ, 
βασιλεία αἰώνιος, ἥτις οὐ διαφθαρήσεται. 

ὁ δὲ ἰουδαῖος ἔμεινεν ἐνεὸς ὡσεὶ ὥραν μίαν, μηδὲν λέγων" λέγει αὐτῷ ὁ χριστιανός" συνῆκας 
ταῦτα πάντα, ὦ ave τοῦ θυ; 

ὁ ἰουδαῖος εἶπε' συνῆκα. 

ς C4 28285 τῷ \ - \ ΄ 

ὁ χριστιανὸς εἶπε" καὶ τί σοὶ δοκεῖ περὶ τούτων ; 

ὁ ἰουδαῖος εἶπεν ἐπ᾽ ἀληθείας ἔπεισάς με πάντοθεν, ὅτι αὐτός ἐστιν Os θεῶν, καὶ Ks 
κυρίων, καὶ βασιλεὺς βασιλέων, καὶ ὅτι πλημμελίᾳ ἐπλημμέλησαν οἱ πρς ἡμῶν ἐπενέγκαντες 
χεῖρας ἐπ᾽ αὐτόν" νῦν οὖν ἄνε τοῦ θυ τί ποιήσας σωθῶ ἀνάγγειλόν μοι. 

ὁ χριστιανὸς εἶπεν" εἰ πιστεύεις ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς δυνάμεώς σου, 
καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς συνέσεώς σου, ἀναστὰς * βάπτισαι καὶ ἀπόλουσαι 
τὰς ἁμαρτίας Gov ἐπικαλεσάμενος τὸ ὄνομα τοῦ KU iv’ ἵνα ἀκούσῃς μετὰ τῶν ἀκουόντων παρὰ 
τοῦ ἱεροψάλτου βασιλέως καὶ προφήτου καὶ πατριάρχου δᾶδ λέγοντος" μακάριοι ὧν ἀφέθησαν 
αἱ ἀνομίαι καὶ ὧν ἀπεκαλύφθησαν αἱ ἁμαρτίαι. 

Καὶ ταῦτα εἰπὼν ὁ χριστιανὸς ἀνέστη, διὰ τὸ τὸν ὄχλον ἐπιφωνεῖν τὸν πιστὸν καὶ λέγειν" 
Νικᾷ ἡ πίστις τῶν χριστιανῶν" εὐφημεῖν τε τὸν βασιλέα, καὶ τὸν ἰσάγγελον αὐτοῦ ἐπίσκοπον. 

ὁ δὲ ἰουδαῖος ἀναστὰς καὶ πεσὼν εἰς τοὺς πόδας τοῦ χριστιανοῦ, καὶ ὑψώσας τὴν φωνὴν 
αὐτοῦ ἐν κλαυθμῷ ἔλεγεν τῷ χριστιανῷ" ἐκζητήσει κύριος τὴν ψυχήν μου ἐκ τῶν χειρῶν cov, 
ἐὰν μὴ ποιήσεις με χριστιανόν. καὶ ἀνέστησεν αὐτὸν ὁ χριστιανὸς εἰπὼν μένειν αὐτοῦ" καὶ 
εἰσελθὼν πρὸς τὸν ἁγιώτατον ἐπίσκοπον ... τέκνον" τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν 
καρπῶν μεταλαμβάνειν' σὺ κεκοπίακας, σὺ λάβε πρῶτον τὸν καρπὸν αὐτοῦ" τοῦ δὲ εἰπόντος, 
cf a > > , , Ἐν Sh > 6 3 \ a ‘ ὃ ν ΦΈΡ, “- 
ὅτι οὔκ εἰμι ἐν κλήρῳ, δῥομαίως ὁ ἐπίσκοπος ἦλθεν εἰς τὸ κυριακόν. καὶ δοὺς εἰρήνην χειροτονεῖ 
αὖ A ὃ /, . Ν aN ὃ ‘ ieee [οὶ 3 A ,’ ᾿ bid. > “ Xr ΑἹ 

ὑτὸν διάκονον' καὶ πάλιν δοὺς εἰρήνην ποιεῖ αὐτὸν πρεσβύτερον, καὶ δίδωσιν αὐτῷ λοιποὺς 
πρεσβυτέρους καὶ διακόνους πρὸς ὑπηρεσίαν τῆς λειτουργίας. καὶ διδοῦσιν αὐτῷ διφθέραν 

͵ A > , Ν > A a > λ θί ry ‘\ > A c φ , A 
γεγραμμένον τὰς ἐπικλήσεις καὶ εὐχὰς τῆς ἀκολουθίας" καὶ ἀπελθὼν ὁ ὁσιώτατος λοιπὸν 
πρεσβύτερος τιμόθεος μετὰ τῶν λοιπῶν ἱερέων καὶ διακόνων ἐν τῷ τόπῳ ἔνθα ἦν ὁ ἀκύλας 
5 3 ‘ ‘ > \ ? , > a [oor Ν > , A > 3 ΑΥ 
ἀπεκδεχόμενος, καὶ λαβὼν αὐτὸν εἰσήγαγεν ἐν τῇ ἐκκλησίᾳ" καὶ ἐποίησαν τὴν ἀκολουθίαν, καὶ 
ἐβάπτισαν αὐτὸν εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, μετονομάσαντες 
αὐτὸν θεόγνωστον᾽ ὃς μεταλαβὼν τῶν ἀχράντων μυστηρίων, ἐγένετο δοχεῖον τοῦ ἁγίου 
πνεύματος, ὃ ποτε ἰουδαῖος, νῦν δὲ χριστιανὸς διὰ τοῦ θεοῦ, ὅ ποτε λύκος, νῦν δὲ πρόβατον 
a , \» en ς , , > a 997 mm” > a 3 
χριστοῦ γενόμενος, Καὶ ἔλαβεν αὐτὸν ὁ πρεσβύτερος τιμόθεος ἐν τῷ ἰδίῳ οἴκῳ αὐτοῦ, καὶ ἦσαν 
διαπαντὸς ἅμα δοξάζοντες πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα᾽ ᾧ πᾶσα δόξα, τιμή, κράτος, καὶ 

7 a Si eS ‘ > ‘ A “ pe . > ΄ 
προσκυνήσις, νυν και Gel Kal εἰς TOUS αἰωνας Τῶν αἰωνὼν Αμην. 


Acts 837, 
Acts 22°°. 

“δ᾽ ὃ ψ͵οῦυ Φ- 
θυ Ρ = p> 
= _ [aa Ἢ 
*@ = ee ae 
v1 ν ΒΝ 
᾿ 8 
; =) ea 
_ ἐς ee 
= all 

+2 oo a& += Soar ae <n ee _ 
- _ ΝΣ τίνα, Ὡραία, ᾿ on = ee 
j al ~~ ἢ Sees oe is 
᾿ [Ἂς a gn ve oy ἔν, = " 
; maa ~—— ιν ων 


met Gopi, 2 

d an reaa 
Κων δον Oka a + De αν 
— ih ae 
a δῪ hd 2) Ύ- eit 
| πο an 

‘alt EI » αν ἢ... πυροῦ eal ΘΒ. 
ae - πᾷ τα OM ἀνιῶν," 

ae 4 ~> == ae EOP oo ὡς ee aim 

sayy > ay ) <a Ge faa 

ἝΝ νι Ὁ ~~: = δ a 


BM535 .C68 
Conybeare, F.C. (Frederick Cornwallis) 

The Dialogues of Athanasius and Zacchae 


Conybeare, Frederick Cornwallis, 1856-1924, ed. 

... The Dialogues of Athanasius and Zacchaeus and of Tim- 
othy and Aquila; edited, with prolegomena and facsimiles, by 
Fred C. Conybeare... Oxford, Clarendon press, 1898. 

3 p. L, ix;-lix, 104 p. 2 facsim. (incl. front.) 22x20", (Anecdota 
oxoniensia. (Classical series. pt. vim) 

1. Christianity and other religions—Judaism. I. Dialogus Timothei 
et Aquilae. it. Dialogus Athanasii et Zachaei. 


Library of Congress 4) AC9.A6 1st ser., pt. 8